YALE
UNIVERSITY LIBRARY

LATER WRITINGS

BISHOP HOOPEE.

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LATER WRITINGS

OP

BISHOP HOOPER,

TOGETHER WITH

HIS LETTERS AND OTHER PIECES.

1^ EDITED FOR
¥ BY THB
REV. CHARLES NEVINSON, M.A.
WARDEN OF BROWNE'S HOSPITAL, STAMFORD, LATE FELLOW OF WADHAM
COLLEGE, OXFORD.

CAMBRIDGE:
PRINTED AT
THE UNIVERSITY PRESS.

M.DCCC.LII.

ADVERTISEMENT.

The Editor on the completion of his labours desires to
record his obligations to the most noble the Marquis of
Exeter, and to the Dean and Chapter of Peterborough, who
kindly allowed him access to their libraries : to the Rev.
J. F. Russell, of Enfield Highway, for the loan of several
originals ; and to the Rev. Robert Scott and other friends for
much valuable assistance. To these must b.e added the Rev.
Samuel Carr, Editor of the Early Writings of Bishop Hooper,
who offered to overlook the work during its progress through
the press.
In the preparation of the work for the press the text of
the original editions has been in almost all cases rigidly ad
hered to : the marginal notes and references are original,
with the exception of the bracketed portions, which have been
supplied by the Editor; and the references to the fathers
and other writings have been, as far as practicable, carefully
verified. The Editor regrets that, owing to a severe illness which
attacked him while the sheets were passing through the press,
some confusion has arisen in the headings of sheets 8, 9, and
10. The heading on the left hand pages from 118 to 156
inclusive should have been "Visitation Book;" and on the
opposite pages "Articles, Injunctions, Interrogatories, &c."
according to the subjects.
The Epistola ad JEpiscopos &c, and the Appellatio ad
Parlamentum, ought, perhaps, to be considered as introductory
epistles to the Treatise which follows them : but the Editor
felt that the position which they occupy in Foxe's work did
not quite justify the adoption of this arrangement.

CONTENTS.

FACE
I. A Lesson of the Incarnation of Christ  1
II. A brief and clear Confession of the Christian Faith  19
III. A godly Confession and Protestation of the Christian Faith 64
IV. Annotations on Romans xiii  93
-V. Copy of Visitation Book  117
VI. Homily to be read in the time of Pestilence  157
VII. Expositions of Psalms xxiii., lxii., lxxiii., and lxxvii  176
VIII. A brief Treatise respecting Judge Hales  374
IX. Epistola ad Episcopos, Decanos &c  381
X. Appellatio ad Parlamentum  388
XI. Hyperaspismus de vera Doctrina et Usu Coense Domini  399
XII. De falsa Religione dignoscenda et fugienda (Dedicatory
Epistle to)  542
XIII. Apology against a slanderous Report  549
XIV. Letters  568

BIOGRAPHICAL NOTICE
OP
BISHOP HOOPER.

It has been stated in the brief notice of Bishop Hooper
given in the volume of his Early Writings, that he was born
in Somersetshire, towards the close of the fifteenth century.
He was only son and heir to his father, who seems to have
been possessed of considerable wealth. Having graduated at
Oxford, where, according to Foxe, he made great progress in
his studies, he subsequently embraced the monastic life, becom
ing a member ofthe Cistercian order at Gloucester1: but at
what time or under what circumstances he abandoned his
profession, is not recorded2.
While residing probably in London, and "living," as he
expresses it, "too much of a court life in the palace of the
king3," his attention was first seriously drawn to the subject
of religion by the perusal of some of the writings of Zuinglius
and Bullinger's Commentaries upon the Epistles of St Paul :
and so deep was the impression which these works produced
upon him, that he studied them night and day with unwearied
attention. Under the influence of the feelings thus called forth
he appears to have returned to Oxford, where he applied him
self with great diligence to the study of the holy scriptures ;
"in the reading and searching whereof," says Foxe, "as there
1 In the sentence pronounced upon him by Gardiner he is de
scribed as " olim monachum domus sire monasterii de Cliva, ordinis
Cisterciensis." The sentence is preserved amongst the Harleian MSS.
in the British Museum : also in Strype's Eccles. Mem. Vol. in. Part
ii. No. xxviii.
2 Strype says, "About the year 1535 or 1536, 1 meet with one John
Howper, a black friar of Gloucester, whether our John Hoper or no
I cannot affirm ; who, with six monks more of the same house, desired
licence from Cromwell, then lord privy seal and the king's vicar spi
ritual, to change their habit."— Eccles. Mem. Vol. m. Part I. p. 282.
Oxford, 1822.
3 Zurich Letters, I. xxi. p. 33.

Vlll biographical notice.
lacked in him no diligence joined with earnest prayer, so
neither wanted unto him the grace of the Holy Ghost to
satisfy his desire, and to open unto him the light of true
divinity." His zealous support of the principles of the Reformation
soon attracted the notice, and drew upon him the displeasure,
of some of the authorities, and especially of Dr Smith, profes
sor of Divinity; and, the Act of the Six Articles being in force,
he was compelled to retire from the university. He was re
ceived into the house of Sir Thomas Arundel, and became his
steward: but at length his master, "having intelligence of his
opinions and religion, which he in no case did favour, and yet
exceedingly favouring the person and conditions of the man,
found the means to send him in a message to the bishop of
Winchester, writing his letter privily to the bishop, by confer
ence of learning to do some good upon him ; but in any case
requiring him to send home his servant to him again. Win
chester, after long conference with master Hooper four or five
days together, when he at length perceived that neither he
could do that good which he thought to him, nor that he
would take any good at his hands, according to master
Arundel's request he sent home his servant again, right well
commending his learning and wit, but yet bearing in his
breast a grudging stomach against master Hooper still1."
Hooper was not suffered to remain long unmolested : an
intimation of impending danger was conveyed to him, and he
was warned to provide for his safety. He escaped to the sea
side, and, crossing over to France, proceeded to Paris. Shortly
afterwards, however, he returned to England, and resided for
a time in the house of a Mr Sentlow : but finding that plots
were again laid for his destruction, he once more sought safety
in flight; and "was compelled (says Foxe), under pretence of
being captain of a ship going to Ireland, to take the seas ; and
so escaped he, although not without extreme peril of drowning,
through France to the higher parts of Germany."
While sojourning at Strasburgh, as we learn from one of
his letters to Bullinger dated from that city, he met with a lady
of the name of Anna, whom he describes as of noble family2;
1 Foxe, Acts and Monuments, p. 1502. Lond. 1583.
2 Bullinger also in his Diary speaks of Hooper's wife as nobilis.

biographical notice. ix
and from the language which he employs respecting her, it is
probable that this was the Ann de Tserclas, who shortly
afterwards became his wife : her parents resided not far from
Antwerp. Before his marriage, which took place probably at
Basle towards the latter part of 1546, Hooper, having resolved
to settle at Zurich, returned once more to England in the hope
of obtaining pecuniary assistance from his father. He appears
to have succeeded in his object : but, owing to the tempestuous-
ness of the weather and the malice of his enemies, his journey
was attended with much danger to himself and heavy loss of
his fortune. He arrived at Zurich in March 1547 ; and during his
sojourn there of two years' duration he enjoyed the intimacy
of Bullinger, and other leading members of that community.
For Bullinger he entertained the highest regard, and was a
diligent attendant at his lectures : and his letters in after
years abound with expressions of gratitude for past instruc
tion, and with requests for copies of his sermon-notes and
other writings. We find him at this period corresponding
with Bucer on the subject of the sacraments : John a-Lasco
also was amongst the number of his associates ; and the friend
ship which was commenced between them here was continued
subsequently in England3.
Prompted at length by a sense of duty to offer his aid in
the religious work which was going on in his native country,
Hooper resolved to return. Foxe gives an interesting account
of his parting interview with his friends at Zurich. Bullinger,
on taking leave of him, expressed his fears that the wealth
and honours which awaited him in England might make him
3 Strype relates that in 1550, when the German church was first
constituted in Austin Friars, Hooper spent a whole day in friendly
converse with a-Lasco and some members of his church. The fol
lowing is Hooper's answer to a-Lasco's invitation, conveyed through
Utenhovius :
S. P. Per me non stabit quin, Deo volente, eras adero : et, si
valetudo uxoris mese non obstet, votis D. nostri a-Lasco annuet. Hodie
multa capitis gravedine fuit multata. Scio, et si corpore absit, mente
nos comitabitur : quod perpetuo erga vos faciet Deus suo Spiritu.
Interim ematur aliquid quod cum gratiarum actione una accipiamus :
ego aliquod, si Deo visum fuerit, sumptus faciam. Dominus vos, &c.
T. T. Jo. Hopebus.
— Eccles. Mem. Vol. n. Part I. p. 400.

x BIOGRAPHICAL notice.
forgetful of his former friends, and begged that he would
sometimes write to them. Hooper, in answer, assured him
that he should always retain a grateful recollection of the
kindness which he had experienced ; and, after promising to
write to them from time to time, added these memorable and
prophetic words : "But the last news of all I shall not be able
to write ; for there (said he, taking master Bullinger by the
hand) where I shall take most pains, there shall you hear of me
to be burnt to ashes : and that shall be the last news, which I
shall not be able to write unto you ; but you shall hear it of
me1." Leaving Zurich in March 1549, Hooper with his wife and
an , infant daughter arrived in London towards the end of
May, and was shortly afterwards appointed chaplain to the
duke of Somerset. He at once devoted himself to the
work of teaching, lecturing generally twice every day; and
so great was his success, that the churches could not contain
the crowds that flocked to hear him. The strongest testimony
to the influence which he acquired is borne even by his maligner
Dr Smith, who, in the dedicatory epistle to his book on the
celibacy of priests, is forced to confess that "he was so admired
by the people, that they held him for a prophet; nay, they
looked upon him as some deity." Foxe relates that " in his
sermons, according to his accustomed manner, he corrected sin,
and sharply inveighed against the iniquity of the world, and
corrupt abuses of the church... In his doctrine he was earnest,
in tongue eloquent, in the scriptures perfect, in pains indefati
gable." The same writer describes him as "of body strong,
his health whole and sound, his wit very pregnant, his invin
cible patience able to sustain whatsoever sinister fortune and
adversity could do." He complains however of the excessive
severity and gravity of his countenance and manners, relating
the following anecdote in support of his remarks : "There was
an honest citizen, and to me not unknown, which, having in
himself a certain conflict of conscience, came to his door for
counsel, but being abashed at his austere behaviour durst not
come in, but departed seeking remedy of his troubled mind at
i Foxe also relates what he calls " another like prophetical de
monstration, foreshowing before the manner of his martyrdom, where
with he should glorify God."— See Acts and Monuments, p. 1503.

biographical notice. xi
other men's hands ; which he afterwards by the help of Al
mighty God did find and obtain."
Immediately upon his return Hooper became involved in
controversy. His views upon divorce, as set forth in his
"Declaration ofthe Ten Commandments," which was printed
abroad the year before, had been made the subject of much
misrepresentation, and he was called upon to defend them ;
which he appears to have done with great success. This led
to a new edition of the above-named work, in which was
inserted additional matter in support of his opinions. He
engaged in a warm and protracted dispute with Traheron
respecting predestination ; and he also drew upon himself the
displeasure of Bonner by controverting his teaching from the
pulpit at Paul's Cross. The ill-will which he thus incurred
was shortly afterwards greatly aggravated by his joining with
Latimer in presenting to the council a bill of complaint against
the bishop, charging him with neglect of their orders in a
sermon which he had been desired by them to preach. Bon
ner in the subsequent proceedings, which ended in his depriva
tion and imprisonment, used the most violent and insulting
language towards his accusers ; and so bitter was the hostility
which he displayed, that Hooper, alluding to the circumstance
in one of his letters, observes, "Should he be again restored
to his office and episcopal function, I shall, I doubt not, be
restored to my country and my Father which is in heaven2."
Gardiner also challenged him to a public disputation; but,
finding that he was fully prepared to meet him, again with
drew from the contest. Hooper speaks in his letters of the
"great odium and not less danger" which he incurred by his
lectures on the sixth chapter of the gospel by St John : and
we learn from Strype that he was also assailed with satire and
"railing libels cast into pulpits." These attacks were answered
by Edward Underhill, who hence acquired the title of
"Hooper's champion:" for Underhill, who was a very witty
man, set up a bill upon St Paul's door in defence of Hooper,
and another at St Magnus' church, where especially such igno
minious lampoons had been divulged against that reverend
man3." By the king however Hooper was held in great
esteem: it was by his majesty's command that he remained
2 Zurich Letters, i. xxxv. p. 70.
s Strype, Eccles. Mem. Vol. H. Part i. p. 181.

xii biographical notice.
in London to aid the cause of the Reformation ; and on one
occasion he was sent by him into the counties of Kent and
Essex to oppose the errors of the Anabaptists.
On the fifth of February, 1550, he received through
Cranmer the orders of the king and council to preach before
the court once a week during the ensuing Lent. He chose
for his subject the prophet Jonas': and in the course of his
sermons he took occasion to attack the Book of Ordination,
which had been set forth by authority in the preceding year.
He directed his censures principally against the oath of supre
macy, which he denounced as downright blasphemy, as requiring
a man to swear by saints, that is, by creatures, and not by God
alone. He also objected to the vestments appointed to be
worn during divine service, describing them as Aaronical,
superstitious, and antichristian. These censures excited the
hostility of the archbishop, who accused him before the council,
and on his appearance spoke against him with great asperity:
but, though a long and sharp discussion ensued, no further
proceedings appear to have been taken against him at the time.
The dispute however was soon afterwards renewed, and
attended by more serious results. Hooper having, in con
sequence of his objections to the oath and vestments, refused
the bishoprick of Gloucester, which had been offered to him on
the termination of the Lent sermons, was summoned before
the council to give a reason for his conduct. His arguments
against the oath appear to have been conclusive ; for the king
with his own hand erased the obnoxious clause : and the
council shewed themselves inclined to yield to his scruples
respecting the vestments ; the earl of Warwick writing a letter
to the archbishop by the hands of Hooper, desiring his grace
that at his request, which had been prompted by the king,
he would yield to the bearer's scruples ; and " especially
that he would not charge him with an oath burdenous to his
conscience2." The king also issued a dispensation to the
archbishop, freeing him from any pains and penalties which
he might incur by a departure from the usual forms of con
secration. As Cranmer and the other bishops hesitated to
comply, attempts were made to satisfy Hooper's scruples ; and
Ridley was desired to discuss the matter with him. Long
1 See "Early Writings," p. 435.
2 Foxe, Acts and Monuments, p. 1504.

biographical notice. xm
and angry disputes ensued between them ; Hooper asserting
with much warmth that the vestments were plainly impious,
and opposed to scripture ; while Ridley, on the other hand, as
firmly maintained that they were in themselves indifferent ;
but that, having been enjoined by law for order's sake, they
were not to be lightly set aside to meet the prejudices of an
individual. Ridley offered however that, if Hooper would
" revoke bis errors, and agree and subscribe to the doctrine,
and not to condemn that for sin that God never forbade,
ungodly adding unto God's word, he would not, for any
necessity that he put in these vestments, let to lay his hands
upon him, and to admit him bishop, although he came, as he
used to ride, in a merchant's cloak ; having the king's dispen
sation for the act, and my lord archbishop's commission orderly
to do the thing3." These conditions Hooper rejected, and
continued, both in the pulpit and elsewhere, to declaim against
the vestments, and to brand with impiety those who used
them. By this conduct, together with the arguments of
Ridley, the minds of the councillors were at length alienated
from him : and, being called before them, he was ordered to
lay aside his scruples, and to submit to consecration in the
appointed form. Finding he could no longer obtain a hearing,
he begged permission to state his objections in writing ; and,
leave having been granted, his arguments were placed in the
hands of Ridley, who, by the direction of the council, drew
up an answer to them. Cranmer, in the meantime, acting
with his usual caution, wrote to Bucer, soliciting his advice,
and submitting more especially the following questions :
" Whether, without offending of God, the ministers of the
church of England may use those garments which are now
used, and prescribed to be used by the magistrates?" and,
" Whether he that affirms it unlawful or refuseth to use these
garments sinneth against God, because he saith that is unclean
which God hath sanctified ; and against the magistrate, who
commandeth a political order4?" To both these questions
Bucer replied in the affirmative, supporting the archbishop's
views : yet he expressed a wish that an early opportunity
might be taken to lay aside the vestments, which had proved
s Extract from MS. containing Ridley's answer to Hooper's objec
tions. * Strype's Cranmer, Vol. I. ch. xvn. p. 303.

XIV biographical notice.
a source of so much superstition and dispute. Hooper also
addressed both to Bucer and Peter Martyr the following
letter1, accompanied by a statement of his views :
Causam ob quam lis mihi intenditur, vir praestantissime, ab isto t
internuncio accipies. Eogo ut digneris semel tua lectione earn ag-
noscere; et si quid erroris deprehenderis, id mihi per literas tuas
significes precor. Quod obscurius vel paucioribus verbis quam res
postulat fuerit dictum, tua quaeso perspicuitate et aptioribus verbis in
margine illustres. Si causam videas justam, ac pio ministro dignam
aestimes, ei subscribas in fine, vehementer oro. Mitto etiam quae ante
tres annos scripserim in Decalogum, ut sciat tua praestantia quid de
divortio senserim. Ea praeterea tua lectione digneris, ut si humanitus
hac in parte erraverim, per tuam eruditionem et paternam admoni-
tionem admonitus corrigam. Quam multis et falsis calumniis hoc
nomine traducar, jam non est scribendum. Eogo igitur tuam pater-
nitatem, nee dubito quin facile exorem, ut decertantem ecclesiam donia
Dei inagnis proculdubio et praeclarissimis in te collatis adjures. Idem
peto a domino Doctore Martyre, ad quern (sententia ac judicio tua?
prudentiae cognitis) iter facturus est quern tu hic habes nuncium.
Dominus Jesus tuam praestantiam diu servet.
Voto et oratione tuus totus,
Londini, 17° Octob. 1550. Jo. Hoppebus.
Domino Martino Bucero, tkeologo
absoiutisshno, domino ac prce-
ceptori suo reverendissimo.
The answers of these two learned men were nearly to the
same effect as that of the former to the archbishop. While
they deprecated disputes amongst professors of the gospel,
and expressed a desire for perfect simplicity in the outward
forms of religious worship ; they yet maintained the vestments
to be things indifferent, and therefore lawful to be used, if so
required : urging moreover, that no abuse of them in popish
times could invest them in themselves with a character of
impiety, or bar the use of them to Christians, who were tauo-ht
in scripture that " to the pure all things are pure." Martyr
also took occasion to caution Hooper against his unseasonable
and too bitter sermons, by which he was in danger of becoming
a hindrance to himself. By a-Lasco and Micronius he was
encouraged in his opposition.
1 From a collection of MSS. in the possession of the Rev. J. F
Russell, of Enfield. A translation is given by Strype, Eccles Mem"
Vol. H. Tart n. p. 405.

biographical notice. XV
As he still resolutely refused to be consecrated according
to the form prescribed by law, and besides continued his
public denunciations of that form, he was at length forbidden
by the council to preach or lecture without further licence ;
and was " commanded to keep his house, unless it were to go
to the archbishop of Canterbury, or the bishops of Ely, London,
or Lincoln, for counsel and satisfaction of his conscience2."
Notwithstanding this order he went about complaining of the
council, and " printed (says Strype) A Confession of Ms Faith,
written in such a manner that it gave more distaste, and
wherein was contained matter he should not have written."
Provoked by his obstinacy and disobedience, the council, on
the 13th of the following January, consigned him to the
custody of the archbishop, to be reformed by him, or further
punished as the case required : but, the archbishop reporting
that he could make no impression on him, he was on the 27th
of the month committed to the Fleet. Overcome at length by
the arguments which had been urged upon him, he wrote to
the council, signifying his willingness to comply with their
demands : but his intention being misunderstood, he shortly
afterwards addressed the following more explicit letter to the
archbishop3. Domino Archiepiscopo Cantuariensi.
Valdo mihi doluit quod non satisfecerim meo scripto voluntati Do-
minorum Consiliariorum. Atqui sperabam hoc meo scripto ita satis-
fecisse, ut nihil ultra possent a me exigere. Quid enim poteram
amplius quam, mea conscientia liberata ab omni scrupulo quo ante
fuit sollicitata, judicium hujus quaestionis vestrae clementise deferre, et
polliceri me facturum quicquid statuissetis ? Ego scripto illo nolui
contendere ; sed hoc solum, ut me purgarem omni crimine inobedi-
entiae et contemptus auctoritatis regis ac vestrae clemcntiae; atque
in hunc finem pauca induxi argumenta quae me hactenus movissent.
Id etiam volebam intelligeretis me nunc agnoscere libertatem fili-
orum Dei in rebus externis omnibus : quas nee per se impias, nee
usum earum quemlibet per se impium, assero aut sentio; abusum
solum, qui omnibus esse potest vitio, utentium superstitiose, aut ali-
oqui male, reprehendo cum Dno Bucero, D. Martyre, et omnibus piis
ac doctis viris. Ceterum, quod ad me attinet in hac causa usus ves-
2 Strype's Cranmer, I. xvii. p. 307.
3 From a collection of MSS. in the possession of the Rev. J. F.
Russell, of Enfield. See also Durell's Vindicias Ecclesiae Anglicanae,
cap. xvi. p. 140. Lond. 1669.

xvi biographical notice.
tium ac rituum inaugurations episcopalis, si adhuc dubitarem aut
haererem in aliquo, attamen abunde putarem me satisfacturum omni
officio reverential vel obedientiae, si, volens meum sensum ac judicium
ceteris omnibus praeferre, ipse vestrae clementiae judicio subjicerer,
quicquid judicaturi fueritis ex animo facturus: id quod meo scripto
volebam ; et nunc idem facio et polliceor. Etenim in hac causa coepi
meum judicium sensumque meum ita habere suspecta, ut vestrao cle
mentiae judicio, vel eorum quoscunque nominaveritis pios ac doctos in
lege Dei, stare ac niti quam meo unius existimem consultius et Chris
tiana humilitate dignius. Id non puto in me esse mutatum. Ago
gratias reverendse tuae clementiae, quod tam multas molestias ac labores
meo nomine subire dignatus sis. Rogo etiam supplex sic agas cum
reliquis dominis, ut contenti esse velint in nomine Christi ; neque ita
sentiant de me, quasi aliquid faciam simulate, ullo metu, aut ulla alia
causa nisi ecclesiae : Dominus Jesus testis est, qui abdita cordium novit.
Idem reverendam tuam clementiam suo Spiritu semper augeat, atque
omnibus bonis beet. In carcere, 15 Feb. 1551.
Reverendae tuae clementiae observantissimus, Jo. Hoppertjs.
On his submission Hooper was set at liberty, and was
consecrated on the 8th of March ; the conditions imposed upon
him being, that he should wear the prescribed vestments at
his consecration, and when he preached before the king, or in
his cathedral, or on any public occasion : at other times he was
left to the exercise of his own discretion. And thus, to the
great joy of the friends of the Reformation, ended a dispute
which for many months had seriously disturbed the peace of
the church, and threatened to deprive it of the services of one
of its most zealous and useful ministers. Ridley and Hooper
appear to have been estranged from one another for some time
after : but it is satisfactory to find that, when both were
imprisoned in the Marian persecution, all feelings of bitterness
were laid aside, and that they were from the heart united as
brethren in that truth for which they were shortly afterwards
to shed their blood1. By the archbishop Hooper was treated
with his accustomed friendliness ; and on one occasion, when
summoned to London by the meeting of parliament, he was
received as a guest at Lambeth palace.
Immediately after his consecration he prepared to enter
upon his new duties. He addressed a letter of admonition
to his clergy, and apprised them of his speedy coming ; and
on visiting his diocese commenced a course of preaching with
1 See Ridley's Letter to Hooper. Acts and Mon. p. 1504.

biographical notice. xvii
so much diligence as to cause apprehensions for the failure of
his health. His wife, in a letter to Bullinger, dated April 3rd,
1551, says, " I entreat you to recommend master Hooper to
be more moderate in his labour : for he preaches four, or at
least three, times every day ; and I am afraid lest these
over-abundant exertions should cause a premature decay8."
Knowing that many of his clergy were extremely ignorant,
and moreover hostile to the Reformation, he drew up a body
of fifty articles3, to which he required them to subscribe.
He also laid before them a number of injunctions, together
with interrogatories relating to the conduct both of the clergy
and laity : and finally he proceeded to an examination of the
several ministers as to their knowledge of the Ten Command
ments, the Apostles' Creed, and the Lord's Prayer, subjects
upon which a considerable portion of them were lamentably
ignorant. At this visitation he constituted certain ofthe clergy
to be superintendents, whose duty it was to maintain a watch
fulness over the inferior ministers.
In the course of the summer the lives of himself and
several members of his household were placed in jeopardy by
the sweating sickness, a malady which proved very destructive
throughout the kingdom : he makes a touching allusion to the
circumstance in one of his letters4.
About this time he was nominated one of a body of thirty-
two commissioners who were to undertake the revision of the
ecclesiastical laws ; and early in the following year, as a further
proof of the confidence reposed in him, he was appointed to
the bishoprick of Worcester (then vacant by the deprivation of
bishop Heath), which he was to hold in commendam with
that of Gloucester. This in many respects inconvenient
arrangement was continued till the end of the year, when the
two sees were thrown into one, and he became bishop of the
united diocese of Worcester and Gloucester.
In July 1552 he commenced a visitation of his new diocese;
but was shortly afterwards compelled to return to Gloucester,
in consequence of the misconduct of the clergy of that see, who
had taken advantage of his absence to fall back into their old
superstitious practices. While engaged in the correction of
2 See Zurich Letters, i. xlix. p. 108.
3 See "Copy of Visitation Book," p. 118 of this volume.
* Zurich Letters, I. xl. p. 94.
r 1 b
[hooper, ii. J

XVIII BIOGRAPHICAL NOTICE.
these disorders, he wrote the following letter to Sir William
Cecil1.To the Bight Honourable my singular friend Sir William Cecil, Kt.,
one of the king's majesty's chief est secretaries.
The grace of God be with you. Amen. Since my coming down
I have been at Worcester, gentle Mr Secretary, and thought not to
have departed thence till I had set things in a good order as near as
I could. But the negligence and ungodly behaviour of the ministers
in Gloucestershire compelled me to return, except I should leave them
behind as far out of order as I should find the other to whom I
am going unto. I have spoken with the greatest part of the mi
nisters ; and I trust within these six days to end for this time with
them all.
For the love of God, cause the Articles that the king's majesty
spake of when we took our oaths to be set forth by his authority. I
doubt not but they shall do much good : for I will cause every minister
to confess them openly before their parishioners. For subscribing
privately in the paper I perceive little availeth ; for, notwithstanding
that, they speak as evil of good faith as ever they did before they
subscribed. I left not the ministers of Gloucestershire so far forward
when I went to London but I found the greatest part of them as far
backward at my coming home. I have a great hope of the people.
God send good justices and faithful ministers in the church, and all
will be well.
For lack of heed corn so passeth from hence by water, that I fear
much we shall have great scarcity this year. Doubtless men that be
put in trust do not their duties. The statute of Regrators2 is so used
that in many quarters of these parts it will do little good : and in
some parts, where as licence by the justices will not be granted, the
people are much offended that they should not as well as other bag
as they were wont to do.
God be praised, yet all things be quiet, and, I trust, so will con
tinue. Thus desiring God to continue you long in health to his plea
sure, fare ye well : and for God's sake do one year as ye may be able.
to do another. Your health is not the surest : favour it as ye may,
and charge it not too far. Ye be wise and comfortable for others ; be
so for yourself also. I pray you let God be the end whereunto ye
mark in all your doings ; and if they for lack of knowledge then
happen otherwise than ye would, the thing ye sought shall partly ex
cuse your ignorancy, that may hap to miss men in weighty affairs.
If ye see the means good, and yet evil follow of them, content your-
i From the Lansdowne Collection of MSS. in the British Mu
seum. 2 An Act against Regrators, Forestalled, and Ingrossers. Anno
qu'mto et sexto Edvardi Vlu cap. 14. — Statutes at large.

biographical notice. xix
self with patience. For the second cause, when God will, be it never
so like to bring forth the effect, misseth her purpose : as ye know by
wise men's counsels that ruled in commonwealths before you. God
give his grace to look always upon him ; and then with mercy let him
do his holy will. Glouc. 6 Julii, 1552.
Yours with my daily prayer,
John Hopee, Bishop of Worcester.
Having completed his labours in Gloucestershire, Hooper
returned once more to Worcester, taking with him the same
articles that he had used in his visitation of the preceding
year. This brought him into a controversy with two of the
canons of the cathedral, named Henry Joliffe and Robert
Johnson, who objected to the articles as opposed to the
catholic faith, and refused to subscribe them. The bishop
held a public disputation with them, and afterwards sent up
an account of the controversy to the council ; who gave orders
to Mr Cheke and Mr Harley to inquire into and report upon
the matter, that further order might be taken therein. With
his report to the council the bishop sent another letter to Sir
William Cecil3:
The grace of God be with you for ever. Amen. I have wroten
herewith long letters to the council ; yet not so long as the matter
contained in them doth require. I trust it will be your chance to
read them, that the matter may be the better understand. Ye know
I am but an evil secretary. Do the best ye can they may be well
taken. It is truth that I write, and God's cause : let God do as his
blessed pleasure is with it. I have sent the matters that these two
canons, Johnson and Joliffe, dislike in writing : whereby ye may under
stand what is said of both parts. The disputation Mr Harley can make
true relation of, and how unreverently and proudly Joliffe used both
him and me.
Forasmuch as my jurisdiction ceaseth until the letters-patent be
past for both churches, these shall be to pray you to obtain the king's
majesty's letters for my warrant in the mean time. For in case I do
not at this time take account of the clergy in Worcester and Glouces
tershire, how they have profited since my last examining of them,
it will not be well. Also such as I have made superintendents in
Gloucestershire, if I commend not myself presently their well-doings,
and see what is evil done, I shall not see the good I look for. Ah,
Mr Secretary, that there were good men in the cathedral churches!
God then should have much more honour than he hath, the king's
majesty more obedience, and the poor people more knowledge. But
» From the Lansdowne Collection of MSS. in the British Museum.
52

XX biographical notice.
the realm wanteth light in such churches where as of right it ought
most to be.
I suppose ye had heard that there should be a great spoil made
of this church here ; for what can be so well done, that men of light
conscience cannot make by suggestion to appear evil ? Doubtless the
things done be no more than the express words of the king's majesty's
injunctions commanded to be done. And I dare say there is not for
a church to preach God's word in, and to minister his holy sacra
ments, more goodly within this realm. But, Mr Secretary, I see much
mischief in men's hearts by many tokens ; and such as speak very fair
meaneth craftily, and nothing less than they speak : I have too good
experience of it.
Thus God give us wisdom and strength wisely and strongly to
serve in our vocations. There is none that eateth their bread in the
sweat of their face but such as serve in public vocation. Yours is
wonderful, but mine passeth. Now I perceive private labours be but
plays, nor private troubles but ease and quietness. God be our help.
Amen. I pray you send me my jurisdiction as soon as may be.
Worcester, 25 Octobris, 1552.
Yours, and so will be whiles I live, with my prayer,
John Hopee, Bishop of Worcester.
Postscript. — When that I perceived my request for jurisdiction
made before unto you, upon further deliberation I thought it good
to unrequest that again, praying you to make no mention of it; and
thereupon wrote the letters to the council anew. The cause is, I send
for a precedent, to see the jurisdiction how it is given in the like state
as I am ; which pleaseth me not. Therefore, good Mr Secretary, let
it pass till I write to you again 1.
On the conclusion of his visitation the bishop again went
over both his dioceses, to ascertain what improvement had
taken place amongst his clergy since his last examination, and
to observe how his superintendents had fulfilled the duties
entrusted to them.
These labours over, he devoted himself with no less
assiduity to the other duties of his exalted office. His character
cannot be better described than in the admirable summary
1 An account of the above-mentioned controversy was published
by Joliffe at Antwerp in 1564, under the following title: "Responsio
venerabilium sacerdotum, Henrici Joliffe et Roberti Johnson, sub pro-
testatione facta, ad illos articulos Joannis Hoperi, episcopi Vigornise
nomen gerentis, in quibus a catholica fide dissentiebat : una cum
confutationibus ejusdem Hoperi, et replicationibus reverendissimi in
Christo patris bonas memoriae Stephani Gardineri, episcopi Vintoni-
ensis, tunc temporis pro confessione fidei in carcere detenti."

biographical notice. xxi
given by Foxe : " He employed his time (says that writer)
which the Lord lent him under king Edward's reign with
such diligence as may be a spectacle to all bishops... So
careful was he in his cure, that he left neither pains untaken
nor ways unsought, how to train up the flock of Christ in the
true word of salvation, continually labouring in the same.
No father in his household, no gardener in his garden, nor
husbandman in his vineyard, was more or better occupied than
he in his diocese amongst his flock, going about his towns
and villages, in teaching and preaching to the people there.
That time that he had to spare from preaching he bestowed
either in hearing public causes, or else in private study,
prayer, and visiting of schools. To which his continual
doctrine he adjoined due and discreet correction, not so much
severe to any as to them which for abundance of riches and
wealthy state thought they might do what they listed. And,
doubtless, he spared no kind of people, but was indifferent to
all men, as well rich as poor." Of his firm and impartial
conduct an instance is given by John ab Ulmis, who relates
that Sir Anthony Kingston, a man of rank in Gloucestershire,
was cited by the bishop on a charge of immorality, and, on
his appearance, rebuked by him with his wonted severity. He
replied with abusive language, and even blows ; but the case
being reported to the council by the bishop, he was severely
punished for his contumacy2. By some however even amongst
his friends the bishop's strictness appears to have been con
sidered extreme : for Micronius, in a letter to Bullinger, dated
November the 7th, 1551, writes, " Let him be exhorted to
unite prudence and christian lenity to the severity of disci
pline." But to return to Foxe: we learn that, "although he
bestowed and converted the most part of his care upon the
public flock and congregation of Christ," his children and other
members of his household were not forgotten or neglected.
His palace in all its arrangements presented abundant evidence
of his piety and wisdom. His liberality too was no less con
spicuous, his surplus revenue being expended in the exercise
of the most enlarged hospitality. It was his daily custom to
provide a table for a certain number of the poor of Worcester,
2 Zurich Letters, n. ccviii. p. 441.

XXII biographical notice.
who, after being examined as to their knowledge ofthe Lord's
Prayer, the Articles of their Faith, and the Ten Command
ments, were regaled with an ample and wholesome repast.
On the death of king Edward, Hooper, true to the prin
ciples which he had always professed, supported the claims of
Mary to the throne, and exerted his influence in her behalf.
This conduct however was of no avail to screen him from the
fury of the papists. Being warned by some friends to flee
from the dangers which were impending over him, he nobly
answered, " Once I did flee, and took me to my feet : but
now, because I am called to this place and vocation, I am
throughly persuaded to tarry, and to live and die with my
sheep." He was one of the first who were summoned before
the council. He appeared before them at Richmond, where
they were then assembled, on the 29th of August, and was
received by Gardiner with taunts and insults on account of
his religion : but, as the laws of persecution were not yet
revived, he was detained on a false pretence of his being in
debted to the queen, and sent on the 1st of September to the
Fleet. He has left in one of his letters an interesting account
ofthe cruel treatment which he experienced in that prison1.
His wife at an early stage of these troubles escaped with
her two children to the continent, and took up her abode at
Frankfort, where she hoped she might be able to maintain a
correspondence with her husband.
In the following March he was brought before Gardiner
* and other commissioners ; and, on the ground of his being
married, and refusing to forsake his wife, and also his denial
of the corporal presence in the eucharist, he was adjudged to
be deprived of his bishoprick. The papists proceeded in this
examination with their usual violence, drowning Hooper's
voice with furious outcries, and assailing him with the most
opprobrious epithets. Not long after this occurrence he
received intelligence, that it was in contemplation to send him,
with Ferrar, Taylor, Bradford, and Philpot, to Cambridge,
under the pretence of a disputation similar to that which had
been held at Oxford a short time before. He therefore wrote
to his fellow-sufferers to warn them of the design, proposing
that they should come to some agreement amongst themselves
as to the course which should be pursued. In accordance with
1 See Lettor XLvni. p. 619 of this volume.

BIOGRAPHICAL NOTICE. XX111
his suggestion a declaration of their willingness to dispute in
writing, or before the queen and council, or before the houses
of parliament, and not otherwise, together with a confession of
their faith, was drawn up and subscribed2-
The sufferings of a long and rigorous imprisonment had
no power to damp the good bishop's ardour in the cause to
which he was devoted ; and though unable to aid it by his
personal exertions, he was by no means inactive. Notwith
standing the strictness with which he was watched, he contrived
to write numerous letters of exhortation to his friends, together
with several important treatises and other works, of which the
greater part will be found in the following pages.
At length, on the 22nd of January, 1555, he was again
brought before Gardiner at his house in Southwark, when he
was earnestly exhorted to return to the bosom of the Roman
church, and to acknowledge the pope's supremacy; being
assured that by compliance he would secure the clemency of
the queen, together with the papal blessing. To these offers
he undauntedly replied, that he could not acknowledge even
as a member, much less as the head, of Christ's holy church
one whose teaching was contrary to that of Christ : nor could
he allow the papal to be the true catholic church. As to the
queen, if he had unwittingly committed any offence against
her, he was ready to implore her mercy, provided it might
be done without violence to his conscience. He was informed
in reply, that the queen would extend no mercy to the enemies
of the pope, and recommitted to the Fleet. Six days after- -
wards he was again summoned before the commissioners in
the church of St Mary Overy, to answer the charge of heresy.
The offer of mercy on his recantation was again renewed, but
again as firmly rejected. The following charges were then
severally brought against him : first, that " being a priest, and
of a religious order, he had himself married, and openly
maintained and taught the lawfulness of the marriage of the
clergy ;" secondly, that " he had maintained and taught that
married persons, in case of adultery, may by the word of God
and his authority, and by the ministry of the magistrates, be
wholly separated from the" bond of matrimony, and divorced
from one another." Hooper, in his reply, confessed the truth
of both these charges, and offered to defend his views against
2 Foxe, Acts and Monuments, p. 1469.

XXIV BIOGRAPHICAL NOTICE.
all opponents. Thirdly, it was charged against him, that he
had asserted, held, and taught, that "in the eucharist, or
sacrament of the altar, is not truly the true and natural body
of Christ and his true and natural blood under the species of
bread and wine ; and that there is there material bread and
material wine only, without the truth and presence of the body
and blood of Christ." To this he answered, that " the very
natural body of Christ is not really and substantially in the
sacrament of the altar ; and that the mass is the iniquity of
the devil, and the mass an idol."
Finding that Hooper remained immoveable, Gardiner
committed him to the Counter in Southwark till the following
morning, in order that he might have time to reflect, and
retract his opinions : but as on his re-appearance he remained
unchanged, he was at length condemned as an obstinate
heretic and excommunicated, and delivered over to the secular
power. He was then conveyed by the sheriffs of London to
the Clink, a prison not far from Gardiner's residence, where
he was detained till night: and thence under cover of the
darkness, as though it was feared that the people might make
an attempt at rescue, he was led to Newgate. During his
detention here Bonner and others made repeated efforts to
shake his constancy, but without success. The frequency of
their visits however gave rise to a rumour of his recantation,
which caused him much annoyance, and was the occasion of
his writing the letter of denial which will be found in the
collection '.
On Monday, the 4th of February, he was, with Rogers,
formally degraded by bishop Bonner in the chapel of the
prison ; and at night he received an intimation from his keeper
that he was to be sent to Gloucester for execution. This
intelligence he received with the liveliest satisfaction, praising
God that he was to be sent amongst his own people, to
confirm before them by his death the truth which he had
taught them during life. He immediately made his prepara
tions with great alacrity ; and at four o'clock on the following
morning, after being strictly searched, he was led out of
Newgate, and delivered to six of the queen's guards, who were
appointed to convey him to Gloucester. He commenced his
journey at day-break, precautions being taken to prevent
1 Letter xlix. p. 621.

BIOGRAPHICAL NOTICE. XXV
recognition, and conducted himself throughout with such
cheerfulness and docility as to win the good-will and favour
of his escort. On the afternoon of Thursday he arrived at
Gloucester, amidst the tears and lamentations of a crowd of
people, and was conducted to the house of one Robert Ingram,
where he remained till the time of his execution. The greater
part of this short interval he spent in prayer : but one or two
interesting incidents which have been preserved by Foxe
deserve attention.
Sir Anthony Kingston came to see him, and with many
assurances of gratitude and affection entreated him to consult
his safety, urging that life was sweet, and death was bitter,
and that life hereafter might do good. " I thank you (said
Hooper in reply) for your friendly counsel, although it be not
so friendly as I could have wished it. True it is, M. Kingston,
that death is bitter, and life is sweet : but alas ! consider that
the death to come is more bitter, and the life to come is more
sweet. Therefore for the desire and love I have to the one,
and the terror and fear of the other, I do not so much regard
this death, nor esteem this life; but have settled myself,
through the strength of God's Holy Spirit, patiently to pass
through the torments and extremities of the fire now prepared
for me, rather than to deny the truth of his word ; desiring
you and others in the mean time to commend me to God's
mercy in your prayers."
Not long after a blind boy, who had suffered imprisonment
at Gloucester for his attachment to the truth, obtained admis
sion to him ; when the bishop, having questioned him as to his
belief, and the cause of his imprisonment, said with tears in his
eyes, "Ah ! poor boy, God hath taken from thee thy outward
sight, for what consideration he best knoweth : but he hath
given thee another sight much more precious ; for he hath
endued thy soul with the eye of knowledge and faith. God
give thee grace continually to pray unto him, that thou lose
not that sight ; for then shouldest thou be blind both in body
and soul." To a papist who intruded upon him with hypocri
tical expressions of sorrow for his troubles he administered a
stern rebuke : " Be sorry for thyself, man, (said M. Hooper,)
and lament thine own wickedness: for I am well, I thank God,
and death to me for Christ's sake is welcome "
The guard, having now accomplished their commission,

XXVI BIOGRAPHICAL NOTICE.
delivered him into the custody of the sheriffs, who with the
mayor and aldermen repaired to his lodging, and at the first
meeting saluted him, and took him by the hand. Hooper
upon this addressed them in the following terms : " M. mayor,
I give most hearty thanks to you, and to the rest of your
brethren, that you have vouchsafed to take me a prisoner and
a condemned man by the hand ; whereby, to my rejoicing, it
is some deal apparent that your old love and friendship to
wards me is not altogether extinguished : and I trust also that
all the things I have taught you in times past are not utterly
forgotten, when I was here, by the godly king that dead is,
appointed to be your bishop and pastor. For the which most
true and sincere doctrine, because I will not now account it
falsehood and heresy, as many other men do, I am sent hither
(as I am sure you know) by the queen's commandment to die;
and am come where I taught it, to confirm it with my blood.
And now, M. sheriffs, I understand by these good men and
my very friends (meaning the guard), at whose hands I have
found so much favour and gentleness by the way hitherward
as a prisoner could reasonably require, for the which also I
most heartily thank them, that I am committed to your custody,
as unto them that must see me brought to-morrow to the place
of execution. My request therefore to you shall be only, that
there may be a quick fire, shortly to make an end ; and in the
mean time I will be as obedient unto you as yourselves would
wish. If you think I do amiss in any thing, hold up your
finger, and I have done. For I come not hither as one en
forced or compelled to die (for it is well known I might have
had my life with worldly gain), but as one willing to offer and
give my life for the truth, rather than to consent to the wicked
papistical religion of the bishop of Rome, received and set
forth by the magistrates in England, to God's high displeasure
and dishonour : and I trust by God's grace to-morrow to die a
faithful servant of God, and a true obedient subject to the
queen." The order for Hooper's execution, addressed to lord
Chandos, Sir Anthony Kingston, Sir Edmund Bridges, and
other commissioners, is expressed as follows : "Whereas John
Hooper, who of late was called bishop of Worcester and Glou
cester, is by due order of the laws ecclesiastic condemned and
judged for a most obstinate, false, detestable heretic, and eom-

BIOGRAPHICAL NOTICE. XXVU
mitted to our secular power to be burned, according to the
wholesome and good laws of our realm in that case provided ;
forasmuch as in those cities and diocese thereof he hath in
times past preached and taught most pestilent heresies and
doctrine to our subjects there ; we have therefore given order
that the said Hooper, who yet persisteth obstinate, and hath
refused mercy when it was graciously offered, shall be put to
execution in the said city of Gloucester, for the example and
terror of others such as he hath there seduced and mistaught,
and because he hath done most harm there: and will that you,
calling unto you some of reputation dwelling in the shire, such
as you think best, shall repair unto our said city, and be at
the said execution assisting our mayor and sheriffs of the
same city in this behalf. And, forasmuch also as the said
Hooper is, as heretics be, a vain-glorious person, and delighteth
in his tongue, and having liberty, may use his said tongue to
persuade such as he hath seduced to persist in the miserable
opinion that he hath sown amongst them ; our pleasure is
therefore, and we require you to take order, that the said
Hooper be, neither at the time of his execution, nor in going
to the place thereof, suffered to speak at large, but thither to
be led quietly and in silence, for eschewing of further infection
and such inconveniency as may otherwise ensue in this part.
Whereof fail you not, as ye tender our pleasure1."
Early on the morning of the ninth of February the com
missioners arrived at Hooper's lodging, and he was desired to
prepare himself for execution. On being led forth by the
sheriffs, and perceiving the crowd of armed attendants by
whom they were surrounded, he exclaimed : " Master sheriffs,
I am no traitor, neither needed you to have made such a
business to bring me to the place where I must suffer : for if
ye had willed me, I would have gone alone to the stake, and
have troubled none of you all." When he beheld the multi
tudes of people who had come together to witness his demea
nour, he remarked to those around him, "Alas ! why be these
people assembled and come together? Peradventure they
think to hear something of me now, as they have in times past ;
but alas ! speech is prohibited me. Notwithstanding, the cause
of my death is well known unto them. When I was appointed
i From the Cottonian MSS. in the British Museum, Cleopatra,
E. V. 81.

XXVIII BIOGRAPHICAL NOTICE.
here to be their pastor, I preached unto them true and sincere
doctrine, and that out of the word of God. Because I will
not now account the same to be heresy and untruth, this kind
of death is prepared for me." He walked cheerfully to the
fatal spot, and surveyed the preparations with a smiling
countenance : and then, beckoning to him several of his
acquaintance, that they might hear his words, he knelt down
and prayed; "the which prayer he made (says Foxe) upon
the whole creed." Whilst he was thus engaged, a box, said
to contain his pardon on condition of his recantation, was
placed before him : but as soon as he saw it, he cried, " If you
love my soul, away with it ; if you love my soul, away
with it." He was heard by those who were listening to
him to say these words : "Lord, I am hell, but thou art hea
ven : I am swill and a sink of sin, but thou art a gracious
God and a merciful Redeemer. Have mercy therefore upon
me, most miserable and wretched offender, after thy great
mercy, and according to thine inestimable goodness. Thou
that art ascended into heaven, receive me hell to be partaker
of thy joys, where thou sittest in equal glory with thy
Father. For well knowest thou, Lord, wherefore I am come
hither to suffer, and why the wicked do persecute this thy
poor servant : not for my sins and transgressions committed
against thee, but because I will not allow their wicked doings,
to the contaminating of thy blood, and to the denial of the
knowledge of thy truth, wherewith it did please thee by thy
holy Spirit to instruct me : the which, with as much diligence
as a poor wretch might (being thereto called), I have set forth
to thy glory. And well seest thou, my Lord and God, what
terrible pains and cruel torments be prepared for thy creature,
such, Lord, as without thy strength none is able to bear, or
patiently to pass. But all things that are impossible with
man are possible with thee. Therefore strengthen me of thy
goodness, that in the fire I break not the rules of patience ;
or else assuage the terror of the pains, as shall seem most to
thy glory1."His prayer being ended, and other preparations com-
1 Foxe, in the "Rorum in Ecclesia gestarum," &c. p. 295, expresses
a hope that the remainder of Hooper's prayer may be published by
those who heard it ; and accordingly the following fragment was pre
served. It is extracted from a small volume of miscellaneous pieces

BIOGRAPHICAL NOTICE. Xxix
pleted, he was bound to the stake with an iron hoop, and
the fire applied. His sufferings were very protracted and
severe : for owing to the greenness and insufficiency of the
materials used, together with the violence of the wind, the
fire at first had but little effect ; and it was necessary to renew
it on two several occasions before it reached a vital part.
During the whole of this trying interval, which was extended
to three quarters of an hour, the martyr's fortitude remained
unshaken : he evinced but little sense of suffering ; and, as long
as he retained the power of speech, he employed it in prayer
preserved in the Bodleian Library. Two editions of it appear to have
been printed in the same year, viz. 1559.
The wordes of Maister Hooper at his death.
O Lord Jesus, that for whose love I leave wyllynglye this lyfe, and
desyre the bitter death of the crosse wyth the losse of all my worldlye
thinges, then eyther to abyde the blasphemye of thy moste holye
name, or to obey unto menne in breakynge of thy commaundementes;
thou seest, Lord, that where I myght lyve in wealth to worship a false
god, and to honor thyne ennemy, I choose rather the tormentes of
my bodye, and the losse of thys my lyfe, and I have counted all
thynges but vile dust and doonge, that I might wyn thee; whych
death is more deare unto mee then thousandes of gold and sylver:
such love, Lorde, hast thou layd up in my brest, that I hunger for
thee as the deere that is wounded desireth the soyle: so send thy
holye Comforter to ayde, comfort, and strengthen this weake peece of
yearthe, whiche is of itselfe empty of al strength : thou remembrest
that I am but vyle duste and doonge, and of myselfe able to doo
nothinge ; therfore, O Lorde, as thou of thine accustomed love hast
bydden me to thys banket, and counted me worthy to drinke of this
thy cuppe amongest thine elect, geve me strength against this thy
ellement, that as to my syghte it is moste yrkesom and untollerable,
so to my mynd it may at thy commaundement go as an obedient ser
vant, be swete and pleasaunt, and through the strength of thy holy
Spirite I maye passe through the furie of this fyre into thy bosom,
according to thy promise, and for this mortall lyfe receyve an immor-
talitie, and for this corruptible receyve an incorruptible. Accept thys
burnt sacrifice, O heavenly Father, not for the sacrifice' sake, but for
thy deare Sonne's sake my Saviour ; for whose testimonie I offer this
my free-wyll offeryng with all my harte, with all my strength, with all
my soule. O heavenly Father, forgeve me my synnes, as I forgeve all
the worlde. O swete Sonne of God my Saviour, spreade thy wynges
over me. O God the Holye Ghost, comforte, strengthen, and stablish
me : and as through thy mightye power thou hast brought me hyther
to dye, so conduct me into everlastyng blysse. O Lorde, into thy

XXX BIOGRAPHICAL NOTICE.
to him whose battle he was fighting. The last words that he
was heard to utter were, "Lord Jesu, have mercy upon me;
Lord Jesu, have mercy upon me; Lord Jesus, receive my
spirit." Several years ago some workmen, in levelling the ground
in St Mary de Lode's square, in Gloucester, discovered buried
in the earth the butt-end of the stake at which the martyr
suffered : and the spot is marked by a simple monument erected
by the pious munificence of a stranger.
handes I commende my spirite ; thou haste redeemed me, O God of
truthe. Lorde, have mercye upon me ; Christ, have mercy upon me;
Lord, have mercy upon me. Amen.
To this may be added the following lines, which form part of a
volume containing " The Complaynt of Veritie, made by John Brad
ford," and other pieces, and printed a.d. 1559.
These are the wordes that Maister John Houper wrote on the wall
with a cole, in the newe Inn in Gloceter, the night before he suffered:
Content thyself with patience
With Christ to bear the cross of pain,
Who can or will recompense
A thousand-fold with joys again.
Let nothing cause thy heart to fail;
Launch out thy boat, hoise up thy sail,
Put from the shore;
And be thou sure thou shalt attain
Unto the port that shall remain
For evermore.
Fear not death, pass not for bands,
Only in God put thy whole trust ;
For he will require thy blood at their hands ;
And thou dost know that once die thou must :
Only for that thy life if thou give,
Death is no death, but amens for to live.
Do not despair:
Of no worldly tyrant see thou dread;
Thy compass, which is God's word, shall thee lead,
And the wind is fair.

The Editor ofthe "Early Writings of Bishop Hooper" has sup
plied for insertion here the following list of
CORRIGENDA.
p. 65. note 4, for Valentine read Valentinus.
p. 122. note 5, and in the Index, for Henry VI. read Henry VII.
p. 160. note 1, for Tertullian and Origen read Theodoret and Augustine.
p. 174. line 18, for to save him. He wans not mange his horse, fyc. read,
to save him, he wax not mangy. His horse, #c.
p. 276. note 1. The reference should have been to the " Falsa Donatio
Constantini." The Editor hesitated to believe that
Bishop Hooper had affirmed " the Bishop of Rome and
all his adlierents gave evidence and faith'' to a Charter
which so many eminent Romish divines had then ac
knowledged to be apocryphal.

A LESSON

INCARNATION OF CHRIST.

[hooper, ii.]

of the 3Jncarnatfon of
©fittste, that he tone fits
humanfte fn anU of the
asiessno- XHrgftu : nta&e
tfie tfoentftfte fcagE
of 3Jurte &S 3Joftn
1549.

Roma ix.
C ©fitisste te of the fathers
concewpge the flegfie.

[This treatise was written against the anabaptists, whose opinions
occasioned much trouble at the timo. Hooper was frequently engaged
in opposing them. See Epist. xiii. and xix.]

C A DAILY PRAYER TO BE SAID BEFORE
THE LESSON.

0 eternal and most merciful God, whose word is the
light unto our steps, and the lantern unto our feet, we most
humbly beseech thee to illuminate our minds, that we may
understand the mysteries contained in thy holy law; and
into the same self thing that we godly understand, we may
be virtuously transformed, so that of no part we offend thy
high majesty, through our Saviour Jesus Christ. So be it.

C A PREFACE.

Seeing we be even so appointed by the ordinance of
God to live and take the experience and danger of the last
time, in the which (as the scripture saith) iniquity shall
abound, and the true knowledge of God so obscured, that
scarce the Son of man, when he cometh, shall find any faith
upon the earth ; it is the office of all Christians, and especi
ally of such as teach the word of God, not only to remove
and take away false and pernicious doctrine, and then to
plant the truth ; but also in time to crop and cut off the
springing and towardly evils, before they be full ripe, lest
they should oppress and keep under the doctrine of truth.
Among all other pernicious doctrine contrary unto the
truth, there is one most pestilent and dangerous, which
denieth Jesus of Nazareth, our Saviour, to have received his
1—2

4r A PREFACE.
humanity and manhood of the blessed and holy Virgin Mary ;
and supposeth, either he brought his humanity with him
from heaven, or else took it of some other than of her.
Forasmuch, therefore, as this ungodly opinion crept not only
into the church immediately after the apostles, but also the
same (being buried and condemned by the scripture) in our
miserable and most perilous time is gotten into the hearts
of many, for whom Christ in his humanity shed his precious
blood, and some it holdeth in trouble and perplexity of
conscience ; to confirm and help the well-persuaded in the
christian and catholic faith, and also to call again (if God
will) such as be gone, I purpose to entreat and reason this
matter of Christ's incarnation at large, that the truth may,
as right is in this case, take here place.
Nothing else in this preface I demand but that the
christian reader tarry with the truth, and not to be offended,
though in this time many errors (upon the beginning of
the reformation of true religion in this realm) daily be
brought in ; seeing it was so in the apostles' time by the
craft of the devil, that men by the diversity of opinions
troubled the truth of the gospel ; which was and is done
to prove the faithful. Now therefore to the matter,
in the which I will observe this order: first, I
will shew out of the old testament and the
new, that Christ took his humanity
of the blessed Virgin : after
wards, I will answer
to the objections
of the con
traries. +

A LESSON OF THE
INCARNATION OF CHRIST.

Reasons out of the Old Testament.
The first is the promise of God unto Adam and Eve,
Gen. hi., that the seed of a woman should break the serpent's
head. This promise was spoken of Christ ; for he solely and
only brake the serpent's head, that is to say, destroyed
the works of the devil, satisfied for sin, and overcame it, and
also the world, hell, and the devil, and set God and man at
one, removing the occasion of enmity and the enmity itself in
his precious blood ; breaking the writings of our condemnation
upon the cross, Ephes. ii. ; and this our Saviour and peace
maker is called the seed of a woman. The which word alone
were sufficient to confound the contrary part, that saith Christ
took not the substance of his humanity of the blessed Virgin.
Wheresoever ye find this word, " the seed of a woman," in
the holy scripture, ye shall see always it is taken for the
child and birth that hath of the substance of his mother,
and not for anything that passeth through the mother, as the
water passeth through a pipe ; but that part of the mother's
substance doth concur, and necessarily is required to the pro
creation of the child, as all physic holdeth.
And this way wrought God Almighty the humanity of
his only Son, our Saviour, Jesus of Nazareth, without the
knowledge of man, using the blessed Virgin by the operation
of the Holy Ghost to conceive and bring forth this blessed
seed, which was made of her, and took the original of his
humanity of and in her, by the operation of the Holy Ghost ;
and neither nourished in her womb, neither brought forth she
the humanity of Christ, as a thing that God had given Christ
from heaven, or else from some other where ; but nourished
in her, and brought forth the blessed seed that God had made
by his holy power of her own substance: other1 else were this
f1 Other: either.]

6 A lesson of the
promise false, The seed of a woman shall break the serpent's
head. It is no seed of a woman, nor hath any thing to do to
be called the seed of a woman, that never taketh ought of a
woman. But, God doth warrant that he, that shall break the
serpent's head, shall be the seed of a woman. If it be true
(as it cannot be false), that the serpent's head is broken, who
can deny but that it is broken by the seed of a woman, that
is, by him that took his humanity of the woman's substance?
Men must beware they be not deceived in this case with
allegories and wrong interpretation of the word ; but plainly
make answer, Christ is the seed of a woman, and not a thing
that passed through her, nor was partitaker1 of her nature.
For then should she not have brought forth her son, but
such a son as she knew neither father neither mother of.
Other promises made God unto Abraham and unto Jacob
of the same seed. To Abraham, Gen. xxii., " In thy seed
shall they say all the nations of the earth to be blessed."
Unto Jacob, Gen. xxvi.2, God saith thus, " In thy seed shall
all the people of the world be blessed." Here again see we
Christ called " the seed ; " for none other purpose doubtless, .
but only to take away all suspicion and doubt that the world
might have of his humanity ; and lest the world might have
said, as now-a-day (the more pity) many doth say, we believe
that Christ is of the seed of the fathers, but he brought that
seed with him from heaven, or else wrought the same seed,
and made it not out of the sinful nature of the fathers, but
some other ways unknown unto man. The scripture in these
promises, and in other that shall follow, putteth expressly
this pronoun, thine, saying, " thy seed." In thy seed, not in
the seed that Christ shall bring from heaven, shall be the
blessing of all people. How can that be Abraham's or Jacob's
seed, that never took any of their substance, but came from
heaven, and was made of another kind of nature than Abra
ham and Jacob was of? Who is able by good authority of
the scripture to warrant Christ's humanity, in case it be
unknown of whom he should take it ; as these men knoweth
not, that denieth Christ to take the nature of man of the
blessed Virgin ? Unto David God made the like promise of
[! Partitaker: partaker.]
[2 In chapter xxvi. the promise is made to Isaac. It is renewed
to Jacob in chap, xxviii.]

INCARNATION OF CHRIST. 7
Christ to be born of his seed : 2 Samuel vii., "When thy days
be past, and thou sleepest with thy fathers, I will suscitate
thy seed after thee, that shall come out of thy belly." The
same have ye 1 Paral. xvii, and also Psalm cxxxii., " The
Lord swore a truth unto David, and will not go from it ; I
will set upon thy seat (one) of the fruit of thy belly." Nothing
is more clear than these words. No man doubteth but all
these places appertain unto Christ, the son of the holy Virgin,
who is called here the seed of David : also that it should come
out of his own belly, concerning his posterity. Then is Christ
called the fruit of Dayid [V] belly. God did swear he would
this do : except he be forsworn, he hath done it ; and in
that (God be praised) we be agreed. Therefore we will
not tarry long in the proof thereof, seeing it needeth no pro
bation. One thing I desire the christian reader of, that he
mark well every word of the promise, whereas he calleth
him that is promised, now, the seed of David, then, the fruit
of his womb : if he so do, it shall be easy to comprehend how
far these men be from the verity, that Christ should be a
man of the fathers' nature, according to the scriptures, and
yet never received his human nature of none of them all.
Look in the scripture, and see what the fruit of the belly is ;
and thou shalt find in every where it is taken for the child
that taketh the beginning of his humanity not only in his
mother, but also of his mother . and parent ; and calleth not
that the fruit of the belly, that passeth the belly without
,the commixtion and participation of the mother's substance ;
as the water runneth and passeth through the pipe, that
mingleth itself nothing with substance of the lead. For a
more ample declaration and defence of the truth concerning
the humanity of Christ and the original thereof, Esay the
prophet hath more open prophecies, not only assuring of
what family and tribe Christ should be born, but also nameth
the condition of his mother, saying, " Behold, a virgin shall
conceive, and bear a child," the vii. chap. St Matthew saith,
not only that she had conceived, but also that the blessed fruit
grew in her, so that she was great, chap. i.
Esay in the eleventh chapter saith, "There shall come
forth of the race of Jesse a branch and a flower of his root,"
and so forth : read the place. Now, note the words of the
Holy Ghost, "conceive," "being great," and, "to bring forth

8 A LESSON OF THE
child ;" whether ever ye did read in the holy scriptures, or
in any other book, that these properties were found, or may
be found in any, saving in her of whose nature and substance
the child is formed and made. Therefore the virgin, which
Esay here saith shall conceive and bring forth, must minister
the part of her substance to her fruit : otherwise, how shall
it be called her son? The text amplifieth this matter so
itself, that it needeth no help of any rhetorical amplification.
First, with this word, " behold :" for this word declareth
that it should be wonderful and above reason, that the nature
of a virgin should minister matter and substance to any
child, never being known of man. Had she done no more
than waxed great with nothing of herself, and brought forth
the thing that was made without her, it had not been a thing
to be wondered at at all, so much as the prophet speaketh.
But it is a greater miracle, a virgin of her own nature to be
mother unto a child (by God's operation), and never touched
by man, than to bring forth the burden that she taketh
from another, made without her assistance and help.
Then goeth forth the prophet and discusseth the doubt
farther by a similitude and metaphor taken from a tree,
after this sort ; " There shall," saith Esay, " come forth of
the stock of Jesse a branch," that is to say, the blessed
Virgin Mary, (note the process of the text,) and from the
root of this branch shall spring a flower, to say, Christ our
Saviour. This is the order of the text and the meaning
thereof: I make the christian reader judge. Out of the
which text note those things : first, that Jesus of Nazareth
our Saviour, concerning his humanity, hath not his beginning
from heaven nor elsewhere, but from the substance of the
root of Jesse. Mark the words of the prophet. He saith
not that Christ shall be a flower graft or feigned to be an
nexed to the root ; but he shall be born of the same root.
Consider the similitude and the words of the scripture.
Christ is called the flower of the branch. It is not unknown
unto all men but that the flower is of the nature and sub
stance of the tree that beareth the flower. How can they
then prove (tarry in the text of Esay), seeing our Saviour
Christ is the flower of that sacrate Virgin Mary, should
not bo of her substance and nature ? Shew us any flower,
that is either of apple-tree, nut, or other, that is not of the

INCARNATION OF CHRIST. 9
same nature and substance that the tree is, of whom it
springeth. If ye grant the flower to be of the nature and
substance of the stock that beareth the flower, be no more
injurious and cruel against Christ, the flower and fruit (by
God's ordinances) of the sacrate Virgin, than unto the stock
and root of every flower of the field. Shew us the flower
of an orange to spring of an oak ; and then we will grant
the humanity of Christ nor to take his original of man, but
from heaven, or else from some other beginning, as you do
feign, ye know not what. And then it must be granted,
even as of the nature of no orange can come no orange, so
of none of Abraham's nature and stock can come Abraham's
natural kinsman, our Saviour Christ Jesus, according to the
flesh. But ye will not, contrary to reason, grant to us the
first : no more can we, contrary both to reason and to the
holy scripture, grant you the second. These places and
promises of the old testament considered, we will' bring
forth the authority of the new testament, that shall confirm
the same. €E Testimonies of the New Testament.
Out of the old testament we have heard that Christ
should be born according to the holy scriptures. Now let
us hear how the effect answereth to the former prophecies.
In case the new testament should not in effect perform as
much as the old testament figured by shadows, and saw
before by prophecy, . they both might be justly suspected ;
and no force though both of them were denied. And for a
probation, let us take the experience of it in this matter
concerning the humanity of Christ, and that it took his be
ginning in and of the holy Virgin by the operation of the
Holy Ghost. The angel said unto the blessed Virgin, Luke
the first, " Behold, thou shalt conceive in thy womb, and
bear a son :" the which things St Matthew expresseth thus :
" Thou shalt be great, and bear a son." Mark the whole
state of the scripture, and the words here rehearsed, "to
conceive and bear a child ;" and ye shall always find it is
none other thing but that the mother shall be a very true
and natural parent with participation of her own substance
with her child. Therefore St Matthew, in the first chap-

10 a lesson of the
ter, to help this doubt, among other things touching the
genealogy and stock of Christ saith thus, speaking of the
blessed Virgin Mary, " Of whom is born Christ ;" and doth
not say, by whom, or through whom Christ passed. The
same word, " of," useth St Paul twice to the Romans, and
once to the Galatians ; the which word he would not have
used so many times, in case Christ hath taken no substance
of his mother, but passed through her without participation
of her nature, as the water through a conduit. To the
Romans, in the first chapter, he saith thus, " Which was
born of the seed of David as touching the flesh ;" and in
the ninth chapter, " Christ after the flesh is of the fathers ;"
and . in the fourth to the Galatians he saith, " When the
time was fulfilled, God sent his Son born of a woman." What
can be more plainly said to prove our Saviour Jesus Christ
to have taken of the Virgin the substance of human nature;
namely because the new testament and the authorities
thereof doth so godly correspond and answer to the prophe
cies of the old law ? Gen. xxii. " In thy seed," saith Moses,
and not in another seed, or in a heavenly seed. The same
doth St Paul repeat, saying, " Christ is of the fathers as
concerning to the flesh." Mark the word, " of," and it shall
destroy that fond opinion of them that say, " True it is, we
grant that Christ is of the seed of David ; yet it followeth
not he should take of the nature and substance of the sacrate
Virgin." Note well the words, and they shall satisfy thee.
Unto this objection and other I will answer unto hereafter
in the end of the oration. Now to the proof of our propo
sition : read the first of St Luke, and mark the greeting
of Elizabeth unto the holy Virgin being great : " Blessed,"
said she, " is the fruit of thy womb." This holy woman
calleth Christ the fruit : but whereof, and from whence had
she this fruit ? Of heaven, or other where ? No, truly : but
it was the fruit of her own belly; then of her own sub
stance ; or else it were a manifest lie to call Christ the fruit
of her belly. Neither, I think, there is no man that would
call a thing the fruit of a tree, that never had the nature of
a tree. What man was ever so found1 to say that a pear
were the fruit of a cherry-tree ? Or who is he that can
say that Jesus of Nazareth, taking his humanity from heaven,
[l Probably a mistake for fond, i. e. foolish.]

INCARNATION OF CHRIST. 11
or of some other thing beside his mother, can truly call
him the fruit of his mother's womb? The scripture saith
Christ is her son, and she is his mother, not a feigned mother,
but a true and very natural mother.
So saith St Matthew, in the first chapter, " She brought
forth her son." And so the Virgin called him, Luke the
second, "Son, why hast thou done thus unto us?" Believe
the scriptures, and ponder accordingly the words and sentences
thereof. Matth. i. Luke iii. Joh. ii. xix.
One place more there is in St Paul, written in the second
to the Hebrews, which is this : " Forasmuch then as the child
ren were partakers of flesh and blood, he also himself likewise
took part with them." And in the same place he saith, " He
took the seed of Abraham, and not of the angels ; so that he
must be like unto his brothers in all things." This place
appertaining to the nativity of Christ, let us consider dili
gently the words of St Paul's oration, how he proveth Christ
to have our nature, which he took of his mother. If it bo
so, saith St Paul, that the children, that is to say, men, be
partakers of flesh and blood, Christ, because he might destroy
him that hath the dominion of death by the death in his own
body, was made partaker of the same, to wit, of flesh and
blood. Here he useth three words, " likewise," " partaker,"
" of the same." Read the text, and note the words.
First, it is out of doubt that our flesh is of the nature
and substance of a woman. Now, saith St Paul, Christ like
wise, that is to say, after the same manner, took flesh as
his brothers. I say not, like unto us ; for we receive our
nature with sin, and in sin, and by natural conjunction.
Christ received his humanity of his mother without sin, by the
operation of the Holy Ghost. But to St Paul's words : like
as man taketh his nature of his parents, so likewise took
Christ his human nature of the blessed Virgin ; or else St
Paul's- simile proved nothing.
The second word of St Paul saith that he was made
participant, or partaker. Now there is no participation, nor
can be, except it be of such things as is common between
them that be partakers of one thing. It cannot be, therefore,
that Christ hath taken other flesh than his brothers had,
which was of the seed of man. Farther, he addeth, " Christ
took the seed of Abraham, and not of angels;" that is as

12 A LESSON OF THE
much to say, Abraham's flesh, verily human, and not any
body of flesh celestial, or made of the air. In this place
St Paul sheweth plainly, from whence and of whom Christ
took his humanity. In the same chapter St Paul saith,
" Christ is made like unto his brothers in all things." How
can this, I pray you, be true, in case he never took his
human nature of any of his brothers' substance ? The which
thing if ye take from Christ, there is nothing can be more
unlike than Christ and us, that be his brothers.
In the last reason, St Paul saith that " Christ was
tempted, that he might succour such as were tempted." Now
there is no flesh can be tempted but man's flesh. And there
is no man's flesh but hath taken his beginning of the substance
of man, except it were Adam, the first man, that was made of
the earth, Gen. i. Farther, how can he help us, as St Paul
saith, being in another flesh from us ? If he have another
flesh than we have (I except sin, and now, mortality), how or
wherein is the justice of God satisfied for sin ? How can he
be a faithful mediator between God and man, that never took
his humanity of the substance or nature of any man ?
These places and authorities, I trust, sufficeth every
christian heart for the stablishment of this article of our
belief, where we confess that Christ was conceived by the
Holy Ghost, and born of the Virgin Mary. By the which
word, " of," we believe that he took his humanity of her sub
stance, and had none other beginning, as touching his humanity,
than in her, and of her, by the operation of the Holy Ghost.
There now resteth no more to be said of me in this part, but
to answer unto such objections as the contrary part resistcth
this truth withal. The first Objection.
© If Christ took his flesh of a woman, then were he a
sinner, and partaker of the sin that naturally dwelleth in every
of Adam's posterity. Romans v. xi.
We answer.
C In case Christ had been in all things conceived and
born as we be, their objection were true. But the angel, in
the first of St Luke, declareth the diversity between the con
ception and birth of Christ and ours : "The Holy Ghost," saith

INCARNATION OF CHRIST. 13
he unto the holy Virgin, " shall come upon thee, and the
might of the Highest shall shadow thee." And in case the
Almighty had not sanctified and hallowed the seed of David
in the sacrate Virgin, which Christ took in her womb, it
might have ministered some suspicion that Christ, being man
of sinful nature, should also [have] been a sinner himself. But
the scripture declareth not only Christ to be the seed and
fruit of the Virgin, but also a seed and fruit without sin, say
ing, " The thing that shall be born of thee is holy, and shall
be called the Son of God." This testimony of the will of God
in the scripture should suffice the people of God. Why seek
we a knot in a rush, and put doubt in a manifest verity ? or
to fear of the thing that God's word plainly putteth out of
fear, and saith, It shall be no sinful fruit, nor vitiated seed,
that the blessed Virgin shall bring forth ; but it shall be an
holy fruit ? Luke i. And in the same place Elizabeth saith,
" Blessed is the fruit of thy belly." The holy woman will ad
mit no curse or malediction of sin in this fruit. The pro
phet Hier. xxiii. saith, that* God promised to suscitate unto
David a righteous branch.
€1 In this prophet there is contained two verities of
Christ: the first is, that he shall be of the seed of David, as
the branch of a tree is of the tree itself. Now it is known
that the tree and the branch thereof is participant of one and
of the same nature, of the same sap and condition. So is Christ,
touching his humanity, of the same nature that his mother
was of, that is to say, of the seed of David. And this proveth
the article of our faith, " He was born of the Virgin Mary."
CE The second part of the prophecy proveth the confuta
tion of such as would infer and make to follow, if Christ be of
the substance and nature of his mother, then is he a sinner.
Mark the text, and it will answer the contrary. The text
saith it shall not only be a branch, but a just branch, that is
to say, innocent and without sin before the face and judgment
of God : as though the prophet had said, This branch shall
take his being and original of David's posterity, and yet want
sin. €C So doth the prophet Esay say, chap, liii., speaking of
this blessed and innocent seed, "Who did no sin, neither fraud
was found in his mouth." The same writeth St Peter, 1 Pet.
ii., and St John, 1 John iii., "He appeared to take away our

14 A LESSON OF THE
sin, and no sin was found in him." Of these places we humbly
beseech all christian men to judge, whether the word of God
proveth not as well Christ to take of the substance of his
mother, as to prove the same branch and fruit of her belly to
be void of all sin, the Holy Ghost working the. same, as it
is written, Luke i. The second Objection.
CC St Matthew in his first chapter saith, "That which is
born of her is of the Holy Ghost:" then it is not of the nature
and substance of the Virgin.
We answer.
C If the circumstance of the place be marked, they
shall know they do injuries to the text here, as in other
places. For when the Virgin heard there should be a child
born of her, and she yet in the grace and perfection of her
virginity, as of a thing impossible by nature to be done,
wondereth at the tidings, and requireth the angel of the
means how it may be done. Whereunto the angel maketh
answer, to satisfy the admiration of the troubled Virgin,
thus : " The Holy Ghost shall come upon thee, and he shall
work this wonderful work in thee, although above the con
sent of thy reason, yet not without the assistance of thy
nature, which shall be shadowed by the Holy Ghost." This
interpretation of St Luke admitteth St Matthew in the first
chapter ; where as Joseph was no less troubled to see his
affianced and promised wife to be with child, thought it
had been by some sinister and forbidden means, as well as
the poor Virgin with reason thought it could never be with
out the knowledge of man. As from heaven her reason
was confounded, and made to give place unto faith and the
power of God; so was Joseph by night admonished of his
over-hasty judgment and light suspicion, that his promised
wife was not great by any man, but by the Holy Ghost.
Thus mindeth the Evangelist to take out of Joseph the sus
picion that he had of the godly Virgin for her being with
child, and not to prove that the child within her was not
of her own substance and nature. Read the place, and
mark the state and argument thereof; then shall the text
interpretate itself. If it be so (as God forbid it should), any

INCARNATION OF CHRIST. 15
would wrest and constrain this word, " of the Holy Ghost,"
against the circumstance and meaning of the Evangelist, we
wish and require it to be admitted of all men for the scrip
tures' sake, that1 all the prophecies saith Messias should be
born of a woman, and not by a woman, or passing through
a woman. If they will not thus be contented2, but force
the letter that saith, " of the Holy Ghost," that is to say,
Christ was born of the substance of the Holy Ghost ; then
should they prove either Christ to have no flesh, because the
Holy Ghost hath none, nor never had ; or else the God to
be turned into the nature of man; and so, whereas God
before was and is ever immortal, should by their reason be
made mortal, which were a blasphemy to grant.
The third Objection.
C Christ, the Son of God, took not our nature; but
by a certain change and commutation the Word, that before
was God, to be made flesh, according to the scriptures, "And
the Word is made flesh." We answer.
C. This wrong interpretation of the scriptures cometh
by the equivocation, or diverse signification of this word,
" made," which hath in the scriptures two significations.
The first, it signifieth a change of one nature into another,
as John ii., " The water was made wine :" and also Gen. xix.
" The wife of Lot was made into a stone of salt."
This word, " made," in the scripture in many other places
signifieth as much as to say, received ; as St Paul writeth,
Galat. iii., "Christ is made for us the curse," or execration;
that is to say, received in him the curse and malediction of
God for our sins. And again, 2 Cor. v., " He that knew
no sin made sin for us;" that is to say, was the sacrifice for
our sin. Good christian reader, remember to take the
meaning of the scripture according to the circumstance
thereof; and then thou shalt perceive, for the immutability
of God's nature, that where St John saith, " and the Word
was made flesh," is even as much to say as the Son of God
I1 "All the prophecies that," 1549.]
[2 Contendyd, 1549.]

16

A LESSON OF THE

received flesh. And no other sense nor meaning can it have
than this ; except ye would the Word, that was God before
and immortal, is now changed into man, and become mortal;
which sentence repugneth every book of the scripture.
Farther, it should follow, that he that was before God, as
St John saith, now leaveth to be God, and is made man ;
as the water that was turned into wine, Joh. ii., left to be1
water, and became wine ; and as the corn of salt was no
more the wife of Lot, but a corn of salt.
€L Beside all this, if God be turned into man, how
standeth their first interpretation, that his flesh and true hu
manity is of the Holy Ghost?
C No manner of way, doubtless; for no substance of
flesh is of the substance of the Holy Ghost, nor no substance
of the Holy Ghost can or may be the substance of the flesh.
Thus, therefore, with the scriptures we conclude the Word,
remaining still the Word, annexed unto it the nature of man,
which he took of the blessed Virgin, and truly is called the
fruit of her belly. The fourth Objection.
€L Whatsoever is born of a woman, hath a carnal body ;
but St Paul attributeth unto Christ a spiritual body, 1 Cor. xv.;
therefore, he was not conceived nor born of the woman's
nature. We answer.
C St Paul in that place speaketh not of the incarnation
of Christ, whether it be of the Virgin, 'or from heaven ; as it
is easily to be seen by the matter he entreateth of: but
he writeth of the state and condition of the body after the
resurrection, and answereth there to the objection of them
that demanded in what body the dead should rise. In the
same, saith he, that they lived, but no more mortal, nor
subject unto the pain of mortality, as Adam's body was after
he sinned, but spiritual, as Christ's body was after his resur
rection : spiritual, I say, not that it losteth2 his humanity, or is
turned into the nature of a spirit ; but because it shall lack
all mortal qualities. Thus proveth St Paul, when he saith,
" It is sown a natural body ; it shall rise a spiritual body."
t1 Left to be wine and become water, 1549.]
[2 Losteth: loseth.]

INCARNATION OF CHRIST. 17
Here St Paul speaketh of the body of Christ after the resur
rection, and not of his incarnation. Wherefore their reason
concludeth nothing ; for they infer a wrong conclusion of an
evil-understood principle. *
The fifth Objection.
CE If Christ should receive his humanity of the nature
of man, it should be to the ignominy and contempt of his
person, whose holiness will not admit any conjunction with the
imperfection of man. We answer.
CE It is no ignominy or contempt at all, but rather a
certain argument of God's mercy (which passeth all his
works), that he would not abhor to be partaker of our infirm
nature. CE Other common Objections.
St Paul, Col.i., Eph.iii., Heb.i., Jo. iii., 1 Cor. xv., Jo. vi.,
Heb. xiii., Eph. iv. In these places it is plain that Christ is
called the first-begotten of creatures : that he came from
heaven : that he is the bread given from heaven : he is to
day, and was yesterday also : he ascended, that first de
scended. These places, say they, prove he took not his
original of his mother. We answer.
CE Christ, as he is very God, so is he very man, and
according to his Godhead he hath been, is, and ever shall be
without beginning : and of this his divine nature speaketh the
places afore-rehearsed, and not of his humanity. Farther, it
is the manner of the scripture, because of the union and con
junction of these two natures in one person, many times to
ascribe and put that unto the one nature, which properly is
due unto the other. The Conclusion.
CL Seeing the scripture hath in this point as well stab-
lished the truth that Christ our Saviour took his humanity of
the blessed Virgin, as also answered all the objections that can
be brought against the truth, it shall be ihe duty and office of
2
[hooper, ii.]

18 A LESSON OF THE INCARNATION OF CHRIST.
as many as love the Lord in Christ, with humbleness rather
to consent unto the truth, than, of affection, to stand at the
defence of a lie. The living God grant us his Holy Spirit,
that once we may all know one thing in Christ Jesu to our
salvation. So be it.
CE Imprented at London by
Edwarde Whitechurch.
1549.
Cum Privilegio ad Im-
-primendum Solum.

A BRIEF AND CLEAR CONFESSION

OF THE

CHRISTIAN FAITH.

2—2

A briefe and
clear confession of the
Christian faith1, conteining an
hudreth articles, according
to tfie ortfet of the CDree&e
of the Apostles:
foritten fin tfiat fear-
ned and godly Martyr, I.
f^ooper, sometime 23"=
shop of Glocester in his
Hie tfme.

Imprinted at London
by Christopher Barker, Printer
to the Queene's most excellent

[i Ed. 1584, 'fayth.'j

[It appears from Bishop Tanner's list of Hooper's works that tho
first edition of the 'Brief and clear Oonfossion' was published in 1550.
Tho editor however has not been able to meet with a copy of this
edition ; but has compared tho oditions of 1581 and 1584 (both printed
by Christopher Barker), which differ in nothing but spelling.]

THE DIVISION OF THE CREED.

This Creed following, being made by the reverend
father John Hooper, is divided into five principal parts.
The first whereof entreateth of God the Father : the second
of God the Son : the third of God the Holy Ghost : the
fourth of the Catholic Church: the fifth and last part
entreateth of the benefits or fruits which we receive by
the same faith, which he maketh in number three; the
first is the forgiveness of sins ; the second is the resur
rection of the flesh; the third and last fruit is life ever
lasting. Of these five parts he hath made an hundred
several articles : the first part containeth 14 : the
second, 27 : the third, 5 : the fourth, 41 :
the fifth and last part containeth
thirteen articles; the contents
of which articles are
handled as fol-
loweth.

A brief and clear con
fession of the Christian faith, contain
ing an hundred articles, accord
ing to the order of the
Creed of the Apostles.

1. i" believe in God, the Father Almighty, Maker of
heaven and earth.
The First Article.
I believe in one God only, one in essence and sub
stance, three in person ; the Father, the Son, and the Holy
Ghost. I believe in the Father, as the original and be
ginning of all things, as well visible as invisible : of whom
also they depend, as well in their being, as also in their
conservation : and he dependeth upon none but on himself,
being eternal and everlasting, without end or beginning.
I believe in the Son, as the divine word and wisdom of
the Father, which is eternally and before all worlds engen
dered of the Father, of his proper substance and nature;
because in him shineth his shape and proper image, which
otherwise is invisible unto mortal man.
I believe in tho Holy Ghost, as a virtue and eternal
power, which neither is made, nor created, neither engen
dered, but proceeding of the Father and of tho Son eter
nally, even as a love proceeding from both persons.
The Second Article.
I believe that these throe Persons are of ono and the
selfsame essence and substance, nature, authority, power,
will, goodness, wisdom, and eternity: and that thoso three
arc but one spiritual substance, eternal, without end or be
ginning, truo, good, just, merciful, of a sovereign power and
wisdom, having and containing in itself all goodness, not
needing anything.

a brief and clear confession, &c. 23
The Third Article.
I believe that this God, which is one in essence and
three in person, ought only to be served, honoured, feared,
loved, worshipped, and to be called upon in all our neces
sities, as he that only can and will provide therefore, and
none other. And therefore I say and confess that I believe
in one God only, that is to say, that I knowledge and re
ceive him for one only Lord, Master, and Saviour : of whom
proceedeth all that is good in me ; by whom I can do all
things ; and without whom I can do nothing. In him only
do I set mine affiance and set mine heart, hoping that he,
assisting me with his Holy Spirit, shall be with me against
all men, and that he will deliver me from all perils and
dangers, through his grace and mercy, without any merits
of mine own; and that he shall minister to me all things
necessary, as well for my soul as body, even like a good
Father, as he hath promised by his holy word.
The Fourth Article.
I believe that the same God Almighty hath of nothing
created from the beginning both heaven and earth, and all
things in them contained ; that is to say, all things as well
heavenly as earthly, visible as invisible, reasonable as un
reasonable, sensible as insensible : the which he doth enter
tain, lead, guide, and govern by his divine wisdom ; without
whose providence nothing cometh to pass either in this world
or in the other. The Fifth Article.
I believe that the same God, the Father, the Son, and
Holy Ghost, after that he had created all things, did create
and shape man to his own image and likeness ; that is to
say, immortal, good, just, true, wise, merciful, and perfect in
all things ; making him partaker of the goodness, justice,
and other perfections of God, having a will that could agree
in all things unto the will of his Lord : but all that through
grace, without any kind of merit.
The Sixth Article.
I believe also that, as the Lord hath created all things
heavenly and earthly for the service of man, and to the

24 A brief and clear confession
end that by his creatures he might come to the knowledge
of the Creator ; even so also hath he formed and made man
for himself, that of him and by him he might be known,
loved, feared, served, and honoured, which is the greatest
good thing that is or can be in man ; and that in him
might shine the image of divine virtues and perfections
through good works, the which God hath ordained, because
we should walk in them unto his honour and praise, and to
the confusion of the adversary ; and that by this mean the
fall of the angels might be repaired, and that man might
possess the everlasting kingdom made and prepared for him
before the foundations of the world were laid.
The Seventh Article.
I believe that the same man was ordained of the Lord
God a master and ruler over all his creatures : the which
thing he hath lost through his sin, as well for his own part,
as also for all his posterity : the which rule and lordship, I
believe, doth chiefly appertain unto Jesus Christ, verily God
and man, and to those unto whom he will communicate the
same, as unto his own faithful, and not unto the infidels and
damned.
The Eighth Article.
I believe that the first man, through the craft and sub
tlety of Satan, did slide and fall from the excellency wherein
the Lord had created him ; consenting, through his own free
will (which at that time he had), unto the subtle suggestion of
the serpent, whereby he lost the graces that the Lord had
given him ; in such sort, that of wise he became foohsh, of
just unjust, of true a liar, of perfect altogether unperfect:
having from thenceforth a will wholly corrupted, which nei
ther could nor would agree with the will of God, but alto
gether with the will of the devil, the world, the flesh, and
sin ; which could do nothing of himself but evil, seeing that
he is altogether carnal, bond, captive, and sold under sin.
This is the free, yea, to say more truly, the bond-will that
man hath in this present life.
The Ninth Article.
I believe that this disorder and corruption of nature
was not only in Adam, because of his sin, but is also in all

OF THE CHRISTIAN FAITH. 25
men generally, which come of him (Jesus Christ only ex
cepted) ; and that in such sort, that all men after their own
nature are corrupt, unjust, liars, ignorant, unkind, and im
perfect in all things, and have no power of their own nature
to do, think, speak, or will anything that may please God,
until that they bo regenerate and renewed by tho Spirit of
the Lord.
The Tenth Article.
I believe that this corruption of nature, otherwise called
original sin, is tho fountain and root of all other sins : for
the which all the miseries and adversities that we onduro in
this present life, as well in body as soul, do como unto us ;
yea, and in the ond doublo death, that is to say, both of
body and soul. These bo tho fruits and rewards of sin.
But although the same be duo and common to all mon gene
rally, nevertheless tho Lord through his mercy hath reserved
to himself a certain number (which are only known to him
self), the which he hath drawn from this corrupt heap, and
hath sanctified and cleansed tho samo in the blood of his
Son Jesus Christ, and by means thereof hath made them
vessels of election and honour, apt unto all good works.
The Eleventh Article.
I beliovo that the Father in Jesu Christ his Son through
the Holy Ghost hath elected and chosen thoso that are his
own, according to his good will, before tho foundations of tho
world woro laid, whom ho hath predestinate unto eternal
life ; that thereby they might be his children adoptivos, over
whom he hath without comparison a much greater care, than
tho best father can havo over the best child in tho world :
for ho suffereth not that any thing shall come to pass, either
on high in heaven, or beneath on earth, which shall not bo
for their good and great profit.
The Twelfth Article.
I believe that tho Father, through his Son, with the
Holy Ghost, hath always from the beginning intended to
restoro man : unto whom, after he had sinned, he shewed
himself, promising unto him that blessed Seed, by whom tho
head of tho serpent should bo trodden down, and by whom
tho faithful should rcceivo blessing. By this promise (which

26 A brief and clear confession
hath since been oftentimes ratified and confirmed to the
holy fathers) man (which otherwise had despaired in sin) is
relieved, holpen, comforted, and clothed with hope, even unto
the full performing thereof.
The Thirteenth Article,
I believe also that after this promise the Lord hath pre
scribed and given the law of the commandments to man,
promising life to the observers thereof, and death to the
transgressors of the same. And he gave them, not to the
end that man should seek justification, salvation, or life therein;
but for the policy, peace, and tranquillity of his people, for
the defence of the good, for the chastening and punishing of
the wicked, and to preserve each one in ^is office : but es
pecially 1 that thereby man might the better know himself, his
disease, his poverty, and imperfection ; and by mean thereof
to take an occasion to humble himself before this lawgiver,
and to seek remedy, salvation, and life in some other, that is
to say, in the holy promised Seed, which is Jesus Christ.
For this cause the law is called a schoolmaster to come to
Christ, the which also serveth us for a glass to know our
sins by, and to increase the same knowledge in us. Likewise
it serveth us for an accuser, to accuse us before the Lord,
and for a severe and cruel judge, to declare the wrath and
judgment of God over us, and his condemnation unto eternal
death ; and by this mean to make us afraid, and to bring us
unto despair, until we be comforted by the gospel through
faith in Jesus Christ, whereby we are delivered from all these
causes. These are the offices of the law, the which are
turned into our good through faith in the gospel, the which
hath other offices, and clean contrary. For the rest, I con
fess that the law of the Lord is good, just, holy, and perfect :
and where the same doth not bring us unto perfection, it is
not long of2 itself, but of us, which are altogether unperfect,
and can in no wise accomplish the same, no, not to touch it
with our little finger.
The Fourteenth Article.
I believe and confess Jesus Christ to be the fulness, the
end, and accomplishment of the law, to the justification of all
C1 Specially, 1584.]
[2 Long of: along of, by the fault of.]

of the christian faith. 27
that believe, through whom and by whom only all the pro
mises of the Father be accomplished, yea, even to the utter
most ; the which also alone hath perfectly satisfied the law
in that which no other amongst men could perform ; forso-
much as the law doth command things impossible, the which
nevertheless man must accomplish, not by working, but
through believing : for so is the law accomplished, through
faith, and not through works ; and by this means shall man
find the righteousness of faith to be available before the Lord,
and not the righteousness of works, the which leadeth nothing
unto perfection.
As concerning the first point of my faith, this is that
which I believe of the Father, and the things that are made
by him, and consequently of the Holy Trinity, and also of
the soul of man. Now let us come to the second point,
which is of the Son of God, and of the things done by him,
especially of the restoring and repairing again of man.
2. And in Jesus Christ, his only Son, our Lord; which
was conceived by the Holy Ghost, born of the Virgin
Mary ; suffered under Pontius Pilate, was crucified,
dead, and buried ; he descended into hell ; the third day
he rose again from tlie dead ; he ascended into heaven,
and sitteih on the right hand of God the Father Almighty:
from thence he shall come to judge the quick and the
dead. The Fifteenth Article.
I believe that Jesus Christ is verily God and verily man,
having two natures comprehended in one person : a nature
divine, after the which he is the only natural Son of God,
equal with the Father in all things; and a nature human,
after the which he is very man, in all things like unto us, sin
excepted. The Sixteenth Article.
I believe that Jesus Christ, the Son of God, in the fulness
of the time appointed of the Father from the beginning, was
sent into the world by the Father, and was made perfect
man, and was conceived in the womb of a woman being a
pure virgin, called Mary, of her proper substance, and of her
proper blood ; so that ho was found a perfect man, descending

28 a brief and clear confession
of the seed of Adam, Noe, Abraham, Isaac, Jacob, David, and
other fathers, unto whom the promise was made.
The Seventeenth Article.
I believe also that all this was done by the working of
the Holy Ghost, without the work of man, to the end that all
that was wrought therein might be holy and without spot,
pure and clean; and that thereby our conception might be
made clean and holy, which of itself is altogether spotted and
defiled with sin.
The Eighteenth Article.
I believe that Jesus Christ was born of the Virgin Mary
without any manner of sin, and without breach of her virgin
ity ; so that by his pure and holy nativity he hath purified
and made holy ours, which of itself is altogether unclean and
defiled with sin. In this nativity of Christ I see and con
sider the first estate and condition of man, with his fall, which
was the cause of Christ his coming into the world. Likewise
in this I see and consider the favour and inestimable love of
God the Father, which hath presented and given his only Son
to serve us. I see also and consider in this nativity the charity
of the Son, which hath abased and humbled himself to lift us
up, became poor to make us rich, became bond to make us
free, and became the Son of man to make us the children of
God, and heirs of eternal life : by whose coming the nature
of man is repaired and made noble, and man, that was lost
and destroyed, was thereby relieved and set in his perfection,
and hath recovered all that he hath lost through sin, yea, and
more. By the same mean also all the treasures, graces, and
blessings of the Lord, are given and communicated unto man;
but all this through grace, without any merits.
The Nineteenth Article.
We must I believe also and confess by the holy scriptures another
chrtatspi- conception and birth of Jesus Christ, which is spiritual; the
ritually, and . . . , . - . ... . . „ . ...
hjmftlrth in wnlc"> ¦"• sav> 1S °* n0 *ess dignity than the first : the which
andSfuom ia> tnat every one tnat *3 faithful ought to conceive into his
Sft! heart and spirit Jesus Christ, through a true and lively faith,
and to bring him forth by open confessing of him with his
mouth as often and whensoever it shall be needful. I do

OF the christian faith. 29
esteem this conception and nativity to be so necessary to
salvation, that if the Virgin Mary had not more blessedly
borne Jesus Christ in her heart and spirit than in her belly,
her carnal motherhood would have profited her little. By
and for this cause are we called mothers, brethren, and sisters
of Jesus Christ.
The Twentieth Article.
I believe that tho same Jesus Christ is verily Christ, that
is to say, tho Messias, anointed by the Holy Ghost, because
he was the very King, tho Prophet, and great Sacrificer,
that should sacrifice for all that believe ; the which also is
promised in the law, and is tho same of whom all tho pro
phets have spoken. This anointing of Christ is not corporal,
of a material and visible oil, as was that of the kings, priests,
and prophets in times past ; but it is spiritual, of an invisible
oil, which is the grace and gifts of the Holy Ghost, where
with he is replenished above all others. So that this anoint
ing is descended even unto us, which have felt and proved the
sweetness thereof: and by it also we bear the namo of Chris
tians, that is to say, anointed.
The Twenty-first Article.
I bclievo that this sacrificing of Jesus Christ wasjnot
Levitical or carnal, to immolate, offer up, and to sacrifice
beasts, kino, and other sensible things, as did Aaron and his
successors ; but spiritual, to offer and sacrifice himself, that is
to say, his body and blood, for the remission of the sins'of
tho. whole world. Even as likewise his kingdom is not of this
world, carnal, but spiritual ; which consisteth in tho guiding
and governing of his own by his Holy Spirit, over whom he
rcigneth by his word, and that to the destruction of all his
adversaries, which are sin, death, hell, Satan, and all infidels,
wicked, and reprobate. The Twenty-second Article.
I beliove that Jesus Christ hath verily exercised these
throe offices, that is to say, of a prophet, of a king, of a
sacrificer, not only in this world, being a mortal mau as we
are ; but also that ho exerciseth yet daily the same in heaven
before the face of the Father, where he sitteth and appeareth
continually for us, and from thoncc by his Holy Spirit doth

30 A BRIEF AND CLEAR CONFESSION
teach, help, maintain, and defend his own : and therefore is he
called a prophet, a king, and a great sacrificator, after the
order of Melchizedek, that is to say, eternal, and not after the
order of Aaron, which had his end with the law.
The Twenty-third Article.
our saviour I believe that the same Jesus Christ (after that he had
preached s preached the gospel in the country of Judasa and Galilee, by
aboit thedea *Qe sPace °f three years or thereabout, and declared himself
$£?! or"11" t° be tne natural Son of God, as well by his marvellous
thereabout. wor]£gj as by his words, and the writings of the prophets) was
unjustly and falsely accused by the priests ; whom when they
had taken, and in their council unjustly had condemned him to
death, they brought him bound to Pilate, the provost then at
Hierusalem ; who, at the instance of the said priests, did un
justly, wrongfully, and without cause, condemn him to death,.
and that the most horrible and slanderous death that could be
imagined or devised, that is to say, to be put on the cross,
crucified between two thieves, as if he had been their prince
and captain ; the which thing he suffered and endured wik
lingly and innocently, without deserving the same. For
otherwise could he not have satisfied for us, neither could his
cross have profited us.
The Twenty-fourth Article.
what is I believe also that while he was upon the said cross,
christ-sbaV dying and giving up his spirit unto God his Father, he de-
scen mg m o gcen(je(j m^0 jjell ; that is to say, he did verily taste and feel
the great distress and heaviness of death, and likewise the
pains and torments of hell, that is to say, the great wrath
and severe judgment of God upon him, even as if God had
utterly forsaken him, yea, as though God had been his ex
treme enemy ; so that he was constrained with loud voice to
cry, "My God, my God, why hast thou forsaken me?"
This is simply my understanding of Christ his descending into
hell. And besides, I know well that this article hath not from
the beginning been in the Creed, and that many others have
otherwise both understanded and interpreted it ; which esteem
that Christ verily and in deed descended into hell, to the.
Li Pet. iii. 19, place of the damned, alleging the text of St Peter ; the which
I confess is yet covered and hid from me. The Lord vouch-;
safe to open the gate unto us, and to give us an entrance
into such mysteries !

of the christian faith. 31
The Twenty-fifth Article.
I believe that all this was done, not for himself, which
never committed sin, in whose mouth was never found deceit
nor he ; but for the love of us poor and miserable sinners,
whose place he occupied upon the cross, as a pledge, or one
that represented the person of all the sinners that ever were,
be now, or shall be unto the world's end. And because they
through their sins have deserved to feel and taste of the
extreme pains of death, to be forsaken of God and of all
creatures, to feel the wrath and severe judgment of God
upon them; Christ, which was their pledge, satisfying for
them upon the cross, hath felt and endured all the same,
and that altogether to make us free, to deliver us from all
these pains, from the wrath and judgment of God, from
condemnation and eternal death. And I do clearly reject
and esteem as fables all the limbos of the fathers, and of
young children, purgatory, and such other like, to be follies,
mockeries, and abuses, which are invented and found out by
man, without the word of the Lord. For I neither believe
nor receive more than two places in the world to come ; that
is to say, heaven for the faithful and elect, with the angels ;
and hell for the infidels and reprobate, with the devils.
The Twenty-sixth Article.
I believe and consider this death and passion, even as I
do all other mysteries of Jesus Christ, not only as touching
the history, as a pattern and example to follow, as was that
of the holy men and women which are dead for the Lord's
quarrel; but also principally as touching the cause, fruits,
and uses thereof, thereby to know the greatness of my sins,
the grace and mercy of the Father, and the charity of the
Son, by whom we are reconciled unto God, delivered from
the tyranny of the devil, and restored to the liberty of the
Spirit. This is the glass without spot, to teach us to know
our filthiness, the laver or clear fountain to wash and cleanse
us, the infinite treasure to satisfy all our creditors : of whom
and by whom only the divine justice is fully satisfied for all
the sins of all that have been, be now, or shall be unto the
end of the world. And therefore I do believe and confess
that Christ his condemnation is mine absolution ; that his
crucifying is my deliverance ; his descending into hell is mine

32 A BRIEF and clear confession
ascending into heaven ; his death is my life ; his blood is my
cleansing and purging, by whom only I am washed, purified,
and cleansed from all my sins : so that I neither receive
neither believe any other purgatory, either in this world or
in the other, whereby I may be purged, but only the blood
of Jesus Christ, by the which all are purged and made clean
for ever. The Twenty-seventh Article.
I believe that Jesus Christ by the sacrifice of his body,
which he offered upon the tree of the cross, hath defaced
and destroyed sin, death, and the devil, with all his king
dom ; and hath wholly performed the work of our salvation,
and hath abolished and made an end of all other sacrifices;
so that from thenceforth there is none other propitiatory
sacrifice, either for the living or the dead, to be looked for
or sought for, than the same : for by this one only oblation
hath he consecrated for ever all those that are sanctified.
The Twenty-eighth Article.
I believe that the holy Supper of the Lord is not a
sacrifice, but only a remembrance and commemoration of this
holy sacrifice of Jesus Christ. Therefore it ought not to be
worshipped as God, neither as Christ therein contained ; who
must be worshipped in faith only, without all corruptible ele
ments. Likewise I believe and confess that the popish mass
is the invention and ordinance of man, a sacrifice of Anti
christ, and a forsaking of the sacrifice of Jesus Christ, that
is to say, of his death and passion ; and that it is a stinking
and infected sepulchre, which hideth and covereth the merit
of the blood of Christ ; and therefore ought the mass to be
abolished, and the holy Supper of the Lord to be restored
and set in his perfection again.
The Twenty-ninth Article.
I believe also that, as the prophet Jonas was in the
whale's belly (which is a place of corruption) three days and
three nights without being corrupted, and the third day
came out of him alive without any manner of hurt ; even so
Jesus Christ, after he was dead, was laid and put in a new
sepulchre (which is a place of corruption), in the which he
was three days and three nights, not touched with any kind

OF THE CHRISTIAN FAITH. 33
of infection of filthiness, or corruption ; but continued in his
perfection, to declare the virtue of his blood, to accomplish
the writings of the holy prophets, and to verify the truth,
as well of his body, as of his death : with whom I believe
that the law was buried, abrogated, and abolished, as touch
ing the faithful; not as the acquitting of an obligation,
whereby they should be no more bound to live and walk
therein, but only as concerning condemnation ; that is to
say, that the transgression of the law condemneth them not
before the judgment-seat of God, because of their faith which
they have in Jesus Christ. And therefore within one sepul
chre I do comprehend three things to be buried ; that is to
say, Christ, the law, and all the faithful, which ought to be
crucified and buried with Christ through the mortification of
their flesh. The Thirtieth Article.
I believe that, as Jesus Christ was put to death for our
sins, so also he rose again the third day for our justification
unto everlasting life ; wherein he hath openly declared him
self both God and man, obtaining the victory over all his
adversaries, and hath confounded and beaten down all his
enemies, that is to say, the world, sin, death, hell, and
Satan, not for himself, but for us that believe in him, knowing
that his victory is ours, and that in him and by him we
overcome the self-same enemies, obtaining the victory over
them, unto the honour of the Lord and our great profit.
The Thirty-first Article.
I believe and consider this resurrection of Jesus Christ
not only as an history, as was that of Lazarus and other
such like, which miraculously were raised up by the virtue
of the Lord ; but also as the example and cause efficient of
my rising again, and as the earnest and first-fruits of the
general resurrection of all that believe : that, as Jesus Christ
was raised up the third day after his death unto eternal life
through his divine virtue, even so by the same virtue I hope
one day to be raised up in body and soul unto eternal life,
after that I have here in this world been raised up in spirit
through lively, and true faith in newness of life, mortifying
and crucifying the flesh with the affections and concupiscences
of the world, the which ought to be dead and crucified to
3
[hooper, ii.]

34 A BRIEF and clear confession
us, and we to it. For we are buried with Christ in his
death through baptism ; to the end that, as he is risen from
death by the glory of the Father without dying any more,
even so we should walk in newness of life without serving
of sin any more, searching always principally for the things
that are on high, heavenly and eternal, and forsaking the
earthly and transitory things of the world, knowing that we
have not here an abiding city, but that we must seek for
that which is to come.
The Thirty-second Article.
I believe and confess that Jesus Christ the fortieth day
after his resurrection visibly and before all his apostles did
ascend into heaven, that is to say, in the majesty of his
Father in glory and eternal felicity, in the which he was
before he came into this miserable world to become man,
yea, even before the foundation of the world was laid, that
is to say, from everlasting.
The Thirty-third Article.
I believe that he is ascended into heaven to accomplish
and to finish all things, and to open heaven for us, that we
might ascend after him, and follow him as our head, to be
eternally knit with him in glory, the which thing here we
begin through faith. In like manner he hath done the same
for the benefit of his church, that he might send unto his
apostles that Comforter that he promised them, by the
which they were comforted, instructed, and guided in all
truth; and thereby is his church supported, maintained, and
defended against all the blasts of Satan and all the gates of
hell. The Thirty-fourth Article.
I believe also that he is ascended into heaven to be our
patron, intercessor, mediator, and advocate ; and that he
now appeareth for us before the face of the Father, obtaining
for us grace and abundance of all good things ; in such sort,
that I neither knowledge nor receive any other mediator
betwixt God and man, neither any other advocate or inter
cessor before God the Father, than his only Son Jesus Christ
our Lord. To him do I resort; with him do I hold my
self contented, and none other do I search for, neither will

of the christian faith. 35
I ; fearing to blaspheme the name of God by giving that unto
the creature that appertaineth only to the Creator, and to
the servant that which only appertaineth unto1 the master.
The Thirty-fifth Article.
I believe that all they which demand, seek for, or re
ceive any other mediator, intercessor, or advocate towards
God the Father, than Jesus Christ his Son, the same blas-
phemeth against God, and doeth dishonour unto Jesus Christ,
and unto the saints by whom he prayeth. For as God the
Father will be known, served, loved, feared, and honoured
in his Son, and by his only Son Jesus Christ, and not by
any other means, even so will he be prayed unto and called
upon in his and by his only Son Jesus Christ, and none
otherwise. In this I will neither dispraise, nor think or
speak evil of the blessed saints, which are in heaven with
the Lord; but I will have them in honour, and reverence
them as the faithful saints of the Lord, as the temple of the
Holy Ghost, and as the true members of Christ; and have
them as glasses and patterns before mine eyes, to follow
them, as well in their honest life and good conversation, as
also in their faithful and holy doctrine. And as concerning
them or by them I do understand none other thing, knowing
that all my good, my help, and succour, proceedeth of God
only, by the mean of Jesus Christ alone, which hath made
the saints worthy of his glory by his only grace ; by the
which also I believe he will make me worthy with them to
be their companion in glory, that we altogether should gjve
unto him only all honour, praise, and glory for evermore.
The Thirty-sixth Article.
•I believe that the same Jesus Christ is set on the right
hand of God the Father Almighty ; that is to say, that he
reigneth in one and the same majesty and equal power with
God his Father, by the which he so governeth his own unto
the world's end, that the power of none adversary can
annoy them without his permission and will. I believe also
that the Father hath made him Lord and ruler over all
creatures, as well heavenly as earthly, giving unto him all
power over heaven and earth ; and that he hath lift him up
[1 To, 1584.]
3—2

36 A BRIEF AND CLEAR CONFESSION
above all rule, power, and lordship, and above every name
that is named, not only in this world, but also in the world
to come ; and hath made all things subject under his feet,
and hath appointed him over all things to be tho head of
his church, which is his body, Eph. i. ; and therefore I neither
receive neither acknowledge any other head of the church,
but only Jesus Christ, which hath given his blood to wash
away the filthiness and to heal the wounds thereof, and
the same to preserve, nourish, defend, and govern by his
Holy Spirit. The same is the only head and foundation of
the church, whereon every one ought to build according to
his vocation. The Thirty-seventh Article.
I believe that Jesus Christ is ascended into heaven, and
that he is there corporally, that is to say, in flesh, in body,
and in soul, after such sort, that he neither is nor can, after
the same mean and fashion, be here beneath on earth with us;
forasmuch as his body, although it be glorious, cannot bo in
divers, and many places at ono time, but be so in ono place,
after the nature of a glorified body, that it cannot be in an
other ; otherwise it should not bo a true and natural body, but
fantastical, that is to say, a thing apparent and not in deed,
which is false and wholly against our faith. And therefore do
I say and confess that the true and natural body of Christ is
in heaven, and that from thence he shall not come, until ho
hath made all his enemies his footstool, and then shall he como
to judge tho quick and dead.
The Thirty-eighth Article.
I believo that whon tho nu. t of tho elect children of
God shall be accomplished, tho Lord Josus, in tho self-samo
body in the which ho suffered and was crucified, with tho
which he rose and ascended into heavon, in tho self-samo shall
he como with great power and majesty visibly in a cloud,
even as he ascended, and that to judgo both the quick and
tho dead, and shall render unto every ono according to jus
tice ; unto the good that he shall find amongst them according
to their goodness, and unto tho ovil according to thoir wicked
ness. This judgment shall be general ; that is to say, all
shall be called and personally summoned thorounto by tho

OF the christian faith. 37
voice of an angel ; at the which all shall appear, as well the
good as the evil, the elect as the reproved1; to the end that
every one may render an account and reckoning before the
judgment-seat of Christ of all that hath been done by them
in this world, whether it be good or evil, yea, even of their
idle words, the which they esteem no sin. Then shall be
saved all those that are found written in the book of life.
The Thirty-ninth Article.
I believe that then shall be made the total and last sepa
ration of the good from the evil, of the elect from the repro
bate ; the which now are all mingled together, as the good and
the evil fish in one net, the chaff and the corn, and the cockle
with the wheat : but when the harvest cometh, he which
hath the fan in his hand shall make a separation, and shall
gather the corn into his garner, but the chaff and cockle he
shall cast into the fire, to burn eternally. Then shall perfectly
be declared and known the justice and mercy of the Lord, and
likewise the fruit of the cross and blood of Jesus Christ, the
which thing now we know only but in part: but then the good
and elect shall know the Father, upon whom they have
builded their hope, and shall not be confounded ; and in like
manner the wicked shall know the Father, against whom they
have stumbled, and whom they have refused, contemned, and
despised, and shall be confounded. Then shall the Lord make
an end of his office and ministry : for his mystical body shall
then be wholly finished and accomplished with all his mem
bers, and he shall render up his kingdom and his espouse,
which is the church, unto God his Father, altogether glorious,
irreprehensible, and acceptable, without spot or wrinkle. Then
shall perfectly be overcome, destroyed, and confounded Satan
and hell, sin and death, and all other adversaries of Christ,
the which presently do yet exercise tyranny upon all his
members, and hold them under their claws, chains, and bonds.
But then we, as people ravished with joy, shall say this word
which is written, " 0 death, where is thy victory ? Thanks be
unto God, which hath given us victory, through Jesus Christ
our Lord."
The Fortieth Article.
I believe that this marvellous, terrible, and fearful judg-
[* reproved: reprobate.]

38 A BRIEF AND CLEAR CONFESSION
ment unto the evil, wicked, and reprobate, is very much
desired, and of great consolation unto the good, the faithful,
and the elect; because that then their whole redemption,
that is to say, of the body, shall be made an end of, and they
shall receive the fruit of their labours. Then their innocency
shall openly be declared and known to all the world, and
they shall see the vengeance and condemnation of the wicked,
which have used them tyrannously, afflicted and tormented
them in this world ; whose iniquity shall be manifested by
the Lord, and shall be clearly known of all, to their great
confusion, and to the honour and glory of the righteous
children of God, the which shall be in peace and perfect tran
quillity, and shall have full rejoicing and fruition of all that he
hath promised and prepared for all those that love him, the
which no eye hath seen, no ear hath heard, neither can be
comprehended by the heart of man. Therefore do I abide
this great day of retribution with a great desire, as the same
which shall bring and shew unto me the self-same good thing.
The Forty-first Article.
I believe that we shall not all die, but that we shall be
changed in a moment: that is to say, that in this last day
and judgment general some shall be found alive, the which
died not, neither shall they die, as concerning the separation
of the body from the soul, but shall continue alive eternally ;
to the end that Christ may be known to be Lord and Judge
of the living and dead, and that his grace and merits may be
found greater than the sin of Adam. For "as sin hath reigned
unto death, so likewise must grace reign through Jesus Christ
unto eternal life." The same nevertheless shall be changed
and transformed from corruption unto incorruption, from
mortality unto immortality, from contempt and ignominy unto
glory, after such sort, that they shall be made partakers of
all the gifts, graces, and benefits, the which the Lord shall
give unto those that before were dead in him: the which
shall not be before the others, but all together shall be taken
up in the clouds and in the air, and shall all together be with
the Lord. This is the second point of my faith, touching Jesus
Christ, the second person in Trinity, and of his restoring and
repairing of man. Let us now come to the third point, which

OF THE CHRISTIAN FAITH; 39
is of the Holy Ghost, by whom man (being restored) is main
tained and preserved in his integrity and perfection.
3. I believe in the Holy Ghost, the holy Catholic Church,
the communion of Saints, the forgiveness of sins, the resur
rection of the body, and the life everlasting. Amen.
The Forty-second Article.
I believe that the Holy Ghost is a divine person, distinct
from the Father and the Son, proceeding from them both, in
and through all things equal and co-eternal with them ; by
the which Holy Ghost the church hath always been, is now,
and shall be ruled, guided, directed, and governed unto the
end of the world: by whom also the saints, patriarchs,
prophets, and apostles of our Lord Jesus Christ have spoken.
And therefore I do neither believe nor receive any other
vicar or lieutenant to Christ upon earth within his church,
than this Holy Ghost, which cannot be received of the
wicked. The Forty-third Article.
I believe that the Holy Ghost is the pledge and earnest
of our heavenly heritage, by the which we be assured, ascer
tained, and certainly persuaded in our consciences that we be
the children of God, and brethren adoptives to Jesus Christ,
and consequently coheirs of eternal life. The same Holy
Ghost also is the finger of God, the which imprinteth in our
hearts and spirits the faith of these things aforesaid. It
sealeth and confirmeth the promises of the Lord within our
hearts through his goodness and grace, because we should in
no wise doubt. The Forty-fourth Article.
I believe that this Holy Spirit dwelling in us through his
grace and virtue doth regenerate us into a newness and
change of living, mortifying in us all that is of us and of
the old man, of the flesh and of the world, and quickening all
that is his in us : so that we live not thenceforth after our
own lusts, but according to the will of God. Which Holy
Ghost also worketh in us all good works, and doth reprove,
rebuke, and condemn the world of sin, of righteousness, and
judgment.

40 a brief and clear confession
The Forty-fifth Article.
I believe that the Holy Ghost is the teacher of the igno
rant, which teacheth, guideth, and leadeth us unto the know
ledge of the truth ; and by it only are we brought and
delivered out of darkness, and set in the perfect light. Like
wise I believe that it is the comforter of the poor, afflicted,
and persecuted ; and in all their troubles, vexations, and ad
versities doth so help, strengthen, comfort, and assist all such,
that it will not suffer them to despair, as do the wicked and
reprobate, but maketh them to taste and feel the sweetness,
goodness, and mercy of God the Father, which by persecution
and divers tribulations leadeth his own unto eternal glory.
The Forty-sixth Article.
I believe that this Holy Ghost is the Spirit of life, which
quickeneth all other spirits, as well heavenly as earthly, and
that the same only of itself is holy, and that all others by it
are made holy : so that, if any spirits be holy (as there be)
either in heaven or in earth, they are none otherwise holy
but by the holiness of the same Holy Ghost : and that is the
cause why I believe in him ; that is to say, for that cause I
put my whole faith, hope, trust, and affiance in him, even as I
have said before of the Father and the Son.
This is the third point of my faith, which is concerning
the Holy Ghost, the third person in the Holy Trinity ; by the
which Holy Ghost, after that we are made by the Father,
and repaired and restored by the Son, we are maintained and
governed unto the end. There remaineth now to entreat of
the fourth point of my faith, which is concerning the church,
and of the things that concern the same.
4. I believe the holy Catholic Church, the communion of
Saints.
The Forty-seventh Article.
I believe and confess one only catholic and universal
church, which is an holy congregation and assembly of all
faithful believers, which are chosen and predestinate unto
everlasting life, before the foundations of the world were
laid : of whose number I count myself, and believe that I am,
through the only grace and mercy of the Father, and by the

OF THE CHRISTIAN FAITH. 41
merits of my good Lord and Master Jesus Christ, and not by
means of my good works and merits, which indeed are none.
The Forty-eighth Article.
I believe that this church is invisible to the eye of man,
and is only to God known ; and that the same church is not
set, compassed, and limited within a certain place or bounds,
but is scattered and spread abroad throughout all the world ;
but yet coupled together in heart, will, and spirit by the bond
of faith and charity, having and altogether knowledging one
only God, one only head and mediator Jesus Christ, one
faith, one law, one baptism, one spiritual table, wherein one
meat and one spiritual drink is ministered to them unto the
end of the world. This church containeth in it all the
righteous and chosen people, from the first righteous man
unto the last that shall be found righteous in the end of the
world : and therefore do I call it universal. For as touching
the visible church, which is the congregation of the good
and of the wicked, of the chosen and of the reprobate, and
generally of all those which say they believe in Christ, I do
not believe that to be the church, because that church is
seen of the eye, and the faith thereof is in visible things.
The Forty-ninth Article.
I believe that this invisible church is the field of the
Lord God, wherein is neither darnel nor cockle. It is the
house and dwelling-place of the Holy Ghost, and within that
church is neither Cain, Judas, neither the wicked rich glutton.
That church also is the fold of Christ, wherein is no stinking
and infected beasts, but all clean and undefiled sheep and
lambs, which bring forth their fruits in due time and season.
The same church is the body of Christ, wherein there is
never a rotten, corrupt, or infected member. It is the spouse
of Christ, which is pure and clean, without wrinkle and with
out spot. It is holy and without blame, cleansed and sancti
fied in the blood and by the word of her Head and well-
beloved Spouse, Jesus Christ : and for that cause they can in
no wise perish, which by lively faith are grafted therein.
The Fiftieth Article.
I believe that the gifts and graces of the Holy Ghost are
scattered and given unto every member of the same church,

42 A BRIEF AND CLEAR CONFESSION
not so much for their particular profit and commodity, as for
the general profit and commodity of the whole congregation
and church, and that through grace wholly, without any
merit, according to the good pleasure and providence of God,
to some more, to some tless ; and that to the end we should
know that one hath need of another, and that we should be
ready to help one another in all necessities, as well bodily as
spiritually, even as it becometh members of one body.
The Fifty-first Article.
I believe the communion of Saints : that is to say, I
believe that all whatsoever our Lord God giveth in this
world, whether it be benefits and blessings that concern the
body or the spirit, he giveth the same singularly to the profit
and commodity of the whole church, and therefore ought the
same to be distributed and communicated to all that are
faithful, but chiefly to those that are in necessity ; that, like
as we do communicate and are knit in one God, one faith, one
law, one baptism, and be partakers of one spiritual table;
even so we may communicate and be partakers together of
and in those things which do proceed and come unto us by
means of the aforesaid things. For otherwise we cannot be
Christians or faithful stewards of Christ. Here utterly I
renounce and abhor the Anabaptists' manner of making com
mon goods, wives, and such other like things, and only do I
allow the apostles' making of things common, which, having
and possessing any goods privately, used to distribute thereof
to every one, according as the same had need, and as neces
sity required. The Fifty-second Article.
I believe that this church is like unto the ark of Noah,
within the which is safety and life, and without the same
is but death, decay, and destruction. For as Christ is and
doth reign in his church, even so Satan is and doth reign in
and through all that are out of that church : the which true
church is maintained and upholden by the Spirit of Christ,
is ruled and governed by his holy word, and is nourished
and fed with his holy sacraments. That church shall always
have enemies, and shall still be tormented in the sea of this
world with the thunderings of Antichrist, and by the wounds'
[l So in ed. 1681 and 1584; probably a mistake for winds.]

of the christian faith. 43
and tempests of Satan : for all the gates of hell do arm and
set out themselves against this church. But in these waves
she shall not be drowned, but shall abide for ever, because
sho hath a good defenco and foundation, which is Jesus Christ
tho righteous.. And for this cause I call her the church
militant, which waiteth for the triumph of those that be
blessed, which are where as is nothing but peace, joy, and
everlasting consolation. The Fifty-third Article.
I believe that the Lord God hath given us three prin
cipal signs and marks by the which we may know this his
church, that is to say, the word, the sacraments, and dis
cipline. I call that only the word, which was revealed by
the Holy Ghost unto the holy patriarchs, prophets, and
apostles of Jesus Christ ; the which word is contained within
the canonical books of the old and new testament ; by the
which word wo are made clean, and thereby do receive the
self-same thing and as much as we do by the sacraments ;
that is to say, Jesus Christ by his word, which is the word
of faith, giveth and communicateth himself unto us, as well
as by the sacraments, albeit it be by another manner and
fashion. The Fifty-fourth Article.
I believe that the same word of God is of a far greater
authority than the church ; the which word only doth suffi
ciently shew and teach us all those things that in any wise
concern our salvation, both what we ought to do, and what
to leave undone. The same word of God is the true pattern
and perfect rule, after the which all faithful people ought to
govern and order their lives, without turning either to the
right hand or to the left hand, without changing anything
thereof, without putting to it or taking from it, knowing that
all the works of God are perfeot, but most chiefly his word.
The Fifty-fifth Article.
I believe that, as only Jesus Christ amongst all men is
holy and true, and that all others are sinners and liars ; even
so likewise the only doctrine of the same Jesus Christ is holy
and true, and all other doctrines are unpure and false. This
doctrine of Jesus Christ is a well, a fountain of life, a lamp

44 A BRIEF AND CLEAR CONFESSION
or pillar of fire to guide us, the bread of the soul, and the
power of God unto salvation to all that believe. And there
fore whatsoever happeneth, the same ought only to be ad
vanced, preached, heard, understanded, and received of all
the world, to the comfort and salvation of those that believe,
and to the greater damnation of the unbelievers, the wicked,
and reprobate, that believe not. For, as the manna in the
desert was to some sour, and to other some a good and
pleasant meat ; and as Christ is to some a stumbling-stone to
be offended at, and is appointed for the fall of the wicked,
and the rising up of the godly ; even so the word of the
gospel to some is a savour of death unto death, and to
other some a savour of life unto Ufe. The which word of
the gospel I receive and take only to be my guide, and
according to the same to die and to live.
The Fifty-sixth Article.
I believe that the reading of the same word and gospel
ought not, neither can it be prohibited and forbidden from
any manner of person, of what estate, sort, or condition
soever the same be of; but it ought to be common unto all
the world, as well to men as women ; yea, and that in a
vulgar or common language, which all do understand, because
it is ordained and appointed for alL And likewise the pro
mises of God, which are therein contained, do appertain unto
all. And therefore Antichrist and his members do exercise
great and cruel tyranny upon the faithful children of God,
as well in that they take from them and utterly do forbid
them to read the same word, and instead thereof set before
them dreams, lies, canons, and damnable traditions; as also
because, upon pain of deadly sin and eternal damnation, they
both forbid and command things that indeed are but indif
ferent : which manner of theirs is the only note and mark
to know Antichrist by.
The Fifty-seventh Article.
I believe that this holy doctrine of the gospel in the
very time by God appointed was confirmed and approved
by heavenly miracles, as well by Jesus Christ himself, the
prophets, and apostles, as also by other good and faithful
ministers of the same gospel ; and that after such a sort,

OF THE CHRISTIAN FAITH. 45
that for the confirming thereof there is now no more need
of new miracles ; but rather we must content ourselves with
that is done, and simply and plainly believe only the holy
scriptures, without seeking any further to be taught ; watch
ing and still taking heed to ourselves, that we be not be
guiled and deceived with the false miracles of Antichrist,
wherewith the world at this day is stuffed ; which miracles
are wrought by the working of Satan, to confirm all kind
of idolatry, errors, abuses, and iniquities, and thereby to
blind the poor and ignorant : the which thing the Lord God
suffereth justly to be done, because they would not receive
the Spirit of truth to be saved. Tea, God suffereth them
to receive the spirit of lying, which hath power to deceive,
to the end they should be damned, because they have allowed
lying and iniquity, and have refused righteousness and truth.
The true miracles then are wrought by the only power of
God for the confirming of his doctrine, and are wrought for
the infidels' sakes, and not for the faithful. But the preach
ing and true receiving of the holy word of God is only
given and ministered to -the faithful, and to those that believe.
The Fifty-eighth Article.
I believe also the holy sacraments (which are the second
mark or badge of the true church) to be the signs of the
reconciliation and great atonement made between God and
us through Jesus Christ. They are seals of the Lord's
promises, and are outward and visible pledges and gages
of the inward faith, and are in number only twain, that is
to say, baptism and the holy supper of the Lord. The
which two are not void and empty signs, but full; that is
to say, they are not only signs, whereby something is sig
nified, but also they are such signs as do exhibit and give
the thing that they signify indeed, as by God's help we will
declare hereafter. But, as touching all the other five sacra
ments, which with great abuse and superstition are received
and used in the papistical church, that is to say, confirmation,
confession, marriage, absolution, otherwise called the sacra
ment of the priesthood, and extreme unction or annealing ; I
say that all these were ecclesiastical ceremonies, the which
the holy fathers in their time used holily without any super
stition, even as by their example the same may be used this

46 A BRIEF AND CLEAR CONFESSION
day, so that it be done without any error, abuse, and super
stition, and that in no wise it be hurtful to the christian
Uberty of the gospel, the which doth deUver our consciences
from all outward beggarly ceremonies by man ordained and
devised without the word of God.
The Fifty-ninth Article.
I beUeve that baptism is the sign of the new league and
friendship between God and us, made by Jesus Christ; and
it is the mark of the Christians now in the time of the
gospel, as in time past circumcision was a mark unto the
Jews, which were under the law. Yea, baptism is an outward
washing done with water, thereby signifying an inward
washing of the Holy Ghost, wrought through the blood of
Christ: the which baptism ought as weU to be given and
communicated to little children as to those that be great,
according to Jesus Christ his ordinance, once for aU, with
out any re-baptizing. This baptism is the Red Sea, wherein
Pharao, that is to say, the devil, with his army of sins are
altogether drowned, and the Israelites pass through it safely;
and afterward, walking through the desert of this world in
great sorrows, vexations, and troubles, do use daily for their
comfort the heavenly manna, which is the holy word of God,
until through death they may enter into the heavenly land
of promise. The Sixtieth Article.
I believe also that baptism is the entry of the church.'a
washing into a new birth, and a renewing of the Holy Ghost,
whereby we do forsake ourselves, the devil, the flesh, sin, and
the world. For being once rid of the old man with all his
concupiscences, we are clothed with the new man, which is
Jesus Christ, in righteousness and holiness, and with him we
die, and are buried in his death, to the end that with Christ
we may rise from death to the glory of the Father. And
even likewise being thus new born, we should walk in new
ness of life, always mortifying in us that which is of us, that
thereby the body of sin may be utterly destroyed, and
plucked up by the root.
The Sixty-first Article.
I believe that this baptism ought to be ministered, not
with oil, salt, spittle, and such-like baggage, but only in clean

OF THE CHRISTIAN FAITH. 47
and fair water ; and that in the name of the Father, the Son,
and the Holy Ghost, according to the institution and ordi
nance of God, without changing any thing therein, putting
any thing thereunto, or taking any thing therefrom ; and the
same also to be used in a vulgar and common language, that
all the people may understand. For whatsoever is done
or said in the church of Christ, ought to be understanded and
known of all that be faithful. By this baptism we are
changed and altered from children of wrath, of sin, of the
devil, and of destruction into the children of God, of grace,
and salvation ; thereby to be made the Lord's, heirs and
coheirs with Christ of eternal life. And for that cause the
same ought to be given and communicated only to reasonable
creatures, which are apt and meet to receive such things ; and
not unto beUs and such-Uke, which neither can receive nor use
the thing signified by baptism.
The Sixty-second Article.
I believe that this baptism with water is not so necessary
to salvation, that one may not be saved without it in case of
necessity. And likewise I doubt not in the salvation of little
children which die without baptism, but that the same are
saved in the faith of their parents, as weU as if they were
baptized; even as in time past under the law the little
children dying without circumcision were saved in the faith of
their parents. But this only do I understand of the children
of the faithful, unto whom the promises of God do appertain,
and not of the infidels and reprobate.
The Sixty-third Article.
I believe that the holy sacrament of the supper is an
holy and outward ceremony, instituted by Jesus Christ in the
gospel a day before his death, in the nature and substance
of bread and wine, in remembrance and for a memorial of his
death and passion, having and containing in it a promise of
the remission of sins. By this sacrament we are indeed
made partakers of the body and blood of Jesus Christ, and
be therewith nourished and fed in the house of the Lord,
which is his church, after that into the same we are entered
through baptism. The same ought to be given and minis
tered to aU under both the kinds, according to tlje ordinance

48 A BRIEF AND CLEAR CONFESSION
and commandments of Christ, for the altering whereof none
ought to be so hardy as to attempt any thing.
The Sixty-fourth Article.
I believe that in this holy sacrament these signs or
badges are not changed in any point, but the same do remain
whoUy in their nature: that is to say, the bread is not
changed and transubstantiated (as the fond papists and false
doctors do teach, deceiving the poor people) into the body of
Jesus Christ, neither is the wine transubstantiated into his
blood ; but the bread remaineth stiU bread, and the wine
remaineth stiU wine, every one in his proper and first nature.
For the words that Christ spake to his disciples in giving
them the bread, saying, "This is my body," I understand
and beUeve to be spoken by a figurative manner of speech,
called metonomia, which is a manner of speaking very com
mon in the scriptures ; as the same was understanded1 and
also declared by the writings of the holy fathers and doctors
Trausubstan of the church, Irenseus, Cyprian, Tertullian, Ambrose, Angus-
heard of tine, Chrysostom, and other like, which Uved before the
before the ' *
council of council of Lateran, where it was concluded that the bread was
Lateran, '
mostbiLr18 transubstantiated into the body of Christ, and the wine into
SSudeA his blood ; and then was it given forth for an article of our
faith, to the great dishonour of God, and to the great slander
of all the church. And it was done in the year of our Lord2
1050, by pope Leo the Ninth : in the which time the devil
was unbound, as it was prophesied of in the Apocalypse,
and troubled the church of Christ more than ever he did
before. The Sixty-fifth Article.
I beUeve that aU this sacrament consisteth in the use
thereof; so that without the right use the bread and wine in
[x Edd. 1581 and 1584, understand.]
[2 The Second Roman Council assembled by Leo the Ninth in the
year 1050 condemned as heretical the opinions of Berengariug, who
denied the conversion of the bread and wine in the eucharist into
the actual body and blood of Christ. In the year 1215 Innocentius
III. in the Fourth Lateran Council authoritatively decreed the doc
trina of transubstantiation as an article of faith  See Binii Concil.
Tom. vn. p. 263. col. 1. Lutet. Paris. 1636. Also Hooper's Answer
to the Bishop of Winchester's book, " Early Writings," p. 118, and his
Treatise on the Sacrament, infra.]

OF THE CHRISTIAN FAITH. 49
nothing differ from other common bread and wine that is
commonly used; and therefore I do not believe that the body
of Christ can be contained, hid, or inclosed in the bread,
under the bread, or with the bread ; neither the blood in the
wine, under the wine, or with the wine. But I believe and
confess the very body of Christ to be in heaven on the right
hand of the Father (as' before we have said) ; and that always
and as often as we use this bread and wine according to the
ordinance and institution of Christ, we do verily and indeed
receive his body and blood.
The Sixty-sixth Article.
I believe that this receiving is not done carnally or bodily,
but spiritually, through a true and lively faith ; that is to
say, the body and blood of Christ are not given to the mouth
and belly for the nourishing of the body, but unto our faith
for the nourishing of the spirit and inward man unto eternal
life. And for that cause we have no need that Christ should
come from heaven to us, but that we should ascend unto him,
lifting up our hearts through a lively faith on high unto the
right hand of the Father, where Christ sitteth, from whence
we wait for our redemption ; and we must not seek for Christ
in these bodily elements.
The Sixty-seventh Article.
I beUeve that this holy supper is a sacrament of faith
unto the faithful only, and not for the infidels; wherein a
man findeth and receiveth no more than he bringeth with
him, saving peradventure the increase of faith, grace, and
virtue. And therefore they only find and receive Jesus
Christ unto salvation, which through true and Uvely faith
bring the same with them : but the others find and receive
only the outward and visible signs, and that to their condem
nation, as Judas and other such-like wicked and reprobate.
The Sixty-eighth Article.
I beUeve that this sacrament containeth two things : the
one is earthly, carnal, and visible ; and the other is hea
venly, spiritual, and invisible. And I confess that, as our body
and outward man receiveth the thing that is earthly and
visible, which is the bread and the wine, whereby the body
r i 4
[hooper, ii. J

50 A BRIEF AND CLEAR CONFESSION
is nourished and fed ; even so verily our spirit and inward
man receiveth the thing that is heavenly and spiritual, which
is signified by the bread and wine, that is to say, the body
and blood of Christ, after such sort, that thereby we are
become one with him, bone of his bones, and flesh of his flesh,
and made partakers with him of all righteousness and other
virtues, gifts, and graces, the which the eternal Father hath
bestowed on him. The Sixty-ninth Article.
I believe that the holy fathers, patriarchs, prophets, and
all other faithful and good people that are gone before us, and
have died in the faith, through the word and faith saw him
beforehand which was to come, and received as much and the
same thing that we receive by the sacraments. For they
were of the self-same church, faith, and law that we be of.
They were as well Christians as we, and used the same sacra
ments in figure that we use in truth.
The Seventieth Article.
I believe that to this holy table only those that are faith
ful, and are truly contrite and penitent, ought to be admitted ;
and that all such as are unworthy should be refused, for fear
of defiling and contaminating the holy meats, the which the
Lord giveth not but unto the faithful and to those of his own
household. I call those unworthy which are infidels, idola
ters, blasphemers, despisers of God, heretics, and all other
that make sects to divide themselves from the people, thereby
to break the unity of the church ; all that are perjured ; aU
that resist and are disobedient to father, mother, and their
superiors ; all seditious persons, murderers, quarrellers, sowers
of discord, whoremongers, thieves, covetous persons, drunk
ards, gluttons, and, generally, aU those that lead a wicked
and a slanderous Ufe. For such manner of people have no
part nor portion of the kingdom of God ; and for that cause
such ought to be cast and thrust out of the church. For
with such it is not lawful to keep any company, to eat, drink,
or to have any friendship, except it be for the winning of
them and bringing of them to repentance.
The Seventy-first Article.
I believe that the popish mass is not, neither can be, the

OF THE CHRISTIAN FAITH. 51
holy supper of the Lord, but the mere invention of men,
which were both Uars and wicked : yea, it is as contrary to
the holy supper as the night is unto the day, and BeUal to
Christ ; as it may appear to all people more clear than the
noon-day, by conferring and comparing the institution of
the holy supper (as the same is recited and written by
the evangelist and, especially, by the apostle St Paul) unto
the celebration of the mass. And therefore the mass can be
no remembrance of true sacrifice, that is to say, of the death
and passion of Christ, as the holy supper is : but the mass is
an utter forsaking of the same, because it doth attribute and
ascribe to itself that which doth appertain only to the blood
of Christ shed upon the cross, that is to say, satisfaction,
purgation, and remission of sins, with the increase of grace ;
and because men are compelled to do godly honour unto
the creature instead of the Creator, to a morsel of bread in
the stead of Jesus Christ our only Lord, Saviour, and Re
deemer. The Seventy-second Article.
I believe that the third mark or cognisance of the church,
which is ecclesiastical discipline, is very commodious and pro
fitable, yea, and very necessary to the catholic church for
the comfort of the good, and for the punishment of the evil ;
the which also I do receive, and to the same do submit myself,
because I know that it is the ordinance of Christ in his
church, and in Uke manner the same was practised by the
apostles in the primitive church, and that because all should
be done honestly and in good order, which is a thing honest
and necessary for every congregation.
The Seventy-third Article.
I beUeve that the power to bind and loose, to excom
municate and to absolve, that is commonly caUed the keys of
the church, is given of God not to one or two, or to some
particular person, but to the whole church, that is to say,
to all the faithful and believers in Christ, not for to destroy,
undo, or cast away, but to edify and to advance aU. And
therefore I say and confess that excommunication and abso
lution, ought not, neither can it be given at the lust and plea
sure of some particularly, but by the consent of all the church,
or, at the least, by the greater or most sound part of the
4—2

52 A BRIRF AND CLEAR CONFESSION
same, when they bo congregated and assembled together in
the name of Christ, and tho same to be done with prayer.
The Seventy-fourth Article.
I believe that this excommunication, exorcised and exe
cuted rightly, according as Jesus Christ hath declared and
commanded the same in the gospel, is of so great authority,
strength, and power, that it may shut up heaven from men
in such wise, that all those that aro worthily excommunicated
are cast out of the church militant, and also shall be cast out
of the church triumphant, which is heaven, except they repent.
It is the sword that is so sharp to cut off tho rotten members
of Christ's mystical body, which is his church. It is the key
to shut up tile heavens from the wicked. It is a rod to
chasten them, which nevertheless is not used to confound
them, but as a spiritual medicine to amend them, to receive
them, to make them whole, and bring them again to tho samo
estate from the which they aro fallen.
The Seventy-fifth Article.
I believe that this excommunication, which is the last rod
of tho church, ought not, neither can it be exercised toward
any manner of person which first hath not received and pro
fessed the faith and religion of Christ. And oven likowise
the same cannot be pronounced for small matters, as for monoy,
debts, and suoh-liko ; neither ought it to be exocutod toward
all sinners, but only against open, rebellious, and obstinate
sinners, when brotherly correction commandod by Christ in
the gospel doth take no place. And theroforo all they do
generally abuse this rod, which do excommunicate the Chris
tians for small trifles, without using first brothorly correction;
and likewise do they also that excommunicate tho Jews, Turks,
the hoathon and other infidels, yea, and brute beasts, moan
ing thereby to thrust and oast out of tho christian church
those that never woro in it.
The Seventy-sixth Article.
I believe herewith that the unity of the Spirit, peaoe,
conoord, and charity, that is to say, true amity and brotherly
love, tho swoot and friendly helping and supporting one of
another, is also ono of the works and signs of the truo oa-

OF THE CHRISTIAN FAITH. 53
thoUc church and of the faithful children of God, by the
which they are known to be of the school and of the number
of Jesus Christ his disciples. And we must not glory in
ourselves in the title of Christianity, or of the faith, saying,
" I believe, I beUeve," if we have not this charity, peace,
love, and true unity of heart together, agreeing one with
another in aU good works. For the true faith never goeth
without these things, by the which also it declareth and
manifesteth itself to all. These are the signs and marks of
the true christian church, unto the which it is linked and
bound, and not unto any certain place, time, or personages.
And there is the church perfect, where these marks are
found and used ; and on the other part, if any one of the
same be lacking, then is not the same perfect. And albeit
that this whole perfection for the estate of this present world
cannot be found in the church miUtant, nevertheless the fault
thereof must be acknowledged before the Lord, and the
remedy and ordering thereof be committed to him.
The Seventy-seventh Article.
I beUeve and receive in this church two swords, that is
to say, two powers : the one is ecclesiastical and spiritual,
the which Ueth and consisteth in the only administration of
the word and of the sacraments ; the which beareth neither
rod nor staff, other than the tongue, neither doth use any
other knife than the sword of the Spirit, which is the word
of God. Likewise I confess that all those that have this
sword in their hands, ought to be without blame as well in
their Uving as in their doctrine; otherwise, they ought to
be deposed, and others to be placed in their rooms, and to
put and ordain others that are better in their places. The
other power is temporal, that is to say, the magistrate;
which hath authority over extern and civil things, to render
according to right to every man that which of right to him
appertaineth. The Seventy-eighth Article.
I beUeve that the magistrate is an ordinance of God set
in his church for the defence of the good and godly, and to
chasten and punish the wicked : and also to the magistrate
must be given tribute, honour, and reverence and obedience

54 A BRIEF AND CLEAR CONFESSION
in all things that be not in any wise contrary to God's word.
And I do understand this not only of the faithful magistrate,
but also of the infidel and wicked tyrant, unto whom we
must obey as unto the Lord in all things, so that he command
nothing contrary to the word of God: for then we ought
rather to obey God than man, after the example of the
apostles Peter and John.
The Seventy-ninth Article.
I believe that to the magistrate it doth appertain, not only
to have regard unto the commonwealth, but also unto eccle
siastical matters, to take away and to overthrow all idolatry
and false serving of God, to destroy the kingdom of Anti
christ and all false doctrine, to promote the glory of God,
and to advance the kingdom of Christ, to cause the word of
the gospel everywhere to be preached, and the same to
maintain unto death ; to chasten also and to punish the false
prophets, which lead the poor people after idols and strange
gods, and instead of the gospel preach and teach the fables
and traditions of men, to the dishonour of God and Christ
his Son, and to the great decay of the whole church. To
such a magistrate every person, of what estate, degree, or
condition soever he be, ought to be subject, and him in all
honest and reasonable things to obey, because he representeth
the person of a great Lord, before whom every knee ought
to bow. And the same must not be forgotten in our prayers,
to the end that the Lord may vouchsafe to guide and direct
all his ways, and that under him we may live in godly peace
and tranquillity. The Eightieth Article.
I believe that the magistrate, as also the use of oaths
and such-like, is the ordinance of the Lord, for to lead the
imperfection of man in his corrupt nature after his faU : the
which the faithful, after that he hath assayed all other means,
may holily and justly use in matters of controversy which
may chance between him and his neighbour, to set an order,
and to make peace in all things. And therefore he that in
necessity will not use this way ought rather to be judged an
Anabaptist than a Christian.
The Eighty-first Article.
I believe that the magistrate holily may minister an

OF THE CHRISTIAN FAITH. 55
oath unto the faithful in judgment for the knowledge of the
truth, and to make an end of aU controversies and matters
in variance between man and man ; the which oath ought to
be taken in the only name of the living God, because it is
the third commandment of the first table. And albeit the
perfection required to be in a Christian ought simply to use
yea yea, and nay nay, without any swearing ; nevertheless
the faithful may holily use an oath in place and time with
discretion, and in the fear of the Lord, for things honest,
just, and true, for the verifying of the truth, when the honour
of God or the saving of a man's neighbour dependeth upon
it, or else not : for the man that accustometh to swear shall
be filled with iniquity, and his house shaU not be without the
plague. And I confess also that, as every oath, vow, and pro
mise made according to God's word, be it to God or to men,
doth bind, and ought to be kept and observed without break
ing ; even so those that are made without and contrary to
God's word and commandment, as are the religious vows and
such-like, which promise things impossible and contrary to the
word of God, do not bind a man in any wise, but with a
good conscience may be violated and broken. For in wicked
promises and in foolish and undiscreet vows the faithful, wise,
and sage may change their purpose.
The Eighty-second Article.
I beUeve and confess that marriage is an honourable
estate amongst all men, and the bed undefiled is holy and
ought not to be broken. It is instituted and ordained of
God for the bringing forth of children, and to eschew for
nication ; from the which estate of marriage none ought, nor
can be restrained, if there be no just and lawful let by the
word of God ; but the same ought to be free to everybody,
of what estate, sort, or condition soever the same be of:
for it is much better to marry than to burn ; and for that
cause all, whatsoever they be, men or women, which have
not the gift to live unmarried, ought to marry, to the intent
the temple of the Holy Ghost/ that is to say, our bodies,
may not be polluted and defiled.
The Eighty-third Article.
I believe also that the forbidding of marriage for certain
persons, likewise the forbidding of certain meats, the differ-

56 A brief and clear confession
ence of days, garments, and such-like, is the devilish doctrine
of Antichrist, and wholly against the christian Uberty of the
gospel taught by Jesus Christ, the which delivereth us from
all outward ceremonies of the law, and setteth us at Uberty
to use aU things with giving God thanks, so that it be not
done to the hurt of our neighbour. For all things are made
holy by the word of God and prayer to him that knoweth
and receiveth the truth. Therefore to compel the Christians
to these things is but to take from them and to rob them of
their christian liberty, and by tyranny to set them under
the curse of the law, from the which Christ by his death
and passion hath delivered them : and it is one true mark
and note to know Antichrist by.
The Eighty-fourth Article.
I beUeve that the pure and true service of God doth not
consist in these ceremonies and outward things, neither in
babbUng much and mumbling of long prayers, neither in
crying and braying in the church like asses, or the priests
of Baal ; but in spiritual things, as lively and true faith in
God and his word taught by Jesus Christ his only Son,
which is of power, and worketh through charity toward our
neighbour, true and perfect calling upon God's name, with
due obedience to his commandments in humbleness of spirit,
according to his word. For as God is a spirit, so will he be
worshipped and served in spirit and truth.
The Eighty-fifth Article.
I believe that all God's services without God's word and
contrary to his commandment is idolatry and iniquity. I call
idolatry, after the fashion of the prophets, not only that
which is done unto the honour of an idol or strange gods,
but also that which is done to the honouring of the living
God contrary to his word and commandment. And therefore
they are not only idolaters, which worship and serve idols
and strange gods, as the ethnics and such-like; but also aU
thoso which worship and serve the true God of heaven after
their own fantasy, or after the traditions of men, without
faith, without the word of God, and otherwise than God hath
commanded them. And they only are Christians, which do
confess and serve one only God, which is in heaven, according

OF THE CHRISTIAN FAITH. 57
to his word and commandment; all whose works, as well
outward as inward, corporal as spiritual, be the true service
of the Lord, because the same are done in the faith of the
Son of God, and according to the caUing of the Lord, after
the which every faithful body ought to walk.
The Eighty-sixth Article.
I beUeve and confess, that it is not lawful for a Christian
to be present, either in spirit either in body, at the idolatrous
sacrifices, neither to enter into their temples while they are
in doing of their idolatries and sacrifices, if it be not of purpose
to rebuke and utter their impiety, and to teach the truth, as
the holy prophets and apostles did, and not to dissemble, as
the hypocrites do. For if the body be the creature of God
(as it is indeed), as well as the soul, and be the temple of the
Holy Ghost, and a member of the mystical body of Christ;
and if it shall one day rise and possess eternal life with the
soul; it must then follow of necessity, that it ought to be
wholly dedicated unto the right service of God in this world
together with the soul and the spirit : or else they cannot at
the general resurrection be coupled together, but must be
separated asunder, the one to be with God in heaven, whom
it loved, and the other to be in hell with the devil, whom it
served ; the which thing is impossible : and for that cause I
say that all such dissimulation is a plain forsaking of Christ
and of his gospel. Likewise I believe and confess, that all
manner of such dissemblings, by the which the truth of the
gospel is hid, the word of the Lord despised, infidelity and
ignorance confirmed, and the weak are offended, the same
cannot be of God, but of the devil, and altogether against the
truth of God's word. And therefore there must be no halting
on both sides, but we must go and walk forthright and
straightly before this great Lord, which seeth, beholdeth, and
knoweth all things, yea, even before they are begun.
The Eighty-seventh Article.
I beUeve also that the beginning of all idolatry was the
finding out and invention of images, which also were made to
the great offence of the souls of men, and are as snares
and traps for the feet of the ignorant to make them to fall.
Therefore they ought not to be honoured, served, worshipped,

58 A BRIEF and clear confession
neither to be suffered in the temples or churches, neither in
any other places where christian people do meet together to
hear and understand the word of God ; but rather the same
ought utterly to be taken away and thrown down, according
to the effect of the second commandment of God ; and that
ought to be done by the common authority of the magistrate,
and not by the ^private authority of any particular man. For
the wood of the gallows whereby justice is done is blessed of
God ; but the image made by man's hand is accursed of the
Lord, and so is he that made it. And therefore we ought to
beware of images above aU things.
This is that I beUeve of the cathoUc faith and of the
things that concern the same, and is for the fourth point of
my faith. Now resteth to speak of the fruits that proceed
out of the same, and what I receive by the same faith ; which
fruits are in number three, whereof the first is,
5. The Forgiveness of Sins.
The Eighty-eighth Article.
I beUeve that aU those that are come and shaU come of
the race and line of Adam generaUy are conceived and born
in iniquity and corruption (except Jesus Christ only), and that
they are aU sinners, transgressors, and breakers of the law
and will of the Lord ; and according to their nature they are
corrupt, the children of wrath, worthy of God's judgment,
of condemnation and eternal death, aU needing the grace and
mercy of God and of Christ's blood-shedding. For God hath
wrapped all under sin, to the intent he would have mercy
upon all through Jesus Christ our Lord.
The Eighty-ninth Article.
I believe that the knowledge of sin proceedeth of the
law, but the remission and forgiveness of sin cometh of the
gospel, and is given us by the only grace and mercy of God
in the blood of Jesus Christ through the faith we have therein;
whereby we are counted righteous before God, not through
our good works or deservings, neither by the merits of any
other creature either in heaven or in earth. For I know
not, neither do I allow, any other merits but the merits of my
good Lord, Master, and only Saviour Jesus Christ, who hath

of the christian faith. 59
merited and sufficiently satisfied for us, and hath paid for his
own their debt in wiping out the hand-writing and obligation
which was against us, and in taking the same from us hath
fastened it unto the cross.
The Ninetieth Article.
I beUeve that this justifying faith is a mere and singular
gift of God, the which is commonly given by the hearing of
God's word, whereupon only it is built, and not upon the
doctrines and traditions of men. I caU a justifying faith a
certain assurance and earnest persuasion of the good-will,
love, grace, bounteousness, and mercy of God toward us,
whereby we are assured and verily persuaded in our hearts
of the mercy, favour, and good-wiU of God the Father ; that
he is on our side and for us against all that are against us,
and that he will be a merciful Father unto us, pardoning our
sins, and will give us his grace, make us his children by
adoption, and admit us for heirs unto eternal Ufe ; and all
this freely in his Son, and by his only Son Jesus Christ our
Lord, and not for our merits or good works. This faith can
do all things, and to it nothing is impossible : the which faith
is never perfect nor great enough in us, and therefore ought
we always to pray with the apostles, saying, " Lord, increase
our faith, help our unbeUef." For that faith only doth com
fort us, maketh us holy, maketh us righteous and acceptable
before the Lord ; it declareth us to be the children of God
and heirs of eternal life : the which faith also is the mother,
the spring, and root of aU good works, like as infideUty is the
fountain and root of all wickedness.
The Ninety-first Article.
I beUeve also that good works are not superfluous, vain,
and unprofitable, but necessary to salvation. I call good
works, not those which are done after the fantasy or com
mandment of men, but only those that God by his word
hath commanded to be done : the which ought to be done,
not to deserve or merit anything thereby at God's hand, or
by the same to escape eternal condemnation ; but only be
cause God hath commanded them, and that they might testify
the love that we have unto our Lord, and our obedience to
his holy word and commandment; and to the intent that in

60 A brief and clear confession
us and by us he might be glorified, and that our neighbours,
as well the infidels and unbelievers as the faithful, might
thereby be edified ; and in like manner to shew and to
manifest the faith that we have in God ' and in his word, as
the good tree sheweth itself and is known by his fruit ; yea,
and to make sure and certain unto us our caUing, election,
and predestination. To these ends serve all the good works
commanded by God ; and whosoever doeth them to any other
end, doth misuse them, sinneth, and doeth injury to the
blood of Christ, and dishonoureth God and his word; for in
so doing he declareth Christ died in vain.
The Ninety-second Article.
I believe that there is none, either in this world or in
the other world, either in heaven or in earth, which can for
give me and pardon my sins, but only God, which hath
given power and authority to the ministers of his word to
declare to all faithful believers, which are of a contrite heart
and be truly penitent, that all their sins through the free
mercy of God are forgiven them through the blood of Jesus
Christ, which was shed for them ; yea, to declare unto them
that they are pardoned of their sins : and that the same is
done by the ministry of the word of the holy church, in the
which this remission is exhibited and given, and not other
wise. But on our part is required perfect repentance, the
which hath two parts : the first is contrition, that is to say,
the knowledging, hating, and abhorring of sin ; the which
thing is administered by the law, and bringeth us to despair,
if with the contrary we be not holpen with a lively faith and
the mercy of God the Father through the blood of Jesus
Christ, which proceedeth out of the gospel. This faith com-
forteth us, maketh us stedfast, and causeth us to find favour
before the judgment-seat of God.
The Ninety-third Article.
I believe that sin dwelleth still in man, yea, in the very
saints and children of God after their new birth through
baptism and the Holy Ghost : the which sin nevertheless
shall not be laid to their charge, because of the faith they
have in Jesus Christ. For as all the sins of the infidels and
reprobate be damnable, and shall not be pardoned, because

of the christian faith. 61
of their infideUty ; even so all the sins of the faithful and
chosen be venial sins and forgiveable because of their faith.
And therefore I beUeve that there is one only sin that is
mortal and irremissible, which is unbeUef or infideUty, that is
to say, not to beUeve in the Son of God. For where true
faith in Christ is found, there all sins are hid, covered, and
pardoned. I believe the resurrection of the flesh, which is the second
fruit of my faith.
The Ninety-fourth Article.
I beUeve that there shaU be one resurrection, which shall
be general to all the world, as weU of the good as of the bad,
which shaU be in the end of the world by the power of Christ
and through the ministry of the angels, the which with a
great voice of a trumpet shaU caU together aU the world
before the Lord, and shall gather together the elect and
chosen from the four winds, even from the highest of the
heavens unto the ends of the earth, and divide the evil from
the good ; and the wicked shall they cast into the fiery fur
nace, where is weeping and gnashing of teeth : and then shall
the righteous shine as the sun in the kingdom of their Father,
and shall be together and be companions with the angels of
God. This is the second resurrection, and blessed is he that
shall have part or portion therein ; for the same shall not be
touched with the second death.
The Ninety-fifth Article.
I beUeve that this resurrection shaU be of the flesh,
and not of the spirit ; that is to say, that the spirit or soul
of man shaU not rise, because it is immortal and dieth
not : but the body, which before, as weU by the reason of
nature, as also because of sin, was subject unto death and cor
ruption, to rot and to be brought to ashes, shall be raised up,
and shall be coupled with his own proper soul and spirit, and
shall be set in a more perfect estate than that wherein the
first man was before he sinned, and shall be clearly exempted
from all manner of corruption of sin, and so, consequently,
from aU manner of imperfections, and shaU be fashioned like
unto the glorious body of Christ.

62 a brief and clear confession
The Ninety-sixth Article.
I beUeve that I shaU rise, not in any other man's flesh
and body, but in mine own that I brought out of my mother's
womb, even with the self-same body and bones that I have at
this present, but the same altered and changed, made of
mortal immortal, of corruptible incorruptible, of vile and con
temptible glorious. And therefore I do wait for the coming
of my Saviour Jesus Christ ; the which through his power
wiU change my vile body, which was but a cast-away, to make
it like unto his own glorious body, according to the power
whereby he is able to subject aU things to himself.
i" believe eternal life, which is the third and last fruit of
my faith.
The Ninety-seventh Article.
I beUeve that I shaU rise (as I have said) with aU the
faithful and elect, not to die any more, as did they that mira
culously were raised up from death as well by Christ, the
prophets, the apostles, and such other, but unto a Ufe that is
immortal, everlasting, and shall endure for ever, to reign
eternaUy with God both in body and soul. And thereof I
am sure, and doubt nothing at aU, knowing that whosoever
doubteth of his salvation by Christ, the same shaU not be saved.
Wherefore as I am sure and certain that Christ is dead and
risen again for me, and therein do not doubt ; even so am I
sure and certain of my salvation wrought by him, and that
without fail I shaU be saved, and by him shaU enter into
eternal Ufe. The Ninety-eighth Article.
I beUeve that then I shall see him face to face, whom
now I see as through the glass of faith, and then shall know
him perfectly, whom now I know but in part : who, after
that he hath destroyed and confounded aU his adversaries,
and hath made them his footstool, shall make all things new
for the glory of those that are his. Then shaU he be an
whole God in all and over aU things. Then shaU none teach
his brother, saying, " Know the Lord ;" for then aU shall
know him from the greatest unto the least.

of the christian faith. 63
The Ninety-ninth Article.
I believe also that, as the spirits of the infidels, wicked,
and reprobate, after they are departed from their bodies, in
continently do go to hell unto everlasting fire, their bodies
nevertheless abiding in the earth corrupting and rotting ;
even so likewise the souls and spirits of the faithful and
chosen children of God, incontinently after they do depart
from their bodies, without any tarrying are on high in heaven,
to be in glory with the Lord, and there do still wait with an
earnest desire for the coming and whole redemption of their
bodies, the which they have left rotting and corrupting in the
earth ; the which thing they shaU obtain at the last day, and
not before. Wherefore I refuse the fond opinion of the
sleepers, which affirm that the spirits of the saints are not yet
in heaven, but do sleep in a certain place unknown to us, until
they shall receive their bodies at the last day ; at which day
the mystical body of Christ wholly, perfectly, and fully, must
enter into eternal glory.
The Hundredth Article.
I believe, for a conclusion, that, as the saints and the
blessed, when the judgment is ended, shall go with Christ
triumphantly through the air in body and soul, to dwell ever
lastingly in glory with him and his angels ; even so the
wretched, wicked, and miserable damned shall go to hell in
body and soul with the devil and his angels, eternally to
dwell and to be tormented with him in the fire of hell,
which never shall be quenched, where as shall be continual
weeping, waiUng, and gnashing of teeth, stung to the
quick with the worm that never shall die. From
the which the Lord God, of his great mercy
and grace, vouchsafe to preserve and
keep us. Amen.

Imprinted at London, by
Christopher Barker, Printer
to the Queene's most ex
cellent Maiestie.
Anno 1581.

A GODLY CONFESSION AND PROTESTATION

OF IHE

CHRISTIAN FAITH.

feESsstou antr profcatarion
of the christian fafth, matfe an&
git furrh 6g ghon l&aa$zx, raher-
in (S teclareu Snhat a tfirtetta
inanne is iauvds ta ielebe
of <Soir, h»g Hfnjj, his*
neffimtr, ana" figm*
sMfc.
©he ficrtc belebeth to ju=
stfce, confession bg fte
mouth f» to salba=
tion. Sftoma X.
Smprfnteti at Hontrait
bg gjojjn Bag tffoellgncj
u&er ^urer^aatf.
Cum privilegio ad imprimendum
solum. Per septenium.
[Two editions of the Godly Confession appeared in 1550, both
printed by John Day, the earlier small quarto, the later of a smaller
size. In this reprint the text of the latter has been chiefly followed,
the variations being given in the notes, in which the two editions are
distinguished as A and B.]
r -i 5
[hooper, II.] *

[THE EPISTLE.]
C To the most virtuous and mighty Prince Edward the
Sixth, our most redoubted Sovereign Lord, King of England,
France, and Ireland, defender of the faith, and in earth, next
and immediately under God, the supreme head of the churches
of England and Ireland : and also unto the most wise, godly,
and honourable Lords of bis Highness' Privy Council, and
unto the rest of the most wise, godly, and learned assem
bled of aU the Honourables and other appointed to be
of his Majesty's most high and godly court of Parlia
ment ; John Hooper, his most humble, loving, and
obedient subject, wisheth aU grace and peace
from God, with long, godly, and most
prosperous reign over us in aU
godly knowledge, honour,
health, and per
petual feU-
city.
offid.Lib. i. The wise man Cicero, most gracious and mighty prince,
saith that he1 doth not only wrong, that by violence oppress-
eth wrongfuUy another man ; but also he that defendeth8 not
(if it Ue in his. power) the wrongs offered, and is no less
faulty3 than though he had forsaken parents, friends, or4
country. The same doctrine practised he in defence5 and
propulsing the injuries and wrongs attempted wrongfuUy
against Milo by the friends of Clodius ; as it appeareth by
his eloquent and facundious oration made for that purpose in
the senate of Rome. The same kind of injuries other godly
[! Injustitise genera duo sunt ; unum eorum qui infemnt ; alteram
eorum qui ab iis quibus infertur, si possunt, non propulsant injuriam.
— Qui autem non defendit, nee obsistit, si potest, injurise, tam est in
vitio, quam si parentes aut amicos aut patriam deserat. — Cic de Offic.
Lib. i. c. vii. s. 7, 8.]
P Defendeth : forbiddeth, preventeth.]
[3 'In no loss faultless' in A.] [* 'And' in A.]
[5 ' The defence ' in A.]

the epistle. 67
men in the scriptures of God have always, according to the
law, eschewed : for it is written, " If a man see his neigh
bour's ass faU under his6 burden, or his ox to go astray, his Exod. xxiii.
neighbour is bound to help them both7, the ass from burden8,
and the ox from his straying." The same practised Abra- Gen. tit.
ham, when he perceived his nephew Loth oppressed with the
wars of the infidels, propulsed and revenged the injuries, and
set his nephew at large and liberty. Even so be there two
sorts of people, that two sundry ways do injuries and wrongs
unto the soul and conscience of men. The one of them by
force or subtlety defraudeth them from the truth and perfec
tion of God's words, as heretical and superstitious ministers :
the other, at such time as they should with prayer, dUigence,
and preaching defend the people of God from such injuries
and wrongs, are negligent or dumb. The which kind of
injury doubtless the Lord God Almighty will at length
grievously revenge. Therefore against this kind of injury
he spake unto the prophet Ezekiel : " If I purpose to send a Ezek. ul
plague upon the people, and thou give them not warning
thereof, I will require their blood at thy hand." The same
said he unto St Peter: " Feed my lambs," " feed my sheep." John xxi.
And unto all the apostles he said, " Make ye all Gentiles my Markxvi.
disciples." And St Paul, fearing to fall in the danger of the i cor.ix.
second kind of doing wrong, in saving9 the wrongs of false (see also ch.
religion from the church of Christ, said, " Wo be unto me, if
I preach not."
Upon the consideration of the10 premises, seeing aU things
be written for our doctrine, I have thought it good to write
and set forth this confession and protestation of my faith,
submitting myself and my faith also most humbly to be judged
by your majesty, your most honourable council, with the
godly assemblance of your majesty's most high court of par
liament, according to the word of God ; that by this means I
may avoid the pain and danger due unto all them that neg
lect or omit the injuries and wrongs that may happen and
chance by sinister report and false slander of God's word
to the conscience of any of your majesty's subjects. For I
am credibly informed that many false and erroneous opinions
[6 ' Her' in A.J [* ' In both ' in A.J [8 ' His burden ' in A.J
t9 Saving: withholding.] [10 'These' in A.]
5—2

68 THE EPISTLE.
is entered into their heads of me1 (God forgive them that
hath been the occasion thereof). If any way these injuries
and dangerous slanders may be holpen, I think this to be the
way, to offer most humbly myself and my faith to be known
and judged by your majesty after the word of God. I pro
test before God and your majesty, I write not this confession
for any apology or defence, to contend or strive with any
man in any matter, nor for any private affection or displeasure
I bear unto any man Uving, or for any inordinate or partial
love unto myself, but for the cause and to the same end
before rehearsed.
Likewise for three other great causes that shaU foUow.
The one toucheth God, the other your majesty, the third
your loving subjects. As concerning God, seeing both his
majesty, mine own conscience, and my auditory know that
Mattx. I have neither in doctrine, neither in manners, taught no
LukexiL" other thing than I received of the patriarchs, prophets, and
the apostles, it were not only sin, but also the very part
of a miscreant, to deny or betray the innocency of that doc
trine, or to be ashamed to stand to the defence thereof,
seeing aU godly men have esteemed more the true word of
God than their own mortal lives.
The second cause, that toucheth your majesty and your
most honourable council, is, because upon credit and good
opinion, and partly by experience that your majesty had both
of my true faith and godly zeal, appointed me (among other
of your preachers), though most unworthy, to teach your
subjects their duty to God and man. What true subject can
hear and understand such untrue bruits of those that a
king's majesty shaU appoint to preach, and would not be
glad, both for God's sake and his king's, to remove such
ungodly bruits, if he can, for the peace and quietness of their
subjects ?
As for the cause that toucheth the people, it is no less
Mattv. worthy than eternal2 damnation. In case he be worthy
of judgment, and in danger of hell-fire, that is angry with
his brother, and calleth him fool, how much more if he call
his brother heretic and a denier of God! If the first be
worthy hell-fire, much more the last. Therefore lest my
brother should die, and then receive condign reward due for
[i ' Of me' not in A.] [a ' Eternal' not in A.]

THE EPISTLE. 69
a slanderer, what it Ueth in me, I do by this protestation of
my faith caU him to repentance. And in case any man stand f^y-
in doubt of mine opinion and meaning in reUgion, let him not
damn me beforetime, but use the means with me that the ten
tribes of Israel used with the tribe of Reuben, Gad, and half Joshxxii
the tribe of Manasses, that built, at their return to their
possessions, an altar upon the borders of Jordan, the which
fact was like to have engendered great wars. But it was
stayed by the means of consultation and communication had
with those that buUded it : and, their minds known, the dis
sension was ended and appeased. Even so I would desire
my christian countrymen to use me (for I have built no altars
of idolatry), if they be in doubt of me in any thing, and not
to kiU by hearsay, neither before they have heard me speak.
Thus I pray God, both they and I may search always
to Uve in his fear, to obey our king, and to be
profitable and true members of this realm
of England. So be it. The 20th
day of December, in the year
of our Lord God, a. m. d.
and fifty
(.!.)

The Confession and Pro
testation of John Hoo
per's faith.

Matt iii.
xxviii. Zech. iii.
Gen. i.

Matt. xxv.
John ix.

Jude. 2 Chron. ii.
Luke xvi.
Matt. xxv.
Gen. i.

Luke xvi.

Horn. viii.
Matt. vii.

John vil.»

I. I believe, according to the holy scripture, to be
things without time and before time ; also to be things with
time and made in time. The thing without and before time
is God only and solely : three in diversity of persons, and
one in essence and equality of the Godhead, the Father, the
Son, and Holy Ghost : not three Gods, but one God. Things
with time and in time be all things that ever was, now is, or
ever shall be created in heaven or in earth, until the day of
the last general judgment, when as both body and soul shall
begin together (for the soul ever liveth) immortality and joys
without time, of such as be ordained by God to eternal salva
tion ; and of such as be appointed, and have deserved it, to
eternal damnation, to begin eternal pains, and so to endure
without time.
II. I believe the spirits, both good and bad, and likewise
the souls of men and women created by God, to be immortal,
and from their creation to live for ever, and never to die. I
believe all things created by God, as concerning their creation,
to be perfect and good ; without hatred, displeasure, grudge,
contumacy, rebellion, disobedience, or pride, against their
Maker. III. I believe that things created by God, part of them,
by grace and God's favour, hath and ever shall persevere
and continue in the perfection and excellency of their crea
tion ; as the spirits or angels that never feU, nor hereafter
shall fall, through the means of Christ.
IV. I believe that part of these creatures, which God
made in their perfection, now to be subject, part of them to
immortal pains, part to mortal pains, part unto both : as the
devil and man, that fell into this ruin and perdition of them
selves, although divers ways: the devil1 by pride and arro-
gancy, while he would be like unto God ; man by ignorance,
[i ' To say, the devil,' &c. A.]
[2 Perhaps intended for John viii. 44.]

JOHN HOOPER'S FAITH. 71
and by craft of the devil deceived, and not by any imperfec
tion of God's part in their creation, nor by any force, com
pulsion, or violence of God's part, that compelled them to
evil. For I believe God to be the author of life and salvation, zech. i.
and the will of the devil and of man to be the occasion of both Rom- »?•
- . t James i.
their loss.
V. I believe all the people of the world to be either the johnyiii.x.
people of God, either the people of the devil. The people of Rom.1!'.
God be those that with heart and mind know, worship,
honour, praise, and laud God after the doctrine of the pro
phets and apostles. The people of the devil be those that
think they worship, honour, reverence, fear, laud, or praise
God, any other ways besides or contrary to the doctrine of
the prophets and apostles.
VI. I believe that this people of God, which be the very Matt. xvi.
true church of God, to have a certain doctrine, [that] never Ps.hxix.
was, is, or hereafter shall be, violated by time or any man's ps! Sui.
authority. This doctrine only and solely is comprehended in
the sacred and holy bible.
VII. And I believe this doctrine of the patriarchs and ftjjn v._
prophets to be sufficient and absolutely perfect to instruct me P8, X1X'
and all the holy church of our duties toward God and toward
our neighbours. Of God it teacheth that he is but one, jj™^.
almighty, maker of all things, merciful, just, and all things
that good is. And seeing we know nothing of God, nor can
judge nothing of God, as touching our salvation, but after his J°h0IJ^i
word, we must judge of him as we be taught therein, as well
of his divine nature, as of the division of the persons in the
divine essence. So that we be compelled by the authority of fs^^xvxxiL
God's word to confess the plurality of persons, the Father, 1 cm! "«;!)* !
the Son, and the Holy Ghost, in the unity of one divine M^tt'S.
Godhead and essence.
VIII. I believe, as touching the Father of heaven, as
much as holy scripture teacheth us to believe, and is set forth
by parts in the three creeds, the creed commonly called the
Apostles' creed, where as we say,
IX. I believe in God the Father Almighty, Maker of
heaven and of earth, and so forth ; with all such things as the
creed of Nice believeth, and after the faith and creed of
Athanasius in this behalf.

Horn. v.

Gen. ill.
Rom. v.

Rom. iv. xv.

72 THE CONFESSION OF
j£X\ X. I beUeve the second person in Trinity to be one God
with the Father in Godhead, and divers in person. I beUeve
him to be the very substance, image, and figure of God,
without beginning or ending, with aU other properties and
conditions that the holy scripture of God, or the decree or
doctrine of any of the three former creeds, affirm.
Gen.iH.xii. XI. I beUeve that the mercy of the Father, the Son,
cohhi. an(l tae Holy Ghost, pitied and had compassion upon Adam
the lost man, and was provoked1 to ordain the Son of God,
second person in Trinity, to debase and humble himself unto
the nature of man, and also to become man, to redeem and
save the lost man. For even as he was by external2 malice
and craft of the devU brought to confusion, to sin, and so to
death both of body and soul, nothing having in himself, as
touching his first creation, that provoked, stirred, enticed, or
allured him to evil ; even so after his fall was there nothing
in him, or ever after could be in his posterity, that might or
may allure or3 provoke him or any of his posterity to the
means or help of his or their salvation. But even as he was
lost by malice and deceit of the devil, so is he, and so shah aU
his posterity be, saved by the mercy and merits of Christ.
The devil and Adam's will wrought sin and death : God's
mercy and Christ his merits wrought grace and Ufe. The
wLU of Eve and Adam straying and wandering abroad upon
the fruit, an object and matter forbidden of God that they
should not eat of, brought them into death : Jesus Christ, the
seed of the woman, applying both body and soul to the obe
dience of God, deserved Ufe ; as it is in the scriptures, and in
the second part of the common creed.
XII. I believe in Jesus Christ, his only Son, our Lord, which
was conceived by the Holy Ghost, born of the Virgin Mary,
suffered under Poncius Pilate ; he was crucified, dead, and
buried ; he descended into hell, and the third day he arose
again from death unto life, and ascended into heaven, and
there sitteth on the right hand of God, the Father Almighty.
And from thence he shall come to judge both the quick and
the dead. I beUeve that by this means, and no other, the sins of
believers to be forgiven without the merits and deserving of
[l Provoked: moved, excited.] [a 'Eternal' in B.]
p 'To'inB.]

JOHN HOOPER'S FAITH. 73
Adam's posterity. By Adam sin came into the world, and
by sin death : even so, without all merits, respects, and
worthiness of Adam, either of any of his posterity, by Jesus KS.xv*""4
Christ came remission of sin and life everlasting. And even Hekjux.
as I beUeve stedfastly sin and death by this means to be over
come and destroyed, and everlasting life to follow it, so believe
I the Son of God to be perfect God and man, according to
the scriptures ; and do condemn the heresies of Arian5 and
Marcion6, with their complices and adherents, that wickedly
believed the contrary. And as I confess and believe the
means of our salvation to be only Christ, so I condemn the
Pelagian * and all such other as believed and taught that they
could by their own powers, strength, and will, work their
own salvation ; which false opinion conculcateth, frustrateth,
slandereth, condemneth, and blasphemeth all the deservings of
Christ, Therefore the Pelagian is called worthily " the enemy
of grace." XIII. Farther, I believe that the grace of God, de
served by the passion of Christ, doth not only freely and
without all merits of man begin, teach, and provoke man to
believe the promises of God, and so to begin to work the
will of God : but8 I believe also all the works, merits, deserv
ings, doings, and obedience of man towards God, although
they be done by the Spirit of God, in the grace of God, yet J^H*
being thus done, be of no validity, worthiness, nor merit """•
before God, except God by mercy and grace account them
worthy, for the worthiness and merits of Jesus Christ, that
died under Poncius Pilatus. So that I believe grace not
only to be the beginner of all good works, but that all good
works done by man in their greatest perfection . have need
and wanteth grace to pardon their imperfection.
XIV. I believe in the Holy Ghost, equally3 God with
the Father and the Son, and proceeding from them both : by
[4 Perhaps intended for xx. 31. J
[fi See Socrat. Scholast. Hist. Eccles. Lib. I. cap. 5 et seqq. Also
Theodoret. Hist. Eccl. Lib. I. cap. 2 et seqq. Also Epiphan. adv.
Hseres. lxviii. lxix.]
[° See Euseb. Hist. Eccles. Lib. iv. cap. 11. Also Epiphan. adv.
Han-es. xLn. Also Tertull. and Iren.]
[* See August. Lib. de H«res. Op. Tom. vi. col. 32. Basil, 1569.]
[s 'And' in A.] [9 ' Equal' in A.]

XVL.
] XIV.

Matti xviii.

74 THE CONFESSION OF
whose virtue, strength, and operation the catholic church is1
preserved from aU errors and false doctrines, and teacheth
fcoVxii. the communion of saints in all truth and verity : the which
Johnxivl1' Holy Spirit shall never forsake the holy church, which is
Jod!!!- Christ his mystical body.
XV. I believe that this Holy Spirit worketh the remis
sion of sin, resurrection2 of the flesh, and everlasting Ufe, ac
cording to the holy scripture3.
XVI. This is my faith and doctrine concerning the God
head and diversity of persons in the Holy Trinity, and also
of the two natures in Christ, his Godhead and manhead ;
abhorring and detesting the heresies of Samosatenes4, Arian,
Nestor..5,- Eutyches6; who were condemned by godly councils,
Nice, Constantinople, Ephesin, Chalchedon and other. I detest
and abhor the Marcion and Maniche7, that feigneth to be two
gods, and both eternal, one good and the other evil, always at
debate among themselves. I detest and abhor the monstrous
doctrine of the Valentines8, and so generaUy of aU those that
have denied to be any God, or would have many gods. Also
all those I detest that have erred and maintained9 their error
in any thing concerning the essence of God, or denied the plu
rality of persons, as of the Father, the Son, and the Holy Ghost.
This is the faith of God's Spirit in my conscience, which
I have learned in his word, and have10 faithfully and religiously
preached and taught the same11 in all my sermons, as I wLU
be judged by mine auditory. Also12 the same doctrine I have
furthered and set forth in all my books and writings, though
some calumniators and slanderers would gladly make the poor
people believe the contrary. But I do decline and appeal
from such uncharitable spirits unto the charitable reader, and
[} 'To be' in A. J [2 'The resurrection ' in A.]
p ' Scriptures ' in A.]
\f See Euseb. Hist. Eccles. Lib. vn. cap. 27 et seqq. Also Socrat.
Schol. Hist. Eccl. Lib. n. cap. 19.]
[5 See Socrat. Schol. Hist. Eccl. Lib. vn. cap. 32. Also Evag.
Schol. Lib. r. cap. 2 et seqq.]
[8 See Evag. Schol. Lib. i. cap. 9.]
[7 See Euseb. Hist. Eccl. Lib. vn. c. 31. Also Soc. Schol. Lib. I. c. 22.]
[8 See Euseb. Hist. Eccl. Lib. iv. c. 11. Also Epiphan. adv. Hseres.
XXXI.] [9 'Maintain' in B.] [w 'Which I have' in A.]
[u 'The same' not in A.J [» 'And' in A.]

JOHN HOOPERS FAITH. 75
loving heart of all them that be endued with God's holy
Spirit ; for they will not constrain nor force letter, syllable,
word, or sentence contrary to the mind of the speaker and
writer ; but wUl judge, and search for judgment in the pro
cesses and circumstances ofthe writer, and content themselves13
with the writer's mind, rather than to bring their14 affection
and corrupt minds15 to make their14 own imaginations and fan
tasies16 another man's doctrine, as the Arian, Pelagian, Ana
baptist, papist, and other do, and have done, bringing corrupt
minds to the lesson and reading of Christ's testament, and
would that their false heresies and untrue imaginations should
be Christ his doctrine. Seeing both God's laws and man's
laws suffereth and giveth Uberty to every man in a cause of
religion to be interpretater of his own words, it were contrary
to justice to put any man from it. For, if the author may
not be interpreter of his own mind, what would not malice,
envy, spite, and disdain gather of works most truly and faith
fully meant and written ? And seeing charity and the laws
of this realm, as it appeareth in an act17 of parliament made in
the first year of the reign of our sovereign lord king Edward
the Sixth, giveth liberty and licence to him that shall be
accused for a matter of religion upon malice, evil will, hatred,
disdain, or by made and suborned records, to repel and con
vict aU such false records and their accusers by other faithful
and indifferent records ; the which act of parliament God for
bid should be denied to any of the king's majesty's preachers ;
for if the testimony of their audiences18 shall not quit them
from despite19 and calumniation of malicious and uncharitable
men, they shall not long preach the truth. For either the
papists will accuse them, because they wish the pope and all
monuments of papistry to be taken out of the way ; either the
carnal gospeller, that cannot abide to hear his faults and
carnal life rebuked. And I think if the king's majesty and his
most honourable council prepare not the sooner a bridle and
correction for sin, the true preacher of God hereafter shall be
more persecuted for reprehending of sin and ungodly life, than
ever yet hitherunto he hath been persecuted by the papists.
[13 ' Himself in A.] [14 ' His ' in A.]
ps ' Mind ' in A.J [16 ' Imagination and fantasy' in A.J
[» See Burnet'sHist. of Reform. Vol. n. Booki. p. 40. Lond.1683.]
p8 Audientes, in the originals.] [19 ' The spite ' in A.]

76 THE CONFESSION OF
Thus I have declared my faith and beUef towards God,
according to the scriptures, in the which I trust to continue
until death end this miserable and wretched Ufe.
Now I will declare also the same towards the church of
Christ, what I beUeve of the magistrates, the ministers of the
word, and the people I dweU withal. And of these things I
will speak according to the doctrine of the prophets and apos
tles. For many times, as well heretofore as in our days,
have been superstitious hypocrites and fantastical spirits, that
have neglected and condemned the office of magistrates,
judgments, laws, punishments of evU, lawful dominion, rule,
lawful wars, and such-like, without which a commonwealth
may not endure. They have condemned also the ministry
and ministers of Christ's church ; and as for christian society
and charitable love, they confound. They use the ministry
of the church so that it is out of all estimation, supposing
themselves to be of such perfection, that they need neither
the ministry of the word, neither use1 of Christ his holy
sacraments, baptism and the supper of the Lord. And the
other they use with such deviUsh2 disorder, that they would
by a law make theirs their neighbours', and their neighbours'
theirs, confounding aU propriety3 and dominion of goods.
Before our time the fury and damnable heresy of Marcion and
theManiches against the magistrates troubled many a year dan
gerously both Asia and Africa; and not yet four hundred years
sith agone a sort of people, called FlageUiferi4, did the same.
And now in our time, to the great trouble and unquiet
ness of many commonwealths in Europe, the Anabaptists
hath resuscitated and revived the same errors : which is an
argument and token of the devil's great indignation against
civil policy and order. For he knoweth, where such errors and
false doctrines of political orders be planted, two great evils
necessarily must needs foUow : the one is sedition, that bringeth
murders, blood-shedding, and dissipations of realms ; the other
is blasphemy against Christ's precious blood : for these5 sects
think they be able to save themselves of and by themselves.
[i ' The use ' in A.] p ' Devilish ' not in A.]
p Propriety: property.]
[4 See Mosheim's Eccl. Hist. Vol. in. p. 218. Lond. 1S26 ; and
Boileau's Historia Flagellantium, Paris. 1700.]
P 'Thoso 'in A.]

JOHN HOOPER'S FAITH. 77
Farther, where as the magistrates be cumbered with those
dangerous sort of people, the devil knoweth they shall have
no leisure at will to take some order by God's word to
oppress such false doctrine. But thus6 we be taught out of
the scripture, that even as man is ordained to the order,
change, and alteration of time; as the order of the year
appointeth now to be subject unto summer, now unto winter,
now to the spring, and now to the fall ; so hath God ordained
and commanded man to be obedient to policies and orders,
wheresoever he be, so they be not repugnant nor contrary to
the word of God : as Joseph in his heart bore abroad where
soever he went the true knowledge and invocation of God,
also of Christ to come ; yet outwardly in courts, judgments,
contracts, and in possession of goods, he used the law of the
Egyptians : even so did Daniel in Babylon. There is no Dan. hit
more to be taken heed of in laws and civil policies, but to see
the law repugn not the law of God, and that the lawmakers,
and those to whom the execution of the law is commended
unto, have a special and singular eye unto the effect and the
meaning of the law, wherefore it was made a law : the which
St Paul wonderfully exhorteth people to understand, saying
of the law and magistrates, " Let them be a fear and terror Bom. x«.
. . [xiii.]
to the evil-doers, and a praise and commendation to the well- Exod. xxii.
doers." Neither forceth it, though the form and manner of
laws, of judgments, of pain8, and punishments be not like in
all places, as the laws of feuderies9 be not like in Italy,
England, France, Spain, nor Germany; yet should every
nation be subject unto the laws of his own realm and civil
policy : and in this doing10 he shall offend God no more than
the Englishmen, that have longer days in the summer, shorter
days in the winter11, than those that dwell near to the south;
or St Paul, that had longer days at the solstitium and pitch
of the sun in Macedon than Christ had at Jerusalem. But
even as we be content with our measure and length of day
and night, and others be contented with theirs, so must both
they and we submit ourselves, and be contented with the
measure and order of our own laws.
[« ' This ' in A.] P Dan. ii. 48. vi. 2.]
p ' Pains ' in A.] P Tenures of property.]
p° 'His so doing' in A.]
[n 'And shorter days in winter' in A.J

78 THE CONFESSION OF
I do therefore bewail and lament that the preachers in
the church, and schoolmasters in their schools, the householder
in his household, do know no better what the dignity and
honour of a civil poUcy is, by whom it is ordained, and by
whom it is preserved ; how dangerous and damnable a thing
it is before God and man to trouble and disquiet it by any
furor and madness of opinion; as the Marcion, Maniches,
and Anabaptists do. I see and know by experience much
trouble and danger to arise1 among the unlearned and ungodly
people by ignorance2: for when they see such deformities
and confusions rise and chance, as we see many times to
happen in kingdoms, courts, judicials, laws, governors that
more fancy private profit and singularity than the profit of
the whole commonwealth, and indifferency of all men and aU
Kom. xiii. causes indifferently ; they suppose verily (for lack of know
ledge in God's word) that aU orders, poUcies, kingdoms, and
dominions be no other thing than cruel tyranny and oppres
sion of the poor; and also to have their beginning and
original either of the devil, or of pride and covetousness of
men. This same evil upon the same occasion of ignorance2
caused natural wise men much to be troubled and vexed about
the considerations of kingdoms, policies, rules, and dominions ;
because they perceived all kingdoms to be subject unto
troubles and alterations; and not only that, but they per
ceived right well no kingdom to be perpetual, nor for ever.
And indeed whoso beholdeth the beginning, the continuance,
and end of the empire of Rome, shall see right weU their
imaginations to be no vain things.
How much of her own blood and of strangers' blood did
Rome shed before she came to the regiment and rule of aU
the world ! When she was aspired thereunto, and was a
fear to all the world, how much blood of her own shed she
by civil wars and contentions, the gests and writings that
mentioneth of Sylla, Marius, Cinna, Csesar, Pompeius, Brutus,
Antonius, August, and other, declareth. Thus when the
Lord God would take from Rome for her sins the dominion
of the world, he sent the Goths, Vandals, Huns, Arabies,
and Turks, that wasted not only Italy, but also Egypt,
Africa, and Asia, and so brought the empire of Rome to
nought. As many times as I read and mark this history
P 'Rise' in A.] p 'Ignorancy ' in A.]

JOHN hooper's faith. 79
and other like, it causeth me to look upon many evil En-
gUshmen as Scipio3 looked upon the great city of Carthage,
whiles it was a-burning, saying with a lamentable voice,
"The inconstancy of fortune in human things is to be
lamented:" which voice sprang upon this occasion, that
Carthage, being a city of great renown and dominion, was
now become a prey unto the fire, and devolted*, as wisdom
always doth, the consideration of present evils unto other yet
flourishing in hault5 and prosperous feUcity ; and declared,
as a man seeing before the ruin and fall of things that stood
destinated, the fall of Rome to come, that should perish by
Uke plague.
Even so, when I behold the evU, pestiferous, affected
minds of Englishmen, and perpend and weigh the fruits of
such corrupt minds, contempt, hatred, grudge, and malice
against their king, magistrates, laws, orders, and policies ;
doubtless I cannot other think but these men, as much as is
in them, conspire and work the destruction of this realm.
For it can no otherwise be, but as contempt of godly laws
and sedition among the people and subjects, of what degree
soever they be, have wrought the destruction of other realms ;
so must it, and can no otherwise do unto this realm. But The chief re-
what realm or kingdom soever will avoid these evUs, let sedition.
them provide the word of God to be truly and diligently
preached and taught unto the subjects and members thereof.
The lack of it is the chief cause of sedition and trouble, as
Salomon saith : " Where prophecy wanteth, the people are [Prov. xxix.]
dissipated." Wherefore I cannot a little wonder at the
opinion and doctrine of such as say a sermon once in a week,
in a month, or in a quarter of a year, is sufficient for the
people. Truly it is injuriously and evil spoken against the
glory of God and salvation of the people. But seeing they
will not be in the whole as good unto God as before they
have been unto the devil, neither so glad to remove false
doctrine from the people, and to continue them in the true ;
whereas they did before occupy the most part of the fore
noon, the most part of the afternoon, yea, and a great part of
P See Polybii Histor. Lib. xxxix. cap. 2. Tom. rv. p. 703. Lipsise.
1790. Also Appian. Rom. Hist. Lib. vm. c. 132. Tom. i. p. 307.
Lips. 1829. Oros. Lib. iv. c. 23. p. 307. Colon. 1582.]
P Devoltcd: turned.] P Hault: high.J

\ \ \
80 THE CONFESSION OF
the night, to keep the estimation and continuance of danger
ous and vain superstitions ; were it much now to occupy one
hour in the morning, and another hour towards night, to
occupy the people with true and earnest prayer unto God in
Christ's blood, and in preaching the true doctrine of Christ,
that they might know and continue in the true religion and
faithful confidence of Christ Jesu ?
Exercise and diligence bringeth credit unto religion, whe
ther it be true or false. For it never taketh place nor root
in the people without diligence, as it is to be perceived by
the acts and gests done in the time of Jeroboam and Roboam,
the kings of Israel and Judah. What brought the mass and
all other idolatry into estimation but daily preaching and
saying thereof, with such laud and praise as every old wife
knew what a mass was worth ?
Fifteen masses in a church daily were not too many for
the priests of Baal ; and should one sermon every day be too
much for a godly bishop and evangelical preacher ? I wonder
how it1 may be too much opened and declared unto the
people. If any man say, labour is left, and men's business
Ueth undone by that means, surely it is ungodly spoken ; for
those that bear the people in hand of such things2, knoweth
right well that there was neither labours, cares, needs, neces
sity, nor any things else, that heretofore could keep them from
hearing of mass, though it had been said at four a clock in
the morning. Therefore, as far as I see, people were con
tented to lose more labour, and spent more time then to go
to the devil, than now to come to God : but my faith is, that
both master and servant shall find vantage and gain3 thereby
at the year's end, though they hear morning sermon and
morning prayers every day of the week. Now by this means
they should learn not only to know God, but also their
magistrates, and to put difference between the office and the
person that is in office, and between the office and the troubles
necessarily annexed unto the office : which bringeth not only
knowledge of office and officer, but also honour and reverence
unto them both ; as St Paul, that loved the policy, laws, order,
and wisdom of the Romans, yet disliked very much the vice
and naughtiness of Nero, unto whom he submitted, and will-
P It, i. e. the gospel.] p ' Such a thing' in A.]
P 'Vauntage the gain' in B.J

JOHN HOOPER'S FAITH. 81
ingly brought into servitude both his body and goods4, and
rebeUed not, though Nero was a naughty emperor, for his
office sake, which was the ordinance of God. So did EUas
love the state, honour, and dignity of the kings of Israel, yet
detested5 and fell foul out with the faults of Hachab.
The same doctrine teacheth St Peter unto aU servants,
commanding them to obey their masters, though they be evil,
having a respect to the place they be in, which is the order
of God, and not unto the vice and abuse of the person in
God's order. Truly, be the ruler himself never so eTi!. yet Deu^x™.
the laws, judgments, punishments, and statutes, made for the
punishment of evil and the defence of the good, be the very
work of God ; for the magistrates be the keepers of discipline
and peace. Therefore as the motion of the heavens, the
fertility of the earth, be the works of God, and preserved by
him, even so be the governors and rulers of the earth, as
David saith, " He giveth health to princes ;" as it was shewed psacxiiv.
in himself, Salomon, Josophat, and others. The regiment
and policy of king David was troublous and fuU of miseries ;
the reign of king Salomon his son peaceable and quiet ; the
reign of Josua victorious and prosperous ; the reign of the
Judges that foUowed so troublous and unquiet, as a more rent
and torn commonwealth I have not read of: yet was the
order of God aU one, as well in the one as in the other, and
required as much love, assistance, and obedience of the people
to their king and magistrates in their trouble, as in their
quietness and peace. So doth Daniel the prophet most D;m- fl
godly and wisely teach by his image that he saw made of
four sundry metals : but he eondudetb, whether the regiment
and regent were5 gold, silver, copper, or iron, the people
always obeyed. The same teacheth also the doctrine and
example of John Baptist, Christ, St Stephen, and St James,
John's brother. For although the regiment were neither so
godly nor so quiet in Herod's time " and Poncius Pilatus', as
it was in Salomon's time, yet gave they always like reverence,
honour, and obedience unto them for their order's sake, as
though they had been the virtuousest princes of the world; as
their doctrine, tribute, and blood recordeth. For they gave
unto Caesar the things due unto Ca?sar, as their bodies and
P ' His goods' in A.J p ' Tested ' in B.J
[• • Be' in A.] p ' Times' in A."
r " 7 6
[HOOPER. II. J

82 THE CONFESSION OF
their goods; but their souls they owed to none but unto God:
and when diversity of religion and doctrine should be dis
cussed and determined by their laws, they declined from their
judgment, and appealed unto the word of God, to have all
controversies ended thereby. When that took place, they
gave thanks to God ; when it did not, they were content
patiently to bear whatsoever God's hand1 would permit the
magistrates to lay upon them.
Were these examples known and kept before men's eyes,
people would not, for a fault or two that should happen in
the regiment, irritate and provoke the regents and princes
with contumacy and rebeUion, as it is seen commonly at this
day ; but rather follow the example of the Jews2, that, when
they heard of the facts and doings of Ptolome Lathure, that
killed twenty thousand of their countrymen, and caused those
that he took captive to eat the flesh of their own dead fathers
and brothers, yet rebelled they not, but knew it was for their
sin, and therefore exhorted one the other to penance and
amendment of life. The same self doctrine teatheth our
ixuke iii. in Saviour Christ in his holy evangelist Luke.
This3 I thought good to put in my creed for the declara
tion of my faith towards civU magistrates, orders, and laws ;
and to open the difference between the orders, the person,
and such troubles as be annexed unto the order ; lest any
man should, for trouble and confusion's sake, damn order and
regiment itself, or else by the means thereof to detract, and
forsake to take pains in such vocation, as the Epicures did :
whereas indeed rule and regiment themselves be the great
benefits of God ; and therefore now, in the later time, more
to be preached and taught to the people, for divers consider
ations, than ever heretofore ; specially because contempt of
honesty and laws, labours, and godly exercises, reign more
than ever they did. For at the beginning men so obeyed
reason, and were ruled thereby, that they brought themselves
into order and policy ; and for the maintenance thereof
P 'Hands' in A.]
p See Joseph. Antiq. Lib. xiii. cap. 21. Op. p. 458 C. Colon. 1601.
Josephus does not state that the Jews were compelled to partake of
the flesh of their countrymen. His account differs in other respeots
also from that given in the text.]
P 'Thus' in A.]

JOHN hooper's faith. 83
sought out crafts and arts necessary for the preservation
of policy and order, and so were glad rather to be ruled by
reason than by force and violence. This time being expired,
and reason corrupt aspiring farther than reason by nature
would, partly for too much love of their4 self, partly to tame
and keep in subjection such as disordered all good order and
rule, descended from the regiment of reason unto the force of
war and martial laws ; the same seeming good unto Almighty
God, to tame and reclaim man by force that would not be
ruled by reason.
But now are we fallen into the last time and end of the
world, wherein for reason ruleth lust, and for just battle
ruleth immoderate concupiscence ; for scarce is there one of a
hundred that love to seek for wisdom and knowledge of reason
and of arts that other men found out and left unto us. And as
for the pains and travails of war, let every man judge and con
sider himself, whether our weak nature can suffer as much as
David, Achilles, Cyrus, Alexander, Hanibal, Marcellus, Scipio,
C. Csesar, and other did. Then shall we perceive that nature
now in man5 consumed, effeminated, and worn out, is a thing
most unable to do that fore-age hath done. Therefore have
these latter days more need of much teaching in civU causes
than the old age before us, which better and more modestly
governed themselves by only reason, than now we do by
God's word and reason. And this is not known only by the
holy scriptures, but also by profane writers, that declare with
the age of the world to increase iniquity. And our experience
may be a commentary in this behalf to God's laws and man's
laws. For whereas St Paul declareth the civil magistrates
not only to be ordained, but also preserved by God, and that
all men should accept and account him to be the true magis
trate that God had appointed, and not such a one as the
people and subjects appoint themselves6; and even as wise
Cicero7 perceived at the beginning ofthe mortal dissension and
debate between Pompeius and Julius Caesar, [and] gave coun
sel according to the will of God (declared unto him by the
suffrages and voices of the Romans), that Caasar should
p 'Her' in A.]
P ' Manner' in A.J p ' Theirselves' in A.J
P See Cic. Epist. ad Attic. Lib. vn. 5, 6 : but the precise senti
ment contained in the text has not been found.]
6—2

84 THE CONFESSION OF
have been chief ruler of the people ; now, for lack and con
tempt of knowledge, both St Paul and Cicero be neglected.,
For either the people will have no magistrate at all, or else
such a one as it pleaseth themselves, and not him that God
hath appointed. If this adventure take no place, they will
change (if they can) the state of the commonwealth, that
where as one reigneth a monarch or king, they would change
it into the regiment of many ; and where as many reign (as
men never contented with the state that God hath appointed),
turn the regiment of many into the governance of few : whose
nature Horace well declareth, Libro Epist.
Optat ephippia bos piger, optat arare caballus1.
Bom. xiii. Against whose preposterous judgment and fickle minds
St Paul vehemently writeth : " The powers," saith he,
"that be, are ordained of God," and not the powers that
subjects shall choose and make at their pleasures. For no
man, of what degree, state, or authority soever he be, being
a private man (as all- men be in a monarchy, where as one
ruleth, in respect of the king that ruleth), should meddle with
Dan. ii. the state of a realm. For it is God that ordained it, and he
and cxiiii. ' that dissolveth it. Neither should this fond opinion take any
Prov. xvi. . .
2 chron. ii. place in a christian man's head, that any offices appointed by
psai. viii. Cj.0d should cause the officers to be evil before God. For the
Lord giveth them titles and names of great honour and love ;
Psai. ixx«. as gods, and such as serve and please him : also the nurses of
Isai. xlix. o * x
Gen. ix. the church ; as the examples of Adam, Henoch, Noe, with
other, who were in those days very godly rulers to maintain
virtue and punish vice. This saw not only the patriarchs
and godly men of the scripture, but also natural wise men,
that saw and reverenced order and policy, as Plato writeth,
De Legibus. saying: "As the ox is not ruled by the ox, nor the goat by
the goat, but by a more pure nature, to say, by man ; so the
nature of man is more infirm than can rule itself2." Therefore
God appointed not only men to rule, but also such men as
excelled in wit and wisdom, adjoined with the special and
p Horat. Epist. Lib. I. Epist. xiv. 1. 43. ' The lazy ox longs for
horse-trappings, the horse longs to plough.']
P Plato de Legib. Lib. IV. Oi /3o0y /3oeoi/, ouSe atyas alyav apxovras
iroiovfitv avTois rivas, dXK' rj/icis airav SeoTnJfo/xev apeivov txclvav yevos. 
Oper. Tom. n. p. 713 D. Paris, 1578.]

JOHN hooper's FAITH. 85
singular grace of God : and so saith Plato De Legibus, Ubi
non Deus sed mortalis aliquis dominatur, ibi malorum vel
cerumnarum nullum esse effugium3 : "Whereas any mortal
man beareth dominion, and not God, there can be none escape
of calamities and miseries." Of the same opinion is Homer*
the poet, who saith that the gods appointeth their shields to
defend princes, as Pallas defended AchiUes. That doth Joso-
phat the king in the place afore rehearsed wonderfully
declare. And whosoever will consider the execution and due
pains towards evil doers, shall right weU perceive that God him
self is in the magistrate : for Christ saith, " He that striketh Matt xxvi.
o Isai. xxxui.
with sword shall perish with the sword." And of the op- |°b *LTm
pressors it is spoken, " Wo be unto thee that spoilest, for thou j|°xxix.
shalt be spoiled." So that we see God to defend civil justice l Tim- u'
upon earth5.
Abraham, Jeremy, and St Paul declareth that the civil
poUcy is the ordinance of God by such prayer as they com
manded the people to pray for it ; and this prayer for the
magistrates declareth what diversity is between a magistrate
christened and a heathen ; wherein Cicero differeth from
Esay, and7 king David from Julius Caesar. Cicero gave
counsel after reason and experience to rule the common
wealth ; but many times it took not good effect for lack of the
wisdom of God. Esay and the rest of the prophets gave
counsel not of themselves, but, from God; and what prince
soever obeyed their counsel, he prospered always, and had
good success. The same8 may you see in the fashions and
manner of their wars. Alexander thought himself strong
enough by natural strength to conquer his enemies : king
David added to his sling-stones the prayer and help of God's
name. Therefore if heathen magistrates should be obeyed,
much more christian magistrates.
And in case the king's majesty of England may find no
less obedience in his subjects than Scipio, Alexander, and
other found among theirs, England shall be too strong with
P Plato de Legib. Lib. IV. E. "Ocraiv av iroXcav /iq 6eos dXXa tis
apxfl 8vt]t6s, ovk eo-Ti kokcov avTo"is oufie irovtov avd<f>v£is.]
P Horn. II. Lib. xvm. 203. 'Ap<f>\ 8' 'AflijVij "Ojuois l<j>8lptoto-i /3dX'
aryi'Sa fiutrtravoWo-av.]
P 'The earth' in A.J P See Gen. xx. 17.J
[' ' And' not in A.J P 'And the same' in A.J

86 THE CONFESSION OF
God's help for all the world. But Englishmen, I speak it
with sorrow and grief of heart, have learned of Cleon1, a man
that Aristophanes writeth of, that had one foot in tho senate,
and tho other in the field ; so have Englishmen one hand
at the plough, and the other against the magistrates; the
ministers of the church, persons, and vicars, one hand upon
the portesse2, and tho other to strike at the king's crown.
They do follow the ape that Hermogenes' fable speaketh of,
that would have had other apes to have builded houses,
towns, and cities, to have defended themselves from the do
minion of their lord and ruler, man ; and thought it not
meet to live in the state that God had appointed them.
Even so subjects now-a-days (God amend it) would mako
themselves defences, cities, castles, towns, tents, pavilions, to
defend them against their king, lord, and magistrate, and
will not be content to live in the state that God appointed
them unto. But it shall happen unto them as it did unto
the apes ; their counsel and conspiracy shall never take place.
[Rom. xm. in Let us therefore remember St Paul, that saith the powers
A.J +
that be be of God, and not such as we would make; and
let us be contented with them, and obey them for conscience
sake : for such as disobey and rebel against superior powers,
rebel against God, and so God punisheth it with eternal
damnation. This is enough to keep every good man and
truo subject in obedience to their higher powers. If the
reader of the scripture of God note the first and the second
chapter of Genesis, he should perceive rule and policy, or
ever man wist what sin meant : for the Lord gave the supe
riority and dominion to Adam over all beasts ; of whom now
we may right well learn obedience, if we were not worse
than beasts.
Now a word or two of tho magistrates' duty. Aristotle3
calleth the magistrato <pv\a^ vonov, a keeper of tho law.
Let him use it therefore indifferently without respect of per-
[1 See Aristoph. Equit. 7fi. "Exei yap to o-k/Xos To piev iv XlvKtp to
8* Ircpov ev tjj '(exXno-^.J
p Portesse, or portoiso, Lat. Portiforium, Broviary, which was
somotimos divided into four parts, so as to bo moro portable Palmer's
Orig. Liturg. Vol. I. p. 208. Oxf. 1836.]
[8 *Eo-rt 8' 6 Spxav <j)v\a£ tov 6Wov._Aristot. Ethic Lib. V. cap.
8. p. 193. Oxf. 1830.]

JOHN hooper's faith. 87
sons, in punishing suoh as trouble by inordinate means the
commonwealth ; and also such as blaspheme the living God,
as godly kings and rulers have done, David, Josias, Nabu-
ohodonosor, Constantino, and other. For although a civil law
and punishment cannot change the heresies of tile mind, nei
ther tho desire that men have to do evil; yet when they
break forth against the honour of God, and trouble the com
monwealth, they should bo punished. For the magistrate is
as ono that hath tho two testaments tied at his neck, and
should dofond them as his own life: and therefore St Paul Bom. *«.*
calleth him not only the revenger of evil, but the maintainor
of good ; and Esay tho prophet saith the same.
XVII. Now I will declare my faith concerning the ex
ternal and visible church of Christ, and of the ministers
thereof. I call this visible church a visible congregation of
men and women, that hoar the gospel of Christ, and use his
sacraments as ho hath instituted them : in the which con
gregation the Spirit of God worketh tho salvation of all
believers, as St Paul saith, " Tho gospel is the power of Bom. i.
God to the salvation of tho believer." As though ho had
said, [By] tho gospel of Christ, where it is hoard and be
lieved, tho mind is changed by the virtue of tho Holy Ghost
from the lovo of sin unto tho love of virtue: the wiU is
wrought to consent ; and the consent so assisted by the Holy
Ghost, that faith obtainoth tho remission of sin, and tho be
ginning of everlasting life. And thoso two marks, the truo
preaching of God's word and right use of tho sacraments,
declare what and where tho truo church is.
Unto the which church I would all christian men should
associate themselves, although there may happen to bo some
things desired in manners and discipline. For no church,
as touching this part, can bo absolutely perfect. But where as
tho doctrine is sound, and no idolatry defended, that church
is of God, as far as mortal man can judge. And where as
this doctrine and right use of sacraments be not, there is no
church of Christ, though it seem never so holy. For in tho
blessed Virgin's time tho Pharisees and bishops were ac
counted to bo tho true church ; yet by reason their doctrine
was corrupt, tho truo church rested not in them, but in
Simeon, Zachary, Elisabeth, the shepherds, and other. The 1 «»» *. n.
[* Bom. jdtt. ¦*.]

88

THE CONFESSION OF

Gal. i.
John x.
John iii.
1 Cor. i.
Horn. x.
Eph. ii. iv.
Isai. viii.
xlix.

Gen. xvii.
Exod. xii.
Matt. iii.
xxvi. xxviii.
Mark xiv.
Luke xxii.
1 Cor. xi.

Horn. iv.

same doth St Paul teach us, that whosoever1 he be that
preacheth other doctrine than the word of God, is not to be
credited, though he were an angel of heaven. Neither will
such as know God hearken unto them, but wiU hear Christ,
the prophets, and apostles, and no other.
The other mark is the right use of sacraments, whereof
were two in number with the fathers in the ministry of the
church, and so many yet be with us in the ministry of the
church, and have annexed unto them the promise of eternal
salvation, and also of eternal damnation, if they be contemned,
and may be lawfully had. In the law of Moses was circum
cision and the paschal lamb : and in their places we have
baptism and the supper of the Lord, diverse in external
elements and ceremonies, but one in effect, mystery, and
thing itself; saving that their sacraments shewed the graces
of God to be given unto men in Christ to come, and ours
declare the graces of God to be given in Christ that is already
come : so that the sacraments be not changed, but rather
the elements of the sacraments. And every one2 of these
sacraments have their peculiar and proper promises, unto the
which they hang annexed, as a seal unto the writing3; and
therefore be called, after St Paul, the confirmations or seals
of God's promises. They have peculiar elements, by the
which they signify the heavenly mysteries that sacramentaUy
they contain, and be the thing indeed. They are called
sacraments, that is to say, visible signs of invisible grace;
they have their proper ceremonies, that testify unto us the
obsignation and confirmation of God's heavenly gifts. They
have also their proper commandment, because we should not
change, add, nor take from them anything at our pleasures.
Thus in general I think of all God's sacraments in the ministry
of the church.
XVIII. And of baptism, because it is a mark of our
christian church, this I judge, after the doctrine of St Paul,
that it is a seal and confirmation of justice, either of our ac-
ception into the grace of God. For Christ his4 innocency
and justice by faith is ours, and our sins and injustice by his
obedience are his ; whereof baptism is the sign, seal, and
confirmation. For although freely by the grace of God our
[i 'Whatsoever' in A.] p ' One' not in A.]
p ' Writings' in A.] p 'For his innocency' in A.]

JOHN hooper's faith. 89
sins be forgiven, yet the same is declared, by the gospel,
received by faith, and sealed by the sacraments, which be
the seals of God's promises, as it is to be seen by the faith
of faithful5 Abraham. Baptism hath his promises, as is afore
said ; his element the water ; his proper commandment and
his proper ceremonies, washing in the water. As for other
men's opinions, that say circumcision was the seal not only
of Abraham's acceptation freely into the grace of God by
faith, but also of his obedience and proper justice, I believe
it not to be true ; for St Paul confuteth it in the same place
as an error, saying, " Abraham had nothing whereof he might
glory before God." If he had nothing, God confirmed that
he gave him, and not that he found in him ; for St Paul
saith that circumcision was the seal of the justice that came
by faith, and not by works. They be out of the way, that
have the like opinion of baptism ; for St Paul disputeth not
in that place, whether works please God, but sheweth that
our salvation cometh by grace, and not by works. There Rom. iv.
be other that think sacraments to be the confirmations not
only of our free acceptation into God's favour by faith, but
also of our obedience towards God hereafter. And because
infants and young babes cannot profess obedience, nor put
off the old man, nor put on the new, they would exempt and
defraud the young children of baptism. St Paul confuteth
also this opinion in the same place : " Abraham," saith he, Gen. xvii.
" believed God, and it was accounted unto him for justice ;"
and saith not, Abraham professed obedience. Therefore God
confirmed his own infallible truth and promises to Abraham
by circumcision, and not Abraham's obedience : for if he
had, he had confirmed the weak and uncertain infirmity of
man, and not his own infallible truth. For Abraham with
all his obedience was infirm and imperfect without Christ,
yet was bound to work in a godly life. As for those that
say circumcision and baptism be like, and yet attribute the
remission of original sin to baptism, which was never given
unto circumcision, they not6 only destroy the similitude and
equality that should be between them, but also take from
Christ remission of sin, and translate it unto* the water and
element of baptism.
P ' The faithful' in A.]
P 'Only destroy not' in the originals.] P 'Into' in A.J

90 THE CONFESSION OF
XIX. As for the supper of the Lord, which is the
other sacrament whereby the church of Christ is known, I
believe it is a remembrance of Chrisfs death, a seal and
confirmation of his precious body given unto death, where
with we are redeemed. It is a visible word, that preacheth
peace between God and man, exhorteth to mutual love and
godly life, teacheth to contemn the world for the hope of
the life to come, when as Christ shall appear, and come
down in1 the clouds, which now is in heaven, as concerning
his humanity, and nowhere else, nor never shall be, till the
time of the general resurrection.
Matt. xxvi. I believe that this holy sacrament hath his proper pro-
Mark xiv. ' ¦*¦
fcor x*"' mises' proper; elements, proper commandment, and proper
ceremonies. XX. As concerning the ministers of the church, I beUeve
that the church is bound to no sort of people, or any ordinary
succession of bishops, cardinals, or such like, but unto the
only word of God; and none of them should be beUeved
Ei>h. iv. but when they speak the word of God. Although there be
diversity of gifts and knowledge among men, some know
more, and some know less : and if he that knoweth2 least,
teach Christ after the holy scriptures, he is to be accepted ;
Gai. i. and he that knoweth most, and teacheth Christ contrary, or
any other3 ways than the holy scriptures teach, is to be
refused. I am sorry therefore with all my heart to see the
church of Christ degenerated into a civil policy : for even as
kings of the world naturaUy by descent from their parents
must follow in civil regiment, rule, and law, as by right they
ought ; even so must such as succeed in the place of bishops
and priests that die, possess all gifts and learning of the Holy
Ghost, to rule the church of Christ, as his godly predecessor
had ; so that the Holy Ghost must be captive and bondman
to bishops' sees and palaces. And because the Holy Ghost
was in St Peter at Rome, and in many other godly men that
have occupied bishopricks- and dioceses ; therefore the same
gifts, they say, must needs follow in their successors, although
indeed they be no more like of zeal nor diligence than Peter
and Judas, Balaam and Jeremy, Annas and Caiaphas to John
and James. But thus I conclude of the ministers, of what
degree or dignity soever they be, they be no better than
[i ' Into ' in A.J p * Know ' in A.J [s ' Another ways' in A.J

JOHN hooper's faith. 91
records and testimonies, ministers and servants of God's word
and God's sacraments ; unto the which they should neither
add, diminish, nor change anything. And for their true ser- Matt, xxviii.
vice and diligence in this part they should not be only reve- Acts '•
renced of the people, but also honoured by the magistrates,
as the servants of God. And I believe that as many souls
as perish by their negligence or contempt of God's word, eh*, h.
shall be required at 'their hands.
XXI. Of the people thus I believe, that they owe their
duty and obedience to God, to their king and magistrates, unto
their neighbours, and unto themselves. Unto God they owe
both body and soul, to laud and praise him, according to God's ' Cor- ™ *•
book, to call upon him in the days of their trouble, and upon
none else, to conform both their doctrine and their Uves to
promote and set forth the glory of God.
Their duty to the king's majesty is their obedience to f^vf
him, his laws, and the realm, for conscience sake, and rather 1 Pe- "•
to lose both body and goods than to offend his highness or
his laws. And whensoever any subject be called to serve with
body or goods, at home or from home, willingly they must
obey without question or farther inquisition to search whether
the king's cause be right or wrong. For, whether it be or
be not, it maketh the death of him that serveth in this respect
neither better nor worse. For I believe such as obeyed king schron.
Josias, and were slain in the battle against the Egyptians, M^ jj
were acceptable unto God in Christ, though king Josias had ^™ xxviii.
not the best quarrel. In this case the subject oweth his body joim'i. m.
and goods unto this lawful magistrate, and may deny him of neSt.'vXi"'
none of them both. Unto their neighbours they owe good- cAVi."'
will and charity, help, and preservation of their bodies, souls,
goods, and fame, that none of all those perish, if they may
preserve them. They owo unto themselves the study and
labour to read and hear the scripture of God, until such time
as they have laid a true foundation of faith in Christ. When
that is done, they be bound to themselves to build upon that
foundation all charitable works, as well to God as to man, with
innocency of life. After that, they owe to themselves study r-sai. cxix.
and diligence to make defences for their true religion against
the devil, the flesh, the world, sin, the wisdom of man, and
P The references hero intended aro probably Ezek. iii. 18, and
xxxiii. 8.]

92 THE confession of john hooper's faith.
superstitious hypocrites, which cease not to pervert and de
stroy in man the image and work of God.
Away! away! I pray you, with this opinion, that thinketh
a man to owe no more unto himself for religion than to learn
by rote the creed, ten commandments, and pater-noster. St
Paul rebuketh that opinion, as it is to be seen in his epistle.
Psai. cxix. We owe unto ourselves due labours in praying unto God daily
for the necessities of both body and soul, and likewise to give
him thanks for all the goodness that1 he hath given unto us.
Also we owe unto ourselves the eschewing and avoiding of
idleness and ocivity'J, and the labours of our own hands, with
the industry and gift of reason, learning, and wit, to eat our
Gen. iii. own bread with the sweat and pain of our own bodies, accord
ing to the commandment of God.
Thus I conclude my faith ; the which, being examined by
the word of God, is catholic and godly ; who send us of his
grace to fear him, honour the king, and to love one
the other, as Christ loveth us
aU. So be it.
The twentieth of December
anno MDL3.
Lord bless thy church,
and save our king.
P ' That' not in A.] P Ocivity : indolence.J
p 'And fifty' in A.J

The Colophon in A is,
3fmprinte& at Honfcon
6» 3)fiott 3Bane Dfodlgng; ober
&lDe«gate fienetjj j&agnt
iWartnng, ano are to
fie solo at fuss shop
fin the Utle court=
tmtt (it ©hej)e=
Since.
Cum privilegio ad imprimendum solum per septennium.

ANNOTATIONS ON ROMANS XIII.

Entity antr ttwst
wttssatg Slnnota-
j
tfons fn g xftf CDfta*
pgter too the 3Hlo=
magnts :
&et tot|) ftp tfje
right btgtlant pa
stor, SJfio l^oper,
bu goirs calling,
23ussfion of
<Slouastre.

Anno Do. 1551.
Mense Mali.
Cum privilegio ad imprimen-
dum solum.

The following is the colophon at the end of the " Annotations :"
EmprDnteh
the itu.oag of
JWaj).
anno.SBo. X551.
&t aSJorttter
fig ®jjo ®g&jeti, $rfa.
tet appojintro fig g
ftfogsj JWafestfe, for
S ^rfntfpalitfe of
azalea, ano JWar=
thes of j-j same.
Ctwji privilegio ad imprimmdum solum.

95

To my very loving, and dear-beloved fellow-labourers in the
word of God, and brethren in Christ, William Jenins,
dean of the cathedral church in Gloucester, John Wil
liams, doctor of the law and chancellor, and to the rest
of aU the church appointed there to serve the living God,
with all other, archdeacons, officials, deans, parsons, vicars,
and curates, within this the king's majesty's diocese of
Gloucester, grace and mercy from the Lord ever-living,
in the blood of Jesus Christ, our only Saviour.
If the dangers and perils of St Paul's time, dear-beloved,
ministered and gave occasion unto him for to fear of the loss of
such people as then were converted unto the knowledge and
understanding of God's holy word, lest by negligence or
corrupt doctrine of the bishops and pastors they might be
seduced and brought into error ; doubtless the dangers of this
our time, that be not only to be feared, lest such as know the
truth be by error seduced and brought from the truth, or else,
by continuance in ungodly life, continue in the truth in vain,
but also that the most part of people be yet ignorant and not
converted unto the truth, should minister and give occasion
unto us a great deal more to be vigilant and circumspect, not
only to keep those in truth to whom God hath revealed it,
but also to win and convert with all prayer, diUgence,
preaching, and other instruction, such as yet be ignorant and
out of the way, unto the truth and knowledge of God's word:
and so much the rather, because we see by experience, and
also feel it in ourselves, that the just God is offended and
angry with our sins, and will not be contented with these
troubles, miseries, and crosses, that already he layeth upon us,
but doth doubtless prepare and make ready many more and
more grievous. Our office therefore is to be diligent and cir
cumspect for the people of God ; and now, the hand of God
being stretched forth, to admonish the flock committed unto
our charges in time, lest they die, and their blood required at
our hands. Certain I am that our sins be the only cause
wherefore this most just God is offended; and certain we be
that the only way and means to please and quiet him again,
is to leave and wash away our sins.
What the sins of the people be wherewithal God is thus
offended, you that have the oversight of them know, or ye

96 ANNOTATIONS ON ROMANS xiii.
ought to know. I mean not to descend particularly to
any sin, lest perad venture I might seem to be temerous1
and over-hardy, to judge more than I perfectly know ; or
else, in naming such sins as many good, simple people have
not heard of, might rather learn to augment the evil they
know, than to learn the good they know not. It is the
duty of every good pastor and curate dttigently to search
and know what virtue is most meet to be commended, and
what vice most to be reprehended, in the church that he
serveth. I will leave therefore the unknown evils unto me
to the shepherd of every parish, requiring him to mark
the sins of the people after and by the estimation of God's
word, and thereby to ponder the condition of his people,
lest that he cause them, and do the same himself, swaUow a
camel, and be choked with a flea; leap over a block, and
stumble at a straw. Before all things, see that the people
know their commandments, and the works thereof, appertain
ing unto God in the first table, that they honour no wrong
nor false God, nor yet the true God a wrong way, but as he
hath commanded himself in the old testament and the new :
and also that they avoid all such sins, faults, and disobedience,
as be contrary to the commandments of God in the second
table. And for a help unto you, and also to the people, in
this behalf, I have set forth here the thirteenth chapter of
St Paul to the Romans, which entreateth of aU the second
table, and duty of a christian man, how he should use him
self with and towards all sorts of people : most heartily
praying you, and also in God's name and the king's majesty's
name command you, that as many as serveth any cure
within this diocese, that cannot, for lack of learning or exer
cise, teach nor preach himself to the people the Uke doctrine,
that they do, every Saturday and Sunday, read unto the
people this thirteenth chapter, as I have here set it forth;
that the people may learn to know, love, and fear the better
the king's majesty, and other such magistrates as be by him
appointed over the people. And all such as God hath given
grace of preaching unto, in their sermons shall oftentimes
inculcate and persuade this argument and rule of obedience
unto the people. And the cause why I have written in this
chapter more than another, and think it very expedient to be
P Temerous : rash, hasty.]

EPISTLE TO THE MINISTERS. 97
now taught unto the people, is the great and dangerous of
fences and sins of the richer sort of people, and also of the
poor, both in this shire, and other the king's majesty's in this
realm. And certain I am that both of them shaU die
eternally, if they amend not.
Wherefore, to deUver my soul, I give such as be commended
by God and the king's majesty unto my charge, warning of the
judgment and damnation to come before. The rich man so
encroacheth, gathereth together, and obtaineth so much into his
own hands, that he alone possesseth the earth, liveth thereby,
and his poor neighbour ready to die for lack ; so that he is
brought into Tantalus' pain, meat and drink, cattle and corn
enough of every side of him, yet shaU rather die for lack, than
that unsatiable and never contented covetous persons will price
their goods so as poor men, their wives, and their children
may be able to buy reasonable penny-worths of God's abun
dant plenty and riches that he bringeth out of the earth.
These men, except they repent, cannot be saved, nor be par
takers of the merits of Christ's passion. For God would the
rich to give unto the poor : but our men, that care neither
for God nor the king's laws, wiU neither give nor seU what
soever necessity do require. If they would not care for
God's word, yet should they have respect to nature and to
their country. Though the poor man be not a rich man, yet
is he a Christian, and thy countryman, of whom nature and
countryship requireth thee to have compassion. The poor
man, partly provoked by necessity and need, and partly of
unchristian hatred and disdain he hath at his neighbour's
wealth and prosperity, conspireth, worketh, provoketh, and
desireth by aU means to oppress and rob his richer neigh
bour; and wiU by force, strength, treason, sedition, commo
tion, assemblance, and gathering together of such as he is
himself, against God's laws, God's ordinances, magistrates and
superior powers, take away and usurp every man's goods, he
careth not how ; not remembering the judgment and terrible
damnation of God for his so doing, and that it is his bounden
duty to suffer and bear such needs and necessities as God
layeth upon us for our sins ; and that, upon pain of heU-fire,
no man should revenge his own wrongs, but commend himself
to God, who can and wiU hear the prayers of the poor in
their troubles and needs: and that they should offer their
r -i 7
Lhooper, ji. j

93 ANNOTATIONS ON ROMANS XIII.
supplications to the king's majesty, and to such other as be
appointed for the redress of such oppression and wrongs ; and
not to take weapons, armour, and force against God and his
ordinances. In case the king's majesty, and the rest appointed
to see poor men's causes redressed, wiU not hearken to their
clamour, doubtless the ire and vengeance of God will punish
them, and so much the rather, if the people quietly and obe
diently commend their causes unto him ; the which if they do
not, they perish eternally. For there is no traitor nor
seditious man can be saved ; but obedient and quiet men shall
inherit the kingdom of heaven, and such as suffer wrong, and
not such as do wrong, or intend to revenge by strength their
own wrongs. Therefore to keep the people of this diocese
from the displeasure of God and their king, and myself from
everlasting damnation, I require you most diligently to teach
them this chapter every week, one part of it the Saturday at
even-song, the other the Sunday at the morning prayer, and
the third part the Sunday at even-song. Thus fare ye all
well, and God give us grace all well to discharge our offices
commended unto us. Yours with all my heart,
Brother and feUow-preacher, John Gloucester.

Annotations in the thirteenth
chapter to the Romans.
C The Prologue.
The office and duty of a christian man is contained in two
parts : the first, that he use himself aright and reverently
with God ; the second, that he use him comely and honestly
with man. In the epistle to the Romans, from the beginning,
St Paul hath fuUy and sufficiently declared the duty and office
of man towards God : towards the end he declareth how we may
honestly do our duties towards men. Both these offices must
diligently be known and exercised. And because a civil and
outward life, seem it never so honest, is mere and very hypo
crisy, and cannot please God, except the mind and soul in
wardly be weU affected towards him, I think it convenient
briefly to declare wherein St Paul in this epistle doth put the
religion of the heart of man towards God ; and then we shall
the better descend unto such duties and offices as appertaineth
to all manner of persons, as well public as private.
First, St Paul perceiveth that the grace and promises of
God cannot be known of man, until such time as he be brought
to acknowledge and displeasure of his sins. The physician and
physic be unprofitable unto such as know not that they be sick,
as Christ said, "I came not to call the just, but sinners to re- Matt. ix.
pentance." Therefore we must know the wound of our souls
and the sickness of sin, before we can get any profit by the
grace of God. We must confess that all men and women,
except Christ, are born the children of ire and of God's dis
pleasure ; and that we bear about in us sin, that always re-
pugneth the Spirit, whereby we are ascertained that we be
always subject unto sin ; as St Paul saith, " He concluded all Rom. xi.
men under sin, because he might have mercy upon all."
Seeing we be all sinners, and "the reward of sin is death," Bom. vi.
St Paul's conclusion, where he saith "We are born all the chil- Epnes. u.
dren of God's displeasure," is true. How then may we be
delivered from this great ire and displeasure ? By the mercy
of God the Father towards us, that first loved us, ere we loved i^ninvlv-
him, whiles we were yet his enemies. But what is that, where
withal we may be annexed and reconciled unto God by his
7—2

100 ANNOTATIONS ON ROMANS XIII.
mercy, when there is no good thing in us, but all filthy and
sinful ? It is Jesus Christ, the Son of God, most dear-beloved,
Matt m. in whom the Father is contented, and by whom he is reconciled
XVII. ....
Ephes. i. ii. unj;0 &\\ ginners that repent, and beUeve his promises, for the
merits and shedding of Christ's blood,. his. dear-beloved Son.
coi.i.ii. After that we see and perceive so great a mercy and pity of
phu. a. ' our heavenly . Father, that would not favour nor spare his
only Son to die for our redemption, but gave him to the most
cruel and vile death of the cross for us ; how should not we
trust to so merciful a Father in all our troubles and adver-
Matt. xi. gities, whether they be of body or soul ? Why should we not
call only upon so merciful a God ? If we do thus amend our
lives, believe his promises, and study a better Ufe, we shall
Lukei. not only be saved by his mercy, but also glad to serve him,
and walk before him in innocency and pureness of Ufe, and
also obediently and quietly in the world ; give reverence and
love to aU persons accordingly ; to whom honour, honour ; to
whom love, love; to whom justice, justice; to whom mercy,
mercy. Unto this christian quietness, reverence, love, and
fear doth all the scripture exhort us, and chiefly this present
thirteenth chapter to the Romans : for the understanding
whereof the better, I note at the beginning a certain diver
sity and difference of persons. There be, and ever hath been,
some public persons and some private persons. PubUc persons
be those that bear any office, rule, regiment, or dominion, in
a commonwealth : as a king with aU his justices, mayors,
sheriffs, baiUffs, constables, and other. Private persons be
such as be subjects, and under these officers. These two per
sons must be diversely used, and the duty that is due unto the
one is not due unto the other in civil respects. And seeing
we must live with both these persons and states appointed to
be in the world by Almighty God, St Paul in this chapter is
very diligent to teach and instruct us how we should Uve ac
cordingly in truth and honesty towards them both.

101

CC The division of the Chapter.

1. Why the superior powers should be obeyed.
2. How we be debtors of love to the pubUc person
and magistrate, and to the private person that
pt/ is a subject, indifferently.
3. Containeth an exhortation to innocency and hones
ty of life, that, the truth being once known and
received, every man should abstain and keep
\ himself from filthiness and unclean life.
The first part, concerning the obedience of the Magistrates.
Let every soul submit himself unto the authority of The text.
the higher powers.
St Paul pronounceth generally that every soul, that is to
say, every man, should be obedient unto the higher power :
in a kingdom and monarchy, where one is appointed to rule,
all the subjects of the same realm are bound to obey the one
king appointed by God, of what condition, state, or degree
soever they be ; as the king himself is bound to be obedient
unto the law, and unto God, where as the laws be not con
trary to the law of God and the law of nature. And here
is no exception to be made. No man in a kingdom is or
ought to be privileged or exempt from the obedience of the
king, which is the higher power. And the ecclesiastical laws, *
that do exempt and privilege any spiritual (as they be caUed)
or temporal person from this general rule, " Every man be
obedient to the higher power," is damnable and heretical,
manifestly condemned by the word of God. For Christ and
his apostles paid tribute and other duties unto the higher Matt xvii.
powers of the earth.
And the powers that here St Paul speaketh of, be not Bom. xiii.
only kings and emperors, but aU such as be appointed to
any public office and common regiment, either for a king,
where as is a kingdom, or in the place of a king, where as the
state of the commonwealth is no monarchy, but a rule and
dominion commended to many. To all these St Paul com-
mandeth obedience, honour, reverence, and love to be borne.
And this is specially to be noted in St Paul, that he saith
simple and plainly, we should obey "the higher powers," to

102 ANNOTATIONS
confute, argue, and reprehend those that cloke and excuse
their disobedience, either for the age of the rulers, or else
for conditions and manners of the rulers. And that age
dischargeth no man for inobedience, the word of God de
clareth how that he was present to help young kings, and
2 chron. xxi. to defend them in their under age ; as it is to be seen by
king Josias. Also God punisheth young kings as often as
they walk not after his word ; as it is to be seen by Jehoi-
2chr?n. akim1, that was crowned in the eighth year of his age, and
within three months and ten days, for the sins he committed
before God, he was taken prisoner by Nebuchadnezzar.
Even so was Manasseh, being of twelve years of age. Nei
ther doth the manners and condition of the magistrates
excuse our inobedience, though they be naught. For Paul
biddeth us look upon the power and authority of the higher
pet. ii. powers, and not upon their manners. And St Peter com-
mandeth the servants to obey their masters, though they
be evil. So Joseph obeyed Pharaoh ; and Christ, our Sa
viour, Pilate; St Paul the emperors of Rome, Caligula and
Nero. And when St Paul commandeth us to be obedient,
he meaneth not only we should speak reverently and honour
ably of the higher power, or make courtesy unto him, but
to obey the laws set forth by the powers, except they corn-
Acts v. mand things against God's laws : then must we obey more
God than men; and yet not to strive and fight with the
magistrates, but suffer patiently death rather than to offend
God : or else our obedience is nothing but hypocrisy and
dissimulation. Who would accept his own chUd's making of
courtesy, when all his facts be contrary to his commandments?
" What master would be content, or think his servant did his
duty in putting off his cap, and in his doing contemneth all
his master's laws and commandments ? The laws of a magis
trate be of two conditions and sorts : either they concern
God, or man. If they concern or appertain to God, either
they be according to the word of God, or contrary to the
f1 This is related of Jehoiachin, who, when eight years of age, was
associated with himself in the kingdom by his father Jehoiakim. Upon
the death of the latter ten years later, Jehoiachin became sole king,
and after reigning by himself for a period of three months and ten
days was taken prisoner by Nebuchadnezzar. — Compare 2 Kings xxiv. 8,
and 2 Chron. xxxvi. 9. See also Patrick's Comment, in loc]

ON ROMANS JXIII. 103
word of God. If they be according to the word of God, of
necessity and bondage, upon pain of damnation they must
be obeyed. If they be repugnant to the word of God, they
should not be obeyed. Yet rather should a man suffer death
than to defend himself by force and violent resisting of the
superior powers, as Christ, his apostles, and the prophets
did. If the laws concern and appertain unto man, and unto
things civil, they must simply, without exception, be obeyed,
except they repugn and be contrary to the law of nature :
as Pharaoh's laws and commandment was to the midwives, Exod.i.
that they should have killed all the men-chUdren that the
women of Israelites brought forth.
Seeing St Paul commandeth us to give obedience unto
the higher powers, how much be these men worthy hell-
fire, that resist them both with hand, heart, and tongue?
In the book of Exodus the people is commanded not to speak Exod. xxii.
evil of the higher powers: read the place, and learn to de
test and abhor those runagates that in every tavern and
tap-house spue out their blasphemous and traitorous talks
against magistrates, when they should rather look upon their
own faults, and study to amend them. And also pray God
to do the same in the magistrates, that it might please him,
of his great mercy, to amend and redress all things that be
amiss. After that St Paul hath generally commanded all men to
be obedient to the higher powers, he sheweth the causes
wherefore they should be obeyed.
For there is no power (saith he) but of God. The ™e text.
powers that be are ordained of God. Whosoever
therefore resisteth power, resisteth the ordinances
of God.
Because that naturally there is in every man a certain
desire of liberty, and to live without subjection and all manner
of laws, except such as please himself, St Paul is not content
generally to exhort and command all men to obedience of the
higher powers, but giveth many great and weighty causes
wherefore men should be obedient and in subjection unto them.
The first is, because the office of a magistrate is the ordi
nance of God : and seeing all the ordinances and powers of

104 ANNOTATIONS
God are to be obeyed, necessarily it followeth that without
all tergiversation, hypocrisy, and collusion that the magistrate
must be obeyed, except we will say, in some respects God is
not to be obeyed. Of this reason of St Paul we must note,
first, the dignity and honour of a public person, that his
office and place is the ordinance and appointment of God.
Exod. xxii. And therefore the magistrates be called gods in the holy
scripture. For no man can come to the office of a magistrate
but by the permission and sufferance of God. Many times
some persons come unto the place of a ruler by false and
preposterous means ; as thoso do that for a private lucre, or
private hatred to other, put up themselves, and puU down
those that God hath appointed. But such ungodly coming to
honour God suffereth, and appointeth for the sins of the
people such evil and dissembling hypocrites to reign. But
let the king and magistrate be as wicked as can be devised
and thought, yet is his office and place the ordinance and ap
pointment of God, and therefore to be obeyed. And as it is
the subjects' duty to obey them, so is it their duty to watch
and be circumspect that they trouble nor unquiet any thing
in their offices contrary to the word of God, whose officers
they be. In case they do, although the subjects may not,
nor, upon pain of eternal damnation, ought not, by force nor
violence to resist the officer in his high power; yet he should,
and is bound to think himself, that God can and wiU as well
revenge the abuse of his office in him, as punish the subject
for the disobedience of his ordinances towards the higher
power. If it be true, that St Paul saith, the higher power to be
the ordinance of God, it is very damnable iniquity, that for
any private affection, or other injust oppressions, for any man
to depose the magistrates from their places and honour ap
pointed by God ; or else privily or openly, craftily or vio
lently, to go about to change or alter the state and ordinance
1 sam. viii. of God : and therewithal God is sore offended ; as it doth
appear by the grudging and murmuring of the people against
Moses in the desert, the which thoughts and conspiracies of
the people against their magistrate and governor the Lord
Numb. xiv. punished with death, and killed them all before they came to
the land of Canaan. For even as kings and magistrates be
appointed and ordained of God, even so be they also defended

ON ROMANS XIII. 105
by him, as it appeared by David, Jehoshaphat, and other.
And the sedition and treason redounded always to the de
struction of the people at length ; as it is to be seen in Absa
lom, Ahithophel, Catiline, Brutus, Cassius, and other, that 2 sam. xvii.
destroyed not only themselves, but also the people, by such
treason and disobedience against the ordinance and appoint
ment of God : as ye may see here by the text of St Paul that
followeth, which is his second cause why the higher powers
should be obeyed. And as he said first, they should be
obeyed, because their place and authority is the ordinance of
God, so now in his second cause he sheweth what great
danger and peril it is to resist and disobey God's ordinances.
And they that resist shall receive to themselves dam- 1^ text.
nation.
As though he had said, Lest ye should think it a Ught
thing, and but a trifling matter to withstand and disobey the
magistrates, understand ye that in your so doing ye withstand
and fight against God ; and therefore ye provoke judgment
and vengeance against yourselves, and be culpable and guilty
of God's everlasting displeasure, if ye repent not, and give
over your obstinate and disobedient rebellion. Here St Paul
hath set forth the end and success of sedition, treason, con
spiracy, and rebellion, to say, destruction both of body and
soul. Who is able to contend and fight with God, and over
come him ? Is not he only Almighty, and only strength ?
Absalom, with a thousand traitors against one true
subject, prevailed not against his father David; but died
the death of a traitor. Even so did those whom before I
named. And as St Paul speaketh here, so speaketh Christ to
Peter, " He that striketh with the sword shall perish by the Matt. xxvi.
sword." If God's word be true (as it cannot be false), all such
as do by thought, word, or deed, intend to trouble, unquiet,
change, alter, move, or resist the ordinance of God, which is
the magistrates and higher powers, must needs of necessity
perish, as well in thi3 world, as in the world to come, except
they repent, and cease from doing of evil. Now goeth St Paul
forth with the text.

106 ANNOTATIONS
The text. For rulers be not to be feared of such as do well, but
of such as do evil.
By these words St Paul declareth two things. First, he
warneth the magistrate of his office, lest, when he shall per
ceive it to be the ordinance of God, and that no man should
more resist and contrary it than to resist and contrary God,
should wax arrogant and proud, and begin to favour and
flatter himself too much under the title and pretence of God's
power. But God forbid (saith St Paul) that the magistrate
should think any such thing : he should remember rather that
he is appointed to his place to defend, help, and preserve such
as be good, and punish such as be naught and evil. This
Exod. xviii. commandment did God command to the higher powers in the
Deut. i.™vL1' commonwealth of the IsraeUtes, and that they should not Uft

XVIU

2 chron. up their hearts above their brothers, but to use indifference
VW1TT 1 —

xxxix.i

and justice with all indifferently without exception of persons ;
as ye may read in the holy scripture.
The second part of St Paul's words commendeth the
PsaLixxa. magistrates for their utiUty and commodity in the common-
lxxxii. ci. ° *. . *
wealth, because that by then" authority evil-doers among the
people are punished and corrected, that honest and true men
may live in rest and quietness. And for this commodity and
necessary use we be bound to obey them. For through their
diligence, labour, and pains, under God, we eat, hear the
word of God, labour, bring up youth, households be in quiet
ness, the goods thereof, with cities, towns, and viUages of the
realm. These commodities be great and worthy of thanks,
speciaUy to God, and then to the higher power.
St Paul foUoweth his purpose with these words :
The text. Wilt thou be without fear of the higher power? Do
well then, and so shalt thou be praised of them.
Whereas before he said the high power was a fear to
evil-doers, in these words he sheweth how men may be with
out fear of the magistrates, to say, if men do well : for well
doing pleaseth God's order ; and God's order being pleased
feareth not2, nor punisheth the well-doer. And whereas St
Paul speaketh of fear to the higher power, we must understand
[i So in the original : probably a misprint for 2 Chron. xix. 6.]
[2 Feareth not : maketh not afraid.]

ON ROMANS XIII. 107
that fear is of two sorts. One is of love and good-will
annexed and knit with reverence and love; and this fear
is only in godly and virtuous men, that delight to be ordered
and ruled after the order and appointment of God.
The other fear is annexed with spite, hatred, envy, and
disdain, that wisheth there were no order, law, nor magis
trates, and those that be, to destroy them, or to bring them
out of credit and estimation among the people. This fear is
wicked and damnable, and a testimony of an evil and cursed
conscience, and forbidden here in this place by St Paul. St
Paul continueth in the commendation of the magistrates,
saying :
For he is the minister of God for thy wealth. The text.
Here St Paul addeth another commendation of the higher
power, the which consisteth in two members, wherefore he
should be obeyed. The first is, because he is " the minister of
God :" the second, because he was instituted and appointed
by God for the wealth and commodity of the subject. In
this, that St Paul calleth him the minister of God, he putteth
the subject in mind again, that whosoever contemn or disobey
the higher power, contemneth and disobeyeth God. And so
saith Christ, " Whoso contemneth such as I appoint and send Luke x.
contemneth me." And the same said God unto Moses3,
" They have not cast off thee, but me." Also the magistrate
there is warned to take heed he do nothing but as the minister
of God, to rule and govern after his word. For this God Deut xvii.
requireth of him, that he be a faithful minister. And when
soever he begin to wax lofty, haughty, arrogant, and proud,
let him remember St Paul's words, that he is but a minister. 1 cor. iv.
And whereas St Paul saith the magistrate is ordained for
the wealth of the people, he must take heed of the end where-
unto he is appointed, and be indeed, as God would him to be,
a wealth and salvation of the people, to defend just causes,
and to condemn such as be unjust ; to remove false and super
stitious reUgion, and to plant true and godly reUgion; to
maintain such as profit the church and flock of Christ, and to
remove such as hinder and deceive them. St Paul now pro-
[3 See Exod. xvi. 8. These words, however, were addressed not to
Moses, but to Samuel. — See 1 Sam. viii. 7.]

108 ANNOTATIONS
secuteth his matter, and sheweth who should fear the higher
powers, with these words :
The text. If thou do evil, then fear ; for he beareth not a sword
for nought : but he is the minister of God, to take
punishment of them that do evil.
Even as St Paul saith here, that the cause of fear to an
evil man is that the magistrate beareth a sword, even so
doth he declare that it is not enough for the magistrate to
bear a sword, but to use and execute the sword, as the sins of
the people require, to punish and kiU them, if the law so find
them guilty : and for fear of the use of the sword, which is
not in vain, they should keep evil-doers in obedience and fear ;
and so much the more, because he is the minister of God, and
his punishment is the very hand and will of God, when he
punisheth evil-doers. And it is not he that killeth, but God,
whose place he occupieth, being a magistrate and higher
Exod. xxiii. power : for God commandeth him to punish, and not to favour
Le".' xix. xx. such evil and naughty persons.
It is very devilishness to accuse the magistrates of evil
doings, when they punish or put to death evil-doers ; seeing
in their this doing they be none other but God's ministers.
And whereas the scripture forbiddeth punishment and reveng
ing, it meaneth that no private man should revenge his own
cause, nor fight at his pleasure, but rather suffer wrongs, if
the law will not redress it. And if the judge and magistrate,
in a cause of the law, for lucre, fear, love, friendship, or any
other respect, kill any man that is not worthy by the law to
die, the judge and magistrate is a very murderer. And so he
is, if he save any man that the law condemneth. For he
is, as St Paul saith, a minister of God, who never saveth one
and condemneth the other in like causes. St Paul, when he
hath sufficiently declared the dignity and honour of the higher
power, gathereth by two necessary causes more that the ma
gistrate is to be obeyed, with these words :
The text. Wherefore ye must needs obey, not for fear of ven
geance only, but also because of conscience.
The one cause wherefore we must obey, is the fear of
pain and punishment, the which the magistrate must minister

ON ROMANS XIII. 109
by the commandment of God unto all such as disobey and
contemn the ordinance of God.
The other is conscience : for although the magistrate do
not see nor know how thou dost disobey ami break the order
of God ; or else if thou couldest, by power and strength,
overcome the magistrates, yet thy conscience is bound to
obey, and that for many causes : first, because the magis
trate^ the ordinance of God; then, because disobedience and
breaking of God's laws troubleth the public and common
peace, and giveth other stomach and encouraging to disobey.
All these evils followeth disobedience, the which, of conscience,
we are bound to eschew and avoid.
There be some so indurate and past grace, that think
themselves not bound to obey this order and higher power,
appointed and commanded of God : but doubtless those shall
perish with their captains, as Ahithophel did with his Absalom.
If the higher power command anything contrary unto
God's word, they should not be obeyed. Notwithstanding, there
should be such modesty and soberness used as should be with
out all violence, force, and rebellion : as Peter and John used,
saying, " God is more to be obeyed than man." And so in
saying of truth they continued in the truth without moving of
sedition, and suffered death for the truth; as Fabian and
Cyprian1, holy martyrs and records of God, suffered in Africa
under Decius, the emperor of Rome. How we are bound in
conscience to obey them, St Paul declareth further, saying :
And even for this cause pay ye tribute; for they are The text.
God's ministers appointed to the same purpose.
If we were not bound in conscience to obey them, we should
not need to pay tribute unto them ; but, seeing we ought to
pay tribute, taxes, and subsidies, we know they do defend us
against all force, violence, and wrongs of our enemies. There
fore tribute is a note and knowledge of our obedience, which
we must pay willingly and gladly, of duty, as Christ saith,
" Give unto God that which is God's, and to the emperor that
which is the emperor's."
I1 Fabian suffered martyrdom at Rome under Decius, about a.d.
250, Euseb. Hist. Eccl. Lib. vi. c. 39 ; Cyprian in Africa under Va
lerian, a.d. 258. See Hieron. Catal. Scriptor. Ecclesiast. 77, Op.
Tom. i. fol. 102 G, Paris. 1534.]

110 ANNOTATIONS
St Paul sheweth the cause why tribute ought to be paid
unto the higher powers, because, saith he, they be ordained
of God, to preserve and defend the commonwealth in peace
and quietness ; to punish the evil, and to defend the good.
And without the magistrate's help this cannot be done ; as ye
may read in the book of the Judges, how the people fell
into all mischief, when they wanted a lawful magistrate and
superior power, and every man did as it seemed best in his
own eyes. And in the prophet Esay the Lord threateneth the
isai. m. wicked Jerusalem, because there was none in it worthy to
bear rule. Even as subjects be bound to obey this higher
power, so must the higher power alway take heed that virtue
and good men be commended, and evil men with sin and diso-
The second bedience punished. Now foUoweth the second part of the
part of the r r
chapter. chapter.
The text. Give to every man therefore his duty; tribute to
whom tribute belongeth ; custom to whom custom
is due ; fear to whom fear belongeth ; honour to
whom honour pertaineth.
When St Paul hath sufficiently told us our duties to the
higher power, he descendeth from that particularity and one
sort of persons to a generality, how we should do our duties
to all manner of persons. First, generally he saith, we
should give every man his due. Then numbereth he certain
kinds and particulars of duties. "Tribute" we owe to kings
and magistrates : that must we faithfully pay, or else the
withholders commit theft ; and therefore Christ paid tribute.
" Custom" is the revenues or profits that cometh by land, or
trade of merchandise ; and, in this point, faith must be kept
to all men, according to the laws appointed by the higher
power. "Fear" is due unto God, the king, to parents, and to
all other of whom we be holpen in body or soul ; and so is
"honour" dueUkewise. Therefore saith the law, "Fear God,
honour the king," "Honour father and mother," &c. "Arise to
a hoary head." St Paul breaketh his disputation of duties, and
wUl tarry no longer in the enumeration and numbering of the
parts and particulars of duties, but referreth all together to
charity in- this -wise:

1 Pet il.
Exod. xx.

ON ROMANS XIII. Ill
Owe nothing to any man but to love one the other. The text
As though he had said, What needeth it to write much
of duties, contracts, of buying, lendings, and such other like
things ? Let charity be the rule of all these things ; unto
the which if the subject submit himself, he will use his higher
power none otherwise than he would be used himself, if he
were an higher power ; the higher power the subject none
otherwise than though he were a subject himself. Whatso
ever thing agreeth with charity is good ; whatsoever agreeth
not with charity is evil. But many men cannot tell what
charity is; and therefore it is no marvel though all their
doings be against charity.
Charity is a fervent desire and earnest study to do well
unto aU men, yea, even with the hurt of him that doth it,
if necessity so requireth, as St Paul teacheth. And St John pmi. h.
..... . Uohniii.
saith, " Christ gave his life for us, and we ought to give ours
for our brothers." The effects, properties, and conditions of
this charity St Paul sheweth, and saith, " Charity suffereth,
will not do evil for evil, looketh not her own profit, charity
will not conspire nor work traitorously, but pray for them
that persecute her," &c. Thus St Paul declareth that we be
debtors to keep peace and quietness among our neighbours,
and to do aU men good as long as we live. Faith maketh
us free before God in Christ Jesu : • charity maketh us
servants to our neighbours for the love of Christ. St Paul
proveth by examples that charity should be the rule of all
our doings, with these words that foUow :
For he that loveth another fulfilleth the law. For these The text
commandments, Thou shalt not commit adultery,
Thou shalt not kill, Thou shalt not steal, Thou
shalt not bear false witness, Thou shalt not desire,
and so forth (if there be any other commandment),
they are all comprehended in this saying, Love
thy neighbour as thyself.
A wonderful commendation of charity, that whoso ob-
serveth her fulfilleth the whole law ; meaning the law that
appertaineth for the duty and offices to be done between
man and man ; and not that any man can satisfy the law
before God, saving only Christ : no, nor all parts towards

112 ANNOTATIONS
man; for no man loveth his neighbour so fervently as the
law of God requireth. Yet St Paul saith we fulfil the law,
when we give ourselves earnestly and whoUy, as much as
Ueth in us, to work the law : and then our lack and imper
fection shall be perfected and accounted full and sufficient
for Christ's sake. He addeth yet another commendation of
charity :
The text Love hurteth not his neighbour.
That is to say, he that hath a christian love cannot hurt
his neighbour. By this rule men may know whether they
have charity, or not : for in case we diminish the goods of
our neighbours, whether they be of his body or his soul,
or else of his possessions, honour, place, or dignity ; or if we
increase not these goods towards aU men, if we may, there is
no charity in us. Or else, if we dimmish not their evils and
troubles, as we may ; either if we do the evils in any sort by
ourselves, or by other, we have no charity in us. By this
rule we may now know whether we love our brothers or
not : and duly examining ourselves, we shall see how far we
be from charity, and that it is an easy thing to speak and
talk of charity, and a very hard matter to practise and lead
our lives according to charity. For if we had as much
charity as we profess- to have, we should satisfy all the law,
as St Paul saith.
The text Therefore is love the fulfilling ofthe law.
Meaning by the law the second table of the ten command
ments, in the which is contained the duty and office of every
man to all manner of persons, of what condition soever they
be : as for the law of the first table, which containeth the
religion of God, fear, faith, love, prayer, obedience, patience,
right use of sacraments, with such other as appertaineth only
unto God, and be the fountain and original of aU good works.
For here his argument and state is to teU what men should do
to men; and in the first table is declared what man should
do to God, fully and sufficiently. These two former parts
The third sufficiently declared by St Paul, he followeth with the third
chapter."16 part of the chapter, which containeth an exhortation unto
innocency and honesty of Ufe.

ON ROMANS XIII. 113
Because we know the season, how that it is time we The text.
should awake now out of sleep.
Hitherto St Paul hath taught how christian men should
behave themselves, not only towards the public person, the
king and magistrate, whom they be bound to honour and
obey, but also towards private persons that bear no office,
whom they be bound to love. And that the same obedience
to the higher power, and love towards all men may the
better preserve and continue, he addeth now an exhortation
to honest living and godly conversation, which he taketh
metaphorically, or by similitude of the time ; saying, it is
meet we should live honestly now, for it is time ; meaning
by the time the season and time wherein the grace of God in
Christ Jesu is preached and opened to the world ; the which
should not give us occasion of wickedness and sin ; but rather
wake us out of our sleep, and to rear us out of sin.
Here mark what the apostle calleth " sleep," and what to
rise and "wake out of sleep." Sleep is a stupor and deadness
of the mind that resteth and is asleep in evil and mischief,
and careth not for the law nor will of God ; but will follow
religion of will, fantasies, idolatry, superstition, ignorance,
and all ungodly conversation, without all fear, feeling, or
remorse of God's displeasure. In this sleep resteth all
idolaters, obstinate, drunken, covetous, envious, seditious,
traitorous, adulterous, slanderous, proud, and negligent persons,
that feel not, nor repent not, though they be sunk down
even to the bottom and very dregs of these evils. From this
sleep the gospel of Christ provoketh, excitateth, and stirreth,
if obstinacy have not indured and made hard our hearts;
and would have us to correct and amend ourself and idola-
trical judgment in religion, form1 our wiUs to honesty and
obedience, and to a new life, that we might be new creatures
in the Lord, and to be ready to all service and obedience
both of God and his word ; that we might have a true, old
and patriarchal, prophetical, and apostoUcal faith, like fear,
like love, like obedience of the magistrates, and like charity
towards all men. For all they that walk not in these virtues,
sleep yet in their sins, and never felt yet the light of the
gospel, whose marvellous nature and condition St Paul sheweth
in the words that follow : [1 MS. from.]
r i 8
[HOOPER, Il.J

114 ANNOTATIONS
The text For now is our salvation nearer than when we believed.
As though he had said, Of congruence and decentness it is
meet that we should now live honestly and godly in all love
and obedience ; for our salvation is now nearer unto us by
the preaching of the gospel, which saveth us by Christ, than
it was beforetime by preaching of the law or philosophy,
when we thought to be saved by the ceremonies and works
of them. Of this text of St Paul we see what is the nature
and condition of all men, that then they must trust and hope
Rom. x. whiles they be in a false religion : so did the Jews seek to be
saved, and required justice of the law : so did the Pharisees,
and exalt themselves above Christ and his apostles. There
fore St Paul saith here, "than when we beUeved;" to say, by
the works of the law and the doctrine of men we should be
saved. But this faith was an error and lie ; for we know
our salvation to be by the preaching of the gospel.
The second we learn of these words is, that only the
gospel sheweth and openeth unto us our salvation, and doth
Luke xxiv. not deceive us, and therefore it is called " the power of God to
Kom. i. all that believe." Let us therefore embrace and receive this
only gospel obediently and thankfully, which the Lord willed
his apostles to teach unto all the world, and willed that their
successors should do the same ; as they do never almost, the
more pity. St Paul tarrieth and goeth forth with his meta
phor and figure, saying :
The text The night is passed, and the day is come nigh.
The night is called the time of false doctrine and igno
rance, in which men live naughtily unpunished. Where as the
true light, Christ and his word, is not preached, there the
greatest virtue is accounted vice, and vice accounted for virtue,
and sins rebuked are excused and extenuated. So is all true
judgment taken from the world ; for in the night no man can
judge colours. In papistry ye see matrimony judged to be
incest ; the use of God's creatures, flesh and such like, to be
heresy : again, manifest idolatry taken for the honouring of
God ; monkery for perfect life ; whoredom for mockery, and
not worth a halfpenny pardon, &c. The day that St Paul
speaketh here of, is the time wherein the gospel of Christ is
opened to the world, the which bringeth not only true doc
trine, but also life everlasting. For Christ is the light of the

ON ROMANS XIII. 115
world : if then Christ, the very Son and brightness of God,
hath illuminated us, we must, saith St Paul, diligently walk in
him, and live an honest and virtuous life, as he exhorteth
earnestly in the words that follow.
Let us therefore cast away the deeds of darkness, and The text.
let us put on the armour of light, as men walking
honestly in the day-light : not in eating and drink
ing, neither in chambering and wantonness, neither
in strife and envying.
This exhortation of St Paul consisteth in two parts : in
the one he sheweth what we should not do ; in the other,
what we should do.
The first, what we should not, exhorting us to " cast off
the works of darkness." These works be the sins we would
be ashamed to do openly, and in the sight of the world ; and
so they be called the sins of darkness, because they love dark
ness: therefore Christ saith, "This is the condemnation, that
light is come into the world, and men loveth darkness better
than light : their works were evil : every man that doeth
evil hateth the light, and cometh not to the light, lest his
works should be rebuked." Such works, pleasant unto dark
ness, St Paul here willeth us to cast away. And the thing
that we cast away we have not. As many therefore as tarry
in these sins, as long as he tarrieth, he is no christian man.
The first thing that he exhorteth us to do, is to " put on
the armour of light ;" that is to say, to work good works, of
the which we should not be ashamed, neither before God
neither man, but boldly and honestly to walk in them. St
Paul calleth the first works of a christian man armour, by the
name of war, because a christian man's life is a perpetual and
a continual fight and battle against the devil, the world, the
flesh and sin. The crafts of the devil be marvellous subtle
and dangerous, in case our hearts be not well fenced with fruits
in Christ Jesu, and with fear we should be overcome. And if
he so do, no remedy, except we repent ; we shall be the ever
lasting enemies of God. If in Christ we resist and overcome,
we shall have in him all the glory and honour that he hath won
in heaven for us.
St Paul annexeth three capital and dangerous evils, that
8—2

116 ANNOTATIONS ON ROMANS XIII.
we must eschew. The first, that we be ware of inordinate
eating and drinking. Here is the abuse of meats and drinks
forbidden, and not the meat and drink itself. From the
Luke xxii. which vices Christ himself exhorteth us, and Esay the prophet,
isall'v. xxviii. and Salomon in his Proverbs. The other capital evil is in-
continent and unchaste living ; by the which words he con-
i cor. vi. demneth all scortation, adultery, and whoredom, and so aU
Ephes. v. ' •" . ...
uncleanUness : and in removing of these mcontinencies he com-
mendeth chaste and pure matrimony between man and wife.
The third capital evil that we must avoid is strife and con-
chap. m. tention, against the which writeth St James ; the which riseth
many times of the bitter zeal of. him that is admonished for
his faults against him that admonisheth. How much this vice
is contrary unto charity, St Paul sheweth when he saith,
"If that one of you bite the other, take heed one consume not
the other." Where such contentions and strifes be, there is
no charity. St Paul, after these evils, returneth again to
that we should do, saying :
Thetext. But put ye on the Lord Jesus Christ.
To put on a thing, figuratively taken, is exactly and
studiously to follow and to pursue a thing. So he doth1 on
Hercules's person, that expresseth and sheweth forth the facts
of Hercules. So to put on Christ, is to accommodate and apply
our faith and works to the example of his life and doctrine ;
as he biddeth us to believe, so to beUeve ; as he biddeth us to
work, even so to work ; and not to foUow our own imagination.
St Paul concludeth the chapter with a lesson, which we should
avoid and eschew :
And do not the cares of the flesh, to fulfil them.
That is to say, do not the thing that the flesh suadeth
and would have thee to do ; neither live not after the affec
tion of the flesh. This is the sum and conclusion of a chris
tian life, that we follow not the lusts and desires of our
corrupt nature. The necessities of our flesh we
must help, that it may serve us, and
not we it : as the Lord give
us grace to do.
Amen.
[' Perhaps doth on for donneth : or supply put.]

The text.

COPY OF EISHOP HOOPER'S
VISITATION BOOK.

[The following Letter, Articles, Injunctions, and Interrogatories,
are extracted from a volume of manuscripts in Dr Williams's Library,
Redcross Street, London. The reference to Strype's Work, which is
apparently in the same handwriting as the rest of the MS. shews that
the " Copy" is not older than the time of that writer.
It will be seen that several of the Articles are similar to those
which were set forth by the king's authority in the following year.]

A true Coppey of Bishop Hooper's Visitation
Booke made by him in Anno Dom. 1551, 1552.
[This letter to his Clergy printed in Append, to Strype's Cranmer,
p. 135. (Num. XLVII.) MS. note.]

To the glory of God the Father, the Son, and the Holy
Ghost. Forasmuch as of all charges and vocations the charge
of such as be appointed to the ministry and function of the
church is the greatest, it is to be provided and foreseen
that such as be called and appointed to such vocation and
office be such as can satisfy the said office; which may be
done, as St Paul 1 saith, two manner of ways : the one, if
they be of sound doctrine, apt to teach, and to exhort after
knowledge, and able to withstand and confute the evil-sayers :
the other, if their life and manners be unculpable, and cannot
justly be blamed ; which consisteth in this : if the minister
be sober, modest, keeping hospitality, honest, religious, chaste,
not dissolute, angry, nor given to much wine, no fighter, no
covetous man, such as governeth well his own house, and
giveth an example of virtue and honesty unto others. For
as the godly life and conversation of the parson or doctor
doth no less avail in the reformation of other than the doctrine
itself, so likewise they which hath no respect nor regard
what evil, mischievous, and devilish example of life outwardly
appeareth to be in them, cannot have in them any just au
thority to reform or correct the faults of other. For by
what just means canst thou reprehend and blame any other
in that fault wherein thou thyself art to be blamed ? Or
by what occasion canst thou praise charity, or desire to have
the same in another man, when as thou thyself, despising
both God and holy matrimony, dost other2 nourish and keep
a whore or concubine at home in thy house, or else dost
defile other men's beds ? Neither is he anything less to be
ashamed, that will persuade other to live in sobriety, he
himself being drunk. Wherefore what authority shall he
obtain or get unto himself and his ministry, which is daily
seen and marked of his to be a common haunter of alehouses
and taverns, of whores, cards, dice, and such like ? Hereby
f1 See 1 Tira. iii. and Tit. i.] [2 Other: either.]

COPY OF BISHOP HOOPER'S VISITATION BOOK. 119
shall you perceive and know how that the old priests and
pastors of Christ's church did by their truth and gravity
subjugate and bring under the hard-necked and stiff stubborn
ethnicks, and caused them to have the same in fear ; inso
much that the wicked emperor3 Julian caused the priests of
the pagans to order their lives according to the example of
the other. But look, what authority and reverence that old
severity and graveness of the pastors and priests did bring
unto them at that time, even as much shame and contempt
(or else a great deal more, as I fear,) doth the lechery, co-
vetousness, ambition, simony, and such other corrupt means,
bring unto the priests, pastors, and ministers that be now
in our days, of all men. Wherefore I (being not forgetful of
my office and duty towards God, my prince, and you) do
desire and beseech all you, for Christ's sake, who com
manded that your light should so shine before men that
they, seeing and perceiving the same, might glorify the Father
which is in heaven, give your diligence together with me,
well-beloved brethren, so that the dignity and majesty of
the order of priests and pastors, being fallen in decay, may
not only be restored again, but that, first and principally,
the true and pure worship of God may be restored ; and that
so many souls, being committed to my faith and yours, may,
by our wholesome doctrine and cleanness of conversation, be
moved unto the true study of perfect charity, and called
back from aU error and ignorance, and finally to be reduced
and brought unto the high Bishop and Pastor of souls, Jesus
Christ. And to the intent ye may the more easily perform
the same, I have (according to the talent and gift given me
of the Lord) collected and gathered out of God's holy word
a few articles, which I trust shall much profit and do ye
good. And if that anything shall be now wanting or lacking,
I trust (by the help of your prayers and good counsel)
they shall be shortly hereafter performed. Let every one
of you, therefore, take good heed to approve yourselves
faithful and wise ministers of Christ ; so that when I shaU
come to visit the parishioners committed to my cure and faith
from God and the king's majesty, ye be able not only to
make answer unto me in that behalf, but also unto our Lord
[3 See Julian. Imp. Fragm. Op. pp. 529, 530, 549, 656, 557 — Paris.
1630.]

120 COPY OF BISHOP HOOPER'S
Jesus Christ, judge both of the quick and the dead, and a
very strait revenger of his church. Thus fare you weU
unto the day of my coming unto you.

Articles concerning Christian Religion, given by the reve
rend father in Christ, John Hooper, Bishop of Gloucester,
unto all and singular deans, parsons, prebends, vicars,
curates, and other ecclesiastical ministers within the dio
cese of Gloucester, to be had and retained of them for
the unity and agreement, as well for the doctrine of God's
word, as also for the conformity of the ceremonies agree
ing with God's word.
I. First, that none of the abovenamed do teach or
preach any manner of thing to be necessary for the salvation
of man other than that which is contained in the book of
God's holy word, called the old and new testament; and
that they beware to establish and confirm any manner of
doctrine concerning the old superstitious and papistical doc
trine, which cannot be duly and justly approved by the
authority of God's holy word.
II. Item, that' they and every of them do faithfully
and diligently teach and instruct the people committed unto
their charge, that there is but one God, everlasting, incor
porate, almighty, wise, and good, maker and conserver of hea
ven and earth, and of all things contained therein, the Father
of our Lord Jesus Christ, our only Redeemer, by whom only
he will be called upon by us, and will also hear us for his sake.
And albeit there be but one God in essence and unity of the
Godhead, nevertheless in the same unity there be three
distinct persons, co-equal, everlasting, and one in dignity and
essence, the' Father, the Son, and the Holy Ghost.
III. Item, that they and every of them do diligently
teach and preach, as is aforesaid, all the doctrine contained in
the creed or articles of our faith, commonly called and
known by the name and names of the creed of the apostles,
Nicen, and Athanasius ; for that as those creeds are in such
wise taken out of the word of God, that [they] do contain
in them the sum of all christian doctrine.
IV. Item, that they and every of them do diligently
teach and preach that the church of God is the congregation

VISITATION BOOK. 121
of the faithful, wherein the word of God is truly preached,
and the sacraments justly ministered according to the insti
tution of Christ, and his doctrine taught unto us by his holy
word : and that the church of God is not by God's word
taken for the multitude or company of men, as of bishops,
priests, and such other, but that it is the company of all men
hearing God's word, and obeying unto the same ; lest that
any man should be seduced, believing himself to be bound
unto any ordinary succession of bishops and priests, but only
unto the word of God, and to the right use of his sacraments.
V. Item, albeit that the true church of Christ cannot
err from the faith, for that it is the only pillar of verity ; yet
nevertheless, forasmuch as no man is free from sin and lies,
there is nor can be any church known and apparent unto us
(be it never so perfect or holy) but it may err.
VI. Item, that the doctrine of the Anabaptists, denying
the christening of infants, and affirming the rebaptizing and
christening again of those which were before baptized in their
infancy, as also affirming aU manner of goods and chattel to
be in common (saving such as are contained in the law of
charity), and that all authority of magistrates should be
removed from the church of God, and such other like doc
trines, and their sects, are very pernicious and damnable.
VII. Item, that they and every of them do diligently
teach and preach the justification of man to come only by the
faith of Jesus Christ, and not by the merit of any man's good
works ; albeit that good works do necessarily follow justifica
tion, the which before justification are of no value or estima
tion before God.
VIII. Item, albeit that good works do not justify, as
before is said, but only by faith by Jesus Christ, yet good
works do please Almighty God by the faith in Christ, and
for Christ's sake ; and therefore are required to be had and
done of every christian man ; and that all works which do
repugn or be against the works of the law of God are utterly
to be forsaken and kept under.
IX. Item, that the doctrine of the schoolmen of purga
tory, pardons, prayers for them that are departed out of
this world, the veneration, invocation, and worshipping of
saints or images, is contrary and injurious to the honour of
Christ our only Mediator and Redeemer, and also against the

122 COPY OF BISHOP HOOPER'S
doctrine of the first and second commandment of God, con
tained in the first table.
X. Item, that in the sacrament of the body and blood
of the Lord there is no transubstantiation of the bread and
wine into the body and blood of Christ, or any manner of
corporal or local presence of Christ in, under, or with the
bread and wine, but spiritually by faith, believing the Son of
God Jesus Christ to be made man, and that by his death he
might satisfy for the sins of the world. So we receive the
confirmation and augmentation of all the merits and de-
servings of Christ, that merited for us the promises of ever
lasting life in his1 pains and passion, that now sitteth at the
right hand of ,God the Father.
XI. Item, that they which unworthily do come to bap
tism, or unto the supper of the Lord, do not receive the
virtue and true effect of the same sacraments, although they
receive the external signs and elements of the sacraments.
XII. Item, that the sacraments are so necessary to our
salvation, that whosoever receiveth them with faith, according
to the institution of Christ, by the secret working of the Holy
Ghost receiveth also necessarily the things that be promised,
signified, and represented by the sacraments : yet be not the
sacraments to be judged so necessary, that whosoever use
them any other way than God hath appointed, receiveth his
salvation ; or that God cannot save the chUdren, or such elder
persons as believe his word, without them, when they be
omitted in any case of necessity, as death or the Uke, and not
of any contempt of the sacraments.
XIII. Item, that no man, although he be regenerated,
but sin doth remain in him as long as he liveth ; albeit in
some sin doth not reign or bear any rule. Wherefore if he
sin, being admonished by the Spirit of God, by his word, or
some other way, he repenteth his sins, and so by faith shall
obtain the remission thereof: and whereas we speak of a
man, we intend not to make any difference of ages ; for a
child is also a man, which being conceived and born in sin, by
reason thereof he is subject to the wrath of God and everlast
ing damnation, if his sins be not forgiven.
XIV. Item, that, according to the doctrine of St Paul, it
is not lawful for any man to sing or say in the church in any
[1 MS. this.]

VISITATION BOOK. 123
kind of tongue other than such as the people shall be able to
understand ; and that it is not sufficient to speak or read in the
English, or mother-tongue, but that there be due and distinct
pronunciation, whereby all the people may have true knowledge.
XV. Item, that the oblation of Christ once made on the
cross is a full satisfaction for all manner of sins, be they
original, actual, present, past, or to come, to all men believing
in the same sacrifice; and that there is not other means,
propitiation, redemption, satisfaction, or sacrifice for sin.
XVI. Item, that it is not necessary that the ceremonies
of the church should be one everywhere, and at all times used
and frequented ; but that they may be lawfully changed and
altered, according to the diversity of time and manner of
countries, so that there be nothing done or made contrary to
the word of God ; and that all those which willingly or
openly with slanders do violate and break any ceremonies
made and approved by the king's majesty's authority, are to
be esteemed and taken as persons that do offend against the
common order of the church and the magistrates, wounding
the conscience of their weak and sick brethren, so that other
thereby may have occasion of tumult and sedition ; and there
fore worthy of rebuke and punishment : not that we think
or put any religion, or honour of God in them ; but as far as
they serve to a political order or edification, we judge and
acknowledge them profitable.
XVII. Item, that it is not lawful for any manner of
person, of his own private authority, to take upon him to
preach the word of God, or to minister his sacraments openly,
unless the same be lawfully called or sent ; and those do we
think only lawfully called or sent, which are called and sent
of God, whose calling and sending ought to be known either
by manifest signs and tokens out of heaven, or else by such
men unto whom appertaineth (by office) to appoint and send
forth ministers into the Lord's vineyard and church. Also
we do condemn all manner of simony in all kinds of ministers
and orders of the ecclesiastical ministry. We understand by
the ministry and know it not by the name alone, but by the
work and administration in it, to the edifying of the church
and body of Christ by the faithful administration of God's
word and his sacraments, according unto the commandment of
Christ ; from the which if any minister cease, he leaveth to be
a minister, and should not be taken for such one.

124 COPY OF BISHOP HOOPER'S
XVIII. Item, even as all vain and unadvised oaths are
of Christ and his apostle St James forbidden unto all christian
men, even so it is lawful for all men, at the command of the
magistrate or otherwise, in the cause of faith and charity to
swear, so that (according to the mind of the prophet) it be
done in judgment, justice and verity.
XIX. Item, that we ourselves cannot anything will or
work, without the grace of God do prevent us, and work to
gether with us.
XX. Item, Christ in the substance of our nature took
flesh of the substance of the Virgin Mary without the seed of
any man, like unto us in aU things, except in sin, from the
which he was clear and void, as weU in" his body as in his
soul : for he came to be a Lamb without sin, that with his
own immolation and sacrifice he might take away the sins of
the world; for, as St John saith, "There was no sin in him;"
and on the other side, "If any of us shaU say that we have
no sin in us, we shaU seduce ourselves."
XXI. Item, even as our Lord Jesus Christ would have
his people of the old testament, so would he have them of
the new, not only by doctrine to be brought unto a knowledge
of him, but also aU his gifts and promises to be sealed in them
with certain sacraments, and with the same to be annexed
into the society of one godly people, so that they do receive
them with faith. And further also, whereas he hath testified
and witnessed his yoke to be light, so hath he in Uke man
ner instituted a small number of sacraments, which are as
easy to be kept as they are most worthy in signification,
and (as StAugustin1 saith) most august and excellent; which
we do see in baptism by the most sacred and holy name of
the Trinity, and the communion of the body and blood of
Christ. XXII. Item, that the sacraments are instituted of
Christ to be used, and not to be gazed upon ; and that all
they which shall worthily use the same with faith shall there
by receive the increase and confirmation of aU the fruits of
health and salvation.
XXIII. Item, that the said sacraments are not only
f1 TJnde sacramentis numero paucissimis, observatione facillimis,
significatione praistantissimis societatem novi populi colligavit, &c. —
August. Op. Epist cxvm. Tom. n. col. 556, B. Basil. 1569.]

VISITATION BOOK. 125
signs and notes of the profession of christian men, but also
certain impressions or prints of the grace and good-will of
God towards us ; which thing is made perfect in us, when in
wardly the Holy Ghost worketh that our faith may apprehend
the thing that is signified by the word and the sacraments.
XXIV. Item, that the sacraments are not of any force
by virtue or strength of any outward work of the same (which
of superstition is caUed opus operatum), but only by the vir
tue' and means of the Holy Ghost working in the hearts of
the doers and receivers by faith, lest that any man should
trust or have confidence in the outward works.
XXV. Item, that the church of God is not to be con
temned for certain evil parsons annexed unto it, so that the
things afore noted be observed, that is to say, true preaching
and right use of the sacraments, with correction and discipline.
For the malice of the minister cannot derogate nor hurt the
doctrine, verity, and majesty of God's word and his sacra
ments : although when their maUce and ignorance is known,
they should be put from their office ; for they ought to be
found blameless in aU their lives and conversation, having good
report and testimony of aU men ; and therefore to beware of
all such things as may cause them to be had in contempt ; as
of riotous eating and drinking, of whoredom, adultery, unlawful
games, dice, cards, and aU other like ; nor the time which
they should of their bounden duty bestow in reading and
studying of the holy scriptures, should be misspent in hunting,
hawking, and such other vain pastimes, if they will be ap
proved or allowed faithful ministers of Christ and his church.
XXVI. Item, that which is spoken of the sacraments,
that they were not instituted for a spectacle or wondering-
stock, doth evidently prove that they ought not to be kept
nor worshipped, or any other ways to be used than as Christ
did institute them, who, speaking simply and plainly of bap
tism by these words, " Do ye baptize," said also of the bread
and wine, "Take, eat, and drink you aU;" of the which
words we learn that as many as be present ought to commu
nicate, or to depart in the time of the administration.
XXVII. Item, no man ought to receive the communion
of the body and blood of our Lord for another, neither yet
one for many, but every man for himself; for no more doth
the communion prevail, being taken of one for another, than

126 COPY OF BISHOP HOOPER'S
doth baptism. Wherefore the communion ought not to be kept
or celebrated within the church, unless that the whole congre
gation (or at least a good part of the same) do receive it.
XXVIII. Item, that such doctrines doth plainly approve
that the popish mass is a mere enemy against God's word
and Christ's institution ; and albeit it doth retain in it certain
lessons of the holy scriptures, yet it is nothing better to be
esteemed than the verses of the sorcerer or enchanter, that be
nothing more to be esteemed [than] for certain holy words
murmured and spoken in secret.
XXIX. Item, seeing that St Paul doth plainly say that
the forbidding of marriage is the doctrine of devUs, therefore
it is not to be judged that the marriage of priests, bishops,
or any other ministers of the church, should be unlawful, but
that the same is both holy, and agreeable with God's word.
XXX. Item, that the supper of the Lord ought not
to be celebrated or kept in any one church but once in the
day, and that in one place only.
XXXI. Item, that the catechism be read and taught
unto the children every Sunday and festival-day in the year,
at one or two of the clock after dinner, and that they may
be thereof duly examined one after another by order ; and
that all other elder people be commanded to be present at
the same. XXXII. Item, that, albeit that the consents of parties
being free, and not under the power of their parents, doth
make matrimony, yet nevertheless it is both meet and ne
cessary that no man shall presume to confirm or solemnizate
the same, before that he doth well and perfectly know the
liberty of the parties, or else the parents' consents ; and that
there be had thereof lawful testimony and witness, confirmed
by the knowledge of the magistrates, at all such time as the
parties so contracted together shall be unknown ; or, at the
least, that the banns of matrimony be three times openly
proclaimed by three Sundays in the parish-church, before that
they be so married and coupled together.
XXXIII. Item, that a christian and brotherly admo
nition, correction, and punishment is lawful to be had by the
word of God, and also excommunication against rebels and
obstinate persons, which are not to be admitted unto any
communion of the sacraments or prayers, before that they

VISITATION BOOK. 127
have openly reconciled themselves unto the church with
public and open penance.
XXXIV. Item, that the king's majesty of England is
to be taken and known as the only and supreme magistrate
and power of the church of England and Ireland, of all
manner of persons, of what estate, dignity, or degree soever
they be.
XXXV. Item, that the bishop of Rome hath not (nor
by God's word or of right ought to have) any manner of
authority, power, or jurisdiction within this realm of England
and Ireland, or any part of the same.
XXXVI. Item, that every man ought to give place and
obedience unto the civil magistrates (being lawfully autho
rised) in aU things, so that they do command nothing that
is contrary unto God and his law.
XXXVII. Item, that it is lawful amongst christian
men to exercise and use punishments and pains of death in
certain offences ; and also to bear weapon, and armies to go
unto the wars withal, for the tuition and defence of his
country, so that the same be done by the commandment of
the king's majesty, or by his lawful authority.
XXXVIII. Item, for that as the cure and charge of
the poor are chiefly commended unto us by Christ, it is
therefore very necessary that collections and gatherings
should be had and made in every parish-church, whereby
the poor of the same parish and other strangers may be
relieved. XXXIX. Item, forasmuch as our Lord Jesus Christ,
very God and man, hath commanded and instituted but only
two sacraments in number, that is to say, baptism and the
communion of his supper, by the communicating whereof he
would give himself unto us, no man therefore ought to be so
bold as once to invent or make any more. And albeit that
the imposition of hands be tokens of the approbation of the
ministers of the church, according to the example of the
apostles, yet it may not therefore be called a sacrament by
like reason as the other two sacraments are.
XL. Item, that you do not read any such injunctions
as extolleth and setteth forth the popish mass, candles,
images, chantries, and such like.
XLI. Item, that none of you do counterfeit the popish

128

COPY OF BISHOP HOOPERS

mass in blessing the Lord's board, washing your hands or
fingers after the gospel, or receipt of the holy communion,
shifting the book from one place unto another, laying down
and licking of the chalice after the communion, blessing his
eyes with the sudary1 thereof, or paten, or crossing his
hands with the same, holding up his forefingers and thumbs
joined together towards the temples of his head after the
receiving of the sacrament, breathing on the bread or chalice,
saying the "Agnus" before the communion, shewing the
sacrament openly before the distribution of the same, or
making any elevation thereof, ringing of the sacring-bell, or
setting any light upon the Lord's board.
XLII. Item, that you make no market of the holy com
munion by buying or selling the receipt thereof for money,
as the popish mass in times past was wont to do.
XLIII. Item, whereas in divers places some use the
Lord's board after the form of a table, and some of an altar,
whereby dissension is perceived to arise among the unlearned;
therefore, wishing a godly unity to be observed in aU our
diocese, and for that the form of a table may more move
and turn the simple from the old superstitious opinions of
the popish mass, and to the right use of the Lord's supper,
we exhort you to erect and set up the Lord's board after
the form of an honest table, decently covered, in such place
as shall be thought most meet ; so that the ministers and
communicants may be seen, heard, and understood of all the
people there being present ; and that ye do take down and
abolish all the altars or tables. Further, that the minister
in the use of the communion and prayers thereof turn his
face towards the people.
XLIV. Item, that the homilies be read orderly (accord
ing unto the king's majesty's injunctions2) every Sunday
and holy-day, without omission of any part thereof, so that
no sermon be made upon any of those days.
XLV. Item, that common prayer be had and used in
[i Sudary : Gr. o-ovbapiov, vestis sacerdotalis, quae alias mappula.
Glossar. Man. Tom. vi. p. 408. Halse, 1773. See also Rer. Liturg.
Lib. I. c. xxv. " De sudariolo seu purificatorio, quo nunc utimur ad
tergendum calicem." p. 251. Romse, 1671.]
[2 See Burnet's Hist, of the Reformation, Vol. II. Lib. I. p. 28.
London, 1683.]

VISITATION BOOK. 129
every church upon Wednesdays and Fridays, according to
the king's grace's ordinances, and that aU such as conveni
ently may shall diligently resort unto the same.
XLVI. Item, that none of you maintain the Six Ar
ticles3, bead-rolls, images, relics, rubrics, primers, holy bread,
palms, ashes, candles, sepulch, paschal, creeping to the cross,
hallowing of the fire or altar, and other such like abuses
and superstitions taken away by the king's grace's most godly
proceedings. XLVII. Item, that you do move the people committed
unto your charge to the often and worthy receiving of the
holy communion, and not to talk or walk in the time of the
sermon, communion, or common prayers, but rather to behave
themselves godly and devoutly at the same ; and to admonish
the churchwardens to be diligent overseers in that behalf.
XL VIII. Item, that the churchwardens do not permit
any buying, selUng, gaming, outrageous noises, tumult, or
any other idle occupying of youth, in the church, church-
porch, or church-yard, during the time of common prayer,
sermon, or reading of the homily.
XLIX. Item, that every one of you (having licence and
authority) shall preach every Sunday and festival-day; and
that all those which have no licence or authority shall dili
gently procure some of their neighbours (which are autho
rised) to preach in their cures four times every quarter in
the year at the least.
L. Item, that you be diligent in reading and studying
of the holy scriptures, according unto the king's grace's in
junctions heretofore given you ; so that the people committed
unto your charge may thereby have consolation and comfort
at your hands, and to be truly instructed of the doctrine con
tained in God's holy word.
And as we have heretofore admonished you, even so we
now eftsoons exhort and require you, and every of you,
faithfully and diUgently to observe and keep all and singular
injunctions and ordinances which shall be commanded unto
you by the king's majesty, or his highness' authority.
FINIS.
GOD SAVE THE KING.
[3 For an account of the Six Articles, see Burnet's Hist, of the
Reform. Vol. i. Lib. ni. p. 269. Lond. 1683.]
[hooper, ii.] „

130

Injunctions given by John Hooper, bishop of Gloucester, in
his visitation in the year of our Lord God a thousand
five hundred and fifty-one, and in the fifth year of the
reign of our sovereign lord king Edward the Sixth, to be
observed and kept of all parsons, vicars, curates, and
ministers within the diocese of Gloucester.
I. First, that they nor none of them teach, upon the
pains of God's displeasure and the king's, any other doctrine,
faith, prayer, or religion unto the people necessary for salva
tion than such as they can duly, justly, and manifestly prove
out of the word of God.
II. Item, that no man teach privately or openly the
destruction, loss, and confusion of any of the two natures in
Christ, but that they attribute with reverence and religion to
each and every of them their due, proper, just qualities and
conditions ; and not to confound, mix, mingle, or attribute the
qualities, conditions, and properties due unto the Godhead of
Christ unto his humanity, nor the properties, nature, condition,
or proportions of his humanity unto his divinity ; but rever-
endly and religiously to keep and hold, as a faith most
catholic and godly, to be two divers natures, conditions, and
properties in one Christ, which is both God and man ; one in
person, and divers in qualities, conditions, and nature ; the
humanity to be in one place always at one time, his Godhead
to be in all places in every time.
III. Item, that every of them read and use the common
prayers, lessons, homiUes, and such other service as is ap
pointed for the people in the king's majesty's book, plainly,
distinctly, openly, treatably, solemnly, honourably, and de
voutly, and in such sort, and such place of the church, as the
people may best understand, hear, and learn, bear away, and
follow the godly knowledge, learning, and prayers there ap
pointed. And also that the reverend and modest gesture,
sober manner and fashion of the minister may provoke the
people to a reverend honour and comely majesty to the word
of God, so that they may with knowledge be brought to a
love of the English form of prayer and honouring of God,
as both God and the king's majesty require and demand.
IV. Item, that they do exhort by word, and provoke by
example of their doings, the people to believe that God is
better served in the congregation in the English tongue,

bishop hooper's injunctions. 131
amongst English men, than ever he was or may be in Latin,
whereas the people understandeth not what is said.
V. Item, that, forasmuch as both God and the king
commandeth1 that the word of God, that teacheth knowledge,
the law, the gospel, faith, charity, love, hope, fear, obedience,
heaven, hell, salvation, damnation, sin, virtue, and all other
duties of a christian man, as well how to behave himself
towards God as towards man ; and the same is very godly,
richly, virtuously, and compendiously appointed and set
forth in the king's majesty's book of common prayer; and
both God and the king would all men to be partakers
thereof; and that the scripture of God should heal, help,
succour, and comfort as well the poorest as the richest, the
unlearned as the learned, him that sitteth next the church-
door, or nearest the belfry, as him that sitteth in the chancel,
or nearest the chancel-door; I do therefore, in both their
names, God's and the king's majesty's, straitly charge all and
every curate, parson, and vicar within this diocese, to distribute,
give, shew, set forth, minister, and declare the most holy
treasure of God's word set forth by the king's majesty to all
the people. And in case the chancel stand far from the
people, or else by reason of rood-lofts, belfries, or any such
inclosure, the psalms spoken by the minister cannot be heard
into the lowest part of the church, or else if the curate or
minister have so small and soft a breast or voice that he
cannot be heard into the lowest part of the church, that then
every of them come into the body of the church, and there
reverendly; plainly, as is afore-spoken, see that all things be
read in such sort, that all the people may understand the
treasures and inspeakable riches of God's laws and promises.
And then if they or any of them of the parish will be
ignorant, their blood and damnation be upon their own heads,
and the loss of their own souls be laid unto their own wicked
ness. I and you shall this way deliver our own souls, and
discharge ourselves according to the trust and confidence that
both God and the king's majesty hath appointed us unto.
VI. Item, that, whereas the people of God cannot be
instructed in the truth of his word, except the parsons and
P The sense here is incomplete, owing either to a change of
construction by the author, or, what is perhaps more probable, the
omission by the copyist of some words such as "be taught," or the
like.]
9 — 2

132 bishop hooper's injunctions.
curates, that have the oversight of them, be learned and exer
cised in the testaments of God, the new and the old, I do
command, in the king's majesty's name, that every parson,
vicar, and curate within this diocese, from this day forth,
accounting from the day of this visitation unto the end of the
year next following the date hereof, that they study every
quarter of the year such books as I here in these injunctions
appoint to be studied and learned ; so without the book that
every quarter unto me, or to mine assigns, they make re
hearsal of the contents of every book in Latin or English :
that is to say, the first quarter the epistle of St Paul to the
Romans ; the second quarter the book of Moses caUed
Deuteronomy ; the third quarter the evangelist or gospel of
St Matthew ; the fourth quarter the first book of Moses
called Genesis.
VII. Item, that every parson, vicar, or curate, or other
that serve cures within this diocese, four times in the year
appear personally in their deanery before me, or my deputies,
in such synods, councils, and assembUes as I wUl appoint, for
the determination of such questions and doubtful matters in
religion as may happen to stand and be in controversy be
tween men learned and them ; and there to speak modestly,
soberly, and learnedly what they wiU : so that I in the mean
time command them not to dispute nor reason before the un
learned of any matters in religion but such as may be mani
festly proved out of the word of God.
VIII. Item, that every parson, vicar, curate, and minis
ter within this diocese, without all excuses, make as many
sermons themselves, or by their assigns, in their parishes as
is enjoined unto them by the king's majesty and my last
articles, as they will answer for the loss of the people ; and
in the same sermons to preach nor teach any doctrine or
learning but such as may be plainly, truly, openly, and mani
festly proved out of the word of God
IX. Item, that every curate, parson, and vicar cause
all such persons, men or women, that shaU come to the com
munion, before the receiving of it, to make a rehearsal of the
ten commandments, of the articles of our faith, and then to
make the general confession of sins set forth in the king's
majesty's book of common prayer ; and, that confession of sin
made, to pray the Lord's prayer in English caUed the pater
noster. And if it happen there be so many communicants

bishop hooper's injunctions. 133
that all cannot one after another make rehearsal of the com
mandments, the articles of our faith, and the pater-noster,
then the curate or minister to read out of the twentieth
chapter of Exodus the said commandments, word for word, as
they be written there, treatably, plainly, distinctly, openly,
and reverendly, and so point and mark the sentences that the
people may say them after him, and likewise the creed, the
pater-noster, and the general confession, that is set forth in
the king's majesty's book ; so that the people may receive the
holy communion and sacrament of Christ's death and passion
with profit, gain, and commodity of grace and favour from
God ; which cannot be where the receivers lack the true
knowledge of God, hatred of their sinful self, and the purpose
and intent never to sin again.
X. Item, that every parson, curate, and minister teach
the ten commandments of God out of the twentieth chapter
of Exodus, as they stand there, and no otherwise, not taking
one word, letter, or syllable from them, but in all things to
follow in this case the book of God.
XI. Item, where as knowledge of the ten commandments,
the creed, and the pater-noster lacketh in such as be of dis
cretion, there lacketh also God's grace and favour, as weU in
the parson, vicar, and curate, as in the parish and people :
for eschewing and avoiding whereof, every curate, parson, and
vicar (as they will answer unto God and the king's majesty)
shall upon every Christmas-day, Easter-day, Whitsunday, and
the first Sunday in September, cause half his parish before
noon, and the other half in the afternoon, to make open con
fession of the ten commandments, the articles of the faith,
and the pater-noster in EngUsh : so that by this means (if
curates be diligent) the people may come to the knowledge of
God in Christ ; of which if they be ignorant of negligence or
contempt, they cannot be saved.
XII. Item, that the parsons, vicars, and curates shall
diligently exhort the multitude of their parishioners to use the
communion and sacrament of Christ's precious body and blood,
and not to permit in any wise one neighbour to receive for
another, as it is commonly used in this diocese ; for when he
that should receive it himself, by the order of the king's law,
is not disposed to receive, he desireth his neighbour to receive
for him, which is contrary to God's word.

134 bishop hooper's injunctions.
XIII. Item, that every parson, vicar, curate, or minis
ter exhort and charge the churchwardens of every parish to
take diligent heed to the talk and behaviour of the people,
that nothing be spoken to the hinderance and slander of God's
word, to the disobedience of the king's majesty, or any of his
officers ; and that no unchaste or ungodly life be used ; and
that the churchwardens every quarter present such faults as
shall happen to be found and known in any of the said causes,
unto their curate or minister, to present them unto me, or to
mine officers, four times every year, as duly as they would do
at the bishop's visitation ; that such faults and evils by reason
of long continuance and use fall not into custom, whereby the
punishment thereof must needs be the more grievous to the
offender, the pains of the judge more troublesome, and the ire
and vengeance of God more kindled against the people
among whom these offenders live unpunished ; as the word of
God plainly sheweth us it doth and will do, until the evU be
removed. XIV. Item, that every parson, vicar, curate, and mi
nister, without all excuses, at the beginning of the quarter,
exhort such men as be already sworn before me in my visi
tation, with the churchwardens, to take heed diUgently of
the manners and conditions of the parson, vicar, and curate
of the parish, and of the manners and conditions of the
parishioners ; and so by writing deliver, or cause to be de
livered, every quarter unto me, or to mine officers, all such
faults and transgressions as shaU be committed by any of
them, that shall be done contrary unto God's laws and the
king's, in any unhonest life or false religion : that I may in
time take such order, as God may have his honour, the
king's~majesty his reverence, and the people of God their
quietness ; which cannot be where sin doth reign unpunished.
XV. Item, that ye be diligent and careful yourselves,
and also exhort the church-proctors and wardens, with all
other that be appointed for the continuance and preservation
of true reUgion and godly conversation in your parishes
among the people, that no man nor woman maintain openly
or privately, by talking, reading, preaching, disputation,
argument, or other reasoning, the defence of transubstanti-
ation of the bread and wine in the sacrament of Christ's
precious body and blood, any corporal, fleshly, bodily, or

bishop hooper's injunctions. 135
real presence of Christ's body in the sacrament, any use or
necessity of masses, prayers unto saints, purgatory, pardons,
indulgence, beads, images, or such other superstition as is
most justly condemned by God's word and the king's ma
jesty's authority.
XVI. Item, that you exhort your parishioners and such
as be under your cure and charge for the ministry of the
church, that they take down and remove out of their churches
and chapels all places, tabernacles, tombs, sepulchres, tables,
footstools, rood-lofts, and other monuments, signs, tokens,
relics, leavings, and remembrances, where such superstition,
idols, images, or other provocation of idolatry have been
used. And also that ye take away all the greis1, ascenses,
and upgoings that heretofore went to any altar within your
churches or chapels: and to take down all the chapels,
closets, partitions, and separations within your churches,
whereat any mass hath been said, or any idol, image, or
reUc used to be honoured : and so to make the church and
house appointed to serve God in without aU closures2, im
parting, and separations between the ministers and the people,
to avoid all mosaical and Jewish imperfection, and such typical
separation as shewed Christ yet to come, and not already
now come and past, as touching the imperfection of the law.
Provided notwithstanding, that in case any honest man, of
what estate soever he be, that hath a seat within the church
for his quietness, for himself and his to hear the common
prayer, that it stand, and no man meddle with it, except it
were before a secret and appointed place to do idolatry in:
then if any man will use it as a seage3 or seat, to take down
from the higher place, and also round about it, as many
things as heretofore have served and been as a help unto
idolatry. XVII. Item, that ye ne4 suffer nor permit any Latin
primers, beads, images, relics, or any other monuments of
superstition in your parishes, as well to avoid them in the
church as in private houses. And in case ye know any
man or woman, being the king's subject, within this shire,
[! Greis, or grise, a flight of steps : Lat. gressus. Gloss. Man.
"gresium, collis, agger editus."]
[2 Closures : inclosures, partitions.]
t3 From the French siege, seat.] [4 Ne : neither.]

136 bishop hooper's injunctions.
that doth use, maintain, or keep secretly or openly any such
images, beads, Latin primers, relics, or others, that charitably
ye admonish them to put them away, and to destroy them :
if you cannot cause them so to do, to advertise me of their
obstinacy and -contempt of God's laws and the king's ma
jesty's, by the which they are condemned and abolished most
justly. XVIII. Item, that the curate or minister, with the advice
and consent of the whole parish, shall agree upon one certain
hour as well for saying of the morning prayers upon the
Sundays and other holy-days, as also the evening prayers,
appointed and set forth in the king's majesty's book of
common prayer: and so the most convenient hour agreed
upon to be observed and kept, that all the parish may come
thereunto, except they have just occasion and causes to the
contrary ; so that from henceforth none of the parishioners
break, violate, contemn, and neglect the common prayer upon
the Sundays and other holy-days, as hitherunto they have
done. XIX. Item, that from henceforth in no parish in the
diocese shall the bells be rung to noon upon the Saturdays
or other holy-days' even, nor at evening to curfaye (as it was
called), nor yet in the time of service in the church, for the
oppressing of the sound of the minister that readeth the
word of God; but before service, as well in the morning
as at even, to warn the people by as many peals or ringings
as they think good : and in case there be any pause be
tween the morning prayer and the communion, then, to
advertise and signify unto the people of the ministration of
the holy sacrament, to toll one bell, such as the parish shall
think most meet and convenient.
XX. Item, that there be no noise, bruit, walking,
talking, or jangling, or any other unquiet behaviour in the
church in the time of service, nor none to remain in the
church-yard or at home in their houses, to be absent from
such prayers and holy use of the sacraments as there . shall
be used upon such days as be appointed to serve God, both
by his word and the king's majesty's commandment.
XXI. Item, that there be no markets kept nor used
upon the sabbath-days in the time of service within the church,
church-yard, or parish. But in case the need and necessity

bishop hooper's injunctions. 137
of the people so require to have such things as upon the
Sunday are to be sold, that they buy and sell for their needs
upon the same day before, after, or between the hours ap
pointed to serve God in upon the same day : so that in the
time of service the churchwardens shall cause all men, both
buyers and sellers, to cease and give over their business in
buying and selling, and to charge them to hear God's word
and service for that time and hour.
XXII. Item, that all parishioners dp duly and truly
content and pay their clerks their wages, as heretofore have
been accustomed, as well for his pains in keeping clean the
church, ringing the beUs, and serving the minister in this
godly order now appointed by God, and set forth by the
king's majesty, as they did before in the time of papistry
and superstition.
XXIII. Item, that from henceforth there be no knells
or forth-fares rung for the death of any man; but in case
they that be sick and in danger, or any of their friends, will
demand to have the bell toll whiles the sick is in extremes,
to admonish the people of their danger, and by that means
to solicitate the hearers of the same to pray for the sick
person, they may use it* And then, if the person die for
whom the bell tolled, and to give warning of his death, to
ring out with one bell it may be sufficient.
XXIV. Item, that there be no man within the parish
that use to keep open any tavern, alehouse, tap-houses, or
any such banqueting places upon the Sundays and holy-days
at the time of service before noon, or after noon, but for such
as travel by the way, and must for the necessities of their
journeys be relieved. But such as be of the town, village, or
country near about, to be kept from such drinking and abuse
of the sabbath-day, according to the law of God and the
king's majesty's.
XXV. Item, that every minister within this diocese do
diligently exhort and teach the parishioners that all privy
and secret contracts be forbidden by God's laws, and not to
be used among christian people, not only because it dishonour-
eth the means and entrance into marriage, offendeth the
parents and such as of duty have the tuteal1 and govern-
p So in the MS. for tutelage, guardianship.]

138 bishop hooper's injunctions.
ance of the parties so contracted ; but also for the most part
causeth much unhonest and unchaste life, with such difficulties
and pains to bring the parties (privily contracted) together
in matrimony, as not only the judge shall suffer great trou
bles, but also sundry times many that privily have given
faith of marriage, openly deny the same, to their great
danger and hurt of conscience; and such as be by honest
exhortation at the first content to marry wax weary of their
doings, and repent it within few days. Therefore it is the
duty of all godly men to dissuade, as much as in them Ueth,
all men and women from such privy and secret contracts.
XXVI. Item, that aU curates and ministers exhort and
provoke their parishioners, and especially the rich men, four
times every year at the least, to make and have in a readi
ness their last wills and testaments, whiles they be in health
and of perfect memory; that when sickness cometh, they
may be occupied only about such things as appertaineth to
them that must or be like to depart out of this world. And
in their so doing they shall not only have quietness of mind,
but also advisedly bestow and bequeath their lands and goods
to whom they lust, and be an occasion of great quietness and
peace between such as many times fall at strife and contention
about the goods of the dead, for lack of a good and perfect
made will whues the owner of the same Uved.
XXVII. Item, that when any persons be contracted
and faithed1 together in matrimony, either by two or three
records2 out of the congregation, or else openly proclaimed in
the church by banns, after the godly laws of the realm, that
the same persons be compelled with all convenient speed to
marry openly in the face of the church, and the persons con
tracted cohabitate nor dwell together before the matrimony
be solemnized. XXVIII. Item, that when any glass windows within
any of the churches shall from henceforth be repaired, or new
made, that you do not permit to be painted or purtured3
therein the image or picture of any saint : but if they will
have anything painted, that it be either branches, flowers, or
posies4 taken out of the holy scripture. And that ye cause to
be defaced all such images as yet do remain painted upon
[i Faithed : betrothed, pledged.] [2 Records : witnesses.]
[3 Probably for pourtrayed.] [4 Posies : mottoes.]

bishop hooper's injunctions. 139
any of the walls of your churches, and that from henceforth
there be no more such.
XXIX. Item, that ye make certificate and advertise
ment unto me truly and faithfully, how many times in the
quarter ye leave the king's majesty's act of parliament that
I delivered unto you, for the keeping of the people in peace,
quietness, and obedience, unread upon the Sundays; and
what be the causes ye so leave them unreaden, contrary unto
the king's majesty's commandment.
XXX. Item, that there be provided in every church
within this diocese a bible of the largest volume in English,
the paraphrases of Erasmus upon the new testament in Eng
lish, a box or a chest for the poor, and a chest to keep the
book wherein is to be written the names of such as die, be
christened, and married, according to the king's majesty's
commandment heretofore given unto [you] in this behalf, as
ye will avoid the danger of his majesty's laws.
XXXI. Item, that whereas the Almighty God, for the
sins and wickedness of the people, the neglecting of God and
his word, the contemning of the king's majesty and his laws,
hath now in those days extended his wrath against us, and
poured his strange plagues5 of sudden death almost upon the
whole realm, the like thereof hath not been heretofore seen,
the appeasing whereof cannot other ways be had than only
by amendment of life, with fervent and earnest prayer unto
God from the bottom of our hearts ; wherefore I will, and, in
both their names, God's and the king's majesty's, straitly
charge and command you, that every curate or minister
within this diocese do exhort, and in like wise straitly charge
and command, in the king's majesty's name, that of every
house within your parish one at the least do resort unto the
temple or church every Monday, Wednesday, and Friday ;
and there all the congregation being assembled, godly, religi
ously, and devoutly to pray together from the bottom of
their hearts the common prayer set forth in the king's
majesty's book, with also diligent study of the amendment of
their lives, that by this means (if it be possible) we may pro
voke God the sooner to withdraw his wrathful ire and dis
pleasure from us, and to accept and take us into his fatherly
and gracious favour again ; and that ye fail not hereof, as ye
[6 The sweating sickness. See Epist. xx.]

140 bishop hooper's injunctions.
will not only avoid the indignation and judgment of Almighty
God, but also the contempt of the king's majesty's most
godly will and pleasure, according unto his gracious letters
directed unto me and others in this behalf.
FINIS.

Interrogatories and Demands of the people or parishioners
and their conversation to be required and known by the
parsons, vicars, and curates.
I. First, whether they be diUgent, willing, and glad
to hear and learn the commandments of God, the articles
of the christian faith, and the Lord's prayer caUed the
pater-noster. II. Item, whether they be glad to know and learn to come
to the right knowledge of the sacraments of Christ, the supper
of the Lord and baptism, and use the same reUgiously, and at
such time as the laws of the realm appoint them to be used.
III. Item, whether they come to the church upon the
Sundays and other days appointed to hear the word of God,
to learn their duties to God and their king, and to obey
them both.
IV. Item, whether they talk, walk, molest, unquiet, or
grieve the minister, whiles he is at the divine service, within
the church or church-yard with any noise, brute cries, clamours,
plays, games, sports, dancing, or such like.
V. Item, whether they can say their commandments,
creed, and pater-noster in EngUsh, and whether they pre
sume to receive the communion before they can say it, or
whether any of them neglect or disdain to learn them.
VI. Item, whether any of the parish do refrain, absent,
and keep himself from such service in the church, and such
sermons as is made there, without lawful cause.
VII. Item, whether there be any that doth disdain,
being thereunto required by the minister, to make a con
fession of his faith, or will not himself, nor suffer his or their
servants and children to learn upon the holy-days their
catechism and faith, according to God's laws and the king's.
VIII. Item, whether any of them that were diligent

bishop hooper's injunctions. 141
hearers and comers to the mass and matins in time of papistry
and superstition, that now be slow comers to the holy com
munion and common prayer set forth by the word of God
and the king's majesty's authority.
IX. Item, whether any of them elevate1 and oppress,
hinder or slander, extenuate or diminish the service and
honouring of God now used and commanded ; exalt, praise,
and prefer, aUoweth, and defendeth the service that was used
before. X. Item, whether any of them refuse their own parish,
and frequent and haunt other, where as the communion is
more Uke a mass than in his own: or whether he take the
communion where as he knoweth his faith shall not be ex
amined ; or marry where as he knoweth no man shall be to
forbid it, as it should have been perchance, if he had not
married out of his own parish.
XI. Item, whether the midwives at the labour and birth
of any child do use any prayers or invocations unto any saint,
saving to God in Christ, for the deliverance of the woman ;
and whether they do use any salt, herbs, water, wax, cloths,
girdles, or relics, or any such other like thing or super
stitious means, contrary to the word of God and the laws of
the realm. XII. Item, whether any midwife refuse to come to any
woman labouring of child for religion's sake, or because she is
wife unto a minister of the church, that hath married and doth
marry both by God's laws and the king's.
XIII. Item, whether there be any man that raileth,
speaketh uncharitably, or calleth any minister's wife whore,
or detest and abhor their companies ; and so when as they
should come to the church to leave sin and augment charity,
for lack of grace and knowledge they increase in sin, and
decay all love.
XIV. Item, whether there be any common drunkards,
swearers, adulterers, lecherous men, peace-breakers, tale
tellers, slanderers of the higher powers, and seditious to the
king and his proceedings, and murderers of the neighbour's
good names.
XV. Item, whether any man do occupy any such
primers or books of prayers in Latin as be forbidden by the
P Elevate : Bpeak slightingly of, or disparage.]

142 bishop hooper's injunctions.
laws of the realm, or any beads, knots, relics, or any such
other superstition : or whether any man pray in the church
his private and own prayer, whiles the common prayer is
a-saying, to the trouble or hinderance of the understanding
thereof. XVI. Item, whether any of them for malice, hatred, or
for religion detract or withhold any part of their duties,
tithes, and offerings commanded by God's laws and the king's
to be paid for the finding and sustentation of the minister.
XVII. Item, whether any of them occupy to his own
use any of the church-stock, plate, vestments, beUs, or any
other, or do alienate the same, contrary to the laws of the
realm. XVIII. Item, whether the churchwardens make truly
every year their account, according to the receipt of their
gain and the trust that the parish putteth in them.
XIX. Item, whether any man withholdeth any legacies
or bequests from any man, contrary to the wiU of the dead
man and his testament.
XX. Item, whether the parish honestly repair and keep
the church and church-yard, so that in the one the people
may quietly, easily, and without storms hear the word of
God, and in the other the dead bodies may reverently be
buried, and so kept under the ground.
XXI. Item, whether upon the holy-days there be kept
in the church or church-yard any market, buying or seUing,
with such doings as becometh neither the day nor the place.
XXII. Item, whether the people come in due time upon
the holy-days and sabbath-days to hear their service appointed
by the word of God and the king's majesty's laws of this
realm. XXIII. Item, whether the table for the communion be
decked and apparelled behind and before, as the altars were
wont to be decked ; and whether the table stand in such a
place as the people may most conveniently hear the godly
psalms and prayers said by the minister at the time of service
and the communion.
XXIV. Item, whether any man speak unreverently of
God the Father, the Son, and the Holy Ghost, or mock or
scorn at the word, laws, and promises of God.
XXV. Item, whether there be in the church a bible

bishop hooper's injunctions. 143
of the largest volume and the paraphrases upon the new
testament in English; and whether they be placed in some
convenient place of the church, so that every body may come
to the same at time convenient.
XXVI. Item, how many priests within this deanery
have subscribed unto the articles that I did put forth unto
them. XXVII. Item, that every one of you, being a parson,
vicar, or curate, do present how long you have been so ; who
is the patron of your benefice; and how many you have
that doth receive the communion ; and what is the value
thereof. Item, that every one of you do make payment of your
tenths and subsidies due unto the king's majesty either to the
lord bishop, or unto such as he shall appoint.
FINIS.

Interrogatories and Examinations of the ministers and
of their conversation to be required and known by the
parishioners. I. First, whether your minister be parson, vicar, or
curate, and how long he hath been so.
II. Item, if he be a parson or vicar, whether he be
resident or not ; and if he be not resident, what is the cause
he is not resident, and whether he have left for him in his
absence a sufficient and lawful minister to discharge his cure.
III. Item, whether all such images as heretofore hath
been in tho temple be burned and destroyed.
IV. Item, whether all relics and pieces of relics as before
were kept1, and yet remain in any parish or parishioner or
not ; or whether all imagery be clean taken out of the church.
V. Item, whether the communion be used in such place,
and after such sort, as most varieth and is distant from the
popish mass.
VI. Item, whether the curates do plainly, distinctly, and
P The sense is imperfect here, owing probably to the substitution
by tho copyist of 'and' for 'as.']

144 bishop hooper's injunctions.
religiously speak and pronounce aloud, that every man may
hear, what is contained in the king's majesty's book of
communion. VII. Item, whether the curates do weekly teach and
hear the youth of the parish their catechism.
VIII. Item, whether any of them have sung or said
any mass since the time it was justly abrogated by the king's
majesty. IX. Item, whether any of them have or do preach any
doctrine to vouch and maintain purgatory, pardons, auricular
confessions, praying unto saints, the false and usurped power
of the bishop of Rome, holy water, holy bread, palm ashes,
beads, or such other like as justly by God's holy word are
condemned, and taken away from the people by the king's
majesty's authority.
X. Item, whether any parson, vicar, or curate do teach,
privily1 with secret persons, or openly with many, any doc
trine, reasons, or persuasions that should cause the people
to trust in any thing, saving in God's mercy, for the remission
of sin and everlasting life, but in the merits of Christ.
XI. Item, whether any of them have or do teach any
thing, privily or openly, by word, writing, or signs, that should
be against the king's majesty's supremacy, and in the main
tenance of the bishop of Rome, or any other bishop, within
this realm or without this realm : or whether they allure and
provoke the people to the love of any other person or persons
within this realm or without, to this intent that the people
should favour them, and to withdraw in any part their love,
fear, honour, and obedience from their and our only and sole
king Edward the sixth.
XII. Item, whether they do diligently and often stir
and provoke the people to the knowledge after God in Christ,
after God's word, and also to obedience unto their king, in
their sermons and homUies every holy-day.
XIII. Item, whether they use study and diligence at
their books to obtain knowledge after the word of God ; and
whether their lives be chaste, sober, modest, temperate, and
an example to their parishioners.
XIV. Item, whether they use alehouses and taverns,
dice or cards, hunting or hawking, bowls, tennis-play, or any
p Prevaile in MS.]

bishop hooper's injunctions. 145
such other unlawful games as be forbid by the law of this
realm, and also by the word of God, when they be a hindrance
to virtue, prayer, modesty, and study.
XV. Item, whether they hold up their fingers, wash
their fingers, kiss their vestments, book, chalice, corporas2,
or any thing about the table, as they did in their mass.
XVI. Item, whether they be meek, gentle, loving, tract
able, peace-makers, living after knowledge of charity among
their neighbours.
XVII. Item, whether they say one part of their service
softly and with a small voice, and the other part with a loud
voice, as they were wont in the time of their Latin service to
say the pater-noster at the beginning with a smaU and still
voice, and the psalms with a loud voice.
XVIII. Item, whether they sit at one part of their ser
vice, kneel at another, and stand at another, as they were
wont to sit when they said or sang the psalms, kneel at
Kyrie-eleyson, and stand up at Magnificat, Te Deum laudamus,
and Benedictus ; the which alterance of their gesture caused
the people to think that the hearing of the service were
sufficient. XIX. Item, whether they hold forth, offer, or shew any
sign unto the people upon the offering-days, that they should
kiss their vestments, chalice, paten, or any other thing.
XX. Item, whether they break the bread in the holy
communion into any more pieces than two, as they were wont
in their masses to break it in three pieces ; or whether he break
it before he give it to the people or not.
XXI. Item, whether any of them teach, talk, reason, or
defend any prophecies and lies of men besides God's holy
word, or use themselves, or suffer any other to use, witch
craft, palmistry, and such other forbidden arts : or whether
any of them put their trust in such forbidden and damnable
crafts. XXII. Item, whether any of them use the communion as
[2 Corporas, (corporate) : the cloth which was used for covering
the sacrifice on the altar. The term was also applied to the napkin
which was placed folded on the cup. — See Glossar. Man. in verb.
and Innocentius de Mysteriis Missse, Lib. n. cap. 56, quoted in Rer.
Liturg. Lib. i. cap. xxv. p. 250. Romse, 1671.]
r i 10
[HOOPER, II.]

146 bishop hooper's injunctions.
they used trentals1 of masses, that is to say, whether two
receive at one time, three or four at another time, at the
burial and funeral of any dead body : or whether any men be
hired to receive the communion one for another : and whether
in any church at any burial be any more than one commu
nion, or any more do minister at the burial more than one
minister, or any more times than once for one corpse.
XXIII. Item, whether they keep and use any month-
ends2, anniversaries, exequies, funerals, or offices for the dead
after the corpse is buried, which is the maintenance of the pur
gatory and false belief of the state and condition of the dead.
XXIV. Item, whether they teach or bear the people in
hand, that the psalms appointed for the burial in the king's
majesty's book for thanksgiving unto God for the deUverance
of the dead out of this miserable world, be appointed or placed
instead of the dirge, wherein they prayed for the dead.
XXV. Item, whether they use any corporas cloth be
sides the communion cloth upon the table in the time of the
communion. XXVI. Item, whether they ring or knoU the bells at
the time of the communion, or between the morning prayers,
which is commonly caUed matins, and the communion, as they
were wont to ring out of matins to mass before this order was
brought in.
XXVII. Item, whether they suffer or cause the people
to sit at the epistle, and to stand at the gospel, and so use
them both now as superstitiously as they did in the time of
their massing.
XXVIII. Item, whether they require and demand of
such as come to the communion, first to make their auricular
confession unto the curate, as they did in the time of papistry.
XXIX. Item, whether they say, pronounce, and sound
openly, clearly, plainly, and audibly the general confession of
sin set forth in the king's majesty's book, so that the people
may understand and perceive every word and sentence thereof.
P Trental, Fr. trentel: a service of thirty masses. The term also
signifies the fee paid to the priest for performing the service. — See
Glossar. Man.]
p Month-ends or month-minds : commemorative-services repeated
at the ond ofthe month.]

bishop hoopers injunctions. 147
XXX. Item, whether they go in sober, modest, and
comely apparel, without any cuts, jaggs, or such like external3
and undecentness not to be used in our ministers of the
church. XXXI. Item, whether they preach themselves, or cause
some other to preach for them, as many times in the year as
the king's majesty's commandment bindeth them, and as many
times as I command them in the quarter in my articles at my
first coming into the diocese.
XXXII. Item, whether at the visitation of the sick they
bear the sacrament with covering their head with the surpUce,
or at their breasts before them, to cause the people to honour
it, or with any Ught, lanthorn, torch, taper, or other ; or, when
they come into the house, they suffer the people to kneel and
honour it.
XXXIII. Item, when the sick man desire to be anointed
before his death, whether the curate do give himself, or cause
any other to give, any reverence to the oU, or else persuade
and teach any man to put any trust in the oil, or use it as
they did before time under the pope.
XXXIV. Item, whether any of your curates, or any
other also that serveth the ministry of the church, do teach or
persuade, suffer or permit any cross, wax, or wood, or any
other thing to be sewed or put secretly upon or about the
dead body; or else whether any pardons, cloths, reUcs, or
such other to be buried with the dead body.
XXXV. Item, whether the parson, vicar, or curate ob
serve AU Souls' day (as it was caUed), and use to say dirige,
openly or secretly, for the dead, and permit ringing of bells
upon the same day, or night before, as it was used after the
popish and superstitious order.
XXXVI. Item, whether any of your curates or such
as appoint your curates, do secretly hinder or bring out of
estimation any manner of ways any such doctrine, learning,
and setting forth of God's word, as the king's majesty, after
the word of God, would have openly to be known of the
people. XXXVII. Item, whether they secretly or openly exhort
the people to keep any vigils or fasting-days abrogated by
[3 So MS. Either some word must have been omitted, or per
haps external may be used here as a substantive.]
10—2

148 bishop hooper's injunctions.
the king's majesty, and for the which days there is no
service appointed in the king's majesty's book of common
prayers. XXXVIII. Item, whether they do dispute or reason
among the unlearned people of any such, doctrine as is not
agreeable with God's word, nor approved by the king's ma
jesty's authority.
XXXIX. Item, whether parsons, vicars, and other keep
up accordingly their houses, maintain hospitality, and give the
fourth part of his or their benefice to the poor, according to
the word of God and the laws of this realm.
XL. Item, whether such as have as much as the laws of
this realm assigneth, that is to say, one hundred pounds by
the year, or above, do for every hundred pounds keep one
scholar to the schools.
XLI. Item, whether any of them keep any suspect wo
man or man to maintain vicious and corrupt life, contrary
unto the word of God and the laws of this realm.
XLII. Item, whether any of them do use and keep any
land, ground, or pasture, and leases otherwise than for the
maintenance of his or their house or houses, contrary unto the
laws and statutes of this realm.
XLIII. Item, whether there be any man that hath a
benefice of his own, and yet, leaving his own benefice, serveth
another man's cure.
XLIV. Item, whether any parson, vicar, or curate have
entered and do enjoy any benefice, coming to the same by
simony, buying, or selling, contrary unto the laws of God ;
and through any other unlawful covenants departing with part
of the tithes, glebe-land, or any other commodity belonging to
the same. XLV. Item, whether there be any curate or parson
that doth make the will of any dead man, or do add or
diminish, convey or suppress the will of the dead man, or
take upon him the craft, subtlety, or fraud to alter any part
thereof. XLVI. Item, whether any of them make or write any
man's testament with this style, " I commend my soul unto
God, to our blessed lady, and the saints of heaven ;" which is
injurious to God, and perilous as well for the salvation of the
dead, as dangerous unto the maker.

bishop hooper's injunctions. 149
XLVII. Item, whether the parsons, vicars, and' curates
that serve, that be not weekly occupied with preaching, teach
and bring up the youth and children of theirs or their
parishioners in the catechism and rudiments or principles of
their faith.
XLVIII. Item, whether the curates and such as serve
the people, four times in the year declare and teach unto the
people that aU privy and secret contracts for matrimony be
condemned by God's laws ; and that no man ought to assure
himself unto any woman, nor any woman unto any man, if
any of them both be under law and dominion of their fathers,
or other tutors, without their fathers' or tutors' consent.
XLIX. Item, whether any curate, or he that serveth in
the ministry of the church, marry or couple any persons
together without lawful and solemn proclamations of the
banns, according to the laws of this realm.
L. Item, whether any curate marry any such persons, and
adjoin them in matrimony, whose conjunction, for consanguinity,
kindred, or affinity, the law of God forbiddeth.
LI. Item, whether any man serve in the ministry of the
church not being appointed thereunto upon knowledge of such
as first should examine their faith and conversation.
LI I. Item, whether the curates have testaments and
paraphrases in Latin and in English, according to the king's
majesty's injunctions, and how they have profited in the
same. LIII. Item, whether the church be maintained suffi
ciently in all things as it ought to be, or not.
LIV. Item, whether they have in the church a chest or
box for the poor, and whether they do exhort the parishioners
to offer liberaUy unto the same, and whether the thing offered
be godly distributed, or not.
LV. Item, whether the curates write diUgently into the
book appointed the names of all that die, be christened, and
married ; and whether they have in the chest any such book,
or not. LVI. Item, whether any man speak unreverently of
God the Father, the Son, and the Holy Ghost, or mock or
scorn at the word, laws, and promises of God.
LVII. Item, how many priests in the deanery have sub
scribed unto the articles that I put forth unto them.

150 bishop hooper's injunctions.
LVIII. Item, whether there be any person or persons
within your parishes which do live in evil conversation, either
in fornication, adultery, incest, or after any other sort of evil
conversation : and of aU manner of persons that doth receive,
maintain, or uphold any vicious livers ; and of all such that be
married, and do not cohabit together.
LIX. Item, that ye do not only inquire of the faults of
your minister, but also of all other kind of evils that be in any
of the parishioners, as weU against -the laws of God, as also
the king's majesty's laws.
LX. Item, whether the parson, vicar, or curate have
commanded to keep any holy-days other than be set forth in
the king's majesty's book of common prayer.
. LXI. Item, that you and every of you do diligently
inquire, and truly present of all and singular your parsons,
vicars, and curates, whether that they or any of them be
men qualified and learned to preach and declare unto your
parishioners God's word, according unto the king's majesty's
injunctions heretofore given them in that behalf: and whether
that they and every of them have preached according to
their bounden duties, or not. TEA02.

Examinatio decani et prebendariorum ac aliorum minis-
trorum ministrantium infra ecclesiam cathedralem Glou-
cestriae, necnon omnium et singulorum prebendariorum,
rectorum, vicariorum, ac ceterorum ministrorum minis
trantium infra totam diocesim Gloucestrensem aut aliquam
ejus partem, habita et facta per reverendum in Christo
patrem Johannem Hoperum, ejusdem diocesis (auctoritate
regia) Gloucestrensis episcopum, ordinaria sua visitatione
inchoata quarto die mensis Maii, anno Domini 1551, ac
regni illustrissimi in Christo principis et domini nostri
Edwardi Sexti, Dei gratia Angliae, Franciee, et Hiberniaa
regis, fidei defensoris, et in terris ecclesiae Anglicanae et
Hibernias sub Christo capitis supremi, anno quinto.
Articuli supra quibus ministri omnes examinati sunt, videlicet
de praeceptis traditis a Deo Moisi 20mo Exodi, de arti-
culis fidei, et de petitionibus Christianas orationis.

151
De Decern Prceceptis.
!1. Primo, quot sunt Dei mandata.
2. Secundo, ubinam sunt scripta.
3. Tertio, an memoriter recitare valeant.
De Fide Christiana.
fl. Primo, qui sunt articuU fidei christianae.
2. Secundo, an memoriter recensere possint.
3. Tertio, an scripturarum auctoritate corroborare
queant. De Oratione Dominica.
1. Primo, an memoriter petitiones orationis chris
tianae recitare valeant.
2. Secundo, quomodo sciunt esse Domini orationem.
3. Tertio, ubi scriptam esse.

Partes

[Here follow the examinations of three hundred and eleven of the
Clergy, one hundred and sixty-eight of whom were unable to repeat
the ten commandments, thirty-one of that number being further
unable to state in what part of the Scriptures they were to be found.
There were forty who could not tell where the Lord's prayer was
written, and thirty-one of this number ignorant who was its author.]

Articles1 whereunto William Phelps, pastor and curate of
Cirencester, upon good advisement and deliberation, after
better knowledge given by God's grace and goodness to
him, hath subscribed, consented, and agreed wilUngly,
without .force, compulsion, and aU manner of impulsion,
and is wiUing and desirous to set forth the same unto, his
parishioners, for the better edifying of them, and decla
ration of his new agreement unto God's verity and holy
word, ministered unto him by John Hooper, bishop of
Gloucester, the twenty-ninth day of April, in the fifth
year of the reign of king Edward the Sixth, 1551.
First, that the holy word of God doth acknowledge, con
fess, maintain, avouch, hold, and defend, that in the holy sacra
ment and communion of Christ's precious body and blood the
very substance, matter, nature, arid condition of bread and wine
to remain after the words (as they be called) of consecration, as
verily and truly as they were in substance and matter bread
and wine before, although that the use of bread and wine in
the sacrament be changed ; for whereas before it was common
bread and common wine, now by the virtue of God's word it
is made the sacrament of Christ's precious body and blood,
and a seal, confirmation, and augmentation of God's mercy
and gracious promise to all men that receiveth it in the faith
of Christ Jesus, with hatred of sin, and instant purpose and
mind to lead always a virtuous life. And that is the very
transubstantiation and change that God delighteth in [in] the
use of the sacrament most, that we should earnestly and from
the bottom of our hearts be converted into Christ and Christ's
holy commandments, to live a christian life, and die from sin,
as he gave us example both by his life and his doctrine ; and
meaneth not that the bread and wine should in substance be
[i This printed in the collections at the end of Strype's Cranmer,
p. 156, (MS. note.)]

bishop hooper's injunctions. 153
turned or converted into the substance of his body and blood,
or else that the substance of bread should be taken away, and
in the place thereof to be the substance, matter, and corporal
presence of Christ's holy human and natural body.
Item, that the same holy word of God doth confess, hold,
defend, acknowledge, and maintain, that the very natural, sub
stantial, real, and corporal body of Christ, concerning his
humanity, is only and solely in heaven, and not in the sacra
ment and communion of his precious body and blood. But
whosoever worthily with true repentance and lively faith in
the promises of God receiveth that holy sacrament, receiveth
sacramentally by faith all the mercies, riches, merits, and
deservings that Christ hath deserved and paid for in his holy
blood and passion. And that is to eat Christ and to drink
Christ in the holy sacrament, to confirm and seal sacramen
tally in our souls God's promises of eternal salvation, that
Christ deserved for us, not in nor by his body eaten, but by
and for his body slain and killed upon the cross for our sins.
As for the eating of his flesh and drinking of his blood
really, corporally, materially, or substantially, it is but a
carnal and gross opinion of men, besides and contrary to the
word of God and the articles of our faith and christian religion,
that affirmeth his corporal departure from the earth, and
placeth it in heaven abovo at the right hand of God the
Father Almighty, and keepeth, retaineth, holdeth, and pre-
serveth the same corporal body of Christ there until the
general day of judgment ; and the word declareth from thence
he shall come to judge the quick and the dead.
And that heretofore I have been in the contrary opinion,
and believed myself, and also taught other to believe tho
same, that there remain no substance of bread and wine in
the sacrament, but the very same self body and blood of
Christ Jesus that was born of the holy virgin Mary, and
hanged upon the cross, I am with all my heart sorry for
mine error and false opinion, detesting and abhorring tho
same from the bottom of my heart, and desire God most
heartily, in and for tho merits of his dear Son's passion, to
forgive me and all them that have erred in the same self
opinion by and through my means ; praying them in the
tender compassion and great mercies of God now to follow

154 bishop hooper's injunctions.
me in the truth, verity, and singleness of God's most true
word, as they were contented to follow me in error, super
stition, and blindness, and to be no more ashamed to return
to the truth than they were ready to be corrupt by false
hood. If the holy apostle St Paul, and the great clerk St
Augustine, with many more noble and virtuous members of
Christ's church, were not ashamed to return, acknowledge,
and confess their error and evU opinions ; what am I, most
miserable creature of the world, inferior unto them both in
holiness and in learning, that should be ashamed to do the
same ? Nay, I do in this part thank, and rejoice from the
bottom of. my heart, that God hath revealed unto me the
truth, of hiswBrdiand given me life to live so long to acknow
ledge my fault and error ; and do here before you protest
that from henceforth I will with aU diligence, study, and
labour set forth mine amended knowledge and reconciled
truth as long as I five, by the help of God in the Holy Ghost,
through the merits of Jesus Christ, our only Mediator and
Advocate, to whom be all honour for ever and ever. Amen.
FINIS.

An Assertion and defence of the true knowledge and use of
the sacrament of Christ's precious body and blood, made
by John Wynter, Master of Arts, Parson of Stawnton,
and professed by him in the cathedral church of Gloucester,
8 November, Anno Domini, 1551.
Forasmuch as there is nothing more acceptable nor Uke
unto God than verity and truth, and that of aU things chiefly
truth is required to be in man, and speciaUy in reUgion and
faith, which be the instruments and means that he useth to
apply his mercies and grace to every of his elected children,
and that nothing is or may be more injurious unto God, nor
hurtful unto man, as false religion and corrupt faith ; for the
assertion and defence of the one, and denial and subversion
of the other, I do with all my heart, being throughly per
suaded upon good knowledge, long and advised deliberation,

bishop hooper's injunctions. 155
without compulsion, fear, and dread, for the truth's sake and
contentation of mine own conscience, protest, hold, maintain,
and defend, that in the holy sacrament of Christ's precious
body and blood there is no alteration of the substance of
bread and wine, but they both to remain in substance very
bread and very wine, as well after the words (as they be
caUed) of consecration, as verily as they were bread and
wine in substance before : and that in the same sacrament
by no manner of means, reasons, or ways the body and blood
of Christ is carnally, bodily, really, or substantially present,
but only spiritually to the soul and eye of faith ; that is to
say, as verily as corporal bread and wine is present to the
senses of the outward man being upon the earth, even so is
the body of Christ present to the mind and faith of man,
which is then erected up into heaven. And, even as the
bread and wine with the word of God and Christ's institution
is broken, and entereth into the outward man presently, even
so is the body of Christ rent and torn for the remission of sin
to the consideration of faith presently : as Christ doth say,
" This is my body which is given for you :" for even as the
bread is a sacrament of his body, and the wine of his blood,
so is the breaking of it a sacrament of the death of his body,
and the wine received according unto Christ's institution a
sacrament of his precious blood shedden ; yet not two sacra
ments, but one sacrament, as his body and the pains thereof
was not two bodies, but one body. And as in the breaking of
the bread in the sacrament, after the words of Christ, which
be these, " That is given for you," there is no sensible feeling
or painful passion, nor killing again of Christ's precious body,
no more is there in the bread, or under the bread of the
sacrament, after the words, which be these, " This is my
body," any natural, corporal, or substantial presence of the
body that died, or of the blood that was shed ; but that the
bread and wine remaining in their substance be sacraments of
Christ's body and blood, which be present unto the eyes
spiritually of faith, which is in the receiver, and not substan
tially nor corporally in the elements of bread and wine. And
whosoever be of the contrary opinion, and would defend
transubstantiation or corporal presence, I do condemn hi3
faith as an error and opinion contrary to the express word

156 bishop hooper's injunctions.
of God, and wiU, with all my learning, wit, diligence, and
study, daUy improve1, confute, speak against, and utterly sub
vert unto the uttermost of my power, as God help me in the
blood of Christ; to whom with the Holy Ghost be laud and
praise, world without end : so be it.
God save the King.
FINIS.
P Improve : disprove.]

HOMILY TO BE READ IN THE TIME

OF

PESTILENCE.

to he reatr fn the tgme
of pestglence antr
a moste j>re=
sente
ttuttUge for the
game.

$m @o» honour ffie fSgttge. 1.;

To all pastors and curates within the king's majesty's
diocese of Worcester and Gloucester.

Even as we be blind and unthankful for God's favour
able mercies, wherewithal he followeth us in health, wealth,
and prosperity ; so be we blind and unsensible for his most
just plagues, wherewithal he persecuteth and punisheth us in
sickness, scarcity, and troubles: and now, amongst other tokens
of his displeasure and wrath, hath sent us, in divers places, Ezek. xiv.
one of the extremest plagues that ever he devised to punish
man withal in this life — the plague of pestilence 1 : foras
much as he meaneth thereby not only to kill and destroy
the bodies of such as by this plague he purposeth to take
out of this mortal life ; but also, without repentance and
turning to his mercy in Christ before death, the soul of such
as depart from hence must needs perish by God's just
judgment. And not only this to be the end of such as it
pleaseth God to strike to death by this his servant and mes
senger, the plague of pestilence; but also, the like danger
of his displeasure remaineth to me, and to all other that
have the cure and charge of the people's souls in this the
king's majesty's most noble realm, over whom God and he
hath made us watchmen and overseers, to admonish and Ezek. xv,ii.
warn the people of all dangers and plagues that God shall rxxxm,:i
send for their punishment. In case we admonish not in time
the people committed unto our charge of such plagues as for
sin he purposeth to punish us withal, their loss and damna
tion shall be required at our hands.
For the discharge of myself, and also for the better in
struction of such as have cures within this diocese of Wor
cester and Gloucester, and yet not best able to discharge
them ; and furthermore for the profit and salvation of the
people, among whom it may please God to send his fearful
f1 The swoating sickness, which two years before this Homily was
written had provod very fatal, especially in London. Hooper and
several members of his household were attacked by it at that time,
as appears by one of his letters to Bullingor — Soc Epist. xx.]

160 HOMILY IN TIME OF PESTILENCE.
plague of pestilence, I have thought it my bounden duty,
seeing at aU times I cannot comfort the sick myself, to
collect or gather into some short sermon or homily a medi
cine and most present help for all men against the plague
of pestilenee"; and in the same also to provide some present
remedy for such as shall be infected with that disease. And
for the better understanding of the medicine, I will use
this order, that all physicians learned do use in their prac
tice of physic : first, I will shew the chief est cause of the
pestilence ; and then, what remedy is best to be used against
it, and to heal it when it hath infected any man.
And although I wiU speak herein somewhat as other
physicians have done ; yet because they have spoken already
more than I can in the matter, though it be a great deal
less than the matter of the disease requireth (for none of
them have shewed any ascertained remedy, be their reason
never so good) ; I will briefly, as by the way, somewhat speak
of this disease, as they do : but as a preacher of God's word,
and as a physician for the soul rather than for the body,
entreat of the sickness and the remedy thereof after the
advice and counsel of God's word ; who supplieth aU things
omitted and not spoken of, concerning this most dangerous
plague, by such as have written, besides the scripture of
God, their mind touching the same. For indeed the chiefest
causes of all plagues and sickness is sin, which, remaining
within all men, worketh destruction not only of the body,
but also of the soul, if remedy be not found.
And whereas Galen saith that " Omnis pestilentia fit a
cip?'5feb' putredine ae'ris1 ;" that is to say, " All pestilence cometh by the
corruption of the air, that both beast and man, drawing their
breaths in the air corrupt, draweth the corruption thereof
into themselves," he saith well, yet not enough. He saith
also, very naturaUy, that2 "When the air is altered from his
natural equality and temperature to too much and intempe-
[' Galen. De Differ. Febr. Lib. I. cap. 6. Kara Se Tar \oipuo8eis
leai-aaracreis r) eltrirvorj piXtora ama, k.t.X. 'Qs ra troWa Se i< rrjs dva-
irvor)s apxerai tov iripit; aipos iirb oTj7re8ova>8ow dvadvmao-eas Mavdcvros —
P. 112, b. c. Op. Tom. vii. Lutet. Paris. 1679.]
[2 Ovtu Se Kaireib'av r) koto tov dcpa icpao-is dfiirpas iierpairij tov Kara
<j>ltnv is vypanjTa tc km 6epp6rr)Ta, Xoi/xdSr) fiiv dvdyKTj yevitrBm yocn^ara.
—Ib. p. 113, A.]

Lib. i. de

HOMILY IN TIME OF PESTILENCE. 161
rate heat and moisture, pestilence is like then to reign. For Lib. i. de
as he saith in the same place that " Heat and moisture i-
distemperated be most dangerous for the creatures of the
world3," yet that is not enough. As Ezekiel saith, where as cap.xiv.
God sendeth aU these distemperances, and yet if Noah,
Daniel, and Job were in the midst of them, they shaU be
safe ; even so saith David also : " Though they die at the Psai. xd.
right hand ten thousand fold, and die at the left a thousand
fold, the plague shall not touch him that sitteth under the
protection of the Highest."
And whereas reason hath many good and probable ar
guments in this matter touching the cause of pestilence4;
that it should come sometime by reason of such humours as
be in the body disposed and apt to corrupt, then is the man
quickly (by drawing and breathing as weU the corruption of
himself as the infection of the air) infected ; and that such
humours as be gross and inclined to corruption riseth of evil
and immoderate diet; and the infection taketh his original
and beginning from such beasts, carrion, and other loathsome
bodies that rot upon the face of the earth not buried, or
else from moorish, standing, and dampish waters, sinks, or
other such unwholesome moistures ; so that, towards the fall
of the leaf, both the air that man liveth in, as also man's
body itself, be more apt and disposed to putrefaction more
in that time than in any other time, for divers natural
causes : these causes are to be considered as natural and
consonant to reason; yet there be reasons and causes of
pestilence of more weight, and more worthy of deep and
advised considerations and advertisements than these be :
and the more, because they lie within man, and be marked
but of very few, and hide themselves secretly, till they have
poisoned the whole man, both body and soul. For indeed
physicians that write, meddle with no causes that hurt man,
but such as come unto man from without : as the humours,
they say, take their infection from unwholesome meat and
evil diet, or else from the corruption of the air, with such
[s Galen. De Temper. Lib. I. C. 4. "Qore nav Tovvavriov dirotpalvo-
fioi xfiplaTrjv eiwu Karao~rao-ui KpaVeoir tov irepiexovros depos ttjv 6epfirjv
km vypiv. — Tom. m. p. 38, e.]
[4 See Gal. De diff. Febr. Lib. I. cap. 4. p. 110, d; p. Ill, a; cap.
6. p. 112, c. Tom. m.]
r i H
[hooper, II. J

162 HOMILY IN TIME OF PESTILENCE.
Matt. xv. Uke: but our Saviour Christ sheweth that our corruption
and sickness riseth from within us, as I wUl declare here
after in the causes that the scripture teacheth of pestilence
and all other diseases ; requiring you diligently to look upon
the same, and to read it in your churches : that the people
may understand both the cause of this God's plague of pes
tilence, and how to use themselves in the time of this sick
ness, or any other that shall happen unto them by God's
appointment ; as God may be glorified in them, and you
and I discharged of our bounden duties ; and they them
selves that shall happen to be infected with the plague of
pestilence, and by the same be brought to death, may
be assured, through true and godly doctrine, to die in
the Lord, and so be eternally blessed straightway after
Rev. xiv. their death, as St John saith : and in case God reserve
Rom. xiv. them to longer life, they may live in truth and verity
unto him, with detestation and hatred of sin, the original
cause of man's misery and wretchedness, and with the love
of mercy and grace, the original and only workers
of man's quietness and everlasting salvation,
given unto us from God the Father Al
mighty, through Jesus Christ, his only
Son, our Lord ; to whom, with the
Holy Ghost, be aU honour
and praise, world
without end.
So be
it.

AN HOMILY
10 BE BEAD
IN THE TIME OF PESTILENCE,
CONTAINING THE TBUE CAUSE OF THE SAME; AND LIKEWISE A MOST
PBESENT BEMEDY FOB AS MANY AS BE ALBEADY, OB
HEEEAFTEE SHALL BE INFECTED WITH DISEASE.
GATHERED OUT OF THE HOLY SCRIPTURE
BY JOHN HOFER,
BISHOP OF WOBCESTEB AND GLOUCESTER
Anno Domini 1553.

Repent, and believe the gospel. Mark i. 15.
It is the desire of all sick men to know what medicine
and remedy hath been known most to prevail, best to remove,
and soonest to cure and make whole the person diseased;
and the greater and more dangerous the sickness is, the more
circumspect and wise the sick man must be in knowledge and
choice of the medicine, lest haply he seek a remedy inferior
and too weak for the greatness and strength of his disease.
The nature and condition therefore of pestilence being so
dangerous (as it is indeed), that whosoever be infected or at
tainted therewithal, hath need to be well instructed and
thoroughly persuaded of a sufficient remedy, stronger than the
sickness itself; or else the disease shall more hurt the sick
patient than the medicine can do him good ; then must needs
follow the death and the destruction of the diseased person ;
it behoveth therefore all men, that be mortal, to know the
most general and most dangerous diseases that mortality shall
be troubled withal ; and then, as he seeth his great and
necessary adversaries and sickness, to know also the greatest
and most necessary remedy and help against his diseases.
And because sin hath so prevailed in us, that truth, persuaded
unto us by the examples of others, sooner instructeth and
longer tarrieth than any thing taught us by doctrine or testi
mony; I shall, before I enter into the causes of the pestilence,
11—2

164 HOMILY IN TIME OF PESTILENCE.
shew the strength and nature of sickness from the examples
of such godly persons as in the word of God are mentioned
of for our instruction.
King David, amongst other diseases, fell into the pesti
lence; the greatness and danger whereof passed aU human
and worldly helps, as it appeareth by his lamentable cry and
Ps. vi. xm. complaint unto the Lord : " My soul (saith he) is sore troubled:
but how long, Lord, wilt thou defer thy help?" And the
same cry and complaint he made unto the Lord, when the
2 sam. xxiv. plague of pestilence had infected his whole realm from Dan to
Beersheba, and saw the remedy thereof to be only in God, pray
ing him to command his angel to strike the people no more.
isai. xxxviii. Ezekias the king saw that, besides God, all medicines and
remedies were too weak and inferior for the strength and
power of the pestilence and sickness : wherefore he turned
himself to the wall, and prayed God to do that for him that
no physic nor medicine was able to do.
1 cor. xv. And St Paul, in his wonderful oration that he maketh
concerning the resurrection of the dead, weigheth most
deeply the nature and condition of man's miserable estate
in this life, burdening him with such strong adversaries, sick
ness, and diseases, both of body and soul, that every man
may see how impossible it is for man to find deUverance from
the tyranny and strength of sickness, except only the mercy
of God in Christ Jesus ; numbering there six adversaries so
strong, as the least of them, except Christ help, is able to
destroy both body and soul.
The first is corruption ; the second, mortality ; the third,
sin ; the fourth, the law condemning sin ; the fifth, death ; the
sixth, heU ; necessary and indivisible plagues and sickness of
man in this life : against the which he findeth no remedy,
neither by Galen nor Hippocrates, neither yet by the earth
piin. nb. of Para, that men say cureth all wounds ; but with great
faith and confidence marketh and weigheth the strength of
diseases, though they be never so strong, to be yet inferior
to the medicine and remedy that God hath provided for us
only in Christ : therefore compareth the inferior strength of
all those sicknesses unto the sufficient remedy of God through
t1 This should be Lib. n. c. 96. In Taurorum peninsula in civi-
tate Parasino terra est qua sanantur omnia vulnera. — C. Plin. Sec.
Hist. Nat. p. 40. Francof. 1599.]

HOMILY IN TIME OF PESTILENCE. 165
Christ, saying after this manner : " Thanks be unto God,
which hath given us victory through our Lord Jesus Christ."
Whereby it is evident and plain that God is the only remedy
for all plagues and diseases. Howbeit, now I shall more
specially open the causes of the plague, and the nature of the
same ; that our sickness and the causes thereof may be more
known, and the better avoided.
The principal cause of pestilence is opened by St Paul by
these words : " By sin (saith he) came death into the world:" Bom. v.
and for the cause of sin God sendeth the plague of pestilence
and all other diseases that punisheth towards death ; as king
David saith, " Thou dost punish the children of men for sin." ?XS^^'V-
Moses also plainly sheweth that the principal and chief cause Deut. XXvm.
of pestilence is not in the corruption of the air, nor in the
superfluous humours within man ; but that sin and the trans
gression of God's law is the very cause and chief occasion of
pestilence and of all other diseases. And the experience thereof
was tried in the pestilence that reigned in king David's time 2 sam. xxiv.
for his sins, and the sins of the people. So that all the scrip
ture of God manifestly declareth, that the contempt and breach
of God's laws is the chief and principal cause of pestilence,
and of all other plagues that he sendeth for our punishment.
And from this cause proceedeth those causes that physicians
speak of, the corruption ot the air, which is never corrupted,
nor can corrupt man or beast, except man, for whose sake
and comfort both air and all other beasts were made, be first
corrupted by sin and transgression of God's laws. Neither
could man take any surfeit by meats, nor any evil humours
could . be engendered of any meats, were not the man that
useth them corrupt and first infected with sin. But when the
Lord doth see that the people forget or contemn his blessed
commandments, and that such as be appointed to rebuke and
punish such transgressors of God's laws, suffer without punish
ment the glory of God and his holy commandments to be
oppressed and set at nought, as we see daily they be indeed ;
— from these causes, our sin and abomination, the Lord taketh
occasion to turn his good creatures, made for our life, to be a
means of our death ; which never would be, were not2 our
heinous dishonouring and contempt of God.
For the Lord's creatures be perfectly good, and made all Gen. ;.
p Probably for "were it not for."]

166 HOMILY IN TIME OF FESTILENCE.
to comfort and rejoice ; wholesome, clean, and pure without aU
infection. But seeing that the contempt of God and the
filthiness of sin is neither by the clergy declared, opened,
ne detected, neither by the heads of the country and offi
cers appointed under God and the king punished; except,
therefore, there should nothing else live in this world than
sin, abomination, and contempt of God, God is forced, for the
taking away and destruction of filthy life and filthy livers, to
appoint an extraordinary magistrate to reform and punish the
mother of aU mischief, sin and contempt of God's holy word :
and so altereth, not by chance, nor by the influence of stars,
the wholesomeness of the air into pestilent and contagious
infection, and the meat and drink with their nutriment and
food into poison and venom ; that by their mean sin and
sinners might be slain and taken out of this world, and
no longer to blaspheme God.
Thus doth the word of God declare the effectuous and
_ principal cause of pestilence to be the contempt of God's word,
that should keep men in order both to God and man : the
breaking whereof hath always brought these plagues into
Lib. vii. cap. realms, as profane writers also manifestly declare. Orosius1
saith that the great dearth and famine that came amongst the
Romans in the time of Csesar Augustus, was because Caius,
his nephew, contemned to honour the living God, as he was
taught at Jerusalem, when he passed into Syria. Wherefore
it is expedient, and before all things necessary, forasmuch as
the plague is come into sundry places about us, for every one
to try himself, what just causes of this pestilence each man
hath within himself. Every christian man and woman must
search whether their religion and Christianity be such as God
by his word doth maintain to be good : for there is no greater
occasion of pestilence than superstition and false religion.
The bishop, parson, vicar, and curate, must examine
themselves, what knowledge of God's word is in them, and
P Caium nepotem suum Caesar Augustus ad ordinandas iEgypti
Syriaeque provincias rnisit ; qui prseteriens ab Ailgypto fines Palsestinae,
apud Hierosolymam in templo Dei tunc sancto et celebri adorare con-
tempsit, sicut Suetonius Tranquillus refert. Quod Augustus ubi per
eum comperit, pravo usus judicio, prudenter fecisse laudavit. Itaque
anno imperii Csesaris quadragesimo octavo adeo dira Romanos fames
cocsecuta est ut, &c. — Oros. Hist. Lib. vn. c. 3. p. 575. Colon. 1582.]

i.

HOMILY IN TIME OF PESTILENCE. 167
what diUgence they have taken to bring the people to a right
knowledge and perfect honour of God : for there is no greater
danger of pestilence than where as the clergy is either ignorant
of God's word, or negligent in teaching thereof.
The justices and gentlemen must look how they keep
themselves and the king's majesty's people in the true know
ledge and obedience of God's laws and the king's : for nothing
provoketh the pestilence more dangerously than where as such
as sit and be appointed to do justice, do their own affections
with contempt and injuries both to God and man ; and the
plague of God will revenge it.
All we, therefore, that be subjects, and live under one
God and one king, must (now that God hath sent us this
pestilence) see that we have true, loving, faithful, trusty, and
obedient hearts; with one whole mind altogether to obey,
reverence, love, help, succour, defend, and uphold with all our
wits, goods, riches, and strength, this our only king, the
magistrates and counsellors that be appointed under his high
ness. For, as St Paul saith, " He that disobeyeth and Rom. xiii.
resisteth the higher powers appointed by God, resist[eth]
God," provoke[th] the pestilence and vengeance of God
against us. And we must take heed also that we hate not 1 John iii.
one another : if we do, the plague wiU not cease, and the
places that yet be not infected God shaU infect, whatsoever
defence man maketh against it. And although Galen, of all
remedies, saith, " To fly the air that is infected is best ; " yet
I know that Moses by the word of God saith : " Flee whither
thou wUt, in case thou take with thee the contempt of God
and breach of his commandment, God shall find thee out."
Yea, and although many medicines be devised, and assureth
the infected to be made whole ; yet, notwithstanding, I know
God's word saith the contrary, that he will send unto unsen- Deut xxviii.
sible, careless, and wilful sinners such a plague and incurable
a pestilence, that he shaU not be deUvered, but die and perish
by it. Therefore, forasmuch as sin is the occasion chiefly of pes
tilence, let every man eschew and avoid it both speedily and
penitently ; and then shaU ye be preserved from the plague
sufficiently, as ye shall perceive in the remedy of this dan
gerous plague that beginneth to reign amongst us. For
doubtless, although we could fly to Locris or Crotone, where

168 HOMILY IN TIME OF PESTILENCE.
Lib. i. cap. as Pliny1 saith the pestilence was never, yet God saith, in
Deut. xviii. case we fear not him, we shall surely be infected.
The Remedy against the Pestilence.
Like as the scripture of God only sheweth the very cause
of pestUence, so doth it the very true and only remedy against
it. I do not dislike the remedies that natural physic hath
prescribed ; yet I do not hable2 them as sufficient remedies,
for their imperfection's sake. I would also they were used,
and the remedies prescribed in God's book not omitted ; for I
see all the remedies that ever was devised by man is not able
to remove assuredly the pestUence from him that is infected
therewithal, although they be never so exceUent and good.
And I find the same concerning the preservation from the
pestilence devised by man, also insufficient for man's preser
vation, yet not to be contemned; for the reason of their
chiefest preservation is very good and aUowable, and yet not
sufficient, which is of all things chiefly to be used against the
pestilence, fleeing and departure from the place where as
the air is corrupt. Wherefore, for such as may, nothing is
better than to flee ; and except he do, he offereth himself to
a present danger of death : but yet the word of God saith
plainly that, " flee whither we will, if we forsake not sin, and
serve the living God, the plague shall overtake us."
And this cannot be a sufficient remedy ; for there be
certain persons that cannot flee, although they would ; as the
poorer sort of people, that have no friends nor place to flee
unto, more than the poor house they dweU in. Likewise,
there be such offices of trust as men for no cause may flee
from it; as the bishop, parson, vicar, and curate, who hath the
charge of those that God pleaseth to infect with the pes
tilence ; and if they forsake their people in this plague-time,
John x. they be hirelings and no pastors ; and they flee from God's peo
ple into God's high indignation. Such also as have places and
offices of trust for the commonwealth; as the captains of
soldiers in the time of war, judges and justices in the time of
peace ; in case they should flee their countries, or leave their
t1 Locris et Crotonre pestilentiam nunquam fuisse annotatum est.—
Plin. Hist. Nat. Lib. II. c. 96.]
p Hable : hold.]

HOMILY IN TIME OF PESTILENCE. 169
wars for the plague of pestilence, they shall never be good
soldiers nor good justices for the commonwealth; and they
shall be accountable to Almighty God for all the hurt and de
triment that hath happened unto the people in their absence.
Wherefore, seeing there is no certain remedy devised by
man, neither for such as cannot flee, nor for them that may
flee, we must seek another medicine and help at God's hand,
who can and will preserve those that be whole, and make
them whole that be sick, if it be expedient for man, and most
for his own honour. The best preservative, therefore, to keep
men from the pestilence is this that Moses speaketh of: " Let Exod. v.
us do sacrifice unto the Lord, lest we be stricken with pesti
lence or sword." And Joshua and Caleb told the people that Numb. xiv.
a faithful trust in the Lord was the best remedy for them :
which if they contemned, they should find that God there
threatened, speaking to Moses, " How long will this people be
unfaithful ? I will strike them with pestUence, and consume
them." Also, David knew that the only remedy to keep
Jerusalem from the plague was, that God should turn his 2 sam. xxiv.
wrath from the city for his sins and the sins of the people.
But now, to bring the remedy the better to the under
standing of the people, I will shew it by this place of St
Mark, " Repent ye, and believe the gospel :" in the which cnaP. l
words is contained the only medicine against the pestilence,
and also all other diseases, if the text be well and advisedly con
sidered, wherein Christ useth a very natural order to heal all
diseases ; for as the remedy naturally of all diseases be taken
from contrary conditions and qualities [to] that [which] work-
eth and maintaineth the sickness, so doth Christ in these words
declare that the preservation and help of sin and wickedness,
the cause of pestilence, proceedeth from virtues and condi
tions contrary to the qualities and nature of such things as
preserve and keep this wicked sin and sickness in man. As
when a man is fallen into sickness by reason of too much
cold and moisture, the remedy must be gathered naturally
from the contrary, heat and drought ; for this is a common
and true principle, " Contraries be holpen by their con- Gaien. de
traries3." If nature wax too cold, it must be holpen with
[3 Gal. De Temper. Lib. 1. c. 3. TA piv 6epp6rtpov tov iiovros
trapa KeXevovTis ep.\p-vxtlv> T0 &' °v ^vxperepov 8epp.aiveiv, daravTas rb

170 HOMILY IN TIME OF PESTILENCE.
heat : if it be too hot, it must be cooled : if it be too moist, it
must be dried : if it be too dry, it must be moisted : if it be
too cold and moist, it must be heated and dried : if it be
cold and dry, it must be heated and moisted : if it be too hot
and moist, it must be cooled and dried : if it be hot and dry,
it must be cooled and moisted. These be very natural re
medies, if they be well used with true proportion and con
venient use after physic.
And as these be good and natural for the body wherein the
pestUence dwelleth, even so is Christ's medicine in the first of
St Mark a more present and certain remedy for the soul, that
keepeth the body in life, to remove or to remedy the sin of
man,* which is the cause of aU plagues and pestUence ; in case
to remove sin, the cause of sickness, this medicine of Christ be
used, as the other is used to remove the effect of sin, which is
sickness : as the body that is faUen into sickness by too
much cold or moisture, either by nature, that originally was
corrupted by Adam, either by our own accustomed1 doing of
sin, it must be made whole by the heat of repentance and
true faith in the merits of Christ Jesus, who died for the sins
of the world.
For this is a true and most certain principle of all
religion, " One contrary must remedy the other." Seeing
Adam by his fault began our death by sin, it must be cured
by Christ, that is without sin. And whereas our own works
be sin and filthiness, wherewithal God is displeased, we must
desire the works of Christ, to work the good will and favour
of our heavenly Father again. And whereas by our own wits,
wisdoms, religion, and learning we have committed idolatry
and superstition, we must now by God's wisdom, God's word,
and his most true reUgion amend our faults, and turn to true
and godly honouring of him. Further, whereas our own
inventions hath brought us from the knowledge of God, the
Ps.xix.cxix. remedy is, that God's word must bring us to him again; for
against all untruths brought in by man the word of God is the
only remedy.
The experience thereof we may have plainly in the
piv vypdrepov t-rjpalveiv, to Se £rjpoTepov vypaivciv, k. t. X. — Opp. Tom. III.
p. 35, d. Lutet. Paris. 1679. See also De diff. Febr. Lib. i. c. 6.
Tom. vn. p. 113; c. d.]
t1 "Accustomed and doing" &c. 1553.]

HOMILY IN TIME OF PESTILENCE. 171
scripture. Whereas, for the salvation of the world, God
appointed Christ his only Son to be born, and also to be
opened unto the world, that by him it might be healed of all
sickness and sin, as it appeareth by St Matthew, and other of
the evangelists ; yet was the world so blind and so corrupted Matt i. a.
with sin, that Christ was born and opened unto them, and John '•
they of the world nothing the better, as it appeareth in St
Matthew, where as St John the Baptist in few words, which ChaP- '"•
be these, " Repent ye, for the kingdom of God is at hand,"
sheweth the remedy of all sins and sickness, and the means
how to receive and take the same remedy. The remedy was
only Christ, as he saith in St John, and also in St Matthew ; m™ iv"1'
and the means to come by the remedy was to repent, as ye
shall know further hereafter, when ye know what repentance is.
The same may you also see in St John, in the dialogue chap. iii.
between Christ and Nicodemus, a man, after the judgment of
the world, that knew life and death, sickness and health, the
cause of the one, and also of the other, as well as any learned
man among all the congregation and church of the Jews ; yet,
indeed, as ignorant of his own sickness, and also. so far from
the true knowledge how to come to health, as an ignorant
man might be. And the cause was, that he understood not
the nature of sin, as it is esteemed by the word of God,
neither the remedy thereof that God hath prescribed and
appointed. Wherefore Christ told him by plain words,
except he were holpen and cured of his disease and sickness
by contrary remedies, he could never understand nor come by
bis health : and no marvel ; for he knew the sickness of sin
no otherwise than his forefathers and the worldly men knew
sin, that is to say, knew such sins as were known to reason,
and done by the body and outward action of men ; and the
same knowledge had he, and no more, of the remedy against
the sickness of sin. And as his fathers and the world thought,
so did he, that the merits of their sacrifices and the- well
doing of themselves was a sufficient remedy to heal them, both
in body and in soul. Whereupon Christ most- mercifully
pitieth the poor man, and with contrary knowledge both of
sickness and the remedy thereof sheweth, that the disease
man is infected with goeth further than reason and the outer
action of the body, and occupieth the soul of man with concu
piscence, rebellion, frowardness, and contumacy against God :

172

HOMILY IN TIME OF PESTILENCE.

John iii. wherefore he calleth all that man hath of himself but flesh;
and sheweth that the remedy against this sickness cometh
not of the worthiness of any sacrifice or merits of his, or any
sinful man's works ; but that the remedy thereof dependeth
only upon the merits of his blood and passion, and sheweth
the same by the comparison of the brasen serpent appointed
by Moses ; and argueth this way : as the people that were
stung with the serpents in the wilderness were not made
whole by their own works, or for the dignity or service of
any sacrifice that they offered, but by the sight of the ser
pent, that represented Christ to come; even so Nicodemus, nor
any other that is stung with the serpents of sin, be made
whole by their own works, or any sacrifice > they can offer, but
only by the merits of Christ. And even as the people could
not come to the knowledge of this remedy by the serpent
through their fathers' or their own wisdom, no more can Nico
demus, or any man living, come to the knowledge of the
remedy for sickness and sin in our Saviour Christ, except he
John m. learn it by the word of God through the instruction of the
Holy Ghost.
The same remedy also useth Christ in his words before
Marki. rehearsed: "Repent ye, and believe the gospel." In the
which words our Saviour Christ sheweth all things to be con
sidered in sin, and in the remedy thereof. For in the first
part of his words he declareth how that men should know the
causes of sickness ; and in the second part the remedy and
help for the same. The cause of sickness, as it appeareth by
this word " Repent," is, that men have by their own folly
turned themselves from the truth of God to the error and
fond opinion of man ; from true faith to uncertain fables ;
from virtuous and godly works to uncleanliness and corrup
tion of life. Christ, therefore, seeing the world how it is in
danger, by reason it hath forsaken the wisdom and rule of
God's word, calleth it home again to a better way, bidding it
repent : as though he had said, " Turn to a better mind, and
leave the ways accustomed, and learn to be wise, and walk in
the ways and wisdom appointed by God."
Here appeareth also, that the causes of all the dangers
that Christ willed his audience to repent for, was their sin
and iniquity. The cause of sin was infidelity and accustomed
doing of evil. The cause of infidelity and accustomed doing

HOMILY IN TIME OF PESTILENCE. 173
of evil was ignorance or misunderstanding of God's word.
The cause of ignorance or misunderstanding of God's -word
was Satan, God's and man's enemy, and man's wiUing consent
to the devilish sophistry and false construing of God's word.
And from these causes springeth aU diseases and sickness,
death, and everlasting damnation; from the which Christ John m.
was sent, of God's inestimable love towards us, to redeem and
save us. Notwithstanding, these effects of pestilence, sickness,
death, and everlasting damnation cannot be removed, except
first the causes of them be eschewed.
Wherefore learn ye, and teach other to know the causes
above-mentioned, and also, how they may be removed ; for
as long as they work their proper nature in man, so long
wfll they bring forth their natural effects, sickness, troubles,
death, and damnation. The original cause of aU evU was
Satan, and the ungodly consent of our forefather Adam in Gen. m.
paradise, in crediting more the devU's sophistry and gloss than
the plain and manifest word of God. And the remedy of
this cause is God, that, of love against Satan's hatred, pro
mised in the seed of a woman help again for man ; and that J°hn >¦ »*¦ ?•
every man that believeth the devil in evU must repent and
beUeve God and his word in good.
Ignorance and mistaking of God's word is the second Johni-iu.
cause of evU ; the remedy whereof is knowledge and right
understanding of God's word.
InfideUty and accustomed doing of evU be the third cause John x?l
of evil ; true faith and accustomed doing of good remedieth
them. Sin and iniquity be the causes of sickness, death, and
damnation ; virtue and godliness healeth and removeth, that
they shaU not bring man to everlasting death. Although sin
and sickness be not clean taken from man, yet doth God in
Christ take away the damnation of sin, and suffereth death
to destroy by sickness none other thing than the body of the
sinner, so that he use this remedy, " Repent, and beUeve
the gospel ;" and shall at length call the body, dead by
death, out of the earth, and place it aUve with the soul in
heaven. But now, to use this help and remedy against the pes
tilence, which Christ caUeth " Repent, and believe the gospel:"
the sick man must remember what the first word, " Repent,"

vi,

174 HOMILY IN TIME OF PESTILENCE.
moaneth, and how he may como by it. Repentance, that
God requireth, is the return of the sinner from sin into
a new life in Christ; which return is an innovation and
renovation of the mind of man by God's Spirit in Christ, with
denial of the former life, to begin a new and better life.
( And this repentance springeth from the knowledge of sin
by the law of God : from the knowledge of sin cometh the
hatred of sin : from the hatred of sin proceedeth the leav
ing and departure from sin : from the departure from sin
cometh, by faith through Christ's blood, remission of sin:
from remission of sin cometh our acceptation into God's
favour : from our acceptation into God's favour cometh the
gifts of the Holy Ghost to do and work by virtuous life the
will of God : from the doing in Christ the wiU of God
cometh God's defence and favour, that taketh from us all
plagues and pestilence : from the deliverance of plagues and
pestUence cometh everlasting life, as Christ saith, and as this
John iu. v. medicine, called, "Repent ye, and believe the gospel," de
clareth. There be, also, many that be sick and in great danger and
peril by reason of sin, and yet feol not the sore and grief
thereof. Therefore, they pass not whether they seek for
any remedy or not ; and, for lack of taking heed, they fall
daily to more wickedness than other. Wherefore it is every
minister's office of the church diligently (and especially in the
time of pestilence and plagues) to call upon the people for
amendment of life, and to shew them truly, diligently, and
plainly, this medicine of repentance, which consisteth of these
parts : first, in knowledge of sin ; then, in hatred of sin ;
thirdly, in forsaking of sin ; fourthly, in believing the for
giveness of sins for Christ's sake; and fifthly, to live in
virtuous and godly life, to honour God, and to shew his obe
dience to God's law, that by sin is transgressed.
And these parts of penance, which be the very true and
only medicines against sickness and sin, be known only by
God's laws ; for by the law of God sin is known, detested,
and forsaken. If it be heard or read by men that pray unto
God, they may understand it. Faith also, that believeth re
mission of sin, is shewed, opened, and offered by the gospel,
wherein be contained God's merciful promises towards sinners ;
and thoso promises sinners receive by faith, that believeth

HOMILY IN TIME OF PESTILENCE. 175
whatsoever God hath promisod in Christ he will perform it.
Faith doth orodit and rocoive forgivoness of sins by the ope- \
ration of God's Holy Spirit in tho poor sinner. Tho sinner
studioth and livoth a virtuous lifo, being led by the Holy
Ghost, and worketh to sorvo God with such works as God's
holy commandment commaiHloth every true christian man to
work and do. And for tho better assuranco and further
stablishing of repontance and acceptation into the favour of
God by believing tho gospol, the poor sinner useth and re
ceiveth the holy saoramont of Christ's precious body and
blood, in romombrance that Christ diod to be his medicine
against sin, and tho effect thereof.
Wherefore, now that it pleaseth God for our offences to
show by plagues and sickness how ho is offended, let us aU,
that bo ministers of tho church, and tho watchmen of the
people, call upon thorn diligontly to " repent, and believe tho
gospel," and to live a godly and virtuous life ; that for
Christ's sako ho will turn mercifully his plagues from us,
and give us his most gracious favour to preserve
his universal church, our most godly sove
reign lord and king, king Edward
the Sixth, his majesty's most
honourable council, and
the whole realm.
So bo
it.
IS Maii. 1;V>3,

Imprinted at Worcotor
by Jhon Oswen, prynter ap
pointed by the Kingo's Ma
jestic for tho principalitio
of Wales and Mar
ches of tho same.
Chm pririlqrio ad imprimemlum solum.

EXPOSITIONS UPON PSALMS
XXIII, LXII, LXXIII, AND LXXVII.

CERTEINE
comfortable Expositions
of the constant Mar
tyr of Christ, M. John Hooper,
Bishop of Glocester and Worcester,
written in the time of his tribulation and
imprisonment, upon the XXIII, LXII,
LXXIII, and LXXVII psalmes
of the prophet Dauid.

Newly recognized, and neuer
before published.

Matth. xxiv. 13.
T Whoso continueth to the end
shall be saued.

AT LONDON,
Printed by Henrie Middleton.
ANNO, 1580.

[Title page of the edition of 1580.]

[hooper, ii. J

12

An Expositi
on upon tf)t 23. psalme of
3Babfo full of frutefull anir tom=
fortahle Qoctrut, fontten to the @U
tjw of ffionfeon ud 35ohn Hooper,
uujshop of ffiloceter anO 3$for=
ceter, ano Join JWartnt of
ffioo for the tegtimo*.
nge of figs
truth.
€E SKKj&ereunto is anneieD an ®pologD
of fife, agagnst such as reporteo
that fie curgeo ©uene i^targ,
toitfi ttrtafne (EoqIdc
anh rontfortahle I«t=
tens in the
enoe.
^rouer. if.
CT 3Sg the filesguige of the righteous
tjje tDtge prospered : 33ut fohen
the ungoolg fiaue tjje rule
ft oecauetfi.
^nno. 1562.

[Title page of the edition of 1662.]

[The edition of 1562, duodecimo, contains an Exposition of only
one Psalm, the twenty-third, with other matter, as indicated in the
title page. The Edition of 1580, small quarto, contains tho Expo
sitions of the four Psalms, without any addition. In this reprint the
text of 1580 is followed, and the variations of ed. 1562 are noted.
The Apology and Letters included in ed. 1562 will be found in a
subsequent part of this volume.]

[Colophon at the end ofthe edition of 1662.]

J[ Imprynted
at Hontjon, in 3$on
^tstfale, antf ©homas
Hacket, and are to be solde
at their shoppes in
Lombarde strete.
Anno. 1562.

12—2

[Address to the Reader, prefixed to the Expositions, m.d.lxxx.]
To all the faith
ful flock of Christ, grace and
peace from God the Creator, Christ the
Redeemer, and the Holy Ghost the
Comforter.

Many are the monuments, beloved in the bowels of Christ
Jesus, and volumes of the faithful left as legacies to the
church of Christ ; which, as they are the true riches (for they
are spiritual), so ought they to be reverenced, not only with
outward service of body, but also with inward submission of
soul. Among which monuments, being the treasure of the
church, and such jewels indeed as the price of them is in
valuable, this excellent work (though wanting bigness, yet
full of brightness) of that most learned, godly, faithful, zealous,
constant, and in aU points praiseworthy protestant, Master
John Hooper, bishop of Gloucester and Worcester, chaUengeth
no small title of dignity. For, if the words of our Saviour
be true (which to improve what incestuous mouth, without
horrible blasphemy, a trespass unpardonable, dare presume,
constancy seeing he is the very substance of truth itself ?), that he is a
ance required true disciple of Christ, which continueth to the end; then is it
in the profes- * .
sorS|<>fthe tne <juty 0f us ai^ except we hide our profession under the
hive of hypocrisy, not only by looking at the life of such
a loadesman1 to reform our deformities; but also, by tracing
over and through the testimonies of the truth (such godly
books I mean, as are left in writing to the world as undoubted
assurances of an unspotted conscience), to thank God for so
singular an instrument of his gospel ; and to beseech him to
work in us the like love to his law, that we may be partakers
of such glory as (no doubt) this notable martyr of God doth
immortally enjoy. Of whom briefly to insert and say some
what (because the brightness of such a glittering star cannot
be overcast with the clouds of obscurity and darkness) shall
I1 Loadesman: leader, pilot.]

TO THE READER. 181
be a means to make the work more commendable, although
in very deed precious things have their proper price, and
therefore consequently wUl have their deserved praise. And, An abridge-
first, to touch his blessed beginning, blessed (I say) even from Bishop _
above with the dew of God's grace, his education in Oxford, ™"} de|J!;er.
his prosperous proceeding in the knowledge of divinity, his S^cet™"™"
forsaking not only of the university, but also his common
country, his flight into Germany, his return into England, his
painfulness in preaching, his fame and credit among the people,
his obtained favour with the king's majesty, his advancement Bishop
to more than a bishop-like dignity, his dispensation for his estimation
ceremonious consecration, his secret enemies the supporters of Edward tne
papistry, his supplantation by their privy conspiracies, his
faithful continuance notwithstanding in sowing sincere doc
trine, his painfulness in hearing public controversies, his visiting
of schools and fountains of learning, his maintaining of godly
discipline, his want of partiaUty in judgment betwixt person
and person, his bishop-Uke behaviour abroad in his diocese,
his fatherly affection at home towards his house and family,
&c. do warrant him the name of a saint upon earth ; and
surely God hath registered him in the kalendar of his chosen
servants in heaven. Again, the falling away of his favourers
when religion languished, the malicious practices of his adver
saries threatening his destruction, the blood-thirsty broach
ing of his persecution, his appearing before the queen and
her council, the tyrannical contumelies of his arch-enemy, his Stephen
spiteful accusation, his mild purgation, his undeserved depri- ilSSSor
vation, his cruel imprisonment, his hard entertainment, his BishoPKter'
lamentable lodging, his succourless sickness, his pitiful com- profK
plaints, his restless tribulations, his strait examinations, his
apologetical avouchments, the committing of him to the Fleet,
the tossing of him from the Fleet to the Counter in South-
wark, from the Counter in Southwark to the Clinke, from
the Clinke to Newgate, his unjust degradation, his cruel con
demnation, and his lamentable execution, &c, all these pa
geants considered, as they were done, would make a flinty
heart to melt, and stony eyes to sweat not only water,
but also blood ; and, to be short, the whole body, though all
the limbs thereof were as strong as steel, even for pity's sake
to tremble. This coming within the compass of my poor con
sideration, I remembered that Christ Jesus, the only-begotten head navehe

182

EXPOSITIONS ON CERTAIN PSALMS.

been perse
cuted even
to the death,
the members
must needs
be subject to
affliction.

The laying
down of his
life for the

deserveth
belief and
reverence.

Son of the almighty and eternal God, had passed the like,
yea, and worse perUs, as by the history of his death and
passion may appear ; that the proto-martyr, St Stephen, had
his tormentors, St Paul the apostle his persecutors, and other
of Christ's disciples their afllicters : then thought I that these
sanctified vessels made their vocation honourable even by
their deaths, which were opprobrious ; and therefore how can
it be but that this our martyr, worthy bishop Hooper, offer
ing up his body a burnt sacrifice, lively, reasonable, and
acceptable unto God, should give good credit to his doctrine,
assure his profession, affirm his vocation, and Uve in everlast
ing memory by the dispersion of his books, though his favour
be forgotten, and his body consumed ? Of such a soldier, so
vaUantly fighting under the ensign of his captain, I cannot
say sufficient. Of this I am resolved, that although his
earthly tabernacle be destroyed, yet hath he a bunding given
him of God, even an house not made with hands, but eternal
in the heavens ; where God grant us aU to reign as joint heirs
with Christ his anointed!
To proceed and approach nearer to our purpose (for the
premises are effectual enough to breed beUef and to kindle
reverence in the heart of any true Christian towards this
our exceUent martyr, replenished with the abundance of
God's Holy Spirit), I commend unto thy mind, good reader,
a good work of this so good a man, namely, " Certain Expo
sitions upon the twenty-third, sixty-second, seventy-second,
and seventy-seventh psalms of the prophet David," of the
which the three last (being gathered together by a godly
professor of the truth, Mr Henry BuU1) were never before
printed. Their beginnings are usually read in this manner :
23. "The Lord feedeth me, and I shaU lack nothing."
62. " My soul truly waiteth upon God." 72. " Truly God
is loving unto Israel, even unto such as are of a clean heart."
77. " I will cry unto God with my voice, even to God wUl
I cry with my voice, and he shall hearken unto me." The
expositions of which psalms to be pithy and profitable this
may be a substantial proof, because they were written in the
time of his trouble, when (no doubt) he was talking in spirit
with God ; and being so occupied, his exercises could not but
be heavenly, and therefore effectual, fruitful, and comfortable.
t1 He edited the Exposition upon Psalm xxiii., Apology, &c.J

TO THE READER. 183
Come therefore, thou sorrowing soul, which groanest for
reUef, to this spring : come hither, and hear what a good man
wrote, ex carcere et vinculis, " out of bonds and imprisonment,"
for thy consolation. Hear him once, hear him twice, hear him
often ; for thou canst not hear him enough. He giveth thee
a pleasant pomander ; vouchsafe if the smelling : he soundeth
sweet music ; it deserveth good dancing : he bids thee to a
sumptuous banquet ; be not dainty in feeding : he presenteth
unto thee a precious diamond ; it is worth the taking. O
give God thanks for all, and glorify the Lord's name, whom it
hath pleased to plant in his vineyard so fruitful a vine, which
beareth grapes, God's plenty ; of whose juice, 0 Christ,
vouchsafe us to taste, that, our vessels being seasoned
with true sanctification, they may be made sweet
to receive and preserve the water of the river
of life, flowing from the lively rock
Christ Jesus : to whom, with the
Father and the Holy Ghost,
one Trinity in Unity, be
aU laud and praise
everlasting.- Amen. Thine in Christ,
A.F.

[Preface to Psalm XXIII. 1562 V]
C To the faithful and
Uvely members of our Saviour
Jesus Christ inhabiting the city of
London, grace and peace from the
Heavenly Father through
our Lord Jesus Christ.

Your faith and firm hope of eternal life, dearly be
loved, which of long time ye have learned and thoroughly
persuaded yourselves in by the truth and infalUble verity
of the heavenly word, sealed with Christ's most precious
blood, is very sore and dangerously assaulted, and by aU
means possible attempted to be taken from you; that ye
should have no longer credit to God's truth, but beUeve
man's lies, no more to have salvation2 by Christ, that once
died and offered himself once for all 3 for sin, but that ye
must4 believe now your salvation in Christ many times5
offered by wicked men every day in the abominable mass,
to the utter conculcation and oppressing6 of Christ's death,
as the wicked pope and his adherents would persuade you,
and not as Christ your Saviour hath taught you. But this
sudden and miserable change from the truth unto falsehood,
and from God and Christ to the devil and antichrist, doubt
less cometh of God for our manifold sins towards the hea
venly Father our Shepherd, that taught us a long time with
his blessed word, and we were neither thankful for it, nor
yet put our trust in him, as in one that only could save and
defend his own word: but we thought in our foolishness
I1 This Preface was not reprinted in ed. 1580: but it occurs
amongst Coverdale's Letters of the Martyrs, ed. 1564. The texts of
the two editions, 1562 and 1564, have been carefully collated, and the
variations of the latter, distinguished by the initial C. are appended in
the notes.]
[2 C. nor have your salvation.] [3 C. for sin once for all.]
[* C. should.] [« C. to be many times.] [6 C. defacing.]

THE PREFACE TO THE CITY OF LONDON. 185
that the world was so much and so many ways with the
word of God, that even by man's strength it might have
been defended ; whereas the truth of God's word is perma
nent and never faUeth, saying, " Cursed be they that make Jer.xni.
flesh their defence and shield." For as king David, when
God had brought him to possess his kingdom peaceably,
said, like a fool as he was, " I shaU never be more unquieted," psaim xxx.
but yet the Lord turned his face from him, and he found
straightway such an alteration as he never found before,
with increase of new dangers more troublous than ever he
had before ; even likewise, when God had given us a blessed
and holy king, and such magistrates (although they were
sinners) as wished the glory of God only to be preferred
by true doctrine, we, Uke carnal men, thought ourselves so
sure and so stabUshed, that it had not been possible to have
seen such a piteous and miserable change, and the truth of
God's word oppressed7, as we see at this present day. But
we be most worthily punished, and even the same ways
that we offended8. We put9 our trust in flesh, and whereas
God's Spirit in flesh dweUed, as in our holy and blessed
king departed10, Edward the Sixth (who is dead11 in the flesh,
and his holy soul resteth with the heavenly Father in joys
for ever), he12 is taken from us now, and cannot help us;
and such as in his time seemed much to favour the glory
of God are become God's enemies, and can both hear other
to proceed against the glory of God, and also set forth the
same themselves as much as they may : so that such spiritual
and godly persons as sought in the flesh God's glory are
taken from us, or else in such place as they can do13 no
good; and such flesh as foUowed and loved God in the
sight of the world, and had great vantage by his word, are
become his very enemies, and not only his, but also enemies
to his members. But yet, as king David knew his foolish
foUy, and with repentance repented and found grace; so it
may please God to give us of his grace and holy Spirit to
amend our faults in the Uke offences, and help us, as he did
him. But doubtless great is our iniquity. For there was
never so great abomination read of, and so quickly to pre-
[" C. so oppressed.] [8 C. have offended.] [9 C. did put.]
[10 Not in C] [» C. he is now dead.]
[12 C. he is now (I say).] p C. do us.]

186 THE PREFACE TO THE CITY OF LONDON.
vail, as this abomination of the wicked mass hath prevailed
in England. And all christian men know that the Turks
and heathen neither have, nor yet had ever, any so sensibly
known and manifest an idol.
upon this Wherefore, that Almighty God of his mercy may pre-
other)dheers serve ^s Pe0P^e m *nis n°ble city of London, I have written
Snd mosgtodly uPon tnisl 23r<i Psalm of king David, to advertise men
treIafere!able how they shall beware of heresies and false doctrine, and
hehannuexrf so to live to his honour and glory. And2 I know, dearly
a preface' M beloved, that3 these godly people which seek God's honour,
and all other that wish them weU, be accompted the queen's
enemies, although we daily pray for her grace, and never
think he$ harm. But we must be content to suffer slander4,
and give ' God thanks for them. Nevertheless, this is out
of doubt, that the queen's highness hath no authority to
compel any man to believe anything contrary to God's word,
neither may the subject give her grace that obedience:
in case he do, his soul is lost for ever. Our bodies,
goods, and lives be at her highness' command
ment, and she shaU have them as of true
subjects ; but the soul of man
for religion is bound to
none but unto God
and his holy
word. (•:•)
[i C. the.] [2 C. Albeit.]
p C. all those which seek God's honour and the furtherance of his
gospel.] [4 C. and patiently to bear all such injuries.]

EXPOSITION UPON PSALM XXIII. 187
C The argument or matter
which the prophet chiefly entreateth
of in this Psalm.

It should seem by the marveUous and wonderful descrip
tion and setting forth of Almighty God by the prophet and
king David in this Psalm, that he was inflamed with the Holy
Ghost, being deUvered from all his enemies, to declare unto all
the world how faithful and mighty a defender and keeper God
is of as many as put their trust in him. He was in great
danger, and specially in the wars that he made against the
Ammonites, the event and success whereof, it seemeth by the
twentieth Psalm, his subjects greatly feared : wherefore they
commended their king (as true subjects always use) with
earnest prayer unto God. And that battle and many other
dangers more ended (wherein the godly king found always
the protection and defence of the heavenly Father ready
and at hand), now being at rest, he would have this merciful
defence of God known to aU others, that as he in aU his ad
versities put his trust in the Lord, and had the over-hand of
aU his enemies; even so, by his example, aU other men should
learn to do the same, and assure themselves to find (as he
found) the Lord of heaven to be the succour and defence of
the troubled, and their keeper from all evU,
And because the hearers and readers of this his most di
vine and godly hymn should the better understand the same,
and the sooner take credit thereof in the heart, he caUeth the
heavenly Father, the God of aU consolation, in this Psalm a
shepherd or herdman feeding his flock ; and the people, with
himself, he caUeth sheep, pastured and fed by the shepherd.
And by these two means, as by a most convenient allegory or
translation meet for the purpose, from the office of a shepherd
and the nature of sheep he setteth out marveUously the safe
guard of man by God's providence and good-wUl towards man.
And in the same allegory or translation he occupieth the four
first verses in this Psalm. In the first verse, and so to the
end of the Psalm, he declareth stiU one matter and argument

188 THE ARGUMENT.
of God's defence towards man, and how man is preserved.
But yet it seemeth that he expresseth the same by other words
and by another translation, shewing the nature of God Almighty
in feeding and nourishing of man under the name of a lord or
king, that hath prepared a table and plenty of meats to feed
the hungry and needy ; and setteth forth man poor, and desti
tute of consolation and necessary help, under the name of
guests and bidden folks to a king's table, where is plenty of
aU things necessary, not only to satisfy hunger and to quench
thirst, but also to expel and remove them, that the poor man
shall never hunger nor thirst again ; and not only that, but
also for ever, world without end, this poor man shaU dweU
and inherit, by the mercy of his heavenly king, the joys ever
lasting. And this last translation or aUegory is in manner
not only a repetition of the first in other words, but also a
declaration and more plain opening of the prophet's mind,
what he meaneth in this celestial hymn.

EXPOSITION UPON PSALM XXIII.

1S9

1The parts of the
Psalm.
1. Who it is that hath')
the cure and charge of man's >
Ufe and salvation. )
2. Wherein the Ufe
and salvation of man con
sisteth. 3. How man is brought")
to the knowledge of Ufe and >
salvation. )
4. Wherefore man
brought to Ufe and salva
tion. 5. What trouble may "J
happen to such as have Ufe >
and salvation. J
6. Whereby the trou
ble of God's people is over
come. 7. What the end
God's troubled and afflicted
people shaU be.

}
)
of}
«d>

The text of the
Psalm.
The Lord feedeth me, &c.
In pleasant pastures, &c.s
He shaU convert my soul, &c.2
For his name's sake, &c!
Although I walk through the
vaUey, &c.s
For thou art with me, &c.s
I wiU dweU in the house of
the Lord, &c.s

'f Order of the colmnns reversed, 1562.]
[* ic. omitted, 1562.]

Certeine Expo
sitions of the constant Martyr
of Christ, Maister John Hooper, som-
time Bishop of Gloucester and Worcester, upon
the 23rd., the 62nd., the 72nd., and the 77th. Psalms
of the prophet David.

THE FIRST PART OP THE PSALM.
. who it is that hath the cure and charge of
man's life and salvation.
The First Verse1.
or, ne Lord CE The Lord feedeth me, and I shall want nothing.
U my shep. " J
herd : as saith
the common rml , ,. _ „nn 1
and the [The explanation, 1562. J
Genevatranslation. King David saith, the Lord feedeth him ; wherefore he
can lack nothing to Uve a virtuous and godly Ufe.
In this first part some things are to be considered : first,
of God that feedeth ; and next, of man that is fed. God that
feedeth David caUeth by the name of a shepherd, and his
people he caUeth by the name of sheep. By this name of a
shepherd the prophet openeth and discloseth the nature of
God to all his miserable and lost creatures, that he is content,
not only to wish and desire man, that is lost, to be found and
restored again ; but also doth seek and travail to restore and
bring him home again : as it is written in Esay the prophet,
isai.xi. "He shaU gather together his lambs in his arm." And in
ek*. xxxiv. Ezechiel the prophet the Lord saith, "Behold, I will require
my flock of the shepherds, &c. And I wiU deUver my flock
from their mouth, and they shaU be no more their meat : for
thus saith the Lord, Behold, I wUl search out my sheep, and
will visit them as a shepherd doth visit his sheep, when he is
in ¦the1 .midst of his scattered sheep ; so wiU I visit my sheep,
and' deliver them from all places where as they have been
[! The text, ed. 1562.]

EXPOSITION UPON PSALM XXIII. 191
scattered," &c. And Jeremy the prophet in the same sort
declareth the nature of God towards the lost flock, saying :
"He that dispersed Israel shall gather him together again, jer. xxxi.
and keep him as the shepherd keepeth his flock." Christ our
Saviour nameth himself a " good shepherd," and saith that he joh. x.
was sent to call such as were not sheep of the utter mark and
sign in the world, to be his sheep. This nature of the hea
venly Father saw king David, when he said at the beginning
of this heavenly hymn, "The Lord feedeth me," &c.
When he is assured of God's merciful nature, that seeketh
the lost sheep, he openeth further the nature of God, what he
will do with the sheep which he findeth: "feed him," saith the
prophet David, and putteth himself for an example. Here
is the mercy of the great Shepherd further declared, that he
kUleth not his sheep, robbeth them not, but feedeth and nou-
risheth them. Of this speaketh the prophet Ezechiel in the
person of Almighty God : " I myself wiU feed my sheep, and Ezek. xxxiv.
make that they shall rest quietly, saith the Lord God. That
which is lost I will seek ; such as go astray I will bring again ;
such as be wounded I wUl bind up ; such as be weak I will
make strong ; but such as be fat and strong, those will I root
out ; and I wiU feed my sheep in reason and judgment." And
the great Shepherd Christ saith, whether his sheep go in or j0h.x.
out, they " shaU find pasture."
After that this king hath opened in this hymn that
God's nature is not only to seek the lost sheep, but also,
when he hath found him, to feed him ; then he addeth in his
hymn after what sort he feedeth him : " So that I shall lack
nothing," saith the prophet. Here is the declaring of the
great Shepherd's pasture, wherewith he feedeth the flock of
his pasture. Christ expresseth the same wonderfully in the
opening of his office and doctrine unto the world in St John,
saying ; " I came that they might have life, and have it Joh. iv. vi.
most abundantly." And talking with the poor woman of*'
Samaria, he2 told her that the drink he would give her
should be water of life. And to the Capernaites he said,
that meat which he would give them should work eternal
salvation. As these properties be in God the Shepherd (as
the prophet hath marked), even in the like sort be the con
trary conditions in man, the sheep he speaketh of: for as
p He, not in 1562.]

192

EXPOSITIONS UPON CERTAIN PSALMS.

Ps. cxix.

Isai. liii.
Matt. ix.

] Pet. ii.

1 Kings xxii.
Isai. xxviii.

Isai. xxix.

2 Ihess. ii.

Bom. i.

Joh. vii.

What is to
be noted out
of this part
of the psalm.

the nature of God is to seek, so is the nature of man to go
astray ; as the prophet saith, " I have strayed like a wan
dering sheep." And even so doth Esay write of all mankind,
" All we have erred," saith he, " as sheep going astray."
Christ our Saviour also, in St Matthew, doth bewail the
people of the world, that stray as sheep that had no shepherd.
St Peter likewise saith unto his countrymen that he writeth
unto, " Te were as sheep that went astray ; but ye be con
verted now unto the Shepherd and Pastor of your souls."
And as the nature of man is to stray from God, so is it
Ukewise to feed upon all unwholesome and infected pastures ;
to believe every false prophet that can do nothing but Ue.
In the prophet Esay the Lord saith, " The nature of sheep
is to be deceived, and their pastors to be drunk, that neither
know nor see the pastures of the word of God." And in the
same prophet there is a most horrible plague upon man for
sin ; for, " The pastors shall be unable to feed, and aU the
food of life shall be as a book fast clasped and shut."
This going astray and feeding upon evil pasture is won
derfully set forth by St Paul : for when men wiU not feed
upon the truth, it is God's just judgment they should feed
upon falsehood. And as God's nature is not only to feed,
but fully to satisfy and to replenish with aU goodness, so
that nothing may lack for a godly and virtuous Ufe ; in like
manner, the nature of man is not only to feed, but also to
replenish itself with all infected and contagious doctrine,
until such time that he despise and contemn God and all his
wholesome laws. This we may see in the holy prophet
Esay: "The people (saith the Lord) provoketh me unto
anger, a lying nation that wUl not hear the law of God ;
they say to their prophets, Prophesy not, look not out for
us things that be right, speak pleasant things unto us," &c.
And this replenishing of man with corrupt pasture is horribly
set forth in St John, when the wicked priests and Pharisees
would not believe the Shepherd's voice Christ, no, not their
own servants that told them the truth, nor yet Nicodemus,
one of their own court and profession. Thus in the first
part of this celestial hymn is the nature of God and man
described under the name of a shepherd and of sheep.
Of this part of the Psalm, what the prophet hath said
of God and of man, we must, for our own doctrine and

UPON PSALM XXIII. 193
learning, gather some things to be the better by; for St
Paul saith, " Whatsoever is written, is written for our learn- Bom. jr.
ing." Two things we learn of this first place: the one, a
certainty that God hath the cure and charge of us : and the
other, a consolation and comfort that we and aU ours be
under his protection and governance. The first doctrine, to
be certain and sure of God's defence and care over us,
maketh us constant and strong to suffer and bear aU adver
sities and troubles that God shaU send us ; and the second
doctrine shall cause us patiently and thankfully to bear our
cross, and to foUow Christ. Both these doctrines the pro
phet David expresseth in the third and fourth verse of this
psalm : " If I should (saith he) travel and pass through
places contagious and infected, whece appeareth nothing but
the image and shadow of death, or be compeUed to pass
through the hands and tyranny of mine enemies, I wiU not
fear ; for thou art with me, 0 God, and defendest me." In
the ninety-first psalm he setteth forth the assurance and feU- psai. x<a.
city of aU them that put their whole trust in the mercy of
God ; and therein also the prophet reckoneth up a wonderful
sort of dangers, and laycth them before the eyes of the
faithful, that he may, by the sight and knowledge of the
dangers, fix and place the more constantly his faith and trust
in God, that hath the charge and cure of him : " He shaU
(saith he) defend us from pestilence most infective, from
fleeing1 arrows in the day," &c. By the which the prophet
understandeth all kind of evUs that may come unto us by
the means of the devU or of wicked men. And these things
the faithful shaU escape (saith the prophet), because they
say from their hearts unto God, Quoniam tit es spes mea,
that is to say, "For thou art my hope ;" even as he said in
the beginning of this psalm, " The Lord feedeth me, and I ;Jf |Smi'nce
shall want nothing." Such certainty and assurance of God's "J"*"™ ™d
O . comfort m
defence, and such consolation in troubles of this Ufe, we must beT^S"51
learn and .pray to have out of God's word, or else it were wor±fGods
as good never to hear nor to read it.
And from this first part of the psalm every estate of the
world may learn wisdom and consolation. If the Lord feed
and govern him, he shaU have God to his master and teacher,
that shaU give him wholesome and commodious doctrine, meet
fl Flvin::. 1562.^
r 1 13
[hooper, ii. J

194 EXPOSITIONS ON CERTAIN PSALMS.
for the state of the Ufe he hath chosen to live in this world.
For all that shall be saved in time to come follow not one
kind of life. Some be magistrates and rulers, and appointed
to see both the laws of the realm, and the goods and com
modities thereof, to be used and applied to the use and profit
of such as be under them. Some give themselves to study
and contemplation of heavenly and divine things, not busying
themselves with travails of the body, but to know themselves
the way of life, and to1 be teachers of the same to others.
Some be given to apply the laws of the commonwealth : some
to exercise the trade and course of merchandise ; some one
kind of living, and some another. But of what art, faculty,
science, or kind of living soever he be, that is not contrary
to God's honour or honesty, he may use therein to serve
God, to observe justice, to exercise truth, keep temperance,
and be acceptable to God, who hath given laws meet and
convenient to "pubUcans and soldiers, servants and masters,
parents and chUdren, husbands and wives, and so to aU other.
But aU these sorts of people must assuredly know, that in
every of these vocations be more dangers than he that must
live in them is able to bear : therefore from the bottom of his
heart he must be assured of this beginning of king David's
hymn, "The Lord feedeth me, and I shaU lack nothing."
And indeed the Lord hath not only said he wiU feed and
defend him from all dangers ; but also saith he wUl teach
him how to live virtuously and reverently towards God, and
honestly and quietly towards man, what state or vocation
soever he choose to live in, so it be not against God's laws and
the law of nature. So saith king David : " God hath ap
pointed a law to rule and teach the man that feareth him,
whatsoever kind of living he appointeth himself to live in."
What treasure is there to be compared unto this, that man is
not only fed and maintained by God, but also taught and
instructed in every craft and science that he appointeth him
self to live in ? Blessed therefore is the man that in the
entrails and deep cogitations of his heart can say, believe, and
feel this to be true that David saith, " The Lord ruleth me,
and careth for me, and I shall lack nothing."
But yet there is almost nothing spoken, that this king
would have chiefly known. Howbeit, doubtless they be
ll To, not in 1562.]

UPON PSALM XXIII. 195
wonderful things, that preserve and teach aU persons, both
men and women, in whatsoever kind of living honestly they
appoint themselves to live in. He himself knew this to be
true right well, as it appeareth when he saith : " Blessed be Psai. cxiiv.
the Lord my strength, that taught my hands to battle : "
for, if the Lord had not taught and ruled him, he had been
overthrown many times, because there was not only more
strength than he had of himself against him, but also more
wit, more policy, more experience.
But what things can overcome that man that is covered
with this shield, Dominus regit me, "The Lord ruleth me?"
Doubtless, nothing at all, whether it be in heaven above, or
in the earth beneath, or in hell under the earth. Notwith
standing, this is not all that this doctrine, " the Lord ruleth
me," doth for the poor sheep that is ruled. But here must
the reader and hearer of this psalm follow king David, and
desire to have the eye of his mind purged and made clean :
for if the scales of infidelity and the love and delight to sin
remain, or else the mind be otherwise occupied than upon the
understanding of the hymn; he shall hear it, or sing it, as the
ungodly colleges of priests do, that daily bo-o and roar the
holy scriptures out of their mouths, and understand no more
the meaning thereof than the walls which they sing and speak
unto. We must therefore do as king David did, lift up the
eyes of our minds into heaven, and fix our faith (as he saith) psai.xxv.
fast in the Lord ; and then shall we see the unspeakable [cxxui.]
treasures and wisdom that Ueth hid in this marvellous and
comfortable head and beginning of this psalm, " The Lord
feedeth me," &c.
Our Saviour Christ openeth plainly in St John what it
is to be the sheep of God, and to be fed by him, and saith : [Jotmx.]
" They will hear the shepherd's voice, but no stranger's
voice; and because they hear the shepherd's voice, the
shepherd wUl give them everlasting life ; and no man shall N
take them out of the shepherd's hands." There is the ™|]nj^,
greatest treasure and most necessary riches for the sheep of tr°e™f°^
God uttered, which is not the knowledge of God alone to be ^wchufu
preserved in this life, and to lack nothing that is expedient taS^SL
and necessary for the preservation thereof; but also to un
derstand which ways the heavenly Father teacheth and lead
eth us to the mansion and dwelling-place of life everlasting.
13—2

196 EXPOSITIONS ON CERTAIN PSALMS.
And if man were wise, he might, soon perceive how much
the life to come is better than the Ufe present ; yea, be it
never so favourably fed and preserved by the heavenly
Father, our shepherd and governor. For his tuition here
of us, although it be sure, and so strong that none can take
us out of his hands ; yet is our safeguard and life troubled
and mingled with adversities, subject to persecution, and also
unto death : but in the life to come God's tuition is aU joy,
aU mirth, all solace, with aU perpetuity and endless feUcity.
And of this treasure David chiefly meant in the forefront of
the psalm, when he said, " And I shaU lack nothing ;" for,
as we see (untU this life be taken from us), most troubles
and most care beginneth and tarrieth in the house of God
1 Pet. iv. amongst his sheep, which be as lambs among wolves.
Wherefore the voice and teaching of the shepherd doth
Matt. x. neal the minds of the sheep, God's dear elect, and pulleth
from them aU unprofitable fear and carefulness : it quencheth
aU flames of lust and concupiscence : it maketh and giveth
a man a noble and vaUant mind to contemn aU worldly things:
it bringeth a man in love with God's true honour, maketh
him joyful in trouble, quiet in adversity, and sure that the
end of God's people shaU be glorious and joyful ; and also
that this favour of the shepherd shaU be his guide into the
place of bliss, where as be crowns of everlasting glory for
such as have been led by the Lord, and there they shall
lack nothing : for there is neither eye can see, nor tongue
can speak, nor mind can comprehend these joys and glory.
And therefore the prophet both constantly and cheerfully
said, "The Lord feedeth me, and I shall lack nothing:"
for all things of this world be but trifles in comparison of
things to come.
Although it be a singular favour of God to understand
his goodness and mercy towards us in things belonging to
this life, yet is it not to be compared to the other, as David
wonderfully declareth in the twenty-fifth psalm. When he
hath numbered a great many of God's benefits, which he doth
bestow upon his poor servants in this Ufe, he in the end
maketh mention of one specially, that passeth them all, in these
words : Arcanum Domini timentibus ilium, et testamentum
suum manifestabit Wis : that is to say, " The Lord openeth
to such as fear him his secrets and his testament." The Lord

UPON PSALM XXIII. 197
openeth to his faithful servant the mysteries and secrets of
his pleasure, and the knowledge of his laws. And these
treasures, the knowledge and right understanding of God's
most holy word, he saith was more sweet unto him than
honey or the honeycomb, and more he esteemed the virtue
of it than he did precious stones. Of all gifts this was the
principal, that God gave unto him a right and true know
ledge of himself. Wherefore it shall be most expedient and
necessary for every christian man to labour, study, and pray,
that he may earnestly, and with a faithful heart, know him
self to be no better than a seely1 poor sheep, that hath no
thing of himself, nor of any other, to save his body and
soul, but only the mercy of his shepherd, the heavenly
Father; and to be assured also that his only mercy and
goodness alone in Christ, and none other besides him, is able
to feed him ; so that he shall lack nothing necessary in this
life, nor in the Ufe to come.

C. THE SECOND PART OF THE PSALM.
WHEREIN THE LIFE AND SALVATION OF MAN CONSISTETH.
The Second Verse. [The text, 1562.]
He% shall feed me in pleasant pastures, and he shall lead
me by the river's side. [#c. 1562.]
[The Explanation, 1562.]
He shaU set me in the pastures most pleasant and rich
of his doctrine, and in the contemplation of heavenly things,
wherewithal the minds of godly men are nourished and fed
with unspeakable joy : and near unto the plenteous floods of
the Holy Ghost, and the sweet waters of the holy scriptures
he wUl feed me ; in the which places the sheep of the Lord
are nourished to eternal life, abounding with milk, and
bringing forth most blessed fruit. The scripture of God
useth this word "feed" in many significations: sometime to-to*"1*"-
" ° Acts xx.
\} Seely : simple, harmless.]

198 EXPOSITIONS ON CERTAIN PSALMS.
jer. iii. teach and instruct ; sometime to rule and govern, as magis-
2 sam. v. vii.' trates rule their people, as well by law as by strength ;
sometime to punish and correct, &c. But in this place the
prophet useth " feeding" as well for instruction by God's
word, as also for defence and safeguard of God's people by
God's most mighty power. He useth this word " pasture"
for the word of God itself, as a thing which is the only
P°aixixxiv *"00^ °^ a man's soul *° hve upon, as the meat and drink is
jer!iiixcv" f°r *ne b°dy. He useth this word "lead" for conducting,
foefi.xxxiv' *nat the man which is led at no time go out of the way,
Matt iv. jjUj. aiwayS may know where he is, and whither he is going :
as in many other of his psalms he useth the same manner
of speaking. The "rivers of refection" he useth for the
plentiful gifts of the Holy Ghost, wherewithal the faithful
Psai. ix. man is replenished. His saying therefore is as much as if
lxxui. lxxvi. x . d ° .
Rev. vii. he had spoken without allegory or translation, thus : " He
Johniv.viL instructeth me with his word, and conducteth me with his
Holy Spirit, that I cannot err nor perish."
In this part of the psalm be many things worthy to be
noted. First, it is declared, that the life of man consisteth in
the food of God's word : then, that there is none that giveth
the same1 to be eaten, but God our heavenly shepherd: the
next, that none can eat of this meat of God's word, but such
as the Holy Ghost feedeth with the word. Our Saviour
Matt.iv. Christ declareth, that "man liveth not by bread alone, but of
every word that proceedeth out of the mouth of God."
we can no Whereby he teacheth us that, as the body Uveth by external
Sod without meats, so doth the soul by the word of God. And no more
than in the possible is it for a man to live in God without the word of
out worwiy God than in the world without the meat of the world. And
food. St Peter confesseth the same : for when the Capernaites, and
jjhn vi. many of Christ's own disciples, had satisfied their bodies with
external meats, they cared not for their souls, neither could
they abide to be fed, nor to hear the meat of the soul spoken
of, although Christ did dress it most wholesomely with many
godly and sweet words ; they would not tarry until Christ
had made that meat ready for them; they could be con
tented to feed their bellies with his meats, but their souls they
would not commit to his diet, but departed as hungry as they
came, through their own folly. Christ was leading them
[J Word, 1562.]

UPON PSALM XXIII. 199
from the five barley loaves and two fishes, wherewith they
had fiUed their belUes, unto the pleasant pastures of the
heavenly word, that shewed neither barley-loaves nor fish,
but his own precious blood and painful passion, to be the
meat of their souls : howbeit, they could not come into this
-pasture, nor taste in any case of the sweet herbs and nourish
ment of their souls. When Christ perceived they would not
be led into this pleasant pasture, he let them go whither they
would, and to feed upon what pasture they would : and then
he asked of his twelve that tarried, saying, " WUl ye depart
also ?" Peter, as one that had fed both body and soul, as
his feUows had, perceived that the body was but half the
man, and, that being fed, there was but half a man fed ; and
also that such meats as went into the mouth satisfied no more
than the body, that the mouth was made for : he felt, more
over, that his soul was fed by Christ's doctrine, and that the
hunger of sin, the ire of God, the accusation of the law, and
the demand and claim of the devU, were quenched and taken
away : he perceived likewise, that the meat which brought
this nourishment was the heavenly doctrine that Christ
spake of, touching his death and passion : and he understood
also that this meat passed not into the body by the mouth,
but into the soul by faith, and by the presence of God's
Spirit with his spirit ; [that]2 the body also should be par
taker as weU of the grace that was in it as of the Ufe : so that
he felt himself not only to have a body and a soul aUve, but
also that they were graciously replenished with the pastures
and food of God's favour. Wherefore he said unto Christ,
" To whom shaU we go '? Thou hast the words of everlast
ing Ufe :" which words in effect sound no other thing than
this psalm doth, where David saith : " The Lord feedeth me,
and I shaU want nothing ; for he leadeth me into his pleasant
pastures, and pastureth me by the river's side." Wherein it
appeareth manifestly, that the word of God is the Ufe of the
soul. The prophet David doth marveUously open this thing
in the repeating so many times the word of God, in a
psalm worthy much reading and more marking of the things
contained therein : for he entreateth aU the psalm through,
that a godly Ufe doth consist in the observation of God's
[2 Omitted in 1562.]

200 EXPOSITIONS ON CERTAIN PSALMS.
laws; and therefore doth he so many times in the psalm
Psai.cxix. pray God to illuminate and endue his spirit and heart with
these two virtues, knowledge and love of his word, wherewith
he may both know how to serve God, and at all times to be
acceptable unto him. And our Saviour Christ himself, in
Luke xi. St Luke, saith unto a woman, " Blessed be they that hear the
John v. word of God, and keep it." And in St John, Christ exhort
eth all men to the reading and exercising of the scripture,
And yetour For the ignorance1 of God's word bringeth with it a murrain
SmoiSJceta an(* ro* °^ *ne sou^ yet f°r tne sms °^ tne people God said
of godHnSs. he would send a hunger and famine amongst men, not a
Amos viii. hunger of bread nor water, but of hearing God's word.
King David, therefore, as one assured both of the author of
Ufe, and also of the food wherewith the life is maintained,
stayeth himself with God's benediction and favour, that he is
assured God feedeth him with his word. And he sheweth
also that none is the author of this word, neither can any
give it, but God alone : for when the first fall of Adam and
Eve, by eating forbidden meats, had poisoned and infected
both body and soul with sin and God's displeasure, so that he
was destitute both of God's favour and wisdom, none but God
could tell him where remedy and help lay ; nor yet could
any deliver him the help but God. For tiU God made
promise that the seed of a woman should make whole and
save that which the devil and man had made sick and lost by
reason of sin, and also made open the remedy unto Adam,
and inclined his heart to believe the remedy, Adam was dead
in sin, and utterly cast away. Then the pity of the heavenly
John x. shepherd said he should, notwithstanding, in time be brought
into the same pasture again, and none should deceive him, nor
bring him any more out of the pastures of life.
But only God gave this meat, which was his holy word
Eph. «. and promise, and also the mouth of faith to eat these promises
of God's only gift. And the same appeareth throughout
the whole Bible, that only God, by sending of his word
and preachers, brought knowledge of everlasting life to the
Heb. i. people that were in ignorance1: as St Paul saith, "God be-
foretime spake unto our fathers by the prophets, and in these
latter days unto us by his Son," and after the ascension of his
Matt, xxviii. Son, by his apostles and evangelists ; insomuch that none of
[! Ignorancy, 1562.]

UPON PSALM XXIII. 201
the prophets ever spake of God's word, that maintained the
life of the soul, otherwise than they received it of the high
shepherd, Almighty God, as St Peter saith, "Prophecy came2Pet. ¦.
not by the will of man ; but the holy men of God spake as
they were taught by the Holy Ghost:" so that God is the
only author and fountain of his true word, the food of all
men's souls. In like manner, he is the only giver of the same, james i.
As he is the giver of it, and none but himself; so none can
eat it, but such as have the same delivered unto them by the
Holy Ghost. So our Saviour Christ likewise, in the Gospel
of St John, telleth Nicodemus, that it was not possible to un- j0h. hi.
derstand and to know the grace of redemption, except he were
born from above. And when St Paul preached the word of
God at Philippos amongst the women by the water-side, the Acts xvi.
Lord opened the heart of Lydia to understand the things
spoken of by Paul. And when Christ preached among the
Jews, and wrought wonderful miracles, yet they understood
nothing, neither were they any thing the better ; and Christ
sheweth the cause : Propterea vos non auditis, quia ex Deo
non estis ; that is to say, " Therefore ye hear not, because ye John vm.
be not of God." But the fault was not in God, but in the ob
stinacy and frowardness of their own hearts, as ye may see in
St Matthew. Christ offered himself, but yet the malice of Matt xxiii.
man rebelled at all times. St Paul to the Corinthians wonder
fully setteth forth man's unableness, and saith : "The natural i cor. u.
man is not able to comprehend the things that be of God."
And in St John Christ saith, "No man can come unto him, John vi.
except the heavenly Father draw him ; for they must be all
taught of God." Now, as tho prophet saw these things for
himself and his salvation in God's word, even so must every
christian man take heed that he learn the same doctrine ; or
else it were no commodity to have the scripture of God de
livered and taught unto us. And every reader and hearer
must learn of this psalm, that there is none other food nor
meat for the soul but God's word ; and whosoever do refuse
it when it is offered or preached, or, when they know the truth
thereof, do yet of malico, fear, lucre, and gain of the world,
or any other way, repugn it, they be unworthy of all mercy
and forgiveness. Let every man and woman therefore ex
amine their own conscience without flattering of themselves,
and they shall find that the most part of this realm of Eng-

202 EXPOSITIONS ON CERTAIN PSALMS.
land in the time of our holy and blessed king Edward the
sixth were fed with this holy food of God's word, or else
might have been fed with it ; for it was offered and sent unto
' them, as well by most godly statutes and laws of parliament,
as by many noblemen and virtuous learned preachers. If
they fed not upon it accordingly, or now their teeth stand
on edge, and their stomachs be cloyed with it, to their peril be
John xv. it. Thus Christ saith : " They have nothing whereby justly to
excuse themselves of their sin." And likewise he saith, that
whosoever hateth him hateth also his Father: by which words
it appeareth manifestly, that no man can hate Christ's doc
trine, but he must hate Christ himself; and no man can hate
Christ, but. he must also hate the Father of heaven. Where
fore it is expedient for every man to mark such places: for
it was not Christ's name, nor Christ's person, that the Jews
hated so mortally Christ for ; but they hated him to death for
John iii. his doctrine's sake ; and it was Christ's doctrine that condemned
the world, and shewed the life and learning of the world to be
evil, and could not abide the light of God's word ; and there
fore in no case they could abide to hear of it, as ye see the
Mark why like in his poor preachers. For his word's sake they be less
the preachers *¦ L "
of God are passed of than dogs or brute beasts: lor they be hated to
contemned * o /> i
of the world, death; and more favour doth Barabbas the murderer find
than Peter the preacher of Christ, that would lead the flock
redeemed with Christ's precious blood into the pastures of
God's word with the prophet David. And yet, in this hatred
of God's word, the food of God's sheep, they would be seen,
and none but they, to love and honour God : but it is not so
in their hearts ; for they have a contempt of God, as their
fruits well declare. And Christ saith, they hate both him and
his Father, yea, and that without cause.
But thou, christian reader, see thou feed thy soul with no
Psai. xxxvi. other meat than with the wholesome pastures of God's word,
whatsoever the world shall say or do. Look upon this text
John xv. of St John: "When the Comforter shall come, whom I shall
send from my Father, even the Spirit of truth, which doth
proceed from the Father, he shaU testify and bear record of
me." Weigh that place, and think wherefore the Son of man
referred himself to the witness of the Holy Ghost ; and ye shall
know that it was for no untruth that was in the author, being
Christ, or in the doctrine that he preached, but only to make

UPON PSALM XXIII. 203
the disciples to be of good comfort, and that they should not
esteem the gospel he preached unto them any thing' the less,
although it had many adversaries and enemies, and was spoken
against in manner every where; for against the fury and false
judgment of the world, that contemned the gospel, they should
have the testimony of the Holy Ghost to allow and warrant
the gospel. Let us, therefore, pray to the heavenly shepherd,
that he wiU give us his Holy Spirit to testify for the word
of God, the only food of our souls, that it is true that God
saith, and only good that he appointeth to feed us. And this
we may be assured of, that in this heavy and sorrowful time
there is nothing can testify for the truth of God's word, and
keep us in the pleasant pasture thereof, but the very Spirit
of God, which we must set against all the tumults and dangers
of the world. For if we make this verity of God subject to
the judgment of the world, our faith shall quail and faint every
hour, as men's judgments vary. Wherefore, let us pray to
have always in us the Spirit of adoption, whereby, when our
faith shall be assaulted, we may cry, "Father, Father !"/and
the same help for the maintenance of the taith God promised
by his holy prophet Esay, saying, "This is my covenant with isauix.
them, saith the Lord: My spirit which is in thee, and my
words which I have put in thy mouth, shall not depart from
thy mouth, nor from the mouth of thy seed, nor from the mouth
of the seed of thy seed, from henceforth until the world1 end."
Here doth the almighty God set forth what a treasure
and singular gift his word is, and that it shall not depart
from his people until the world's end. And in these words
is this part of David's psalm marvellously opened and set
forth. It is the Lord alone that feedeth and instructeth,
saith Esay the prophet; it was not man's own imagination
and intention, nor the wisdom and religion of his fathers
(whatsoever they were) ; but it was the Lord that spake, and
made the covenant with man, and put his Spirit in man to
understand the covenant ; and by his word, and none other
word, he instructed man, and said that by this2 means all
men should, till the world's end, feed and eat of God's blessed
promises. For in his word he hath expressed and opened what things
to every man what he shall have, even the remission of sin, feeding upon
i ..,*/. 1 , n t „. God'spro-
the acceptation into his fatherly favour, grace to live well in j°fc« "> a™
t1 World's, 1562] [2 These, 1562.]

204 EXPOSITIONS ON CERTAIN PSALMS.
this life, and, at the end, to be received into the everlasting
life. Of these things the reader may know what maintaineth
Matt. iv. life, even the word of God, as Christ saith : " If ye abide
° nxv in me, and my words abide in you, ask what ye wUl, and
ps. xix. ye shall have it." He shall learn also, that it is not general
IrTm. Hi. councU, provincial council, the determination and agreement
1 Pe't.'i. of men, that can be the author of this food, but only God.
And as God is the only author of this food ; even so is his
Holy Spirit he that feedeth the poor simple soul of the
christian man with his blessed pasture, and not the wisdom
John yi. xv. of man, men's sacrifices, or men's doings. But as touching
the food of man's soul to be the only word of God, I will,
if it be God's blessed pleasure (to whom, in the bitter and
painful passion of Christ, I commit my wiU, with my life and
death), open unto the sheep and lambs of God at large in
another book.

THE THIRD PART OF THE PSALM.
CI HOW MAN IS BROUGHT TO THE KNOWLEDGE OF LIFE
AND SALVATION : WHICH PART SHEWETH WHAT MAN
IS OF HIMSELF, AND HOW HE IS BROUGHT INTO
THIS LIFE, AND TO FEED IN THE PLEA
SANT PASTURES OF GOD'S WORD.
The Third Verse. [The text, 1562.]
He shall convert my soul, and bring me into the patlis of
righteousness, for his name's sake1-
[The Explanation, 1562.]
My soul erred and went astray from the right way of
godly living, but the Lord converted me from mine2 errors
and faults of living, and brought me to the observation of his
holy laws, wherein is contained aU justice, truth, and godli
ness. Here is to be noted what degrees and orders the Lord
and heavenly shepherd doth use, in bringing his sheep unto
the pasture of life. First, he converteth the man that is gone
[i 'For his name's sake,' omitted in 1562.] [a My, 1562.]

UPON PSALM XXIII. 205
astray by his wicked ways and sinful manner of Uving. If
he were an infidel, he bringeth him first to know, feel, and
hate-liis infideUty, and afterwards to a true faith. If he be
a persecutor, he sheweth him first his tyranny, and after
ward3 how to use himself meekly. If he be a sinful man
that Uveth contrary to his knowledge and profession, he
bringeth him first to the knowledge and hatred of his sin,
and afterwards to the forgiveness of the same. As Christ
our Saviour wonderfuUy teacheth in St John, where he John xvi.
saith : " The Holy Ghost, when he cometh, shaU rebuke the
world of sin, justice, and judgment." By the which words
he declareth, that the faithful of God cannot profit in the
gospel of Christ, neither love nor exercise justice and virtue,
except they be taught and made to feel the burden and
danger of sin, and be brought to humble themselves, as men
that be of themselves nothing but sin. And therefore the law
and threatenings of God be very wholesome, whose nature
and property is to cite and caU men's conscience unto the
judgment of God, and to wound the spirit of man with terror
and fear. Wherefore Christ useth a wonderful way, and
teacheth the same unto his apostles, that neither himself for
that present time, nor they in time to come, could preach
profitably the gospel, wherewith men are led into the sweet
and pleasant fields of God's promises by his word, except they
use this order, to lead them from sin to justice, and from
death to Ufe. And as justice and Ufe cometh by Christ,
shewed unto us in his bitter passion, death, and glorious
resurrection ; so doth sin and death both appear and be felt
by the Spirit of God, shewed unto us in the law.
This order also saw the holy prophet, when he said : % eon-
"The Lord converteth my soul, and leadeth me into the paths feeieththe
- • m, . . , stingof death
of righteousness." This is a wonderful sentence, and much and bx ^^*'
deeply to be considered and weighed of the christian man.
" The Lord converteth my soul," saith David. He feeleth in
himself, that as long as the devU and sin have the rule and
kingdom in man, the soul of man, being God's creature, is
deformed, foul, horrible, and so troubled that it is Uke unto
aU things more than unto God and virtue, whereunto it was
created : but when the wicked devU and deformed sin be by
the victory of Christ overcome and expeUed4, the soul waxeth
t3 Aftei-wards, 1562.] [4 Expulsed, 1562.]

206 EXPOSITIONS ON CERTAIN PSALMS.
fair, amiable, sweet, loving, pleasant, and Uke unto God again,
and cometh into order and obeisance unto his Creator ; and
so, brought into the paths of righteousness, feedeth with the
rest of God's weU-ordered flock upon the pastures and food
of his holy word, to do his blessed wUl.
Oh that we would, in the glass of God's word, look upon
our own souls, when they be in the tyranny of the devu,
under the kingdom of sin, as this king did : we should more
loath and detest our own soul, and the company that our soul
is accompanied withal, than if we should for aU our life
time be put into sties with hogs, and always be bound during
our Ufe to Uve with them, feed as they feed, sleep and wake
as they do, and be as they be in aU things. Look in the
Luke xv. gospel of St Luke, and there shaU ye see a man by sin so
foul, so disordered, so accompanied with swine, so hunger-
baned, so rent and torn, so beggarly, so wretched, so vile, so
loathsome, and so stinking, that the very swine were better
for their condition than he was. But see how the heavenly
shepherd beheld from his heavenly throne, the place of the
everlasting joys, this poor strayed sheep, feeding not amongst
sheep, but amongst swine, and yet could not be satisfied there
with. And no marvel : for swine feed not upon the meat of
sheep, nor yet do sheep fiU themselves with hog's draff1 and
swiUings ; but this shepherd used his old wonted clemency,
and strake the heart of his2 sheep, making him to weep and
bewaU his condition — a man to come to such dishonour, to be
coupled and matched with swine, to feed Uke swine, eat Uke
swine such meat as swine eat, remembering that the worst in
his father's house was a prince and noble king in comparison
and respect of him. Then also being persuaded of bis father's
mercy, he returned, and his father brought him into his pleasant
and sweet pastures, and gave him his old favour and accustomed
apparel again, as a man to keep company with men, and no
more with adulterous men and unclean swine. Howbeit, he
came not to his old honour again, tiU the Lord had practised
in him that he practised in this prophet, king David : Animam
meam convertit, " He converted and turned my soul."
It is but a foUy for a man to flatter himself as though he
were a christian man, when his heart and soul is not turned
unto the Lord : he shall never feed in the pastures of life, but
[i Draff: any thing thrown away.] [2 This, 1562.]

UPON PSALM XXIII. 207
be an hypocrite all the days of his Ufe ; as the most part of the
world be that profess Christ's name at this present day. They
say they be converted from the world to God, when there is
nothing within the pastures of God's word but that they wiU
contemn, rather than to have as much as an evil look of the
world for it. They say they be converted to God, when they
be contented, with the world, to honour that for God that is
but bread and wine in the matter and substance, as the scrip
ture of God and the holy church of Christ have taught and
beUeved these thousand and five hundred years and more.
O Lord ! be these men turned to thee ? Be these the men
that shaU dweU with thee in thy holy mount of Sion, and Psai- xxiv.
stand in thy holy place ? Nay, doubtless ; for they be not
turned to thee, but from thee ; and be not with thee, but
against thee. They speak with thee, and yet their deeds dis
honour thee ; they talk of truth, and practise Ues. What,
good Lord, shall thy simple and poor unlearned sheep do ?
Where shaU they seek thy truth ? for the shepherds say and
sing this psalm every week, and at every dirige for the dead ;
and yet they be not converted in their spirits to thee, that
thou mightest lead them into the paths of righteousness. But,
Lord ! there is no man now (in manner) that dare accuse
them: they destroy themselves and thy sheep, and no man
can be suffered with God's word to remedy it. Notwith
standing, good Lord, although in this world none may accuse
them, yet they in the world to come shaU have king David
(whose psalms they daily read, and in whom they most
glory) to accuse them both of heresy and blasphemy, as Moses
shall accuse the wicked Jews, whom they most glory of. For
as the Jews read the scripture of Moses, and yet were never
the better ; so these priests of Antichrist read the holy scrip
ture, and yet neither the people nor they themselves are any
thing the better. And in this they pass the abomination of
the Jews and Turks: for they were, and yet be, content
that their books of religion shaU be used in their churches
in the vulgar and common tongue ; but these enemies of God
and man would not have the word that God hath appointed
for all men's salvation to be used in any tongue but in the
Latin. "The God therefore of peace, that brought again from
death to life the great Shepherd of the sheep, by the blood of

208 EXPOSITIONS ON CERTAIN PSALMS.
the everlasting testament, our Lord Jesus Christ," convert the
souls and hearts of all those that cause the sheep of God thus
to eat and feed upon the carrion and infected pastures of men's
traditions ! Amen.
Now, as king David in this text hath wonderfully set
forth the miserable nature of all God's sheep, and put himself
for an example, that the nature and condition of all men is cor
rupt, wicked, and damnable, so that it cannot be partaker of
God's benediction and everlasting grace, except it be born
anew, amended, restored, and instructed; so likewise he
sheweth that none converteth the soul of man but the hea
venly Father, the great shepherd, that both seeth the lost
state of his sheep, and wUleth of his mercy the salvation and
calUng of the sheep home again: and then he proceedeth
further, and sheweth what the heavenly shepherd wUl do
with his sheep. He saith, " He will lead them into the paths
of justice." Wherein the prophet declareth, that it is not only
God that converteth the man from evil, but also he alone that
keepeth him in goodness and virtue. And therein is shewed
a wonderful misery and wretchedness in the soul and body of
man, that can neither begin nor yet continue in a life accept
able unto God, except that God whoUy worketh1 the same
himself. And as it declareth the wonderful wretchedness of man,
so doth it manifest and set forth a wonderful and unspeakable
mercy and compassion of God towards man, that so marvel
lously and graciously he can be content to help and save
his enemy and very adversary. But herein is required of
as many as the Lord converteth from iniquity and sinful
living, that they walk in the same law, and use their conver
sation in equity and justice, as it becometh obedient men and
women redeemed with the Shepherd's most2 precious blood.
For the Lord doth not teach his sheep the truth, that they
should Uve in falsehood ; neither giveth he them the remission
of their sins, that they should return to the same again : but
because they should studiously apply and diligently exercise
Psai. i. themselves in virtuous works, to the honour of Almighty God.
There be two sorts of people that the Lord will judge and
punish in the latter day with extreme ire and justice. The
one sort be called upon to learn the knowledge of God, and of
[l Work, 1562.] [2 Most, omitted in 1562.]

Matt. v.

UPON PSALM xxm. 209
God's honour, as God's word commandeth : but they wiU not
hear, nor obey the calling, but know God and learn God
as the custom and maimer of the world is to know him and
learn him, though it be never so far from the truth. And
the other sort be contented to hear and learn to know God
and to serve him as he teacheth in his holy and most pure
word, but in their hearts consent not to their knowledge ; but, woe&iare
contrary to it, they do outward service to a false god, and ^"^.fj,,
frame their conversation, both in religion toward3 God and p^^^1116
their manners toward men, as men of the world do : so that f£jS£and°
God hath no more reverence of him that knoweth the truth ftuMes-
than of him that is ignorant of the truth.
Esay the prophet speaketh against the first sort of men,
that wiU not hear when they be caUed, nor learn when they
be taught, and saith : " When other men shall laugh, they isaL ixv.
shaU weep ; when other be merry, they shaU be sorry ; when
other be whole, they shall be sick; when other men shaU
Uve, they shaU die; and when other men rejoice in mirth,
they shall lament in sorrow." And good cause why, saith
St Paul; "for the Lord hath stretched forth his hand Bom. x.
always to a rebeUious and obstinate people, that wiU not
learn nor know his holy will" Again, the other sort, that
know and have learned the Lord's will and pleasure, and yet
prepare not themselves to do his will, " shaU be beaten with Lute^u. .
many stripes," saith our Saviour Christ. And the Lord in
St Matthew doth wonderfuUy charge both such as igno-
rantly do offend, and those that do with knowledge offend,
those also that be caUed upon to amendment in faith and
charity, and those that be not caUed upon by preaching of the
truth, and saith the greater damnation is upon such as
know, or might know, or else when they do know, they be
nothing the better for their knowledge. He putteth forth
these four cities, Chorozaim and Bethsaida, Tyre and Sidon,
two of them many times admonished by Christ to amend,
the other two not so called upon ; nevertheless, both of them
the Lord wiU judge, but most severely such as neglect the
word of God when it is offered. Therefore it is not enough
for a man to hearken or hear, read or learn God's word ; but
he must be ruled by God's word, frame his whole life after
God's word, and, before aU things, avoid idolatry by God's
[s Towards, 1562.]
[hooper, n.]

210 EXPOSITIONS OX CERTAIN PSALMS.
word : as king David saith in this psalm, that the Lord did
not only convert his soul, but brought him into the paths of
justice. Let every man and woman therefore think with themselves,
what knowledge they have received of God : for he that hath
received most shaU make account for most ; and the more he
knoweth, and abuseth his knowledge, the more shaU be his
damnation : and in case they know nothing at aU, and be
never the better for aU the preaching of the Lord's word, let
them take heed what persons they be, and in what place they
have dweUed. In case their poverty was such that they could
not hear, and their dwelling where as was no preaching at
aU ; yet be they under the judgment and damnation of God,
because they know not, as Tyre and Sidon were. If they
were of such state as they might have come if they would,
and had preachers to teU them the truth, in case they would
have heard the truth, such men and women shaU be the more
GodTequir- in danger of God's severe and just judgment. For God doth
tba?hatb°f no' onty ^^e an account of that which1 men have received, if
SfvedTbutof the7 xlse nofc God's gifts weU, but also straitly requireth of
h^yeteerire- them that might have learned the thing that either willingly
or obstinately they refused to learn ; as ye may see by Cho-
rozaim and Bethsaida. God wiU as weU take an account of
him that refused to receive the gift of God's word, as he
requireth an account of him that hath received it, and abused
it. Whereby we learn, that not only the man that abuseth
God's word shall be damned, but also he that wiU not learn
Luke xii. God's word. King David had the word offered ; he received
it, and was carried thereby into the paths of justice, and Uved
godly thereafter. Now he goeth forth and sheweth where
fore man is brought to life and salvation.
t1 Which, omitted in 1562.]

ceived.

Mart. xi.

UPON PSALM XXIII. 211
THE FOURTH PART OF THE PSALM.
WHEREFORE MAN IS BROUGHT TO LIFE AND SALVATION.
The Third Verse continued. [The text, 1562.]
For his name's sake.
[The Explanation, 1562.]
He brought not me to life and salvation (saith the pro
phet) for any merits or deservings of mine, but for his own
infinite goodness' sake. And whatsoever evU hath been
done, and sin committed, aU these things I ascribe to my
corrupt nature, and accuse myself to be the doer of them :
but if any thing have been thought, said, or done, that is
virtuous and godly, that I whoUy ascribe and attribute unto
the mercy of God, that gave me a good mind to wish to
do well, and also strength to do the things that he gave me
wiU to wish.
Of this part of the psalm we learn, that man can neither
wish nor speak nor do any thing, nor yet understand any
thing that good is, but only through the mercy of God, who
maketh of an ignorant man a man of knowledge, of an un
willing man a willing man, of an evU speaker a good speaker,
and of an evU doer a good doer. Therefore St Paul, when
he seeth that the nature of man wiU take upon her to be the
author of any good thing, he accuseth and condemneth her of
arrogancy and pride, saying, " What hast thou that thou hast i cor. iv.
not received ? If thou hast received, why dost thou glory as
though thou receivedst not ?" And in the same epistle he saith,
that he " preached Christ crucified, which was a slander to i cor. i.
the Jews, and a fooUshness to the Gentiles ;" " yet (saith he)
the foolishness of God is wiser than men, and the weakness of
God is2 stronger than men." And that had king David good
experience of, when he said, " The Lord ruleth me, and I lack
nothing : he putteth me in a sweet pasture, and leadeth me by
the river's side ; he turneth my soul, and conducteth me into
the way and path of justice, for his name's sake, and for his
mercy's sake." He saw the devil, the world, his flesh, and
sin, aU conquered by the power of God, and for his name's
[2 Is, omitted in 1562.]
14—2

212 EXPOSITIONS ON CERTAIN- PSALMS.
sake brought both to Uve, and also virtuously to Uve, to his
honour that gave the life, and to: his own salvation that re
ceived the Ufe.
AU our teaching a great many of years, and also your
whole labours, have been chiefly to , know the misery of man,
and the mercy of Almighty God. Wherefore it shaU not need
long to tarry in opening of this place of the psalm ; for ye be
rich in God in these two points ; God give you grace weU to
use them. Tet in any case we must remember that our souls
be turned from sin, and we accepted as the people of ever
lasting life, only for God's mercy's sake. So doth king David
Psai. xxxu. wonderfuUy open unto us in the 32d psalm, where1 he saith.
" Blessed be they, whose sins are forgiven, and. whose trans^-
gressions be covered : blessed is the man to whom the Lord
imputeth not his sin." Of the which words we learn that the
godly king caUed those happy and blessed, not that be clean
and pure without sin (for there is no such man in this life) ;
but those be blessed, whose sins the mercy of God forgiveth :
and they be only such as unfeignedly acknowledge their sin,
and stedfastly from their hearts beUeve that the death and
passion of Jesus Christ is the only expiation and purging
Rom. iv. thereof: as St Paul wonderfuUy expoundeth David's words
in his epistle to the Romans.
As the prophet by these words, " For his name's sake,"
declareth that there is nothing in him, nor in any other
man, wherefore God should turn the soul of man from
death to Ufe, from error to truth, from the hatred of God
to God's love, from wandering astray to a stablished con
tinuance in the verity of God's word, but only God's mercy ;
so doth he in other of his psalms always, when he en
treateth of God's mercy and of man's sin, set forth man
so naked and vUe, as a thing most destitute of all health and
salvation, and sheweth that none of these gifts, remission of
sin, acceptation into God's love and favour, pasturing of them
with his most blessed word, can happen unto any other, saving
unto such as do know, and earnestly confess, that they be
sinners, and infected with many contagious and dangerous
infirmities. And therefore he saith in the second verse of the
psai. xxxu. psalm above mentioned, " Blessed is he to whom the Lord
imputeth no sin, and in whose spirit there is no gmle." For
[i Where as, 1562.]

UPON PSALM XXIII. 213
there is no greater guUe nor more danger in man, than to
think'-Mmself to be somewhat, when he is nothing indeed ; or
else to think himself to be of such purity of mind, as tfiaugh
he ^needed not this free remission and favour of God. And as
there is nothing more proud and arrogant than such a mind ;
so there is nothing in man more detestable and miserable. Of
ike- contrary part, they be blessed that hunger and thirst Matt ..
for justice; for "God fiUeth the hungry with good things, Luke i.
but the proud he sendeth away empty." And that knew this
holy prophet right weU, that it was humiUty, and the casting
down of himself, that was most acceptable unto God, and the
seeking of health2 and salvation only for his name's sake, that
is to say, for his mercy promised in the death and passion of
his only Son our Saviour Christ. In the end of the 32d PsaL xxxii-
psalm king David, that had thus humbled himself, bringeth
in God, that speaketh unto him, whiles he is thus making his
complaint of his corrupt nature and sinful life, saying in this
manner, Intellectum tibi^ddbo, Sec., that is to say, " I wUl
give thee understanding, and instruct thee in the way thou
shalt go, and wUl have mine eyes ever upon thee." Wherein
he declareth that such humbled men and lowly persons as
know their iniquity shall have understanding of God, and
shaU not swerve from the right ways, not for their deeds and
their deservings, but for his mercy that vouchsafeth to in
struct and teach them. And so likewise doth this godly king
shew in this psalm, " The Lord ruleth me, and I lack no
thing : he feedeth me in sweet pastures, and leadeth me by
the river's side ; he turneth my soul, and bringeth me into
the paths of righteousness; and aU for his name's sake."
When he hath opened the salvation of man, and also the
cause thereof, and wherein it consisteth, he proceedeth to the
fifth part of his oration and holy hymn.
p Wealth, 1562.]

214 EXPOSITIONS ON CERTAIN PSALMS.
THE FIFTH PART OF THE PSALM.
WHAT TROUBLE MAY HAPPEN TO SUCH AS GOD GIVETH
LIFE AND SALVATION UNTO.
The Fourth Verse. [The text, 1562.]
Although I walk through the valley and shadow of death,
I will fear no evil; for thou art with me, thy rod and
thy staff comfort me1.
[The Explanation, 1562.]
Seeing I have such a guide and defender, there is no dif
ficulty of peril, nor fear of death, that I wiU pass of. For
what harm can death do to him that bath God the author of
aU life with him? Or what can the tyranny of man do,
where as God is the defender ?
In this fifth part king David sheweth how the Lord God
doth exercise his sheep, whom2 he feedeth with his blessed
word, in dangers and troubles ; and also, how he will defend
them in the midst of their troubles, whatsoever they be. In
the first words of the fifth part of this sacred3 and holy hymn,
the prophet declareth that the life of God's sheep and people
in this world cannot be without dangers and troubles. There
fore Christ saith that he came to put fire in the world,
i and that the same fire should burn ; meaning, that he came
to preach such a doctrine as should move dissension and dis-
1 cord between friend and friend, the father and the son, and
The wicked set them at debate. Not that his word is a learning or doc-
Gospei of trine of dissension and discord of itself, but that by the malice
peace an oc- , *
j;asipnofdis- of men, that cannot abide to be rebuked by the word of God,
they will be always at discord and variance with the word of
Luke xii. God, and with any friend or foe that teacheth it. And the
same doth Christ our heavenly shepherd shew us, both in his
John vii. vm doctrine and in his life, who was hated and troubled more than
ix. x. xvi. ... .
The cross is any man before or sithens his time, and assureth aU his to
the sure » .....
Golfs chii- have troubles in this world, yea, and death also. But it
dren. forceth not ; for he saith, " I have overcome the world."
And whatsoever the dangers be, and how horrible soever they
seem, Christ being with us, we need not to fear. Therefore
in this point the prophet correcteth the foolish opinion of man,
[i Thy rod and thy staff comfort me, omitted in 1562.]
[2 That, 1502.] [3 Sacrate, 1562.]

UPON PSALM XXIII. 215
that would live as one of the sheep of God in this world with
out troubles. It is contrary both to the person that professeth
God, and also to the religion that he is professed unto ; for in
the world both shall be (as Christ saith) hated : of which
hatred cometh persecution and troubles, so that the people of
God shaU, whether they wUl or will not, pass through many
dangers, and no less perUous than the shadows and very
image of death, as here king David sheweth in this whole
some and blessed hymn.
And as he seeth right well, that the state and condition
of God's people and sheep is to be troubled for Christ and
his word, even so did Zachary the prophet speak of Christ
and his people, how that not only the sheep should be troubled Zech. xi."
. Matt. xxvi.
and scattered abroad, but also the shepherd should be stricken
with the sword, that both sheep and shepherd should be con
demned in this world. But now, as David and Zachary de
clare that the life and condition of Christ and his sheep be
troublous in the world ; so do they both declare that what
soever the troubles be, they be both known and appointed
upon whom they shall fall, and in what time they shall trouble
the sheep of God : so that they can come no sooner than God
appointeth, nor do any more harm than the heavenly shep
herd shall appoint them to do. And this we may see and
learn as well in Christ as in his sheep. How many times
did the priests and Pharisees conspire Christ's death ! Yet
because his time was not come, they had not their purpose ;
but when the time of God was come, Christ said to his sheep :
" Te shaU be all troubled this night for my cause ; for the John win.
shepherd shall be stricken, and the sheep shall be scattered
abroad." Then, as God had appointed the time, it could be
no longer deferred. And because they should not miss of
him whose death they sought, he came and met them, and
offered himself unto them, and said that he was the same
man, Jesus of Nazareth, whom they sought. And when they
had taken him, and used as much cruelty towards him as
their wicked malice and devilish hatred could devise, they
kiUed him, and made him to pass not only the shadow and
image of death, but also death itself. They thought then
they had him where as they would, and said, " He hath saved ¥*^*\
other ; let him now save himself, if he can." . John xix-
[4 Zech. xiii. 1562, which is the correct reference. See v. 7.]

216 EXPOSITIONS ON CERTAIN PSALMS.
When he was laid in the grave with his fathers, they
thought to execute their plagues and tyranny towards him
being dead, purposing that, as they had brought him to
death and kiUed him, so likewise they would keep him down
still, that he should never see life again, but rot in the earth
Uke a wretch, until worms had eaten him. And for the
performance of this purpose, to do all their whole wUls to the
uttermost, they came to Pilate, and said that the deceiver of
the people, that lay in the grave, made his boast whiles he
was alive, that the third day after his death he would rise
again ; but if it should be so, it would be worse with them
Matt, xxvii. after than it was before. " Appoint therefore soldiers (said
they) and watchmen to keep the sepulchre till the third day
be past." Whiles they yet minded to lay as much evU and
contempt upon Christ our shepherd as they meant unto him,
came the heavenly Father, that suffereth no more ignominy
to fall upon his, nor will suffer them to continue any longer
than him pleaseth, with this inhibition and stay of further
proceedings in dishonouring and persecuting his only Son,
and said : Jam rediit lux tertia, surge sepulte meus : that is
as much to say, " Now is come the third day ; arise, mine
own dear Son buried." And then was the sorrow and con
tempt of this our persecuted shepherd not only ended, but
also turned into endless and unspeakable joys : he passed
with his forefather David most bitter pains, and also most
a doctrine of vile death; but he feared not, because God was with him.
God's provi- . -1,111 it-ii i
derncfortabit ^-^ same appointment also hath the heavenly lather made
fl°icteiisaf" wi*k a^ dangers and troubles that shaU happen unto us his
poor and afflicted sheep, taken daily as it were to the sham
bles, to suffer what God's enemies can devise. But the hea-
Psai. u. venly shepherd doth see all their doings out of heaven, and
mocketh them to scorn : for they shall never do as much as
they would against Christ and his people, but as much as
God will suffer them. David afterwards, in his thirty-seventh
psalm, teacheth us the same with marveUous words and divine
sentences : Committe Domino viam tuam et spera in eum, Sec.
" Lay (saith he) thy care upon the Lord, and trust in him,
and he shall help thee."
It is most necessary therefore for every troubled man to
know in his mind, and feel in his heart, that there are no
troubles that happen unto man, whatsoever they be, come

UPON PSALM XXIII. 217
they by chance or fortune, as many men say and think, but
that they come by the providence of God ; yea, the very
winds of the air, tempests in the clouds1, trembling of the
earth, rages in the sea, or any other that come, how sudden
or how unlooked-for soever they appear : as ye may read
in the twenty-ninth psalm of this prophet, wherein2 be psai. xxix.
wonderful tempests and troublesome things spoken of, as well
done in the waters as upon the dry land.
But here, alas ! is our nature and knowledge much to be
lamented and complained upon : for as the knowledge we
have of God's favour and gentleness towards us in Christ
(for the most part) consisteth in the understanding of the mind
and talk with the mouth, but the virtue, strength, and opera
tion of the same favour of God is not sealed in our hearts and
consciences; even so be the troubles and adversities which The cause
God threateneth for sin spoken and talked of with the «>ftw sincere
A and true pro-
tongue, and known in the mind, but they be not earnestly nor f^jf ofthe
feelingly sealed in our conscience and heart. And of this
cometh it, that we neither love God, nor rejoice in his promises,
as we ought to do, when we hear or read them ; neither yet
hate sin, nor be sorrowful for God's displeasure, as sin and
God's displeasure should be sorrowed and mourned for of
christian men3. Hereof also cometh it, dearly beloved, that
we love no further than in knowledge and tongue, nor hate
vice but in knowledge and tongue. But, alas ! how miserable
is this our state and condition, that knoweth neither life nor
death, virtue nor vice, truth nor falsehood, God nor the devil,
heaven nor hell, but half as much as they ought of christian
men to be known. Head you therefore and mark the thirty- pSai.Xxxvii.
seventh psalm, and you shall know that it is not enough for
christian men to understand and speak of virtue and vice, but
that the virtue must be sealed in the conscience and loved,
and the vice kept out of the conscience and hated ; as David
saith, " Leave doing of evil, and do good." So likewise he
speaketh of a feeling christian man, whose conscience hath
tasted how sweet and amiable God is : " Taste and feel (saith [Psai. xxxiv.
the prophet) how sweet the Lord is." And this assure
yourselves, that when ye feel your sins, and bewail the
danger and damnation of them, the Spirit of God hath
L1 Cloud, 1562.] [2 Where as, 1562.]
[3 Man, 1562.]

218 EXPOSITIONS ON CERTAIN PSALMS.
Psai.il. wrought that feeling, and that troubled and broken heart
Here is thy God will not despise. And there is no doubt nor mistrust of
comfort. t r
*ou broken- a sensible and feeling sinner : but in case he can find in him-
tteLordf se^ no ^ove *° *ne obedience of God, nor desire to do his will
by hearing of his word, nor any feeling at aU of sin, nor
desire to be rid from it by hearing of the law; he hath
knowledge in the mind, and speech in the mouth, but no
consent and feeling in his heart and conscience. And this
knowledge liveth with sin, and speaketh with virtue : whereas
the heart and conscience consenteth to good, and abhorreth
evil, if the virtue and nature of God's word by God's Spirit
be sealed in the conscience (and1 this doth St Paul teach
wonderfully), as well by faith, that cometh by hearing of
God's word, as also of his precious supper, the sacrament of
Rom. x. his body and blood and passion. He saith, that " the heart
What it h. beUeveth to righteousness;" that is to say, the conscience
o"Se^hte" an<^ heart °f him that is sealed, and assured of the virtue and
grace of God's promises in Christ, beUeveth to righteousness,
or is ascertained and knoweth itself to be righteous and just
before God, because it hath consented and received the mercv
of God offered in the gospel through the merits of Christ :
and then the same faith which God hath sealed in the heart
Paithseaied breaketh forth by confession ; which confession is a very fruit
once in the « ^
thfirurance °^ ^h to salvation, as it is written by St Paul in the same
mercy can be place. And where this faith is so kindled in the heart, there
wittou'the can be none other but such a fruit following it. And as
doi'ngVan possible it is to have fire without heat or flame, as this virtue,
heat faith, without the fruit of well-doing. And that is it that St
1 cor. xi. Paul saith to the Corinthians : " As often as ye eat of this
bread, and drink of this cup, shew ye the Lord's death until
he come." Wherein Sfc Paul requireth a knowledge of Christ
in the receiver, not only in his mind that he know Christ
died for his sin and the sin of the world, and to speak and
declare the same death with his tongue unto others : but this
is the chiefest and most principal commodity of Christ's holy
supper (which men now ungodly call the mass), that the virtue
and benefit of Christ's death, as it is appointed for the re
mission of his sins, be sealed and fully consented unto in his
when right conscience. And this knowledge of Christ's death, with the
andassured assurance of the virtue, strength, and power thereof in the
sense of God's ° *
[! So in 1562. The punctuation is different in 1580.]

UPON PSALM XXIII. 219
heart, wUl and ought to inflame us to thanksgiving, and to mercy are
preach and teach unto others those commodities of Christ's ther, note
what t hcv
death, that we know and feel first in ourselves within our own work-
spirit and heart.
Thus I have tarried longer than I thought in this matter,
because I would bring myself and aU others (as much as
lieth in me) to feel, that knowledge and talk of virtue and Knowledge
vice, of God's favour and of God's punishment, is not sufficient ; withoutthe
. r feeling of
and to bring myself and all men from knowledge and talk to ^^"i"?.1
feeling, consenting, and a full surrendering of ourselves untog^notof
the profit and vantage of the things which we speak and
know ; or else knowledge and speaking please not God, nor
profit ourselves, as Christ saith : " Not every man that saith, Matt. v«.
Lord, Lord, shall enter into the kingdom of heaven." There
fore did David both know, speak, and feel signed in his
heart, the favour, help, and assistance of God to be with
him into what troubles soever he should faU, and in that
feeUng did say2 he would not fear. But it may fortune I
have so written of virtue and vice to be known of in the
mind, spoke of with the mouth, and felt in the heart, that
ye may judge and feel in yourselves never to have come to
this perfection. For this is out of doubt, he that hath God's
love and fear thus sealed in his heart, liveth in this life rather
an angelical life than the life of a mortal man : and yet it is
evident by king David in this psalm, and by his 121st psalm, PsaLcxxi.3
and in many more, that he was so sure and so weU ascer
tained of God's present help in his troubles, that he cared
nothing for death, or any other adversities that could hap
pen. And doubtless, we perceive by his psalms in many
places, that his faith was as strong as steel, and he trembled
not nor doubted anything, but was in manner without all
kind of mistrust, and nothing troubled, whatsoever he saw
contrary to God's promises ; and he passed over them, as
things that could not once withdraw his cogitations from the
truth and verity of God's promises, which he believed. As
Abraham likewise did, he " staggered not," but with constancy
of faith would have kUled his own son, so strong was his Gen. xxii.
faith. But as the gift of faith is a treasure incomparable, thus
to know and feel faith to overcome all dangers ; so maketh
[2 Said, 1562.] [3 Ps. cxxi, not in 1562.]

220 EXPOSITIONS ON CERTAIN PSALMS.
it the heart of him that is sealed with such a faith to feel
the joys and mirth unspeakable. But as this faith is the
gift of God, and cometh only from him ; so is it in him only
to appoint the time when it shaU come, and how much and
how strongly it shaU be given at all times, which is not at aU
times like, but sometimes so strong, that nothing can make
the faithful man afraid1, no, not death itself; and sometimes
it is so strong that it maketh the man afflicted to be con
tented to suffer, yea, death itself, rather than to offend God.
But yet it is with much conflict, great troubles, many heavy
and marveUous cogitations, and sometime with such a fear,
as the man hath much ado to see and feel, in the latter end
of his heavy conflict, the victory and upper hand of the
The state of temptation. And at another time the christian man shall
Gods chil- j, ,
dSvnbwttbn ™" sucn heaviness, oppression of sin, and troubles, that he
honOToflirf sna^ no* feel as much (in manner) as one spark of faith to
o? Gotead comfort himself in the trouble of his mind (as he thinketh ;)
ju gments. j^ ^^ aij ^e fl00(js an(j dreadful assaults of desperation
have their course through his conscience. Nothing feeleth
he but his own mind and poor conscience, one so2 to eat the
other that the conflict is more pain to him than death itself.
He understandeth that God is able to do all things ; he con-
fesseth with the knowledge of his mind, and with his tongue
in his head, that God is true and merciful ; he would have
his conscience and heart to agree thereunto, and be quiet:
but the conscience is pricked and oppressed so much with
fear and doubtfulness of God's ire for sin, that he thinketh
God can be merciful unto other, but not unto him. And
thus doth his knowledge, for the time of temptation, rather
trouble him than ease him, because his heart doth not, or
rather cannot, consent unto the knowledge ; yet would he
rather than his life he could consent unto God, love God,
hate sin, and be God's altogether, although he suffered for
it all the pains of the world. I have known in many good
men and many good women this trouble and heaviness of
the spirit for the time, as though God had clean hid himself
from the afflicted person, and had clean forsaken him : yet
me comfort at length, the day of Ught from above and the comfort of
?venewhen the Holy Spirit hath appeared, that lay covered under the
sakenvth?m vei* aa^- c°vert of bitter cogitations of God's just judgments
[i Afeard, 1562.] [2 So one, 1562.]

UPON PSALM XXIII. 221
against sin. Therefore, seeing that faith at aU times hath
not like strength in man, I do not speak to discomfort such
as at all times find not their faith as strong as David did
in this psalm : for I know in the holy saints themselves it
was not always like, but even in them as in others. And
although we cannot compare with them in all things in the
perfection of their faith, yet may they compare themselves
with us in the weakness of our faith, as ye may see by the
scriptures3. In this psalm and in many other ye shall perceive that
David, by the constancy and surety he felt in the promises of
God, was so strong, so joyful, and comfortable in the midst of
all dangers and troubles of death, that he did not only con
temn troubles and death, but also desired death, and to be
dissolved out of this world, as St Paul and others did. At
another time ye shall perceive him to be strong in faith, but
not so joyful, nor yet the troubles so easy unto him, but that
he suffered great battle and conflict with his troubles, and of
the cause of all troubles, sin and transgression of God's laws,
as ye may see in the sixth psalm : where as he cried out and psai. vi.
said, " Lord, chasten me not in thy fury, nor punish me in
thy wrath; my soul is sore troubled; but how long, Lord,
wilt thou defer help?" And of such troubled consciences
with conflicts ye shall find oftentimes in the book of psalms,
and in the rest of God's scriptures ; yet shall ye find the end
of the temptation to be joyful and comfortable to the weak
man that was so sore troubled : for, although God suffer a
long fight between his poor soldier and the devil, yet he
giveth the victory to his servant, as ye may see in king
David. When he cried out, that both his body and soul was
wearied with the cross of God's punishment, yet he said at
the last, Discedite a me operarii iniquitatis, quoniam exau-
divit Dominus vocemfletus mei: " Depart from me, ye workers psai. vi.
of iniquity ; for the Lord hath heard the voice of my weep
ing." And in other of his psalms ye shall perceive his faith
more weak, and his soul troubled with such anguish and
sorrow, that it shall seem there is no consolation in his soul,
nor any shew of God's carefulness towards him. In this
state ye may see him in the thirteenth psalm, where, as a
man in manner destitute of all consolation, he maketh his
[3 Scripture, 1562.]

222 EXPOSITIONS ON CERTAIN PSALMS.
complaint, saying, "How long wUt thou forget me?" The
same may ye read also in the forty-third psalm, where he
sheweth that he, his most just cause, and the doctrine that
he professed, was like altogether to have been overcome, so
that his spirit was in manner aU comfortless. Then he said
to his own soul, Quare tristis es, anima mea, et quare
Psai. xm. conturbas me ? " Why art thou so heavy, my soul ; and why
dost thou trouble me ? Trust in the Lord," &c. And in
the forty-second psalm he setteth forth wonderfuUy the bitter
fight and sorrowful conflict between hope and desperation;
wherein he complaineth also of his own soul that was so much
discomforted, and biddeth it trust in the Lord. Of the which
two places ye may learn that no man had ever faith at aU
times Uke, but sometimes more strong, sometimes more weak,
as it pleased God to give it. Let no man therefore despair,
although he find weakness of faith ; for it shall make him to
humble himself the more, and to be the more diligent to pray
to have help, when he perceiveth his own weakness: and,
doubtless, at length the weak man by the strong God shaU be
brought to this point, that he shall in aU troubles and ad
versities say with the prophet, " If I should go through the
shadow and dangers of death, I would not fear what troubles
soever happen." And he sheweth his good assurance in
the text that foUoweth, which is the sixth part of this holy and
blessed hymn.

THE SIXTH PART OF THE PSALM.
WHEREBY THE TROUBLES OF GOD'S ELECT BE OVERCOME.
The fourth Verse continued, and the fifth Verse expounded.
[The text, 1562.]
For thou art with me ; thy rod and thy staff comfort me.
Thou shalt prepare a table before me against them that
trouble me : thou hast anointed my head with oil, and
my cup shall be full.
[The Explanation, 1562.]
Seeing thou art with me, at whose power and will all
troubles go and come, I doubt not but to have the victory and

UPON PSALM XXIII. 223
overhand of them, how many and dangerous soever they be ;
for thy rod chasteneth me when I go astray, and thy staff
stayeth me when I should fall : — two things most necessary
for me, good Lord ; the one, to call me from my fault and
error, and the other, to keep me in thy truth and verity.
What can be more blessed than to be sustained and kept from
falling by the staff and strength of the Most Highest ? And
what can be more profitable than to be beaten with his
merciful rod, when we go astray? For he chasteneth as
many as he loveth, and beateth as many as he receiveth into
his holy profession. Notwithstanding, whUes we be here in
this Ufe, he feedeth us with the sweet pastures of wholesome
herbs of his holy word, until we come to eternal Ufe ; and
when we put off these bodies, and come into heaven, and know
the blessed fruition and riches of his kingdom, then shall we
not only be his sheep, but also the guests of his everlasting
banquet ; the which, Lord, thou settest before all them that
love thee in this world, and dost so anoint and make glad our
minds with thine holy Spirit, that no adversities nor troubles
can make us sorry.
In this sixth part the prophet declareth the old saying
amongst wise men,
Non minor est virtus quam qucerere parta tueri ;
that is to say, it is no less mastery to keep the thing that is
won than it was to win it. King David perceiveth right well
the same : and therefore, as before in the psalm he said, the
Lord turned his soul, and led him into the pleasant pastures,
where as virtue and justice reigned, for his name's sake, and
not for any righteousness of his own ; so saith he now, that
being brought into the pastures of truth and into the favour
of the Almighty, and accounted and taken for one of his sheep,
it is only God that keepeth and maintaineth him in the same
state, condition, and grace. For he could not pass through
the troubles and shadow of death (as he and aU God's elect
people must do) but only by the assistance of God; and
therefore he saith he passed through all perU because he was
with him.
Of this part of the psalm we learn, that aU the strength
of man is unable to resist the troubles and persecutions of
God's people ; and that the grace and presence of God is able

224

EXPOSITIONS ON CERTAIN PSALMS.

to defend his people, and nothing but it. Therefore doth St
EPh. vi. Paul bid the Ephesians " be strong through the Lord, and
through the might of his strength ;" for he saith, that great
and many be our adversaries, strong and mighty, which go
about not only to weaken us, but also to overcome us ; and
we of ourselves have no power to withstand : wherefore he
willeth us to depend and stay only upon God's strength. And
1 Pet. v. St Peter also, when he hath declared the force and maUce of
the devU, he wiUeth us to " resist him strongly in faith." And
1 Joh.v. St John saith, that "This is the victory that overcometh the
world, even our faith." And our Saviour Christ, when the
time was come that he should depart out of the world corpo
rally, and perceived how maliciously and strongly the devil
and the world were bent against his disciples, that he should
leave in the world as sheep amongst wolves, and how little
strength his poor flock had against such marveUous troubles ;
he made his most holy and effectual1 prayer for them present,
and them in trouble, and likewise for us that be now, and also
in trouble, in this sort : Pater sancte, serva eos per nomen
Matt. x. tuum, quos dedisti mihi; that is to say, "Holy Father, keep
them for thy name's sake, whom thou hast given me."
Here hath every one of God's people such learning as
Psai. cxx. teacheth that "our help is only in the name of the Lord, who
made heaven and earth." And in this learning we2 shaU un
derstand two necessary lessons : the first, that none can de
fend us but God alone, who is our protector, and none but he.
And by this learning he will beware to ask or seek help any
other where, saving of God, as we be instructed by his holy
word : and herein we honour him, to know and confess that
there is none that can preserve nor save us but he alone. The
other lesson is, that our conscience, understanding that God
can and wUl help us, shaU cause us in all trouble to commend
ourselves unto him, and so more strongly and patiently bear
and suffer all troubles and adversities, being assured that we
shall overcome them through him, or else be taken by them
from this world into a world where as is no trouble at all. So
said this holy prophet and king David : "If I walk in the
shadow of death, I will not fear, for thou art with me." Now
in that he saith, he "will not fear," he meaneth not that a
[1 Effectuous, 1562.] [2 He, 1562.]

[cxxi.]

UPON PSALM XXIII. 225
man may see and suffer these perils without all perils3 (for
then were a man rather a perfect spirit than a mortal crea
ture) ; but he meaneth that4 fear shall not overcome him. For
Christ himself feared death ; neither is there any man that Matt >
shall suffer imprisonment for Christ's sake, but that he shall
feel the pains : nevertheless, God's Spirit shaU give strength
to bear them, and also in Christ to overcome them. There
is no man that can have faith, but sometimes and upon some
occasion it may be troubled and assaulted with mistrust ; no
man such charity, but that it may be, yea, and is, troubled
with hatred ; no man such patience, but that it may at times
feel impatience5; no man such verity, but that it may be
troubled with falsehood : howbeit, in the people of God, by
God's help, the best overcometh the worst, and the virtue the
sin. But in case the worst prevail and overcome, the man of
God is never quiet until he be restored unto God again, and
unto the same virtues that he lost by sin : as ye may see
in this king by many of his psalms, that he believed, and
found God to defend him, howsoever his state was; and
therefore attributeth unto him the whole victory and praise
of his deliverance, saying, "Thou art with me, and dost
overcome." But now the prophet declareth how and by what means
God is with him, and doth deUver him from aU troubles.
And this means of God's presence and defence he openeth by
divers allegories and translations, wonderful meet and apt to
express the thing that he would shew to6 the world. The
first translation, or allegory, he taketh of the nature of a
rod ; the second, of a staff, and saith they did comfort him
and defend him ; the third he taketh of a table, which he
saith the great Shepherd prepared before his face against
as many as troubled him; the fourth he taketh from the
nature of oU, and of a cup that was always full, wherewith
he was not only satisfied, but also joyfuUy replenished in all
times and all troubles, whatsoever they were.
By the rod is many times in the scripture understanded
the punishment and correction that God useth to call home
again and to amend his elect and beloved people, when they
offend him. He punisheth them, and yet killeth them not ; he
[» Probably a mistake for fear.] [4 The, 1562.]
[6 Impatiency, 1562.] [« Unto, 1562 ]
r i 15
[HOOPER, II. J

226

EXPOSITIONS ON CERTAIN PSALMS.

beateth them until they know their faults, but casteth them
2Sam. vii. not away : as he said to king David, that when he died
his kingdom should come unto one of his own children ; and
in case he went astray from his law, he would correct him
with the rod of other princes, and with the plagues of the
sons of men ; " But my mercy (saith God) I will not take
from him, as I did from Saul." This same manner of speech
may ye read also in his 89th psalm ; and in the Proverbs
Prov. x. of his son king Salomon ye have the same doctrine : " He
that wanteth a heart must have his back beaten with a rod."
Prov. xiii. And in the same book he saith, " He that spareth the rod
hateth the child." So doth king David here confess, that
it is a very necessary and requisite way to keep the sheep
of God from perishing, to be chastened and corrected when
they wax wanton, and will not hear the voice of their shep
herd. And it is the part of every wise godly man to love
this correction and chastisement of the Lord, as Salomon
Prov. xii. saith, " He that loveth discipline and correction loveth
knowledge ; he that hateth to be rebuked is a fool." And
ps. cxix. king David saith, " It is to my great good commodity1 that
the Lord chasteneth me." This rod of correction, David
saith, is one of the instruments and means wherewithal God
preserveth his sheep from straying. Now in the scripture
sometimes the rod is taken, not for a correction that amend-
eth a man, but for the punishment and utter destruction of
ps. a. man, as David saith of Christ, " Thou shalt break them with
Rev. xii. an iron rod ;" and in the Apocalypse ye may see the same.
But I will speak of the metaphors and translations none
otherwise than David doth use them in this place for his
purpose. The staff which he speaketh of in the scripture is taken
for strength, power, and dominion ; which staff is spoken of,
Kings xviii. as ye may see, in the books of the Kings, how the ambas
sadors and men of war sent from the king of the Assyrians
to Ezechias at Jerusalem called the strength and power of
the Egyptians, and also of the Almighty God, a staff of reed,
and a broken weapon, not able to withstand the king of the
is. x.xiv. _ Assvrians. And of such manner of speech ye may read
xxviii- xxxix. "
E^k. xxix. many times in the prophets. But in this place David con-
fesseth that the staff of the Lord, that is to say, God's
I1 Good and commodity, 1562.]

UPON PSALM XXIII. 227
power, is so strong that nothing is able to overcome it;
his wisdom is such that no man can make it foolishness ; his
truth is so true that no man can make, it false ; his promise
is so certain and sure that no man can cause him to break
or alter it ; his love is so constant that no man can withdraw
it ; his providence is so wise that no man can beguile him ;
his care is so great for his flock that they can want nothing ;
his fold is so strong that no beast can break it ; he letteth
his sheep so in and out that no man can deceive him; he
hath such a care of all as he neglecteth not one ; he so
loveth the one that he hateth not the other ; he so teacheth
all as none is left ignorant ; he so calleth one as all should
be advertised ; he so chasteneth one as all should beware ;
he so receiveth one as all should take hope and consolation ;
he so preserveth one as all the rest may be assured ; that2
he useth his staff and force to comfort one king David (as
he saith, " Thy rod and thy staff, they comfort me,") as all
other should assure themselves to be safe under his protec
tion. In this metaphor and translation, under the name of a
staff, king David hath declared the power of God to be
such that, in case he should pass by and through thousands
of perils, he would not care, for God is with him with his
rod and staff.
Then he setteth forth the third allegory, and expresseth
another means which God useth for the defence and consola
tion of his poor sheep, and- saith that God hath "prepared a
table in his sight against all those that trouble him." By the
name of a table he setteth forth the familiar and (in man
ner) fellow-like love that the God omnipotent hath towards
his sheep, with whom he useth not only friendship, but also
familiarity, and disdaineth not (being the King of kings) to
admit and receive unto his table vile and beggarly sinners,
scabbed and rotten sheep. That friendship and familiarity The friend-
is marvellously set forth in this, that he made a table for familiarity
David : as though David had said, " Who is he that can heavenly6
l_ ,Ti/»iii Shepherd
hurt me, when the Lord of lords doth not only love me, but^eardshis
admitteth me to be always familiarly in his campany ?" The
same manner of speech is used of king David towards Mi- 2 sam. ix.
phiboseth, Jonathan's son, when he said he should, not only
have the fields again of Saul his grandfather, but also be
[2 That, omitted in 1562.]
15—2

228

EXPOSITIONS ON CERTAIN PSALMS.

[Luke xxii.
30.]

Gen. xxvii.

Luke vii.

Ps. xiv.

[Exod. xxx.
$2, ir. |
Ps. lxxxix.

entertained at his own table, that is to say, used friendly,
honourably, and famiUarly. This word "table" is diversely
otherways taken many times in the scripture, but in this
place it is nearest to the mind of king David to take it in
this signification that I have noted. And our Saviour Christ
taketh it in the same signification in St Luke's gospel, where
he saith, his disciples shaU eat with him at his table in the
kingdom of God.
The fourth "means that the heavenly shepherd useth in
keeping of his sheep the prophet setteth forth under the
name of oU, and a fuU cup. In the word of God these
words have also comfortable significations and meanings, ex
tending to David's purpose. Isaac, when he had given the
blessing from Esau to Jacob, said to Jacob : " God shaU give
thee of the dew from heaven, and from the fruitful ground
thou shalt have abundance of corn, of wine, and oU," &c.
By the which blessing he meaneth that Jacob should lack
nothing to serve his needs, and to make him merry. And
if we take David, that he meaneth by oU, as Isaac did, that
at the Lord's table was aU plenty, mirth, and solace, we take
him not amiss : for so many times oU is taken for consolation
and joy in the scriptures1. When Christ had purged the
hurt man's wounds first with smarting wine, he afterwards
put into them sweet oU, to ease the smart and sharpness of
the wine. And so likewise saith our Saviour Christ to Simon
the Pharisee, that gave him meat enough to his dinner, but
gave him no mirth: "Since I came into thy house, thou
gavest me no water for my feet, nor oU for my head : this
poor woman never ceased to wash my feet with the tears of
her eyes, and to anoint them with oil." But in many psalms
king David useth this word " oU" to signify the Holy Ghost,
as when he speaketh of our Saviour Christ : " Thou hast
loved justice, and hated iniquity ; therefore hath God anointed
thee with the oil of joy above thy feUows." And this oU
is not the material oU that kings and priests were anointed
withal in the old time of the law, of whose confection we
read in the book of the Levites: but this is the oil by
whose efficacy, strength, and power, all things were made,
that is to say, the Holy Ghost. And in his 89th psalm

I1 Scripture, 1562.]

UPON PSALM XXIII. 229
he speaketh of the2 oil in the same signification. There
fore I take king David here, when be saith God hath anointed
his head with oil, that God hath illuminated his spirit with
the Holy Ghost. And so is this place taken of godly men, Theworkof
his head taken for his mind, and oil for the Holy Ghost. Ghofun the
And as oil nourisheth light, mitigateth labours and pains, aunfui.
and exhilarateth the countenance ; so doth the Holy Ghost
nourish the light and knowledge of the mind, replenisheth
it with God's gifts, and rejoiceth the heart: therefore the
Holy Ghost is called the oU of- mirth and consolation. And
this consolation cometh unto king David, and to all God's
lively members, by the means of Christ, as St Peter saith :
" We be people chosen, and a princely priesthood, &c." 1 Pet. u.
By the word " cup," in this verse, he meaneth that he is
fully instructed in all godly knowledge to live virtuously and
godly for the time of this3 mortal Ufe : and so is the cup in
the scripture taken for any thing that can happen unto us,
whether it be adversity or prosperity ; for they be called
cups : as Christ said of his death, " Father, if it be possible, Matt, xxvi,
take this cup from me." And David in the sixteenth psalm
useth it for man's prosperity in God : " The Lord (saith he) Psai.xvi.
is the portion of mine inheritance, and of my cup." And
therein he speaketh in the name of Christ, whose inheritance
is the whole number of the faithful, and saith that his in
heritance, which is the church, by God's appointment is
blessed and happy ; for no adversity can destroy it. This is
meant by David's words, " the rod, the staff, the table, the
oil, and the cup:" and he useth all these words to declare
the carefulness, love, and defence of God towards miserable
man. And he could the better speak thereof unto others,
because he had so many times felt and had experience, that
God was both strong and faithful towards him in all time of
danger and adversity.
And here is to be noted, that the dangers that man
is subject unto in this life be not alone such as heretofore king
David hath made mention of, as sickness, treason, sedition,
war, poverty, banishment, and the death of the body; but
he felt also (as every man of God shall feel and perceive)
that there be greater perils and dangers that man standeth in
[2 The, omitted in 1562.]
p Hia, 1562.]

230 EXPOSITIONS ON CERTAIN PSALMS.
jeopardy of than these be, by occasion of sin, the mother of
what sin all man's adversity. Sin bringeth a man into the displeasure
man unto, and indignation of God; the indignation of God bringeth a
man into the hatred of God ; the hatred of God bringeth
a man into despair and doubtfulness of God's forgiveness;
despair bringeth a man into everlasting pain ; and everlasting
pain continueth and punisheth the damned creature with fire
never to be quenched, with God's anger and displeasure,
which cannot be reconciled nor pacified.
These be the troubles of all troubles, and sorrows of all
sorrows, as our Saviour Christ declareth in his most heavenly
prayer, in St John. Non rogo ut tollas eos e mundo, sed ut
John xv«. serves eos a malo ; that is to say, " I do not (saith Christ to
his heavenly Father) pray that thou shouldest take those
that I pray for out of the world, but that thou preserve them
from evil." And in this prayer he hath wonderfully taught
us, that a christian man is subject to two troubles : one of
the body, and another of the soul ; one of the world, and
it is not another ofthe devil. As for the troubles of the world, he
thatNrebe saith it is not so expedient that christian men be delivered
troubles, lest from them, lest in idleness we should seek ourselves, and not
we seek our-
seivesaiid God, as the children of Israel did : but this he knew was most
forget God. '
necessary, that the Father should preserve us in the midst of
these troubles with his help from all sin and transgression of
his holy laws ; and this he assured his disciples of, and aU
other that put their trust in him, not that they should in
this life be preserved and kept from troubles and adversities,
but that the heavenly Father should always give unto his
such strength and virtue against aU the enemies of God and
man's salvation, that they should not be overcome with
troubles that put their trust in him. For God suffereth and
appointeth his to fight and make war with sin, and with all
troubles and sorrows that sin bringeth with it : but God wiU
never permit his to be deadly and mortally wounded. It is
therefore expedient that man know who be his greatest foes,
and do work him1 most danger.
There be divers psalms wherein he setteth forth the
peril that he was in, as well in his body as in his soul : as
when he complaineth of his banishment amongst not only
cruel people, but also ungodly, that sought to take both his
[i Him, omitted in 1662.]

UPON PSALM XXIII. 231
mortal life from him, and also his religion and trust that he
had in God's word. Wherefore he compareth them to the
Tartarians and Arabians, men without pity or3 reUgion. And Psai. cxx.
the like doth he afterwards in another psalm, where as, giving
thanks for his delivery, he saith that sinners trod upon his Psai. cxxix.
back, and many times warred against him, and he should
have been overthrown, if God had not holpen him. Where
in he speaketh, not only of battle with the sword against the
body, but also of heresy and false doctrine against the soul :
as ye may see how Senacherib and Julius the apostate, two
emperors, fought against the people of God, not only to take
from them their Uves, but also their religion and true honour
ing of God. And of all battles that is the crudest, and of
all enemies the principal, that would take the soul of man
from God's word, and bring it to the word of man. And
that persecution and trouble openly against God's word con
tinued many years, until Christ was preached abroad, and
princes made Christians. Then thought the devil his king
dom to have been overthrown, and christian men might live
in Christ's religion without any trouble or war for religion :
howbeit at length, for sin, the devil entered by subtle means,
not only to corrupt true religion, but also persecuted the true
professors thereof under the name of true religion, and therein
used a marveUous policy and craft by men that walked in
ordinately amongst the Christians themselves : from whose
companies, sects, and conversation, St Paul willed us to refrain
by these words : " We command you, brethren, in the name 2 Thess. m.
of our Lord Jesus Christ, that ye refrain from every one that
is accounted a brother, that useth himself inordinately, and
not according to the institution he received of us."
And because ye have not taken heed of this holy command
ment, and kept yourselves from danger and peril of heresy,
sin, idolatry, and superstition, by the rod and staff of God, nor
have not eaten your meat of religion at God's table, nor your
minds have been anointed with the Holy Ghost (as David in
this psalm saith that he was against all troubles by these
means defended and maintained, that no peril of the body by
the sword, nor peril of the soul by false doctrine, could hurt
him) ; therefore mark a little, and see the dangers that have
hurted both you and your conscience also not Uke to be
[* And, 1562.]

232 EXPOSITIONS ON CERTAIN PSALMS.
healed (as far as I can see), but more hurt hereafter. For
the way to heal a man is to expel1 and put away sickness, and
not to increase and continue the sickness. From whom think
ye that St Paul commanded you to refrain in the name of our
Lord Jesus Christ? He saith, "from him that behaveth
himself inordinately." Who is that, think ye? St Paul saith,
he that ruleth not himself after the rule and institution
that he himself had taught the Thessalonians. So that we
must refrain then from all such as conform not themselves to
oai.j. the institution of St Paul ; yea, although he be an angel
from heaven.
This departure from such as have ruled and put forth
errors and lies is not new, but hath been used in England of
Englishmen more than twenty years since we departed from
the see of Home, for the ambition of the Romish bishops that
transgressed both this ordinance of St Paul and also of Christ.
Of the which deadly and pestilent ambition the prophet
Araxx'"'11'' ^zechiel prophesied, and so did also St Paul ; if prophecies
by God and commandments by his holy apostles had any
thing prevailed in our dull and naughty hearts. Read the
places, and see yourselves what is spoken of such a wicked
shepherd. I do put you in mind of this wicked see, because
I do see that, contrary to the word of God, contrary to tho
laws of the realm most godly against the pope's supremacy,
against all our oaths that be Englishmen, and against all the
old godly writers, this antichrist and member of the devil
is not unlike to have the regiment of your souls again, which
God forbid. I do exhort all men, therefore, to beware of
him, as of one that came naughtily to such usurped authority,
and whose authority is not only the trouble of all christian
realms and princes, but also of all christian souls. And as he
hath been always a trouble unto the one, so hath he been a
destruction to the other : as I will a Uttle declare unto you,
that ye may know him the better, and so by the rod and staff
of God's word defend yourselves from him.
The Greek church, for this ambition of the Romish
bishop, separated herself from the church of Rome, and would
not have to do with her; for after that the Greeks knew
that the bishops of Rome meant to take from them their
liberties, they would not endure it : yet did the Romish
[» Expulsc, 1562.]

UPON PSALM XXIII. 233
bishops always, to come to the supremacy, pick quarrels and
matters to fall out upon, first with the clergy, and then with
the laity. Platina writeth how Pius bishop of Rome, being
deceived by one Hermes, a very evil man, began a new order
about the keeping of Easter-day, and altered the time that
tho apostles and their disciples used until Pius' days, which
was, to celebrate and keep the day of the resurrection of our
Saviour Christ the fourteenth moon of the first month, which
is with the Jews our March2- And although it be well done
to keep it upon the Sunday, yet was this an horrible pre
sumption, upon so light a cause to excommunicate the Greek
church, and to make division where before was union. It
came to pass in Victor's time the first, which was about the
year of our Lord two hundred, and in the time of Irenzeus,
the bishop of Lugdune, the disciple of John the evangelist,
this Victor would have condemned the Greek church, and
proceeded with excommunication against it, had not Irenaeus3
letted it : yet was it the elder church, and had continued in
the doctrine of the apostles from Christ's time, and had John
the evangelist amongst them for the space of threescore and
eight years after Christ's ascension. And notwithstanding
the Greek church was the elder church, yet they took4 the
Roman church to be equal with them, according to the doc
trine of Christ and his apostles, and also according to the
decree that was made in the general council at Nice. And
the Greek church never contended with the Romish church
for the supremacy, until a proud and arrogant monk, that
feigned humility, was preferred to be bishop of Constantino
ple ; which came to such arrogancy of spirit that he would
have been taken for the universal head of the church, which Antoninus.
. Histor. Tit.
was a very mark to know that he was of antichrist, and not oi ". 3. 23. n.*
p Hoc tempore Pius Pontifex consuetudinem, et quidem magnam,
cum Hermete habuit, qui librum scripsit titulo Pastoris insignitum ;
quo quidem in libro Angelus pastoris personam induens ei mandat, ut
omnibus persuadeat pascha die Dominica celebrari, quod etiam fecit. —
Platina) Vit. Pontif. Pius I. Colon. 1551. p. 18.]
[* See Euseb. Eccles. Hist. Lib. v. cap. 23, 24.]
[* «They took' supplied from 1562.]
[6 This should bo Tit. xn. cap. in. sect. 13. Triste tamen valde
est, ut patientor feratur quatenus despectus omnibus prsedictus frater
et coepiscopus meus solus conotur nuncupari episcopus. Sed in hac
ejus suporbia quid aliud nisi propinqua jam Antichristi tempora esse

234

EXPOSITIONS ON CERTAIN PSALMS.

Distinct. 99.
Nullus.

Antoninus,
Tit 12. cap.
3.

Christ, as Gregory the Great writeth to Constantia the em
press : and at length this proud monk, at a synod kept at
Constantinople, created himself the universal head of the
church. Although before his time one Menna, and other
archbishops of Constantinople, for the dignity of the imperial
state being there, were called universal patriarchs ; yet that
was by name alone, and without execution of authority in any
foreign bishoprick or church. But such was the ambition
of these bishops, that walked (as St Paul saith) inordinately,
that they would have the head and principaUty of religion
and of the church at Constantinople, because there was the
head and principality of the worldly kingdom ; and so they
began betime to confound the civil policy with the poUcy of the
church, until they brought themselves not only to be heads of
the church, but also lords of aU emperors and kings, and at
the last of God and God's word : as ruthfully it appeareth in
men's conscience at this present day. Which abomination and
pride Pelagius1 the second, bishop of Rome, both spake and
wrote against, and would that he nor any man else should
have the name of a general bishop. And St Gregory2 doth
confirm the same godly sentence of his predecessor Pelagius,
and would not, when he was commanded by the emperor,
whom John the bishop had abused, take the archbishop of
Constantinople for the universal head, nor condescend unto
the emperor's commandment, and wrote to the empress that
it was contrary to the ordinance of Christ and his apostles,
and contrary to the council of Nice. He said also, that such new
arrogancy was a very token that the time of antichrist drew
nigh. And Gregory did not only write and speak against
this arrogancy and pride, but suffered also great danger (as
Platina writeth3), and so did all Rome, by the Lombards, that
Mauricius the emperor made to besiege Rome, because Gre
gory refused to obey the archbishop of Constantinople as the
head of the church.
designat?— Secund. Part. Histor. Anton, fol. 74. Nuremb. 1484. See
also Oarion. Chron. fol. 153. Francof. 1543.]
{} Nullus Patriarcharum universalitatis vocabulo unquam utatur,
&c  Corp. Juris Canon. Decret. I. Pars. Distinct. 99. c. 4. Decretal.
Grat. col. 565. Venet. 1604. Also Cone. Binii. Tom. iv. p. 477. c. 1. D.
Lut. Paris. 1636.]
p Ibid. Distinct. 99. c. 5.]
p Platina) Vit. Pontif. Gregorius I. Colon. 1551. p. 74. See also
Anton. Hist. Tit. xn. cap. in. sect. 13. fol. 75.]

UPON PSALM XXIII. 235
But although Pelagius, Gregory, and other godly men,
detested and abhorred this wicked arrogancy to be the
universal head of the church, yet the bishop of Ravenna
began amongst the Latins to prepare the way to antichrist, as
Paulus Diacbnus saith, and separated himself from the society Degestis
of other churches, to the intent he might come to be a head LiK. cap.
12.
himself. But what at length came of it, Platina writeth4. In'Leon-2.
And within a short time after, Boniface the third being the
bishop of Rome, about the year of our Lord six hundred and
seven, Phocas the emperor judged him to be head of the
church, against both the bishop of Constantinople, and also
of Ravenna : and such a sentence was meet for such an
arbitror5. Phocas was a wicked man, a covetous man, an
adulterer, and a traitorous6 murderer of his lord and master,
Mauricius ; and this man, to make God and the Romans piatija in
' ' . Bonifac. 3.
amends, gave sentence that the bishop of Rome should be the Pauius Dia-
universal head of the church. But here was contemned the SisLoW7
sentence and doctrine of Christ and his apostles, and also the 11. '
decrees of the holy council of Nice. And no marvel : for
they condemned both parties of arrogancy and usurpation ;
and not only these councils, but all other for many years,
which decreed that8, although one seat was named before the
other, yet the bishop of the principal seat should not be the
[4 Contudit etiam superbiam prsesulum Ravennatum, quod Agatho
inchoaverat. Instituit enim ne electio cleri Ravennatis valeret, nisi
eadem Romana? sedis auctoritate conflrmata fuisset. — Platina? Vit.
Pontif. Leo 2. p. 87.]
p Bonifacius III. patria Romanus, a Phoca Imperatore obtinuit,
magna tamen contentione, ut sedes beati Petri Apostoli, qute caput
est omnium ecclesiarum, ita et diceretur et haberetur ab omnibus :
quern quidem locum ecclesia Constantinopolitana sibi vindicare cona-
batur, &c. — Idem. Bonifa. 3. p. 75.]
[6 Carion. Chron. fol. 154.]
p Hic, rogante Papa Bonifacio, statuit sedem Romanes et apo-
stolicse ecclesia? primam esse, cum prius Constantinopolitana se pri-
mam omnium ecclesiarum scriberet. — Paul. Diac. De gestis Longobard.
Lib. iv. cap. 11. fol. 20. Paris. 1514. See also Corp. Jur. Can. Decret.
I. Pars. Distinct. 22. cc. 3-6. Decretal. Grat. coll. 564, 565. Venet. 1604.]
p Ex concil. Afric. Prinue sedis episcopus non appelletur prin-
ceps sacerdotum, vel summus sacerdos, aut aliquid hujusmodi, sed
tantum prima? sedis episcopus. — Corp. Jur. Can. Decret. I. Pars. Dis
tinct. 99. cap. 3. coll. 564, 565. Decret. Gratian. Also Cone. Carth. III.
cap. 26. Binii. Tom. i. p. 711.]

236 EXPOSITIONS ON CERTAIN PSALMS.
chiefest priest or head of the rest, but only he should be
SteSco?" ca^e<i the bishop of the chiefest seat. And how much it is
rum- against St Cyprian, they may see that will read his works1,
and also against St Hierome2. But what law can rule wick
edness ?
This wicked see contended still. After Phocas had given
sentence with it for the supremacy, yet were the bishops of
Rome always subject to the emperors, as well of Constan
tinople as of France, for the time of their reign ; yea, four
hundred years and odd after the judgment of Phocas they
were in this obedience, and were made by the emperors,
until the time of Gregory the seventh, who, in the time of
great sedition, translated the empire into Germany; and
never used jurisdiction in emperors and3 kings, nor yet
in the citizens of Rome; but only desired to have all
bishops' causes to be discerned by the see of Rome; yet
could not obtain so much at those days, as4 appeareth by the
council of Africa5, where as Boniface the first could not obtain
with craft, nor with his lies that he made of the canons
decreed in the council of Nice, to have causes deferred to the
to be called see of Rome. And as for this name, pope was a general
the first name to all bishops, as it appeareth in the epistles of Cyprian6,
an wshops. Hierome*, Augustine8, and of other old bishops and doctors,
which were more holy and better learned than these latter
ambitious and glorious enemies of Christ and Christ's church.
P Cypr. Tract, de Simplic. prselatorum. Tom. I. Tract. 3. p. 248.
Antw. 1541.]
p Hieron. Ep. ad Evag. Ubicunque fuerit episcopus, sive Romse,
sive Eugubii, sive Constantinopoli, sive Rhegii, sive Alexandria, sive
Tanis, ejusdem meriti, ejusdem est et sacerdotii, &c. — Epist. Lib. ii.
Tom. II. fol. 117, G. Paris. 1534. See also his Commentaries on Eze
kiel, Zephaniah, Galatians and Titus.]
[3 Nor, 1562.] t4 It, 1562.]
p See Epist. Cone. Afric. ad Bonif. Binii, Tom. i. p. 925.]
P Cypriano Papse Presbyteri et Diaconi Romse consistentes sal.
The superscription of the seventh epistle in St Cyprian's works — Epist.
Lib. n. Ep. 7. Op. Tom. i. p. 98.]
p See Hieron. Epp. ad August. Lib. n. Tom. n. foil. 113. F, 123.
G, 125. G, K, 129. G.]
p See Epp. xin, xxxiv, lxxvt. August. Op. Tom. n. and Ep. ad
Aurel. Tom. m. col. 238, B. Basil. 1569. Also Hieron. Bignonii not.
ad Marculfum, ap. Baluz. Capitul. Reg. Franc. Tom. H. col. 865.
Paris. 1677.]

UPON PSALM XXIII. 237
Read the text9, distinct. 50, c. De eo tamen, fyc. Absit ; and nistor. Lib.
. . . u. cap. 27.
there shall ye see that the clergy of Rome in their letters
called Cyprian pope ; and Clodovius, the king of France,
named the bishop of Rome, as he did other bishops, a
bishop. This was the state of the primitive church, which was
both near unto Christ in time, and like unto him in doctrine,
and kept St Paul's equality, where as he saith, he was ap- Gai. a.
pointed amongst the gentUes, as Peter was amongst the Jews.
And although the bishops in the time of Constantino the
Great obtained that amongst bishops there should be some cone. Nicen.
that should be called archbishops and metropolitans; yet aU
they were not instituted to be heads generaUy of the church,
but to the end they should take more pains to see the church
well ordered and instructed : and yet this pre-eminence was
at the liberty and discretion of princes, and not always bound
unto one place, and one sort of prelates, as the wickedness of
our time believeth ; as ye may see in the councils of Chalce-
don and Africa. So that it is manifest, this superior pre
eminence is not of God's laws, but of man's, instituted for a
civil poUcy ; and so was the church of Constantinople equal
with the church of Rome. And in our days Erasmus
Roterodame 10 writeth and saith, this name (to be high bishop
of the world) was not known to the old church : but this was
used, that bishops were all called high priests ; and that name
gave Urban11 the first unto all bishops, as it is written in
Distinct. 59, cap. Si officio. Anno Dom. CCXXVI. But
as for one to be head of aU, it was not admitted. And the
Greek church did never agree to this wicked supremacy, nor
P Corp. Jur. Canon. Decret. Pars I. Distinct. 50. capp. 35 and 26.
Decretal. Grat. coll. 289, 297. Ven. 1604.]
[10 Apol. ad concl. Stun. Hoc argumentum illi eripio ; quum id
cognomen (summus Pontifex) non esset auditum illo seculo. p. 321.
Ego dico nomen hoc (summum orbis pontificem) non fuisse auditum
illis temporibus. p. 322. Op. Tom. ix. Basil. 1540.]
[u Jure inde summi Pontificis locum sperare debebit. — Corp. Jur.
Can. Decret. I. Pars. Distinct. 69. cap. 2. Decret. Grat. col. 349.
N. B. This is attributed to Zozimus, Ep. 1. ad Isichium Saloni-
tanum Episcopum, a.d. 418, instead of to Urban, a.d. 226. Emendata
est inscriptio ea plerisque vetustis Gratiani exemplaribus. See also
Dagoberti Regis Capitulare III. Tit. I. cap. 11. Baluz. Capit. Reg.
Franc, col. 99.]

--">S rxPOSlTIOKS ON CERTAIN PSALMS.
obeyed it, until the year of our Lord ono thousand two
hundred and two ; compelled thereunto by one Baldwin1, that
brought the Frenchmen, by the help of the Venetians, unto
Constantinople, to restore one Alexius unto tho empire, upon
this condition, that he should subduo the Greek church to the
church of Rome. But this came to pass, that the pope
never, after he had gotten by alms and help of princes to bo
over them, passed one iota for the emperor of Constantinople
further than ho served his turn. So that yo may see both
his beginning and proceedings to be of the devil ; which if yo
kill not with the staff of God's word, and beat him from your
conscience, ho wiU double kiU your souls.
Now, within ono hundred and fifty years after Phocas had
made tho bishop of Rome head of the church, the bishop of
Rome contemned tho emperor of Constantinople, and devised
to bring the empire into France, and to give the king of
Franco the same authority over the bishop of Rome that
before the emperor had, as it appearoth in Charles tho Great8,
and his successors a long time ; and yet was tho bishop of
Rome under the princes, and not (as ho is now) an idol
exempt from all order and obedience. For princes made tho
bishops of Rome, and all other bishops within their realms ;
and so continued the making of tho pope in tho emperor's
authority, until it was about tho year of our Lord ono thou-
Hemeaneth sand one hundred and ton. After that3, Ilenrv tho fifth,
here autno- 4 •
bfinoSs^and being sore molested by sedition moved against him by the
o0fhboth'powcr P°Pe> Paschalis tho second, was constrained at length to sur-
•words. render his authority unto him, who turnod the i'aco of his
bishoprick into manifest wars. What followed when tho pope
was thus frco, and lived without obodienco to the christian
magistrates, I will not in this treatise mako montion, but put
you in remembrance that for cortainty thcro followed such
P Seo Gunthori Hist. Constantinop. Sect. 11. ap. Canisii Antiq.
Lect. Tom. v. Par. n. p. 372. lupoids. 1604.]
p Seo Corp. Jur. Can. Doeret. Grog. Lib. I. Do elect. Tit. vi. cap.
34. coll. 188, 189. Vcnot. 1604. Innoc. III. Duoi Caving. Apostolica
sodo — quro Romanum imporium in personam mngninci Caroll a Grrccis
transtulit in Gormnnos. This was dono by popo Stephanus, a.d. 776.
Tho coronation of tho emporor. howevor, was delayod for somo timo,
and was porformed by pope Loo. Seo also Carion. Chron. fol. 161.
Francof. 1543.]
P Seo Carion. Chron. fol. 196.]

UPON PSALM XXIII. 239
trouble amongst christian princes as never was before ; as it
is to be seen by the doing of the wicked man Gregory the
seventh, who took then upon him to have authority to use
two swords4, the spiritual and the temporal; insomuch that
Henry the fourth was compeUed threescore and two times
to make war in his life by the means of the bishop of Rome.
And, as it is written5, this wicked bishop stirred up the Aibertus
emperor's own brother-in-law, Raduiphus the duke of Suevia, EccLi'ast
r . ,. , ,. „ ,,.,,• Histor. Lib.
to war against him, and sent him a crown ol gold, with this vi.
verse graven in it :
Petra dedit Petro, Petrus diadema Radulpho ;
that is to say, " Christ gave the empire to Peter, Peter
giveth it to Radulph :" meaning that Christ had given the
empire worldly to the bishop of Rome, and he gave it to
Radulph. Ye may see what a rod the emperors made for
their own tail. For, after they had made the bishop of
Rome head of the church, the bishops6 made themselves
shortly after the heads of emperors and kings ; a just plague
of God for all them that will exalt such to rule as God said
should be ruled.
These bishops be not only proud, but also unthankful.
For, whereas all the world knoweth the bishop's authority to Abbas usper-
come from the emperor in worldly things, and not from God, chronico?110
but against God; this monster, Gregory the seventh, said
P Corp. Jur. Can. Extravag. Comm. Lib. I. De majorit. et obed.
Bonifac. VIII. cap. 1. In hac ejusque potestate duos esse gladios,
spiritualem videlicet et temporalein, evangelicis dictis instruimur 
Uterque ergo est in potestate ecclesise, spiritualis scilicet gladius et
materialis. Col. 227.]
P Quod cum ille religiose coepisset implere, videntes cardines orbis
quia pr£e timore sedis apostolicso contremiscant potestates, et sub eo
curventur qui portant orbem, suggessisse summo Pontifici, ut, dejecto
degenere qui publicam peregissetpcenitentiam, alium curaret in regno
sublimari : percontante autem Pontifice, quis dignus yideretur ? Rodul-
phum Suevum esse pratensum : cui illico Papa miserit coronam cum
elogio, Petra dedit Romam Petro, tibi Papa coronam ; mandaveritque
Moguntino et Coloniensi Archiepiscopis, ut ilium eligerent, conse-
crarent, tuerentur. — Crantz. Saxon. Hist. Lib. v. c. 7. p. 296. Colon.
1574.— See also Carion. Chron. fol. 193. Also Vit. Greg. Papse VII.
Cone. Binii. Tom. vn. Par. 2. p. 309. Lut. Paris. 1636.]
P See Corp. Jur. Can. Decret. I. Pars. Distinct. 96. capp. 9, 10,
11. Decret. Gratian. coll. 551, 552, 553.]

240 EXPOSITIONS ON CERTAIN PSALMS.
that Christ gave him the empire of Rome, and he giveth it
to the duke of Suevia, Radulph, to kill his good brother
Henry the fourth. He that will know more of this wicked
man, and of his brethren bishops of Rome, let him read
Benno the cardinal, that writeth in his history of the popes
that he saw, of John the twentieth, Benedict the ninth,
Silvester the third, Gregory the sixth, Leo the ninth,
Alexander the second. But in his old days he saw and
writeth horrible and execrable things of Gregory the seventh '.
Yet was England free from this beast of Rome then, in
respect of that it was before the idol was expelled2 in king
Henry the eighth's time. But Alexander the third never
rested to move men to sedition until such time as king Henry
the second3 was content to be under him as other were.
And all this suffered England for Thomas Becket, the pope's
martyr*. When they were crept up into this high authority, all
their own creatures, bishops of their sect, cardinals, priests,
monks, and friars, could never be contented to be under the
obedience of the princes : and, to say the truth, princes durst
not (in manner) require it ; for they were in danger of goods
and life. And the emperor5 Henry the seventh was poi
soned by a monk, that poisoned the idol of the mass, — both
a god and minister meet to poison men, and both of the
pope's making. And what conscience did they make of this,
think ye? Doubtless none at all; for the pope saith, and
so do6 all his children, that he can dispense and absolve them
selves and aU men from what oaths soever they have made
to God or man. This enemy, with his false doctrine, is to
be resisted and overcome by the word of God, or else he
will destroy both body and soul. Therefore against all his
crafts and abominations we must have the rod, the staff, the
table, the oil, and the cup, that David speaketh of, in a
readiness to defend ourselves withal.
Now followeth the last part of this holy hymn.
I1 See Brown's Fasciculus Rerum, Vol. I., where Cardinal Benno's
character of Gregory VII. will be found.]
p Expulsed, 1562.]
[3 Seventh, edd. 1580 and 1562.]
[' Platinse Vit. Pontif. Alexander 3. p. 176. Colon. 1551.]
P Carion. Chron. fol. 218. Francof. 1543.] [6 Doth, 1562.]

UPON PSALM XXIII. 241
C THE SEVENTH PART OF THE PSALM.
WHAT THE END OF GOD'S TROUBLED PEOPLE SHALL BE.
The Sixth Verse. [The text, 1562.]
Thy loving kindness shall follow me all the days of my life,
and I will dwell in the house of the Lord for ever.
[The Explanation, 1562.]
I will, in the midst of aU troubles, be strong and of
good cheer : for I am assured that thy mercy and goodness
will never forsake me, but wiU continuaUy preserve me in aU
dangers of this Ufe ; and when I shaU depart from this
bodily life, thy mercy wiU bring me into that house of thine
eternal joys, where as I shall Uve with thee in everlasting
felicity. Of this part we learn, that the dangers of this Ufe be
no more than God can and will put from us, or preserve us
in them, when they come unto us, without danger ; also that
the troubles of this world be not perpetual nor damnable
for ever, but that they be for a time only sent from God,
to exercise and prove our faith and patience. At the last
we learn that, the troubles being ended, we begin and shaU
continue for ever in endless pleasure and consolation, as
David sheweth at the end of his psalm. So doth Christ
make an end with his disciples, when he hath committed
them, for the time of this life, to the tuition of the heavenly
Father, whiles he is bodily absent : he saith, at length they
shall be where he is himself, in heaven for ever. For in
this life, albeit the faithful* of God have consolation in God's
promises, yet is their joy very dark and obscure by reason
of troubles both without and within ; outwardly by perse
cution, inwardly by temptation. Therefore Christ desireth
his Father to lead and conduct his church in truth and
verity, whiles it is here in fight and persecution with the
devil, until it come to a perfect and absolute consolation,
where as no trouble may molest it. For then, and not before
(to what perfection soever we come), shall we be satisfied :
as David saith, " The plentifulness of pleasure and joy is rsai. xvi.
p Faithfuls, 1562.]
r -i ' 16
Lhooper, ii.J

242 expositions on certain psalms.
in the sight and contemplation of thee, 0 Lord !" For then
shall the mind of man fully be satisfied, when he, being
present, may presently behold the glorious majesty of God :
for God hath then aU joys present to him that is present
1 cor. xiii. with him, and then man knoweth God as he is known of
God. These joys in the end of troubles should give the
troubled man the more courage to bear troubles patiently, and
Rom. «». be persuaded (as St Paul teacheth) that the troubles of this
present Ufe be not worthy of the joys to come, which
shall be revealed to us when Christ cometh
to judge the quick and the dead : to
whom, with the Father and the
Holy Ghost, be aU honour
and praise, world
without end.
Amen.
CO

[FINIS. 1562.]

UPON PSALM LXII. 243
€T An Exposition
upon the Sixty-second Psalm, made by
the constant Martyr of Christ, Master
John Hooper, Bishop of Glo-
cester and Worcester.

The Argument.

The prophet in this psalm doth declare (by his own
experience) how the truth of God's word, and such as favour
and follow the same, be esteemed and used in the world of
worldly men ; the truth itself rejected, and the lovers thereof
slandered and persecuted. And seeing truth and true men
before the prophet's time, in his time, and after his time,
were thus miserably amicted, in this psalm he writeth his
own condition and miseries, with certain and most comfortable
remedies, which ways the afflicted person may best comfort
himself, and pass over the bitterness and dangers of his
troubles, and suffer them, as long as God layeth them upon
him, patiently. So that whosoever from the feeling of his
heart can say this psalm, and use the remedies prescribed
therein by the Spirit of God, doubtless he shall be able to
bear the troubles both of the devil and man patiently, and
contemn them strongly.
C The parts of the psalm be in num
ber generally two.
I. In the first is contained, how that the favour of God,
and his help, is able to remedy all adversities.
II. In the second is contained, how that the favour of
man, and his help, is able to redress no adversities.
The first part comprehendeth eight verses of the psalm.
The second part containeth the other four verses, that
next follow, to the end of the psalm.
16—2

244 EXPOSITIONS ON CERTAIN PSALMS.
CE These two general parts do contain
more particular parts in them, in
number six.
i. First, what is to be done by the christian man that
is afflicted. h. The second part sheweth why the troubled man in
trouble looketh for help of God.
hi. The third part declareth how suddenly God can
destroy the persecutors of the truth.
iv. The fourth part containeth the repetition of the
first and the second part ; with more causes shewed why
patiently trouble is to be borne, and faithfully to be beUeved
that God can and will remedy it.
v. The fifth part declareth that man's power is not to
be feared, nor his friendship to be trusted unto ; for no man
is able to damn or save.
vi. The sixth part setteth forth how that God hath
promised to help the afflicted, and will assuredly perform it.
CE The psalm with the parts before named,
where they begin, and where
they end.
1. "My soul truly waiteth stiU upon God."
The first part teacheth a man to fly unto God in the
time of oppression and trouble.
2. "For of him cometh my salvation. He verUy is
my strength and my salvation ; he is my defence, so shaU I
not greatly fall."
The second part of the psalm, that declareth why the
troubled man trusteth in God.
3. " How long will ye imagine mischief against every
man ? Ye shall be slain all the sort of you : yea, as a
tottering wall shall ye be, and like a broken hedge.
4. " Their device is only how to put him out whom
God will exalt : their delight is in lies : they give good words
with their mouth, but curse with their heart. Selah."
The third part of the psalm, wherein is shewed that
suddenly the persecutors of the innocent shall perish.

UPON PSALM LXII. 245
5. "Nevertheless, my soul, wait thou stiU upon God,
for my hope is in him.
6. " He truly is my strength and my salvation ; he is
my defence, so that I shall not fall.
7. " In God is my health and my glory, the rock of
might ; and in God is my trust.
8. " 0 put your trust in him always, ye people ; pour
out your hearts before him, for God is our hope. Selah."
In these four verses is contained the fourth part;
wherein is mentioned the repetition of the two first verses.
9. " As for the children of men, they are but vain ;
the children of men are deceitful upon the weights ; they are
altogether lighter than vanity itself.
10. " 0 trust not in wrong and robbery ; give not
yourselves to vanity : if riches increase, set not your hearts
upon them."
Here is the fifth part, that teacheth no trust to be put
in man ; for he is not able to damn nor save.
11. " God spake once, and twice I have also heard the
same, that power belongeth unto God :
12. " And that thou, Lord, art merciful, for thou re-.
wardest every man according to his work."
In these two verses is comprehended the sixth part,
which is, that God hath promised to be merciful in helping
the afflicted, and that he will perform his promises.

CE A BRIEF EXPLANATION OF THE PSALM
GENERALLY.
"My soul doubtless waiteth still upon God," &c. Be
my troubles never so great and dangerous, yet my soul shall
trust continually and constantly in the Lord, that can and wUl
remedy them. For he is my strength and my salvation ; and
he is my defence. "So shall I not greatly fall." Although,
good Lord, by reason of mine infirmity and sin, which is in
aU men, my soul is weak and feeble, that it wUl be oppressed
with the lightest of all thy troubles which thou layest upon

246

EXPOSITIONS ON CERTAIN PSALMS.

man for his sin ; yet, when it taketh hold of thy mercy, it
waxeth strong : and although it be weak and trembling by
reason of infirmity, yet doth it not clean faU from the trust of
constancy and hope.
And let the wicked imagine their wicked imaginations
against thy poor servants, 0 God ; yet at length shaU they
come to shame and destruction, as the tottering wall doth fall,
and the rotten hedge is consumed with fire. For that they
go about they shall never bring to pass ; because they devise
to put him to shame that God hath purposed to exalt and
magnify. And whatsoever doubleness they use, to speak fair
with their mouth, and yet have false and hoUow hearts, it
shaU not bring their intent to their purposed end. Selah. God
be thanked, of whom dependeth all the hope of my salvation.
And he is my strength, my salvation, and my defence ; so
that I shaU not faU.
Wherefore, all christian and afflicted persons (saith the
prophet), foUow mine example, and put all your hope and
trust in the mercy of God ; who only save us from evU, and
bless us with all goodness. Pour out therefore before him all
your cares and heaviness, and look assuredly for help from
him ; for doubtless the help of man is nothing worth. For
"if man and vanity were both weighed in a pair of balance,
vanity itself would be weightier than man. How then can so
Ught a thing as man is help in the time of trouble ?" And
as a man is but vanity, or else rather more vain than vanity ;
so be all worldly riches that man possesseth, and as little or
less able to help an afflicted man, as man is unable to help
himself. And this I know (saith the prophet), not by man's wisdom,
but by the mouth of God, that whatsoever help man looketh
for besides God, he may be assured at all times to be both
helpless and comfortless ; and, trusting to God, he shall be at
all times both holpen and comforted : for so saith the Lord,
whose sayings no power is able to falsify nor to resist.

UPON PSALM LXII. 247
IT What things are to be noted out of every particular part
of this psalm, for the edifying and comfort of him
that shall use to say, sing, or meditate
this psalm.
THE FIRST PART.
" My soul truly waiteth upon God."
Out of the first part (wherein is contained what the
Christian should do in the time of trouble) is to be noted what
it is for a man to have his soul waiting stiU upon God, or else
to have sUence always in his soul towards God, in the days of
adversity, as this psalm speaketh.
When the christian man or woman in the time of sorrow when doth
and heaviness without grudge or impatience looketh for the help man°wait
of God, and giveth not himself to quarrelling or complaining Lord in the
of God, as though he did him wrong, and punished him too KShriira«r
much ; then doth the soul wait upon the Lord, or else hath
silence towards God, as we may see by Job, where his soul
attended still upon the Lord. When his goods, cattle, house,
and children were taken from him, he said after this sort :
"The Lord gave them, the Lord hath taken them away ; as Job>-
the Lord is pleased, so is it done. The name of the Lord be
blessed." All this whUe he bore the cross of God without
murmur or grudge, and had his soul still waiting upon God,
as this prophet here saith. But when he was burdened
further, and from the sole of the foot to the top of the head
was stricken with sores and botches, he cursed the day that Job iii.
he was born in, and the night wherein he was conceived, with
many more unquiet and lamentable words, as it appeareth in
his book. The like example we have before of king David in the
book of the psalms, where be these words: "In trouble and Psai. xxxi.
adversity I said, I was cast away from the sight of thine eyes,
0 God : " and as Job sometime said, if he should die, yet he j0t, ,
would trust in the Lord ; so said David a little before, if he ps"i'
should go in the midst of the shadow of death, he would not
fear. In the which psalm ye may see how constantly his
soul waited upon the Lord : yet in the thirty-first psalm his

) Mil.
xvii. xxiii.

248 EXPOSITIONS ON CERTAIN PSALMS.
troubles were so great that in them he said, "I am cast from
the sight of thee, 0 God." So that these testimonies and
what it is examples of the scriptures do declare, that to have the soul to
souhiawaithe wait upon the Lord is to be assured that God will help in
iK 'n the trouble, and patiently to bear the trouble without grudge,
trouble. until God send remedy and help for it.
The second thing to be gathered of the first part is to
mark and see that in the very elects of God, and most
exceUent personages amongst holy men, there is sometime
quiet, patient, and thankful sufferance of adversity strongly,
that it seemeth in the soul of him that is troubled there is so
constant and strong faith that it maketh aU sorrows and
troubles rather pleasant and sweet than heavy, burdenous,
or painful. At another time troubles seem unto them so
heinous and grievous, that the burden of them is as great a
pain as death, not only unquieting the body, but also very
Psai. xxxi. sore vexing of the spirit with these and like cogitations: "God
lxxvii!"1' hath cast me out of his sight ; God will have mercy upon me
increase ana no more ; my soul is heavy and troubled." And this diversity
fauhhTthe of increase and decrease of faith and hope of holy men and
women before our time teacheth us great wisdom and consola-
wisdom to tion : wisdom, in that we see faith and hope be not natural
the premise's, qualities in man, although he be never so virtuous, or never
so graciously elected by God to eternal salvation ; but they
be the merciful gifts of God, given unto man for Christ's sake,
and wrought by the Holy Ghost above man's deservings.
Faith hope, We learn also that the gifts of God, faith, hope, and charity,
bea"otyatau patience and sufferance, with such like virtues, be not at all
strength.111"5 times of like condition and strength in man ; but at some time
so strong that nothing can fear us, and at another time so
weak that all things do make us dismayed and fearful. Now
and then it is so doubtful that we cannot tell whether it were
best to suffer for the truth, or else to be released, consenting
unto falsehood. Thus God useth his gifts in us not always
after one sort; partly for our sins, and partly to prove us, and
to bring us to a certain knowledge of our infirmity and weak
ness. From Saul, Judas, and Cain he took his Spirit clean,
to punish their iniquity and wickedness; and from Job, to
attempt his patience, and to make him feel that of himself he
could bear nothing.
consolation. We learn consolation out of this text in this, that in our

UPON PSALM LXII. 249
troubles the Lord forsaketh us not, but eomforteth us ; and
the more our troubles and adversities be, , the more is his The Lord tm-
, sakethnothis
grace and favour towards us : as the prophet saith in another r^'fj11
of his psalms: "As adversities oppressed my heart, so thy psai. xiiv.
consolations, Lord, rejoiced me:" in the which psalm ye may
see what consolation the afflicted conscience taketh in adversi
ties. The psalm is made against the wicked oppressors and
persecutors of the poor ; wherein they say, As the tyranny of
the wicked troubleth us, so thy consolations, good Lord, do
rejoice and comfort us. And the same saith St Paul to the
Corinthians : " As the afflictions of Christ do abound in us, 2 cor. i.
even so by Christ aboundeth our consolation."
There is also to be noted, in that the prophet saith, his
"soul waiteth upon the Lord," many men can dissemble in- Matt.x.xxvi.
juries, wrongs, and oppressions outwardly ; sometimes, when x?m. .'
they be not able to revenge ; and sometimes, when they dare
not revenge, for lack of opportunity and occasion, lest more
harm might ensue of that their enterprise : as the Jews durst
not kill Christ a great while, for fear of the people ; yet were
they murderers in their hearts before God, the fact out
wardly not then being done. Some again revenge not, be
cause they think dissembled patience will gain worldly com
modities and riches. Howbeit, this quietness and refraining
from revenging is nothing worth before God. But when the Note.
heart and soul waiteth upon God, and is contented to be as
God maketh it, that waiting and service of the soul the Lord
delighteth in, and is pleased withal. This is a godly doctrine,
and much to be desired, to have the mind contented with such
things as be troublesome and painful to the' body outwardly.
And where the mind waiteth not patiently upon the Lord in
trouble, it wUl appear divers ways. Sometime, many years
after the displeasure is done, the man that suffered the dis
pleasure revengeth it wrongfully and cruelly: as the Pharisees
and the high priests deferred the bloody fact in the killing of
Christ until they had gotten time and opportunity for their
purpose. Sometime the impatience and unquietness of the Theimpati-
mind appeareth with checks and taunting answers unto God; mind is many
as, when God asked Cain where his brother Abel was, he Cain.
asked God again, whether he were his brother's keeper, or Gen' 1V'
no ? The same ways appeared Pharaoh's unquietness. When Pharaoh.
God would have had him to dismiss his people, he asked what Exod. v.

250

EXPOSITIONS ON CERTAIN PSALMS.

Abel. Gen. iv.

Jutiis. Matt, xxvii.

Adam.
Ceil. iii.

Jews.Acts xxi.
xxiii. xxiv.

God he was, unto whom he should do such homage and service.
Sometime it appeareth by desperate weighing the greatness
of trouble, not considering the mercy of God, that is greater
than sin : as Cain's unquieted soul for the kiUing of Abel
brought his tongue to blaspheme the mercy of God, saying
that his iniquity was greater than the mercy of God could
forgive. So did the wicked soul of Judas, that betrayed
Christ, make his tongue confess before the Pharisees his
treason and wickedness, and never to caU upon Christ for
the remission thereof. Sometime the impatience of the mind
is known outwardly by finding fault with God's works : as,
when Adam's mind was unquieted for the eating of the
apple, he said unto God that his wife, the woman that he
nan's xvui. gaTeunto him, deceived him. Achab the wicked king, being
impatient with the scourges that God sent upon his realm
for his own sins and the people's, picked a quarrel with the
good prophet Elias, and said that he troubled aU his realm.
So said the Jews against Paul : "This is he that troubleth aU
the world." This is daily seen, whensoever the mind and the soul is
unquieted, the fault is laid upon God's work : as, if the higher
powers hang a true man, and save a thief ; deliver Barabbas,
and hang Christ ; straightway the tongue walketh, that he is
set in authority by God. Indeed so he is, but yet to punish
the evil, and to maintain the good ; and not to molest the
good, and maintain the evil, as commonly now-a-days is seen.
Simon Magus shall be at Uberty, and Simon Peter in chains :
Annas and Caiaphas shall rule like lords, Christ and St Paul
shall be ruled and suffer death ; although not personally
in their own bodies, yet in their members and disciples.
Thief. Let the mind of the thief be touched for theft; straight
way poverty, the work of God, beareth the blame. Let
whoremon- whoredom vex the whoremonger's mind ; immediately the
tongue complaineth upon God's work, youth, strength, and
such other. Let the mind be troubled with covetousness ; by
and by God's work, wife, children, be alleged for excuse ; for
they must be provided for, saith the covetous man ; when he
hath enough for himself and ten times as many more children
as God hath sent him, if it were thankfully used towards God,
and liberally towards the world. So that if any man be
touched with anguish or heaviness for sin, immediately the

SimonMagus.
Annas and
Caiaphas.

Covetousmen.

UPON PSALM LXII. 251
tongue saith, he was born under an evil planet, or in an evil
hour, and so findeth fault with the work of God, which God Gen. i.
made excellent good. Thus may ye see, where as the soul of
man waiteth not upon God, the impatient man accuseth God
and all his works, both in heaven and in earth. But the godly, Prov. xviii.
° ^ The godly
feeling the rod of God for sin and iniquity (as God never feeing the
punisheth without just cause), he first accuseth himself, and ^J™lvees
acknowledgeth his own offences ; and then saith with the f^ng their
prophet Micheas, " I will suffer the indignation of God, for I wmemea
. j j • , „ the same.
have deserved it. mic. v«.
To this waiting upon the Lord without quarreUing and
desperate lamenting exhorted Jeremy the prophet the children
of Israel for the time of their being in servitude and captivity
of Babylon ; bidding them to plant and graft trees, and so to
provide for themselves, until the time were expired of their
affliction and captivity.
Men may mourn and lament their sins and troubles that
they suffer for sin ; as we may see how the psalm of the
prophet containeth the bewailing and weeping of the people,
that sate heavily and lamentably by the river side in Babylon. psai.cxxxvii.
And the like may ye read in the Lamentations of Jeremy.
But this mourning was without desperation and quarrelling,
as the letters and books do record. Besides these things,
the cause of their bewailing and lamenting, whiles their
souls waited upon the Lord, differeth from the most sort
of mourners and bewailers now-a-days. For we may see now- Note.
a-days, if the wife bewail the death of her husband, it is most
commonly because she hath taken from her a loving head
and governor. If the husband lament the departure of his
wife, it is because he is bereaved of a faithful helper. If
the son mourn for the death of his father, it is because
there is taken from him, not only his father, but also
his patron and defender. If the parents be sorry for the
taking away of their children, it is because they want their
dalliance, sport, and pastime with them, or such other worldly
affections. If the prince take grievously the calling away of
his subject from this world, it is because he lacketh a trusty
soldier, a faithful captain, a wise counsellor, or profitable
officer. If the subject lament the death of his prince, it is
because he hath lost his advantage, authority, or estimation.
If the servant weep for his master, it is because with his

252

EXPOSITIONS ON CERTAIN PSALMS.

master is departed his commodity, and trust of worldly riches
and friendship. If the master mourn for his servant, it is
because there is taken from him a skilful, a dUigent, or a
faithful doer of his business ; and such-like causes as men
grievously of every sort feel and lament. If the parson
lament his parishioner, it is most commonly because he seeth
the breach of an honest household decayeth his tenths and
profit. And if the parishioner mourn for his pastor, most
commonly it is because he lost a good companion or profit
able friend. If the bishop bewaU the death of such as die in
his diocese, it is most commonly because he is destitute of such
a one as favoured much affection to set forth and do such
things as he worldly desired should go forwards; or else
perchance such manner of one as could excuse him, what
negligence or fault soever he should perpetrate or commit for
the time he were in office. If the diocese be sorry for the
death of the bishop, it is because the one part (which is the
clergy) doth fear lest there shaU come another that wUl be
more diligent and quick in doing his office, and see that they
shall do the same: the other party (caUed the temporalty)
lament, because they have lost such a one as peradventure
fed well their bellies with bread and beef; or else was so
remiss that he would suffer all sin unpunished, and rather be
a bearer of the evil than a maintainer of the good. Now
this is such bewaUing and mourning as ethnicks, publicans, and
infidels may have. But wherefore the christian soul, that
waiteth upon the Lord without quarrel or desperation, doth
weep and lament, read you the psalm before named, and the
Lamentations of Jeremy ; and there shall you find in the
psalm these words : " We sat by the rivers of Babylon and
wept, when we remembered thee, 0 Sion." The chiefest
why sat the cause of their weeping was, because the word of God was not
R™r side of e preached, the sacraments ministered, nor the Almighty God
lauded and praised in the temple of Hierusalem, as God had
a just cause commanded by his word. This is a most just and also a most
tion. worthy cause to weep for, whiles God punisheth us ; that, for
our sins, not only our quietness and wealth, but also the
word of God (which is greater) is taken away, and his due
honour given unto idols. For the children of Israel, per
ceiving that God's honour was defaced for their sins, they
wept as often as they remembered it ; as God give us grace

UPON PSALM LXII. 253 >
to do the same ! The like did St Peter : he lamented not Feter.
because he left all his goods for Christ's sake ; but wept that
by his denial of Christ he felt himself not constant in the Matt. xxvi.
faith and love of his master. So did Mary Magdalene bewail Mary
that she had offended Christ, and not because the world knew Lu\e v». '
her to be a sinner.
St John Chrysostom hath a notable saying : " He that f°E$,/tfsa'f'
feareth more hell than Christ is worthy of hell1." And that Kom.raP.2.
meant the prophet when he cried out, " What is there in Psai. ixxm.
heaven or in earth, that I prefer before thee, 0 Lord?" —
as though he had said, there is nothing can make me as
glad as thy love towards me, nor anything so sorry as thy
displeasure, good Lord. Thus doth the soul of the very Chris
tian wait upon the Lord in all troubles and adversities, and
patiently doth bear the punishments of sin ; and not only bear
patiently the pain, but also considereth what is the greatest
loss that may happen unto him by reason of troubles : wj^ «>«
not the loss of worldly riches, lands, and promotions, nor {J^'J!^!*"
the loss of health of body by sickness, neither the loss ofdereth-
the body itself by death, ne yet the loss of the soul into eter
nal pains. But the greatest loss that he weigheth is the loss
of the good wUl of him that made him, and of great mercy
redeemed him, and with much kindness always nourished
him. That is to be seen in the prodigal son, which when he The prodigal
had spent all his goods lecherously, and brought himself to Luke xv.
most miserable poverty, and to such extreme famine that he
would have been glad to have eaten the meat prepared for
the pigs, besides the great heaviness of heart, that weighed
the time of prosperity, and conferred it with his estate of so
extreme misery ; yet nothing made him so sorry and pensive
as the calling to his remembrance how unreverently he had
used his most gentle, loving, and benign father, who was not
only liberal and free to his children, but also to his hireUngs
that lacked nothing. This consideration of his offence towards
his father made him a great deal more sorry than all the
pains he otherwise sustained. And thus must every Christian
wait upon the Lord, and then doubtless consolation shall
[} Aidirep ft Kai /inSevos ZveKcv irepov, rovrovye eveKOi yeevvrjs av rjpw
a£ioi, ttjv yeivvav pdXKov tov Xpio-rov tpofioipevoi. — Joh. ChrySOSt. Etc
riji/irp. Pwfi, iirio-T. \6yos c. Tom. III. p. 35. Eton. 1613.]

254

EXPOSITIONS ON CERTAIN PSALMS.

follow, as it appeareth by the same prodigal son, and by this
psalm of the prophet.
Moreover, if we mark with what dangers and troubles
the soul seeketh her Lord and spouse Jesus Christ, in the
mystical book of Solomon's Ballads, we shall see with what
attendance, diligence, and patience, the soul waiteth upon
cant v. Christ. " I sought him (saith the soul), but I found him not.
I called him, and he would not answer me. The watchmen
of the city found me, and beat me, and wounded me. They
took my robe from me, that kept the walls. I require you,
ye daughters of Hierusalem, if ye find my spouse, tell him
Note- that I am sick with love." Note these words, "I sought
him (saith the soul), and found him not. I called him, and he
answered not." Was not this enough to have clean discom
forted the heavy, sick, and troubled soul, that ran and cried
to her love and husband Jesus Christ, and yet for the time
never the nearer ? Further, in running and calUng for him,
the soul fell into the hands of her enemies, that robbed her of
Note diii- her mantle ; and yet, notwithstanding these dangers, she cried
out unto aU that she met, that in case they found her spouse,
they would teU him that she was sick with his love.
whatdangers Ponder these things altogether : first, to travaU and cry,
shaiirfaifin, and not to profit ; next, in travailing and crying, to lose all
in seeking y her goods, yea, the mantle that she went in ; thirdly, to put
Christ pre- , ,._.., . , ~ . _-_, . , ,
scribed; her lite in danger with confessing Christ to be her spouse
before such as hated him mortaUy. And yet how did this
christian creature ? Doubtless, waited upon the Lord without
a notable murmur or grudge. And in all these troubles, note there is
example. .
no complaint nor quarrel made of her prayers that were not
heard, of the pains that for the time profited not, of the loss
of her goods and apparel, nor yet of the danger tihat she was
The soui that in of her and Christ her spouse's enemies. But here was
hatha fervent , , L ,_-,,.,
theetroubS'' *ne weePing» lamentation, and sorrow, that Christ her spouse
cthtaletSng could not be found ; in whose love she burned so ardently
hi™ notTSut tnat aU adversities grieved her not, neither did she any thmg
!ng "f nernd" at all esteem them ; but only the want of Christ was her
ontyrause of grief and sorrow : yet was she patient, and trusted still in
her sorrow. ° _ , •> r >
the Lord.
The woman The like may ye see by the woman of Canaan, how she
Matt. xv. called upon the Lord for her daughter ; unto whom Christ
made no word of answer. Further, his disciples were trou-

UPON PSALM LXII. 255
bled and wearied by her importunate suit. Also Christ caUed
her in manner no better than a dog : yet was there neither Patient ex
es */ pectation of
the bitterness of his words nor the inhumanity of his apostles ^^^k
that she passed for, but she waited stiU upon the Lord, and ggo^rt.
was nothing sorrowful for all the sharp words she suffered,
but only because the help of the Lord was not extended and
bestowed upon her daughter, as she desired. But what en-
sueth of such a patient expectation and sorrowfulness of God's
absence ? Mark what the prophet saith.
THE SECOND PART OF THE PSALM.
1. "For of him cometh my salvation.
2. " He verUy is my strength and my salvation : he is my
defence, so shaU I not greatly faU."
The second part declareth why the troubled person seek-
eth health of God.
Here first be three doctrines to be noted : Three doc-
First, to know by God's word that God can help : the n^to ^
second, that God wiU help : and the third, that the afflicted is
bound boldly to require help of God. Whereof the troubled
person must be assured by the scripture, or else he shall
never find consolation.
Now to the first part, that God can help : this scripture
is to be marked, that saith, God is omnipotent, that is to wit, God is omni-
able to do aU things. So said he to Abraham, when he eft-
soons promised him the land of Canaan : " I am the God Gen. xvu.
omnipotent ; walk before me, and be perfect." The same
said Jacob, when Benjamin his young son was so instantly
desired by bis brethren to go into Egypt, when they lacked
corn : " My £k>d omnipotent (said Jacob) can make the prince Gen. xuh.
of Egypt favourable unto you." So did God tell Moses that
he was the Lord that appeared unto Abraham, Isaac, and Ex0d.vi.
Jacob, even the Almighty God. The Uke is in the same
book, when God had drowned Pharaoh and his host : Moses Pharaoh.
gave thanks, and said his name was Almighty. Thus in the
word of God we may learn every where, as weU by his name,
as by his most marveUous works, that he is omnipotent, and
there is nothing impossible unto him.
Even so doth the word of God declare, that, as he is as God is
i . ... .,.,,. , able, so isle
omnipotent and can save, in like manner is he wiUing and ^"s to

256 EXPOSITIONS OX CERTAIN PSALMS.
Psai.xxxvi. wiU save. King David saith, that "he saveth both man
PsaLxxxiv. and beast." In another psalm he saith, "God saved him
Psai. xxxr. from aU adversities." And again he saith, he wUl save aU
that trust in him ; and not only save, but also save for no-
isai. xiix. thing. So God saith by the prophet Esay : " I wiU save thy
isai. ux. children." And in the same book it is declared, that God's
hand is not weakened ; bnt that he can save, and wiU save.
This willing nature of God to save is manifestly opened unto
iSk^xx^" "^ m aU the prophets. And in St Matthew Christ saith, he
Dan. m. "came to gayg such ^ were lost." The same is to be seen in
iecfcvffi.ix. St Luke, how that " the Son of man came not to damn, but
Man. xrai. to save." St John the evangelist saith, his coming was to
John at save the world. And St Paul saith, " He would aU men to
be saved."
as God can Now as the word of God, and the examples contained in
s«dothb?lv' the same, declare that God can and wiU help in the time of
to <au nnto trouble and adversity ; so doth it declare that men be bound
to caU and seek for help in the time of adversity. As we
read in Esay the prophet, where God crieth out in this sort :
isai. iv. " Ye that be athirst, come to the waters," &c. In St Matthew
luttxi. Christ commandeth aU men that be troubled to come unto
Psai l him. Also in the psalms he biddeth aU men caU upon him
in the days of their heaviness, and he wiU hear them, and
Matt-vu. deUver them. Again, he wiUeth us to ask, and it shafl be
xviii.MarkxL given unto us.
John xiv. xt. Xow as these three doctrines are to be marked in the Al-
1 John v. mighty God, so must they be grounded in the heart of the
Godakmeis troubled person. And, first, he must give this honour unto
rafnonftat God, that he alone is able to save, and none but he ; as the
JSlxit. prophet Esay saith of him. Then, being thus persuaded, the
Kohelptobe r m.r , J ... , , , •___•.
sought a aflhcted person will not seek help at dead samts, nor at any
*t but only 0ther creature's hand, but at God's onlv. And as none giveth
of Cod. * D
God the strength able to help, bnt is of itself in God and
God is m- ynlfii. God ; so is there none that can give God a wiU to help ;
{umseif to but he of himself is inclined to have mercy upon the afflicted ;
and his mercy is most prone and ready to help the poor and
miserable. Hereof learneth the afflicted Christian, that none inchneth
God to be merciful, but his own gentle and pitiful nature : so
that the sinners may boldly in Christ resort unto him first,
because he is mercy itself; and not to go astray to seek first

UPON PSALM LXII. 257
mercy at dead saints' hands, and by their means at last find
God merciful and ready to help him. And when the afflicted
perceiveth by the word of God, that he commandeth him to The afflicted
call upon him, and upon none other, he may take a courage mandmem of
and audacity to be bold to come unto him, be his sins never |ud^'/h'°0
so many, horrible, or filthy ; yea, if in number they exceeded hls mercy-
the gravel of the sea, yet be they fewer always than his
mercy : if they be as red as scarlet, yet shall they be made isai. i.
as white as snow. The book of Wisdom saith even so : ¦ ' Al- wisd. xv.
though we have sinned, Lord, we be thine, knowing thy
greatness." And where as these doctrines be grounded, see what followr
eth. In all the depth of anguish and sorrow this followetb,
as this psalm saith : " Of him cometh my salvation. He is Psai. ixH.
my strength, my salvation, and my defence," &c. The same
may we see also in the dialogue between the christian soul, or
Christ's church, and Christ, in the book of Solomon's ballads :
were she never so black and burned with the sun, were she
never so troubled with the vanities of the world, she cried out
and said boldly unto Christ, " Draw me ; we will run after cant. i.
thee." And although the poor wretched soul be environed
and compassed about with sin, troubles, and adversities, as
the fair lily is hedged about with thorns ; yet she trusteth
in her husband, that he will help her. And indeed most
comfortably her spouse Christ comforteth her with these consolation.
marvellous words : " Arise, haste thee, my spouse, my fair
one, and come. Now winter is past, the rain is gone and
ceased," That book of Solomon is to be read, to see how merci- Read the
fully God comforteth a troubled and deformed soul by sin : Solomon's
and yet God layeth it not to the soid's charge, that hath
Christ to her husband. Also there is to be seen that the
soul is bold to seek and call for help of God her husband,
and goeth to no strange god for aid or succour, although she
be burned with the sun, and a miserable sinner. The like is
to be seen in the prodigal son. Although he was never so pr0digai son.
beggarly, miserable, sinful, wretched, and unkind to his Luke xv'
father ; yet he said, Even as I am with my miseries, I will go Let us not
to my father, and tell him that I have offended against him to go Sour
and against heaven. The father, when he saw him, spat not Father, and
° A confess our
at him, reviled him not, asked no accounts of the goods he had s^tethey
* ' o - never so
r n !7
[HOOPER, II.]

258 EXPOSITIONS ON CERTAIN PSALMS.
horrible: for viciously spent, laid not to his charge his filthy conversation
whensoever ¦
we return w;th whores and harlots; neither did he cast into his teeth how
wickedness, he ^ad dishonoured him and his family: but when he saw him
ne rememoer- v
oS "rarSpIs- afar off, he was moved with compassion towards him, ran to
embraceth us meet him, took him about the neck, and kissed him. The
chuoien?r son confessed his fault ; and the father, minding more the com
fort of his lousy and beggarly son than the repetition of his
transgressions, commanded his servants speedUy to fetch him
robes and to clothe him, gave him a ring upon his finger
and shoes to his feet, kUled his fat calf, and made merry
and rejoiced with his lost son, that he was found again. Here
is the state and condition of a soul that waiteth (as Asaph
saith) for a time upon the Lord in trouble and heaviness,
marvellously set forth. See this wretched man spoiled of all
his goods, destitute of all friends, shut out of all honest com
pany, of a gentleman become a swineherd, of one that had
once men to wait upon him become now a waiter upon pigs ;
once he gave others meat, and now all men refuse to feed
him ; erst a man that scarce delicate dishes could content his
appetite, now his stomach irketh till it be fiUed with swine's
food : yet moreover than that, he saw nothing behind him nor
before him but misery and wretchedness. Behind him he
left all his goods spent riotously, his estimation, parentage,
such friends as he had ; when money was plenty, lost ; and
also (as far as reason could see) his father's utter displeasure,
and the reproach and ignominy of his alliance and kinsfolk
purchased for ever. Before him he saw hunger and scarcity,
a sort of filthy swine, and the best meat draff and chaff, for
the sustenance and maintenance of his piggish life, in case he
might have . been so maintained : yet, in the midst of these
sorrows, attending in his spirit upon the mercy of his father,
marvellously in the filth of a pig's sty, and in the pains and
anguish of misery, hark what a wonderful doctrine he bloweth
out : " Oh, what abundance of bread is there in my father's
house, and I starve here for hunger ! I wiU arise, and get me
to him, and confess my fault," &c. He saith not, Oh, what
abundance of bread hath my brother and my kinsfolk ; but,
"What abundance of bread is there in my father's house !" He
said not, I will make my complaint to my brother ; but said,
The heavenly "To my father." Whereof is learned, that all penitent
be'resort'ed:0 christian sinners do know that the heavenly Father hath the

UPON PSALM LXII. 259
bread of mercy, to satisfy their hungry desire ; and that he unto m the
is to be resorted unto in such sinful and troublesome state, and sity andneces
not any other in heaven, but he alone through Jesus Christ, he only hath
i mi • • i j- i the bread of
who was kiUed to redeem and save the penitent faithful g|5c^'°
sinners of the world. children.
See now how this prodigal and outrageous son knew why what causes
r ° ° . ., the prodigal
he should seek help of his father in the time of his vue ^°nntotoh?sesort
misery and wretchedness. u?meeofnthe
First, he knew his father's power, and therefore said : misery-
" Oh, how great plenty of bread is there in my father's
house !" believing that his father was able to give him meat
sufficient. Next, he was assured that his father was merciful,
and would give him such things as he lacked ; and being thus
persuaded, boldly he returned unto his father, and to him he
uttered all his grief; who was a great deal more prest1 and
ready to help, than his son was ready to ask help. Of the
same mind was the woman of Canaan : for although she me woman
found little comfort at the first, yet she argued so from the
nature of man to the nature of Christ, that Christ cried out
upon her, and said, " 0 woman, great is thy faith; be it unto
thee as thou desirest." For when she said, the dogs did " eat They that
of the crumbs that fell from their masters' table," she knew chrutmust
. debase them-
that she herself and all men in respect of God were no more, selves with
r ' humility.
nor yet so much as dogs in the respect of man. And when
she perceived that man could be contented to spare his crumbs
to the dogs, she knew right well that man was not so merciful
and Uberal unto dogs as God unto sinners. Wherefore she
stood stiU with Christ constantly, and left not calling, until
Christ gave her to wit that she was indeed a very well per
suaded woman, both of his power able to help, and of his good
wUl ready to help. For indeed, although she was a Canaan-
ite, she knew that, if a man shut not out dogs from his table,
Christ would not shut from his mercy a sinful Canaanite.
The same persuasion made Mary Magdalene creep under the Mary Mag-
board to his feet with tears, there to receive and eat of his
mercy, to quench the hunger and smart of her sins. These
examples do declare, why the troubled may put their trust in God is both
God : because he is omnipotent, and can do all things ; and anTmercifui.
he is merciful, and will help aU penitent and faithful sinners.
And so said this prophet Asaph : " Of him cometh my salva-
[! Prest : prepared.]
17—2

260

EXPOSITIONS ON CERTAIN PSALMS.

Rock.

Matt. vii.
He that
buildeth
upon the
rock is wise,

tion." And he sheweth the cause why : " For he is my
rock, my salvation, and my defence."
These three words declare marvellously the nature of
God, that alone helpeth, and also the faith of him that calleth
for help. As for God, whom the prophet calleth first his "Eock:"
by this word he openeth marvellously how strong, firm, and
sure, and how invincible he is, against all troubles, adversi
ties, and tempests, as well of the body as of the soul. In
St Matthew, the man that buildeth his house upon the rock
or stone is called wise; and the cause is, that what winds
soever blow, and what tempests soever arise, they cannot cast
down the house, nor overthrow the buUding ; for it is ground.
what is the ed upon the stone. The stone is God and his word, the builder
is the christian man, and the building is the religion that he
hath learned of God by his word. And although we see
God, our rock and sure stone, is not assaulted with stormy
and tempestuous showers and rain ; yet the builder and the
building, that is to say, the christian man and his religion, be
blown at, and such showers of trouble fall upon them, that,
were not the rock firm and sure, all the building and the
builder also (for man's part) would surely fall and come to
To buiw the utter ruin. The experience of the same winds and floods we
house of God . _. , .
!ai™tto£ta may see in * e Apostles. For when Peter and
Christ. the res(; builded the house of God, that is to say, taught men
their salvation by the merits and passion of Christ, there
Actsv. arose such winds and floods, that the builders were put into
prison, and the building in great danger. When St Stephen
builded the congregation with God's word in Christ, whiles
Acts vii. he was building, such winds and floods of maUce assaulted
him, that his brains were knocked out. When Ananias and
the rest planted and builded the house of God, that is to say,
converted the infidels unto the faith of Christ at Damascus,
there arose such winds and tempests at Jerusalem, that Saul
Actsix. came from thence towards Damascus with commission from
the high priests to kill the builders, and to overthrow all
they had builded.
Let us leave off the examples of holy men, and see what
happened to the head and chief Captain of all saints and
if Christ had good builders, our Saviour Jesus Christ. When he called
from death to

If the rock
were not
sure, the
builder and
building would come
to ruin.

rock of the world from ignorance to knowledge,

UPON PSALM LXII. 261
life, and from damnation to salvation, there arose such strength
winds and storms, that, had he not been the rock itself had been
... ,, , cast "Own.
of strength and invincible power, he had been overthrown
clean, and his buUdings turned upside down. For before
he was of age to be born, in his mother's belly, the devil ^J^3
went about to slander him as a bastard, and would have SS™^
persuaded the same to the godly man Joseph, spoused Uatt- '" u-
in marriage to the blessed virgin Mary. He had no sooner ^u^f^156"
put bis head out of his mother's belly, but straightway ^nbS_?.e
Herod's sword was whet and bent to kiU him. Within a
little whUe after, the devil stirred up his own kinsfolk and Christ's own
countrymen to cast him down from a hill-top, and to break were raised
his neck ; and at length kiUed him indeed. But what was Luke w.
the outgoing of this builder? Forsooth, "Father, into thy Christ siain.
hands I commend my spirit." And what was the assurance
of his buUding ? that is to say, in what surety stood his dis
ciples and followers in the midst of these winds and great
storms ? Doubtless, Christ commended them to the custody Christ com-
, _ , _ mended his
and protection of his heavenly Father, the rock and sure discipiesto
r _ w _ _ the protection
stone of aU salvation ; from whom winds, floods, temptations, °£jjj? Father-
persecution, death, sin, nor the devil himself with aU his Jolm xvU-
company of wicked spirits, be able to remove the simplest of
aU Christ's flock. In the Revelations of St John there is a Bev. xii.
marveUous doctrine, what winds and floods shall blow and
overflow this rock in the building and biulders for the time
of this life. There is a woman that had brought forth a
man chUd ; and by and by there was a foul great red dragon
with seven heads and seven1 horns, that would have devoured
this child, before he had come to his inheritance and king
dom appointed unto him. And when he saw he could not
prevaU against the chUd, he cast out of his mouth water, as
it had been a great stream, after the mother : but there was
given her wings to escape. For the rock that she was
builded upon was sure ; that whatsoever winds or waters
(that is to say, what troubles soever) should happen, nothing
could overthrow her. And so saith Asaph here: ' God He that hath
being my rock and sure fortress, my soul nor my body shaUrock£r
never be confounded.' As he declareth more openly by the a saviour.
two words that follow: "He is my strength and my salvation
also," saith the prophet: as though he had said, I do not
[i Ten. See Rev. xii. 3.]

262 EXPOSITIONS ON CERTAIN PSALMS.
Application only know God to be sure, strong, and invincible ; but also I
strength by know this his might, strength, and sureness, is my wealth
faith to his & ' © 7 ' ./
own defence. an(j my salVation. For many men know that God is the
rock and strength of all powers ; but none doth know that his
power and strength is salvation for himself, but such as be
God's indeed.
Faith is the Therefore, seeing this faith, that believeth God particularly
to save a private person, is only God's gift, and cometh not
of man ; let us pray, that when we see how God hath been
the rock of salvation to others, that he will be so unto us
likewise. For it is a singular gift of God to say boldly,
stedfastly, and merrily, from the bottom of the heart unto him,
" Thou, Lord, art my rock, my salvation, and my comfort."
He that And he that feeleth in himself, for himself, God to be his
feeleth in , . , _ ....
himself God salvation, hath such a treasure, that all treasures beside it
to be his ; '
lfiththe' are n°thing to be esteemed ; and he will not pass of goods,
^eaof'aiirea' lands. nor life> for this faith's sake.
But faith, as long as it cometh no nearer the heart than
the ear, the lips, the teeth, or the tongue, it is but an easy
matter to believe; as we see these ramblers up of the
psalms and the rest of God's word at this time in the church,
where they that say them, nor they that hear them, under
stand any thing at all, or be any deal the more edified for
The abuse of that which is done or said in the church. And I am assured,
God's word . „ . . _. t • 1 • 1 i ___~ij_.
provoketh if the priests felt in their hearts the vengeance ot trod to
geance. come for this abusing the word of God, and the people
knew what an incomparable treasure they have lost by
God's word m the taking away of the word of God in the vulgar tongue,
tongue nown the priest would weep water of his eyes, as often as he said
peopffto be his service, and the people would sigh full heavily, as oft as
they heard it, and understood not what it meant. Wherefore
let every man pray to God that he may know him, as the
prophet Asaph doth, that he is the rock and salvation to him
that so calleth upon him.
Defence. The third word is "Defence :" by the which the prophet
irinesDoc" noteth two marvellous doctrines ; the one touching God, and
the other touching man. The thing touching God is this:
look, as in himself God is omnipotent, so is he of power both
in body and soul to do all things for his creatures in general.
And as, generally, he can do all things for his creatures, so,
particularly, he is salvation to all that by faith believe in him.

UPON PSALM LXII. 263
And as he is also salvation, particularly, to such as believe in
him ; even so, particularly, is he a defence, buckler, and pro
tection of such as shall be saved : that neither sin, the devil, Note.
or any troubles of the body, nor troubles, doubtfulness, hu*h"mcan
anguish, perplexity, or heaviness of mind shall hurt or damn chru'j"«us.
him. The doctrine touching man by this word, "Defence,"
is this : look, as the faithful man hath in himself this general
knowledge with all men, that God is almighty to do all things
as he lust with his creatures generally ; so, particularly, he
believeth, that he is able, and will save, such as particularly
believe their salvation in him. And as the faithful particularly The faithful
beUeveth his salvation to be only in God; so doth he also thatasGodis
believe and challenge particularly, with the rest of his bre- generally, so
. r r if. i. i. is he to save
thren in Christ, maintenance, perfection, and defence from all particularly.
misadventures, jeopardies, and dangers that may happen in
this life, before he come to everlasting joys. God, therefore,
give us grace with the prophet Asaph to say faithfully unto
him, "Thou art my strength, my salvation, and my defence:"
then, doubtless, we shall be assured of that which followeth,
"So shall I not greatly fall."
Of these words, "So shall I not greatly fall," we bo also
taught and instructed very necessary lessons and doctrines.
First, what difference there is between the defence of God
towards his people in this life, and in the life to come.
As touching the defence of God towards his people in this Defence of
life, it is marvellously set forth by Christ in his prayer a little hi° p«p" i»
before his death; where he prayed unto his Father not to johnxvu.
take his apostles out of this world, but to preserve them in
this world from sin. So that he would his friends, with They that
God's defence, should abide for a time in the world. And chrillmirt
what they should have in the world, for all God's defence, cuMon?6™0"
Christ told them: "In the world (saith he) ye shall suffer John xvi.
affliction ; and ye shall weep, and tho world shall laugh."
Again he said unto them, that he sent them forth " as sheep M*tt. x.
amongst wolves." "Whereby we may see that God's favour
and God's defence saveth not his very elects in this life from
troubles and afflictions: for St Faul saith, "As many as will 2 Tim. m.
live godly shall suffer persecution." Therefore the Holy
Ghost placeth the faithful congregation, the spouse of Christ
(whom God loveth and defendeth), amongst thorns and bram- cant. a.
bles ; and sometime likeneth the faithful congregation unto a

264 EXPOSITIONS ON CERTAIN PSALMS.
The faithful ship tossed upon the sea with danger of drowning: sometime
is likened to unto a house, whereupon bloweth all winds and weather : and
house, and a sometime to a woman travailing with child, before whom
woman tra- °
chud.g&£th standeth a foul dragon ready to devour both chUd and mo-
Matt.'vii. ttiei,_ go t^at by this prophet Asaph's words, that saith, "he
Kcv' x"' shall not greatly fall," and by these other places, we learn,
that in this Ufe such as God loveth and defendeth from the
eternal fire of hell be, notwithstanding, for this Ufe under
John xvi. great crosses and wonderful troubles : yet Christ willeth us to
be of good comfort, for he hath " overcome the world." And
the prophet saith, " God is my rock and my salvation : I shall
Who do not grea% fail-" .And to consider the truth, such as God
worid^eau most strongly defendeth, and best loveth in this world, suffer
Pro^m!68- many times greatest troubles. Tea, and God beginneth with
Rev.' iii. his friends sometimes first and most sharply, as St Peter
Bom. via. saith. And St Paul saith, "We be predestinate to be made
like unto Christ in troubles, whiles we be in this troublesome
world." But the defence of God and his love in the world to come
consolation is void from all bitterness and pain, and from all troubles
cantii. and adversities ; as it is most comfortably and joyfuUy written
in the baUads of Solomon, where (for a time) the Lord de
fended his spouse that stood in the midst of sharp and prick-
They whom mg briers and thorns : at length he calleth her to perpetual
o°rnCTcy out rest and consolation, assuring her that the winter is gone, and
void ™f au e the tempestuous showers past; the sweet flowers do appear,
and the pleasant voice of the turtle is heard : meaning, that
such as be loved and kept by God in the world of bliss to
come be sequestered and departed from all troubles and ad
versities. The like may you see in the Revelations of St
John, wherein he, mystically to set forth the pleasantness and
Rev. xxi. unspeakable joys of heaven, saith, "It is paved with precious
stones, and the gates thereof be also of pearls." And more-
The descrip- over, " There is a light more lighter than the sun or moon ;
Solly e for the clarity 1 of God lighteneth it, and the brightness is the
Joys' Lamb of God. There shall the elects dwell for ever, and the
gates shall never be shut, neither shall there be any night
The defence there to trouble it." The same is to be seen also in Esay
toSs his the prophet, how in that life God's defence is, in such as
be saved, without all kinds of troubles and adversities.
I1 Clarity : brightness.]

in the life to
come.Isai. lxvi.

UPON PSALM LXII. 265
Now here is to be noted, that as God's favour and defence
in the world to come, in such as be saved, is void of all trou
bles and adversities; even so God's favour and his defence in The favour
this world, in such as shall be saved, is joined and annexed wards his in
.... i i. i _. this world is
with troubles and adversities. Let us therefore be content annexed with
troubles.
with trouble and persecution in his favour here in this life,
or else doubtless we shall never have his favour and defence
in the life to come in joy and everlasting consolation.
There is yet another learning in these words, "I shall not Trouble shad
greatly fall:" that is, that the children of God shall not perish Goa?svcn1Cme
for any kind of trouble, and yet in this world they can lack
no kind of affliction. All shall they suffer ; and yet at length
overcome all, as this prophet Asaph did: he was troubled, but
yet not overcome : he fell, but not so far that he arose not
again ; and he was so troubled with the cross that God sent
him, that he could speak nothing for the time ; yet at length
he said, God was his sure rock and his salvation. Thus God
tempteth his, but desperation he leaveth to his enemies. God Desperation
suffereth his to feel in this world the punishment of sin, but <™iy to his
i it «i f».-i,i ,. enemies.
he reserveth the pain thereof in the world to come to his
enemies and to the reprobates. He maketh his to be sorry Note the
difference
for sin in this world ; but such as be not his he suffereth 5.e«.cen..,
' God's chil-
to be careless and painless of sin in this life, that their dam- ^™ jj>g
nation may be the more dolorous in the- world to come. noth,s-
Therefore, blessed be such as fall and fear, as the prophet
Asaph saith, but not too far, unto all wickedness and wanton
ness of life. THE THIRD PART.
3. " How long will ye imagine mischief against a man ?
Ye shall be slain all the sort of you : yea, as a tottering
wall shall ye be, and like a broken hedge.
4. " Their device is only how to put him out whom God will
exalt; their delight is in lies; they give good words
with their mouth, but curse with their hearts."
The third part sheweth how the persecutors of the
innocent shall suddenly perish.
By the similitude and metaphor of a tottering or quiver-. The wicked
ing wall, the prophet declareth how lightly and suddenly the bITaU,t°'t?
Lord will destroy the persecutors of his people : for as the SirTy"'

2 Kings viii.
xviii. xix.
Exod. xiv.

266 EXPOSITIONS ON CERTAIN PSALMS.
overthrown wall that is tottering and quivering with every wind and
in their most . ., 7 1 i i ,, ,
prosperity, weather is easily and suddenly overthrown ; even so be the
wicked and tyrannical persecutors suddenly destroyed ; yea,
when they be in their own conceits most strong and valiant :
Sennacherib, as it may be seen by the mighty host of Senecharib and
FKmagdsaxx. Benedab, the army of king Pharaoh and such other, that
persecuted the people of God, verily supposing their strength
to have been able utterly to have oppressed God's people,
Esth. vii. whom they hated. The like is to be seen where Hesther and
Judith xiii. Judith, two seely and poor women, were instruments to over-
Hoiofemes. tumble and destroy the wicked Hamon and proud Holofernes.
of Godfssence ^° ^ *^s we learn> tnat the strength and persecutions of the
wardusrhis"is kicked be not permanent nor strong, but transitory and feeble,
tPoVSthe0" destroyed and vanquished with the presence of God's favour
towards his, as often as it pleaseth him to punish the malice
and mischief of the wicked.
But there is one learning particularly to be noted in this
similitude of a trembling or tottering waU, wherewithal the
prophet setteth forth the fall and confusion of the wicked,
which is this, that when the wicked persecuteth the godly,
and that the least resistance of the world is stirred up by God
against them, the Lord, that stirreth up the plague to punish
God doth so them, striketh also their hearts with such trembUng and fear,
heart's ofthe that one man in a good cause shall be able to withstand ten
fear, that one such wicked persecutors, whose conscience God hath so feared,
man in a x
good cause is that they are not able to bear the countenance of a man ; no,
able to with- « _ ....
stand ten. not ab]e to overcome the terror of their own spirit, which
beareth them record, that, as they in time past have fought
against God and his cause, so now God justly fighteth against
them, both with the fear of hell-fire towards their souls, and
Note. with outward adversities towards their bodies. So God said
he would send such trembling and fear unto such as neither
Deut. xxviii. loved nor kept his laws, as it is written by the holy prophet
Moses. The example whereof ye may read also in Daniel
Dan. v. the prophet, that the emperor of the Chaldees, when he was
ing^fnth?" in the midst of his strength, mirth, banquets, and jollity, saw
the emperor no more but a poor little hand write in the wall of his palace,
ofthe Chal- 1 j i _ i.
mostjomty. tnat never sPake word, shewed no terrible sight of men of
war, nor gave any blow in his palace ; yet fell the emperor
into such a trembling and fear at the sight thereof, that all
his limbs (in manner) stood him in no stead. Christ never

TTPON PSALM LXII. 267
stave blow, but modestlv asked his murderers whom they John xviu.
a ' . " Christ asking
sought for; and yet feU they flat and prostrate to tQe j* murder-
ground. So that the wicked persecutors of the godly be {^yj^sht.^
aptly and properly Ukened and compared to a tottering and ^e"™"-
trembUng waU. For as soon as ever the blasts of God's ire
and judgment be moved and kindled against them, they be
so quivering and comfortless, that they would take them to be
most their friends that soonest would dispatch them out of
the world ; as Christ said aptly of them, they should pray Luke ism.
the mountains to faU upon them. As long as God feigneth
himself asleep, and suffereth the blessed to fatt into the hands
of the wicked to be crucified and slain as they please, they be
more strong and more cruel than Uons; but when God
ariseth, and taketh the defence of his poor people, then they Note<mi-
be more fearful than the hart or trembling hare : as we may °
see when seely, harmless Jacob passed homeward into his Jacob.
country from Mesopotamia, such as he never gave blow nor Gen-xim.
spake foul word unto trembled at his coming, as though he LXECT"
had been in battle with thousands of soldiers. The like may
we .see by the brothers of Joseph ; when he spake most Josepn-
gently unto them, yea, and told them that he was their bro
ther, there was such a terror and fear stroke their consciences
for persecuting of him, that they could make no word of
answer. When the chUdren of Israel should come into the TheehMren
land of Canaan, the Lord said he would send before them his Rxoa. usa.
fear, to amaze and astonish the people of the country, that
their strength should do them no harm.
The fury of the wicked may seem in his own eyes to be
stable, firm, and constant, but indeed there is nothing more
trembling nor tottering ; as we may see at this present day.
Such as persecute the Uvely and seely flock of Christ, and They that
tyrannously hold the neck of the godly under the yoke of eSK ?o<*.
idolatry, they have no ground, no certaintv, nor anv as- sent nave no
_. * * assurance
surance more than flesh and blood that favour them, bv butaesh blood.
whose favour they oppress the truth, and persecute the lovers
of it : so that, in case flesh and blood should fail them, then
would they be in such trembling and quivering, that they
would do whatsoever they were commanded to do, to be
deUvered from fear and terror. As we may mark and see in
the bishop of Winchester, Gardiner, and also Bonner, the Stephen
bishop of London. When king Henry the eighth suspected Rtanrni'

ar.d
blood.

268 EXPOSITIONS ON CERTAIN PSALMS.
them both to be favourers of the pope (the capital enemy
of Christ and his church), Winchester fell into such a trem
bling and fear, that with all haste he wrote his purgation
AfcobkDe in a book named, True Obedience1 ; and Bonner set an
dientia. "• epistle before it, both they crying out against the pope, as
against a tyrant and false usurper of authority in this realm,
although they thought nothing less. Thus we may see how
inconstant, trembling, and quaking these tottering, wicked
persecutors of God's word be. I could declare more of their
religion to be of the same conditions ; but because these two,
Read Tun- and Tunstall, the bishop of Durham, be known openly to the
stall's sermon . * » ,
bfshoStofe W01"ld by their books to be such, I speak only of them.
fhTtreason When the prophet hath declared that the persecutors of
roiCeardinal the godly shall suddenly perish, he teUeth the cause why
why shaii they shall perish : " Because they devise how to put him
cutorsofthe down (saith he) whom God will exalt." And after that the
coulv perish. prophet hath shewed that the cause of their fall and punish
ment is their conspiracy against God's elect, he setteth forth
By what by what means the wicked use to depose, persecute, and
wicked put tumble down the people of God : " By lies (saith the prophet),
people of and by imagining of falsehood and untruth." And when he
hath declared that the wicked do purpose to bring their case
and matter against the godly with lies, he sheweth after what
sort and fashion lies by wicked men be used : " to bring
mischief to purpose." This is the letter of the psalm con
cerning the third part of it. Now there is in every of these
sentences profit to be gathered by the reader or hearer
of it. First is to be noted the conspiracy and treason of the
wicked against God. If it please the Lord to favour and
advance one, the nature of the wicked is, as much to deface
that God would have honoured as may be. As God bare
cam. favour and advanced Abel, Cain wrought treason, and killed
Gen!'iv. his brother, for the love that God did bear him. The Lord
isam. vm. appointed Samuel to rule; the wicked misliked that which
2 sSn. xv. God best approved. God would exalt David ; Saul, Absalom,
and Achitophel would prefer themselves. Again, the Lord
ocn. vi. vii. appointed iNoah to teach the people to beware of the universal
flood ; the people preferred liars, unto whom God never gave
[l See Brown's Fasciculus Rerum, Vol. ii. Also Burnet's Hist, of
Reform. Vol. I. Book in. and Vol. n. Book n.]

UPON PSALM LXII. 269
his holy Spirit. God elected Jeremy the true prophet ; the Jer. xx.
people advanced Passur the false prophet. The Lord exalted
his dear Son, and willed the world to learn of him ; the j^-J^a,
people preferred the Pharisees, and desired the judge to hang
Christ. God commanded his word only to be taught ; but
the world plucketh it so down, that either they clean refuse
the word, or else they will have it none otherwise than it is
authorised and made true by man, God saith, " That which John v.
. . . 1 Cor- ¦¦
is wisdom before the world is foolishness before him :" the
world recompenseth most arrogantly God with the like, and
accounteth all his wisdom and learning foolishness, in respect
of worldly wisdom, counsel, and religion. But what saith the
prophet Asaph shall become of these Nemrods and controllers ^0am|h$!
of God ? " They shall (saith he) quickly fall, and be destroyed {£$"<£!"
as a tottering wall." Here we see how controlling and
amending of God's works at length speedeth, and what is the
end of these persecuting giants of God's afflicted. They
fight, they fare foul, they move heaven and earth to alter
the purpose and mind of God ; but " He that sitteth in heaven Godiaugh-
laugheth them to scorn." And they themselves that thus of the wicked
. , . . - * to scorn.
wickedly use Christ and his members fall down and come to Psal- "•
nought, as old, rotten, and dusty walls.
And in the other part, that these shameless tyrants con
spire thus against Christ and his people by lies and falsehood, sothewicked
• 1 , , , fl . mayobtain
is declared the filthiness of their conscience, that be so far £eir PurP°se.
* ^ they care not
past shame and honesty, that they care not (so they may ob- m^f
tain their wicked purpose) how craftily or falsely they lie or
calumniate any sayings or doings of God or man: as the
devil, their father, when God had exalted man into paradise, Gen. in.
he wished him out of it, and began to work man's destruction mems the
... , • ¦ . . devil deceived
with calumniating and false lying upon God's own word. Adam-
When God had set up David to reign, Absalom, his own son, David.
thinking the better to pull his father down, lied falsely upon 2 sam0xv.
him to the people, and said that there was no judge appointed
in Israel to hear causes and to end them between man and
man. So slandered he his father, a man of good justice, and
advanced himself, that never knew what justice meant. The
good prophet Elias likewise, whom God appointed to warn the Eiias.
people to beware of sin, king Ahab, to disgrace him, lied Ahab.
falsely upon him, and said that he was the troubler of the lKingiXviii-
commonwealth. So Christ, whom God had elected to save Christ

270 EXPOSITIONS ON CERTAIN PSALMS.
The wicked the world from death and damnation, the wicked sort of the
worw. ' world said, " He hath saved others, but he cannot save him-
Matt, xxvii. _ . . ,
self." Again, God sent him to be amongst the troubled to
comfort them ; but such as wanted consolation, when they saw
Matt. vm. him, prayed him to depart out of their country; because
Luke viii. wjth his presence they lost their swine. God said that Paul
was the chosen vessel, to bear the name of him through all the
Tertuiius, gentiles : Tertullus and the other Jews said he was one
whomGod that molested all the world. Even so at this time there is
say the truth, neither honest nor virtuous man, that God exalteth to speak
the wicked , r
heretics10 M *ne truth> but the wicked saith he is an heretic, a schismatic,
and a traitor. But seeing it is none other than always hath
been accustomed falsely to be laid to such as God loveth, it
must be borne patiently.
How do the But now the prophet sheweth how these bars and en-
theiriies. vious persecutors use their Ues: " They give fair words with
their mouth (saith the prophet), but they curse with their
Three man- heart." By these words we may learn that there are three
do ues harm, manner of ways that lies do harm : the one, when they be
openly and plainly used; the other, when open falsehood
outwardly is cloked with pretended truth; and the third,
when they be dissembled outwardly, and yet in the heart
they lie hid, tarrying for a time when they may be put
abroad to do mischief, and to work the destruction of the
John viii. godly. But forasmuch as the devU, the father of aU lies,
knoweth that such as he inspireth with Ues cannot do harm
with his lies, except they be used as the persons be qua
lified amongst whom the Ues must be sown, he teacheth his
disciples to use them as opportunity and occasion shall
serve.
Manifest lies Manifest and uncovered Ues he causeth to be used amongst
fg'norant. such as do not know nor love the truth ; for those Ues shall
stablish and confirm the wicked in their error and wicked-
Sample, ness. As for example : Absalom and Achitophel told the
people as many lies (in manner) as they did words, against
king David ; and when they were by Absalom's fair words
alienated from king David, and bent unto his son, because
he promised to use justice to every man and lawful favour?
after Absalom came to Hebron, and had of his side Achi
tophel, his father's chief counsellor, he lied openly, and the
people more and more were stablished in error and treason.

2 Sam. xv.

UPON PSALM LXII.

271

The like is to be seen in the book of the Numbers, that Numb. xiii.
when such as returned out of the land of Canaan, whither
they were sent to view the goodness and strength of the
country, ten of the twelve espies brought the people into
such a terror and fear, that they thought it impossible to
recover the land. Thus being in an error, manifest lies
against God, Moses, Joshua, and Caleb, might be used well m™*
enough and prevail. Calebl
In matters of religion is the same, amongst such as be
deceived and in error ; manifest lies do take place, and do Manifest lies
., , , , , ,, in matters ot
as much harm as the devil requireth to be wrought by tnem. religion.
As amongst the Chaldees, such as most commended the idol Gen. xi.
of fire were most esteemed. Amongst the Egyptians, such Exod. vi. vu.
as most blasphemously could speak in the defence of witch
craft and sorcery were taken for the best men. Such as
could best defend the honour of Baal, amongst the idolatrical 1 Kings xvi.
xvii. xvi ii.
Jews, had most reverence and honour. Amongst the Pha
risees, he that could most speak for the maintenance of men's Matt xv.
traditions was taken for the worthiest man. And now
amongst the papists, he that can best defend papistical idol- Amongst
atry and superstition is highest preferred. But (as I said) defenders of
,• <• t i i • i • i idolatry be
this use of lies and falsehood takes place in none but in such preferred.
as the devil (the god of this world) will not suffer to have 2 cor. iv.
the word of truth known. And this use of lies and falsehood
doth not train men unto error and heresy, but stablisheth men
in them that do not know the truth.
There is another sort of people, which be the faithful,
at whom the devil hath indignation, and laboureth with all
diligence to deceive ; against whom the use of manifest lies,
he knoweth, cannot prevail : for such as do know and love
the truth do abhor falsehood. Wherefore, if the devil pre
vail against them, it is by another use of lies than he used
to the other sort of the world.
This use of lies is of two sorts; as we see by the word The use of
of God. The one is to make an evil thing to appear good, the faithful-
under the pretence of good; and a false thing to appear
true, under the pretence of truth. As we may see how the
devil, under the pretence of good and profit unto Eve, made Gen.
her eat of the apple which was forbidden. Cain, under the caS.
pretence of friendship, brought Abel into the field, and killed
him. Saul, under the pretence of amity, bade David toISamxvm,

1U. IV.
Eve.

272

EXPOSITIONS ON CERTAIN PSALMS.

Absalom.2 S_un. xv.

The devil
useth lies
many ways.

A perilous
use of lies.

Esau.

Gen. jxvji
Absalom.

Note.

feast, and so meant to have slain him. Absalom, under the
colour of justice and love to the commonwealth, sought his
father's death, and made his subjects traitors: with many
more such examples in the word of God, Whereby is de
clared, that the devil, by his disciples, useth lies many ways:
sometime to stablish men in error that be in error already:
sometime to deceive such as be in the truth ; but then mani
fest lies be not used, but rather lies conveyed, covered, and
cloked with the mantle of truth and verity ; as we may see
by the examples before specified : howbeit, many times this
use of lies, howsoever it pretendeth truth, cannot deceive
men. Then, rather than the devU will miss of his purpose,
he teacheth another use of Ues, which is more dangerous and
painful to the godly than any yet before mentioned of: of
the which use the prophet Asaph speaketh in this place,
saying, " They speak fair with their tongues, but think evil
in their hearts." This is a perUous kind and use of lies;
for it doth one of these two great mischiefs, or else both of
them : that is to say, either at length it overcometh the
truth, or else mortally persecuteth the truth that will not
be overcome. As we may see by Esau : he used a great
while fair speech and gentle manners with Jacob his bro
ther ; but in his heart he said, " If my father die, I will
kUl my brother." Again, Absalom spake fair to his father,
and asked him leave to go to Hebron, to pay there the sa
crifice that he promised, whilst he was in Gessur of Syria,
unto God ; but, in his heart, he went thither to raise king
David his father's subjects against him. Certain came to
Christ, and said, " Master, we know that thou art true, and
that thou teachest the ways of God in truth ;" yet, in their
hearts, they came to trip him in a case of treason, if they could.
This use of lies is very dangerous ; for it lieth in the
heart hid secretly, expecting and looking for time convey
nient, when and how it may break forth to serve the turn :
yet is the devil the father of lies, and the temple of the
devil the wicked man's and woman's hearts, wherein they lie
ashamed or afraid to utter them ; but holdeth outwardly.
with the truth, which inwardly they mortally hate, until
they may take occasion to do outwardly as they would. And
we see it in Cain, Esau, Absalom, the Pharisees, and others.
Yea, our own age hath too good experience of this use of

UPON PSALM LXII. 273
lies: for how many within this twelvemonths spake fair of The amiable
God and his word, and shewed themselves outwardly as of the papists
" m king Ed-
fnendly as could be unto them ; but what their conscience "a^ays
and hearts were inwardly, now it appeareth. Doubtless, that Jj^1^
they hated deadly in their spirits that they most extolled
with their mouths ; for now they be gone from the truth
outwardly, which inwardly they never loved. And by the
use of their Ues they train as many as they may to be
partakers of their evUs ; and such as they cannot by the
use of Ues draw unto their sect, by violence and tyranny
they persecute, and compel with extreme punishment and
hatred in lands, goods, and body.
Thus may we see by this prophet Asaph, which way
the wicked persecuted the godly, and molested the seely
members of Christ, that wished all men good, and no men
harm, even with Ues and falsehood, and used many crafty
and subtle ways. Whereof we be not instructed by the pro
phet only to know this poison of the devil concerning lies,
and the divers and manifold use and practice of them; but
also, that the Christians be most in danger of them, yet must
be contented for Christ's sake to bear them, and circumspectly
to beware they be not deceived by them.

THE FOURTH PART.
5. "Nevertheless, my soul, wait thou stiU upon God ; for my
help is in him.
6. " He truly is my strength and my salvation ; he is my
defence, so that I shall not fall.
7. "In God is my health and my glory, the rock of might ;
and in God is my trust.
8. " 0 put your trust in him always, ye people ; pour out
your hearts before him : for God is our hope. Selah."
Tlie fourth part repeateth more at large the
declaration of the first and the
second part.
The fifth and sixth verses be word for word as the first
and the second were: only there is left out in these two
verses this word "greatly;" for before he said, he should not
[hooper, ii. ] *-°

274 EXPOSITIONS ON CERTAIN PSALMS.
"greatly " faU. The which word may be taken two ways
very comfortable of the reader and hearer, if it be well
marked and believed.
The people The first way is, that the prophet meaneth not that the
fan.0 ° people of God shall not fall, for that is against the scripture;
prov. xxiv. for « The just man faUeth seven times in the day." Again,
uohm. «if we say we have no sin in us, we deceive ourselves, and
the truth is not in us." Now, whereas sin inseparably dwell
eth (as it doth) in aU men, whilst they Uve upon the earth,
there be faults and falls before God of the man's part, in whom
tKuhfui this sin dwelleth : yet God of his mercy, for the blood and
teedu°ntoTi?em death of Christ, doth not account these inseparable sins to be
for Christ's fajig . kuj. joyeth ^e person, preserveth him, and will not im
pute nor lay any of those falls or faults unto his charge, but
in Christ esteem him justified and clean, as though he were of
Rom. vm. himself so indeed. And thus the prophet saith, that of God's
Justiacation. part, and by our acceptation into his favour through Christ,
Note- the faithful faUeth not : that is to say, his sin is not accounted
damnable, nor laid to his charge, for Christ's sake : as St Paul
Rom.viii. writeth to the Bomans.
He that Another way it may be taken: that a Christian hath
of God's efet testimony in his spirit by the Spirit of God, that he is so
fa°"toadarn- elected, chosen, and ordained of God to eternal salvation, that
whatsoever the world, the flesh, the devil, or sin shall do, yet
standeth he assured of God's election, grace, strength, and
fidelity, that he shall never fall to damnation, but arise again,
and be called from his falls, whatsoever they be. And yet
this most sure and comfortable knowledge wUl not give him
licence nor liberty to sin, but rather keep him in a fear and
love of the strong and mighty God, in whose hands he is, and
kept from the great fall of eternal damnation, from the which
he was delivered from the beginning with God. So that ye
may learn of this place, what perseverance is in the medita
tion and contemplation of God's most holy word and promises.
At first they seem unto the flesh things impossible, as we may
Nicodemus. see by Nicodemus, who was as ignorant as could be at the
Johniii" beginning, when he came first to school to Christ. But when
JmanK a man natn been exercised awhile in it, he feeleth more
"0?°^- sweetness in the promises of God : as we see by this prophet.
inTdotiito'1" For after he had borne the cross of affliction a little while,
and learned the naturo of God, how merciful he is to sinners,

UPON PSALM LXII.

275

he said, "Although I fall, yet it shall not be greatly." But
when he had tarried in the school of Christ, and learned in
deed what he was, and how that he was able to perform his
mercy, he said plainly, whatsoever sin, the devil, the world,
the flesh, hell, heaven, or the earth would say against him,
he should not faU. These two interpretations are to be noted;
for whichsoever we use, we may find comfort and unspeakable
consolation. Now, when he hath declared that he shall not fall into
God's eternal ire and displeasure, he sheweth how this cer
tainty of eternal salvation came unto him ; and why God so w^han^
mercifully and strongly hath warded and fenced him against fan.
all temptations and perils of damnation. It is (saith he) be
cause God is his health ; that is to say, one that hath not only Health.
taken him from the sickness and danger of sin, the tyranny
of the devil, and damnation of the law, but also preserveth
him in the same state, that he fall not again into the sickness
and peril that he was delivered from. Whereof we learn, Themercy^
that it is not man's labours, nor man's works, that helpeth a not man's
, L _ work, saveth
sinner, and saveth a damnable soul; but it is the free work » sinner.
and undeserved mercy of Almighty God. Wherefore we be
taught that there is no health but in God alone.
Then saith the prophet also, that in God is his " glory." oiory.
Of the which word he noteth two things ; the one, touching God Note.
alone, and the other, touching God and himself. The glory
that toucheth God alone is, that this troubled prophet pon
dered, in the heaviness and anguish of his mind, the number
and strength of his enemies, the devil, the flesh, sin, the world,
and the bitter accusation of God's laws, that truly accused
and painfully grieved his conscience for sin. Of the other
side, in faith he considered how the scripture declared that
God was merciful, even unto the greatest sinners of the world.
And ho learned also by the word of God, that God had made
promise unto sinners to be merciful. He considered further,
that God had many times used and practised his mercy
towards sinners. And he found likewise by the scripture,
that God, to perform his mercy, would not spare his own
dearly beloved Son, to redeem man from his sin with his own
precious blood and painful death.
Thus weighing the strength of the devil and sin in the Th(! afflicled
one part to damn, and the strength of God's mercy in Christ SKh'thV
18—2

276 EXPOSITIONS ON CERTAIN PSALMS.
strength of Jesus on the other part to save ; and perceiving the riches",
God s mercy * _ „ A ° '
t%efbrecedof abundance, and strength of God's mercy to be more available
recefvS168' to save than all the power and strength of the devil and sin
consolation. to igma> for the great victory that God taketh over such
strong enemies ; the prophet triumpheth in the glory of God
joyfully and thankfully; extolling him for his mercy and
power, that hath broken the serpent's head, and spoiled him
of his prisoners. So we use to do, when any man by valiant-
ness defendeth us from our enemies : we extol and magnify
Hanlivith3" n'm *°r his victory and conquest. This glory gave the pro-
oniy unto phet Asaph in this psalm to God, when by faith he saw God
conquering of hell, sin, the devil, the accusation of the law,
desperation, the flesh, and the world. And the same glory
giveth every faithful creature unto God at the end of the
Matt, vi Lord's prayer, when he saith : "For thine is the kingdom, the
power, and the glory." By the which words we know that,
howsoever the devil and wicked people take upon them to
usurp by violence, war, and tyranny, and Uve never so princely
in pomp and pride, they be but usurpers, if they come to it
wrongfully; for the kingdom appertaineth unto God: and
howsoever they extend their power, in God's sight they be
no stronger than a bruised reed or broken staff; for the power
is God's : and what glory soever they feign and flatter
themselves to have, it is but withered hay and vUe dust in the
sight of God.
The prophet But now the prophet, by the eye of faith seeing this
ciaimetli the glorious triumph, strength, and power in God, saith, that in
tobeh£God this 'glorious, almighty, and triumphant God is his glory, and
gIoiy' desireth to have part of that victory and of that marvellous
majesty. And as the psalm saith, he calleth and nameth the
Note. God of glory his glory. 0 marveUous and unspeakable
boldness and constancy of faith ! A man, nothing but sin by
nature, in the sight of God nothing but earth and ashes,
replenished with all misery and wretchedness, by nature
corrupt, the very enemy of God, a vessel prepared unto all
dishonour, ignominy, shame, and perdition, contemned through
sin, and shamed before aU creatures ; and yet now, with all
these dishonours, by faith saith the King of glory is his
glory, and the conqueror of all dishonour is his shield and
buckler. Of the other part, who can think or speak any
thing thankful to such a King of glory and most mighty con-

UPON PSALM LXII. 2/7
queror, that abhorreth not, of mercy, to be the honour and
glory of so vUe, sinful, and wretched a thing as man is ?
whose eyes abhor no filth of sin in penitent sinners, whose
presence refuseth not the company of the sick and miserable, consolation.
whose strength comforteth the weak, whose mercy rejoiceth the
comfortless, whose life expeUeth death, whose health banisheth
sickness, whose love vanquisheth hatred, whose immortaUty
giveth everlasting Ufe, and who crowneth us with endless PsaL cat
pity and compassion in joys perpetual.
Thus the prophet, after he had espied the Almighty God
in himself gloriously to be void of aU troubles, dolours, and
other adversities, and that he had also conquered gloriously
the captains of aU adversities, heU, death, Satan, and sin,
he challenged by faith, and craved by God's promise, to g*™fy
be partaker of God's glory in this point. And doubtless, he
that can feel in his heart that God is his glory, he shall take
no dishonour nor shame by aU the works of the devil, sin, or
the world. Therefore many times, in reading or thinking
of the psalms, or other part of the holy scripture, it is expe
dient to meditate and pray, that the word we speak or pray
may be unto us as much salvation, comfort, and glory, as we
perceive God hath appointed in it for us. And when we say
with our mouth to God, " Thou art my salvation, my glory,
my rock, and my trust;" let us cry, •'¦'Lord, increase our Lnkexva.
faith; help us for thy name's sake constantly to beUeve thee
to be unto us indeed in spirit, as we speak of thee outwardly
with our mouth." For in case the heart understand not, nor
beUeve the word we speak with our month, we honour God in
vain, as the scripture saith. Let us therefore pray, as St Lai. xxix.
Paul teacheth us, saying, •'•' I wiU pray with the spirit, and I j car.^.
wiU pray with the mind also."
When the prophet hath by faith assured himself of God's
favour, he exhorteth aU the christian congregation to do the Exhortation.
same, saying : " 0 put your trust in him always, ye people,"
&c. Here the prophet teacheth what the minister of the wim i* toe
church, bishop, and others should do, when they understand gsw*™
the scripture, and learn by it fear and faith, love and hope5*3?-^^
in God : they be bound to teach the congregation the same
scriptures for her salvation. Whereby is condemned the use
of the scripture in an unknown tongue; which is directlv
against God's word. And here be kings and rulers alsoicorxir.

278

EXPOSITIONS ON CERTAIN PSALMS.

ofwS^md *au§ht to see their subjects, tenants, and servants to un-s
palntoaS derstand the word of God; likewise the father and the
masters. mother, the master and the mistress, who be bound to know
for their salvation the word of God, and to teach it unto
others under their governance. Therefore, in the end of the
verse is put " Selah" ; as though he had said, Happy be
those that put their trust in the Lord, and teach other to do
the same ; and cursed be those that trust not in the Lord,
and teach others to do the Uke.
THE FIFTH PART.
9. " As for the children of men, they are but vain : the
children of men are deceitful upon the weights ; they are
altogether Ughter than vanity itself.
10. "0 trust not in wrong and robbery; give not your
selves to vanity : if riches increase, set not your heart
upon them."
The fifth part sheweth, how mans power is
not to be trusted unto.
No trust in The prophet by no means would have men to put their
bfoodan trust in flesh and blood ; in case they do, they must needs
Note. perish. For when miserable man shall trust in vain vanity,
which is man, he can be no less than vanity itself, in whom
he hath trusted. And this is one misery and wretchedness,
a man to be deceived of help and succour, where as he most
trusted to have been holpen and succoured. Thus must it
needs happen to them that trust in men. For men of most
excellency and greatest authority, riches, and power in the
As.manis, world, be but vanity, as the prophet saith. Now as they
soishishelp. • _•,¦_ , ,.,.. ., i.
be, so is their help ; and as their help is, so is the comfort
Note din- and consolation of such as seek help at their hands. Those
that be trusted unto be but flesh and blood : the best of flesh
and blood is but vanity : the consolation and help of vanity
is misery and wretchedness : wherefore the prophet exhorteth
all men to beware they seek not aid and comfort of man, for
ushedItiieeIite3 ^e *s ku* vam- ^he IsraeUtes used for their help against
fo!yhpe'ip.ns their enemies the Egyptians; but the more flesh conspired
together, the worse success had all the battles they fought.
Now as we see, men that have their trust in men suffer much
trouble and misery in the world, because their help they

UPON PSALM LXII. 279
trust in is of inferior strength and power to the troubles and An inferior
i-.i, .iniii i medicine to
adversities that they be cumbered withal. So doth the word the disease
v cannot cure
of God declare, that such men as trust in vanity have not the patient.
only worldly adversities against them, but also for their
so doing (trusting in flesh) they be accursed of God, as the
scriptures say : " Cursed be he that trusteth in man." So jer. x™.
that we see marveUous and unspeakable harms come of the what doth
- . . , come of the
trust in man : first, miseries of the world ; and next, the t™8' m man-
enmity and curse of God : for he that putteth his trust in
man with the same one fact and doing doth two horrible two evils.
evils : the one, he deceiveth himself; for the vanity that he
trusteth in cannot save him : and the other, he dishonoureth
God, that only can save, in putting his trust in mortal man,
that cannot save, and so maketh of man God, to God's
high displeasure and dishonour. Every christian man there
fore should forsake flesh and blood, and trust in the Lord
Almighty, maker of heaven and earth, as the prophet Asaph
did a Uttle before, when he said, in God was his glory,
who could defend him from aU hurts present, past, and to
come, whatsoever they were. The Uke may we see in St
Paul, that said : " God forbid that I should glory in any Gai. vi.
thing, saving in the cross of our Lord Jesus Christ, by whom
the world is crucified unto me, and I unto the world :" that
is, because I put all my trust of salvation (saith St Paul) in Agoodiyex-
,. , ...ii i i i i i. planation of
him that was crucified, the world taketh me for an heretic, faul's''cjd?.
' _ ' "God forbid
and so persecuteth me ; but yet it overcometh me not, neither ^o'1*™^
taketh it away my glory, my consolation, and my crown of
eternal joys. For even as the world persecuteth me with fire,
sword, and aU other crucifyings, so I crucify the world again,
testifying by the word of God, that their living is naught, and'
their faith and trust worse. So that, as they crucify me with
worldly trouble, in like manner I crucify the world again
with the word of God, and speak against it, bearing testimony
that it is the enemy of God, and shall perish eternaUy : but
this I do (saith Paul), " because I glory in nothing, saving
in Christ crucified." Thus doth the prophet Asaph teach all
men to put their trust in Christ, and not in sinful man;
which is not only vanity, but also, ' if vanity were laid in Man more
one balance, and man in the other, yet, of both, man were vanity.3"
the more vanity. Therefore man is not to be trusted unto,'
saith the prophet.

280

EXPOSITIONS ON CERTAIN PSALMS.

Why man is
more vain
than vanity.

Whoso trusteth in
anything
saving in
God, doth
dishonourGod.Wrong done
unto God.

Hosea ii.
Jer. xliv.

Whatnbthhe that be
lieveth any
doctrine be
sides God's
word.

Wrong done
unto man.

And for a further declaration that man is more vain than
vanity, he openly declareth in the process of his psalm, that
man is given, besides vanity, to wrong and robbery, which
two evils do increase man's miseries. For man is not only
born vain vanity, but also by process of time in wicked Uving
addeth wrong and robbery unto vanity, and so maketh vanity
more vain and damnable than it was before.
Now this robbery and wrong is done two manner of
ways, to God and to man. He that putteth his trust of
salvation in any other thing, saving in God, loseth not only
his salvation, but also robbeth God of his glory, and doth
God (as much as Ueth in him) manifest wrong : as the wicked
people amongst the Jews did, that said, as long as they
honoured and trusted unto the queen of heaven, aU things
prospered with them ; but when they hearkened to the true
preachers of God's word, they said aU things came into worse
state, and that with scarcity and trouble they were over
whelmed. He that putteth also his trust and confidence in any
learning or doctrine besides God's word, doth not only faU
into error, and lose the truth; but also, as much as Ueth
in him, he robbeth God's book of his sufficient truth and
verity, and ascribeth it to the books of men's decrees ; which
is as much wrong to God and his book, as may be thought or
done : in the which robbery (or rather sacrUege) no man
should put his trust, as the prophet saith.
Another way wrongs be done unto man, when the rich
and sturdy of the world, by abusing of friendship, oppress,
rob, and spoU the poor. And by his thus doing, first, he
'deceiveth himself; for evil-gotten goods cannot long prosper,
neither can any family advanced by fraud, craft, or subtlety,
long time endure. Then, he deceiveth the simple and poor
that trusteth upon the outward shew of his port and estima
tion, which glittereth in the world as a vain-glorious and
deceivable beauty and honour; and marketh neither how
wickedly the glory of the robber and doer of wrong sprang
up, nor how miserably God hath ordained it to fall again :
but seeing carnally, he seeth a vain man in vanity prosper
for a time; he trusteth in this vanity, pampered up with
robbery and wrong, until such time as vanity vadeth, and he
much lamenteth that put in vanity so much vain hope. But

UPON PSALM LXII. 281
grant that honour and riches by God's gift and truth abound; why riches
yet were they not given for men to trust in, but for men to unto man.
give God more thanks, and to help the poor with them from
injuries of oppression, and need of hunger, thirst, and
poverty. Therefore the prophet saith : " Although riches
do abound, yet men should not put their hearts upon them :"
that is to say, men should not trust in them, nor keep them
otherwise than their use or keeping should serve to the glory
of God ; in abundance to be liberal, and in time of need to be
careful ; not to keep them for a private commodity, but, as Gen. xii.
Joseph did say, to save the multitude from scarcity and
penury. Thus doth the prophet exhort aU men to beware
they put not their trust in men ; for both they and all that
they have of worldly things be transitory, vain, and incon
stant. THE SIXTH PART.
11. " God spake once, and twice I have also heard the
same, that power belongeth unto God :
12. " And that thou, Lord, art merciful ; for thou rewardest
every man according to his work."
The sixth part containeth how that God hath
promised to help the afflicted, fyc.
Job hath the same phrase and manner of speech : " The Jobxxxiu.
Lord spake once, and wiU not repeat the same again :" that Note.
is as much to say, as that the word of God is so sure, that it
cannot be made frustrate, nor changed by any means. So
saith this prophet Asaph, " God spake once," which standeth
sure for ever, and cannot be altered.
This word of God hath relation to the verses before:
wherein be opened the vanity of man, or insufficiency to help
himself or others in trouble, which cannot be changed, nor
ever shall be, but as1 flesh is vanity, be it never so holy : as
Adam called his best son and holy martyr Abel, that is to
say in the Hebrew tongue, vanity ; perfectly knowing that all Gen. _v.
flesh by sin was vile and vain, and therefore not to be trusted Hebrew in
lintn English is
uniO. vanity.
This " once" speaking of God is also referred unto the
text that followeth, which declareth two virtues in God,
P As, probably a misprint for all.]

282 EXPOSITIONS ON CERTAIN PSALMS.
How God power and mercy; power to punish his enemies, and mercv
doth reward r , ,J „ ; F, „ , m. \ , a i ,i • • .
|«ry man to recompense his faithful afflicted. And this is so true, that
works. ij shaii never be made false ; the wicked to feel God's strength
in damnation, and the faithful to feel God's mercies in salva
tion ; not because their works deserve it, but because God of
his mercy so contented to bless the poor faithful workman.
So he giveth each man after his works, the evU hell-fire by
justice, and the good heaven's bliss by mercy.
Now the prophet saith he heard it twice at God's mouth;
that is to say, he knew God had made promise of mercy to
save the faithful penitents, and of justice to punish the im
penitent sinner. And this he heard in the time of the law
of nature, by reading of Moses' books, and also by the Holy
Ghost in his own time, when by the inspiration of the
Holy Ghost he wrote this psalm and the rest of his
prophecies. The same have we likewise heard,
first, by reading of the books of Moses ; next,
by reading of the scriptures of the
prophets ; and thirdly, by reading
of the new testament: the
which I pray God give us
grace to beUeve
and foUow.
Amen.

UPON PSALM T.XXTTT. 283
€T An Exposition
upon the seventy-third psalm, made by
the constant martyr of Christ, Master
John Hooper, Bishop of Glou
cester and "Worcester.

Thb Argument.

The matter and argument of this psalm is a consolation
for them that are wont much to be moved and afflicted, when
they see the ungodly flourish and prosper in aU wealth and
pleasure; and contrariwise, the godly and good people op
pressed with poverty, and aU other calamities and afflictions;
as ye may see the prophet Asaph entreat of this matter in
this his first psalm. The same ye may see also in king
David, in his 37th psalm ; wherein he exhorteth men not to patm
judge amiss of God, nor to leave off godly conversation, n
although the best be punished, and the worst scape quit.
These two psalms, entreating of one matter, are to be read
and known of us in these perilous days, lest the hatred and
persecution that happeneth to God's truth, and to the lovers
thereof, might unhappily make us to judge of God, and to
forsake his truth, as many have done, and daUy the number
of them mcrease, with the decrease of God's honour, and the
increase of their own damnation. For now Christ trieth the Mm.xxri
chaff from the corn, the rust from the metal, and hvpocrisv 2 "=»• «¦-
• r • 1 JohnS.
from truth. If we wul not or cannot abide the hammer, or J,9?t?u

HetxxL
trying-pot that God setteth us in, to explorate and search j^^. Gen. xiL_xv.
xvn.xxn. Bom. iv.

whether our faith will abide the fire of trouble and perse- '¦
cution, or not ; if we suffer not, aU our reUgion is not worth SSval
a haw. For it is not words that prove faith, but deeds :
if it abide the trial, it is true ; and the more it is tried,
the finer it wiU be, and at length brought into
such fineness, as corruption shaU never hurt
nor harm it in the world of grace
and virtue. God therefore grant
us grace to suffer his trial,
and search strongly,
patiently, and
thankfuUv.
Amen.

284 EXPOSITIONS ON CERTAIN PSALMS.
C THE ORDER OF THE PSALM.
I. The text and letter of the psalm.
II. The paraphrase, or plain explanation of the text
and letter of the psalm.
III. The principal parts, and most notable doctrines
contained in the psalm.
C. The Text and Letter of the
Psalm of Asaph.
The First Verse.
1. "Truly God is loving unto Israel ; even unto such as are
of a clean heart."
C The Paraphrase, or plain Explanation.
God loveth the godly, although they be afflicted; and
proWii. hateth the ungodly, although they be in prosperity. The

Matt. v.
Luke vi.
Rev. iii.

Heb. xi.

Lord is loving and merciful to such as be afflicted, and spe-
ciaUy if their hearts be pure and clean, and judge nothing
of God amiss, whether they see the good oppressed, or the
evU exalted. In their hearts they murmur nothing at God's
doings, nor in their minds they find no fault with God's
order and providence. The Second and Third Verse.
2. " Nevertheless, my feet were almost gone ; my treadings
had well near slipt.
3. " And why ? I was grieved at the wicked ; I do see
also the ungodly in such prosperity."
CC The plain Explanation.
Yet notwithstanding, when I saw the good afflicted, and
fx'xm"" the evil prosper, it troubled my mind; so that in manner
I was forced and compelled, through indignation, to judge
of God as other evil men did; and grievously offended his high
majesty, in thinking his doings not indifferent in troubling
the good and quieting of the bad.
The Fourth Verse.
4. " For they are in no peril of death, but are lusty and
strong."

Psai.
XXXVixxiii Hab. ii.

UPON PSALM LXXIII. 285
CE The plain Explanation.
I perceived further (saith the prophet), that the wicked
Uved not only quietly and pleasantly, but also died in man
ner without heaviness or any great torments. Besides all
these felicities, pleasures, and ease for their own parts in
this world, it happenetb, when they die, they leave also
pleasant and delectable mansion-houses, great riches, and
large possessions to their children.
The Fifth and Sixth Verse.
5. " They come into no misfortunes like other folk, neither
are they plagued like other men.
6. "And this is the cause that they be so holden with pride,
and overwhelmed with cruelty."
C The plain Explanation.
If any miss of loss and damage in this world, it is they :
if sickness flieth from any, it flieth from them : so that much
feUcity and little adversity causeth them to know neither
God, their neighbours, nor themselves.
The Seventh Verse.
7. "Their eyes swell for fatness, and they do what them
lust." CE The plain Explanation.
Such as flourish with riches and authority wax proud
and arrogant ; for all things come so abundantly unto them,
that they have more than they look for.
The Eighth Verse.
8. " They corrupt other, and speak of wicked blasphemy ;
their talk is against the Most Highest."
CE The plain Explanation.
They afflict and crueUy persecute the good and inno
cent, and they are come to this insolency and pride, that
they would not only their abomination should be known,
but also they themselves boast of it, and in most abomination
most extol and magnify themselves.

286 EXPOSITIONS ON CERTAIN PSALMS.
The Ninth Verse.
9. " For they stretch forth their mouth unto the heaven, and
their tongue goeth through the world."
CE The plain Explanation.
They be so blinded and deceived with the feUcity and
trouble of this world, that they spare not God nor godly
men ; but speak against both, and do their wills and plea
sures.The Tenth, Eleventh, Twelfth, Thirteenth, Fourteenth, Fifteenth,
Sixteenth, and Seventeenth Verses.
10. "Therefore fall the people unto them, and thereout suck
they no small advantage.
11. "Tush, say they, how should God perceive it? Is
there knowledge in the Most Highest ?
12. "Lo, these are the ungodly; these prosper in the
world ; these have riches in possession.
13. " Then have I cleansed my heart in vain, said I, and
washed my hands in innocency.
14. " All the day long have I been punished, and chastened
every morning.
15. " Tea, I had almost said even as they : but lo, then
should I have condemned the generation of thy chUdren.
16. " Then thought I to understand this, but it was too
hard for me,
17. " Until I went into the sanctuary of God : then under
stood I the end of these men."
CE The plain Explanation.
Because the wicked men prosper so weU in this world,
the people of God conform and apply themselves to do as
they do, and frame their lives and manners unto the rule
and fashion of such wicked people as prosper; and they
suck and draw into their minds the wicked men's opinions
and conversations, and so replenish themselves with iniquity,
as the thirsty man doth replenish himself with water. And
when the people see the best part turn unto the manners of
the worst, and be as evil or worse than the worst, they muse
and think whether there be any God, or knowledge in God,
that suffereth these abominations. And not only the com-

UPON PSALM LXXIII. 287
mon people (saith the prophet Asaph) stood in a mammering
whether God took any heed or cared for the world, seeing
that wicked men did so prosper, and the godlier sort so
vexed : but I myself also, considering these things with my
self, fell into such madness and error of judgment, that I
had done evil so to apply myself to virtuous and godly life ;
seeing I was vexed and turmoiled with continual miseries,
and seeing that there was never a day that did not bring
her cross and trouble to the servants of God and virtuous
people. These things (saith the prophet) fondly and fool
ishly I spake to myself many times ; but when I weighed
the thing with more judgment, and considered the matter
more deeply with myself, I thought, If I thus judge and
speak of God, do I not improve1, reprehend, and condemn
the life, conversation, and labours of aU godly men? the
which will not be drawn nor enticed from godly Ufe and the
love of virtue by no misadventures nor afflictions in this
world; neither do they judge that they have studied and
followed godliness in vain, whatsoever trouble hath happened
to them in this world. And therefore, when I assayed to
compass the cause and verity of these things, the greatness
thereof brought me into much fear and carefulness. And
further, I perceived that I could not come to the knowledge
of these things, except the Almighty God would reveal and
open unto me the mysteries and secrets of his providence
and wisdom, that I might see and understand what end and
outgoing these wicked men should have, that with most
abomination and blasphemy in this life had most felicity and
pleasure. And by tarrying in the thoughts and cogitations
of this case and matter, at last I found that these wicked
men and women, whose felicity and prosperous estate tor
mented me, their end was most miserable, full of wretched
ness and pain. The Eighteenth and Nineteenth Verses.
18. "Namely, thou settest them in slippery places, and
castest them down, and destroyest them.
19. " 0 how suddenly do they consume, perish, and come
to a fearful end !"
P Improve : reprovo, cast a slight upon ; Lat. improbare.]

288 EXPOSITIONS ON CERTAIN PSALMS.
CE The plain Explanation.
Doubtless the felicities and pleasures, Lord, that thou
gavest to these wicked doers, are sUppery and brittle : for
so may I well call them, because such as enjoy them for the
most part so abuse them in this Ufe, that they lose the Ufe
everlasting. The Twentieth Verse.
20. "Yea, even as a dream when one awaketh, so shalt
thou make their image to vanish out of the city."
CE The plain Explanation.
These wicked men's felicity vanished as the dream of
him that is awaked. For as the dream for a time seemeth
to be true, and as long as he sleepeth he supposeth it to be
as he dreameth ; but as the dream passeth, the sleep being
broken ; so doth these wicked men's felicity, when they de
part out of this Ufe.
The Twenty-first, Twenty-second, Twenty-third, and Twenty-fourth
Verses.
21. "Thus my heart was grieved, and it went through my
reins.
22. " So foolish was I and ignorant, even as it were a beast
before thee.
23. "Nevertheless, I am always by thee: for thou hast
holden me by the right hand.
24. " Thou shalt guide me with thy counsel, and after that
receive me with glory."
CE The plain Explanation.
Before (saith Asaph) that I saw such wicked men as
flourished in aU felicity and pleasure cast down headlong from
their places, I was wonderfully troubled : and no marvel ; for
I was but a fool and an idiot, that perceived not the judgment
of the Lord, but as a beast before thee in that respect, 0
Lord ; yet didst thou conduct me, such a fool as I am, to the
understanding of thy pleasure in such difficile and hard causes.
And in their pleasures thou shewedst me their loss and dam
nation ; and in mine own adversity and trouble shewedst me
my salvation and perpetual health.

UPON PSALM LXXIII. 280
The Twenty-fifth and Twenty-sixth Verse.
25. "Whom have I in heaven but thee? And there is
none upon the earth that I desire in comparison of thee.
26. "My flesh and my heart faileth : but God is the
strength of my heart, and my portion for ever."
CE The plain Explanation.
When the prophet hath weighed God's judgment towards
such as with iniquity lived in all pleasure, and perceived that
their pains were for ever, and their joys but for a time, he is
now inflamed with the love of God, and breaketh forth into
these godly words and sentences : Who can delight me in hea
ven but thou, 0 Lord ? Whom shall I love upon the earth,
whom shall I reverence and honour, but thee ? Doubtless, of
all things except thee I pass nothing of, nor set store by.
Thee only I embrace, thee only I desire, and thee only I
covet and wish for ; for only thou art to be beloved, to bo
honoured, and to be wished for : so that both my soul and
my body be ravished with the love of thee ; for thou art the
strength and foundation of my soul and body ; thou art my
riches, my treasure, and my everlasting inheritance.
The Twenty-seventh and Twenty-eighth Verse.
27. " For lo, they that forsake thee shall perish : thou hast
destroyed all them that commit fornication against thee.
28. " But it is good for me to hold me fast by God, to put
my trust in the Lord God."
CE The plain Explanation.
And good cause have I, 0 Lord, to love thee : for they
shall perish and be destroyed, as many as love any thing be
sides thee, and forsake thee. Therefore, as I know it pro
fitable only to prefer thee, 0 Lord, in all love and favour ; so
is it meet that I, being thus saved by thy mercy, and
receiving so many benefits at thy hand, should
continually with laud and praise
celebrate and magnify the
marvellous works of
thy goodness
and provi
dence. (•••)
The end of the Paraphrase or plain Explanation.
[hooper, ii.]

290

EXPOSITIONS ON CERTAIN PSALMS.

CE The principal parts of the
Psalm LXXIII.

Verse 1. "Truly God
is loving to Israel, &c."

Verse 2. "My feet
were almost gone, &c."

Verse 3, 4, 5, 6, 7, 8.
"I was grieved at the
wicked, &c."

Verse 9, 10, 11.
" Therefore fall the people
unto them, &c."

Verse 12, 13. " Then
have I cleansed my heart
in vain, &c."
Verse 14. "Yea, and
I had almost said even
as they, &c."

Verse 15, 16, 17, 18,
19, 20, 21. "Then
thought I to understand
this, but it was too hard
for me, &c."

The first part is contained in
the first verse ; and it declareth
that God loveth the good, although
he punisheth them.
The second part is contained
in the second verse ; and it de
clareth how weak and frail a
thing the nature of man is, and
upon how small an occasion it
is in danger to fall from God.
The third part is contained
in six verses that follow; wherein
the felicity of wicked men con
sisteth, that good men be so sore
grieved at.
The fourth part is contained
in other three verses next ensu
ing ; and it declareth how frail,
brittle, and weak a thing man
is, that for every trifle turneth
and withdraweth himself from
God. The fifth part is contained in
two other verses next following ;
and it declareth how soon men
repent their well-doings.
The sixth part is contained in
one verse next following ; and it
declareth how great a danger it
is temerously1 to judge of God,
or of God's people, without the
word of God.
The seventh part is contained
in seven verses next following ;
and it declareth that man's rea
son is but ignorant and beastly
in considering of God's works,

[l Temerously: raBhly.J

UPON PSALM LXXIII.

291

Verse 22, 23, 24, 25,
26, 27. " Nevertheless I
am alway by thee : for
thou hast holden me by
my right hand, &c."

until it be illuminated by God
and his word ; and then is made
open, how vain all things be that
wicked men possess in this world.
The eighth part is contained
in six verses next following unto
the end of the psalm; and it
declareth a wonderful and un
speakable consolation. For al
though we be grievously tempted,
yet we be not forsaken of God,
but preserved and lift up, when
else otherwise we should fall.
And in this part, in setting forth
the multitude and number of
God's consolations, he draweth
near the end of the psalm, and
concludeth it with this text, " I
will set forth thy works :" where
with he declareth that he will
be thankful unto God for his
great gifts and mercy.

II The end of the parts and chiefest mat
ters in the psalm.

WHAT THINGS ARE TO BE MARKED OUT OF THESE
PARTS AND MATTERS OF THE
PSALM.
CE Out of the first part are many
things to be noted.
First, the nature and condition of God (forasmuch as he
hath prepared for men a place of joy permanent and everlast
ing) is not to reward such as be his, and ordained to the life Matt vi.
to come, with so slender and small a recompence in the blood Fco?xv.'
of his Son Jesus Christ as these worldly and transitory things cantic*iv.'
be of this world ; but with riches and treasures that shall not John xvu.
corrupt nor be eaten with vermin, nor yet taken from us by
thieves : as St Paul saith, "He hath made us to sit with him Ephes.ii.
in the glory of heaven ;" and as Christ said unto Peter, that
19—2

292 EXPOSITIONS ON CERTAIN PSALMS.
became a beggar with the rest of the apostles in this world
Matt. xix. for Christ's sake, "Ye shall (saith Christ) sit upon the twelve
seats, judging the twelve tribes of Israel."
We must therefore note out of this place of the prophet's
psalm, that God, although he whip and scourge us, as we
have most worthily deserved, yet he loveth us, and will not
Lutaxxui. take his mercy from us, but once1 leave beating of us, and
r?v": >*' burn the rod, and then in Christ reward us with everlasting
xxii!1, ' ™' life. In any case, therefore, we must well assure ourselves in
IsAI liv
hos. i. ' the days of God's punishments, that the end of his crosses and
Heb. xu. . " ....
afflictions be the beginning of everlasting joys. For "he re
ceiveth none but such as he first correcteth and chasteneth."
The second learning in this part is, to be persuaded that
God doth not punish without just cause, for that he delighteth
Rorn'm m Pushing of his people ; as the wicked Pharaoh, Nemroth,
G™dx.xiv' Saul, and Julian the apostata said. When he had drowned all
Tr^HiS™' *ne world with water for sin, the wicked people judged that
God had punished of a partial and choleric passion in his fury,
without just matter and cause : and therefore they went
about, in contempt of God, to build a tower so high that God
should never have been able to wreak his wrath upon them
Exod. v. again. So did cursed Pharaoh ; he asked what God 'that
should be that could plague him and his realm ? and in the
time of his punishment railed and spake most unreverently.
Wicked Saul also, when God for his disobedience punished
him, he, in despite of God, sought remedy to withstand the
1 sam. xxviii. punishments of God by witchcraft and necromancy. And
Trip. Hist. Julian the emperor, when Christ gave him in the wars his
death- wound, took an handful of his own blood, and hurled it
in despite of Christ into the air, and said, " Thou hast over
come, thou Galilean2:" and so in mockery he called Christ,
and christian men Galileans. Wherefore, in any case, this be
ginning of the psalm is to be marked, and used in the time of
all men's punishments, and to say with heart and mouth unto
the heavenly Father, whatsoever he layeth upon us, "Truly
God is loving unto me," &c. And so doth king David cry
[i Once : at some time or other.]
[2 Aiunt enim quod, cum fuisset vulneratus, mox manum sanguine
suo compleverit, et in aerem projecit, dicens, Galilsee, vicisti. — Trip.
Hist. Cassiod. Lib. vi. cap. 47. See also Theodoret. Hist. Eccles.
Lib. in. c. 25.],

UPON PSALM LXXIII. 293
out, when God was most severe and busy in punishing both
him and his people, saying, "Thou art just, Lord, and right; Psai. exix.
and just is thy judgment." So did the emperor Maurice say, carion.
when his wife and children were killed before his face, "Thou
art just, Lord, and thy judgments are righteous3." Job like- Jobi. a.
wise was of the same mind : although his wife and kinsfolk
provoked him to speak unpatiently and unreverently of God,
yet he said, that he and all his were the Lord's, and that if he
had taken them of him, why should not he be contented, that
God should have them again at bis pleasure ?
These two notes are to be marked and used, whatsoever
happen : first, that God purposeth to bestow heavenly plea
sures and treasures upon his people; and therefore he will not
reward them with the trash and wicked mammon of this life,
and transitory vale of misery : the second, when he punisheth John xvi.
his in this world, it is of love ; and that the person afflicted f^J^ ,
must both take it so, and also say so with this prophet Asaph, jS^"'
"Truly God is loving unto Israel," that is to say, to him that 1Johni-
professeth his religion.
The third note is, to mark that God is known and felt, Psai. CTix.
in the time of punishment and persecution, to be loving but s'sam.'xxii.
of such as be of a clean heart. Whereof we learn, that all p«l Smi.
men that bear the name of Israelites and of christian religion Rom. v. xii.
o j Cor, iv.
judge neither reverently nor yet patiently of God's punish- 2 Cor' '¦
ments, but such christian men as be of clean hearts. Out of
this place we may learn the cause why, in this troublesome
time, so many wax weary and fall from the truth of God's
word, whiles God is a punishing of us that have been unthank
ful unto him, and did not live according to his word — the Lord
forgive us I Doubtless, now they mislike, and start back :
no, not start back, but openly in the face of God's enemies
sware and stare, as Peter did (God send them Peter's repent
ance !), that they never passed nor cared a jot for God's word.
And all is because they be not nor ever were of a clean
heart ; that is to say, so persuaded in their hearts that God's
holy word is the only truth, what punishment soever God lay
upon them that profess it. God give us this clean heart, that
we may unfeignedly say, Doubtless, the Lord is loving unto
[3 Carion. Chron. fol. 154. Francof. 1543. He does not give tho
expression here ascribed to Mauricius. See Gibbon, Decline and Fall,
ch. xlvi. Vol. iv. p. 493. Lond. 1788.]

294 EXPOSITIONS ON CERTAIN PSALMS.
his word, and to them that profess it, although he lay thou-
sands of crosses upon them in this world.
Out of this place we be admonished, dearly beloved, to
beware of the greatest and abominable evU (one of them) that
can be done against God; that is to say, witchcraft, and cal
culation by astronomy, and such other Uke. How heinous an
offence is this, when we see the heavens rain, the clouds wholly
bent to storms and tempests, the winds roaring and in such
rage as all should go asunder, thunder and Ughtnings as men
wonder at ; and under aU these plagues, tempests, and foul
weather, the young springing corn, the sweet root of herbs,
the little withered grass lie buried and covered under weather
and storms, frost and snow, whUst God suffereth winter, and
maketh cold to continue. Were it not now witchcraft and
very abomination to say and divine of these stormy and
winterly tempests, that summer should not be green, parched
blades of grain should not come again in the harvest to corn,
bitten and buried roots should not at the spring bring forth
sweet and pleasant flowers, that shaken and wind-torn trees
by tempests should not, in the calm coming of the summer,
bud forth their leaves ? What witch and cursed man would
thus judge of earthly things, that have their times of vading
and losing of all beauty for the sin of man? If this be
abomination, for the bitterness and storms of winter to con
demn and curse the summer to come, because summer's fruits
and the spring's beauty be stained and aU defiled with winter's
barrenness and dim clouds ; what is this but ten times more
abomination, for the bitterness and storms of persecution to
condemn and curse the life to come of God's people, because
truth's fruits and the resurrection's glory be stained and all
dishonoured with worldly scarcity and dim persecution ? But
as Asaph the prophet saith, " All eyes see not these things,
but such as be of a clean heart." AU men have eyes, for the
most part, and all men have hearts, but they be such as the
worms of the earth and birds of the air can eat and devour ;
but he that will Uve in God and see these things must have
immortal eyes and an incorruptible heart, which cometh by
grace in God's Spirit, to see by faith and honour with rever
ence God's doings, as well in the winter and cold storms of
persecution, as in the summer of felicity and pleasure ; and to
remember that all men and women have this lifo and this

UPON PSALM LXXIII. 295
world appointed unto them for their winter and season of
storms. The summer draweth near, and then shaU we be
fresh, orient, sweet, amiable, pleasant, acceptable, immortal,
and blessed, for ever and ever ; and no man shaU take us
from it. We must therefore, in the mean time, learn out of
this verse to say unto God, whether it be winter or summer,
pleasure or pain, Uberty or imprisonment, life or death,
" Truly God is loving unto Israel, even unto such as be of a
clean heart." CE Out of the second part are divers things
also to be noted.
2. " My feet were almost gone, &c."
First, the prophet noteth, how wretched and miserable
man is, and how soon inclined to do evU. He saith; that he
was ready and prest to have sUpped from God, even with
the beholding of God's own works, when he saw God give
unto the wicked feUcity and prosperity ; which things be only
God's riches to give to whom he wiU. Although he bestowed
none of his upon the wicked, yet was he offended that he
should bestow his own where he lusted. The same occasion
took the workmen in the vineyard to murmur against God ;
as it is in the gospel of St Matthew. So that we be natu- Matt. :
raUy given to this, that God giveth always too much unto
other, and too Uttle unto us ; yea, although he would give us
aU the world, and yet keep any one thing for himself (even
his very Godhead), in case he wiU not give also that unto us,
we be ready to bid him farewell. And in case he wiU not
also give us as much as is in him, such is our nature, that we
wiU by some means or other seek to have it: as we may
see, when he had made Adam, and given him both knowledge Gen. u
and power above aU other creatures made for his use, because
he was not made God altogether, he feU most heinously from
God ; and sUpt not only in his feet, but also in soul and body,
to bis utter ruin and destruction, and of us aU that come of
him. For this is our condition : let God give us never so
much, we think it too Uttle (except we have a singular grace
to consider it) ; and let us surrender unto God never so Uttle
homage or service, we think it all too much. Such is our
cursed nature and first birth, to be ready to sUp from God
upon the Ughtest occasion of the world ; yea, when God doth

296 EXPOSITIONS OX CERTAIN PSALMS.
other men good, and us no harm. But this nature we have
Gen. in. of the devU our forefather, to disdain and malign at other
men's profit and preferment, as he did : for when God made
John viii. Adam, and put him in paradise, the devU never rested envy
ing Adam's prosperity, until he had brought him to the loss
of aU together, and to sUp clean from the Lord. This doctrina
therefore, touching the brittleness and frailness of man's na
ture, is to be marked; lest that, whereas the prophet said,
'• My feet were almost gone," we sUde and faU altogether
from God.
There is also to be noted, that the prophet said he was
"almost gone," and not altogether. Here is the presence, pro
vidence, strength, safeguard, and keeping of man by Almighty
God, marveUously set forth : that although we be tempted and
brought even to the very point to perpetrate and do aU mis
chief, yet he stayeth us, and keepeth us, that the temptation
shaU not clean overcome us. And so St Paul saith of God's
[i cor. x. i3o providence and present help, that " he wiU not suffer us to be
tempted further than we shaU be able to bear :" and many
times when we be brought into the greatest danger and peril
both of body and soul, before we faU and be overcome, the
Lord preserveth us and preventeth the evil : as when Abra
ham went into Egypt, and perceived that the Egyptians
would put him in danger for his wife Sarah (for she was a
fair woman), he desired her to say she was his sister ; and by
rem. xu.] that means thought to save himself from danger, and to win
favour at the Egyptians' hands. The chastity of this godly
matron, Sarah, and wife of Abraham, came into such extreme
peril, that neither Abraham nor she knew how to stand fast
in the state and chaste condition of matrimony ; for she was
coupled to the king as his wife. But lest the woman should
have faUen, and her feet sbpped, the Lord rebuked the king,
and told him that Sarah was another man's wife, and unlawful
for him ; and so, by his merciful defence and goodness, kept
aU parts from falling in that respect. The like may ye see
juaua. xiii. also in Judith, the godly woman, that, without a singular
grace of God, had fallen with Olofernes, and abused woman
hood and widowhood : had not the Lord stayed in time, the
faU was imminent and (in manner) at hand. And ye may
read the same likewise of the people that were within the
Judith vii. city of BethuUa at the same time, how near they were fallen,

UPON PSALM LXXIII. 297
when they appointed God a time to help them, the space of
five days; in case he deferred his help any longer, they would
yield themselves into the hands of their enemies : but God
stayed their fall, and that by the hands of a woman ; and if
there had not been more mercy in God than faith in them,
their feet had not only slipped, but also all the whole land,
country, and city. The like ye may see also in the notable
history of Hesther, where as the very rock and chief stay of Esther iv.
the Jews' health, Mardocheus, made suit to the queen for
Asuerus' pardon for the Ufe of the Jews, when sentence and
judgment was past against them of death : so that, if faith
in the promises of God had not stayed him, he had slipped
and fallen down, to see all things against him and his country
men. But before men utterly fall, the Lord is with them, and
preserveth them with his mercy ; as David said, " When my p^i. xeiv.
feet were moved, thy mercy, 0 Lord, stayed me."
The third thing to be noted of these words is the man
ner of the prophet's speaking, which must be marked and
understood, or else the reader or hearer of the psalms shall
take no profit.
" My feet were almost gone, and my treadings had well
nigh slipped."
By the "feet" he understandeth the mind, and by the
"treadings well nigh slipped" he understandeth the judg
ment and wisdom of the mind. As foul and slippery ways
be dangerous for the feet, so be the works of God to the
mind that is not illuminated with the light of God's word ;
and as the slipping and running away of the feet causeth
all the body to fall, even so the ignorance of the mind causeth
both body and soul to fall, and grievously to misjudge the
works of God : and as the faU of the body souseth and de-
fileth itself with mire and dirt, even so doth the faU of the
mind defile both body and soul with impatience and envious
indignation at God's works. So that the prophet saith by
these words, " My feet were almost gone, and my treadings
had well nigh slipped," my mind was so troubled to see God
suffer the evil in such prosperity, and the good in such ad
versity, that my judgment almost sUpt from the right sen
tence of thee, 0 Lord ; and very scarcely I avoided most
heinous sin towards thee, in controlling of thy most wise and
just doings.

298 EXPOSITIONS ON CERTAIN PSALMS.
If we marked the pith and wisdom of the scripture, we
should see many things more in ourselves than we do, and
doubtless grow to an excellency in wisdom, and find out what
evils we be most inclined unto. Amongst all other, hatred
and indignation of other men's prosperity is not the least,
nor the most seldomest. And indeed, the father of sin, the
devil, hath that in him. First, he disdained God and his
felicity ; but he won nothing thereby but everlasting pains.
Gen. ui. Then he envied man and his feUcity ; yet the wicked spirit
gained nothing to himself but double damnation and loss of
us all. And this seed of the devil descended into our nature
Gen. iv. xxi. (as we may see), and made Cain to kUl Abel his brother;
Numb. xvi. made Ismael to persecute Isaac ; Esau, Jacob ; Dathan and
Abiron, Moses and Aaron ; Aaron and Mary his sister, Moses;
Gen. xxxvii. Jacob's children, Joseph ; Saul, David ; Herod and the Pha-
1 Sam. xix. . r
MaK; xw. risees, Christ and John the Baptist; the ten apostles, John
John xxl and James ; Peter, St John the Evangelist ; and the members
of the devil and Antichrist in this our time, the members of
Christ : so that they be not only almost faUen, but also
(the Lord help them and us aU !) altogether slidden to envy
and indignation, and likewise to violent oppression of God's
holy word. But let us not slip ne faU into indignation that
they prosper and we are afflicted ; but say in the midst of
these oppressions of the good, and prosperity of the evil,
" Truly God is loving unto Israel ;" and let us pray also for
their amendment. CE The third part.
8. " And why ? I was grieved at the wicked, &c."
Herein is contained what the felicity of the wicked is,
and wherein it consisteth, that the godly be offended withal,
when they flourish and be in honour, and the poor members
of Christ persecuted and without aU honour, and be rather
psai. xxii. worms than men: yea, the dogs and brute beasts of the
enemies be in more estimation than the poor believers in
Christ. Out of this part is to be noted, first, a great fault and
oversight in the people of God, for lack of judgment and
true knowledge wherein truth and very felicity indeed con
sisteth : the lack of the which knowledge maketh men both
impatient and lewd judges of God's holy works. The pro-

UPON PSALM LXXIII. 299
phet therefore herein amendeth his own and our ignorance,
and wiUeth us to know perfectly wherein felicity and happi
ness doth rest. The Christian must understand and assure
himself, that the felicity and everlasting beatitude of man
is wrought by quietness of conscience and innocency of life :
of which two parts and virtues in this tract I will speak
more hereafter, as well what they be, what be the causes of
them, as what is the effect of them. I will assure you, if
we know not these things well, our religion wiU be but
awhile permanent and true unto God.
To enter therefore into the knowledge of the matter,
wherein the beatitude and feUcity of man consisteth, it is
requisite to cast some clouds and darkness upon these worldly
things that wicked men possess, and godly men think them
thereby to be happy. Look, as the sun, at the rising and
passing over the earth, doth hide and cover the globe and
sphere of the moon, and darkeneth also the light and clear
ness of the stars ; even so doth the tranquillity of conscience,
and the brightness of faith and charity, that dwelleth in the
heart of the faithful, darken and hide aU things that seem
beautiful and voluptuous to the world and carnal lusts of
man. And he that hath a testimony at home in his own
conscience, that he is in the favour of God, wiU not greatly
pass of other men's judgments, whether they save or damn,
laud or dispraise ; nor yet greatly pass, although he lack
such notes of riches and glory as worldly men judge and
know felicity by. For he that knoweth surely wherein feli
city doth consist wUl not take the worldly opinion of men
for his record, nor for his reward ; neither will he greatly
fear for any damnation or punishment that the world can
annex and join unto his life for this mortal time. It is
therefore Christianity to know that felicity and beatitude
resteth in the riches of the mind, by God's grace, wrought
by the Holy Ghost for the merits of Christ.
There was amongst the phUosophers great diversity of
opinions in this matter, wherein felicity and beatitude should
consist. Some said it rested in this, a man still and con
tinually to be void from anguish and sorrow. Other said
it consisted in the knowledge of things. Some said, in plea
sure and voluptuousness. Aristotle and Theophrastus, and
such other as were of the sect of the Peripatets, did hold

300

EXPOSITIONS ON CERTAIN PSALMS.

that a blessed and fortunate life did consist in honesty ; and
said that the same might be accomplished with the volup
tuous pleasures of the body, and with external riches, honour,
and felicity. But both these opinions and all the rest are
confuted by our Saviour Christ and his holy word. He saith,
John xv». " This is life everlasting, that men know thee, 0 Father, the
only and true God, and whom thou hast sent, Jesus Christ."
Matt. xix. And in another place he saith, " Every one that forsaketh
house, brothers, sisters, father, mother, wife, children, or
possessions, for my name, shall receive an hundredfold, and
possess Ufe everlasting." By these places we know that
beatitude and felicity consisteth in knowledge and working
of God's wUl, which be the causes of quietness of conscience
and innocency of life; wherein felicity doth consist, as I
said before. The right knowledge of God bringeth faith in
Christ. Faith in Christ bringeth tranquilUty of conscience.
TranquiUity of conscience by faith worketh charity and love,
to do and work the wUl of our heavenly Father. This may
ye see also in the book of the Psalms, that felicity and bliss
resteth not in these trifling things that glitter to the eye,
wherewith the prophet was so sore offended ; but in know-
Psai. xeiv. ledge and working of God's will. " Blessed is the man
whom thou teachest, Lord, and whom thou instructest in thy
Psai. exii. law." And in another psalm he saith, " Blessed is the man
that feareth the Lord, and desireth to work his will." In
these psalms, if ye read them with judgment and prayer to
God, ye shall find both knowledge and consolation, far above
the common sort of such as read and use them in the
churches now, to the dishonour of God, and to the destruction
of their own souls.
And in this matter of feUcity and beatitude of man and
woman in this life, I would have you judge by the scripture
of God, or else ye shall be deceived, what it is, wherein it
consisteth, and what it worketh : for only the word of God
teacheth and sheweth it, and nothing but it. The scripture
of God plainly declareth that nothing can be profitable
which is not honest and virtuous. And virtue is blessed
and very felicity, in what condition or state soever it be :
neither can it be increased with any external or bodily goods
or honour ; neither yet can it be diminished with any adver
sities or troubles. And nothing can be blessed but that

UPON PSALM LXXIII. 301
which is void from iniquity, fuU of honesty and the grace
of God : as ye may see in the book of the Psalms, where
as this matter is plainly set forth. " Blessed is the man Psai. l
that hath not walked in the counsel of the wicked, nor stood
in the way of sinners, nor sate in the chair of scorners ; but
his delight was in the law of God," &c. And in another
psalm he saith, " Blessed are they that be clean of life, and p^'- <="*-
walk in the law of God." Out of these places we learn,
that knowledge and innocency of life worketh felicity and
beatitude. We must therefore beware that we judge not
felicity to be in these inconstant and uncertain riches of the
world ; but we must contemn them, and also beware we fear
not the trouble that may happen for such virtues wherein
feUcity doth stand. And we must understand also, that
although these virtues, wherein feUcity consisteth, and such
as be friends of God dweUeth1, be afflicted and troubled, that
neither the feUcity, nor the person in whom it dwelleth, is
anything the worse for troubles and adversities before God,
but rather the better : as ye may see by the word of God,
that saith, " Blessed be ye when men speak evU of you, and Matt. v. x.
persecute you, and speak aU evil against you, lying, for jus
tice sake. Be glad and rejoice ; for your reward is great
in heaven. So did they persecute the prophets before you."
And in another place it is said : " He that wiU come after Matt. xvi.
me, let him deny himself, and take his cross and follow me."
The psalm therefore, in this part, amendeth the judgment of
weak and wavering christian men, that be offended with the
prosperity of the wicked, because they do not know, nor
mark by God's word, wherein felicity doth consist, and that
it remaineth in such virtues as be not diminished nor drowned
in the adversities of this world, whatsoever dangers happen.
When was Moses stronger than when he saw of the one side Exod. xiv.
the mountains of Egypt, and of the other side Pharaoh and
his army, and before him the Red Sea, and, in the midst of
these enemies, he and his people standing Uke sheep ready
for the wolves to be slam ? He was never more strong,
nor in this life more blessed, than at that time. Daniel was Dan. m.
never better than amongst the lions. We must therefore CDaa' tL]
know the virtues wherein felicity doth consist to be nothing
[1 There seems to be an omission here; probably we ought to
read, 'and such as be friends of God, in whom it dwelleth.']

302

EXPOSITIONS ON CERTAIN PSALMS.

diminished by sorrow and trouble, nor anything increased by
voluptuous pleasures and brittle honours of this world: as
St Paul most godly setteth forth in his Epistle to the Philip-
Phii.m. pians: "The things (saith he) that I thought profit and
gains, for Christ's sake I esteem as hurt and damage; for
whose love I esteem aU things as nothing, so that I may win
Heb. xl Christ." And Moses esteemed the treasures of Egypt hurt
ful, and preferred them not before the reproaches and re
bukes of the Lord: neither thought he himself rich nor
blessed with the riches of Egypt, ne cursed when he was in
1 Kin6S xvu. need and lacked them. Elias the prophet, if he had con
sidered his need and danger, he might have accounted himself
very miserable and unhappy: but because he knew it was
appointed him of God, he complained not of God's doings;
for he was as well contented to have bread from God by
the raven in the morning, and water at night from the
fountain, as though he had had all the world ; and he was
nothing the less blessed, although he was poor, but rather
more blessed, because he was rich to God-ward.
Matt. xvu. Read the gospel of St Matthew, and see the practice of
this felicity. Moses, that was so destitute of aU worldly help,
and EUas void of aU worldly consolation, do talk with Christ
in the mount of Thabor, where as Peter would have tarried
with aU his heart, although he knew both Christ and those
that he talked with in the estimation of this world were ac
counted most unhappy and miserable of aU men ; yet he saw
that transitory honours, riches, and felicity, holp nothing to
the life everlasting : as Christ plainly teacheth in St Luke,
Lukevi. "Blessed are the poor; for theirs is the kingdom of God.
Blessed be they that hunger and thirst for justice ; for they
shall be satisfied. Blessed be ye that now weep; for ye shaU
laugh." Therefore the poverty, misery, and affliction that
the prophet was in, when he spake this psalm and most godly
hymn, hindered nothing at aU his felicity and blessing of
God ; but rather furthered it, if he had wist wherein truly
and verily felicity had consisted : as ye may see hereafter
how he came to the knowledge of it.
Another thing is to be noted out of these six verses,
containing the third part of the psalm : that such treasures,
rim. vi. riches, and honours, as men set most by in this world, be
rather (unto men that have not grace) lets and impediments

xxv.

UPON PSALM LXXIII. 303
to everlasting feUcity, and to the attainment of virtue in this
Ufe, than furtherers: as the scripture saith: "Woe be unto Luke vl
you, rich men, which have your consolation. Woe be unto
you that are now fuU, for ye shall hunger. And such as
laugh shaU weep." Achab the wicked king, not contentedi^j>»ps
with his kingdom, would take Naboth's vineyard from him :
but it had been better for him that he had been a swineherd;
for his lands and riches abused made him to kiU an innocent
man and his true subject. Plentifulness of God's gifts abused
bringeth contempt of God and man : as ye may see how Ha- Dan. iv.
buchodonozer, in wealth and riches, envied the Uving God,
and came into bestiality. The chUdren of Israel, when they Exod. xxxu.
had fiUed themselves with gifts, were not thankful, but un
thankful; and feU from unthankfulness to idolatry and aU
abomination. And as men contemn God in prosperity, so do
they also their neighbours : as ye may see by this part of
the psalm, where as the prophet saith: "Their eyes sweU
for fatness ;" that is to wit, their riches and honour puffeth
them up in such pride, that they contemn and despise
aU men. The third thing to be noted is, that aU things that the
feUcity and joys of wicked men consist in be but worldly and Deut xl
transitory things, and as uncertain as man is himself ; which is isai."xL "
to be marked : because no man can be happy or blessed by any i Pet i."
such vading and inconstant things; neither can any man come
to the beatitude of joys permanent by such things as God
giveth indifferently as weU to the bad as to the good, and to
the vicious as to the virtuous : as Solomon in the book of
the Preacher marveUously setteth forth, and matcheth equaUy
the good with the bad, in such things as happen under the
sun : "The good and the bad (saith he) be rich and poor, in Redes. m.iv.
trouble and in prosperity, have friends and foes, be merry and
sorry, do Uve and die all in Uke." But neither the things
that bring them to Ufe everlasting, nor yet Ufe everlasting
itself, be one thing. For there is nothing that leadeth to
everlasting Ufe but the knowledge and fear of God, and
the doing of his blessed wUl : the which virtues come not
by nature, but by grace: as Solomon declareth, when he 1: Kings vii.-.
prayed so earnestly to have wisdom and understanding from p""'1
God. And as these virtues come not from nature, even so
be they not the riches of aU men, but of virtuous and

304 EXPOSITIONS ON CERTAIN PSALMS.
godly men only. And as they dwell and inhabit only in
such as fear God, so do they only conduct and lead such
as be godly (and none other) to eternal Ufe: the which
differeth as far and as much from the wicked's eternal life
as joy differeth from sorrow, ease from pain, pleasant con
solation from fiery flames, love from hatred, God from the
devil, and heaven from hell. For these riches wherewith the
ungodly are endued in this Ufe be not the things that can
make any man blessed or cursed before God : therefore no
more to be cared for than need is : to have them, if God
will ; if not, to lack them : to have them with God's grace
well to use them ; or else to pray to lack them, lest they
1 Tim. vi abuse us. Better it were to have too Uttle in the world with
God's favour, than too much with his displeasure. If we
have meat, drink, and clothe, let us be contented with it, as
with sufficient things to pass this Ufe : if any more than these
come, to take heed they make us not to swell in pride, and
take from us the remembrance and service of God.
0 that godly eyes would look upon this psalm, and namely
upon this part of it, that declareth wherein the glory, honour,
and felicity of wicked men consisteth I then I know his eyes
shaU hardly escape tears and weepings, to see and hear a
Luke xii. wicked and cursed creature of God pampered with such a sort
of vain fleetings, that when he would most gladly flee from
Matt. vi. sorrow, the least be able to carry him away. Mark the wicked
man's riches, and ye shall perceive that God hath given no
more than he hath unto the clay, mould, and stony earth,
wherein lieth both gold and precious stones. His beauty and
amiableness of vesture and apparel is not like the rose of the
garden, nor the lily of the field ; his strength much inferior to
brute beasts ; his wisdom less than horse or mule, that use in
meats and drinks enough for necessity, and not too much for
sensuaUty. If lack and need oppress them, patiently they
lack until order provide for them : but if the wicked lack, he
beareth not lack with patience, nor seeketh enough by truth.
The courageous horse fiercely in fight contemneth death ; and
the meek swan, feeUng the life to pass, with sweet tunes
That i, to say welcometh Atropos, and striveth not, but wiUingly is contented
"dcath '" to surrender that which wUl not be kept with force. Bat
what doth the rich wicked man ? Forsooth, as the wise man
Eccius. xii. saith .• " 0 death ! how bitter is the remembrance of thee to

UPON PSALM LXXIII. 305
such as have confidence in their riches!" Lord! what a
charnel-house of stinking carrion is this body and life of
wicked man puffed up with riches ;. inferior, with all that
ever he hath, to the birds of the air, the beasts of the fields,
and unto the barren clay that he was made of ; and the soul
itself within that wicked body cursed of God, and ordained to
eternal pains ! Who is he that can read or behold the state
and honour of man, in whom is not mentioned one virtue to
dwell, without sorrow and heaviness ? What a cursed nature
is man made of, that can see another thus pampered up with
God's displeasure, and cannot rather bewail and mourn to see
his brother by these riches lost and cast away, than to envy
or disdain at his person ! Oh, woe befall them that fall into
this sin of ours, that thus rather with malice and disdain envy
the miseries and curses of God upon other, than charitably do
go about to amend them, or ruthfully to bewail them ! Read,
my dear beloved in the Lord, this place, and mark well the
wicked men, and learn to pray for them ; as God give us all
grace to do. CE The fourth part.
10. " Therefore fall the people unto them, &c."
Out of this part is to be noted, how dangerous a thing it
is to be continually assaulted with temptation ; and that the
end of it (for the most part) is the conquest and overthrow of as
many as be assaulted : as we may see by the examples of our
forefathers. Temptation not resisted at the beginning prevailed
against the innocent fathers Adam and Eve in paradise ; against Gen. ni.
Cain in murder ; against Aaron and the people in idolatry ; Nurnb.'xvu.
against Nimrod in pride ; against David in adultery ; against 2|*»J
Judas in avarice ; against Aaron and Mary his sister in ^-^Vl-
envy ; against Esau in gluttony ; against Pharaoh in pride ; ^f}-Ai_
against Herod in hypocrisy ; against the Pharisees in blindness S'vii!viii.
and obstinacy of mind ; against the Jews in the slander of !xcor. i.
Christ's death ; against the Gentiles in ignorance of God's Rom' ''
word ; against the most part of Christians now-a-days in
cowardness and fear ; and against all the world in looking
more how to profit itself, than to serve and fear God. The
prophet said before, he was " almost gone," to see the wicked
so prosper : but he saith now, that the people fall utterly
unto them, and learn both wicked opinions and wicked life
of the wicked.
[hooper, ii.]

306

EXPOSITIONS ON CERTAIN PSALMS.

The second is, that the people fall not into the wicked
blasphemy of iniquity one by one, but by clusters in great
number. Wherein is much to be noted, that so few so hardly
turn to God, and so many so quickly to abomination. But, as
Matt. vii. Christ said, "The way to heaven is narrow and strait, and
few enter ; and the way to hell is broad and plain, and many
enter in it." CE The fifth part.
14. " Then have I cleansed my heart in vain, &c."
Out of it we be admonished, that our nature is to be of
fended by and by with troubles for the glory of God. And
even as we be unquiet with the troubles, so be we inconstant
and unstable in the knowledge and truth that we suffer trouble
for ; and begin to repent that ever we began to favour or
embrace the truth ; and wish also that we had used ourselves
as other men did, and then to have suffered with other men
the common lot and fortune of the world, and not thus to have
been given to a singular knowledge of God's word, which
jer. xx. bringeth with it a singular hatred and punishment in this
world. Such is our nature, if we be by afflictions and troubles
but for a day's space made like unto Christ, we think it too
long ; but if we be by sin for all our lifetime made like unto
the devil, we think the time too short, and wish longer to
Uve, because we would longer work and deUght in sin and
abomination. Great and heinous is our offence in this respect:
for a little time spent in well-doing we judge too long ; and
all time spent in evil-doing we judge too short. AU labours
and pains be too little, if they be bestowed in worldly things;
but if they be appointed to heavenly things (be they never
so few and slender), we think them too much. There is not
sea nor land, with all the perils within them, but men dare
adventure both their goods and their lives to win increase of
worldly goods ; but to win towards God and godliness, scarce
one of a great many without danger will labour or take pains
to gain it. So doth the prophet say in this place, that "he
had cleansed his heart in vain;" because he saw cleanliness
and virtue persecuted, and filth with iniquity honoured and
exalted. Christ in the gospel of St John, perceiving that,
when virtue and well-doing should be troubled, men would
wax weary of well-doing and virtue, he said unto his disciples,

UPON PSALM LXXIII. 307
"Remember, when they come, that I spake of them, andJ<*nxvi-
warned you before." CE The sixth part.
15. "Tea, and I had almost said even as they, &c."
Out of it we learn, that no man should judge of God's
works, nor God's people, but by the word of God. In this
behalf we do many times grievously offend the Almighty
God. For when the world damneth God's word, then doth
the most part of men the same. If the world say it is true,
we say so too. If the world say it is untrue, we say it is
untrue : and if the world condemn it, we condemn it also.
Likewise if the world account them cursed and damned that
be persecuted for God's sake, and for the testimony of his
name, we do so too. Yea, and moreover, if the world slander
and lie upon poor men and poor women that suffer for God's
sake, we speak as they do, and sometimes persecute also the
good with them. This is an horrible thing, to reprove (after
such a carnal and worldly sort) God and all his blessed
people ; which will be at length, doubtless, a just condemnation
of the world. CE The seventh part.
16. " Tl -m thought I to understand this, but it was too
hard .or me, &c."
We learn out of this part, that, until reason be amended
and removed from her natural blindness, it can do none other
but condemn both God and God's people. And no marvel ; Psai. lxxxiii.
for the prophet, in the eighty-third psalm, and also in the
thirty-first psalm, hath these words : consultaverunt adversus
absconditos tuos, "they have consulted against thy hidden
people." As though he had said, The merciful Father of
heaven keepeth the godly people in most sure and strong
defence and protection; but this kind of protection is hid from
the eyes of man's reason : so that it seemeth many times,
that God hath the less care ofthe godly, and passeth more of
the wicked than of them. Yet, howsoever the world judgeth,
God sleepeth not. Further, how blessed the state and life of
the godly is, and how cursed the life and state of the wicked
is, only the virtuous and godly do perceive. Therefore the
Bcripture calleth those that be godly and virtuous the hidden
20—2

308 EXPOSITIONS ON CERTAIN PSALMS.
of God. Moreover, the godly do perceive, that all the vanity
of worldly things, which be the treasures of the wicked, and
the permanent state and condition of heavenly things, which
be the treasures of the godly, be only seen of such as enter
into the holy sanctuary and secret treasures of God's most
holy word, without the which worldly things seem to be
riches, and heavenly things poverty, — wicked men to be
blessed, and godly men cursed, — falsehood to be truth, and
truth falsehood, — death to be life, and life death.
CE The eighth part.
23. " Nevertheless, I am alway by thee, for thou hast holden
me always by my right hand."
The prophet out of this part declareth that which St Paul
Rom. viii. writeth to the Romans: "If God be with us, who can be
against us ? If he love us, what is he that can separate us
from his love? which spared not his only Son for our redemp
tion, but gave him for us unto the death. Therefore, there
is neither Ufe nor death, things present nor things to come,
that can separate us from him."
Unto this place is referred all the deliverance from trouble
and danger that God used from the beginning of the world
unto our time. And when we understand and know God's
mercy towards ourselves and others, we must give ourselves
wholly to laud and praise his holy name, and be thank
ful : for there is nothing more unnatural in man
than forgetfulness of God's great and
innumerable gifts towards us.
To whom be all honour
and praise, world
without end.
Amen.

UPON PSALM LXXVII. 309
CE An Exposition
upon the seventy-seventh psalm, made by
the constant martyr of Christ, Master
John Hooper, Bishop of Glo-
cester and Worcester.

The Argument.

When this prophet Asaph (being a man appointed to
the service and teaching of God's word unto the people)
perceived that such as were under his cure and charge were
many times troubled and brought into great heaviness, for
the fear and dread they had conceived of God's most just
ire and strait punishment for sin and transgression of his
holy laws, and in himself felt especiaUy the burden of God's
displeasure against sin intolerable, he received from the Holy
Ghost, the Spirit of consolation, what was the best remedy
and help for every troubled conscience, to appease and quiet
the poor spirit of man, that knoweth and feeleth not only
that God is justly angry for sin, but also wiU straitly punish
the iniquity and abomination of the same. And when he had
learned himself by God, how a troubled and desperate con
science might be quieted, he spake it to such as were alive
and with him, and wrote it to all such as should come after
him until the world's end ; that troubled sinners might
see their sins forgiven in the mercy of
God, and they themselves accepted,
as God's most dear chil
dren, into eternal friend
ship and endless
joys of sal
vation.
CE THE PAETS OP THE PSALM.
I. In whom a man should put his trust, and to whom he
should resort in the days of sickness, troubles, and
adversity.
II. How a man should use himself towards him in whom
he putteth his trust in the time of trouble.

310 EXPOSITIONS ON CERTAIN PSALMS.
III. What great and perilous dangers the man that is
troubled shall suffer for the time of his trouble.
IV. How a man taketh consolation in the time of his
trouble. CE THE TWO FIRST VERSES OF THE PSALM, CON
TAINING THE TWO FIRST PARTS.
1. " I will cry unto God with my voice ; even unto God
will I. cry with my voice, and he shall hearken unto
me.
2. " In the time of my trouble I sought the Lord ; my hand
I held up all night, and it was not weary : my soul re
fused comfort." CE THE FIRST PART.
C In whom a man should put his trust, and to whom
he should resort in the days of sickness,
troubles, and adversity.
1. " I will cry unto God with my voice ; even unto God wiU
I cry with my voice, and he shaU hearken unto me."
First out of this text it is to be noted, that God only
is to be trusted unto in the days of trouble, as our Saviour
Christ exhorted in heaviness and anguish of body and soul
all people to resort unto him, saying : " Come unto me aU
ye that be laden and burdened, and I wUl refresh you."
And the same is spoken of God by Isaiah the prophet:
" Ye that be athirst, come unto the waters ; and ye that
have no money, come and take it freely." St John likewise,
in the midst among troubled and afflicted persons, reciteth
the words of Christ, saying, " If any be dry, let him come
isai. xii. to me, and drink. He that believeth on me (as the scrip
ture saith), floods of water of life shall flow out of his belly."
Of this knowledge and surety in the soul of man, that
God is, can, and will be an ease and remedy for the troubled
. v. xiv. conscience, cometh justice, peace, and joy of the conscience.
Not that any man shall be by and bye without all fear,
trembling, and dread of his sins, and of God's just judg
ment against sin, but that this fear and trembling shall not
come to desperation ; neither shall he be more afraid of his

Isai. Iv.

John vii.

UPON PSALM LXXVII. 311
sins than comforted by God's mercy and grace in Christ.
Therefore saith our Saviour Christ, " Blessed be they that Matt. v.
weep, for they shall be comforted. Blessed be they that
hunger and thirst for justice, for they shall be replenished."
In this that he saith, "Blessed be they that weep," he of those that
noteth such as do know and feel with sorrow and heaviness mourn who
... _?¦__• be blessed.
of conscience that they be sinners, and the filthiness of their
sins maketh them sorrowful and heavy-hearted ; yet shall
they in Christ be comforted. Again, the poor, sensible,
feeling, and troubled sinner doth wish his sins away, and
would gladly have virtue and justice to rule and do alto
gether in him God's holy will and pleasure. This hunger
and thirst (saith Christ) shall be quenched for the merits of
his own death and passion : as it shaU not miss, if men, in
their thirst, hunger, persecution, and trouble, do know and
use only God for their help and consolation, as this prophet
did, and teacheth us to do the same in this psalm.
In this first part be two sorts of people condemned, two sorts of
The one is such as plainly despair, and in their troubles §emned°n"
neither look for consolation, nor yet believe that there is
any consolation to be hoped for in Christ ; the other is such
as seek consolation, but not only at God's hand and power,
but at the saints departed, at witches, conjurors, hypocrites,
and the works devised and done by man. The first sort be
left comfortless, because they seek no consolation; and the
second sort find no comfort, because they seek it where it
is not, contrary unto God and his holy word. Happy there
fore is the troubled that seeketh consolation at God's hands,
and nowhere else. " For he is (as it is written by the pro- isai. xiv.
phet Esay) the God alone that doth save, and none but he."
But there be two manner of impediments that keep the Twoimpedi-
Almighty God from the helping and comforting of people goS lo?
if- ,1 r™ .. i. n i. helping the
that be m trouble. The one is ignorance of God s nature troubled.
° _ 1. Ignorance.
and property towards the afflicted; and the other is fear 2. Fear of
and dread, whereas God is most justly angry for sin, lest
that in his anger and just punishment he wiU not be mer
ciful. Of the first impediment, which is ignorance, is sprung of ignorance
into the world horrible blasphemy, that neither seeketh help honibieg
at God's hand, nor yet is thankful unto God for anything
that God giveth ; but rendereth all things to such gods and

312

EXPOSITIONS ON CERTAIN PSALMS.

1 Pet. i.

The remedy
against
ignorance.

2 Pet. i.

Psai. cxix.

saints as he hath devised out of his own imagination, or else
learned (as St Peter saith) out of the traditions of his
elders: so that ignorance taketh away the honour of God,
and also the salvation of them that be ignorant. The re
medy against this great impediment is only the reading,
meditating, hearing, and learning of God's holy word, which
is as a candle-light in a dark place, to keep and preserve a
man from danger and peril. And so saith king David, that
it is a candle unto his feet, and a light unto his steps. And
in another place of his psalms he saith, " The law of God
is so perfect, that it turneth souls unto the Lord." Where
fore (saith he) it is the part of every man that will be vir
tuous and godly, to have his desire and cogitations in the law
of God both day and night. And, to preserve the people
from this horrible impediment of ignorance, God spake by
his prophet Esay these words : " ATy Spirit, which is in thee,
and my words, which I put in thy mouth, shall not depart
from thy mouth, and from the mouth of thy seed, saith the
Lord, from henceforth for evermore." And in the same
prophecy Christ prayeth the heavenly Father to seal his
word in his disciples, whereby the dangerous impediment of
man's salvation, which is ignorance, might be eschewed and
avoided. The same remedy against ignorance commandeth
Almighty God also by Moses in Deuteronomy, and by St
Paul to the Ephesians ; where as the fathers and the mothers
be not bound themselves alone to know the law of God, but
also bound to teach it to their children, that by ignorance
they offend not God.
what cometh Of the second impediment, which is fear and dread of
ood's^usUce. God's justice, cometh trembling and terror of the conscience,
and many times also the extremest evil of all evils, very
desperation, that never looketh who can help, neither yet
trusteth to find any help. But of these fruits of terror and
fear, and also of their remedies how they may be cured
and holpen, it shall be shewed hereafter in the psalm, as it
followeth, where as both terror of conscience and tranquil
lity of the same be marvellously and divinely set forth.
Only, until I come to those points, I do note that this fear
and terror of conscience in the faithful be the very hunger
Matuv. and thirst that Christ saith shall be quenched, and they that
feel them shall be replenished with grace and consolation, as

Psai.

Isai. lix.

Isai. viii.

Deut. vi.
Ephes. vi.

UPON PSALM LXXVII. 313
the blessed virgin, the mother of Christ, saith ; and they Luke i.
that feel them not shaU depart empty without grace. And
the cause of this terror and fear is the Spirit of God, that Romj ffi.-.r.
worketh the knowledge of our sin by preaching, reading, or ^J^
thinking of God's law, that openeth and detecteth how %gffi
wretched and sinful we be by nature in the sight of God. tneliaw!180
But of this matter is better occasion ministered afterwards
in the psalm than in this place.
CE THE SECOND PART.
f£ How a man should use himself towards him
in ivhom he putteth his trust in the
time of trouble.
2. "In the time of my trouble I sought the Lord : my hand
I held up all night, and it was not weary : my soul
refused comfort."
In this part is taught us, both by doctrine and by ex- how we
ample, how we should use ourselves in the time of trouble, ourselves in
- the time of
When we know there is no help nor helper but God alone, trouble.
it is not enough for a man to know that God can help ; but
also we must beUeve constantly, that he hath as prompt a
wiU to help, as a sufficient power able to help : and then,
being assured that he both can and wUl help, we must call
upon him for help, according to his commandment unto us :
" Call upon me in the days of trouble," &c. Psai.i.
Out of this place we may mark and learn what an in- Thefearand
tolerable burden and unspeakable sorrow the terror and fear _sanrinto1e"
of sin is, and how grievous a thing the sight and contem
plation of God's displeasure and just judgment is against
every sinner, for his sin and transgression of God's most
holy law. The text saith, that the prophet, when he felt
the displeasure of God against sin, cried out with a loud
voice unto the Lord : whereby we learn, that the conscience Tnecon-
i> , -iii , , p /~t , .. . i . science being
ot man, admonished by the word of God of the filthiness admonished
. , . of the fihhi-
and abomination of sin, bringeth all the body into a trem- J^j ofts'".
bling and fear, lest God should use rather justice, and justly l£n^bim-°a
punish sin, than mercy, and mercifully forgive sin. Andandfear'
thus being made afraid thoroughly of sin, the mind is occu- whatensu-
• , . , n , ii •_ _• , , ethafterthe
pied with sorrowful and heavy cogitations, and the tongue f<»r or con-
by vehemency of the spirit brought into clamours and cries : sin-

314 EXPOSITIONS ON CERTAIN PSALMS.
as we may see commonly by examples left unto us in the
word of God, that where sin is thoroughly felt in the con
science, the feeling sinner, is not only troubled within in
spirit, but also outwardly in all the members and parts of
his body, as it is to be seen most manifestly in king David.
In what a sea of heaviness was king David in his conscience,
Psai. xiii. when he spake to his own soul: "Why art thou so heavy
and sorrowful, 0 my soul, and why dost thou thus trouble
me ?" Again : " How long wUt thou forget me, O Lord ?
for ever?" And in other psalms we may see into what
trembling and fear outwardly he was brought by the know
ledge and feeling of his sin. In one place he saith, the
fear of his sins did not only overlay his conscience, but also
Psai. xxxviii. crushed and (in manner) all-to broke bis bones. And in
psai. vi. another place, his visage was all defaced with weeping tears,
and so abundantly they gushed out of his eyes, that he
watered, or rather overflowed, his bed with them where he
lay. Into what horrible cries and wailings many times he
Psai. ixxvii. fell for fear of sin, this psalm and many other do declare.
The like horror and fear also of the sight and feeling of sin
we see to have been in St Paul, when he cried out upon
Rom. vii. himself, " 0 wretched man that I am ! who shall deUver me
from this body subject unto death?" And Mary Magda
lene, with the sight and feeling of God's displeasure against
her sin, made tears and weepings enow to wash the foun-
Note. tain of mercy's feet, Jesus Christ. But blessed is that con
science feared 1 by the law, whose fear by the sweet promises
Psai. cxsvi. of the gospel is turned into mirth ; and blessed be those
fconxv. tears and weepings that end in consolation; and happy is
that troubled body whose end is immortality in the resur
rection of the just. Further, as we see here king David, a
sinner, for fear of God's judgment brake out into loud cries
for help and preservation, the same anguish and trouble of
mind and of body for fear of God's punishment for sin to
wards man was likewise in Christ without sin, which said,
Matt. xxvi. " My soul is heavy unto death ;" and in such an agony
was his body, that he burst out and sweat both water and
blood. So that of this second part first we learn, that such as be
truly and unfeignedly brought to a knowledge, feeling, and
[} Feared: frightened.]

UPON PSALM LXXVII. 315
repentance of their sins have it with great heaviness of mind,
terror of conscience, and trouble also of the body many
times ; that no sickness nor troubles may be compared to no trouble
e J J J" tothetrouble
the trouble ot the conscience for tear ot due ana condign of conscience.
punishment for the sin perpetrated and committed against
God's laws.
The second doctrine that we be taught out of this second Difference
. ° . . . between the
part is, to declare what difference there is between the peni- penitent,
r ' ^ desperate,
tent Christian in adversity, and the desperate person that ^°t0uno"us
looketh for no help, or else the presumptuous person that man-
contemneth help.
The penitent afflicted calleth unto the Lord; and although The penitent
he find his burden never so intolerable, do weep and lament
never so sore, yet he despaireth not, but in adversity he hath
hope, and is not confounded, as in prosperity he hath faith,
and yet presumeth not. The desperate man feeleth all trou- Thedesperate
bles and no consolation, is wholly overcome with mistrust,
full of incredulity, and clean void of hope, as Saul, Judas,
and others. The contemner of admonition hath hope in The con-
' > -r»i l temptuous
prosperity, with all presumption, as Cain and Pharaoh ; and man-
in adversity desperation, with all mistrust and diffidence.
The Christian afflicted calleth in faith and hope upon the Note.
Lord, and is heard : the wicked afflicted calleth not upon afflicted.
' . r The wicked
the Lord, but is clean rejected and comfortless by God's most afflicted.
just judgment. The Christian afflicted seeth all his sins less
than the least mercies of God : the wicked afflicted seeth the
least of his sins greater than the greatest mercies of God.
The one in trouble by faith glorifieth the Lord, and by mercy Note_
findeth salvation : the other in trouble by mistrust dishonour
ed the Lord, and by justice findeth damnation. The one by
troubles, through faith in Christ, is made like unto the Son of
God, and cannot be separated from him in eternal life : the
other by troubles, through desperation of Christ, is made like
unto Satan, and cannot be separated from him in eternal
death. The one in eternal life findeth everlasting joys : the
other in everlasting death findeth endless pains. Almighty
God therefore grant us grace in all our troubles and afflictions
penitently and faithfully to call upon him, and to find him
merciful unto us his wretched creatures. Amen.
The third thing to be noted in this second part is, that God's nature
God's nature and man's differ much one from the other. For differ much.

316

EXPOSITIONS ON CERTAIN PSALMS.

man (for the most part) is no more serviceable unto God, nor
longer friendly unto man, than God's condition upon the earth
molt ranis *s fortunate and quiet with the world : for if storms arise for
foi!owi§_and God's cause, and troubles happen where quietness erst had
the^OTid place, the men of the world alter their love, service, and
reverence, and will neither make nor meddle with God nor
his cause ; no, although ten thousand idols be brought in for
again 'n up one ®°^> as Englishmen have seen in former time. As long
Queen Mary-s as Christ had a king in this realm to hold of his part, and
that great livings, gains, friendship, and love of the world
rose for God's sake, they dissembled towards his word ; and
so long as fair words could please God, he lacked none : but
now even such as God did most for do know neither God nor
his word, but had rather hear ten times spoken of the falsest
tradition that ever man brought into the church, than once of
Christ's most holy gospel; so that now men's natures for
adversities' sake be clean turned from God.
how long How long the love of man continueth towards men, daily
continueth experience sheweth within one month. If a man fall into
towards man. ..,,». . , ,•_»•_ •„
trouble for the most just cause, he that was his friend will
not only alter his love from him, but also all the notes and
tokens of the same. Whereas in prosperity he was assured
both of friendly words and friendly works, in adversity he
shall find neither words nor works, except words and works
of displeasure. In prosperity fair looks and amiable counte
nances were as common as the cartway : in adversity there
shall neither look nor countenance be shewed, except it be
frowning and bending of brows ; yea, and moreover, adversity
taketh from the dissembling friend all knowledge that ever
he had of his friend afflicted, that if the poor afflicted (al
though he be even under the nose of his feigned friend) with
courtesy and all obeisance cannot be known.
God loveth 0 God ! blessed be thy name, that withdrawest neither
thepoor thy knowledge, love, nor yet thy help from the poor afflicted,
but hearest them, and grantest them their godly and honest
requests ; as here this prophet most godly and comfortably
Psai. ixxvii. writeth of thee ; for he saith, " The Lord shall hearken unto
me, when I seek him in the time of my trouble." And also
consolation, the Lord abhorreth not to be present with the afflicted, be his
P This is tho oxact reading : the sense is, so that the poor afflicted,

UPON PSALM LXXVII. 317
troubles never so great : " For I am (saith the Lord) with Psai. xd.
him in trouble ; I will deliver him, and set him in honour,"
&c. Of this doctrine we learn two things : the one, that God God hateth
hateth not the troubled man for his trouble, but for his sins, troubled &r
his trouble,
Men do clean contrary for the most part; for they hate the*utforhis
man for trouble, and not for sin: for let the wickedest man J^ff"1
alive have prosperity, and all wicked men will love him for nr0,tul0r'sfn.d
his prosperity's sake. God turneth not his favour from man
for trouble, but for sin. The world for trouble's sake will not
know the most dear and honest friend : but let the most
wicked that liveth by breath have prosperity, and wicked
people will not fail to know him with beck and du-gard, if he
come into company ; yea, rather than fail, the most wickedest
man alive shall be narrowly sought out, that wicked men may
have acquaintance of him. But he that hath God to his
friend is sure of a Saviour, as well in adversity as in pros
perity, as the prophet here declareth, which can in troubles
send ease, and in quietness continue joys for ever. To him
therefore be all laud and praise, worlds without end. Amen.
The fourth thing to be noted in this second part is, the continuance
continuance of the faithful afflicted in prayer unto God. For mpray
the prophet saith, that he " lifted up his hands all night, and
waxed not weary." Of this continuance in prayer we learn
two things : the one, perseverance in prayer ; and the other,
patient expectation and willing sufferance until God send re
dress and ease. To the first the scripture exhorteth us, that
we pray both heartily and continually unto God, not because
he is ignorant of our troubles, but because we should
thoroughly be brought to understand that there is none can
help us out of trouble but he ; and also that by continuance
in prayer we may the better know, and more earnestly
repent, our sins, that be the cause of our troubles : thirdly,
that by often remembrance and divers rehearsals of our
iniquity unto God we may the sooner bring both our souls
and bodies into the service and homage of Almighty God,
whom we have by sin most grievously displeased.
The second virtue, patient expectation in troubles, de- Patientex-
clareth that we be much bound unto God, that chasteneth us
in this life, and deferreth not our punishment to the eternal
pains in the world to come. Also it maketh the mind of men

318 EXPOSITIONS ON CERTAIN PSALMS.
to understand the wisdom of God, and also the foolishness of
man, that many times, for lack of patient expectation and
thankful sufferance, waxeth weary of his cross and punish
ment, and also murmureth against God, because he helpeth
not when man's wisdom judgeth most meet to be holpen.
But patient expectation prescribeth God no time when to
help, nor yet means how to help ; but saith, " Thy will be
Matt vi. viii. done in earth as it is in heaven ;" also, " Lord, if thou wilt,
thou canst deUver me :" as the prophet useth here in this
psalm ; he called and cried upon the Lord all the night, and
attended patiently when God would help, leaning altogether
to his blessed wiU and pleasure, to do or not to do, as him
best pleased. CE THE THIRD PART.
What great and perilous dangers the man that is
troubled shall suffer for the time of
his trouble.
2. " My soul refused comfort.
3. " When I am in heaviness, I will think upon God : when
my heart is vexed, I wUl complain. Selah.
4. "Thou holdest mine eyes waking: I am so feeble, I
cannot speak.
5. " I have considered the days of old, and the years that
be past.
6. " In the night I called to remembrance my song, and
communed with mine own heart ; and my spirit searched
diligently.
7. ".Will the Lord absent himself for ever ? and will he be
no more entreated?
8. " Is his mercy clean gone for ever ? and is his promise
come utterly to an end for evermore ?
9. " Hath God forgotten to be gracious ? and will he shut
up his loving-kindness in displeasure ?"
Here in these verses it appeareth, what terrible and fear
ful things a man that is in trouble shall suffer and be vexed
withal. And the first that the prophet mentioneth is in the
end of the second verse, and it is this, "My soul refuseth
comfort." Of this adversity and anguish of the soul we may learn

UPON PSALM LXXVII. 319
many things: first, that as long as sin appeareth not nor is as long as
. , J , T , „ . . . , , , , , sin is not
felt, the mind of man is quiet, jocund, and pleasant ; and the ^u^n'J
mirth and pleasure of the mind rejoiceth the body, and maketh Pleasant-
it lusty and pleasant ; not feeling at all the breach of God's
commandments, neither passing anything at all of sin nor evil
conversation, but rather delighting in things that displease 2 sam. i.
God than in any virtue or honesty. But when trouble, sick- Acts'ix.
ness, or death cometh, then most commonly, though men see when the
ii /» /.iiii horror of a
not the horror ot their sins to repent, yet feel they the horror mans sin is
thereof to desperation ; and, that once felt in the soul, all the n*st^',™'
joys of the world cannot comfort the troubled person: asJj°yts^c°m-
Adam, with all the solace of paradise, could not rejoice, when p™'SOnd
his soul felt the abomination of his offence towards God : Cain Gen. m. iv.
could never pluck up merry countenance for the cruel killing
of his brother Abel : Peter could not stint weeping for his Matt. xxvi.
. Note.
denial of Christ, until Christ looked upon him : Mary Magda
lene could not pull up her head from under the table for Luke m.
shame of her sin, until Christ had forgiven her ; nor the poor joim™.
woman that was taken in adultery, until her offences were
pardoned : neither yet could this prophet's spirit take any Psai. ixxvii.
consolation, as long as his sins were felt and not pardoned.
Whereof followeth this saying, — a small trouble of conscience
putteth away all joy and mirth of the world. Wherefore it
is wisdom, and also the duty of all christian people, to avoid
sin and the enmity of God, which only troubleth the con
science ; and to put the body to all pains possible, yea, and to
death itself, rather than to put the soul in danger towards
God : as St Paul writeth to Timothy his disciple, and not 1 Tim. 1.
without cause. For as the spirit that contemneth God, and
feeleth for his contempt God's displeasure, cannot take
comfort, but is full of anguish and heaviness inward, and in isai. ixvi.
the outward man full of pain and sorrow ; so likewise shall
the soul in the life to come inwardly feel unspeakable grudg-
ings and sorrows, and outwardly the unquenchable and ever- Bsr- xiv-
lasting fire of hell. And here is to be noted, that the very ^f^fjf '
elect and dearest friends of Christ be not free from trouble J^j^^
and anguish of mind for their sins perpetrated and committed ^^1 of
against God. But this is a consolation, that the elect, as they Xenons.
find anxiety and anguish of mind for sin in this Ufe, so in this c°n»1*'i<>°-
life is the conscience that is troubled by grace quieted, that
it may after this life find eternal rest. And it is a common

320

EXPOSITIONS ON CERTAIN PSALMS.

Two manner
of discom.
forts.

wa 0tdlt God 0r<^er and ordinary way, whereby God useth to bring the
Snners°toau sinner to acknowledge and repent his sin, and so from know-
andfrom k- ledge and repentance to the forgiveness of his sin, to shew
rbrjivenes's0. and set before the conscience of the sinner his sin ; as the ex-
Psai.n. ample of king David and others do declare: "My sin (saith
David) is always before me." As though he had said, In
case I could hide mine iniquity from all the world, yet can I
not excuse it before God, nor hide it from mine own con
science. And every man's sins thus open before God, and
known and felt in his own conscience, bringeth the soul into
this discomfort and heaviness, that it refuseth all consolation
and comfort ; as this prophet Asaph saith marvellously in this
second verse of his psalm.
There is to be noted out of this comfortless spirit of the
prophet Asaph another most necessary doctrine for every
christian creature, which is this : that there is two manner of
discomforts, or two sorts of heaviness in the word of God, that
is appointed to lead us in the time of this wretched life; as
there is in it also two manner of consolations. There is two
manner of brightness and clearness, and two manner of dark
ness and obscureness in it ; as it shall appear in the treatise of
this psalm hereafter. And because the diversity is not marked,
the word of God doeth many times and in many places and
persons no good at all.
There is a discomfort inwardly, and a discomfort out
wardly, in the scripture. The discomfort inwardly is, when
the sinful man or woman seeketh and suffereth the same
discomfort in his soul that the law of God doth open and
proclaim against him for his sins committed against God and
his law: so that, as the law commandeth after this sort, Agite
poenitentiam, "Repent ye," so the man that is commanded by
the law to be sorry and heavy for his sins is sorry and heavy
indeed by the working of God's Spirit : as we may see in
Adam, what inward fear and discomfort he had, when he
heard the voice of God after the doing of his sin : Cain the
like, David the same, with Peter, Paul, and others in the
word of God.
This discomfort inwardly is felt of all God's elect that be
able to learn and know the nature of God's law, and the
damnation and curse of God upon sin ; for this is a general
commandment to all flesh born and conceived in sin, Agite

An inward
discomfort.

Matt. iii.
Mark i.

Gen. iii. iv,
2 Sam. xi.

rxii.]Maf

-latt. xxvii.
[xxvi.] Acts ix.

UPON PSALM LXXVII. 321
poenitentiam, "Repent ye." It is also many times felt of such Matt.m. •
as die, and Uved wickedly ; as Saul and Judas, whose spirits 1 lamlxxxi.
in their discomforts refused all consolation, and so died without Mark* xiv. '
. . . Saul and
comfort in great anguish and perturbation of mmd. But that Judas-
is not general in aU wicked and damned persons : for many
times they feel no discomfort nor heaviness of spirit inwardly
in this world; but God, of his unspeakable wisdom and justice,
maketh them (for their sins) alive, and in security of con
science, to go to hell : as Pharaoh, whilst he followed the Pharaoh.
IsraeUtes in persecution into the Bed Sea, suddenly was
drowned; Korah, Dathan, and Abiram1, whilst they were doing Numb. xvi.
their sacrifices, God kiUed them in opening the earth, that
swaUowed them alive down into hell. Now this inward dis
comfort, although it end not in joy but only in such as believe
their sins to be forgiven in the death and passion of Christ, Bom. m. v.
yet we see by the examples of the scripture that both good
and bad suffer and feel this, that their spirit wUl take no
comfort. But now as concerning outward and external discomfort, outward
which is felt as weU of such as have the word of God, as such
as have not the word of God, but only the law of nature : as
we may see in the time of the law of nature bow Xoah Gen. >.vi.
shewed the discomfort of all men, and the destruction of the
world for sin ; but this discomfort did not enter into the spirits
of the hearers. Christ complaineth of the same, that the
people had both discomfort and comfort preached unto them ;
and yet they received none of them both. " To whom (saith JtatL xi.
Christ) should I compare this generation? It is like boys that Lukevii
sit in the streets, and cry unto their fellows, and say, We
have played upon our timbrels to you, and you have not
danced : we have sung mourning songs unto you, and ye have
not wept." God, by his prophet Esay, saith the same: "All isa_.ixv.
the day long have I extended forth my band unto an un
faithful and intractable people;" meaning, that whatsoever
he threatened, or gently offered unto the Jews, it came no
further than the outward ear. Whereof both the prophets
and Christ himself grievously complain, in this sort : " They Isai mi vii
have ears, and hear not ; and they have eyes, and see not." johnxt*' Rom. xi.
P Dathan and Abiram were destroyed by the earthquake: but
Korah was consumed by fire whilst offering incense at the door of the
tabernacle.]
[hooper, n.]

322 EXPOSITIONS ON CERTAIN PSALMS.
Rom. i. St Paul rebuketh men also that by the law of nature knew
good, whereof they should have rejoiced, and evil, whereof
they should have lamented, and yet did not. And, to leave
off the examples of our fathers mentioned in the scriptures,
we may see the same by daily experience amongst ourselves.
We read in the book of God, we hear by preaching, we know
in our own consciences, the displeasure and anger of God against
us for our sins : God outwardly sheweth us the same with many
horrible plagues; as by sickness, war, sedition, scarcity,
enmity, and hatred ; by the deliverance and surrender of a
whole realm (to the utter destruction thereof) into the hands
and rule of a stranger ; and by the delivery and giving over
of christian souls into the hands and rule of the antichristian
pope and his wicked clergy : and yet this discomfort cometh
no further than our outward ear. If Asaph, the author of
this psalm, were amongst us, he would say his spirit would
take no consolation. And this is an horrible plague, that
weekly this psalm is read amongst the popish clergy ; and yet
it bringeth their spirits to no sorrow nor feeling of God's dis
pleasure. Wherefore our own experience teacheth that there
is an inward and an outward discomfort in this psalm, and in
the rest of God's most holy word. The one penitent sinners
feel, and by it amend their lives ; and the other some wicked
men feel, and yet despair : but of the most part of the world
sin not feit it is not felt at all ; whereof cometh the contempt of God,
eontlmpt'of the love of ourselves and of the world, and the loss of our
sinful souls in the world to come. Let us therefore mark the
scripture that teacheth this discomfort, and pray to God, that
as we see it in the letter, so we may feel it in the spirit. Of the
two manner of consolations it shall be said in the next verse ;
and of the brightness and darkness also in the psalm hereafter.
Now in the trouble of the spirit is another thing to be
considered, whereof the text also maketh mention : that is,
how the discomfort of the spirit had continuance all the night.
Whereof is to be gathered the greatness of discomfort. For
as the night is a very image of death, and the bed a very
similitude of the sepulchre and grave ; even so is the discom
fort of the spirit in the night, that will not suffer the body to
unquietness take rest, but to be unquieted with itself: the which un-
.?sfa"vcrTrit quietness of the spirit is a very similitude and image of
etonai0 eternal discomfort in the world to come, that both body and
death, *

UPON PSALM LXXVII. 323
soul, which were created first to inherit the heavenly bUss,
after the fall of Adam should rest by night (as king David
saith), and after this Ufe, for sin unforgiven, should for ever Psai. civ.
be disquieted in the unquenchable fire of hell.
Here may we learn the circumstances and causes, how The cause of
the trouble of the prophet Asaph s spirit was increased, g^. xxxjx
It was trouble engendered by sin (the occasion only of aU
men's miseries), opened and revealed unto the conscience by Rom. v. viu
the law, condemned by justice to eternal fire ; and it con
tinued aU night: yea, how much more, the scripture de
clareth not. In the which night, the darkness thereof re- Thenight
presented unto his eyes outwardly the horror of heU prison ; neurpr£on
and also his bed the grave and sepulchre, wherein all flesh is The bed re-
clad, after the spirit departeth. The sheets of man's flesh the grave.
r * The sheets of
after this life be nothing but earth above and earth under- manvaesh
. . . . . is earth.
neath : as, whilst it liveth, it is clad with such vain things as
grow upon the earth.
This whole night in discomfort of the spirit declareth two two things
notable things : first, how earnestly God is angry indeed with
sin, that putteth man to such long pain for it ; and the next,
how gracious a God he is, that will not yet suffer the dis
comforted spirit to despair in his discomfort, as it followeth
marvellously in the next verse.
3. " When I am in heaviness, I will think upon God : when
my heart is vexed, I wiU complain. Selah."
Whilst Asaph was thus troubled in spirit, he remembered
the Lord, and caUed unto him for help. First, out of this no comfort
verse it is to be considered, that nothing can quiet the com- afflicted but
fortless spirit but God alone. But forasmuch as it seemeth
by the parts of this psalm that followeth, that this verse
came in by occasion, rather than to shew a full remedy for
the prophet's trouble, I will not write what I think thereof,
but defer the remedy against trouble to such other verses as
foUow : because the prophet said before, that his spirit could
take no consolation, and that a great many of troubles follow,
as the psalm declareth. It sheweth that he was not able to
bear the troubles of the mind alone, without the invocation
and help of God. Wherefore, before he expresseth by
writing all his troubles, he writeth also, how in the midst of
them he did remember and put his trust in the Lord.
21—2

324

EXPOSITIONS ON CERTAIN PSALMS.

Note. Gen. iii.

2 Sam. xii.

Matt, xxvii

What man
ner of man
Asaph was.
1 Chron. vi.

Luke ix.

Note.

Psai. xiii.
xliii.

Out of this we learn how necessary it is in time, at the
beginning of troubles and temptations, to remember the Lord,
and to call unto him for mercy. For the more temptations
do grow without present assistance of God's grace, the greater
is the damnation, and the more is the danger thereof: as we
may see in the examples of the scripture. Adam fell into
anxiety and discomfort of spirit, and God immediately told
him of his fault, and by God's grace his discomforted spirit
was quieted in the promises of God : Cain, by the murder of
his brother Abel, felt the discomfort of the spirit, and by
neglecting of God's calling died in the same. David, being
admonished by God's grace, found rest for his unquieted
i. spirit: Saul, in deferring the remedy of God's grace, died
comfortless. Peter at the beginning, through God's grace,
• with one look of Christ put away discomfort : Judas, with
contemning Christ's admonitions, died in horrible despair.
Whereof we learn to beware, as much as may be, that
temptations grow not so far, that God's admonition, or the
remembrance of God's name, be forgotten ; but that we do, in
the midst of discomforts, as Asaph the prophet did, remember
and call upon the Lord for help. There is also by this remem
brance of God in the discomfort of the spirit to be noted, what
a vanity all the world and worldly things be for man in time
of trouble, when God shall shew and reveal unto man his sins.
This Asaph, as we read in the scripture, was a man
whom, for his virtues and good qualities, king David ap
pointed to be a musician for the comfort of many, untU the
building of the temple of Hierusalem : yet now, as we see,
he is not able to solace himself with his music, nor yet with
any worldly thing; but his only comfort is in the Lord.
And here the prophet declareth the truth of Christ's sentence
written in St Luke : " What doth it profit a man to win all
the world, and to lose his own soul?" What external riches
can comfort the inward spirit, troubled with sin and transgres
sion of God's law ? None at all, doubtless ; as the scripture
sheweth examples everywhere. All king David's kingdom
was not able to appease his troubled and discomforted spirit,
when he said to his troubled soul, " Why art thou so heavy
and sad, my soul, and why dost thou trouble me?"
Now this one thing more I will mark in this verse, and
no more, because it is more fully used by the prophet for the:

UPON PSALM LXXVII. 325
comfort of discomforted spirits in the verses that follow. I
said there was two kind of consolations in the word of God : Two kinds of
the one outward, in the face and lesson of the letter; and >n the word
of God.
the other inward, in the understanding and feeling of the
spirit. And of this division must great heed be taken : for
it is not every man that readeth and heareth that Christ died
for the remission of sin, that shall have the consolation of the
redemption promised in Christ's blood. For we see and read
(God give us grace to learn it !) that Adam caused his sons e«n. «.
to hear of his own fall in paradise, and the redemption of his
fall in the blood of Christ to come1 ; as Abel, his younger son,
right well perceived : yet did Cain, hearing the same consola
tion, perish in his sin. There was consolation and rest
promised unto all them that came out of Egypt : but none
took the benefit thereof but Josua and Caleb. There was in
the outward letter promised consolation unto all Abraham's
children: but none received the commodity thereof but such whobetue
• • i* n ii « . , n.i i mi • children of
as in spirit followed the faith of Abraham. Ihe scripture Abraham.
saith in the letter, that God would all men to be saved ; yet
we see such as follow not the Spirit offered be damned. God
by his word, in the time of holy and blessed king Edward the
sixth, offered consolation unto all this realm ; yet none shall consolation
enjoy it but such as in their spirits have learned, kept, and England in°
do follow the word of consolation. So our Saviour Christ in ward's days.
St Matthew doth say : " Not every man that calleth me
Lord, Lord, shall enter into the kingdom of God ; " but he
that followeth in Christ God's commandments. There be a
great many at this day (as there were before our time) that
know and speak of such consolation as is contained in the
letter and utter2 bark of God's word ; but in their consciences
they feel not indeed the consolation thereof : as Judas Judas.
preached abroad, with the rest of his companions, consolation
to the lost sheep of the house of Israel ; but he shewed unto
others that he felt not himself. So did the Pharisees, when Pharisees.
the scripture was read every Saturday in their synagogues,
shew that Messiah should come to redeem the world ; yet
they themselves (for the most part) felt not the consolation
indeed that the scripture did testify of Christ. Even so at
[J This is inferred from the nature of the offering brought by
Abel. See Heb. xi. 4.]
[a utter : outer.]

326 EXPOSITIONS ON CERTAIN PSALMS.
this present many read this psalm (and daily almost in
the letter), whereof, if it be in English, he that understandeth
not but the English tongue seeth great consolation in the
letter, and also in the prophet Asaph, that used the psalm ;
yet when need should be, the inward consolation of the
psalm of many is nothing felt. The cause is, that either
they understand it not, or else mark it not: either they
think (as the papists do teach) that to say or sing the psalm,
without understanding and feeling of it in the spirit, is
sufficient for the work itself, and that it pleaseth God ex
opere operato, as they term it.
It is too evident, and also too horrible (if it pleased God),
that men be contented only with the external consolation
contained in the word of God. For if they hear that God's
commandments be true and full of consolation, they be con
tented to hear of them in the letter or by speech, and never
learn them or feel them by heart. The like is in the articles
of our christian religion. They be thought to be true and
godly; and yet the most part that so judge neither learn
them nor feel them in their conscience : wherefore they do
outwardly and inwardly as much idolatry contrary to their
creed, by the commandment of men, as can be devised; for
their consolation of faith is no more but such an outward
knowledge as the most men hold withal, without any proper
judgment or singular feeUng of their own spirits. The same
Prayer. is likewise in prayer : for in the external letter there is so
much consolation as may be ; but in the heart of him that
prayeth is there no understanding nor feeUng of the consola
tion that outwardly is spoken and talked of. Therefore,
mark this order of the prophet Asaph. He said that his
spirit could take no consolation in all the night-time, whilst
he held up his hands. And as there is not only discomfort
and unquietness spoken of, but also felt; not only noted
and written in the letter of the psalm, but also thoroughly
felt inwardly in the spirit with heaviness and anguish, without
comfort and consolation ; so in this verse is there consolation
in the letter, in the voice, and in the mouth mentioned of,
and inwardly the same consolation felt in the spirit. And
as outwardly God's displeasure troubled him, so inwardly
God's holy name and promises comforted him. And this is
to be noted, lest we should hear of consolation outwardly, or

UPON PSALM LXXVII. 327
read it in the book of the holy Bible, and yet inwardly
neither feel nor know any consolation at all.
In the end of this verse is put this word " Selah." And
it doth note unto the reader or hearer, what a miserable and Manintrou-
7 ble without
comfortless thing man is in trouble, if God be not present ^*?fe-
with him to help him. It is also put as a spur and prick for "i»!raWe-
every christian man and woman to remember and call upon
God in the days of their troubles. For, as the Jews say,
wheresoever this word " Selah" is, it doth admonish and stir
up the reader or hearer to mark what was said before it :
for it is a word always put after very notable sentences.
Then followeth the rest of such pains and troubles as this
prophet suffered whilst the Lord laid his cross upon him, after
this sort :
4. " Thou holdest mine eyes waking : I am so feeble I cannot
speak."
Before, he said his spirit could take no consolation, which
was a grief unspeakable ; for no thought is able to compre
hend the anguish of the mind, much less is the tongue able to
express it. But now, he sheweth a further increase of dis
comfort, and saith that the terror of his mind was such, that
he was not only comfortless, but the Lord also, to the increase
of sorrow, kept sleep from him. And as the greatness of Note.
God's punishment suffered him not to sleep, so would it not
permit him to speak, but made him speechless : such was the
great punishment of God towards him.
Here is the tyranny and violence of sin to be perceived what sin
and seen, which is first in this verse to be noted. It taketh man.
aU mirth from the spirit, and bringeth in heaviness and dis
comfort. It taketh away sleep, and placeth for it tediousness
and sorrowful watch. It taketh away also the speech of the
tongue, and leaveth the man mute and speechless.
If sin can do so painful things in the body and soul,
whilst they be yet conjoined together, and there is hope of
remission ; what can it do, when the one is in the earth, and
the other in heU separated, or else both of them conjoined
again in the resurrection of the wicked, where there is no
hope of redemption, but assurance of everlasting pain ? Be- a peaceable
sides this, it is to be noted in this verse containing thePreeious
mcrease of the prophet's heaviness, what a precious jewel

328

EXPOSITIONS ON CERTAIN PSALMS.

Psai. xxv.
cxxi. Psai. cxxiii.

Psai. cxxxii,

Psai. cxix.
Prov. xxvii.

Numb. xi.

Psai. xxxv.
xxxix. lxxi.

Psai. vi. xii.
xiv. exl.

Psai. 11.

man or woman hath, that hath a quiet heart and peaceable
conscience. For wheresoever they be, there be all the
members of man and woman wholly bent unto the service
and honouring of God. The eyes shall never be turned from
their service ; neither shall the tongue cease (if it be able to
speak) to sound forth always the glory of God, as David
saith : " Mine eyes be always towards the Lord." Again,
" I lifted up mine eyes unto the Lord. As the eye of the
handmaid attendeth upon her mistress, so our eyes attend
upon the Lord." Again, " Mine eyes, Lord, be not proud."
And in another psalm he saith, there should come neither
sleep ne slumber in his eyes, until he had provided a place for
the ark of God to rest in. In case the spirit be troubled, or
in a contempt of God's laws, not liking his holy devices, the
eyes be either troubled with overmuch watch (as in this
psalm we see), or else bent to see vanity, the lusts and con
cupiscence of the flesh and the world. Wherefore David
prayed the Lord to turn his eyes that they looked not upon
vanity. For the eye of him that hath not a right spirit is
insatiable. And many times the eye (where as the spirit is
without the favour of God) abhorreth God's own good gifts : as
the eyes of the Israelites loathed manna in the desert, saying,
" Our eyes see nothing but manna." Even so the tongue also
of the godly-spirited man will sound the glory of God, as king
David used his tongue, and will not hinder it by naughty speech.
' If the spirit be void of God's fear, then doth it speak of
malice falsely to slander the good, as king David doth
declare; or else for trembling or quaking it can speak
nothing at all, as ye may perceive by the prophet Asaph in
this place. He that will therefore consider accordingly the
greatness of this fear in the spirit, and how it taketh away
the office of every member external, doubtless must labour to
have the spirit that David prayeth, in this sort : Cor mun-
dum crea in me, Deus, et spiritum rectum innova in visce-
ribus meis ; " Create in me a clean heart, 0 Lord, and
renew in me a right spirit!" In the which verse the prophet
prayeth, first, to have such an heart as by faith in Christ
may be clean and purged from sin ; and next, to have a
certain and sure spirit, that doubteth nothing of God's
promises towards him. For such a spirit within the body of
man or woman maketh the heart so joyful, that no sorrow

UPON PSALM LXXVII. 329
can molest it ; and it strengtheneth so every member, that
they will bo given to nothing so much as to the service of
God. But if the spirit be wicked, doubtless the outward
members will serve nothing but iniquity : if it be troubled, the
outward members cannot be quiet. For as the soul giveth Note.
life to tho body, so doth the virtue of God in the soul draw
the outward parts of the body unto the obedience of virtue.
And contrariwise, the vice of the soul draweth the members Rom.vn.VlUt Xlli
of the body unto the service of sin and iniquity. And as the
ears and eyes of man were made by God to bo instruments to unto what
hear and see God's will and pleasure, and by them (sith man andea^o" i mi in wcro
fell in paradise) knowledge might como into the soul and created.
spirit of man by hearing God's word preached, and seeing his Rom. x.
sacraments ministered ; so by them abused in hearing and
seeing of sin and abomination there entereth into the soul
much vile filthiness and transgression. The prophet Asaph,
therefore, doth admonish us to beware that we bring not our
spirits into discomfort by sin and transgression of God's laws :
for if wo do, whether the offence be done in the spirit by the
evil that naturally is in it, by original sin, by the temptation
of the dovil, or by the moans of any member of the body,
doubtless the trouble of the spirit shall not only take away
tho office of tho members (as ye see in this place the speech
of tho tongue and tho closing of tho eyes bo taken away); but j»mc»xix.<
at tho length also, God shall mako the same body and the ' Cor' "'
same mombors to riso again at the general resurrection, and
thoy shall suffor with tho wicked spirit eternal pains. Lot
this doctrino, thoroforo, teach all men to know and feol tho
cruelty of sin, that so painfully unquieteth both body and
soul ; and think that, — if these grudgings, discomforts, terrors,
and fears be so groat, that death itself is more tolerable and
easy to bear, — how much more intolerable and unspeakable
be the pains of boll, which God hath ordained for all impeni- i»ai. ixvi.
tent sinners! Ma"'xxv-
After this verse of trouble and anguish, where as wo soe
sloep taken from the oyos, and speech from the tongue, fol-
lowoth next how theso groat sorrows woro mollified and some
what diminished. [¦ So in cd. 1C80: intondod porhaps for Jam. v. 1, 2, 3,]

330 EXPOSITIONS ON CERTAIN PSALMS.
5. " I have considered the days of old, and the years that be
past.
6. " In the night I called to remembrance my song, and com
muned with mine own heart : and my spirit searched
diligently." I did (saith the prophet), in this great discomfort and
heaviness, consider with myself the times and worlds of old,
wherein the Lord had holpen and delivered my fathers before
my time from such troubles as I am in, and also from greater.
And in the night, while I was sleepless, I remembered that
many times I lauded and exalted the goodness of God in my
psalms and hymns, giving him thanks for his great mercy and
goodness used towards his church at aU times ; and in remem
bering God's accustomed clemency and pity my spirit was
much given to debate things.
consolation Out of these two verses we may note divers doctrines for
our consolation in the days of our trouble. And the first
(after my mind) shall be concerning the two brightness and
the two darkness in the word of God. The one brightness
is in the letter outwardly ; and the other brightness is in the
spirit and heart of the reader of the scripture. This bright
ness or clarity of the letter is this, when by reading, hearing,
or thinking of God's word, men learn and know that God
made all things, and that he preserveth aU things, and that
Jesus Christ his only Son is the Mediator between God and
man, and that he pacified God's just ire against man by his
bitter death and passion. Also he knoweth by the external
histories of the scripture, that God hath deUvered many times
his people from dangers and perUs in manner impossible to be
holpen. This clarity and brightness of the scripture, although it
be necessary, yet it is not sufficient ; for it standeth alone in
bare and naked knowledge, which before God saveth not,
neither illuminate th the man that hath the knowledge in a
sufficient clarity and brightness of faith, and of God's promises
due in Christ unto faith : as we may see how the children
of Israel had the external clarity and brightness of God's
Gen. xii. xiii. promises unto Abraham, Isaac, and Jacob, that they and their
posterity should inherit the land of Canaan, that flowed with
all plenty and abundance ; yet, notwithstanding, such as came

xv. xvi. xvii.

UPON PSALM LXXVII. 331
out of Egypt for the most part perished in the desert and Numb. xiv.
wUderness. The Pharisees and learned men amongst the
Jews had the clearness and brightness of Christ's coming, and
of the place he should be born in, and told in that part the Micah v.
truth unto Herod ; yet did they, for aU this knowledge and
clarity, abhor Christ when he came, and put him to death most
wrongfully. The people in like sort saw an external bright
ness in Christ, that by his miracles and wonders they thought
him worthy to be made a king ; and yet, for aU this, they
cried out against him, Crudfige eum, crudfige eum, " Cru- Matt xxvii.
cify him, crucify him." The devU himself said he knew who Luke xxiii.
Christ was, the Son ofthe Most Highest; and yet, for aU this £*=£•
knowledge and clearness, shall he never be saved. And Christ
himself also perceived that this external brightness was amongst
a great many that caUed him Lord, Lord : yet notwithstand- Matt. vu.
ing he said they should not enter into the joys of heaven. So
Ukewise be there very many at this present time, that see the
clarity and brightness of Christ outwardly in the letter, and
yet foUow it not here in Uving, neither shall they have the
effect of their knowledge in the life to come : for their clear
ness is only knowledge, without feeling or practice of the bright
ness inwardly, which deserveth more stripes than obscurity or Luke in.
darkness doth.
There is another clarity or brightness, which is an inward
understanding and spiritual knowledge and sight of God's truth ;
which no man hath but he that is possessed with the Spirit of
God, that whatsoever he readeth in God's word himself, or
heareth preached of other men, he understandeth it, and con-
senteth unto it gladly and wUlingly. As for example : God sen. in.
spake unto Adam, and his words made him afraid, so that he
trembled for fear. Christ spake unto Paul, and he feU down Actsix.
flat, and could not abide the peril of Christ's voice. So that,
as the law rebuked sin in the voice and letter, it wrought also
rebuke and discomfort in the hearts of Adam and Paul, and
made them afraid inwardly, as the voice and letter was terrible
outwardly. Wherefore they had not only an external clear
ness of God's hatred against sin, but also an internal sight and
feeUng of the same, as the scripture doth record.
The Uke is also in the promises of God, when they be
preached or read, that promise remission of sin. The inward
clarity and brightness of the same is to feel privately, every

Matt xv.

332 EXPOSITIONS ON CERTAIN TSALMS.
man and woman in his own conscience, through faith in Christ*
that the same promises do appertain and belong unto himself:
Rom.": as the prophet Abacuc saith : " The just man liveth by his
own faith." Also, when Christ said unto the woman of Canaan,
that it was not good to cast the bread that appertained to the
children unto dogs, she said, " Yes, Lord ; for the dogs do
eat of the crumbs that fall from their master's table." And
so doth Christ himself use the brightness of his promises to
Luke v.. Mary Magdalene, " Thy sins be forgiven thee ;" applying the
clearness of the letter unto the inward comfort of her soul.
The same is likewise marvellously expressed in the common
creed, where as every man saith, he beUeveth in God the
Father, God the Son, and God the Holy Ghost, and that he
believeth the remission of sins ; meaning, that whosoever saith
his creed should see and feel in his soul the clarity and bright
ness of his salvation, that is contained in the letter and words
of the creed. But this clearness is not seen of aU men, nor
Matt. xx. yet of the most part of men, as Christ declareth : " Many be
Matt. vii. called, and few chosen." Many say, Lord, Lord, and few do
the Lord's wiU. Therefore Christ saith marvellously concern
ing the clarity and brightness of God's word inwardly, in St
Lukexi. Luke: "Blessed be they that hear the word of God, and
keep it :" by the which words he declareth, that many hear
and see the outward light and truth of God's word, but very
few there be that see the inward light and profit thereof. Of
this is learned what the cause is that Christians bear the name
of Christ, and yet be not Christ's indeed ; for because a great
many be contented with the name, and few do understand what
the name truly and verily containeth in it.
And as there is in the scripture this double brightness,
whereof the one lieth in the letter, and many see what it mean
eth by the external word, and the other lieth in the meaning
of the letter, and is perceived only by such as have the Spirit
of God ; so is there two kinds and sorts of darkness and obscu
rity in the scripture ; the one in the letter, and the other in
the sense and taking of the letter. The outward obscurity
is to be seen in such as contemn the word of God, and will
not read it nor hear it : as the Turks and heathen, and also
the common sort, that bear the name of Christ, be christened
in Christ's name, and outwardly be taken to be very Christians
indeed, and yet they know not so much as the letter of Christ's

UPON PSALM LXXVII. 333
laws, that prescribeth them what they should do, and what
they should not do. And this obscurity is a brutish, beastly,
and external darkness.
The other is obscurity or darkness inwardly in the text: The inward
for although the letter be well known, and the sound thereof0 scuriy-
seemeth to be plain, yet the sense is not so common nor so
manifest as the letter soundeth. Whereupon St Paul bindeth
all men in the understanding of the letter unto the analogy
and proportion of faith, that no one place be taken contrary
to many places : whereof was gathered the abridgement of our
common creed, accepted at all times and of all christian men
for an infallible truth ; so that whosoever believed it was account
ed a good christian man. And of this obscurity of the scrip
ture in the sense and spirit is risen this troublesome contention
about transubstantiation of bread and wine in the sacrament of
Christ's body and blood. For the ungodly sort would have
no substance of bread and wine to remain in the sacrament,
and yet a corporal presence of body and blood, contrary not
only to the articles of our faith, that telleth us he is in heaven,
and shall abide there until he come to judge the quick and Matt xxvi.
the dead, but also contrary to many other places of the scrip- Luke xxii.
ture. Acts iu.'
Coloss. iii.
And this is no new thing, to have and record the text and
letter of the scripture, and yet lack the effect and the very
consolation of the scripture indeed. For here in these two
verses the prophet Asaph doth record and remember God's
doings mercifully in time past, and yet taketh no more con
solation thereof than he findeth in the bark of the letter, or in
the rehearsal of the histories. And the same he doth of his
own psalms and hymns, whereof he maketh mention ; and yet
by the same mean his spirit is brought into no further con
siderations of God's truth than it was before, with much
heaviness and sorrow, as the verses following do declare : so
that, in the affliction of the spirit, he could repeat and call to
his remembrance the truth, bow God had dealt mercifully with
his forefathers, but felt not at that present the like mercy of
God towards himself ; neither could he see nor feel for hiscon-
Bolation the ease and succour of God's promises which he saw
in others, as all tho elects of God at length shall doubtless
feel : as it is said by the prophet, Sicut audivimus, sic vidi
mus, " As wo have heard, so havo we seen ;" and at length

334 EXPOSITIONS ON CERTAIN PSALMS.
psaixiviii. (as the psalm saith) he felt himself. Whether he wrote the
psalm of his own sorrows and troubles, or of the sorrows and
troubles of the Israelites, it maketh no matter : let every man
in that case use bis own judgment, so that he mark the doc
trine of the psalm.
There is to be noted of these verses also this doctrine,
that whatsoever trouble the spirit was brought unto, what
soever watch had taken his eyes, and whatsoever vehemency
of disease had taken his speech from him, yet under aU these
crosses he cursed not God, nor grudged against his plagues ;
but, as a man contented, gave himself to record and to caU to
memory how God was wont to be unto men afflicted, and took
account how in times past he had spent his years, and found
that he had made certain psalms or hymns to the glory of
God, and to the praise of his holy name. Of the which we
learn not only patience in the time of trouble and persecution,
but also how to spend our youth and transitory life in doing
or making some things that may be records and remem
brances, when we be gone, that we lived here to serve God,
and not to serve ourselves. And it is a great help and no
small consolation for a man that is in trouble and heaviness,
to think that he in his life before sought the glory of God;
and that testimony of conscience is more worth in the time of
trouble than all other men's deeds for him. Not in that his
seeking God's glory and setting forth of the same can be his
gage and ransom before God ; but because it is a very testi
mony that God once loved him, and gave him of his blessed
Spirit, to indite something to God's praise and honour. And
as godly psalms and virtuous hymns be testimonies of a vir
tuous spirit, so be wanton and adulterous ballads records of
a vicious and sinful spirit. And as the remembrance of good
and virtuous works in the time of sickness and trouble be
joyful and comfortable, so is the remembrance of wicked
doings sorrowful and painful. We be therefore taught by
this prophet to be circumspect and wary, how we accumulate
and heap upon our souls infidelity and the wicked works
thereof : for as they be the only cause of trouble, so do they
not only work trouble, but also increase trouble, and augment
the heaviness of the spirit and pains of the body ; as is declared
marvellously by the grave and profound sentences following,
wherein he declareth what it was that his spirit searched so
diligently for. It was this :

UPON PSALM LXXVII. 335
7. " WUl the Lord absent himself for ever, and will he be
no more entreated?
8. " Is his mercy clean gone for ever, and is his promise
come utterly to an end for evermore ?
9. " Hath God forgotten to be gracious, and wiU he shut up
his loving-kindness in displeasure ?
10. " And I said, It is mine own weakness, but the right
hand of God can change these things."
These verses declare what minds and cogitations do Thetrouwed
happen to men that be in sickness or trouble, and how whelmed
r L . with grievous
grievous they be unto the patient. cogitations.
Out of these verses first we see a common rehearsal of
the great terror and fear of the feeling of God's displeasure
and anger towards the woeful spirit for sin. The first medita
tion of the sinful spirit was this : " Will the Lord absent him
self for ever?" This may be understood two manner of
ways; for this English word "ever" hath two meanings in
the Hebrew tongue : sometime it is taken for continuance
and time everlasting; sometime for certain years, and the
life of men. If it be taken in this place for time everlasting, Theremem-
the sorrows of the prophet were the greater, when he re- God'sjustice
volved with his spirit that God iustly for sin might cast him greater than
r * « o the death of
into everlasting pains, the remembrance whereof is greater *ebody.
pain than the mortal death of the body. If this word "ever"
be taken for a certain time, and the life of man, then meaneth
the prophet thus : . " Will God as long as I live absent him
self, and thus continue me in heaviness of spirit and sorrows
as long as I live?" Which sense soever be taken, there be
profitable things to be learned of it. But I suppose the latter
sense to be the better for divers causes : first, in this, that
the psalm containeth the complaint and prayer of the prophet,
a man of God, that cannot be brought to this desperation,
that he should be cast away for ever from the favour of God
unto eternal pains. And the text that saith, " It is mine own
infirmity, and the right hand of the Lord can change this,"
doth bear with this latter sense and explanation. For the
words be of great weight, and of marvellous wisdom and
consolation, and do declare, that although the prophet felt the
judgment of God against sin, and was in a marvellous terror
and fear with the horror and sight of his sins, yet the Spirit

336 EXPOSITIONS ON CERTAIN PSALMS.
Rom. viii. of God did testify with his spirit, that he was the child of
a godiy God, and that it was a pain and punishment of the soul and
consolation. , , . r . *"u
body, and not a desperation and thorough castmg away and
absenting of God's mercy. For the very elects of God be so
chosen, so ordained, so preserved and kept, that nothing is
John vi. x. able to take them out of God's hand. For the godly men in
the scripture did rejoice with the assurance of God's certain
promise, and did not presume to do evU, as St Paul in sundry
places doth give testimony : once to the Romans, where as he
felt and perceived the filthiness of sin, and the just judgment
of God against the same ; as it appeareth by his woeful cry
Rom. vii. and complaint, "0 wretched man that I am! who shall
deliver me from this body subject unto death?" He felt
(as we may perceive) the heavy burden and weight of
God's displeasure; and yet, in the midst of terror and
fear, he stayed assuredly in the mercy of God through
Christ. And the same he writeth also to the Corinthians, and
to his disciple Timothy, that his death was at hand, and that
he knew, although his quarrel were never so good, that he of
himself was a sinner, and by sin worthy rejection and castmg
1 cor. xy. away from God; yet he said that Christ had in keeping for
him a crown of justice, which he should assuredly receive at
the day of his death". God is contented that his chosen people
shall suffer and bear the burden and heaviness of temptation
Gen. i». and fear of everlasting pain, as Adam did first in paradise,
Psai. xiii. Dayjd many times, Job, and others ; yea, Christ himself, that
Mattxxvi. saM his " soul was heavy even unto death," which made him
Nothing can sweat both water and blood. But these temptations and
hurt him x
Christ m terrors shall never overcome and cast away the person that
johnvi.i hath his faith in Christ: for none is able to take his
sheep out of his hand. Yet God witbdraweth his hand
many times, and suffereth his to be tempted and to be corn-
Note, fortless and, as it were, clean overthrown : not that indeed
their election can be altered, or they themselves left comfort
less until the end of their lives, but for a time ; as ye may
job iii. xiii. see by Job, who spake as horrible words, and as desperately,
as might be : yet see in the end of this book, and mark
what a joyful outgoing his grievous temptations had. What
pitiful cries were these of Christ our Saviour upon the cross !
[i The reference may be to John vi. 39 ; but the words seem to
point rather to John x. 28, 29.]

2 Tim. iv.

UPON PSALM LXXVII.

337

" My God, my God, why hast thou forsaken me ?" Yet the Matt, xxvii.
end was, " Father, into thy hands I commend my spirit." LuL xxiii.
It is written, that we must enter into heaven by many g,*'-^™
troubles. Now, of all troubles, the trouble of the mind ^Vermmd
and of the spirit is the greatest. Who then can enter into j,ss*eEreat"
heaven without such troubles ? Doubtless, no man ; for the
judgment of God must begin at his house, as St Peter saith; 1 Pet. iv. ^
that is to say, none shall in this life more feel God's dis- Heb- xU-
pleasure for sin in the spirit, nor suffer more adversity in the
body, than such as be of God's own household and very
elects. Wherefore we be admonished, in the troubles and
sorrows that this prophet Asaph sustained in his soul that
could not rest, and in his body that could not sleep nor
speak, that good men be not free from adversity, and that
adversities, be they never so great, shall not separate menGodindeth
from God for ever, but for a time he punisbeth sin, and iaUoTfo°r~a
hideth the consolation of God from us ; as the scripture saith : us.
"For a time a little whUe I have forsaken thee; but I will isai. iiv.
gather thee together in wonderful mercies. In a short time
of my wrath I hid my face awhile from thee, but I will have
mercy upon thee for ever, saith the Lord thy Eedeemer."
AU men that shaU profitably know and feel the certainty
of God's promises in this life, and enjoy them in the life to
come, shall be troubled with some pain of doubtfulness of
them, before he come to perfection. For as by sin death gen. sti."
entered into the flesh, and also the flesh is subject unto sick
ness and adversity, so is there entered into the soul and
powers thereof, by reason of sin, great imperfection. As the
mind of all men is burdened with ignorance, the heart with R°m' vU-
contumacy, and the will with frowardness, so that as they be, fgj; jj-;
before regeneration and knowledge of God, in all godly
matters stark blind, very obstinate, and naturally altogether
froward ; even so, after regeneration and the knowledge of
God, they continually resist and fight against the spirit, not R°m- #»"•
only of man, in whom these powers dwell, but also against
the Spirit of God, that teacheth and leadeth the spirit of
man to eternal salvation : so that it is not man that is able
to overcome the wickedness of his own soul. And therefore, pwiip. i. n.
seeing life through grace dwelt in a body naturally full of sin,
St Paul said, "I do live ; yet not I, but Christ liveth in me." Gai. n
[l The reference should probably have been to Prov. iii. 11, 12.]
22
[hooper, ii.]

338 expositions on certain psalms.
Psai. lxxva. So this prophet Asaph seemeth in words to be stark dead
from grace, but it was not for ever ; for he felt the Spirit of
God, that told him that such heavy and ungodly thoughts of
his spirit came of his own infirmity, and that God's right
hand could alter and change them. And this is the difference
between the affliction of the godly and ungodly, as it is won
derfully set forth in the psalm next before this saving one,
psai. ixxv. where it is said, " There is a cup in the Lord's hand full of
red wine, and he poureth out of it ; but the wieked shall drink
the dregs thereof, and the ungodly of the earth shall receive
Mark xiv"' ^e bottom of it." The cup in the scripture is taken many
times for adversity, whereof God filleth a quantity and a
certain measure unto all his elect and chosen servants ; but
isai. ixvi. the wicked shall drink the bottom and aU, and never come to
Matt. xxv. rest nor ease.
Out of this temptation we may learn how foolish and how
impatient we be. When God sendeth troubles, we think such
Prov. iit to be best at ease that want them ; whereas the Lord's book
Rev. in. _ '
Heb. xii. declareth that it is necessary, and also very expedient, that
The prophet we should have them. Again, there is to be noted, how
maketh no , ° .
thenriefof *^at ^ne Pr0Pnet in the cogitations of his mind maketh no
his body, mention of the grief of the body, whereof he spake before at
the beginning of his troubles. For in the second and fourth
verse he declareth how he held up his hands all night, cried
with his voice until he was speechless, and lay waking, and
could not sleep : of the which sorrows now he maketh no
rehearsal, but saith his spirit was searching and inquisitive
whether God would absent himself for ever, with divers like
interrogatories of God's nature, as foUow in the psalm.
Whereof we learn the vileness of our own nature, and also
the treason and subtlety of the devil : for as long as we sin,
Note. we have such delight and pleasure therein, as though it were
but a play to transgress and break God's holy commandments ;
Rom. vi;. but when sickness and trouble have laid the wicked body
Gai. ii. iii. a^e(j^ an(j ma(je jt Teak an(j feei)iej our conscience is waked
by the law of God, and we put in such terror and fear that
nothing can quiet us. Also, as long as we do sin, the devil
beareth us in hand that God is so merciful, do what we will,
that he will not be angry ; but when sickness or death invad-
eth, then turneth the devil his tale, and persuadeth with us
that God is only extreme just, and nothing at all merciful.

UPON PSALM LXXVII. 339
And this grief of the mind is so sore and vehement, that all
the pains of the body seem nothing in comparison thereof; as
we see in this place by the holy prophet Asaph, that was
very sore unquieted in his body, yet did his spirit make no
account of it, but still he stayed and staggered, trembling and
quaking at the heaviness and sorrow of the spirit, that could
not feel, for the time of his trouble, any certainty or consola
tion in the promises of God.*
Of this we be admonished, that whatsoever we have, if
God's favour lack, we have nothing able to rejoice us : and
of the other side, if we lack all things, and have assuredly
God's favour, there is nothing able to make us heavy and
sorrowful. As we see king Saul, having a noble kingdom, isam.xvi.
and lacking the favour of God, was always unquieted : poor 2 sam. xv.
David, having the grace and favour of God, was quiet and
contented with all things, saying, "If God will, he may
restore me ; if he will not, his will be done." The assurance
of God's promises made Paul glad to die ; and the mistrust 2 Tim. iv.
and desperation of God's promises made Judas weary to live. Matt xxvii.
The certainty of God's truth made St Stephen quietly to die Actsvu.
in the assurance of eternal life ; the uncertainty and doubt
fulness of God's mercy caused Saul to die in the fear of isam.xxxi.
eternal death. Riches of this world be treasures much
esteemed and made of, friends and lovers much sought for
and warily kept, and health of body highly regarded and
preserved with much care ; yet, if the soul be destitute of the
assurance of God's grace, the rest seem to be of no valure at
all : as we see Saul in his kingdom, with riches, strength, and isam.xvi.
friendship ; yet, his mind vexed still [with] an evil spirit, and
God's Spirit departed, his sorrows were incomparable. So
that we learn, that not only the goods appertaining to the
body be nothing worth where as the spirit wanteth the grace
of God, but also, where as the spirit is troubled, the goods of
the body be little felt, and nothing passed of; as we see by
this prophet in this psalm.
The other part of his cogitations in the time of his sick
ness was this: "WUl he be no more entreated?" This
grievous temptation, whether God would be entreated to for
give sin any more, may have two understandings ; the one
generally, and the other particularly : generally, in this sort,
whether God, once offended, will be merciful and forgive, or
22—2

340

EXPOSITIONS ON CERTAIN PSALMS.

Gen. iv.

A wicked
judgment.

Matt xxvii.
xxvi.

Psai. x.
ixxiii.

not; particularly, whether God, whose nature is merciful,
will forgive the private man that seeketh by faith mercy, as
he hath in time past forgiven all men that asked it with'
repentance in faith. The first sense and taking of the text
generally is marvellous wicked and blasphemous, to think
that God, once offended with any man, will never forgive
again. Of this opinion was Cain, when he said his sins were
greater than they might be forgiven ; and he thought God
would be no more entreated, because he judged his fault
greater than the mercy of God that forgiveth faults. And
wheresoever this judgment of the spirit is, this sentence is
verified, God will be entreated no more. And as every man
that is privately thus minded, that his own sins be greater
than can be forgiven, even so hath he the like mind and judg
ment also of all other men's sins that be like unto his, thinking
them to be greater than they may be forgiven ; for he that
despaireth of his own faults cannot think weU that other men's
faults as great as his own be remissible : as Judas, that
hanged himself for betraying of Christ, could not think well
of Peter that denied Christ, but rather judged of Peter as
he did of himself, saying, God will be entreated no more.
Of this wicked judgment of God's mercy, whether he will
be entreated any more of a sinner, after that he hath sinned,
I will speak no more ; but they that lust to read how horrible
a thing it is may have many psalms that do declare it;
namely Psalm x. and Ixxiii. In the one of them it is said by
the wicked, that God hath forgotten the earth, and careth
neither for the godly life of the godly and virtuous, nor the
ungodly life of the ungodly and wicked : and in the other
psalm they make a doubt whether there be any knowledge in
God of man and of his life, or not. But these sorts of people
be too horrible and blasphemous, and not to be rehearsed
or much spoken of.
The other sense of this place, that is more particular, is
the better sense for the argument and meaning of the psalm ;
that is, to ask whether God will be entreated no more, as
touching the remission of his own sin ; or else, whether God
will be no more merciful to help him out of trouble, that
specially and particularly suffereth the trouble. And this
question so asked is very common and familiar to the Chris
tians, and putteth them to great trouble and heaviness. As

UPON PSALM LXXVII. 341
we may see that this prophet Asaph considered the years
before him, and what God did to his elders, and found that
they received remission of their sins, and great benefits in
this world at God's hand : so do a great number of men, in
hearing and reading the scripture of God, see and perceive
the remission of many men's sins, and how mercifully God
dealt with them; yet when they feel their own sin, and
suffer their own cross and trouble, they have much ado, and
with great difficulty do they believe that God will be as good
unto them, being private sinners and privately afflicted,
as he was unto the great number of those, of whom they read
in the scripture that God forgave them their sins, and pre
served them in most horrible and dangerous troubles.
Therefore, this is a common wisdom and daily experi
mented sentence : Omnes, cum valemus, bonum consilium A whoie man
cegrotis damus : " When other men be sick, we can give good^ounsei
good counsel patiently to bear it." When other men be but being '
" sick himself
afflicted and troubled, we can speak of many means to quiet cannot aPPiy
them. When they be in any mistrust of God's promises, we -s comfort.
can comfort them with many arguments of faith : but most
commonly, if we be sick ourselves, troubled, or in mistrust of
God's promises, we can ease or comfort ourselves very little.
And good cause why ; for God that giveth, of his own gift
and only free liberality, wisdom, knowledge, learning, and
consolation, giveth also the grace that the said virtues may
work their operation, and expel the infirmities and diseases
wherefore these wisdoms and virtues were ordained : as it
is marvellously noted of St Paul : " I have planted, and i Cor. m.
Apollo hath watered, but God gave the increase." The
word of God is a means to teach truth, and to condemn Eom. ,.
falsehood ; to place virtue, and to remove vice ; to give conso- «"!__*¦
lation, and to banish and put away diffidence and distrust :
but God giveth and worketh the effect thereof. Meat is made
to preserve the body ; but if God giveth not strength, it
misseth the purpose. The horse and man be means to over- Prov. xxi.
come; but in battle God giveth the victory. The preacher
preacheth God's word ; but God openeth and teacheth the
mystery thereof: man heareth, but God giveth the under
standing. Asaph remembered God's works, and had in mind
his own godly psalms ; but God must give the consolation :
he saw the truth, and knew that God was faithful ; but the
joy and profit thereof lay in the distribution and gift cf God,

342

EXPOSITIONS ON CERTAIN PSALMS.

When we
hear or read
God's pro-
mUes, we
ought to
pray. Mark ix.
Luke xvii.

2 Tim. iii.

as we may well perceive by this sorrowful interrogatory,
" Will he be entreated no more ?"
Of this part we learn how we ought, when we read or
hear God's promises for our salvation, to pray ; and how
necessary a thing this prayer is that godly men made in
the scripture : " Lord, help my incredulity ; Lord, increase
our faith." The poor man that heard and saw Christ's mercy
and liberality in healing of others desired also health for his
own child. Christ said, if he believed, all things were possible.
The poor man said, " I believe, Lord ; help mine unbeUef."
The apostles, when they heard Christ speak of forgiveness of
one to the other, they said, " Increase our faith, good Lord :"
as though they had said, Except thou give us strength to be
lieve and credit thy godly lessons, we shall take no commodity
nor profit by them. Therefore let the preacher of God, the
reader of God's word, the hearer of God's word, and the
thinker upon the same, many times before, also whUst they
be speaking, thinking, reading, or hearing of God's word,
pray in their spirits, that the word of God may work in them
the thing wherefore the word was instituted and appointed of
God ; or else we shall be (as St Paul saith) always learners,
and yet never come to the knowledge of the truth. And I
do verily think, and am truly persuaded, that for lack of ear
nest and continual prayer, with lifting up of my heart unto
God, whilst I preached his most holy word unto the people,
God judgeth me not worthy to see such fruits of my labours
as I hoped for. And for this, that the people did not heartUy
pray to understand God's pleasure by his word preached, they
be accounted unworthy of such salvation as God did offer them
by his word and the true preaching of his mysteries. Let all
men therefore pray to God in Christ, that they may be the
better for the hearing, recording, remembering, or reading of
God's word. For, notwithstanding they have amongst them
the book of God, yet shall they be troubled (without God's
singular grace) with one of these two evils : either to mock
and scorn at the scripture, caring not whether they learn it
or no ; or else, when they have learned it, to doubt whether
it be true or no. And then foUoweth these questions : "Will
God absent himself for ever ?" and, " WiU God be no more
entreated ?" with such other doubts as do follow in this psalm;
with much heaviness unto the spirit where such demands rest
and have place.

UPON PSALM LXXVII. 343
Then followeth the third demand by this troubled prophet,
" Is his mercy clean gone for ever ?" Here in this demand
first be two things to be noted ; the one declaring a fault in
the prophet's faith, and the other expressing a verity in the
prophet's knowledge. The fault in his faith was to doubt or
to stand in a mammering of God's mercy, which is most sure,
and endureth for ever and ever, and to ask this question.
whether his mercy were clean gone for ever ? The verity of
his knowledge was to judge and say, that it was his mercy
that forgave sins, and not his or any other men's merits that
could deserve the pardoning of sin : as ye may see how sin
ful Saul for his sin thought to have appeased God with sacri- 1 sam. xv.
fice, and the proud Pharisee with his pretenced good works. Luke xvm.
But here in this knowledge, that the prophet complained of
the departure of God's mercy, is set forth that only mercy
appeaseth God's ire in Christ for the sin of man. And what
works soever be done, except God's mercy pardon the sin, Exod. xxxiv.
r . . . Deut. v. vii.
they all can neither please God, nor quiet the conscience and Psai. xxxiii.
^ * ' *¦ Ii. Ivi. lxxxv.
troubled spirit of him that doth the works : as it may be cxxx' cxUii-
seen in the example of St Peter, and the rest of the apos
tles. When that Saint Peter walked upon the sea coming to- Matt. xiv.
wards Christ, and felt the wind strong and tempestuous, he
began to fear : and when he began to sink, he cried, " Lord,
save me." And the Lord put forth his hand and took
him, and said unto him, " Thou of Uttle faith, why doubtest
thou?" Here we see, if God did help us no more of his mercy
than our own merits deserved, or else no more than the gifts of Note.
God, faith, hope, and charity, as they be qualities in us, we
should surely perish. Therefore this place of the prophet
Asaph, where he demandeth this question, whether God's mercy
be gone for ever, doth teach us, that of all things we should be
most assured of this, that only mercy is the help of man's
troubles and damnation. But as I said before there were
two manner of clarities and brightness in the word of God, so
now I say there is two manner of mercies of God mentioned Two manner
in the scripture: the outward mercy is in the letter, which menSed m
men read and sing every day, and speak and talk of; but the thescripture-
other is inward.
When that men cannot feel God's mercy in their con
science as they hear it spoken of, and as they read it in the

344 EXPOSITIONS ON CERTAIN PSALMS.
book, they be troubled and full of anguish and pain ; and as
long as they be in this case, without God's mercy, they can
do nothing that pleaseth God, or content themselves. But
as soon as the spirit is assured and feeleth that God for his
mercy doth forgive and forget the iniquity that the spirit and
body have committed and done against God, it rejoiceth and
is so glad, that it will do nothing but that which pleaseth and
is acceptable unto God, and in Christ shall content and quiet
his own conscience. As for example : Adam, before he in
wardly felt the mercy of God promised in Christ to forgive
and remit his sin and offence, in what heaviness was the poor
man ! He hid himself, and could not abide the voice of the
living God ; for he felt that his doings pleased neither God
nor himself. But when grace had assured him of God's
mercy, he fell in the spirit to quietness. For, where the Spirit
of God testifieth and beareth record with the spirit of man
that he is the child of God, there is joy and consolation, with
this joyful song and melody, Abba, Pater, "Father, Father :"
so that wheresoever this song is felt in the spirit, there are
such joys as no tongue can express, as all the book of Solomon's
ballads marvellously do declare. And where as the mercy of
God is not, there is either abomination of sin, and continuance
therein, without any fear or grudge of conscience at all ; or else
such heaviness of spirit, that desperation utterly quaileth and
oppresseth the spirit for ever. Yet shaU the spirit and soul
of man feel this for a time, while God hideth his merciful face :
" Is his mercy clean gone for ever ?" which cogitations of the
mind be full bitter and sorrowful, as all men of God do know
that have felt them, and as the prophet declareth in the pro
cess of his psalm, in this sort : " And is his promise come ut
terly to an end for evermore? Hath God forgotten to be
gracious ? And will he shut up his loving-kindness in displea
sure?" These demands and questions of his own mind and
spirit that was troubled be no more in effect than troubles
that he named before. But in this, that he calleth the trouble
by so many names, it declareth that his spirit was for the
time so disquieted, that the pains in manner could not well be
named and expressed : as it is to be seen always when the
mind of man is brought into an excellency and profoundness
of mirth or sorrow, then it is so ravished with the vehemency
of them both, that the tongue is not able to express the in*

UPON PSALM LXXVII. 345
ward joy nor the inward sorrow ; as it is to be seen as well in
profane writers as in the holy word of God. Read ye the
eighteenth psalm of king David, which he sung to the Lord Psai. xviii.
when he was quit and delivered from all his enemies ; and ye
shall see what shift and copy1 of words he used to name God,
and to express what he thought of God in his heart, and with
what metaphors he expresseth the strength of God, that over
came all his enemies. The psalm is to be read and marked.
Again, read ye these psalms, xiii. xliii., where ye shall perceive Psai. xia.
the prayer of David, wherein is described a vehement agony
and most bitter battle between faith and desperation ; and there
mark what words he hath found out to express the sorrows
of his heart, that was so sore put in doubt by desperation and
weakness of faith : " The hart (saith he) being wounded
was never more desirous to come to the water than my soul
desireth to come to thee, 0 God !" And at length, when he
can find no more words to utter the pensiveness of his heart,
he turneth his words inward to his own soul, and asketh why
she is so heavy and sad. Ye may see also the very same
joyful and sorrowful spirits in the ballads of Solomon, and in
the Lamentations of Jeremy the prophet. In the one it seem
eth that the soul annexed unto Christ is in such joy as the
tongue cannot express it ; and in the other, for sin the soul is
afflicted in such sort, that it cannot tell how to express the
heaviness thereof.
There is to be considered also in these demands of the
prophet that he made to himself in his spirit (as the text
saith, he revolved the matter with his own spirit) this doctrine,
how easy a thing it is to teach and comfort other men, and
how hard a thing it is for a man to teach and comfort himself
in the promises of God. St Paul found fault therewithal, and
said to the Jew : " Thou teachest another man, and teachest Rom. ».
not thyself." And Judas went forth with the eleven other of Matt. *.
his fellows to teach God's mercy in Christ unto the lost sheep
of the house of Israel ; but he neither followed his own doc
trine, nor yet took any comfort of remission of sins in the
promises of God, but hanged himself desperately. Wherefore
it is very expedient for every man and woman that hath
learned and doth know the truth of God, to pray that they
themselves may follow the truth ; and for such as know and
[* Probably in the sense of copiousness.]

346

EXPOSITIONS ON CERTAIN PSALMS.

teach others the consolations of the scriptures of God, that
they may, with knowledge of them, feel them indeed, and, with
speaking of them to others for their learning, they may speak
them to themselves for their own edifying.
But doubtless it is an easy matter for a man to speak of
comfort and consolation to others, but a hard thing to feel it
himself. Virtue is soon spoken of to other men's instructions,
but the putting thereof in practice and use is very hard; yea,
not only in the scholar that is taught, but also in the master
that instructeth. Beware of despair, can every man say;
but to eschew despair in great conflicts of the mind is an hard
matter. Bead the book of the Psalms well, and ye shaU see
the experience thereof to be most certain and true. In the
Psai.ixu. sixty-second psalm ye shall have this commandment to all
men : "Trust ye always in him, ye people :" yet when it came
to the trial in himself, ye may see with what heaviness and
great trouble of mind he came to the trust in the Lord. Ye
PsaL xii. may learn by these psalms indited by king David, that easily
he taught God's reUgion, and how men should put their trust
in the Lord, and yet how hard it was to do and practise the
thing himself that he taught unto others. Asaph also declareth
psai. lxxiu. the same ; for in the seventy-third psalm he teacheth what
men should think and judge in adversity, that God would be
Psai. ixxvii. good unto Israel. But in this psalm he himself, being under
the rod and persecution of God, is come to questioning and
demanding : "Will God absent himself for ever? WUl he be
no more entreated ? Is his mercy clean gone for ever?" — with
many other demands, declaring unspeakable troubles and dif
ficulties of the mind, before it be brought to a perfect consent
and full agreement unto the promises of God. So that we
see the excellent prophets, and most virtuous organs and
instruments amongst sinful men, knew it was an easy matter
to speak of faith and virtue, and yet a very hard thing to
practise true faith, and to exercise virtuous living. St Paul
Rom. viii. sheweth the same to the Romans to be in himself : for he had
more ado in Christ to get the victory of sin in "himself, than
to speak of the victory unto others by mouth ; and more ado
to mortify and kill the flesh, and to bring it in subjection to
2 cor. xh. the spirit, than to practise the death of the flesh in himself,
^.j'viji'. and to follow the spirit. He spake and uttered with his
Bpifv. ™outh most godly ' doctrine to the destruction of sin; but with

UPON PSALM LXXVII. 347
what prayers, tears, and clamours to God, he did the same
in himself, read 2 Cor. xii.
The old saying is, Knowledge is no burden, and indeed it To such as
is a thing easy to be borne ; but to put knowledge in experi- wtthsYnfand
ence the body and the soul shall find pain and trouble. And the upper",
* . *i>il nalla, *^°u s
yet Christ's words where he saith, "My yoke is light, and P2clTnabe
my burden easy," be most true to such as have wrestled with ^aete^xi,
sin, and in Christ got the upper hand. To them, I say, the
precepts of virtuous living be easy and sweet, as long as the
Spirit of God beareth the overhand in them. But when faith
waxeth faint, and the flesh strong, then cannot the Spirit of
God command nor desire anything, but both body and soul be
much offended with the hearing thereof, and more grieved Rom. v».
with the doing of it. St Peter likewise maketh mention of
the same: for when Christ bade him follow him (meaning
that he should die also for the testimony of his word), he
liked not that, but asked Christ what John should do ; being j0imxxL
doubtless in great perplexity, when Christ told him that he
should suffer the pains of death. But here are to be noted two
things : the one, that as long as affliction is talked of gene
rally, and other men's pains spoken of, so long can every man
and woman hear of affliction, yea, and commend the persons
that suffered affliction ; as we see at this day, all men be con
tented to hear of the death of Christ, of the martyrdom of his wecanpraise
saints, and of the affliction and imprisonment of his godly Cweu™
members : but when the same or like should be experimented be iq!th'toWe
and practised by ourselves, we will none of it, we refuse it, experience
and we abhor it ; yea, so much that, where Christ, and those
saints whose names be most common and usual in our mouths,
suffered the vilest death that could be devised, we will not
suffer as much as the loss of a friend, or the deceivable goods
of this unstable and transitory world : so that in the generality
we be very godly, and can commend all godly martyrs and
sufferers for God's sake ; but, alas ! in the particularity we be
very ungodly, and will follow no martyr, nor suffer at all.
Also, as long as we be without danger for Christ's sake, we
can speak of great dangers, and say that we will suffer all
extremity and cruelty ; but when it cometh to pass, that an
enemy to God and his word shall say indeed, Forsake thy
religion, or else thou shalt die, (as Christ said unto Peter,
" When thou art old, another shall gird thee, and lead thee j0hn xxi.

348

EXPOSITIONS ON CERTAIN PSALMS.

whither thou wouldest not,") then a little threatening of an*
other man stark quaileth this man that said he would suffer
all troubles : as Peter said, "If he should lose his life, he would
not refuse his Master;" but when another, yea, a poor maid,
but asked him whether he were one of Christ's servants, and
Matt-xxvL made no mention at all of loss of life or goods, he would
not hazard himself to bear so much as the name of Christ's
disciple. Thus we see the vileness and frailty of our own nature,
how weak we be to suffer indeed, when of necessitv we must
bear the cross, and can by no means avoid it. How trouble
some also it is both to body and soul, this psalm and place of
the scripture declareth ; and therefore in the end of these
temptations is put " Selah," a word that maketh, as it were,
an outcry against the corrupt nature of man for sin : as
Rom. v«. St Paul said: "I know that there dwelleth in my flesh no
good thing." To admonish therefore man thereof indeed,
and to shew him his own damnation, the word is put there to
cause the reader or hearer of the place to mark and bewail
the wretchedness thereof: as the prophet himself doth in
the next verse.

Rosea xiii.

C THE FOURTH PART.
How a man taketh consolation in the
time of his trouble.
10. " And I said, This is my infirmity : but these things the
right hand of God can change."
Here is life and death, and the occasions of both, marvel
lously set forth. He said that it was his infirmity that caused
him to question and doubt of God's mercy ; wherein he hath
disburdened God, and charged himself with sin and doubtful
ness. And so much all men see and find in themselves, that
damnation is of ourselves, and salvation only of God. There
is also to be noted in this infirmity, that it occupieth not only
the body, but also the soul: for he saith these cogitations
and questions (as touching the doubtfulness of God's mercy)
were the devices and acts of his mind ; so that both his body
and soul were comfortless. And good cause why ; for in both
of them were sin and abomination against God. And of these
two parts of man, the body and the spirit, came these dubita-

UPON PSALM Lxxvn. 349
tions of God and of his promises : the which fruits of corrup
tion engender (except sin be forgiven) eternal death. And
here is the wisdom of the flesh seen to be very enmity unto Rom. via.
God, working continuaUy the breach of God's command
ments, and the destruction of man's salvation, as much as
Ueth in it. But in the second part of the verse is Ufe, and
the occasion thereof; which is a sure trust that God can
remove despair, and put in place thereof faith, hope, and
sure confidence. And the occasion of this help is not man's ihe occasion
merits, but the right hand of God, that is to sav, God's power neb^God's
.... ° , ' * righthand.
inclined to save man by mercy.
Of this doctrine be certain things to be marked of every
reader and hearer of this psalm. First, in this verse is de
clared how man taketh consolation in time of his trouble,
which is the fourth part of the psalm ; and in the same part
the psalm endeth. He saith it was bis infirmity that made
him to question and demand in his spirit so doubtful things
of God, and of his promises : whereof we learn, that consola
tion beginneth where sorrow and heaviness is first felt ; for
the spirit can take no solace by God's promises, until such
time as it feeleth by God's law how sinful it is for the trans
gression thereof. Therefore Solomon saith : " The just man prov.xvnL
is the first accuser of himself." And so doth the prophet
Asaph in this place confess that these cogitations and pro
found thoughts against God came of his own infirmity and
sin. And the knowledge of a man's own wickedness from
the bottom of the heart, although it be a shame to speak or
remember the vUeness of sin, wherewith [the] sinner hath
most grievously transgressed God's commandments, vet is
this knowledge and confession of our sin and iniquity very
necessary, and is, as it were, an induction to the remission Tme mnfes-
thereof, as it is to be seen in this prophet, and in the prophet m r
David. For here is first confessed that aU sins in him came «?««»»
__ # sum thereof.
of his own infirmity, and aU consolation against sin came of
God's right hand. And the prophet David saith, when he
was in Uke trouble for sin, " I determined (saith he) to fs__l ixxiv.
confess against myself mine own iniquity ; and thou, Lord, SSL""1
forgavest the wickedness of my sin." But here is to be
noted in this, that the confession of sin is, as it were, an
induction and beginning of consolation ; that confession of sin
is not the beginning of consolation, except he that maketh

an induction

350 EXPOSITIONS ON CERTAIN PSALMS.
the confession be assured in his heart of God's promises in
Christ, that, of mercy in Christ's death, his sins be forgiven;
as ye may see in these two prophets. The one said, " It is
mine infirmity that worketh this doubtfulness in my soul;"
and the other said, " I determined to condemn myself of sin."
Thus far it is death, and an increase of diffidence in God's
promises, and an induction to desperation, to feel sin, to be
wail sin, to speak of sin, and to remember sin. But where as
knowledge and confession hath a certainty and assurance of
God's forgiveness annexed unto it, there is confession and
knowledge of sin partly a beginning of consolation against
sin. I caU it partly, or as an occasion, because, first of all,
Rom. vii. God by his word, or by his punishments, through the opera-
zsam'ixn. tion of the Holy Ghost, openeth the soul of the sinner to see
and know his sin, also to tremble and quake at sin, rather
than to hate and abhor sin. And from these principles and
originals cometh the humble and lowly confession of sin, not
to man, but unto God; except it be such an open sin done
against man, as man knoweth of that the sin is committed
against : then must the offender of man also reconcile him
self to man that is offended, according to the commandment of
Matt. v. xviu. God. Therefore we must mark what confession and acknow-
James v. .„...- -..
LukexviL ledging of our own infirmities is : for every confession is not
acceptable before God, nor the beginning of consolation, as
these examples declare. Judas said openly in the face of the
Matt xxvii. court where Christ our Saviour was arraigned, that he had
Mark xv offended in betraying innocent blood ; but there foUowed no
faith nor hope of forgiveness: so that, for lack of faith in
Christ's blood, desperation and hanging of himself ensued his
confession : whereby it is evident that confession of sin with
out faith is nothing worth, but a testimony of a desperate
man's damnation. King Saul, after long impulsion by the
prophet Samuel, was brought to confess that he had offended
sam. xv. in preserving alive Agag, king of the Amalekites, and the
fattest of his cattle. " I have offended (saith Saul) ; for I have
broken and transgressed the commandment of God." But
Psai. ixxvii. what followed? " God's right hand can remedy my sin," as
Psai. xxxu. this prophet Asaph saith ? or, " God hath forgiven the iniquity
Lukexviii. 0f my sin," as David said? or else, " God be merciful unto
sam woum me a sinner," as the publican said ? No ; but this ensueth :
nave samuel ' *¦ . _
to bear his ,< j pray thee (ggj^ gau] to Samuel) bear thou my sin. In

UPON PSALM LXXVII. 351
this man's confession of sin was not the beginning of consola
tion, but of more sorrows ; for bis heaviness from that day i Sam. xxxl
more and more increased with his sins, until he was slain.
And the cause thereof was this : he would that Samuel, being
but a man, should have pardoned his sin ; whereas none can
do it but God, as it is notably to be seen in king David ; Matt ix.
for when he said he had offended the Lord, Nathan the pro- Mark ».
pbet said, " And God hath taken away thy sins." Wherein 2 sam. x«.
is declared, that the minister can but pronounce to the
sinner, that God in Christ forgiveth sin. So that we see
Judas' confession of sin was nothing worth, because he found
no faith nor trust for the remission thereof; and Saul's con
fession was of no valure, because he trusted and desired con
solation at man's hand, and not at God's. Yet in Saul's con
fession was something good, in that he confessed (although it
were long first, and in manner wrested out of his mouth by
the prophet Samuel) his fault to God ; and in that point he
did as David did, who said, " I have offended the Lord." £»'• <>¦ ..
' ' 2 Sam. xii.
And this is to be noted, because now-a-days men be taught to
confess their sins to the saints departed, that know not what
the outward works of men be upon the earth, much less the isai.ixiii.
inward and sinful cogitation of the heart. So that in this part 1 Kings vin.
the papists' confession is worse than Saul's, and in the other Papistical
• * vi 1. ni -i 1 n l eonfession.
part it is like : for as Saul trusted to the merits of Samuel, 1 sam. xv.
and would have him to bear his sin; so do the people trust oi bias-
that the priest's hand upon their head, and the penance en- p emy"
joined them by the priests, shall be a clean remission and full
satisfaction for all their sin : but before God their sins be as
much forgiven them as Saul's were, that is to say, nothing
at all. But where as sin is known and confessed from the very 1 John i.
heart unto God, although it be a bitter thing, and also a
shameful thing, to feel and bear God's displeasure for sin,
the burden whereof is very death, and more grievous than Psai. Cxxx.
death itself ; yet where as confidence and trust in the mercy of
God is annexed with it, there followeth great consolation and
comfort : as it is to be seen in this prophet, that spake with a
strong faith boldly, " The right hand of God can change
these things ;" so that the latter part of this verse hath more
comfort than the first part hath discomfort. And it is a plain
doctrine, that although the sins of man be many and horrible,

352

EXPOSITIONS ON CERTAIN PSALMS.

Isai. i.

yet be they fewer and less in estimation many thousand folds
than God's mercies. Death is declared in the first part of
the verse in this, that man's infirmity is not only sinful in body
and soul, but also doubtful of God's mercy and holy pro
mises : yet in the second part by grace is set forth Ufe and
clean deliverance from the tyranny of the devil, the servitude
of sin, the accusation of the law, and the mfirmity of nature,
by the strong and mighty power of God, whose mercy in Christ
fjohn"'"' is alwaJs r6ady t0 nelP P°°r afflicted and troubled sinners.
After this confession of sin, and the great confidence that
the prophet had in God for his mighty power and mercy's
sake, that was both able by power and ready with wiU to
help and remedy this troubled spirit and great adversities of
the prophet, he goeth forth in the consolation, and taketh yet
more and more of God's benefits, used in times towards such
as were afflicted, after this sort.
11. "I will remember the works of the Lord, and caU to my
mind thy wonders of old time.
12. "I will think also of thy works, and my talking shaU be of
thy doings.
13. "Thy way, 0 God, is holy; who is so great a God as our
God ?
14. "Thou art the God that doth wonders, and hast declared
thy power amongst people.
15. "Thou hast mightily delivered thy people, even the sons
of Jacob and Joseph. Selah.
16. "The waters saw thee, 0 God ; the waters saw thee, and
were afraid : the depths also were troubled.
17. "The clouds poured out water, the air thundered, and
thine arrows went abroad.
18. "The voice of thy thunder was heard round about; the
lightnings shone upon the ground ; the earth was moved,
and shook withal.
19. " Thy way is in the sea, and thy paths in the great waters,
and thy footsteps are not known.
20. "Thou leddest thy people like sheep by the hand of Moses
and Aaron."
Of these means, how men take consolation in adversity,
that the prophet now maketh mention of, first we learn, what
difference is between the consideration of God's works ad-

UPON PSALM LXXVII. 353
visedly and by faith, and the consideration of God's works
rashly and without faith. The which diversity is to be seen
in this prophet. For the one part, as touching the remember
ing of God's works out of faith and in faith, he spake before
in the second verse, and in the fourth verse, how that he con
sidered the works and old doings of the Lord when he was
troubled. But, as ye have heard, because his spirit was in
a doubtfulness and mammering upon the certainty of God's
doings, he felt no consolation thereof, but much heaviness and
anguish of mind. For those demands, " Will God absent him
self for ever ? Will he be no more merciful ?" and such-like
heavy and doubtful complaints, could never proceed but from
a sorrowful and much troubled conscience.' But now, after that
God's Spirit hath wrought in his spirit this assurance and
judgment, that God can in him change the conditions of his
miseries (as ye may see), he maketh no more complaint of
doubtfulness, neither remembereth any more the fearfulness
of his conscience; but goeth forth with repetition and rehearsal
of all things comfortably, how that God in time past holp
troubled spirits and afflicted personages, that put their trust
in him. So that of this we learn, that whosoever hath a sure
faith in God taketh consolation of God's word and works ;
and such as have not first true faith in God cannot in the
spirit receive comfort of God's word or works. Outwardly
men may marvel at God and his works, but inwardly it easeth
not the heaviness, nor yet quieteth the grudge of conscience.
Wherefore it behoveth us all that we pray earnestly unto Exhortation
«, . . ,. . i,i i to prayer.
God to give us faith to believe his word and works, when we
hear, read, or see them. For the word and works of God do
nothing comfort the unfaithful ; as we may see by the scrip
ture, where God saith he stretched forth his hand all day long ig;^*T-
to a people that beUeved not ; for such as have ears and hear J»^^,
not, eyes and see not, be rather the worse for God's word and
works than the better. Ye shall see, where the spirit of David
was replenished with faith, fie was so assured and ascertained
of God's present help, that he said he would not fear, although Psai. m.
a thousand men environed and compassed him round about :
no, he would not fear, though he should walk in the shadow Psai.xxiii.
of death. At another time, when faith quailed and waxed
faint, he was trembling in his spirit, and fearful in his body :
as we may see, when he felt his spirit wax faint, he said, "My J^j?-
23
[hooper, ii. J

354 EXPOSITIONS ON CERTAIN PSALMS.
soul is troubled very sore, and my bones be weakened." And
Psai. xiii. in other of his psalms he sheweth that his soul was very heavy
and comfortless, and could take no consolation. Also, when
the spirit is assured of God's grace, then the eyes cannot look
upon any work of God but the mind taketh by the contem
plation and sight thereof unspeakable consolation ; as David
Psai. yiu. xix. declareth in his psalms, and saith he would see the heavens the
works of God's fingers, and would mark how one day was an
induction to another, and how the heavens praised the Lord.
At another time, when the consolation and life of the spirit
Psai. xxxviu. was overwhelmed with troubles, he could not see at all with
his eyes, but cried and complained that he was stark blind.
Sxxviii. And also in that marvellous psalm, in number lxxxviii., where
as prayer is made to be delivered from the horror and feeling
of sin, the prophet saith that his eyes waxed dim and blind.
The same is to be seen likewise in the crosses and afflictions
that God sendeth. As long as true faith and confidence re
maineth in the heart, all troubles be welcome and thankfully
taken ; as we read, when Job had news that his goods and
children were taken from him in manner suddenly, he most
Job i. U. patiently said, " God gave them, and God hath taken them
away ; as God would, so it is done." But when faith quailed,
and the spirit was troubled, then followed these impatient
job vs. words : " I would my sin were laid in one balance, and my
pain in another ;" as though God had laid more upon him
than he had deserved. When the spirit was quieted, for all
his poverty and nakedness, he rejoiced, and was contented
with his birth and coming into the world, and also with the
state in the world appointed unto him by God, saying,
jobi. "Naked I came out of my mother's belly, and naked I
shall depart hence again." But when faith fainted, then
job m. came out these words: "The day, the night, and the time
be cursed wherein I was born; " with many more horrible
words, as the text declareth. So that we see, where as
God's Spirit wanteth, there is no learning nor consolation to
be had of anything ; as it is opened in this psalm, in that at
the first time the prophet recorded God's works, and was so
troubled in his mind, that he occupied his cogitations this way:
" WiU God be no more merciful? Hath God shut up his mercy
in his ire ?" But now, in the second record of God's works, he
beginneth his entrance clean contrary, and saith God's right

UPON PSALM LXXVII. 355
hand can change his sorrow, and turn his heaviness into mirth.
And upon this ground and sure hope of God's promises he
proceedeth forth to a consideration and deep record of God's
facts in this sort : " I wUl remember the works of the Lord," &c.
In this verse and in the next following it be contained
three kind of words ; remembrance, meditation, and speech.
By the first we learn, that it profiteth nothing to read or hear
God's word, except we remember it, and bear it away with
us : by the next we learn, that it availeth us not to learn and
bear the word of God in remembrance, except by meditation
and thinking upon it we understand what it meaneth : and
by the third we learn, that neither the remembrance of it
nor the understanding thereof profiteth, except we teach and
instruct other in the same, of whom we have charge, if we may.
Now to consider further, we see how the prophet begin-
neth with this word 'remembrance :' whereof it appeareth that
he had learned before out of God's word God's nature towards
penitent sinners, to forgive them ; and towards wilful, obstinate,
and impenitent sinners, to be a just judge to punish them.
Here is the ignorance of all people condemned, that never
learn to know God's word in sickness nor in health; but
when they be troubled or sick, they send for such as they
think and fancy have learned and do remember how God's
word doth comfort in adversity : and then, if he that is
sent for be not learned in God's word, he cannot remember
how God is wont to comfort the troubled or sick ; then all
that ever the sick man heareth of an ignorant comforter
or counsellor is as clean void of consolation or counsel as
though he had never sent for a counsellor or comforter. For
no man can have more of another than the other hath him
self, which is neither knowledge, counsel, nor consolation out
of God's word : therefore he is not able to give knowledge,
consolation, nor comfort to another. If the prophet Asaph
had been as the most part of people now-a-days be, that fall
sick and into many kinds of trouble, and had sent for an
ignorant fool (which commonly is called a ghostly father), he
had been in as good taking as these wretched souls be, that,
being comfortless, seek comfort where none is to be had, seek
knowledge where none is, and seek counsel where ignorance
aboundeth. Let aU men therefore remember this verse, that
when the prophet was in trouble, he remembered the wisdom
23—2

356 EXPOSITIONS ON CERTAIN PSALMS.
and marveUous works of God (for he knew them before) : so
let all men and women learn, before they come into trouble,
a true knowledge of God, that in the time of trouble they
may remember it to their consolation.
But now to the second word, where he saith he will me
ditate in all the works of God. Here is another notable
doctrine, that neither the learning of God's word nor the
remembrance thereof profiteth anything, except it be under
stated and applied to the use that God hath appointed it for.
And here be two sorts of people wonderfuUy condemned. The
one sort be those that, for custom or bondage to their pro
fession, do learn without the book a great part of the scrip
ture ; or else, by daUy use in singing or saying their service
(as it is caUed), they learn to sing and say a great part of
the bible. But this avaUeth nothing ; for they understand it
not in the sense and meaning that the Holy Ghost appointed
it for, nor perchance the grammatical construction thereof.
isai. xxix. And these remembrances of God's word be nothing but lip-
Matt xv. labour, and honouring of God with the mouth, but the heart
is far away; which before God is in vain, and of no estimation.
The other sort of people be such as profess the gospel, that
have learned much, and can remember much, but foUow very
little ; so that they be nothing the better for it.
The third word is, that the prophet saith he wiU speak
of God and his works, as outwardly and inwardly he remem-
bereth them, and with his spirit doth meditate them : as it is
likewise the part and duty of aU christian men so to do ; for
Rom. x. as they believe in the heart to justice, so wiU they confess it
Three sorts of to salvation, as St Paul saith to the Eomans. Here in this
5lmnedc.on* word be three sorts of people condemned : the one, that will
not confess and teach the truth for fear of losing their ad
vantage ; the other will not confess and teach the truth for
sluggishness and sloth; and the third will not confess and
teach the truth for timidity and fear.
In the first sort be such as know doctrines for the soul,
or medicines for the body, and yet, because they get gain
thereby, they would not have too many know thereof, lest
their own gains should be the less : as we see, such a one as
knoweth a good method and order to teach would be loth it
should be common, because his estimation and gain (as he
thinketh) should diminish and decrease. The excellent phy-

UPON PSALM LXXVII. 357
sician would not have his cunning common, lest many men, as
cunning as he, should part his gains amongst them.
The second sort of men be those that come to great livings Note wen.
by their learning, and, when they have the reward of learning,
they teach no more, as bishops and ministers of the church ;
whom the prophet calleth dumb dogs that cannot bark, their isai.ivi.
mouths be so choked with the bones of bisbopricks and bene
fices. I speak of such as know the truth and love it, and
not of such as neither know it nor love it : for although those
men speak but seldom, yet it is too much ; for better it were
never to speak, than to speak falsely.
The third sort be our NicodemeSj that can speak of Christ Nicodemes.
in the night, or to their friends, but openly they will confess
nothing with the mouth, nor do anything outwardly, for fear
of the world, that should sound to God's glory. And these
men be assured they shall have their reward, that Christ Matt. x.
wUl deny them before his Father which is in heaven.
Of this we learn wherein our profession consisteth : first, wherein
to learn God's word ; secondly, to bear it in our heart and profession
remembrance ; thirdly, to understand it ; and fourthly, to °° s s '
speak of it to the glory of God and the edifying of our neigh
bours : and God's word this ways used shall keep us humble
and lowly in prosperity, and patient and strong in adversity.
But in these two verses be more words necessary to be
considered, if we will take consolation in adversity : the first,
" I will (saith the prophet) remember the works of the Lord,
and that of old time" (or, ' from the beginning') : the second,
" I will think also of all the works of the Lord," &c. In this
that the prophet saith, he will remember the works of the we ought
Lord of old time, or from the beginning, we learn that it is Tyrant of
expedient to know, or (at the least way) not to be ignorant the' scripture.
of any book in the scripture : for whereas we find not consola
tion in the one, we may find it in the other. And where he
saith, he will remember all the works of the Lord (meaning as
many as the scripture maketh mention of), we be instructed,
that we cannot see these works for our erudition, neither yet
give the Almighty God thanks, except we learn them from
one of his books or1 the other. And here is to be noted, that
seeing we be bound to know and to be thankful for all the
works of God contained in the scripture, we be much in dancer
[! To, in the original edition.]

358 EXPOSITIONS ON CERTAIN PSALMS.
as well for ignorance as unthankfulness, that we know not the
principal works of our own creation or redemption. We be
therefore admonished to have books to read the works of God,
and to be diligent to ask better learned than we be, what God's
Deut iv. vi. works do mean : as the children by God's law be bound to ask
the parents, and the parents bound by the same to teach them ;
then shall both fathers and children find comfort and conso
lation against all temptations in the time of trouble and hea
viness : as we see this man's remedy (by the Spirit of God)
riseth from recording, meditating, and speaking of God's
word and works.
Here hath this prophet marvellously opened, how a man
in trouble cometh to consolation and comfort. First, that the
spirit and heart of man must have such strong faith as may
credit God's power, and also his good wiU, and believe that
God both can and wiU for hi3 truth's sake help the troubled
conscience. Therefore Solomon giveth a godly and necessary
Prov. w. commandment: "Keep thy heart with all circumspection, for
of it proceedeth Ufe." So did David: when the prophet
Nathan had made him afraid for the murder of Urias and
the adultery with Bersaba, his conscience was in great an
guish and fear, and, among other things that he prayed for
Psai.ii. to God, he desired that God would create and make him a
new heart ; that is to wit, to give him such a stedfast and
burning faith, that in Christ his sinful heart might be purged.
And secondarily, he prayeth to have so right and sure a spirit,
that should not doubt of God's favour towards him. Thirdly,
that God would always preserve his Holy Spirit with the
heart regenerated, that from time to time the heart might be
ruled in obedience towards God. Fourthly, he prayeth to be
led with a willing spirit, that quietly and patiently he may
obey God in adversities, without impatience or grudge against
God. And where as this knowledge and feeling of the favour
of God is in the spirit, there followeth recording and remem-
Note. brance of God's works, meditating and thinking upon heavenly
things ; and the tongue ready also to speak forth the glory
of God, to God's honour and praise, and to the edifying of
God's people and congregation, after this sort :
13. "Thy way, 0 God, is in holiness : who is so great a God
as God, even our God ?"

UPON PSALM LXXVII. 359
Here is a consolation much worthy to be learned and re- consolation.
ceived of all troubled men ; and it is this, to understand and
perceive that aU the doings and facts of Almighty God be
righteous, although many times the flesh judgeth and the
tongue speaketh the contrary, that God should be too severe,
and punish too extremely ; as though he did it rather of a
desire to punish, than to correct or amend the person punished:
as we see by Job's words, that wished his sins laid in one Jobvi.
balance, and his punishment in another balance, as though
God punished more extremely than justly. The same it seemeth
king David also felt, when he said, "How long, Lord, wilt Psai- *ui.
thou forget me ? for ever ?" — with like bitter speeches in the
scripture, complaining of God's justice, judgment, and severity.
The same we read of Jeremy the prophet : he spake God's
word truly, and yet there happened unto him wonderful
great adversities, the terror whereof made him curse the day
that he was born in. And doubtless, when he said, "Why Jer. xx,
hast thou deceived me, Lord ? " he thought God was rather
too extreme than just in his punishment, to afflict him in ad
versity, and to suffer Passur the high priest and his enemy to Pasimr.
be in quiet and tranquillity.
This prophet Asaph was before in great trouble (as ye
heard), and especially of the mind, that felt not a sure trust
and confidence in God's mercy, and thought of all extremities
that to be (as it is indeed) the greatest, a mind desperate and
doubtful of God's mercy ; yet now he saith, " God is holy in
his way, and all that he doth is right and just."
We learn hereby that the pot cannot say to the potter, potter.
"Why hast thou made me after this sort?" Neither may Jer, xix.
the mortal man, in whom is nothing but sin, quarrel with the R°m.ix.
Lord, and say, What layest thou upon me ? but think that,
although he had made us both blind, lame, and as deformed
as monsters, yet had he made us better than ever we deserved.
And in case he laid all the troubles of the world upon one
man, yet are they less than one sin of man doth deserve.
Thus hath the prophet learned now and felt, and saith, "The
doings of God be holy and right, and there is none to
be compared unto him;" and sheweth the cause why none
is to be compared unto God. In the declaration whereof
he continueth seven verses, and so maketh an end of the
psalm.

360

EXPOSITIONS ON CERTAIN PSALMS.

The first cause why he saith none is to be compared unto
God is this :

God is the
doer of
wonders. Three doc
trines.

Rom. i.

Gen. vii.
Exod. xiv.

Note.The true
Christians
take conso
lation them
selves of
God's mira
cles wrought
upon others.

14. "Thou art the Lord that doth wonders, and hast declared
thy power amongst people."
First, he noteth generally, that God is the doer of won
ders and miracles ; and afterwards he sheweth, wherein God
hath wrought these miracles. Of this we learn three doc
trines: the one, that some men know generally that God
worketh all things marveUously ; the second, that other some
know that God worketh in some men marvellously ; the third,
that other also know that God worketh in themselves mar
vellously. Of the first sort be such as know by God's works generally
that God hath, and doth dispose all things upon the earth, and
nothing hath his beginning nor being but of God : of whom
St Paul speaketh to the Eomans, that by God's works they
knew God, and yet glorified him not. Of the second sort be
such as more particularly know and speak of God's miracles ;
as such be that read how God of his singular favour preserved
Noah and his family, and drowned all the world besides ; how
he brought the children of Israel out of Egypt, and delivered
the people from the captivity of Babylon, with such-like : and
yet, when they be in troubles themselves, these marvellous
works and mercies shewed unto others cannot comfort them
selves. Of the third sort be such as know generally the
marvellous works of God, and perceive that in some God is
particularly merciful ; and from some he findeth it in himself
singularly the mercy of God ; and from the remembrance of
God's benefits unto others he findeth in himself the working
of God's mercy, and findeth in his conscience such comfort
indeed, that he remembereth others before him, that had of
God's mercies in their time of troubles.
The most part of men consider generally that God is the
worker of miracles ; the common sort of Christians consider
that God hath wrought miracles particularly upon others ; but
the very elects and Christians indeed see the miracles of God
wrought particularly upon others, and take consolation singu
larly of God's mercies themselves : as we see this prophet
marvellously declareth God's wonders, and putteth the gene
ral working of God's miracles between a singular working of
wonders and a particular working of wonders.

UPON PSALM LXXVII. 361
The generality is this : " Thou art God that doth won
ders, and hast declared thy power amongst people." The
singularity and particularity of God's working of wonders is
the one before, and the other behind. The singularity is in
this, that he perceived that it was his own infirmity that made
him doubt of God's promises ; and yet God's singular grace
made him singularly feel and perceive that God singularly
would be good unto him. The particularity is in this, that
he saith, " With God's right hand God delivered the posterity jaeob and
of Jacob and Joseph from the servitude of Egypt," &c. The •,oseph-
way to consider the marveUous works of God is a profitable
consideration and sight of them, as well to know them as to
be the better for them : for there is no man can take commo
dity or profit by God's goodness shewed unto a multitude,
except he singularly receive gain thereby himself: as we
see, when a whole multitude was fed marvellously with a few Joim vi.
loaves and fewer fishes (almost five thousand people), he taught
the consolation and health of man's soul in his own blood ;
but none was the better for it but such as believed every Every man
man for himself that which Christ spake. The miracles and »» wmseit
merciful help of Christ unto others had nothing profited the
poor woman of Canaan, except she herself had been partaker Matt.xv.
of the same.
And as it is in the works of God that do comfort the
man afflicted, so is it in the works of God that bring men into
heaviness and sorrow for sin. Generally, the word of God
rebuketh sin, and calleth sinners to repentance ; particularly, Repentance.
it sheweth unto us how that David, Peter, Mary Magdalene,
and others, repented. But to us those sorrows and repent- Notable doc-
ance do no good, except we every man singularly repent and
be sorrowful for his sins. For it is not another man's sick
ness that maketh me sick, nor another man's health that
maketh me whole : no more is any other man's repentance my
repentance, or any other man's faith my faith; but I must
repent, and I must believe myself to feel sorrowfulness for sin
by the law, and remission thereof by faith in Christ : so
that every private man must be in repentance sorry with the
true repentant sorry, and faithful with the true faithful. For
as God himself is towards man, so be all his works and pro- Note.
mises : for look, to whom God is merciful, to the same be all
his promises comfortable ; and to whom God is severe and

362

EXPOSITIONS ON CERTAIN PSALMS.

rigorous, to the same God's threatenings be terrible, and big
Psaim xviu. justice fearful : as king David saith, " With the holy thou
wUt be holy, and with the innocent thou wflt be innocent •
with the chosen thou vrilt be chosen, and with the perverse
thou vrilt be perverse."
To whom Such as foUow virtue and godliness God increaseth with
God is merei- ., , , „ ° ^^rau """
.*£££». &*** "^ benefits ; and such as have wicked manners, and
by false doctrine decline from the truth, in those God is severe
and sharp. And except such persons repent, God wffl spoil
them from aU judgment of truth ; and, being blind and des
titute of knowledge, permit them to the power and dominion
of most filthy lusts and abominable desires: so that such
as would not love the beauty and exceUency of virtue shall
tumble and waUow themselves like swine in the filth and vomit
of sin ; of the which abominations and just judgments of God
Bom.L St Paul speaketh in the epistle to the Romans. For tins
is to be noted ; look, as every man is, even so he thinketh of
God. And as the good and godly man thinketh weU of God,
so doth the evU and wicked man think evil of God. Some
think that man and aU worldly things be ruled and governed
by God with great justice and inscrutable wisdom, with aU
a wwted mercy and favour. Others think that God ruleth not this
eSfsdSfaJ world and worldly things ; and in case they think he do, yet
do they condemn his administration and rule of injustice and
partiality, because God doeth as it pleaseth himself, and not
as man would have him do. And upon these diversities of
judgments in men's minds, God is to the godly merciful and
o horrible to the ungodly severe and rigorous. If the spirit of man
judge truly and godly of him, by and bye the spirit of man
shaU perceive and feel the heavenly influence of God's Spirit
stirring and impelling his spirit to aU virtue and goodness. If
the spirit of man be destitute of the Spirit of God, and judge
perversely and wickedly, the spirit of man shall feel the lack
of God's Spirit and true judgment to blind the eyes of bis
mind, and cast himself into aU abomination and sin, as the
iniquity of the man justly hath deserved. Of the which thing
cometh this, that as the virtue and godliness of godly men
daily increaseth, even so doth the iniquity and abomination of
the ungodly also increase.
i>x*,whit And look, what place and preeminence God obtaineth with
any man, in the same place and preeminence is the man with

jm ce in roeooe
cch of man,

UPON PSALM LXXVII. 363
God. And such as do godly, after God's word, honour and the same
reverence the almighty God, judging aright of God's might and g>«> *•*
providence, they give most humble thanks unto the mercy of
God, that alone, and none but he, can teach or instruct the
mind of man in true knowledge, nor incline his wUl to godly
doings, nor inflame the soul with aU her powers to the desire
and fervent love of godliness and virtue : as we see by this"
prophet Asaph in this place, that, as long as his spirit wanted
the help of God's Spirit, it judged doubtfuUy of God's mercy
and promises ; but, when the Spirit of God had exUed and
banished doubtfulness, and placed this strong fortress of con- j^^s for"
fidence, " The right hand of God can change this my woeful
and miserable estate," with the judgment and feeUng thereof,
he was rapt and stricken with a marveUous love of God's
wonders, and repeated them with great joy and consolation,
what God had done generaUy to aU men ; after that, what
he had done to some particular men and private nations,
naming Jacob and Joseph, whose offspring and succession he
brought out of the land of Egypt, as it foUoweth in the psalm :
15. "Thou hast mightily deUvered thy people, even the
sons of Jacob and Joseph. Selah."
Of this verse we learn two consolations : the one, that two consoia-
every Christian troubled may see his elders and also his bet
ters troubled : not that it is a comfort to a man that is afflicted
to see another in trouble : but to mark that God loved none whom God
so well but in this world he sent trouble unto, and excepted ™ys«5- "
not his dear Son. Wherefore it is a consolation to the afflicted
to be made Uke unto the godly fathers, that were before his
time, by tribulation, and to remember that, although aU chris
tian men be not brought under the captivity of Pharaoh in
Egypt, nor under Xabuchodonozer in Babylon, yet there is an
Esrvpt and a Babylon for every christian member; that is to E™v chris-
. .... ,.i i. tlan member
say, the captivity of sin, the bondage of the flesh, the severity ^nd,
of the law, the danger of the world, the enmity of infidels, BaD^lon-
the treason of dissembling friends, the wickedness of evU and
devUish ordinances, the dissimulation of hypocrites, the perjury
of inconstant persons, the breach of faithful promises, the in
constancy of the weak, the cruelty of papists/the love of man,
and the hatred of God, with many others; as, the ignorance of
God's laws, the rebelUon of the heart against it, frowardness

364

EXPOSITIONS ON CERTAIN PSALMS.

The greatest
consolation

From the
greater to
the lesser.

of the will to consent unto it, diffidence and mistrust of God's
mercy, boldness to sin in the time of health, faintness and mis
trust of the remission thereof in sickness, love of vice and sin,
hatred of virtue and godliness, sudden falling from grace, slow
rising unto it again, loathsomeness to die mortally, readiness to
live wickedly, sorrowfulness to forsake this world, great delight
to use it evil whiles we have it, loath to seek heavenly things, glad
to seek earthly things, nothing feeling the poverty and trouble
of the soul, always grudging at the poverty and trouble of the
body; with innumerable other captivities that every Christian
is entangled withal, as every man may judge by his own life.
The next consolation is to see the truth of God's help
promised to all men, when they be troubled, to have been
declared, opened, and verified in others in time past. For
this is the greatest consolation that can be to any man in
trouble or in sickness, when he is assured of such help and
such medicines as never were used but did help the afflicted
and heal the sick. Now against all the troubles of man, and
also against all the sickness of man, God hath promised his
present and helping mercy : the which medicine and help
never failed, but did help as many as put their trust therein.
Therefore doth this prophet Asaph establish and assure him
self of God's help against his grievous temptations and trou
bles that he suffered, by recording that his griefs were no
greater, nor his troubles more dangerous, than Jacob's,
Joseph's, and their posterity's, nor yet so grievous : insomuch
that, seeing the mercy of God could help the greater troubles
in his predecessors, he could help and ease the less in him
that was presently troubled. And, being so assured of God's
help, he spake at the end of this verse, "Selah:" as though
he had said, It is most true that God can help and comfort
me, as he holp and comforted my forefathers. And, for the
better consolation and more firm assurance, he sheweth how
marvellously he did help the posterity of Jacob and Joseph;
after this sort :

16. "The waters saw thee, 0 God, the waters saw thee, and
were afraid ; the depths also were troubled."
unto.insensi- in this that he saith, the waters were afraid when they
?ensib.ebquca* saw God, first, the manner of speech in the scripture is to be
lltiea- noted, that attributeth unto insensible things sensible qualities;

DPON PSALM LXXVII. 365
as in this place is attributed unto the water sight and fear,
whereas indeed properly the water cannot see nor fear. But
when the scripture useth any such phrase or speech, there is
to be marked divers doctrines of edifying : first, of God ; then, j^" doc-
insensible creatures ; and thirdly, of man, for whose sake the
scripture sometime speaketh unto insensible creatures as
though they were sensible, and worketh miracles in them for
the instruction and amendment of sensible and reasonable man.
The learning touching; God is, that he worketh his will, me first doc-
° ° . . , trine touch-
and useth his creatures, as it seemeth unto his wisdom mscru- ing God.
table most meet and convenient; as here he troubleth and
altereth the condition of the seas and waters. These waters
were appointed by God, in the third day of the creation, to Gen. i
be in one place, and was called the sea, a pleasant element,
and a beautiful thing to see : and God said, " It was good," as
the effect thereof sheweth indeed ; for it nourisheth the earth
with necessary moisture by privy veins and secret passages
secretly passing through the earth. And when the floods,
that do moisture the earth, have done their office, they return
into their old lodging the sea again ; from whence riseth the
matter of showers and rain to moisture from above, that floods
beneath cannot be conveyed unto. And it serveth for trans
porting the necessaries of one realm to the other, quietly suf
fering the ships to pass with great gain and pleasure. These
and many more commodities God worketh by this insensible
creature, when it is calm and navigable : but when he moveth
it with his winds and tempests, it is so horrible in itself, that
no man may without peril and death travel within it, so
raging and fearful is that pleasant element of the water,
when God moveth it. It hath (by God's appointment) his
time of calm, and time of storm ; time to profit men, and time Time.
to undo men ; time to be a refuge for men in the days of peril,
and time to be a grave and sepulchre for men ; time to conjoin
strange nations together, and time to separate them again, as
it pleaseth the Creator Almighty God to appoint and direct it.
The doctrine that toucheth the insensible creature itself The second
is, that it can be no longer calm, nor any longer troubled, touch'Sfg the
than it pleaseth the heavenly Governor to dispose it. And creature.
here is to be noted against such men as attribute storms and
calms to fortune ; whereas only the voice of the Lord moveth Psaim xxix.
tempests, and sendeth fair weather. It is also a doctrine

366

EXPOSITIONS ON CERTAIN PSALMS.

Ps. Ixxvii.

Ps. cxiv.

The third
doctrinetouchingman.

O rebellion
of man!

Insensible
creaturesshall be a
condemna tion unto
man. Deut. xxxii.
Isai. i.

Mark most
diligently.

The devil
and man be
only disobe-
tlii-nt unto
God.

against all men that do think the waters and seas may be
moved and cease at their own pleasure ; which is contrary
to this prophet's doctrine, that saith, "The waters saw the
Lord, and were afraid:" so that their trouble riseth from
the commandment of the Lord, and they cannot do what
they lust, but what God biddeth them to do. It is godly set
forth afterwards in another psalm, wherein the passage of the
children of Israel is mentioned, as it is in this psalm.
The doctrine touching man in this verse is a declaration
of man's obstinacy and stubbornness. The insensible creature
the water, that lacketh both life and reason, at every com
mandment be as the Lord their Maker commandeth them to
be : with every tempest they be troubled, and with every
calm so plain and quiet, that it seemeth rather a stablished
land than a variable sea. But let God send bis word unto
man, and the contents thereof threaten the tempest of all
tempests, eternal death, hell-fire, and God's everlasting dis
pleasure ; yet man will not hear nor see them, nor yet be
moved any thing at all : or let God gently and favourably
offer his mercies unto man, and by his word exhort him never
so much to repentance, it is for the most part in vain. There
fore God by his prophets Moses and Esay caUed heaven and
earth to witness against man's stubbornness and hardness of
heart. There is also out of this trouble of the water this doc
trine to be learned, how to receive consolation, and how to
learn fear, by the creatures of God that bear no life, and
yet be thus troubled. Consolation in this sort, when the
penitent man that suffereth affliction and trouble seeth insen
sible things moved and unquieted, that never offended, he
shall judge the less wonder at his own trouble. When he
seeth that a sinner and wretched offender of God is punished,
he shall learn fear. When he seeth God doth punish his
creatures that never offended, for the sin of man, what
punishment is man worthy to have, that is nothing but sin
itself? And what fear should this bring into christian men's
consciences, to know that no creature deserveth punishment,
no creature disobeyeth God, but the devil and man? 0!
what man or woman can with faith look upon the least
flowers of the field, and not hate himself? In summer-time,
when men shall see the meadows and gardens so marvellously

UPON PSALM LXXVII. 367
appareUed with flowers of every colour, so that he shall not
be able to discern whether their beauty better please the eye,
or their sweet savour the nose ; what may they learn, in o take
thinking of themselves (as the truth is) that there is nothing in able man.
them but filth and sin, that most heinously stink before the
face of God ! And when man shall perceive that flowers consolation.
vade, and lose both beauty to the eye and sweet savour to
the nose, that never transgressed; what may miserable man
think he is worthy to lose, that is nothing but sin, and ever
offendeth ! Again, when man shall perceive that God thus
marvellously, after long winter and great storms, doth raise
out of the vile earth so beautiful flowers, plants, and trees,
what consolation may the man take that hath his faith in
Christ, to think that all his sins in his precious blood be
forgiven, and, after long persecution and cruel death, he shall
come to eternal life ! After this sort did the prophet consider
the works of God and the troubles of his creatures, and
received great consolation thereby.
In the end of this verse the prophet saith, " The depths Depths.
were troubled." In the which words he hath aptly shewed
the mighty power of God, and perceiveth how the record of
God's fact may be his consolation. In this that he saith,
"The depths were troubled," there be divers understandings.
If he mean of the seas, when they are troublesome and tem
pestuous by foul weather, he speaketh rather after the judg
ment of such as suffer the trouble and peril of the waves,
that think at one time they fall to the bottom of the sea, and
at another time they be rather upon high mountains than
upon the waters, the rages thereof be so extreme : yet indeed,
the bottom of the seas be not felt, neither doth the ship that
is saved descend so far ; but the tempests be so sore, that it
seemeth to the sufferers thereof that no extremity can be more.
In this sense it serveth marvellously the prophet's purpose :
for, as they that endure the tempests of the sea think there
could be no more extremity than they sustain, so do they that
suffer the tempest of mistrust and despair (for a time) of the ^ijjj.
conscience think they could endure no more extremity of
conscience : whereas indeed, if God should suffer them to feel
the extremity, it were eternal death, as the extremity of the
sea in tempests is shipwreck and loss of man and goods. But
if it be understood as it standeth in the letter, then hath the

368

EXPOSITIONS ON CERTAIN PSALMS.

prophet relation to the mighty hand of God, that brake tha
j3oXsnd-|uiv' Red Sea even unto the very bottom, and also the water of
Jordan, that his people might have both a nigh way, a safe
way, and a glorious way towards the land that the Lord had
promised them. And then in this sense we learn, that although
water and wind, with all troubles else, cover the face of the
earth in the bottom of the sea, and is not possible to come to
the use of man, even so the troublesome temptations and great
terror of God's wrath against sin covereth the soul of man,
that, unto the judgment of the flesh, it shall never come to
have the use and fruition of God's holy favour again.
q the mer- But now, as we see by miracle God maketh dry the
nUs If God depth of horrible seas, and turneth the bottom of them to the
towards man -
inscrutable! use of man, so doth he in the blood of Christ (by the operation
of the Holy Ghost) dry up and clean lade out the ponds and
deep seas of mistrust and heaviness out of the soul, and turneth
the soul itself to the use of his own honour, in the joys ever
lasting. And as the water covereth the beauty of the land,
so do sin and temptation cover the image and beauty of man's
soul in this life. But, as with a word God can remedy the
one, so with the least of his mercies he can redress the other,
And for the better experience and more certainty thereof we
see it proved by this prophet Asaph in this place. For the
ground was never more overwhelmed with water, nor the
bright sun with dimmy clouds, than was this poor prophet's
spirit with heaviness and sorrow of sin and temptations.
Therefore he feeleth how God easeth the heart, and recordeth
how he banished floods and waters, to make his people a way
to rest and tranquiUity.
17. "The clouds poured out water, the air thundered, and
thine arrows went abroad."
The prophet remembereth the marveUous inundation and
Noah. drowning of the world in the days of Noah, that drowned all
Gen. vii. the world for sin, saving such as were in the ark or ship with
Exod. xix. Noah. And he remembereth also the horrible thunder that
was heard of the people, when God gave his law unto them
Note. upon mount Sinai. Likewise, he calleth to remembrance the
Exod. v. vi. plagues of Egypt, wherewithal God punished Pharaoh, his
x.hxiv.'"' lx' people, and the whole land; which pains and plagues he
calleth (after the phrase of the scripture) arrows and darts.

UPON PSALM LXXVII. 369
These remembrances may be comforts to the hearers and to
the readers two manner of ways. First in this, that God, God punish-
when he punisheth, punisheth justly, as he did the whole for suf.' y
world for sin. Whereof the prophet gathereth, If sin justly
merited to1 trouble all the generation of man, it is no great
marvel though sin trouble me, that am but one man, and a
vile sinner. If sin brought all flesh unto death, saving those
that were in the ship, is it any marvel though sin make me
to tremble and quake ? Again, if God, when he gave the law
to Moses and to tho people, spake out of thunder, declaring
what a thing it was to transgress that law, insomuch that all
the people were afraid to hear the Lord speak, and desired Exod. xix.
that Moses might supply his room ; what marvel is it that my
conscience trembleth, feeling that my soul hath offended the
laws of God ? And if Pharaoh and his realm were sore afraid
of God's outward plagues, what cause have I to fear the in
ward dread and sorrowful sight of sin, shewed unto me by
God's law I So that we may take this consolation out of this God is no
place, that God is a just judge to punish sin, and not a tyrant, Y™"
that punisheth of affection or wilful desire. And so said
David, " Whensoever or howsoever thou punish (let men say ps?i. h. x.
and judge as thoy list), thou art just, and righteous be all
thy doings."
The other consolation is, that in the midst of all adversi- God always
ties God preserved penitent and faithful sinners : as, in the jStent'1sinners*
time of the universal flood, tho water hurted not Noah, nor
such as were in the ship : in tho time of Pharaoh's plagues,
the Israelites took no harm : at the giving of the law, the
Israelites perished not with lightning and thunder. Even so
sorrows and anguish, diffidence and weakness of faith, they
are plagues and punishments for all men by reason of sin ;
yet penitent sinners, by reason of faith in Christ, take no hurt
nor damnation by them : as it appeareth by this prophet,
that was troubled in the spirit and in the body as marvel
lously as could be, but yet in Christ escaped the danger, as all
men shall do that repent and believe. Whereof we learn, that R°m- viii-
as the rain faUeth generally, and yet bettereth no earth to
bring forth her fruit but such as is apt to receive the rain
(stony rocks and barren ground being nothing the better);
oven so doth the plagues and rain of God's displeasure plague
[* Old edition, do.]
24
[hooper, ii.]

370

EXPOSITIONS ON CERTAIN PSALMS.

Heb. vl. x.

The Israel
ites were con
ducted by
God through
the Bed sea.
Pharaoh and
his were
drowned. Exod. xiv.

Psai. cxxi.
cxxv. xiii.
xlvi. liv.
lxxi.

Exod. xiv.

The best Is
not able of
himself to
resist temp
tations.

Shepherd.

all mankind, but none be the better therefore but such as
repent and bewail their sins, that gave God just occasion
thus to punish them. The same is to be considered also of
the verse that followeth, which is this :
18. " The lightning shone upon the ground, the earth was
moved, and shook therewithal."
By these manner of speeches, " the lightning shone, and
the earth quaked," the prophet setteth forth the strength and
might of God's power, and willeth men to love him and to
fear him ; for he is able to defend and preserve his faithful,
and to punish and plague the wicked. And the like he saith
in the verse following :
19. "Thy way is in the sea, and thy paths in the deep
waters ; and thy footsteps are not known."
He taketh comfort of this miracle, that God brought the
Israelites through the Red Sea, in this, that the waters knew
the Israelites, and gave place unto them, that they might dry-
footed go through them : but when king Pharaoh and his
people would have followed in the same path, persecuting
God's people, the sea would make no way for him, nor yet
shew the steps where the Israelites trod, but overwhelmed
them in most desperate deaths. So in the seas of temptations,
such as put their trust in the Lord pass, and never perish by
them ; whereas such as put not their trust in the Lord perish
in temptations, as Pharaoh and his army did by water. And
the next verse that concludeth the psalm sheweth by what
means the Israelites were, under God, saved in the Red Sea
by the hands of Moses and Aaron ; as it appeareth :
20. " Thou leddest thy people Uke sheep by the hand of
Moses and Aaron."
Of this verse the afflicted may learn many consolations.
First, that the best people that be are no better able to re
sist temptations, than the simple sheep is able to withstand
the brier that catcheth him. The next, that man is of no
more ability to beware of temptations, than the poor sheep is
to avoid the brier, being preserved only by the diligence of
the shepherd. The third, that as the shepherd is careful of
his entangled and briered sheep, so is God of his afflicted

UPON PSALM LXXVII. 371
faithful. And the fourth is, that the people of Israel could They.that
take no harm of the water, because they entered the sea at God's <£*£*
God's commandment. Whereof we learn, that no danger can can take no
. . harm.
hurt when God doth command us to enter into it ; and aU
dangers overcome us, if we choose them ourselves, besides God's
commandment : as Peter, when he went at God's command- uatt. xiv.
ment upon the water, took no hurt ; but when he entered into
the bishop's house upon his own presumption, was overcome, Matt xxvi.
and denied Christ. The IsraeUtes, when they fought at God's Numb. xiv.
commandment, the perU was nothing; but when they would
do it of their own heads, they perished. So that we are
bound to attend upon God's commandment, and then no
danger shaU destroy us, though it pain us.
The other doctrine is in this, that God used the ministry such as be
of Moses and Aaron in the deUverance of his people, who did the church
x x ' ^ ought to
command them to do nothing but that the Lord did first bid. ^Sdihely
Whereof we learn, that such as be ministers appointed of God, J^ of
and do nothing but as God commandeth, are to be followed ;
as St Paul saith, " FoUow me, as I foUow Christ." And 1 cor. xi
these men can by the word of God give good counsel and
great consolation, both for body and soul : as we perceive this
prophet, in marking God's doings unto the IsraeUtes, ap-
pUed by grace the same wisdom and helping mercy
unto himself, to his eternal rest, through Jesus
Christ, in the world to come. To whom,
with the Father and the Holy
Ghost, be aU laud and
praise world without
end. Let aU Chris
tians say,
Amen.

FISTIS.

24—2

A table declaring as well the
general as the special contents of this
whole book.

PAGE'
The Argument of the twenty-third Psalm . . .187
CE Of this Psalm there are seven parts . . . 189
1. Who it is that hath the cure and charge of man's
life and salvation . . . . . .190
2. Wherein the life and salvation of man consisteth. . 197
3. How a man is brought to the knowledge of Ufe and
salvation : which part sheweth what man is of him
self, and how he is brought into this life, and to
feed in the pleasant pastures of God's word . . 204
4. Wherefore man is brought to life and salvation . 211
5. What trouble may happen to such as God giveth
life and salvation unto ..... 214
6. Whereby the troubles of God's elect be overcome . 222
7. What the end of God's troubled people shaU be . 241
The Argument of the sixty-second Psalm . . . 243
CE Of this Psalm there are two general parts and six
particular ...... 243, 4
CE The first general part containing four particular
parts.
1. How that the favour of God and his help is able to
remedy all adversities ..... 243
CE The second general part containing two particular
parts.
2. How that the favour of man and his help is able to
redress no adversities ..... 243
CE A brief paraphrase upon the whole Psalm. . 245
CE The six particular parts as they follow in
their order and place.
1. What is to be done by the christian man that is
afflicted  247
[' The numbers of tho pages are adapted to the present edition.]

TABLE OF CONTENTS OF CERTAIN PSALMS. 373
PAGE.
2. Why the troubled person seeketh health of God . 255
3. How the persecutors of the innocent shaU suddenly
perish  265
4. Why trouble is patiently to be borne and faithfully
to be beUeved that God can and will remedy it . 273
5. How man's power is not to be trusted unto . 278
6. How that God hath promised to help the afflicted . 281
The Argument of the seventy-third Psalm . . 283
CE A paraphrase upon the whole Psalm . 284, 5, 6, 7, 8, 9
CE Of this Psalm there are eight parts . . . 290
1. That God loveth the good, although he punisheth
them . . . . . . .291
2. How weak and frail a thing the nature of man is . 295
3. Wherein the felicity of wicked men consisteth, &c. 298
4. How frail, brittle, and weak a thing man is, &c. . 305
5. How some men repent their well doings, &c. . 306
6. How great a danger it is temerously to judge of
God, &c  307
7. That man's reason is but ignorant and beastly in
considering of God's works, &c. . . . 307
8. The multitude and number of God's consolations, &c. 308
The Argument of the seventy-seventh Psalm . . 309
CE Of this Psalm there are four parts . . 309, 10
1. In whom a man should put his trust, and to whom
he should resort in the days of sickness, troubles,
and adversities ...... 310
2. How a man should use himself towards him in
whom he putteth his trust in the time of trouble . 313
3. What great and perilous dangers the man that is
troubled shaU suffer for the time of his trouble . 318
4. How a man taketh consolation in the time of his
trouble. ....... 348
CE Other points of christian doctrine are referred
to the consideration of the reader.

A BRIEF TREATISE

RESPECTING

JUDGE HALES.

[The " Brief Treatise " respecting Judge Hales is extracted from
Strype's Ecclesiastical Memorials, Vol. III. Part II. Catal. xxrv. The
Editor has not been able to meet with an earlier edition. Strype say«,
" This treatise, as I met with it among the Foiian MSS., I have cast
into tho Catalogue. It was written by Bishop Hopcr, as may appear
by ono of his letters 1 preserved in tho volume of tho Martyrs' Letters."
Strype, Eccles. Mom. Vol. III. Part I. p. 276. Oxf. 1822.]
[' See Letters, number xxix.]

A brief Treatise,
wherein is contained the truth, that Mr Justice Hales never
hurt himself until such time as he condescended unto
their papistical reUgion, and waxed weary of the
truth. But now there is hope he2 wiU repent,
and continue in the same as he did
before. Tet be there many that
daily labour him to the contrary.

St Peter the apostle, good christian reader, doth teach 1 Pet. a.
that we that are Christians are Christians to this end, " to
shew forth the virtues of him that caUed us unto his un
speakable Ught ;" meaning that we should always be setters
forth of as many things as we could to his honour and praise.
And that is a very kind of ingratitude, and a certain degree
of injustice, not to propulse and defend any man from vio
lence and oppression; and a greater ingratitude and more
injustice, not to propulse and defend the just cause of God,
when unjustly by violence it is slandered and oppressed. For
in times past the condition of the ungodly was always to
speak slanderously and falsely by God's doings : insomuch
as, when Christ wrought the salvation of the people, they Matt xxii.
said he wrought aU things by the power of Belzebul, the jjj*«g-
chiefest of the devils. St John could fast ; but he was CMatt xi.
18, 19. 1
counted to have a devU. Christ could eat and drink ; but .
he was counted a friend to sinners and publicans : so that
hatred unto the truth did always falsely report and calum
niate aU godly men's doings. Again, there was never evil
that happened to any country or commonwealth, although it
were the just plague of God for the sin of the people of
the country, but it was always laid to the good people's Hos. a.
charge : as when the Lord took away corn, wine, oil, fruits,
and other things necessary, from the IsraeUtes, the wicked
people said that the word of God and his true preachers Tertuii. m
A x Apolog.3
[2 He shortly afterwards destroyed himself. See Strype, Eccl.
Mem. Vol. ni. c. xxi.]
[3 Si Tiberis ascendit ad moenia, si Nilus non ascendit in arva —
statim Christianos ad leonem. — Tertull. Apol. cap. 40. Op. p. 36. c.
Lutet. 1641.]

376

A BRIEF TREATISE

were the causes thereof. If the water in Egypt called Nllua
did not accustomably flow over Egypt, the wicked Egyptians
laid the fault to such as professed Christ. If that flowed
too much also, the fault was imputed to the good Christians.
So the Romans, if Tiber the flood waxed either too high in
flowing, or too low by drought, none bare the blame but the
poor Christians. So at this time, if any mischief happen,
our ungodly papists put the fault stiU in the gospel of Christ,
or in the professors of it. Yea, and if a man should kill
himself, there is none burdened with the cause thereof but
God's gospel and God's people : which false reports all good
men from the beginning hath written and spoken against, as
it appeareth by the holy scripture, and also by the old ancient
doctors and others.
Forasmuch therefore as upon the thirteenth day of April,
anno 1554, the bishop of Winchester, lord chanceUor of
England, and a very enemy and persecutor of God's most
true religion, and a murderer of his elect and chosen people,
said in the reproach of God's most true and cathoUc religion,
set forth by the blessed king of noble memory, Edward the
Sixth, that it was a reUgion that brought men to despair
and murdering of themselves, falsely accusing the truth of
God's word, that comforteth and most preserveth weak con
sciences from heaviness and desperation ; and also most un
truly reporting the professors thereof to be most desperate
and wicked persons ; whereas indeed it is most false ; (for
from the beginning of Christ's church both the apostles and
many thousands of martyrs have boldly and wUlingly con
temned the tyranny of aU persecutors, and most patiently
suffered most cruel deaths; and if the ungodly man were
not clean blinded and given over, as I fear me he is, to a
reprobate mind, he might judge this rather to be true, that
such as he himself hath most cruelly put to death, or been
the chiefest cause of their deaths, as John Frith, D. Barnes,
Jerom, Garret, A. Askew, Jos. Lascelles1, and a great number
more, known for their learning and virtues to have been holy
men upon the earth, and now blessed saints through Christ
in heaven, did likewise profess the said true doctrine, and
suffered their bodies to be burnt for the same, without any
I1 For an account of the martyrdom of these persons see Foxe,
Acts and Mon. B. vm. pp. 1036, 1201, 1240, 1241. Loud. 1583.]

RESPECTING JUDGE HALES. 377
desperation ; and yet the wicked man, sitting chief judge in
the Star-chamber, to discomfort and to drive back aU men
from their salvation, which cometh by the true word of God,
named it the doctrine of desperation, and the professors thereof
desperate people ;) and the occasion of this ungodly and untrue
talk was the doing of one Judge Hales, Sir James Hales,
knight, that the same thirteenth day of April, being a prisoner
in the Fleet, wounded himself in divers places of his body ;
and, saving the providence of God (that stopped the devil's
malice that it came not to pass, and to so devilish an end as he
intended), very like the man would have killed himself; but
God provided his own servant to be sooner at hand with him
than his master thought of, beUke ; — but now, forsomuch as
upon this man's hurt my lord chancellor hath not only
spoken uncharitably by the hurt man (whose learning, equity,
and wisdom, all England honoureth), but also upon this man's
fault he maketh faulty God's word and all the professors
thereof; — therefore, to certify the truth unto the world, how
this man, Mr Judge Hales, came to this ungodly mind to
destroy himself, (for that I do know the truth,) I can do no
less of duty than to open it unto all the world ; that men may
beware how they wax weary of God in denying him in the
time of trouble. And God I take to record, I will write no
more than that I have perfectly learned, and leisurely searched
the truth and prison where Judge Hales did this deed upon
himself. And besides this, I will not write the truth of this
matter for any hatred I bear to my lord chancellor, whose
body and soul I wish to do as weU as mine own body and
soul; nor for any love that I bear in this respect to any that
is of a contrary religion to my lord chancellor ; but only
for the love and zeal I bear unto God's word, which is slan
dered by my lord chancellor through this man's ungodly
fact, which he much repenteth at this time, and I trust God
will forgive him. The matter is this.
Mr Hales, as all men know, is imprisoned for the testi
mony of Jesus Christ, and persecuted because he will not
conform himself to the false and most untrue reUgion set forth
at this time by the bishops. And although the papistical sort
seem not to care whether Mr Hales return to their part or no,
yet all men may see by their crafty doings, that very gladly
they would have men recant and conform themselves to their

378 A BRIEF TREATISE
false faith and doings. And to compare1 this matter, and to
brmg it to pass, Mr Hales was divers times exhorted by one
Mr Forster, a gentleman of Hampshire, and also a prisoner in
the Fleet, that he should give over his opinion, and conform
himself to the proceedings now-a-days set forth : and, as the
same Forster hath reported to others that are prisoners with
him, Mr Hales condescended unto his advice, and resolved
himself to leave his former truth, and to cleave unto the error
that was offered by this man's persuasion unto him, because
the error was without danger that he should depart unto, and
the truth fuU of peril that he should depart from. Thus the
good man, Mr Hales, waxing faint and feeble in the truth,
was increased more and more with anguish and anxiety of
mind, his conscience rebuking him of his timorousness and
fear. But as soon as it was known that Mr Hales was minded
to relent from the truth, and to consent to falsehood, the
twelfth of AprU in the morning came the bishop of Chichester
into the Fleet, where he had long talk with Mr Hales in the
garden ; the contents whereof I cannot learn : but, as many
ofthe prisoners have said openly in the Fleet, the bishop had
made up aU together, and clean removed Mr Hales from his
first faith, and established him in the latter opinions aUowed
now by the bishops. The same day at afternoon came there
to the Fleet Judge Portman, a Somersetshire man, and had
great talk and long with Mr Hales; after whose departure,
supper-time being at hand, Mr Hales came into the parlour,
and sat at the table very heavUy, eating Uttle or nothing, but
fuU of cogitations, and heavy with pensiveness; and soon
after supper gat him to bed, where as he had no rest, but
watch with heaviness and sorrow till the next morrow towards
six of the clock ; at what time he commanded his servant to
fetch him a cup of beer, who saw the butler as he was coming
to the stair-head, and prayed him to bring up a cup of beer
for his master to his chamber ; and immediately he returned
to his master, who in that short time (whiles his man was
calling at the stair-head for a cup of beer) wrought to himself
this displeasure in putting of himself in danger of his life, and
gave occasion to my lord chanceUor, and to the rest of the
ungodly generation, to slander and deface the true word of
God and the professors thereof.
[l Compare: procure, or, perhaps, a misprint for compass.]

RESPECTING JUDGE HALES. 379
But now let all men judge indifferently how this man, Mr
Hales, came to this desperation of mind, and then all men
shall perceive it came into heart when he had surrendered
himself to accomplish the commandment of man. For as long
as he was constant in the truth, he endured, and strongly
passed ever more cruel imprisonment. For he was first im
prisoned in the King's Bench, and very christianly endured
it : then was he for all the time of Lent in the Counter of
Bread Street, and strongly endured it : at length he came
to the Fleet, and bare it almost for the space of three weeks
strongly ; till at length by persuasion he waxed weary of the
truth, and then denying Christ, that was made man of the
substance of the blessed Virgin Mary, and crediting a false
Christ, that was and is made (after the papistical opinion) of
bread, was it any marvel though the devil entered into this
man ? No, doubtless ; for his new-made Christ is not able to
keep the devil away. For he cannot come out of the box,
although he should rot there, and be burned, as it many times
happeneth. Therefore it is no marvel though such as trust
in that false Christ fall into desperation. For Judas, although
he chose not a new-made Christ when he betrayed the old,
yet the devil entered into him, and he hanged himself for
betraying his old master. It is no marvel therefore to see
men that forsake the truth of God to be vexed with evU
spirits, and many times to kill themselves. But this we may
see most evidently by Mr Hales, that until such times as he
consented to forsake God's truth, which of long time he had
most godly professed, he never fell into this danger and into
this peril, to kill himself. So that the papistical doctrine, by
this man's example, is a very worm, that biteth the conscience,
and never leaveth till it have kUled the man that forsaketh
the truth, and turneth unto lies.
Wherefore my lord chancellor might rather of this horrible
fault done by Mr Hales have learned to have detested and
abhorred his own false and popish religion, that as soon as
any of Christ's members fall from the truth into it, they
either despair, or kill themselves most commonly, as evidently
it was, as is proved by Mr Hales ; for whose salvation all
Christians most earnestly pray unto God. Further, my lord
chancellor might learn by this man's deed, what horrible and
devilish ways be used towards Christ's members by himself

380 A BRIEF TREATISE RESPECTING JUDGE HALES.
and others, that the like was never used among the Turks,
by villainy and compulsion to drive men and compel men to
such a religion as the word of God never knew of. In case
it were true, as it is most false, when did ever the bishop of
Winchester read in God's word that any outward law made
by man could enforce faith, which is the only gift of God, and
should be truly and charitably taught to all men by God's
word ? But aU men may see that Uke as their doctrine they
preach is none of God's, so may they perceive that they have
none other arguments to defend it withal but the tyrannical
sword and fire : for fear whereof many dissemble with God
in outward obedience to idolatry, with so much striving and
anguish of conscience as many, after that they had conde
scended for fear unto this wicked and condemned religion by
God's word, the old doctors, and the laws of this realm, they
never be merry in spirit afterward ; and many times, for very
desperation of God's mercy, kiU themselves. If the bishop
and his generation did not deUght in blood, and pass for no
thing but for their own kingdom of antichrist, they would
learn by this man's hurting of himself to beware how they
persuade men to do against their consciences.
But let all men pray to God for strength, and that he
wiU of his mercy mitigate this bondage and servitude, more
cruel than ever was the servitude in Egypt or Babylon. For
then were the children of God in captivity in strange lands,
and under strange kings ; but we poor Englishmen be in cap
tivity in our own land, and under our own countrymen, that
make us commit more rile idolatry than ever did the IsraeUtes
in Egypt. From the which the Lord Almighty in the blood
of Christ deUver us, and amend our persecutors, if it be his
wiU. Let aU good men say, Amen.

EPISTOLA AD
EPISCOPOS, DECANOS, AECHIDIACONOS, ET
CETEEOS CLEEI OEDINES
IN SYNODO LONDINENSI CONGREGATOS.

[The Epistola ad Episcopos, Decanos &c, the Appellatio ad parla-
mentum, and the treatise De sacratissimse coense Domini vera doctrina
et legitimo usu, are reprinted from Foxe's work entitled, " Rerum in
eccleBia gestarum &o commentarii," which was published at Basle,
1669. Foxe, in an address to the christian reader, at page 298 of the
above work, states that Hooper, " prater ceteras privatim ad amicos
non parvo numero epistolas, bina hcec insuper syntagmata elucubravit,
alteram de re et veritate eucharistica, ad sublimem parlamenti
curiam, alterum ad Vigornienses et Glocestrenses suos, de vero et
falso discernendo cultu ; utrumque opus Latine suaque manu scripsit."
Yet notwithstanding this statement the latter treatise does not appear
in his work.
Hooper designed the two treatises for presentation to parliament,
and wrote letters1 to Cardinal Pole and Day, bishop of Chichester,
begging them to undertake the charge of them : but, meeting with a
refusal from both, he sent them to Bullinger2, requesting that he
would have them printed at Zurich by Froschover ; or, if Froschover
were otherwise engaged, send them to Basle to Oporinus. Oporinus
was Foxe's printer, and hence probably they came into that writer's
hands3.] 1 See Apology against the untrue and slanderous report &c. : also Letters,
number xxxvii, and, further, Rerum in ecclesia gestarum &c. p. 393. Foxe says
that Pole, in his reply, confessed that the request was not unfair, but that he was
afraid to comply with it : Day altogether refused. Bale mentions Hooper's
letters to Pole and Day, and quotes the commencement of each of them. See
Script. Illustr. p. 680. Basil. 1559.
2 See Letters, number xxxvii.
3 The Editor is indebted for this suggestion to an article on *' The Marian
Exiles" in the Edinburgh Review, No. clxxii, April, 1847.

382 AD SYNODUM

Episcopis, Decanis, Archidiaconis,
et ceteris cleri ordinibus in synodo Londinensi congregatis,
gratiam et pacem a Domino1.

Non vos latet, viri doctissimi, in rebus arduis, ambigiiis,
et difficilioribus 2 judicium apud veteres, juxta mandatum Dei,
delatum fuisse semper ad sacerdotes Levitas, et ad prassidem
qui pro tempore judicis munere fungebatur ; ut omnes hi
causas et lites difficiUores explicarent ex prsescripto legis Dei.
Ita qualescunque controversise fuerunt, ex sententia sacer-
dotum et prsesidis ad normam et prsescriptum legis Dei lata
componebantur ; et ab eo quod judices partibus litigantibus
statuissent nullo modo erat declinandum. Quod si quis con-
tumacius sacerdoti aut prsesidi non paruisset juxta legem Dei
sententiam pronuncianti, pcenas contumacise morte luebat;
quo populus hac ultione et contumaciaa vindicta admonitus
metueret, et deinceps insolescere desisteret. Quam difiiciles,
imo quam periculosse inter nos et vos de re eucharistica lites
agantur, vestras conciones, scripta, et UbeUi testantur: nos
vero, qui meliorem, veriorem, et antiquissimam fidem susti"
nemus, confiscatione omnium bonorum nostrorum, dura et
inhumana carceris servitute sentimus. Quare mei ipsius no
mine ac omnium fratrum qui mecum eandem cathoUcm ac
sanctae religionis veritatem profitentur vos omnes in Christo
Jesu obtestor, ut causam hanc, vel aliam3 quamcunque ob
religionem ortam inter nos et vos, deferre dignemini ad
supremam curiam parlamenti; ut ibi utraque pars coram
sacro et excelso senatu sese religiose etanimo submisso judicio
et auctoritati verbi Dei subjiciat. Et si vestram reUgionem,
quam sanctam, orthodoxam, ac cathoUcam esse contenditis, ex
verbo Dei asserere potestis, illam et nos libenter amplexa-
bimur, nostram, quam modo pro sacrosancta defendimus,
[i This letter was reprinted in the eighth edition of the Acts and
Monuments, 1683, the last published during Pose's life-time: the texte
of the two editions have been collated, and the variations of the later
given in the notes.]
I2 Causis difficilioribus, I5S3.J p Aliquam, 1583.]

L0XDIXEXSE3I. 383
repudiantes ; gratias item Deo et vobis agentes quam maxi-
mas, quod per vos ab erroribus Uberati ad veritatis cognitio-
nem revocemur. Non solum autem hoc a vobis obtestamur,
ut vos vestramque causam judicio verbi Dei coram summo
parlamento deferatis; verum etiam, ut nobis commodum
detur tempus quo veterum scripta et sacras Uteras evolvamus,
a sacro4 senatu impetrare dignemini: et si ibi justas ac
legitimas rationes fidei nostra? non reddiderimus, judicio ma-
gistratus nos ipsos submittimus, ut debitam ultionem nostri
sceleris et impietatis nobis infligat.
Si hsec facere non recusaveritis, religio, quam castam,
UUbatam, et salvam, ac ab omnibus amplectendam esse con-
tenditis, gloriosius de nostra fide et reUgione ac de nobis ipsis
(qui Ulam impiam esse et falsam contestamur) victoriam repor-
tabit. Nam si vestra reUgio et cultus in causa eucharistiaB
fontem et originem ducunt ex verbo Dei, proculdubio sanctam
et sempiternam esse oportet. Et scitis quod res sancta et
vera, quo magis examinatur, et per verbum Dei exploratur, eo
fit Ulustrior et purior : et quanto purior et Ulustrior fit, tanto
magis ab omnibus desideratur, et obviis ulnis excipitur. Quis
enim non desideraret et amplecteretur reUgionem et cultum a
Deo mandatum, et ab UUus verbo sancitum ac confirmatum ?
Quare si vestra reUgio et cultus Dei res sit vera5, sancta, et
a Deo mundo exhibita, non est quod ei metuatis. Nam quod
varus modis tentatur ac probatur, modo pium ac sanctum
fuerit, jacturam ab hostibus nuUam sentit, sed potius hostes
conculcat ac interfieit. SoUs radU sterquUiniorum sordibus non
coinquinantur ; veritasque divini verbi errorum tenebris et
caUgine non offunditur.
Nee est quod vobis ipsis metuatis, modo re ipsa id prsestetis
quod ubique jactatis. Nam quotquot vestras partes non sequun-
tur, aUquo gravissimo ignominise genere nimis superbe afiicitis ;
nos omnes omnino indoctos esse prsedicatis, aut plane demen-
tatos affirmatis. Yobis autem plus quam divinam vindicatis
prudentiam : nobis vero plus quam beUuinam stoUditatem tri-
buitis. Jam quam facUe erit doctis indoctos, hominibus sanas
mentis insania percitos, ingenio et prudentia flagrantibus
stoUdos et ignaros vincere, sacer parlamenti conventus nuUo
negotio inteUiget. Ideo si omnino ob Christum et UUus causa?
gloriam, quam nos defendimus, aut ob salutem nostram, ut
vestra prudentia nos stultitia? arguamur, vestraque doctrina
[* Sancto, 1583.] p Adeo vera, 1583.]

384 AD STSODCM
et eruditione nos ignorantiae accusemur, hoc facere non vultis ;
tamen ut pubUce impietatis convincamur coram summo senatu,
hoc praestate.
Et siistis rationibus nihil moveaminL tamen vestra ipsormn
causa certe postulat, ut palam eae Utes inter nos componantnr,
idque coram competenti judice; ne apud omnes pios male
audiat, et fortassis hac suspicione laboret, quasi lucem et
pubUcum examen fugiat, ne impietatis et idololatriae pa- ver-
bum Dei rea1 deprehendatur; et vos, qui malam causam, imo
pessimam, ferro et igne defenditis, non tam docti nee pii, ut
omnino videri et haberi vultis, inveniamini, sed potius igno
rantiae et stultitiae, quas nobis impingitis, redarguanunL Non
vos fugit, quomodo pubUce, palam, et in facie ac praasenth
omnium statuum hnjus regni, in summa curia parlamenti Veritas
verbi Dei per fidos, doctos, et pios ministros de vestra impia
missa gloriose victoriam reportavit, quam vis per trecentos annos
non solum locum et templum Dei occupaverit, verum etiam
corda hominum (tanquam Deus) inhabitaverit. Sed quo-
cunque titulo, nomine, honore, reverentia, sanctitate, tempore,
patronis, universaUtate splenduit, ubi per sanctissimum regem
Edouardum sextan, sanctissima? memoriae, ad vivum lapidem
Lydium verbi Dei examinari per proceres, heroes, ac doctos
hnjus regni viros5 erat mandatum, statim evanuit, et nihil
aUud apparuit quam spurcissimum et immundissimum idolnm
sub paffio et nomine Dei impie contectum.
.Equa et justa petimus, ut palam et pubUce Utes inter
nos componantnr. Si igitur vestrae causae et vobis ipsis non
difBdatis, una nobiscum apud sanctum senatum agere digne
mini, ut coram Ulo auctoritate verbi Dei quis nostrum veriorem
partem defenderit dignoscatur. NuUis enim legibus Sanctis et
justis unquam fuit permissum, ut una pars Utigans de altera
parte judex constitueretur. Nam in omnibus controversiis et
causis difficiUoribus (maxime in reUgione) medius aUquis, et
neutra litigantium pars, in judicem eUgendus3 est Nee
Christus ipse, quamvis ipsa Veritas, aeterni Patris fiUus, hanc
potestatem et imperium judicandi sibi vindicavit, quando-
cunque Utes de ejus doctrina inter Ulum et Pharisseos vel
quoscunque aUos contigerunt; sed semper ad legem appel-
lavit, adversariosque suos ut legis prascripto et sententia
rJohiT.] starent rogavit, '• Scrutamini (inquiens) scripturas." Nos
P Rea, wanting in 15S3.] [2 Tiros, omitted in 1583.]
P Kligcnda, 15S3.]

LONDINENSEM. 385
etiam a vobis nihil aliud in nomine Domini nostri Jesu Christi
supplices petimus et rogamus, nisi ut causa, de qua inter nos
litigatur, sententia et auctoritate verbi Dei decidatur ac fini-
atur. Et si per verbum Dei fidem nostram parum candidam
et piam ostendere valetis, porrigemus vobis herbam, dabi-
musque dextras. Ne4 in impios Arrianos pii et sancti patres
hanc judicandi potestatem sibi assumpserunt ; sed adfuit dis
putation! pius princeps Constantinus imperator, qui rationes
partium litigantium diligenter perpendit, et sententiam atque
judicium causae soli auctoritati verbi Dei detulit.
Quid hoc est igitur? Quo jure contenditis? Vultis et nostri
et causae nostra? testes, accusatores, et judices esse ? Nos tan
tum legem et evangelium Dei in causa religionis judicem com-
petentem agnoscimus : ilUus judicio stet vel cadat nostra causa.
Tantum iterum atque iterum petimus, ut coram competenti
judice detur nobis, qui vincula et carceres sustinemus, amicum
christianumque auditorium : tunc haud dubitamus quin nostras
rationes et argumenta auctoritate verbi divini simus stabilituri,
ac vestra plane subversuri. Hactenus praejudicio injuste gra-
vamur : nee mirum, cum una pars litigantium alterius partis
judex5 constituatur. Quapropter ad verbum Dei, tanquam
unicum et solum competentem in causa religionis judicem, ap-
pellamus. Si praeter et contra hanc legem Dei falsa et impia
(ut ccepistis) vi et dolo promovere non desistetis, sed fratres
vestros truculenter persequendo pergetis, nos in tantis peri-
culis constituti ad misericordiam Dei confugiemus, qui solus
et possit et veUt nos a vestris erroribus incolumes et salvos
conservare. Prseterea, ut olim aliqui ex nobis pro salute et
incolumitate aliquot vestrum apud magistratum civUem inter-
cessimus, sic et nunc pro omnium vestrum salute in Christo
Jesu apud Patrem ccelestem intercedere non desistemus, ut
tandem ad meliorem et sinceriorem mentem reversi unicum
Christum Jesum, quern praecinuerunt prophetae, praedicaverunt
apostoli, quemque omnes pii agnoscunt, jam quoad humani-
tatem sedentem ad dextram Patris in ccelis, amplectamini et
exosculemini, repudiate conficto et ementito illo Christo ex
pane confecto, quern non solum juvenes, virgines, et senes,
verum etiam oves et boves pecoraque campi, volucres cceli et
pisces maris, panem agnoscunt ac sentiunt, et non Deum.
Desistite, rogamus igitur enixe, ulterius oculos piorum per-
[4 Nee, 1583.] [s Judex alterius partis, 1583.]
r i 25
[HOOPER, II. j

386 AD SYN0DUM
stringere. Vorus enim Christus, quatenua homo, jam amplius
sursum ac doorsum por manus saoordotum agitari et immolari
non potost. Infornum vicit, peccata nostra1 in cruce expiavit,
mortem dostruxit, et jam astra tenet; quern olim vidobitis
voniehtem in nubibus cooU cum potostato magna et gloria, som-
pitornisquo poenis yos plangotis, nisi hic poBnitontiam falsa? et
impiro vostrro dootrina? egeritis. Si Deus autom pro sua in-
exhausta bonitato et dementia por verbum suum lites istaa
inter nos et vosB componi dignetur, non dubito quin oculos
vestros ita sit aperturus, ut quam horribilitor ot impio Dei ao
hominum testimonio ot scriptis abutamini3 videatis. Sod si
furioso ot oxcandescenti spiritu vostras partes citra auotoritatoin
verbi Dei dofendere volitis, actum est omnino de vestra rctorna
salute : quod Dominus proptor Filium suum unicum avertat.
Cogitate otiam apud vos ipsos an hoc sit piorum minis-
trorum ecclesia? officium, vi, metu, et pavoro corda hominum
in vestras partes compellero. Profecto Christus non ignom,
non gladium, non carceres, non vincula, non violontiam, non
confiscationem bonorum, non reginero majestatis terroroin,
media organa constituit quibus voritas sui vorbi mundo pro-
mulgaretur ; sed miti ac diligonti prmdicatione evangolii sui
mundum ab orroro et idololatria converti proecepit. Vos non
Christi sed antichristi armis utimini, quibus populum inviturn
ad vestra scelora4 compellitis, ot non volentoin ot instructum
verbo Dei trahitis. Sed quam malus custos porpotuitatis sit
timor, non ignoratis. Certe qui timot, nisi Dei Spiritu somper
revocetur, odit. Tradite igitur saluberrima prrocepta legis ot
evangelii populo Dei, ut pro Christi ministris per verbum
Christi ab omnibus agnoscamini. Ideo enim ministri ecclosiro
Christi ostis constituti, ut tantum Christi doctrinam populum
Dei docoretis, ot non ut novam ot a Christo alionam obtrude-
retis. Qua? jam vos in ecolesia agitis, si coram roquo judioo
amicam ao christianam disputationom non recusaveritis, ox
verbo Dei ostendemus vel a lege Mosaica mutuata, vol por
antichristum ot pseudo-ministros in ecclesiam fuisso introducta,
ut hoo brevi traotatu exoelsro parlamonti curia? destinato5
facile constabit.
Soio inter vos osso tam turgido ot invido6 spiritu prmditoa,
t1 Vostra, 1683.] p Et vos, omitted in 1683.]
p Abuti, 1583.] [< Sacra, 1583.]
p Dostinato, omittod in 1583.] [« Iniquo, 1583.]

1.0N1MNBNSKM. ?P7
qui puiant nos tantum inanis gloria', suporbia?. arrogantia\ ot
famrc> nostra fumo duoi, ot ideo voile potius semper malo our-
rcro quam admonitos do orroro beno roourrero. Sod hoo Deus
novit, quod tantum illius gloriam nostraniquo salutom in
Christo quft>rtunus;, dicant adversarii quioquid8 yelint. Mo-
minorint autom nostri adversarii ot oogitont, quanquam apud
illos noo pro dc-otis noo piis hominibus habomnr* (et haud
dubio nos ipsos oinnis impietatis ot poeoati apud Deum quo-
tidio aeousanuis), tamen homines sumus ratione pr:vditi. Et
quis, nisi insanus, jaotura et amissiono omnium bonorum suo-
rum, uxoris, libororum, libortatis. ot vita? rodimerot fania? aut
inanis gloruo titulum ? Profooto tanti pconitero (ut dioitur)
non emereuius. Igitur illius verbi veritateui nostris bonis
omnibus ao vitu< ipsi pnvferinms : et si centies (Deo nos ad-
juvanto) moriondum nobis fuorit, ad idololatriam et impium
oultuiu Dei, quro Dei nuserieordia hactenus roliquimus, non
rovertenuir. Domini sumus, sive vivimus sivo morimur: ejus
igitur voluntas in vobis et in nobis cum misoi-icordia fiat.
Amen. TY.-Myb txthitis in Christo studiosi^iintts Joannes
Hoptrm. nvper Yigorniensis et Glocestrtns-is epis-
fopusw.
p Qiuvvimus, 18$$.] [* Quid. 1SSS.] p Ilabenmuv. 1SS3.]
[w This designation omitted in 1J83.1

APPELLATIO AD PARLAMENTUM.

Joannis Hoperi
appellatio ad Parlamentum : ex carcere.
Anno 1554. Mens. August. 27.

Quanqdam, viri illustrissimi, ccelestis Pater saepius suam
voluntatem patefecit absque studio, auctoritate, et consensu
magistratus, nihilominus aliquando contingit, ut hoc fiat ma-
gistratus auxilio, industria, et auctoritate, ut Veritas divini
verbi gloriosius ac celerius inter populum propagetur : quem-
[2 Kings admodum legimus factum sub Josia, rege Juda?orum, qui sua
ipsius industria et opere suo populo Dei verbum (uti ipse
accepit ex libro Deut.) diUgenter proposuit ac promulgavit.
Et ubi verbum Dei malorum superstitione vel impietate im-
proborum impeditur, vel qui iUud promotum esse cupiunt
opprimuntur et affliguntur, ad supremam auctoritatem et ma-
Aotsxxiv. gistratum appellari solet: ut Paulus ad Caasarem et illius
XXV, D
tribunal appellavit, ut illic potius apud divini verbi penitus
ignaros causam suam ageret, humanitate et asquitate ethni-
corum confisus, quam apud suos; qui tamen alioqui omnem
eruditionem et cognitionera verbi Dei jactitabant, cum revera
nihil illis superstitiosius aut magis tyrannicum usquam esset
expertus. Qua quidem ad Caesaris tribunal appellatione non
solum ad aliquot annos vitse sua? consuluit, verum etiam doc-
trinam Christi, quam religiose ac diligenter promotam esse
cupiebat in universum orbem, commodius et ocius propagavit,
CActs xxvm.] non solum viva voce, dum per duos annos integros Iibero
servaretur in carcere, verum etiam per epistolas multas ac
pra?clarissimas, quas in carcere et vinculis scripsit, qua? ad
hunc usque diem ad nostram eruditionem et consolationem
Dei bonitate et singulari providentia conservantur.

APPELLATIO AD PARLAMENTUM. 389
Quare cum per magistratus imperium et auctoritatem saepe
divina doctrina et quicquid est orthodoxum ocius et latius spar-
gatur, et pii concionatores verbi Dei a tyrannide et maUtia impio-
rum melius muniantur, hoc nomine ego hunc sanctum ac vene-
randum conventum parlamenti appello, ut publico, praesentibus
pus fratribus qui carcerum et vinculorum molestias sustinent,
coram vestra claritate, honore, et prudentia quaestionum con-
tentio, quae inter nos et neotericos agitatur, juxta verbi Dei
veritatem ac sanctorum patrum testimonia componatur : quo
tandem nos ipsos apud vestrum tribunal aequissimum ab hae-
retici dogmatis infamia, quam injustissime nostri Christique
adversarn nobis impingunt, liberemu's : quod scilicet veram
panis et vini substantiam in sacra ccena Domini cum aper-
tissimo verbo Dei ac omnium veterum patrum testimoniis
semper retinemus; deinde, quod corporalem Christi praesen-
tiam a signis ccena? Domini auferimus, et tantum spiritualem
et sacramentalem praesentiam in vere ac rite signis utentibus
constituimus, quam fide demum qui signis recte utuntur per-
cipiunt ; ceterum illius corporis corporalem prassentiam juxta
sacras scripturas coelo tantum tribuimus : postremo, quod nullum
sacrificium propitiatorium, quo placetur ira Dei erga peccatores,
et cujus pretio ac dignitate recipiamur in gratiam et favorem
Dei, agnoscimus, praeter unicam mortem Christi in cruce semel
peractam, et hoc solum per Christum ipsum ante 1500 annos.
Hanc fidem nostram, quam omnibus modis neoterici ex-
pugnare et ab omnibus ecclesiis deturbare conantur, sanctam
ac salutarem esse testantur omnia sacrarum literarum volumina,
patriarcha?, prophetas, Jesus Christus Salvator mundi, evange-
listae, apostoli, veteres canones et concilia, atque omnes sancti
patres prope per mille annos a Christi ascensione in ccelos.
Et hoc coram vestro sacrosancto ccetu et concilio evidentis-
simis argumentis et rationibus nos evicturos poUicemur peri-
culo nostri capitis ; modo nobis, qui carceres et vincula diu
admodum summa cum difficultate sustinuimus, tempus conce-
datur quo memoriae vires, agilitas, et solertia redintegrentur,
et quo sanctorum patrum libros evolvere liceat. Hoc tantum
postulamus, ut coram sacro vestro ccetu una cum adversariis
nostris asquis animis, positis affectibus, audiamur, et sint sacri
libri judices inter nos et nostros adversarios ; quibus nosmet
ipsos causamque sanctissimam quam defendimus omnino sub-
mittimus. Quod si per sacrosancti senatus et excellentissima?

390 APPELLATIO
curia? parlamenti auctoritatem et gratiam quaestiones de quibus
inter nos controvertitur examinari, disputari, ac finiri licuerit
ex auctoritate verbi Dei et sanctorum patrum testimoniis,
tunc haud dubie per Dei bonitatem vincet pars meUor, et
sancta catholica fides atque reUgio ecclesiis Christi restituetur,
et neotericorum superstitio atque idololatria, quibus horri-
biUter et magno cum periculo aeternas ira? Dei ecclesia? Anglic
cana? jam laborant, nuUo negotio deturbabuntur.
Quam gratum et acceptabUe opus Deo sacer senatus pra?-
staret, si divina ac ccelestia ecclesiis AngUcanis restitueret, et
humana atque terrestria removeret, non opus est pluribus dicere.
Satis est enim scire, quod ab exordio mundi qui divina restitue-
runt, et humana a populo (quo ad reUgionem) amoverunt, maxi-
mam inde a Deo laudem sint adepti ; et qui vel veram religionem.
contempserunt, vel segniter et pigre earn provehendam cura-
verunt, ignominiam sibi accersiverint sempiternam. Si igitur
pius senatus jam supplices nostras preces admiserit, ut coram
sublimi et excelsa curia parlamenti causam nostram agamus,
facUlime omnes pii inteUigent ea qua? jam fiunt a neotericis
in ecclesiis esse mera mendacia, et antichristi Romani com-
menta, non solum praeter verbum Dei superinducta, verum
etiam ex diametro pugnantia cum verbo divino ; ac pontificis
omnes privatas missas defendentes transgredi mandata Dei
[Matt xxvi. propter traditiones hominum. Nam Christum dixisse scimus,
Mark xiv. J Jr r .......
" Accipite et manducate ;" " Accipite, bibite ex hoc omnes :
Romani vero deuterota?, spretis ac contemptis hisce Dei man-
datis, incomitati, singuli seorsim ac soli, panem et vinum
accipiunt. Christus autem jussit ecclesiam accipere, mandu-
care, et bibere sacramenta corporis et sanguinis sui: haec
vero divina praecepta Romanista? rejiciunt, et nova ac impia
ab hominibus excogitata et inventa in medium protulerunt;
qua? in ecclesiis Christi tyrannice et violenter mandantur ac
imperantur sub poena capitis; videUcet, ne quis ex plebe
gustet ex sacro calice et vino consecrato ; sed ut omnes in
genua procumbant, panemque et vinum pro Deo optimo max-
imo adorent. Christus sacramenta eo nomine instituit, ut sui
pacti ac foederis initi per mortem suam cum humano genere
essent testimonia, obsignacula, et sacra signa, quibus ex rnquo
omnes qui Christo nomina sua dederunt, modo vere illos poe-
niteret male acta? vitas, veraque fide instructi accederent1, et
P Fors. instructi ossont, accoderent, &c]

AD PARLAMENTUM. 391
communicarent, tam minister ecclesia? quam populus: neo-
terici communicationem corporis et sanguinis Christi a populo
subduxerunt, quam Christus toti ecclesia? mandavit; et in
illius locum sacramentorum adorationem introduxerunt, quam
Christus Jesus nunquam praecepit.
Nee vero solum hanc Christi veram coanam ex ecclesiis
Christi profugarunt, ut suas impias missas privatas statuerent ;
verum etiam quicquid praeterea in ecclesiis factitant ex adverso
cum Dei mandatis pugnat. Deus enim omnia jubet fieri in [icor.xiv.]
ecclesiis ad aedificationem ; sive concio habeatur, sive oretur,
aut sacramenta ministrentur in publico ccetu, omnia nota et ignotaiingua
1 * ill cultum
cognita lingua fieri debent ; ut expresse et liquido ex verbo f^™^™
Dei constat : isti autem neoterici contemptim, neglecto aperto
mandato Dei, omnia in ecclesiis Anglorum Romana agunt lingua,
quam paucissimi intelligunt. Sed praetendunt neoterici Romani
inter cetera inepta et ridicula se hoc facere, quo Romanam
linguam semper in ecclesiis inter doctos conservent, sacraque
Biblia in nostram linguam male versa calumniantur. Sed
quam puerilis (ne dicam impius) sit hic pra?textus, caeci vi-
dent. Si vero oscitanter vel parum candide interpretes in
vertendis Bibliis sunt suo functi munere, meminerint eos ipsos
qui jam ecclesias Anglicanas verbo Dei ne Anglice audiatur
spoliant majorem partem Bibliorum transtulisse : et mirum
est quod jam proprios foetus ac partus non agnoscant, sed
crudeliter enecent. Si quid desiderent amplius, omni studio
et opera, qua? nimis obscure, improprie, vel non sufficienter
reddita animadverterint, rogamus ut corrigant et emendent :
intorim permittant populo hujus regni, juxta mandatum Dei,
ut omnia fiant in lingua illi cognita. Et ubi Biblia per illos
clarius, elegantius, et vicinius Ebraica? et Q-raeca? veritati fuerint
conversa in Anglicam linguam, removeantur qua? jam in ec
clesiis extant, ot clariora et elegantiora in Ulorum loca substi-
tuantur. Sed ridiculum plane est, et quod Christiani diutius
ferant indignum, ut verbum Dei apud indoctos ignota lingua
tractetur ; ut D. Paulus testatur : " Si quis videtur propheta ci cor. xw.j
aut spiritualis, agnoscat quae scribo vobis, quod Domini sint
praocepta." Et si neoterici csecitate et insania, quod irreligi-
osius legunt et tractant verbum Dei, non essent coalitus tacti,
qui fieri posset ut decimum quartum caput 1 Corinth, (ubi
luco ipsa clarius Paulus ostendit, mandat, ac divino jussu
imperat, ut omnia publico in ecclesiis agantur, doceantur, le-

392 APPELLATIO
gantur, orenturque cognita lingua) non inteUigerent ? Nisi
etiam amentia et spiritus vertigine agitarentur neoterici, cum
missas suas celebrant, quomodo non animadverterent base Dei
mandata, qua? quotidie legunt et recitant, " Accipite et man-
ducate ?" Quis vero nesciat verba ipsa, qua? ab illis quotidie
recitantur, docere hoc esse Dei mandatum, ut sacra mysteria
corporis et sanguinis Christi toto ccetui et illis qui sacris
Domini adsunt proponantur, distribuantur, accipiantur, com-
edantur, et bibantur? 0 satanicam et deplorandam cseoi-
tatem, qua? quotidie negligit, contemnit, violat, ac hostili odio
persequitur eadem ipsa Dei mandata qua? quotidie in suis
missis recitant et legunt ! Sed tale est Dei tremendum judi
cium, ut qui semel sese traditionibus humanis obstrinxerunt
verbum quidem Dei legant et audiant, sed tamen non animad-
vertant nee intelligant. Hoc est, juxta diras Ulas Dei com-
risai. vi. minationes et execrationes in prophetis Sanctis, oculos habere,
Ezek. xii] et non videre ; aures habere, et non audire. Rideant au-
dacter neoterici nos et alios omnes qui Christum pure ac
iUius mysteria et sacra rite, reUgiose, et legitime docuimus
et ministravimus juxta nor mam ac incommutabUem regulam
verbi Dei ; nos vero Ulorum miseriam et insaniam vehementer
deplorabimus, qui, reUctis Dei prasceptis, sUiquis humanarum
traditionum (qua? cibus sunt porcorum) vesci gaudeant, qua?
nee illis qui in ecclesiis ministrant, nee Us quibus ministrantur,
famem peccati eximunt, neque territas conscientias tranquil-
lant ; sed potius omnia Christi mortis merita penitus sepe-
liunt, et mentes eorum, quos Christus suo sanguine est mercatus,
caecitate, superstitione, et idololatria satanica perstringunt ac
corrumpunt. Sed ad propositum revertatur oratio. Quod isti Neo
terici omnia Latine in ecclesia agi volunt, non id eo faciunt
vel quod translationis vitio tam vehementer offendantur, vel
quod misellus grex Christi UUs adeo cura? sit ; sed ut ex
Duplex lingua Romana, Anglis plerumquo ignota, ha?c duo sacrifi-
SrSSitagua culi neoterici assequantur : primum, ne quod impie contra
res suas trac- ....... ,i, j •
tent papist*, mandata divina in suis missis agunt detegatur ; quod omnino
fieret, si vulgari lingua omnia qua? impia sunt in missa mundo
paterent : secundum, ut suam auctoritatem salvam ac inco-
lumem semper apud indoctum vulgus, cui misere per suas
missas imponunt, tueantur. Nam verbum Dei cognita lingua
populo propositum illorum idololatriam proderet, et illos an-

AD PARLAMENTUM. 393
tichristianismi in faciem argueret. Hinc ilia? reprehensiones,
minas, et condemnationes Anglicorum Bibliorum. Hoc enim
sacrosancto senatui et excelsa? curia? parlamenti sub judicio
capitis mei polliceor, me ex Ebraicis probaturum Anglicanam
versionem multo esse viciniorem Ebraica? veritati quam sit
communis versio, quam neoterici jam in usu habent et D. Hoperi in
. ?. . .. , . recognoscer
Hieronymo falso tribuunt. Saepius autem cum pus ac doctis ais BibiHs
fratribus antehac de recognoscendis et clarius vertendis Bibiiis smum-
egi. Cuperem vero optimam et perspicuam versionem Bibli
orum in ecclesiis Dei : sed ablationem et raptionem eorundem
per Romanos sacrificulos ad unius diei spatium in publicis
conventibus a populo Dei omnino condemnarem.
Oro igitur obnixe vos omnes, principes, duces, comites,
nobiles, et totum populum vestri magni et excelsi conventus in
Christo Jesu, ut verbum Dei vulgari lingua populo hujus regni
restituatur, omniaque in ecclesiis Anglicanis Anglice agantur, et
sacramenta Dei juxta Christi institutionem rite administrentur;
denique ut omnes controversia? in religione ad verbum Dei
exigantur ac decidantur. Satis enim est christiano homini
Christi lex et evangeUum : tyrannicum autem et plane sata-
nicum est ad illam religionem christianum hoininem compel-
lere, quam lex Christi et evangeUum penitus ignorant. Turca?
quidem dum non recedunt a suo Alcorano, Judaei perfidi dum
suum Talmud studiose observant, ab omni suspicione et infa-
mia haeretici dogmatis fiunt immunes. Quid hoc est igitur
apud Christianos, ut qui sacrorum voluminum testimonUs om
nem suam religionem et fidem habent ratam et confirmatam,
tam misere omni infamia haeretici dogmatis per Romanos
neotericos proscindantur, et quaevis calamitatum genera pati
cogantur ? Turcae non plus exigunt quam ut Alcorani testi-
monio fides Turcarum approbetur : perfidi vero Judaei satis
esse putant, si iUorum religio Talmudico calculo sit rata ac
confirmata; et tamen iUorum libri mendaciis et blasphemiis
scatent: testamentum autem sanguine Christi confirmatum,
cui nihil addi vel adimi per hominem debeat, nostram fidem
ac religionem agnoscit, approbat, et confirmat, non impUcite
nee abscondite, sed clare ac lucide; et tamen quia anti-
christi figmenta et mendacia una cum Christi vera religione
non amplectimur, pro Christianis a neotericis non agnoscimur.
Neoterici vero sibi ipsis ac aliis imponunt, cum dicunt panis
et vini transubstantiationem in ccena non clare, nominatim, et

recto sensu
accepta.

394 APPELLATIO
aperte exprimi in sacris Uteris, sed implicite et obscure con-
tineri. Sed ubi ex verbo Dei panis et vini substantiam semper
manere in ccena probavimus, tunc alias rimas labendi quaerunt,
satisque impudenter affirmant veteres patres non solum tran-
substantiationem panis et vini, verum etiam realem et cor
poralem corporis et sanguinis Christi praesentiam, et item
corporis Christi oblationem propitiatoriam, agnoscere in sacra
ccena Domini. Injuriam plane ac vim faciunt isti neoterici
XSmnon" sanctis patribus. Verba autem mutationis panis et vini ac
praesentia? corporis Christi in ccena Domini, imo verbum sa-
crificandi et sacrificii, scimus frequenter esse apud patres. Sed
ipsi ha?c vocabula usurpant eo modo et sensu quo ecclesia
Christi ab ejus ascensione usurpavit, et nos nunc usurpamus :
Mutatio hoc est, panem et vinum in sacra ccena mutari quidem, sed
mentaiium in usu, non in substantia ; Christum vero corpore suo adesse,
in usu fit, . . ' r.
"tanSlb" se" spintuahter et sacramentahter contemplatione fidei recte
Praesensin utentium sacra coena Domini, quoad corporis ejus gratiam,
tus, quoad sed non quoad corporis ejus substantiam. Coena Domini
gratiam, non (quod impia missa non est) etiam sacrificium Christianorum
substantiam. v* * _ - . . . . ...
c«na sacrifi- vocatur, non re ipsa, sed nominis commumcatione et partici-
nonreipsa, patione ; quia recordatio et memoria sit veri sacrificu Christi
sed nominis r , ^ ... .
communi- gemel in cruce oblati. QuaUs autem injuria et tyrannis est
haec, non permittere ut sancti patres sua ipsorum verba in-
terpretentur ! Ubi enim illi sacramentaUter et figurate lo-
quuntur, neoterici ad nudum, simpUcem, ac ipsum verborum
stridorem et strepitum urgent. Certe hoc non est candide
agere, verba contra mentem scribentis et suam ipsius inter-
pretationem detorquere ; sed fraudulenter et superbe dominari
scriptis sanctorum patrum. Sed istorum vafras et superbas
mentes Spiritus Sanctus nunquam in suum sacrarium admittet:
nam humiles docet, turgidas dimittit inanes. Nos quidem,
qui carceres et vincula sustinemus, hoc in nos probandum
suscipiemus, adjuvante Deo, omnes veteres patres, per octin-
gentos annos et plus a Christi in coelos e terris ascensione,
nostram fidem ac religionem agnovisse, et pro vera, sancta,
et catholica docuisse, suaque morte confirmasse. Et per banc
fidem omnes qui hactenus in Christo obierunt vitam assequuti
sunt a?ternam. Et qui hanc impiam et neotericam fidem et
religionem de panis et vini transubstantiatione in Deum et
hominem Jesum Christum, vel Christum per sacrificulum Deo
Patri in missa impia et papistica pro remissione peccatorum

AD PARLAMENTUM.

395

offerri, sunt professi, nisi pcenitentiam tam horrenda? idolola-
tria? in hac vita egerunt, quantum humano permittitur (ex
verbo Dei) judicio, recta ac trita via ad inferos et sempiternas
miserias migraverunt. Nam missa, qua? hodie ubique sub
papa tyrannide in ecclesiis celebratur, non solum profanati-
onem sacra? Domini coenae et conculcationem passionis Jesu
Christi, verum etiam idolum habet impium ac satanicum.
Panis enim et vinum exhibentur in missa, ut pro Deo vivo et
vero adorentur ac colantur ; quod ubique in sacris Uteris sub
poena aeterni supplicU prohibetur. Quare nullo modo per-
mittendum est nee tolerabUe in ecclesia Christi : uti plurimis
eisdemque verissimis argumentis in hoc tractatu, vestrae pru
dentia? ac sanctitati destinato, ostendi. IUum ne respuatis,
neque aversemini, priusquam ex lectione quid contineat intel-
Ugatis, valde precor pro vestra erga Dei gloriam reverentia
et honore, proque vestro amore ac studio et desiderio, quibus
erga regnum AngUa? estis affecti, proque illius etiam incolu-
mitate, protectione, ac defensione contra Romanum antichris-
tum, qui omnibus regnis, regibus, principibus ac popuUs sua?
impietatis et superstitionis tenebras summa ope offundere ni-
titur, ut suam tyrannidem in corpora, fortunas, et animas
omnium exerceat, contra omnia jura cum divina turn humana.
Nam hoc idolum (nempe recens ilk? Deus, quern ex pane et
vino neoterici factum esse fingunt) ecclesUs Christi per papa?
tyrannidem primo obtrudebatur ; et ejusdem tyranni ope et
industria verus coenae Domini usus ab ecclesiis Christi extur-
babatur, dum meras nugas suas et vanissima somnia omnibus
amplectenda proponeret. Ubi enim Deus per verbum suum
mandat, ut omnia in ecclesus agantur lingua vulgari ad aedifi-
cationem (ut antea dixi), quibus totus coetus Deum Conditorem,
Redemptorem, ac Confirmatorem unicum agnoscat, hic certe
papa? tyrannis prohibet, et omnia fieri ignota lingua in eccle
siis jubet, etiam sub poena ferri, flamma?, carceris, mortisque
animas et corporis. Christi verbum, omnes sancti patres, sa-
crique canones privatas missas damnant, et non solum usum
sacra? Domini coenae omnibus, cum ministris turn populo, in
ecclesiis permittunt ac mandant, verum etiam quo ordine sacra
coena sumi debeat ostendunt: uti canones Niceni concUii1 canonesNieeni con-
[1 Aap^avirao-av Se Kara rd£iv tt)v cvxapio-Tiav pera. tovs irpeo-fivripovs, CU"'
5 toC iiria-Koirov SiSovtos civtoIs 5 tov irpeo-fivTipov. — Cone. Nic. can. XVIII.
See Concil. General, et Provinc. Binii. Lutet. Paris. 1636. p. 345.]

396

APPELLATIO

prascipiunt; ut scilicet primum sacerdotes, deinde diaconi;
postea universus coetus sacra? Domini ccena? communicent.
Hic autem impius Romanus pontifex, primogenitus anticbristi,
flammis, ferro, et igne Christi coena? sacrum usum ab ecclesiis
deturbavit, et privatas missas ejus in locum substituit. Christi
verbum praecipit ut ejus mors meritaque per praedicationem
sui verbi universo populo declarentur : papa? vero tyrannis
hoc fieri jubet per hydromantiam, panis adjurationem, cine-
rum, frondium, cereolorumque incantationem. Et ut uno
verbo omnia absolvam, in omnibus fere qua? jam in ecclesiis
Anglicanis aguntur papista? isti transgrediuntur mandata di
vina propter humanas traditiones. Ad legem enim Dei ap
pello, quam hac in causa judicem constituo.
Si autem vestra industria et auctoritate in hoc sacro et
celebri conventu divina? voluntati morem gerere veUtis, humana
et impia ab ecclesiis vos amovere oportet, et divina ac sancta
denuo restituere. Sin vero id facere recusaveritis, neglecti
vestri officii posnas tandem gravissimas luetis, et populi per-
ditionem ex impns dogmatibus prognatam de manibus vestris
Deus requiret. Non satis est, nee sacrum et excelsum sena-
tum parlamenti apud Deum excusabit, quod isti Cybeles et
Corybantes, Romani sacrificuli, dicunt se certo scire ea qua?
jam in ecclesiis fiunt esse sancta et divina. Nam ea tantum
sunt sacrosancta, qua? Dei verbum pro sacrosanctis agnoscit;
et reliqua omnia, etsi hominibus excelsa videantur, abomi-
nanda sunt coram Deo, et tandem eradicabuntur, tanquam
planta? quas Pater coelestis nunquam plantavit. Tunc vero
quisquis Ulas plantavit, nisi tempestive poenitentiam egerit,
asternis suppliciis afEcietur. Et non solum hujusmodi poems
affligentur idololatrias et impietatis auctores, verum etiam
omnes quotquot iUorum idololatrias et impietatis sunt parti-
[Matt. xv.] cipes, nisi poenitentiam egerint: ut Christus ait, "Si cascus
caeco ducatum prasstet, ambo in foveam cadunt."
Cum igitur, viri clarissimi, tota sacrarum literarum series
moneat ad beatam vitam assequendam in primis pertinere, ut
eorum consilia et doctrinas fugiamus qui nos a recto et vero
Dei cultu conantur abducere; restituite, restituite, inquam,
denuo ecclesiis Christi suos oculos et lumina, quibus omnium
hominum doctrinas, religiones, et cultus probare possint an
sint ex Deo. Oculi vero et lumina Christianorum sunt verbum
Dei, uti optimc nostis. Si eo in vulgari lingua populus de-

AD PARLAMENTUM. 397
stituatur, et Latine omnia inter Anglos indoctos agantur, non
est mirum si Anglia facile in omnes antichristi abominationes
et mendacia impingat. Sanctius igitur erit (dicant neoterici
quod velint), si ea tantum legantur, doceantur, orentur, ac
ministrentur in ecclesiis Christi, qua? Christus legi, doceri,
orari, et ministrari praecepit. Nam huic Deus Pater gratiam y0h. m.]
non dedit ad mensuram, nee iUius mandata a quoquam violari
debent. Cum ergo a Dei voluntate ac illius mandatis tota
nostra pendeat fides et religio, hac sola contenti simus; et
per hanc in Christo Jesu, quo solo nostra nititur fides, non
solum mendacia, calumnias, et dira hostium nostrorum verba
facile devorabimus ; verum etiam quaecunque tormentorum aut
mortis genera, permittente Deo, in nos neoterici exercebunt,
fortiter contemnemus, et gloriose pro Christo moriemur, ipso
nos adjuvante. Satis etiam est, quod hactenus (testimonium
perhibentibus conscientiis nostris in Christo Jesu) spe quasstus
aut gloria? non venimus ad sacram evangelii functionem et
prasdicationem ; sed ut obedientia nostra Dei vocationi ac
sanctissimi regis nostri Eduardi sexti voluntati et imperio
morem gereremus.
Nee in hoc, quod impietati et falso cultui neotericorum
non consentimus, divina aut humana jura offendimus. Tantum
peccamus (si saltern contra antichristum verbum Dei obten-
dere pro animarum nostrarum salute sit peccare) in impias et
tyrannicas leges Romani pontificis, cujus ficta? et ementita?
auctoritati omnes nos Angli jurejurando religiosissimo resis-
tere obstringimur. Regina? majestati interim nee verbis nee
factis, imo ne cogitatione quidem, volente Deo, resistemus.
Proceres vero omnesque status hujus regni Anglia? a Deo
ordinati nostram fidem in Christo habent obstrictam ; quam
inviolatam illis semper servabimus. Sed si (quod Deus aver-
tat) ad peregrinos ac impios cultus, quales sunt divorum
invocationes, panis et vini adorationes, ementiti sacrificii pro-
pitiatorii in missis fabulas et figmenta, peccatorum expiationes
per hydromantiam, panis, frondium, luminum, et hujusmodi
incantationes, nos adigent, nostrum est Deo magis tamen
obedire quam hominibus; et omnia hujusmodi decreta, si
qua? prodierint, fortiter et religiose contemnere verbo atque
mandate divino tenemur.
Atque injurias quidem per alios nobis inflictas patienter
ferre studebimus ; aliis vero ullas molestias exhibere cavebi-

398 APEEIXATIO AD PARLAMENTUM.
mus. Deus est ; Deus faciat quod bonum videatur in oculis
UUus : ipsius est ultio ; ipse rependet. Nos vero, quibuscunque
injurUs, miseriis, carceribus, vinculis, et calamitatibus affecti
fuerimus per adversarios, rogabimus tamen Patrem nostrum
coslestem in Christo Jesu, ne illis peccata sua imputet, sed
ad sanctiorem vitam reducat. Regineam etiam majestatem
principesque ac omnes hujus regni AngUae status officiose, ut
debemus, assiduis precibus Deo in Christo Jesu commenda-
bimus, ut hic pie ac sancte singuU suis fungantnr officiis, et
post peractam miseram istam vitam una omnes beata aeter-
naque vita fruamur : Amen. E carcere, 27 Augusti, 1554.
Vestrae excellentiae et dignitati addictissimus Joannes
Hoperus, nuper Vigorniensis et Ghcestrensis epis
copus, non solum natura, verum etiam legibus ac
voluntate germanus Anglus.

HYPERASPISMUS

DE VEBA DOCTEINA ET USU

CCEM DOMINI.

400 DE VERA DOCTRINA ET USU
Joannis Hoperi
de sacratissimae ccena? Domini vera doctrina et legitimo usu
contra Neotericos ad excelsam parlamenti curiam An-
glicanam illustre cum primis ac divinum monumen-
tum, e carcere conscriptum.

Prsefatio.

Ne cuiquam vestrum, fratres, mirum sit rogo, quod scriptis
in causa eucharistiae rationem fidei meae notam esse cupio;
quodque pubUce in schola eandem testari recuso. Non ideo
facio quo justissima? ac sanctissima? causae mea? diffidam, nee
quo adversariorum argumenta metuam; sed constant alia?
multa? rationes, maxime justas et pia?, quae ut hoc faciam im-
pellunt ac permovent: primum, ut fides quam in hac causa
habeo inviolatam ac integram, sacrarum literarum auctoritate
et sanctorum patrum testimonio comprobatam, ad vos pure et
integre absque omni fuco, nasvo, et papistarum fermento per-
veniat ; quod quomodo ex pubUca disputatione fieri possit, non
satis video : deinde, quod hi qui publicae disputationi prassunt,
et censores ad hanc controversiam finiendam sunt designati,
nostri ac causa? nostra? hostes sunt et agnoscuntur infensissimi :
ad haec causa? eueharistias, quam nos defendendam suscepimus,
ac etiam nobis ipsis, jam antehac prasjudicarunt. Quis igitur
dubitet quin omnia nobiscum acturi sint prasjudicatione, malis
artibus, et imposturis, quicquid de libera disputatione praeten-
dant ac in vulgus spargant ? Nam si liberam disputationem
optarent, vel saltern cogitarent, causam nostram ante disputa
tionem minime condemnassent; nee nos, qui damnata? causa?
merito patrocinamur, pro haereticis ab illis haberemur, in
vincula non conjiceremur, nee confiscationem omnium bonorum
nostrorum pateremur.
Cum ergo causa? nostrae videamus praejudicari, et nos
ipsi, qui causae adsumus, carceris squalorem et molestiam diu
et difficulter, non citra valetudinis et vitas periculum, sustinea-
mus ; quomodo nobis in mentem venire poterit ut putemus
in publica disputatione Dei gloriam et veritatis causam, de
qua inter nos controvertitur, investigandam ac inquirendam

CCEN.E DOMINI. 401
esse ? Nam si nostra causa, qua? vera est, imo qua? verissima,
prasvaleret, cogerentur adversarii errorem suum agnoscere, et
leges ac acta, quae legitimum ccena? Domini usum de ecclesia
Christi deturbarunt, revocare atque rescindere : praeterea,
qui jam in carcere detinentur, et qui ob impia sacra exulant,
isti a carcere, Uli vero ab exilio, revocarentur. Sed quam
difficile sit ut hujusmodi leges aboleantur, pervicaces resipis-
cant, captivi in libertatem vindicentur, et exules in patriam
tuto redeant, &c. ubi omnis potestas penes talem episcopum
sit qui veritatem verbi Dei pejus cane et angue oderit, non
est difficile cuivis judicare.
Nee me fugit etiam quam inhumaniter (ne quid dicam
acerbius) scurriliterque actum sit cum doctissimis et pientis-
simis patribus1, D. Cranmero, nuper archiepiscopo Cantuari-
ensi, D. Ridleo, nuper episcopo Londinensi, et D. Hugonio
Latimero, olim episcopo Vigorniensi ; qui nullo non ignominia-
rum genere in schola sunt aspersi: quibus non dabatur
facultas, ut quae habebant dicenda dicerent ; et qua? dicebant,
quamvis gravissima et verissima, partim clamoribus deturba-
bantur, partim cachinnis eludebantur : et, quod deterius est,
qua? a notariis in schola excipiebantur per prassides scholse et
disputationis censores in publicum prodibant aut mutilata ac
truncata, aut corrupta, non solum in contumeliam et deroga-
tionem doctrinas et eruditionis piorum virorum, verum etiam
in odium causa? quam ipsi doctissime defenderant. Talis est
enim adversariorum mens et animus, ut qua? ab ipsis prolata
sunt melius et castius prodire in publicum studeant quam ab
illis dicebantur, quae vero a piis sunt dicta vitiata in lucem
dentur: ut, sive vincant sive vincantur, semper vincere vide-
antur; et nos, qui meliorem partem defendimus, victi, etsi
vincamus, proclamemur. Nostrum igitur est, ne causa? nostras
dignitas male audiat, et nostra fides hac in parte papistarum
fermento et sordibus coinquinetur, quid sentiamus nostris Uteris
et laboribus propriis omnibus testatum relinquere.
Res controversa inter nos catholicos et Neotericos Romanos
de eucharistia tribus constat capitibus.
1. Neoterici in coena Domini panis et vini interitum vel
conversionem in corporis Christi substantiam constituunt:
[i See Foxe, Acts and Mon. Book x. p. 1428. Also Burnet's Hist.
of Reform. Vol. n. B. ii. p. 280. Ed. 1683.]
r t 26
[hooper, ii. J

402 DE VERA DOCTRINA ET USU
catholici panis et vini substantiam in cosna Domini non minus
post verborum prolationem et sanctificationem quam antea
manere confitentur.
2. Neoterici corporalem corporis Christi et sanguinis
praesentiam in cosna Domini post verborum prolationem adesse
affirmant : catholici tantum sacramentalem et spiritualem cor
poris Christi et sanguinis prassentiam in cosna Domini esse
volunt ; et corporalem Christi praesentiam tantum coslo tribuunt,
sedentem ad dextram Dei Patris, unde ilium expectant judi-
caturum vivos et mortuos.
3. Neoterici non tantum corporis et sanguinis Christi
corporalem praesentiam in cosna collocant, sed etiam ipsum
Christum Patri coslesti in missa per manus sacrificuli offerri
pro peccatis docent : catholici nullum praster mortem Christi
esse sacrificium pro peccatis credunt et profitentur.

1 Cor. xi.]

CAPUT I.
Contra transubstantiationem.
Rationes quibus catholici innituntur.
rMatt. xxvi. Christus, cum sacramentum et recordationem corporis et
Lukexxn. sanguinis sui institueret, panem accepit, et gratiis actis fregit,
et assidentibus discipulis porrexit, dicens : " Accipite et man-
ducate ; hoc est corpus meum, quod pro vobis datur : hoc facite
in mei recordationem." Ex quibus verbis Christi panis substan
tiam post verba sanctificationis semper manere luculenter
constat. Nam panis substantiam quam in manus accepit
fregit: quam fregit discipulis porrexit: quam porrexit corpus
suum crucifigendum appellavit; nee panis substantiam ablatam
ullo verbo significavit.
Hujus primai assertionis prima probatio.
christus Cum de ipsa panis substantia ante verba sanctificationis in
sccratum cosna Domini nulla sit controversia, hoc tanquam ab utraque
in sacramen- , .* , .
sufcCr>rporis Par^e concessum prastereo. Christum panis substantiam in
suum dixit. sacra Coena? actione discipulis distribuisse ex panis nomine,
quem porrigebat, discimus : ubi, sepositis aliis creaturis, panem
in sacramentum et recordationem corporis sui immolandi con-
secravit, et nomine corporis sui panem sanctificatum honoravit,
dicendo, " Hoc est corpus meum." Quodque panis substantiam

COEN.E DOMINI. 403
in sacra cosnae actione nomine corporis sui honoravit, et panis
substantiam non abstulit, verba ipsa a Christo prolata clare
testantur : "Hoc est (inquit) corpus meum." Non dixit,
Hujus panis substantiam destruo, in cujus locum corporis mei
veram substantiam substituo: nee hoc dixit, Hujus panis
substantiam (quern vobis manducandum exhibeo) in veram
corporis mei substantiam converto, et sic sub panis involucro
et forma, vera panis substantia ablata, corpus meum vobis
manducandum do: sed de pane ipso quem fregit et porrige-
bat, absque omni fuco et transubstantiati panis suspicione,
clare, aperte, panem ipsum corpus suum appellavit, dicendo,
"Hoc est corpus meum."
Hujus assertionis firmissima probatio.
Divus Paulus panis substantiam in ipsa sacra cosna? Domini
actione manere clarissimis testatur verbis: "Panis (inquit) [i cor. x.]
quem frangimus, nonne communio corporis Christi est?" Non
dixit, Accidens, seu forma panis, quam frangimus, communio
corporis Christi est : nee hoe dixit, Corpus Christi latet Panis sanc-
. ,. . n . ...... tifieatus est
sub forma panis quam frangimus : sed simplicissime et par° corpori
. . ,. . t-, . p . . Christi.
apertissime dixit, "Panis quem frangimus communio corporis
Christi est." Unde constat post verba sanctificationis in ipsa
actione et distributione corporis Christi panem semper manere,
panem frangi, panem distribui, panem a sacro ccetu accipi,
panem edi, panemque sanctificatum corporis Christi esse com-
munionem.Hujus assertionis varice constant apud Paulum validissimoz
confirmationes.
Prima : panem fractum communionem corporis Christi Primacon-
appellat; ergo de pane post verba consecrationis vel sancti
ficationis loquitur. Nam panis ante sanctificationem communis
panis est, et non sacramentum, nee communio corporis Christi.
Concluditur divi PauU auctoritate post verba consecrationis in
cosna Domini panem remanere, et in ipsa actione sacramenti
panem porrigi: ut Paulus inquit, "Panis quem frangimus,
nonne communicatio corporis Christi est ?" Paulus expresse
panem appellat id quod frangitur : igitur panis a consecratione
manet. Neque enim Paulus tam incircumspecte loquutus fuisset
appellando panem quod jam corpus Christi esset : neque acci
dentia panis frangi quisquam sanae mentis dixerit.
26—2

404

DE VERA DOCTRINA ET USU

Seoundaconflrmatio.[1 Cor.x.]

3 Conflr
matio.

4 Conflr
matio.

5 Conflr
matio.

Secunda conflrmatio: "Unus panis, unum corpus multi
sumus, quia de uno pane participamus." Hic Spiritus Sanctus,
verus verborum Christi interpres, per divum Paulum eu-
charistiam corporis Christi panem vocat, "de quo (inquit)
participamus." Concludimus ergo cum Spiritu Sancto panis
substantiam non tolli nee mutari, quoad ejus substantiam, sed
perpetuo manere in sacra coena Domini: et qui panis
substantiam in eucharistia vel destrui vel mutari (quod ad
substantiam attinet) docent, non solum scripturis divinis ad-
versantur, sed etiam Spiritum Sanctum mendacii arguunt,
qui panem frangi post verba sanctificationis verbis clarissimis
testatur. Accedunt et aha? hujus assertionis ex eodem apostolo
confirmationes. " Quotiescunque enim comederitis panem hunc, et de po-
culo biberitis, mortem Domini annunciabitis donee venerit."
"Quisquis ederit panem hunc, aut biberit de poculo
Domini indigne, reus erit corporis et sanguinis Domini."
"Probet autem seipsum homo, et sic de pane Ulo edat, et
de poculo illo bibat."
Ex istis locis PauU agnoscere docemur verum panem ac
verum vinum in sanctissima Domini ccena manere, et nibilo-
minus et corpus et sanguinem Domini appellari.

Epilogus hujus nostra assertionis per Jesum Christum
Salvatorem nostrum.
verba christi "Non bibam posthac de hoc vitis fructu," sunt verba
perpensa. £ . '
Markxiv.71' Christi post verba sanctificationis in ccena Domini, post distri-
LukexxH.] {,utionem sanctificati calicis, et post susceptionem sanctificati
calicis. Quibus verbis declarat se de vera et germana vini
natura fuisse loquutum, et non de externa forma vel acciden-
tibus vini, sublata vel mutata vera vini aut fructus vitis
substantia, ut neoterici dicunt. Fulcitur ergo et munitur
nostra fides, qua? panis et vini substantiam in eucharistia
asserit, verbis Christi evangelistarumque et apostolorum
scriptis. Quare a Christo et ejus discipulis hasreseos non
damnamur, nee ab iUorum ecclesia et schola ut haeretici expel-
limur, quicquid neoterici in nos tanquam in hostes Christi
detonent. Satis ergo esse putamus nostram fidem Deo approbari,
apostolorum Christi calculo, et per ipsius verbi certitudinem.

C03NJE DOMINI. 405
Conflrmatio nostrce assertionis ex appellationibus et nomini-
bus sacramentorum vel signorum sacramentalium.
Sacramenta apud veteres ista sortiuntur nomina.
Apud Augustinum, De catecbizandis rudibus1, sacramentum August.
signaculum appellatur. Contra Adimantum2, in Psalm, iii3,
De Civitate Dei, lib. x. cap. 54, contra Maximin. lib. iii.
cap. 22 5, sacramentum signum vocat.
Hieronymus, lib. iv. in Matth. cap. xxvi6, sacramentum Hieron.
reprassentationem nominat.
Tertullianus, lib. iv. contra Marcionem7, et Bertramus8 Tertuii.Bertra.
sacramentum figuram vocant. Ambrosius9 et Chrysostomus10 Ambros.
° •* ChrysosU
f1 De sacramento sane quod accepit, cum ei bene commendatum
fuerit, signacula quidem rerum diyinarum esse visibilia. — August. De
Catechiz. Eud. cap. xxvi. Op. Tom. iv. col. 923. b. Basil. 1569.]
[2 Non enim Dominus dubitavit dicere, Hoc est corpus meum,
cum signum daret corporis sui. — Contra Adimant. cap. xu. Op. Tom.
vi. col. 187. c]
[3 Cum adhibuit ad convivium, in quo corporis et sanguinis sui
figuram discipulis commendavit et tradidit. — In Psalm, iii. Op. Tom.
viii. col. 16. B.]
[4 Sacrificium ergo visibile invisibilis sacrificii sacramentum, id est,
sacrum signum est. — De Civit. Dei. Lib. x. cap. v. p. 109. c. Paris. 1586.]
[o Hsec enim sacramenta sunt, in quibus non quid sint, sed quid
ostendant, semper attenditur : quoniam signa sunt rerum, aliud exis-
tentia, et aliud significantia. — Contra Maximin. Lib. m. cap. xxii. Op.
Tom. vi. col. 754. d. 755. A. Basil. 1569.]
[6 Ut . . . ipse quoque veritatem sui corporis et sanguinis reprse-
sentaret. — Hier. in Matt. xxvi. Op. Tom. ix. fol. 36. g. Paris. 1534.]
[7 Acceptum panem et distributum discipulis corpus ilium suum
fecit, 'hoc est corpus meum' dicendo, id est, figura corporis mei. 
Tertull. adv. Marcion. Lib. iv. Op. p. 571. a. Lutet. 1641.]
[8 Si enim nulla sub figura mysterium illud peragitur, jam mys-
terium non recte vocitatur. p. 4.— Cernimus quod doctor iste mysteria
corporis et sanguinis Christi sub figura dicit a fidelibus celebrari. p. 18.
— Bartram. Lib. de Corp. et Sang. Dom. Oxon. 1838.]
[9 Post consecrationem corpus Christi significatur. — Ajnbros. De
Initiand. cap. ix. Op. Tom. iv. col. 351. a. Paris. 1603.]
[if Quidnam significat panis? Corpus Christi  Chrysost. 1 Cor.
x. Horn. xxrv. Tom. x. p. 213. Ed. Benedict. In the Basle edition
1 547, however, the version is, "Quidnam est panis ?" p. 510. d. In the
Greek, Ti yap io-riv 6 apros; o-apa Xptorov. Tom. III. p. 397. ]. 22.
Eton. 1613. There seems no ground for the reference to 1 Cor. xi.]

406 DE VERA DOCTRINA ET USU
sacramentum signifioationem appellant, De his qui initiantdr
sacris, lib. iv cap 5. et in 1 Cor. xi. 1 Corinth, x.
Dasiiiua. Basilius1 in sua Liturgia sacramenta dvrirvira vocat.
Ex istis nominibus et appellationibus discimus sacramenta
omnia non esse rem ipsam, quarum sunt sacramenta ; sed earum
rerum obsignacula, signa, reprassentationes, figuras, significa-
tiones, et avrirvTra. Discimus prasterea, quod sacramenta
retinent semper earum rerum terrenarum substantiam ex quibus
conficiuntur : ut baptismus semper retinet aqua? substantiam
earn quam prius habuit : atque ut olim sacramenta veteris legis
earum rerum substantiam retinebant ex quibus conficiebantur ;
ut pascha agni immolati substantiam non amisit; circumcisio
cultri et carnis in qua facta fuit circumcisio substantiam reti-
nebat ; ita et eucharistia panis et vini substantiam non perdit.
Commentum igitur humanum est, quod asserit tantam a Deo
inditam verbis virtutem, ut prolata et recitata super signa
ipsam signorum substantiam vel destruant, vel in rerum signa-
tarum substantiam immutent. Nam verba, quatenus a ministris
ecclesia? sunt prolata, panis et vini substantiam sanctificandi
virtutem non habent ; multo minus destruendi vel immutandi
Quomodo ..... . .
sanotiflcantur substantiam vim habent : quia sacramenta non prolatione
sacramenta. ...
verborum Dei per ministrum, sed verbo ac mandato Dei,
voluntate et institutione Christi sanctificantur ; et in ipsis
verbis nulla inest vis effectrix sanctificandi. Sanctificantur
enim creaturas per verba, mandata, et institutionem Domini,
ubi hasc omnia cum verborum prolatione in sacramentorum
sanctificatione et usu una concurrunt. Quod si mUlesies pro-
nunciarentur aut sonarentur base verba, "Hoc est corpus
meum," non observatis Christi Domini institutione et mandato
de distributione panis ad ceteros qui una cum ministro com-
municent, nihil efficiunt ilia verba. Ideo in missa, ubi verba
Christi praeter et contra mandatum Dei (non observata legitima
Christi coense institutione) proferuntur, nihil efficiunt : nee panis
™mtasac°ra- nee vinum in missa pro sacramentis corporis et sanguinis
™o™setcor" Christi agnosci debent. Verba Christi ad sanctificationem
sanguinis ° _ . , . .
cimsti. creaturarum valent, et sacramenta constituunt, ubi ipsa cum
[} Upodevres to avrirvwa tov dyiov o-dparos kcl\ alparos tov Xpio-rov
o-ov. — Basil, in Liturg. Biblioth. Pat. Graco-Latin. Tom. n. p. 61. B.
Paris. 1624. Tho same word is used by Theodoret. Dial. n. Ei roivw
tov ovtids o-dpciTos avrlrvwd ioTl Ta 6ua pva-Trfpia.— Op. Tom. IV. p. 125.
Halcc, 1772.]

Panis et
vinum in
missa non

C(EN.ffi DOMINI. 407
Dei mandato, Dei voluntate, ac Christi institutione concurrunt :
tunc verba sanctificandi vim et virtutem habent, non a seipsis,
nee ab illo qui ea pronunciat, sed a Deo, qui ad sacramentorum
sanctificationem hujusmodi verba proferri jusserat, ut non
solum creatura? sanctificarentur, sed distribuerentur, et sume-
rentur a fideUbus juxta Christi institutionem, quo per verba
et sacramenta mysterium mortis ac redemptionis Christi vere
intelligerent : cui si ex animo crederent, ab omni peccatorum
labe purificarentur. Sed isti neoterici parum recte de verbo f™^™'
Domini judicant. Ubi enim Christus de verbo praedicato et verb0-
credito loquitur, illi de verbo pronunciato aut recitato intelli-
gunt, quasi sic vim et virtutem habeat a Domino sanctificandi ;
quod est absurdissimum, ut Augustinus pulcherrime testatur : August.
" Unde ista (inquit) virtus aquae, ut corpus tangat et cor abluat, j0m.'m.
nisi faciente verbo ? non quia dicitur, sed quia creditur. Nam
et in ipso verbo aliud est sonus transiens, aliud virtus manens,
etc2." "Ideo (inquit) verbum fidei est quod prasdicamus, et
verbo fidei consecratur baptismus3." Et ut Chrysostomus ait, chrysost. in
"Virtus evangelii non est in figuris literarum, sed in intellectu xxm. Verbo
P . . . . . . . . . fidei conse-
sensuum4." Appositissime igitur patres, ut huic errori transub- crantur
11 o i ' sacramenta.
stantiationis occurrerent, sacramenta signacula, signa, figuras,
reprassentationes, et id genus alia vocant : ut cum illis rerum
terrestrium involucris mentes rite utentium ad res ipsas coslestes
et significatas eveherent, rerum terrenarum substantiam in
sacramentis non tollentes nee mutantes, sed illarum substan
tiam rerum ccelestium signa et obsignationes esse affirmantes.
Et sacramenta, quamvis res coslestes obsignent, nee in ipsas
vel in ipsum Christum migrare unquam docebant.
Conflrmatio nostra? assertionis ex natura et conditione sanc
tificationis creaturarum panis et vini in coena Domini
per Spiritum Sanctum.
Verba quibus utitur Spiritus Sanctus, et quibus Dei spiritus
sacramenta fiunt, adhibent atque asciscunt res terrestres panem verbum con-
secrant res
[2 August. In Evang. Joan. Tract, lxxx. Op. Tom. ix. col. 445. A. SmSum.
Basil. 1569.]
[3 Hoc est verbum fidei, quod prsedicamus ; quo sine dubio ut mun-
dare possit consecratur et baptismus. — Ibid, b.]
[4 Deinde ubi est virtus evangelii ? in figuris literarum, an in in
tellectu sensuum ? — Chrysost. Op. Vol. n. col. 1049. d. Basil. 1547.
The writings however in which this passage occurs are pronounced by
Erasmus not to be the production of Chrysostom.]

408 DE VERA DOCTRINA ET USU
et vinum in sacrum usum et finem ex mandato Dei et Christi
institutione, et corporis et sanguinis Christi nomine creaturas
panis et vini induunt : ut jam non sit communis panis et com
mune vinum ; sed ut per mandata Dei et Christi institutionem
sacramenta corporis et sanguinis Christi sint mysteria nostra
redemptionis in UUus corpore super crucem morte sua nobis
i cor. x. perquisitas. Hoc est quod Paulus ad Corinthios dixit : " Poculum
cui benedicimus, nonne communicatio corporis1 Christi est?"
dK^id6" Poculo benedicere est vinum virtute Spiritus Sancti et Christi
institutione per verbum Dei consecrare in sacramentum san
guinis Jesu Christi : ita ut vinum ejus induat nomen cujus est
sacramentum, sed non mutetur in ejus substantiam cujus est
sacramentum. Vinum tanquam signum vel sacramentum san
guinis Christi vini semper retinet substantiam ; et signum non
induit rei signata? naturam et substantiam, sed substantia vini
eadem remanet qua? fuerat antea. Accedit autem post sancti
ficationem aUus augustior et magnificentior usus et finis vini
quam antea, citra vini substantia? jacturam aut substantialem
mutationem, quam neoterici fingunt. Nam Spiritus Sanctus,
verbum Dei, et Christi institutio res terrestres consecrant ad
res ccelcstes testificandum, approbandum, et obsignandum : sed
res terrestres, quoad Ularum substantiam, nunquam in rerum
coslestium naturas aut substantiam migrant vel convertuntur;
ut agnus paschaUs res terrestris Spiritu Sancto et mandato
divino ad testificandam, approbandam, et obsignandam gloriosam
popuU Dei liberationem ab iEgypto institutus erat, sed in
ipsam transitus substantiam et naturam non migrabat. Sic
omnia Judasorum sacrificia, cum res essent sua natura terrestres,
mandato et verbo Dei ad significandam, testandam, et obsig
nandam expiation em peccatorum in Christo venturo instituta
erant; in Christi tamen naturam et substantiam mandato et
verbo Dei nunquam transierunt. Mentiuntur ergo plane, et
peregrinis ac ementitis laudibus verbum Dei extollunt, qui
verbo Dei ultra vim sanctificandi, admonendi, et obsignandi
gratiam Dei in sacramentis attribuunt. Deus universa olim
ex nihilo per verbum suum creavit : sed illud verbum non erat
sonus transiens, sed ipsius Dei FiUus ex eadem hypostasi et
substantia Patris. Moyses per verbum Dei aquas JEgypti
in cruorem, solis splendorem in plus quam Cimmerias tenebras
permutavit, et Petrus claudum erexit in pedes ; sed non per
[i For corporis read sanguinis.]

CffiNiE DOMINI. 409
verbum recitatum, dictum, aut prolatum, sed potentia illius
et virtute cujus munere fungebatur.
Prasterea nusquam legimus in scripturis Sanctis de tran- substantia
substantiatione, aut conversione alicujus substantiae in aliam ™"£f££'iter
substantiam, quin statim, mutata priore substantia in aliam ™^°n"fa.
substantiam, mutata simul fuerint prioris substantias forma et
accidens ; nee unquam manebat posterior substantia sub prioris
substantiae forma : ut Nilus in _/Egypto amisit una cum priore Aqua? iEgyp-
substantia aqua? priorem aquas formam et cetera aqua? adjacen- sanguinem
tia : costa Adami in mulierem facta et substantiam et formam
costa? reliquit : sic Mosis virga versa in serpentem: et aqua in
vinum conversa a Christo una cum interitu et mutatione prioris
substantias aqua? posterioris substantia? vini formam et adjacen-
tia induit, ita ut admiraretur architriclinus aquam vinum factam.
Opera Dei ergo et sacramenta altius consideranda veniunt open™ Dei
... •-_-_ . i ¦ i. rerumque
ab us, qui Deum auctorem m his quae facta sunt agnoscere et producurum
. ~, . , varla con"
laudare cupiunt. Sunt enim qusedam opera, quae Deus ex sideratio.
nihilo produxit ; ut coslum et terra, atque ea quas primordia
erant et primaria seminaria eorum qua? jam extant. Ilia fide
intelligimus fuisse aptata per Patrem mediante Filio et Spi
ritu Sancto. Et quemadmodum intelligimus omnia in prin-
cipio fuisse ex nihilo creata, sic illorum stupendam et admi-
randam creationem admiramur, quod jam sint qua? antea non
erant, et quod Deus ex nihilo sua ineffabili potentia ea pro-
duxerit. Sunt quasdam opera Dei qua? fide intelligimus fuisse
facta, at non ex nihilo, sed ab alia priore existenti substantia;
ut primam mulierem a Deo ex costa Adami factam, serpentem
ex virga Mosis, sanguinem ex jEgyptiorum aquis, vinum ex
aqua in nuptiis factum. Hasc fide etiam intelligimus a Deo
facta, ubi prioris substantia? naturam cognoscimus sublatam,
et novam creaturam ex prasexistenti materia subsistere ; pri
oris substantia? destructionem agnoscimus, et posterioris ex-
istentiam admiramur. Hasc etiam omnia per verbum Dei
facta sunt; non per verbum prolatum, recitatum, aut Uteris
sculptum, sed per verbum quod est Filius Dei et ipsa imago
et character substantia? Dei Patris. Alia sunt opera Dei
facta per verbum, id est, Filium Dei, qua? non constant ex
creatione existentis substantia? mutata? in aliam substantiam :
sed quando quod prius suo vitio spurcum, tetrum, mortuum,
et pollutum erat ope divina instauratur ; ut mortuum cadaver
Lazari ope divina vitse erat restitutum; anima? etiam, qua?

410 DE VERA DOCTRINA ET USU
vitiis et peccatis jacent sepultas, ope Spiritus Sancti in san
guine Christi purgantur. Corporis resurrectionem vel ad
vitam restitutionem fide intelligimus : et quia hoc rationi et
externis sensibus constat, factum admiramur. Animas purga-
tionem et resurrectionem a peccatis fide credimus, et gratias
Deo agimus : sed quia hoc sensibus non constat factum, non
admiramur. Sunt alia opera Dei, qua? per verbum, id est,
Dei Filium, et verbum simul prolatum sunt facta ; ubi crea-
tura? nee in materia nee forma mutantur, sed in alium usum
et finein per Dei verbum appUcantur, quem a sua natura
non habuerunt. Hujusmodi opera fide per verbum inteUigi-
mus, sed non admiramur, quandoquidem istorum operum effi-
cacia et dignitas circa animum utentis per fidem versatur;
et non subest judicio rationis vel usui sensuum, quamvis aures
sonitum verborum audiant, oculi elementorum fractionem et
distributionem cernant, et gustus veram elementorum naturam
dijudicet. Ex isto ordine sunt opera Dei qua? sacramenta
vocantur : ut in baptismo Spiritus Sanctus per verbum pro
latum et elementarem aquam in animo per fidem operatur
remissionem peccatorum, et baptizati acceptationem et con-
firmationem in gratiam et favorem Dei : in cosna Domini
Spiritus Sanctus per verbum et externa elementa panis et
vini recipientis animum per fidem corpore et sanguine Christi,
vel potius omnibus meritis et bonis in morte sua nobis partis,
pascit ac refovet. Sed hoc opus Dei nullas creaturas de novo
producit, nee creaturas panis et vini, circa quas tanquam ele-
mentaria organa versatur, in aUas mutat substantias; sed
salvis et reservatis panis et vini pristinis substantiis ea in
alium usum et finem destinat; ex quibus qui fide sunt par-
ticipes non solum pani et vino elementari commumcant, verum
etiam de corpore et sanguine Christi, quorum panis et vinum
per opus Dei sunt sacramenta, participant. Et quia circa
elementa panis et vini nulla substantial mutatio est facta,
sed omnium sacramentorum mysteria, dignitates, et fructus
circa animum fide recipientis et rite ministrantis versantur,
intellectum capimus, et fruimur promissionibus Dei et sacrorum
sacramentorum rebus significatis, quas nos Christo et Christum
AuguSt.de nobis conglutinant et consociant. Ideo est quod Augustinus
m.'cap'iu.' miracula nulla admittit in eucharistia? sacramento. Ejus verba
sunt hasc1: " Sed quia hasc hominibus nota sunt, quia per ho-
[i August. De Trinit. Lib. in. cap. x. Op. Tom. III. col. 289. C.
Basil. 1569.]

CCGN.3S DOMINI.

411

mines fiunt, honorem tanquam religiosa possunt habere, stu
porem tanquam mira non possunt."
Abutuntur ergo populo Dei, et ejus ecclesia? periculose
imponunt, qui panis et vini substantia? destructionem vel mu-
tationem in cosna Domini docent per verbum Dei miraculose.
Nam Augustinus constanter testatur religionem circa panem
et vinum ob Christi institutionem fieri ; sed miraculum aut
stuporem circa eucharistia? sacramentum fieri pernegat. Et
verissimum est quod Augustinus dicit, nullum esse in cosna
Domini stuporem aut miraculum. Miraculum enim est quod JJjgculum
naturam excedit, et rationis superat judicium ; ita tamen ut,
quando sit factum, semper fiat et appareat in his rebus quas
sub sensuum et rationis judicium cadunt : ut miraculum for-
matas mulieris ex costa Adami, aqua? iEgypti mutatio in
sanguinem, virga? in serpentem, virginis partus, et omnium
creaturarum existentia et productio ex nihilo. Omnia ista
praster naturam et supra rationis judicium fuerunt creata : sed
postquam sunt facta, non solum sub rationis, verum etiam
sensuum naturalium, judicium cadebant. Discrimen igitur ser-
vandum est inter ea opera Dei qua? fide intelUgimus facta, et1
stuporem seu admirationem, ut mira et inusitata, excitant ; et
ea opera Dei quae fide intelligimus, et2 nullum horrorem, ad
mirationem, vel miraculum rationi et sensibus afferunt. Sub
priore autem operum Dei genere continentur omnes creaturas
Dei ex nihilo creatas, ut coslum, terra, aer, mare, et quae in
principio Deus ex nullis praeexistentibus materiis produxit ;
vel ilia? creaturas quas ab aliis creaturis prasexistentibus ori-
ginem duxerunt, ut Eva ex costa Adami, serpens e virga, cruor
et vinum ex aquis, et hujus generis quam plurima. Utrius-
que generis opera, qua? a fide perdiscuntur et intelliguntur,
rationi et sensibus admirationem et horrorem inducunt, vel in
hoc, quod ex nihilo originem suam virtute divina traxerint, vel
quod supra et prseter rationis judicium ex praeexistentibus mate
riis contra naturam originem suam habuerint. Miraculum ergo,
horrorem, et admirationem rationi humana? et corporis sensibus
hsec intulerunt ; fidei vero nostra?, quae circa ea solum versatur
qua? rationis nostra? excellentiam et dignitatem sensuumque
nostrorum perspicuitatem transcendunt, inferre non poterunt.
Ideo Paulus inquit : " Per fidem intelligimus perfecta fuisse [Heb. xi.]
[2 The relative quce is here required as the subject of the verbs
excitant and afferunt.]

412 DE VERA DOCTRINA ET CSC
secula verbo DeL" Non dicit, per fidem miramur vd
obstupescimus perfecta fuisse verbo DeL Nam quemad-
modum Dominus ipse ob suam immensam sapientiam
nuUum opus quod fit in ccelo vel in terra adniiratur; sic et
vera fides (quae est UUus donum in nobis) nihil in operibas
Dei admiratur; sed discit, agnoscit, ampleetitur, et gratias
omnipotenti Creatori agit. Miraculum ergo rationi et sensibus
post introductum peccatum horrorem et admirationem intufit
(ubi ante peccatum Adam non obstupuit ad creaturas, sed
commode singulis nomina attribuit) non Deo ipsi, vel fidei
nostrse, ejus in nobis muneri. Et ubi horror vel admiratio
facti rationem et sensus non movent, miraculum proprie vocari
ines^ non potest. Qui igitur in coena Domini panis et vini substan-
nuimm est tiam per miraculum transubstantian m substantiam corpora et
miraculmn. *¦ *
sanguinis Christi affirmant, Ulud miraculum rationi et senabus
prodant et manifestent, et tunc miraculum omnes facile agnos-
cent et amplectentur : sed prasexistentem panis et vini substan
tiam a sanctificatione semper remanere, ut antea ratio jndicat,
sensus arguunt atque convineunt. Nee vero sumus humane
premendi testimonio, ut id asseramus in sacra Domini ccena,
quod sacra? litera? et sanctorum patrum scripta condemnant
Nam hactenus perspicua evicimus demonstratione saepissime,
evincemusque posthac semper, transubstantiationem panis et
vini in ccena Domini esse contra sacras scripturas et sanc
torum patrum testimonia ; modo citra causa? prasjudicationem
et absque omni amarulentia et odio et patienter audiamur.
Sed cum de vi et potentia verbi Dei ulterius paululum
progrediendum sit, necessarium fore dnxi, ut iUorum impu-
dentia obstruam ora qui dicunt virtute verborum Christi
panis et vini substantiam in ccena Domini vel penitus tolli, vel
in ipsam corporis et sanguinis Christi substantiam transmutan.
vis«poten- primum, vis verblDei ac potentia, quatenus est ipse Dei Fflius
diTtaL coasternus ac coasqualis Patri, nihU produxit ex nibilo vel ex
praeexistenti materia quam nudas et simpUces creaturas, quod
ad Ularum substantias attinet Et hominem, quem ex limo
terra? plasmavit, ad imaginem suam fecit ; et Ulum tamen ut
Deum et hominem sibi in personaU conjunctione etunitatenon
associavit, sed ut multis pra?claris plasmatoris donis imbutus
creaturas tantum servaret dignitatem, et altius non aspiraret
sub periculo tremendi Dei judicU et irae. Ecce summam vhn
ac virtutem verbi Dei, scilicet Patris omnipotentis, Filii, et

co2N.a: domini. 413
Spiritus Sancti, creaturas tantum producentem. Unde ergo
ilia vis et virtus verbi a pfaffo1 prolati, ut ex creatura panis
et vini talem conficeret creaturam qua? Deo altissimo in com-
munione, conjunctione, et unitate personali communicaret ? ita
ut quod heri vel nudiustertius creatura esset panis, nimirum
iners et rationis expers, hodie per quinque verborum prola
tionem et efficaciam Deus fieret et homo unitate personali.
Quis unquam talia audivit ? Quis hasc vel narrando non ob-
stupesceret? Quis credat plus posse fieri per verba Christi
ab hominibus prolata quam a Christo ipso ? Christus verba
sanctificationis circa panem et vinum in usu cosna? Domini
efferendo panis et vini substantiam corpus et sanguinem suum
appellavit: neoterici verba sanctificationis circa panem et
vinum in Romana missa efferendo sub panis et vini acciden-
tibus corpus et sanguinem Christi constituunt. Christus verba
sanctificationis circa panem et vinum efferendo panis et vini
substantiam in sacramentum corporis et sanguinis sui conse-
cravit, et elementorum panis "et vini substantiam non abstulit :
novi Christiani verba sanctificationis circa panem et vinum
efferendo panis et vini substantiam subvertunt. Christus
verba sanctificationis circa panem et vinum efferendo panis et
vini substantiam ita in sacramentum corporis et sanguinis sui
consecravit, ut memoria essent et recordatio corporis sui im-
molati et sanguinis sui super crucem in remissionem peccatorum
effusi: neoterici vero verba sanctificationis circa panem et
vinum efferendo panis et vini substantiam ita consecrant, ut re
ipsa sint corpus et sanguis Christi,- imo sacrificium pro peccatis
vivorum et mortuorum.
Conferamus igitur novissima primis, Christum tonsis Ro-
manis, Christi institutionem sacra? coenae incantationibus papista-
rum, quibus ementita sua sacra peragere se confingunt. Si id
fecerimus, divinarum literarum et sanctorum patrum testimoniis
facile intelligemus missam Romanam non plus commercii cum
sacra Domini cosna habere quam lucem cum tenebris, Christum
cum Belial, praestigiatorum incantationem cum ipsa veritatis
perspicuitate et splendore. Salomon quidem dicit, "Non est [Prov. xxi.]
sapientia, prudentia, et consilium adversus Dominum." Si ergo
Spiritus Sancti sapientia, prudentia, et consUium praevalerent (ut
[! Pfaffus, German Pfaffe, Latin Papa; priest, in a contemptuous
sense.]

414 DE VERA DOCTRINA ET USU
apud omnes pios praevalere deberent), praestaret, ut Romania
sacris relictis ad veram Christi Domini coenae institutionem juxta
verbum illius accederemus. Nam quod ipse in sacra sua cosna
fecit, ut nos faceremus mandavit. Obtemperandum igitur est
CProv.xxii.] illius imperio; et, ut Salomon dixit, "Netransgrediaris terminos
antiquos, quos posuerunt patres tui," Christi institutio in causa
eucharistias nobis satis esse debet : id autem optimum et sanc-
christiactio tissimum, imo perfectissimum, quod ipse fecit. Quis enim cum
"Pt?r fortissinift
nobis reguia. Christo vel sanctorum sanctissimus pietate et sanctitate est
conferendus ? Quis ei vel angelorum prasstantissimus dignitate
et vetustate temporum est comparandus ? Quasnam ecclesia,
etsi illius sanguine sine macula et ruga fuerit, consilio et reli
gione ei prasferenda ? Nonne omnes qui sana mente sunt pras-
diti noverunt, quod qui Christi ac Dei religionem postponunt,
hominisque sapientiam, consUium, prudentiam, terminos, limites,
fines, et usus anteferunt, quique ipsissimam Christi institutionem,
doctrinam, et distributionem sacratissimas coenae negligunt atque
contemnunt, et ad hominum commenta sese convertunt, digni
sunt ut omni errore et vertigine maligni spiritus ad quasvis
imposturas et deceptiones impellantur ? Quis autem non videt,
omnes qui ista faciunt, qualemcunque cathoUca? ecclesia? fucum
praetendant, de toga ad pallium, vel ab equis ad asinos (ut aiunt)
Missa. descendere ? Nam missa Romana, etsi superstitiose multam
religionem ostentet, indigna est ut pro mortua umbra vel
nuda figura sacratissima? Domini cosna? habeatur. Christi vero
institutio veram mortis Christi recordationem et memoriam
reddit ac renovat, et ob- oculos recte utentium fidelissime
semper eandem proponit atque depingit. Consilium ergo et
mandatum Christi in sacra ccenas actione observemus, ne UUus
institutionis terminos et fines transgrediamur. Si autem id
fecerimus, illius mandatorum praesidio ab omni errorum periculo
incolumes servabimur, quicquid impiorum fremitus et furor
contra nos Deique veritatem moliantur. Nam hoc omnibus
persuasum esse cupio per Christum Jesum, postquam Veritas
verbi Dei et vera? Christi ecclesia? ad modicum temporis spatium
acerbissime ab hostibus evangelii necata? fuerint, e mortuis
denuo resurrecturas gloriosius, et regnaturas cum Christo in
perpetuum. Meminerimus quod semen Abrahas, quod Christus
semel in utero beatas Marias Virginis mystico Spiritus Sancti
spiramine assumpsit, nunquam abjecit, quicquid mundus, mun-
dique principes, sapientes, etprudentes erga ilium conspirassent;

COENa; DOMINI. 415
sed in ipsa mortis tyrannide et imperio sibi servavit nostram
naturam, quam tertio die a crudeli mortis funere vita? restituit,
et paucos post dies coelo gloriose intuUt. Sic et nos, si volumus
esse pii, ejus verbi sinceritatem et sacramentorum puritatem,
quam ab illo suscepimus, semper retinebimus salvam et incblu-
mem, quicquid mundus, diabolus, vel infernus ipse contra nos
agitaverint. Meminerimus prasterea, quod quicquid Christus in veram cor
poris et sanguinis sui substantiam semel accersivit et adjunxit,
vera fuit caro vel verus illius sanguis ; et quia vera caro
et verus sanguis, animas conjuncta, unam personam Dei et
hominis constituebant : et hanc substantiam corporis sui vel
nunquam deposuit, vel ut corporis illius organici partes et
substantiam deposuit ; ut sacrum cruorem de cruce ex latere
ejus perfosso et corpus exsangue a recessu anima? sepulturae
reliquit. Si ergo verborum sanctificationis vi ac potentia
Christus panem et vinum in sacra cosna corporis sui et sanguinis
substantiam effecit, vel isti neoterici vi et virtute verborum
sanctificationis in missa panis et vini substantiam in corporis
et sanguinis Christi substantiam transubstantient aut conver-
tant ; necesse est ut Christus iUam substantiam ex pane et vino
factam semper retineat ac nunquam deponat. Sed ita se res
habet, ut panis ille quem neoterici in corporis Christi substan
tiam converti asserunt, si nimis diu a consecratione reservetur,
putrescat et in vermium substantias transire videamus. Et
aliquando legimus eundem panem sacrum fuisse combustum,
et ex illius substantia cineres fuisse relictos;ut Cyprianus in cyprianus in
sermone de lapsis testatur1. Ergo evincitur ipsa experientia i™s?sne,le
et sensuum judicio ex panis sacri substantia cineres gigni.
Concluditur ergo iUam panis substantiam nunquam realiter et
substantialiter in corpus Christi fuisse conversam. Nam
Christus aliquam partem corporis sui organici vel nunquam
deposuit, vel in materia et forma sui organici corporis iUam
partem deposuit ; ut verus sanguis e latere perfosso de cruce
effluxit, et vera caro Christi in sepulchro triduo jacuit. Vera
autem caro et verus sanguis Christi ex combustione panis sacrati
in cineres nunquam transeunt : nisi velint neoterici contra
I1 Et alius, quia et ipse maculatus sacrificio a sacerdote celebrato
partem cum ceteris ausus est latenter accipere, sanctum Domini edere
et contrectare non potuit : cinerem ferre se apertis manibus invenit 
Cyprian. De Lapsis. Serm. v. Op. Tom. i. p. 344. Antw. 1541.]

416 DE VERA DOCTRINA ET USU
Acta1 'iiXvi" scripturas, carnem Christi videre corruptionem. Panis est ergo
Xlii-T substantia, ex qua cineres in combustione gignuntur, et non
substantia corporis Christi, qua? corrumpi non potest, nee panis
accidens, ex quo substantia alterius rei emergere nequit.
Sed neoterici cum vident se undique premi, et verbum Dei
clare, imo clarissime, panem semper servari post verba sanctifi
cationis, et verum panem frangi in sacra coenae Domini actione
testari, ut apud Paulum, "Panis, inquit, quem frangimus, nonne
communio corporis Christi est?" et quod Christus veram vini
substantiam post verba sanctificationis remanere constanter
affirmet, dicens, " Non bibam posthac de hoc genimine vitis ;"
cumque vident sacramentorum appellationes et nomina a
patribus indita nullam posse elementorum destructionem ad-
mittere, sed per Christi institutionem, mandatum, et verbum,
elementa sacramentorum tantum in excellentiorem et augustio-
rem usum et finem evebi ; et praeterea, cum in Ulorum tran-
substantiationem et elementorum destructionem vident non
solum verbum Dei, sanctorum patrum testimonia, sed etiam
scholas philosophorum et dialecticorum conspirare ; in omnes
sese vertunt formas, ut errorem transubstantiationis defendant.
Nunc verba Christi, " Hoc est corpus meum," proferunt, quibus
panis substantiam toUere conantur : sed ubi ostenditur Chris
tum non panis substantiam sustuUsse, sed panem ipsum vocasse
corpus suum, et quod panis substantia virtute Christi in sacra
mentum corporis sui transiit absque omni panis substantias
destructione et mutatione ; tunc ad miracula confugiunt, et
miraculose panis et vini substantiam in corpus et sanguinem
Christi mutatam fingunt. Sed postquam Ulis ostensum fuerit
nullum in sacramento exstare miraculum, miraculi prassidio
destituti, ad patres et ad consensum catholica? ecclesia?, tan
quam ad sacram anchoram, se conferunt. Sed hoc impudenter
suo more faciunt, et sibi vindicant quod nostrum est : ut post
hac ex testimoniis sanctorum patrum omnibus piis constabit.
Sed prius ad scholam dialecticorum.
Conflrmatio nostra assertionis ex scholis
Dialecticorum.
1. Christus in sacra cosna post verba sanctificationis
fructum vitis dedit ; ergo vinum : nam fructus vitis et vinum
sunt synonyma, qua? uni rei tribuuntur. A definitione seu
interpretatione nominis ducitur argumentum. Nam fructus

C03N.E DOMINI. 417
vitis non est (ut neoterici fabulantur) accidens vini, sed vini
substantia, qua? est subjectum in quod accidentia vini cadunt ;
nempe color vini, gustus vini, odor vini, et ejusmodi. Et cum
Christus sanguinis sui effusionem in remissionem peccatorum
per poculum praesignare voluerit, vini substantiam ori recipien
dum sacrum illud poculum admovebat : cui scilicet substantia?,
tanquam proprio, accidentia vini vel fructus yitis innitebantur ;
quas si in aliquo subjecto sese non suffulcirent, omnino per se
non consisterent. 'Yiroaraais ergo et vera vini ovaia ex
Christi verbis in eucharistia semper manet.
2. Panis in sacra cosna Domini post verba consecrationis cor. x.
(inquit Paulus) frangitur : ergo panis in sacra coena Domini sem
per manet. Argumentum valet a sufficientis testimonii auctori
tate ; et etiam ab accidenti panis ad suum subjectum, cui fractio
innititur. Nam quamvis fractio non sit nativum accidens panis, Fraetio non
, . .j* ..... est accidens
sed accessorium et extrinsecus opera ministri m sacra cosna accidentis,
ad panem accedit ; tamen quando actu frangitur, fractio ilia est »tanti»s.
panis accidens, non solum accessorium, verum etiam inseparabile,
3. Fructus vitis, qui bibi solet, est vinum : sed hic fuit
fructus vitis qui bibebatur: vinum ergo fuit. "Non bibam
posthac, &c." Argumentum tenet ab adjacentibus aut acciden-
tibus inseparabilibus.
4. Panis in sacra cosna gustum servat panis, speciem panis,
odorem panis, latitudinem, longitudinem, et quantitatem panis :
ergo est panis. Argumentum constat ab adjacentibus nativis
panis ad subjectum panis.
5. Panis in sacra ccena, tam ante verba consecrationis
quam post, servat materiam panis, ut inquit Paulus i. Cor. x.
et formam: ergo est panis. Argumentum valet a causa
materiali et formali ad subjectum existens.
6. Si panis et vinum diu serventur a consecratione, cor-
rumpuntur : panis in vermes et situm transit, vinum in ace-
tum. Ideo tempore Origenis1 reliquiae comburebantur : et
nunc cautela? missas panem sic corruptum et vinum quod
acescit comburi prmcipiunt : ergo sunt panis et vinum qua?
corrumpuntur et comburuntur. Argumentum tenet a de-
structione nativorum adjacentium ad destructionem subjec-
torum, quibus adjacentia ilia inseparabiliter insunt. Ex istis
constat fidem nostram quam in causa cosna? Dominica? defen-
dimus non solum Christum habere assertorem, ac gloriosum
P See "Early Writings," page 621, note 8.]
[hooper, ii. J 27

418 DE VERA DOCTRINA ET USU
apostolorum testimonium, qui sparsim in suis scriptis panis
et vini nomen et substantiam retinent ac docent in ipsa sacra?
ccenae actione (ubi Christus vinum vocat fructum vitis, et
Paulus panem dicit frangi) ; verum etiam dialecticorum argu-
mentis iUam habemus ratam atque confirmatam: ita ut in
hac parte nee Christi theologiam, nee ipsam dialectices cen-
suram offendamus.
Confirmatio nostras assertionis ex indicio brutorum
animantium.
Mures panem ilium a sacrificis reservatum saspe rodunt,
Ideo cautum est decretalibus legibus1, ut panis iUe in pixide
(obsignata pixide) diUgenter servetur. Prasterea cautum est,
ut si panes, ad situm toUendum, ad solem vel gratum aerem
exponantur, sacerdotes Ulos rete muniant, ne a volucribus coeli
deportentur et devorentur. Sed bruta animaUa hujusmodi
injurias corpori Christi inferre non valent : ergo quod roditur
a muribus, et devoratur a volucribus coeli, non est corpus
Christi, sed verus panis et vera panis substantia.
Confirmatio nostras, assertionis a rebus inanimatis.
Ignis tempore Origenis et EsichU, et tempore Cypriani
(ut constat in sermone de lapsis), panem consecratum consump-
sit, reUctis ex pane cineribus.
Aer, si nimis diu panis servetur, eum inficit et corrumpit :
quemadmodum vinum acescit nimis diu servatum.
Si panis sanctificatus in aquam incidat, fertur, ac in su-
perficie natat. Si panis in terram cadat, citius corrumpitur,
ut communis panis. Ideo cautum est papistarum legibus, ut
panis a missatoribus relictus in eminentiori loco reponatur, ut
immunis a corruptione reservetur. Ignis panis substantiam
agnoscit, et quod humidum est evaporari facit; quod vero
siccius est relinquit, nempe substantiam panis in cineres re-
dactam. Aer panis substantiam etiam agnoscit, quam inficit
et corrumpit, si diu servetur. Aqua panis substantiam etiam
agnoscit, quam in superficie desuper sustentat. Et terra
panis substantiam agnoscit, et citius corrumpit quam si a terra
[! See Corp. Jur. Can. Decretal. Greg. Lib. in. Tit. 44, c. 1. col.
1554. Venet. 1604. Also Binii, Cone. Lateran. cap. 20. Tom. vn. par.
2. p. 812. Lutet. Paris. 1636.]

CffiNJE DOMINI. 419
sustolleret2. Hinc constat cum verbo Dei, turn scholis dia
lecticorum, atque brutorum animantium indicio, necnon ele
mentorum inanimatorum effectis, manere panis substantiam,
nostrasque fidei sinceritatem stabUiri. Adversarii igitur nostri,
transubstantiationis panis et vini in eucharistia assertores,
et Christum ipsum, evangelistas, atque apostolos habent ad-
versantes; et sacramentorum etiam nomina, dialecticorum
scholam, bruta animantia, ac ipsa denique elementa.
Alia confirmatio nostrce assertionis ex auctoritate
sanctorum patrum.
Irenaeus : " Sed et suis discipulis dans consilium primitias irensus
... . % . . adversus
Deo offerre ex suis creaturis, non quasi mdigenti, sed ut ipsi vajentmun
nee infructuosi nee ingrati sint, eum qui ex creatura panis caP- **•
est accepit, et gratias egit, dicens, * Hoc est corpus meum.'
Et calicem similiter, qui est ex creatura qua? est secundum
nos, suum sanguinem confessus est3." Irenaeus hic testatur
panem et vinum, a Christo in sacra ccena post verba sancti
ficationis discipulis distributa, fuisse, quod ad substantiam at-
tinet, tales creaturas quales in nostris mensis communiter
ministrari videmus. Et in eodem libro idem docet his verbis :
" Offerimus enim ei quas sunt ejus, congruenter communicati-
onem et unitatem praedicantes carnis et spiritus. Quemad-
modum enim qui est a terra [panis] percipiens vocationem Dei
jam non communis panis [est], sed eucharistia, ex duabus rebus
constans, terrena et ccelesti4." Hic Irenasus non solum sensu,
sed etiam verbis, cum Christo Jesu Salvatore nostro idem
dicit. Christus panem in sacra ccena corporis sui appellatione
honoravit dicendo, " Hoc est corpus meum :" Irenaeus dicit,
" Panis qui a terra est, percipiens vocationem Dei." Christus
dixit, " Hasc facite in memoriam mei," ubi panem in sacrum
usum, videlicet, mortis ejus recordationem, accommodavit: Ire
nasus inquit, " Jam non communis panis est, sed eucharistia."
Christus dixit de pane, " Hoc est corpus meum :" Irenaeus
idem dicit, sed aliis verbis : " eucharistia, constans ex duabus
rebus, terrena et ccelesti." Christus panem fuisse et corpus
suum asseruit : Irenasus panem dicit a consecratione rem esse
[2 Rather sustolleretur.]
[3 Iren. adv. Hseres. Lib. iv. cap. 32. Ed. Nic. Gallas. 1570. p. 261.
$ 3, 4.]
[4 Ibid. cap. 34. p. 264.]
27—2

420 DE VERA DOCTRINA ET USU
constantem ex re terrena et ccelesti. Christus dixit de pane/
" Hoc est corpus meum, quod pro vobis frangitur ;" ubi spi-
ritualem et sacramentalem conversionem panis in corpus suum
tradendum asseruit: Irenaeus eandem spiritualem conver
sionem panis in corpus Christi exprimit, sic inquiens; "Et
corpora nostra percipientia eucharistiam jam non sunt cor-
ruptibilia, spem resurrectionis habentia1." Unde constat non
aliam esse mutationem panis et vini in eucharistia quam nos-
trorum corporum eucharistiam percipientium in immortali-
tatem : nostra autem corpora eucharistiam percipientia re
ipsa, quoad corporis substantiam, non sunt immortalia : quare
ex Irenaeo recte concludimus, quoad substantiam panis in eu
charistia, nullam esse mutationem; sed ut nostra corpora,
quantum ad spem futurse resurrectionis attinet, sunt immor
talia ; ita et panis in eucharistia, quantum ad contemplationem
fidei attinet, est ipsum corpus Christi. Irenaeus vixit circa
annum Domini 150.
justinus Justinus Martyr2 dicit, cibum et potum in eucharistia in
Apoiog. 2. nostram carnem et sanguinem converti, et quod nostra cor
pora alant. Quod si panis et vini substantiam verba con
secrationis tollerent (ut neoterici dicunt), haud dubie in
eucharistia corpora nostra non alerentur. Corpus enim
Christi nostram carnem non pascit, nee in nostrum corpus
converti potest. Nam si hoc fieret, non solum crapKofpayot
essemus, verum etiam corpus Christi per nostri corporis cor
ruptionem videret et pateretur corruptionem. Quas enim
corpora nostra pascunt in corporis nostri substantiam conver-
tuntur, et cum corporibus nostris fiunt corruptibilia. Multa
alia prasclara habentur apud hunc sanctissimum virum de per-
petua panis et vini existentia in eucharistia : sed quia UUus
opera jam mihi desunt, Ulum candido lectori commendo; a
quo plus discat qui plura hac in re discere cupit. Et hoc in
me recipio probandum sub periculo capitis, sanctum patrem
ac martyrem Justinum asserere panis et vini substantiam in
eucharistia post verborum sanctificationis prolationem in ipsa
ccenae actione semper manere : sit liber judex. Justinus vixit
circa annum Domini 200.
f1 Iran. adv. Hscres. Lib. iv. cap. 34. p. 2G4.]
[2 Ovtws Kai ti)i» Si (vxijs Atfyov tov Trap' avrov eixapio-Tndeio-au Tpo<j)r)V,
f'£ ijs alpa Kai crdpKes Kara peTa/3o\i)v rpitpovrai qpwv, K.r.A. — Just. Mart.
Apol. n. p. 98. a. Lutot. Paris. 1615.]

CCEN.2E DOMINI.

421

Origenes idem testatur materiam panis nihil prodesse, origwMin^
verum in ventrem vadere, et per secessum exonerari; sed
verbum Domini supra panem prolatum prodesse3. Hasc et
multo plura apud Origenem contra errorem transubstantiati-
onis panis et vini a studioso lectore reperiri possent, modo
pio et candido animo illius opera perlustrentur : qua? et ip-
semot annotarem, si vol libros meos haberem, vel saltem quas
antehac ex eo in meum usum excerpsi. Sed qua? dico vera
sunt : ipsum auctorem pro judice appello. Origenes vixit
circa annum Domini 220.
Cyprianus inquit, "Vini utique mentio est, et ideo po- cjp™"^.
nitur, ut Domini sanguis vino intelligatur4." Et paulo post : rumlpistoia
"Non bibam a modo ex ista creatura vitis usque in diem ilium
quo vobiscum bibam novum vinum in regno Patris mei : " et
statim sequitur, "et vinum fuisse, quod sanguinem suum dixit5."
Et iterum : " Per saporem vini redolet sanguis Christi0." In
capite fere Epistola? hasc habentur verba : " Ego sum vitis
vera: sanguis Christi non aqua est utique, sed vinum: nee
potest videri sanguis ejus, quo redempti et vivifioati sumus,
esse in calice, quando vinum desit calici, quo Christi sanguis
ostenditur 1," etc. Et paulo post : " Unde apparet sanguinem
Christi non offerri, si desit vinum calici8." Et iterum :
" Quomodo de creatura vitis novum vinum cum Christo in
regno Patris bibemus, si in sacrificio Dei Patris et Christi
vinum non offerimus9?" Metuo ne isti neoterici contra con-
sciontiam et cognitam Dei veritatem hanc metamorphosim et
transubstantiationem panis et vini defendant. Rogo, chris-
tiane lector, ut verba Cypriani martyris alta mentis cogita-
tione perpendas, et vide an quis excogitare poterit aliquid
aportius contra transubstantiationem.
Primum, quod sanguis Domini vino intelligitur. Qua?
verba duo nobis declarant : unum, quod vinum semper manet
a consecratione, quo sanguis intelligitur ; alterum, quod san-
[3 To dyia£6ptvov {3papa tia Xtiyov Scot) ko\ ivrev^«Ds, kot avrb piv
to vKikov, th ttjv KoiXiav x°>P6'> Ka^ e'r dtjieo'pava «Kj3dXX«Tai — xal ovx i?
vXij tou iiproti, dXX' 6 eV* avrip dpypevos Xoyos e'oriv 6 dtpthwv toi> pr)
(iraf.ut tov Kvpi'ov io-Biavra aMv. — Origen. Commentar. in Matth. xv.
Tom. xi. Pars I. p. 254. b. o. Kothomagi, 1668.]
[4 Cyprian. Epist. Lib. n. Epist. 3. Op. Tom. I. p. 81. Antw. 1541.]
[« Ibid. p. 83.]
[° No per saporem vini rcdolcat sanguinem Christi. — Ibid. p. 87.]
[i Ibid. p. 79.] [8 Ibid. p. 83.] [» Ibid.]

422 DE VERA DOCTRINA ET USU
guis Christi re ipsa non adest, sed inteUectu fidei cernitur.
Ita vides divum Cyprianum una sententia binos neotericorum
errores subvertere : nempe, vini in coena conversionem in
sanguinem Christi, et realem sanguinis Christi praesentiam.
Nam inquit, " Vino intelligitur sanguis Domini :" et non dixit,
sub accidentibus vini intelligitur sanguis Christi. Et iterum,
"Sanguis Domini intelligitur," inquit; et non dicit, sanguis
Domini realiter adest.
Secundum, "Non bibam ex ista creatura vitis." Perpende:
divus Cyprianus vinum a verborum sanctificatione in coena Dom
ini creaturam vitis appeUat,non aliquodadjacens vitis, sed germa-
nam vitis naturam, quae est vinum. Quid potest dici apertius ?
Et quis tam obcascatos habet oculos, quos hasc Cypriani sententia
non aperiat? Pergit adhuc divus Cyprianus in hunc modum:
3. " Vinum fuit quod sanguinem suum dixit." Ergo a
sanctificatione vinum semper mansit, vel bis mentitus est
Cyprianus : antea enim, quod in caUce est a sanctificatione
creaturam vitis vocavit; nunc vero vinum esse affirmat. Et
ne quis vini ablationem in calice per visus deceptionem
imaginaretur (quandoquidem visus judicium varia? aUquando
illudunt species), subjunxit aliorum sensuum, olfactus et gustus,
judicium, qui exactius vini naturam expendunt et explorant.
Nam color vini nonnunquam homini imponit, aUquando pra? se
ferens bonum et generosum vinum, quum sit tenue et dilutum :
et saepenumero vinum ostendit, cum non sit vinum. Ne igitur
vini substantiam et naturam in calice sancto abesse putaremus,
Cyprianus subjunxit :
4. " Per saporem vini (inquit) redolet sanguis Christi."
Qua unica sententia et vini naturam semper tenet in calice, et
sanguinis Christi substantiam a calice, quoad ejus substantiam,
abesse testatur. Sapor enim vini (inquit) redolet sanguinem
Christi : quod fieri nequit, nisi redolentia vini figurate intelli-
gatur. Nam sapor vini non gustum sanguinis nee sanguinis
redolentiam refert : sed quemadmodum gustus vini et vini re
dolentia sitim extinguunt, et sitientis vires recreant ; sic sanguis
Christi in cruce effusus peccatorum sitim extinguit, et sitientis
vires redintegrat.
5. Adhuc clariora habet Cyprianus : " Sanguis Christi
(inquit) non est aqua, sed vinum." Si sanguis Christi sit vinum,
ergo vinum in cosna non toUitur. Propterea addit : " Non
potest videri sanguis Christi in calice, si desit vinum calici."

C03NJE DOMINI. 423
Iterum utrumque errorem transubstantiationis panis et vini,
et realis prassentia? corporis Christi et sanguinis, subvertit.
Primum, quo ad existentiam substantia? vini in coena Domini
post verba sanctificationis, dicit, " Non potest videri sanguis
Christi in calice, si desit vinum calici : " ergo nee abesse nee
converti in aliam substantiam vinum in ccena Domini potest ;
sed vinum semper manet vinum.
6. Nam si desit (inquit) vinum, sanguis Christi non potest
offerri. Sed quomodo verba divi Cypriani realis sanguinis
pra?sentiam pernegant, in proximo capite, ubi hanc quaestionem
tractavero, indicabo.
7. " Quomodo (ait) de creatura vitis novum vinum cum
Christo in regno Patris bibemus, si in sacrificio Dei Patris
et Christi vinum non offerimus ?" In hisce verbis mirum est
quam aperte divus Cyprianus affirmet, non solum vini substan
tiam in cosna Domini semper remanere, verum etiam corporalem
sanguinis Christi substantiam abesse a cosna Domini ; et nullum
sacrificium propitiatorium in remissionem peccatorum in cosna
Domini offerri. Sed duo posteriora sequentur suis locis.
Hoc ad prassens negotium spectat, ut probemus elementorum
substantias nee tolU nee mutari in sacra cosna, sed semper
existere. Nam (inquit) si vinum in sacrificio Dei Patris ac
Christi non offerimus, quomodo de creatura vitis novum vinum
cum Christo in regno Patris bibemus ? Erubescant igitur
neoterici, et resipiscant, qui alteram partem sacramentorum
(hoc est, rem terrestrem) docent vel perimi, vel in aliam
substantiam transmutari ; Cyprianus enim plane testatur
vinum semper manere et offerri in coena Domini.
Multa alia prasclarissima hac de re videre potest diligens
lector, si humiU et candido animo discendique cupido epistolam
sancti patris evolvere diligenter voluerit. Sed si hunc patrem
Cyprianum vel alios quoscunque veteris ecclesia? scriptores eo
animo evolveris, ut iUorum scripta tuo errori stabiliendo appli-
ces ; et ubi apud illos reperieris vini substantiam in calice a
sanctificatione remanere, panisque substantiam, qua? ex ea crea
tura qua? est secundum nos, in ipsa ccena? actione ministrari et
distribui; et ubi patres vini et panis nomina semper retinent, tu
vel ex tuo cerebro, vel ex scrinio et pectore neotericorum, appel-
lationem et nomina panis et vini abjicies, atque panis et vini
accidentia vel adjacentia tantum retinebis ; non tu veritatem
sanctorum patrum discis, sed patrum veritati, quantum in te

424 DE VERA DOCTRINA ET USU
est, injuriam facis: et, quod pejus et periculosius est, ubi
sanctorum patrum Veritas a tua malitia vel ignorantia non sit
intellecta, tuum errorem altius confirmabit. Nam, ut Augustinus
Augustinus ait, " Panis hominem aUt, accipitrem necat." " Sol aquila-
Manici.ae. rum oculos vegetat, nostros sauciat inspectus et obtenebrat1."
orum. Lib.ii. D . *
cap- 8- Simplices et humues sanctorum scnpta asdificant ac mstruunt ;
calUdos et superbos inficiunt ac destruunt. Sic sacra? scripturas
legentibus sunt tanquam helleborum, quod " aUo modo cibus
est, alio medicamentum, alio vero venenum." Piorum autem
mentes ex sacris Uteris incredibiU afficiuntur voluptate, et
scientia atque doctrina pascuntur: affiicti, miseri, et cala-
mitosi ex eorum lectione rerum divinarum cognitionem et Dei
promissionum certitudinem assequuntur : maU vero ex eorum
lectione in deterius merguntur. Qui igitur animum ad sacras
literas perdiscendas appUcat, illarum testimoniis discat, quid
Deus a se exigat, quid mandet, quidve vetet ; et ex illis Dei
voluntate patefacta et cognita, iUius mandato obtemperabit, et
mpriscis a veritatis via nunquam aberrabit. Qui autem sanctorum
trfbusducf" patrum scripta pure et sinceriter perdiscere cupit, duo obser-
observanda. * ... A *• . .... ..
vare duigenter oportet: primum, ut quicqmd m scriptis
patrum invenerit, judicio et calculo sacrorum voluminum subji-
ciat ; ac Ulos ut testes et interpretes divinorum Ubrorum (et
non ut auctores et judices) legat et audiat : deinde, qui per
sanctorum patrum scripta errorem sibi eripi cupit, oportet
ilium (ut est in proverbiis) crapulam erroris prius edormire.
Nam si ad veterum patrum scripta vigUante animo et cog-
noscendi veritatem cupido non accesserit, oleum perdet et
operam. Pergam jam ad reliquos patres, qui panis et vini substan
tiam in eucharistia manere semper testantur. Cyprianus
vixit circa annum Domini 250.
Theodoretus Theodoretus hasc habet verba : " Volebat enim eos qui
Dialogo 1. . .
sunt divinorum2 participes non attendere naturam eorum quae
videntur, sed propter nominum permutationem mutationi quas
fit ex gratia credere. Qui enim quod natura corpus est tri-
ticum et panem appellavit, et vitem rursus seipsum nominavit,
is symbola et signa qua? videntur appeUatione corporis et
sanguinis honoravit, non naturam quidem mutans, sed natura?
[J August. De Mor. Manich. Lib. n. cap. viii. Oper. Tom. i. coll.
781. D. 782. B. Basil. 1569.]
[2 Supply mystoriorum.]

C03NJE DOMINI.

425

gratiam adjiciens3." Hic discimus perlucide, quod verba sanc
tificationis naturam panis et vini non mutant ; sed quod verba
ex mandato et institutione Christi creaturis panis et vini gra
tiam addunt. Et in secundo dialogo idem clarius testatur ad
hunc modum : " Neque enim signa mystica post sanctificatio
nem recedunt a sua natura. Manent enim eiri t?s Trporepas
ovcrias /cat tov o-^fxaTO^ /cat tov e'toovs, in priore substantia,
figura, et forma, et videri et tangi possunt sicut prius4."
Theodoretus inquit panem et vinum in cosna Domini non ex-
uore suam substantiam, sed retinere ut prius ; ita ut possint a
sanctificatione et videri et tangi, quemadmodum ante consecra-
tionem. Idem testatur Gelasius contra Eutychen : " Sacra- Geiasius.
menta qua? sumimus corporis et sanguinis Christi divina res
est, propter quod et per eadem divinae eflicimur consortes
natura? ; et tamen non desinit substantia panis et vini. Et
corte imago et similitudo corporis et sanguinis Christi in
actione mysteriorum celebrantur5." Duo affirmat Gelasius:
alterum, quod substantia panis et vini in cosna non desinit
esse ; alterum vero, quod imago et similitudo corporis et san
guinis Christi in sacra actione mysteriorum celebrantur. Quis-
nam apertiora desideraret in hac causa eucharistia? quam
Gelasius profert, qui dicit panis et vini substantiam non desi-
ncro ?
Augustinus hasc habet : " Panis ad hoc factus in accipiendo j^gou*5
sacramento consumitur6." Consumitur panis accipiendo sacra- "«. {jjj>- >»¦
mento, ait, non conficiendo : quare a consecratione panis sub
stantia romanet, quod accipiendo et comedendo consumitur.
Duo neotericorum errata hic subvertuntur : primum, iUorum
[3 Thoodoret. Dialog. I. 'H/SovXr/'&j yap tovs tS>v Oeiav pvo-rriplmv
ptTaKayxdvovras pi] rfj (pvaei tS>v fi\enopiva>v Trpoo-ix^i", dXKa Sid rijs t£>v
oi/opdrav ivaWayrjs nimeveiv rg ck ttjs xdpiros yeyevt]peinj pera^oXr]. 'O
yap 81) to <£i5<m oS>pa o-irov Kai &prov npoaayoptvo-as, Ka\ aS nd\iv iavrov
apncXov ovopdo-as, oSros to opdpeva <ru/i/3oXa ttj tov a-dparos Kai alparos
irpoo-riyopiq TeriprfKev, oil Trjv <j>vo-iv perafiaKiov, dXXA Tr/i» X"Plv 'T? 'pvo-ei
Trpoo-TcdciKds. — Oper. Tom. iv. p. 26. Ilaljc.1 1772.]
[* Id. Dial. II. Ov&i yap peril tov dyiao-pbv to pvoTiKct avpfioKa
Ttjs olKcias i£io~rarai <£t)o-eW pivci yap hr\ rijr rrporipas ova-ias leal tou
trx'5/taroj leal rou elSovs, Kai opard iori Kai aWn, ofctKai wpdrcpov rjw.  Op.
Tom. iv. p. 126. Halro. 1772.]
[fi Biblioth. Patr. Cont. Hrcros. Tom. iv. col. 422. d. e. Paris.
1624.] [« Aug. Do Trinit. Lib. in. cap. x. Op. Tom. in. col. 2S9. c]

426 DE VERA DOCTRINA ET USU
transubstantiationem rem esse fictam ostendit; dein, verum
panem accipi et dentibus teri in sacramento confirmat. Nescio
quid apertius dici potuerit pro panis essentia in coena Domini
post verba sanctificationis. Proferam adhuc plura testimonia
ex Augustino, quae panis et vini substantiam semper manere
cap! is." in coena Dommi continuant. Contra Faustum Manichasum :
" Noster autem (ait) panis et calix non quilibet, quasi propter
Christum in spicis et sarmentis Ugatum, sicut Uli desipiunt,
sed certa consecratione mysticus fit nobis, non nascitur1." Ecce,
Augustinus dicit, " panis certa consecratione fit mysticus :" et
non dicit, panis certa consecratione amittit suam substantiam,
et fit verum et reale corpus Christi De Baptismo contra
Lib. vii. Donatistas inquit : " Nam quando Dominus corpus panem vocat
cap. 50. , . -1 r r
de multorum granorum adunatione congestum, populum nostrum
quem portat indicat adunatum ; et quando sanguinem suum
[vinum] appellat de botris atque acinis multis expressum atque
in unum coactum, gregem item nostrum commixtione adunata?
multitudinis copulatum2." Haec verba Augustinus recitat e
Cypriano : qua? si dUigenter perpenderentur a neotericis, cito
errorem suum deponerent, et veritatem agnoseerent. Quid
enim desiderant amplius ? Augustinus dicit Christum corpus
suum panem vocare : quare abhorrent neoterici ab hoc loquendi
modo, et novum fingunt ; scUicet, panis non est corpus, sed,
destructa panis substantia, sub specie et forma panis corpus
Christi latitat? Hasc loquendi forma nusquam in scripturis
Sanctis nee apud patres primitivas ecclesia invenitur ; sed
tantum apud neotericos scholasticos, quorum scripta, si cum
scripturis sacris et veteribus patribus conferantur, nihU sunt
praster nugas et mera somnia. Prasterea Augustinus hoc
addit, quod panis multorum granorum adunatione congestus a
Christo corpus suum sit vocatus. Quis diceret panem multis
granis congestum esse accidens vel formam panis, et non panis
Lib. iii. substantiam ? Idem dicit De Consensu EvangeUstarum : " Ne
quisquam se agnovisse Christum arbitretur, si corporis particeps
non est, id est, ecclesia? ; cujus unitatem in sacramento panis
significavit apostolus, dicens, ' Unus panis, unum corpus
[x August. Contra Faust. Man. Lib. xx. cap. un. Oper. Tom. vi.
col. 370. A.]
[2 Id. De Baptism, contra Donat. Lib. vn. cap l. Oper. Tom. vn.
col. 490. d. — where corpus suum, — quem portabat, — sang. su. vinum
opp. — greg. it. nos. significat, &c]

cap. 25.

CCENJE DOMINI. 427
multi sumus3,'" etc. Divus Augustinus in sacramento eucharis-
tias ilium semper retinet panem, qui corporis Christi mystici,
id est, ecclesiae, repraesentat unitatem. Ille panis est qui ex
multis granis et seminibus constat ; et non qui tantum panis
formam retinet, ut neoterici dicunt. Nam ut verus panis a
consecratione in cosna Domini ex multis constat granis ; sic
vera ecclesia, quas est corpus Christi mysticum, constat ex
multis membris, qua? uno glutino fidei unum corpus conficiunt
in vitam asternam ; quique panis substantiam in eucharistia
tollunt, hanc mysticam unitatem ecclesia? et ejus conjunctionem
cum Christo destruunt, et sic prascipuos fines sacramenti sub-
vertunt. Christus enim non solum nostram redemptionem in
morte sua per sacramentum docet, verum etiam nostram cum
illo conjunctionem, ut ei semper a susceptione sacramenti ser-
viamus, et omnes illius sanguine redemptos amemus, foveamus,
ot diligamus ut fratres, quibuscum in Christo Jesu communica-
mus. Et quemadmodum per Adam sumus omnes ex eadem
massa carnis prognati ad mortem ; sic et per Christum sumus
omnes ex eodem ejus Spiritu regenerati ad vitam.
Quam multa etiam utilissima doctrinarum genera et summa?
consolationes ex vero usu Dominicse cosna? piis contingant, ipsi
soli sciunt, qui interne per Spiritum Dei instructi in ipso usu
ccena? mortem Christi et sua peccata vere meditantur. Et quam
horrenda doctrinarum genera et frigidas casremonias (imo impias
blasphemias) populo obtrudant qui, relicto vero Domini cosnae
usu a Christo mandato et exhibito, prasscribunt ecclesiae de pa-
pistarum et neotericorum lacunis, omnes noverunt qui tetram
et abominandam missam diabolicam cum sacra cosna Domini
conferre dignantur. In sententiis Prosperi Divus Augustinus
hanc rem clarius adhuc ostendit. " Nam, inquit, sicut Christi De consecra.
persona constat ex Deo et homine, ita sacramentum ex re unction* 2.
visibili et invisibili, sacramento et re sacramenti : quia, inquit,
omnis res illarum rerum naturam et veritatem in se continet
ex quibus conficiturV Quid clarius desiderari potest ad pro-
bandum nullum esse interitum vel mutationem panis substantia?
in eucharistia? Primum dicit, quod ita se habent res in sa
cramento eucharistia? ut in persona Christi. Sed Christi
[3 Id. De Consens. Evang. Lib. in. cap. xxv. Oper. Tom. iv. col.
513. d. where si ejus corp. — commendat Apost., &c]
[4 Corp. Jur. Canon. Decret. in. Pars. De Consecr. Dist. n. cap.
48. Decretal. Gratian. coll. 2278, 2279. Venet. 1604.]

428 DE VERA DOCTRINA ET USU
persona retinet turn Dei turn hominis veram et genuinam
naturam et conditionem : ita et sacramentum Christi continet
turn rei coslestis turn terrestris genuinam naturam atque condi
tionem. Sed per assumptionem humanitatis in Deum Christus
nullius naturae substantiam destruxit aut permutavit, verum
utriusque natura? veritatem Dei et hominis servavit. Quare
per institutionem Christi assumptio panis et vini in sacramen
tum sui corporis et sanguinis panis et vini substantiam non
destruxit aut permutavit, sed utriusque natura? veritatem
panis et vini servavit. Deinde dicit, quod " omnis res illarum
rerum naturam et veritatem in se continet ex quibus conficitur."
Cum ergo sacramentum conficitur ex Dei gratia et panis et
vini substantia, oportet, juxta Augustini sententiam, panis et
vini naturam et veritatem in se, cum sit sacramentum, retinere,
et non abjicere vel mutare, ut neoterici dicunt. Et paulo
post idem dicit, " Sicut ergo coslestis panis, qui Christi caro
est, suo modo vocatur corpus Christi, cum revera sit sacra
mentum corporis Christi, Ulius videUcet quod visibUe, quod
palpabUe, in cruce positum est ; vocatur ipsa immolatio carnis,
qua? sacerdotis manibus fit, Christi passio, mors, crucifixio, non
rei veritate, sed significante mysterio1," etc. Ecce dicit, suo
modo panis vocatur corpus Christi, non quod revera sit corpus,
sed sacramentum corporis; et quod vocatur ipsa immolatio
carnis qua? sacerdotis manibus fit, etc. non rei veritate, sed
Lib w. significante mysterio. Et quomodo hasc intelligenda sint
Augustinus praeclarissime docet in Ubro de doctrina Chris-'
tiana : " Ut autem literam sequi, et signa pro rebus quas bis
significantur accipere, servilis infirmitatis est ; ita et inutiliter
signa interpretari male vagantis erroris est2."
Deum obsecro in visceribus Christi, ut tandem mentes neo-
tericorum aperiat ad sacra sua oracula intelligenda. Mirum
enim est tam multa de patribus jactitare, cum nihil sub sole
magis iUorum errorem perimat hac in causa quam sanctorum
patrum testimonia. Panem in sententiis Prosperi sacramentum
corporis Christi appellat Augustinus : hic autem dicit, quod sig
num pro re qua? hoc significatur accipere servilis infirmitatis est.
Non sunt igitur signa in locum rerum signatarum extoUenda,
nee inutiliter interpretanda : sed suum honorem a Christo desig-
l1 Ibid. col. 2279.]
[2 August. De Doctr. Christ. Lib. hi. cap. ix. Oper. Tom. in. col.
50. A. Basil. 1569.]

cap. 9.

CCEN.3G DOMINI. 429
natum retineant ; nos nihil vel addamus vel auferamus : ne
ultra quam tutum est progrediatur nostrum judicium ; et ubi
nobis ex scripturis Sanctis constat panis et vini substantiam a
consecratione in eucharistia manere, illam non destruamus, ne
inutiliter analogiam et naturam sacramenti auferamus, et ex crea-
turis panis et vini Deum ipsum et hominem nobis confingamus ;
quod citra Dei blasphemiam et periculum anima? nostras fieri
non potest. Satis est, si signorum substantias semper retine-
mus ; et si agnoscimus quod ex verbo et institutione Christi
fiunt sacramenta corporis et sanguinis Christi ; quodque fidei
et menti nostra? seipsum communicat, ut nos participes omnium
bonorum suorum faciat qua? in morte sua super crucem paravit.
Relinquamus etiam neotericorum fabulas de transubstantiatione
panis et vini : nam nihil afferunt praster mendacia etapertissimam
ac detestandam idololatriam. Hoc autem docet Augustinus reli-
giosissime his verbis : " Figura est ergo, praecipiens passioni Dedoot
Domini esse communicandum3." Non dicit, sacramentum est "'• <**• IS-
ipsum corpus Christi, sed est modus et ratio, operante Spiritu
Sancto, quo passioni et morti ejus communicamus hoc quo
certi simus et persuasi nostra omnia peccata virtute et potentia
mortis Christi nobis condonari, nosque in favorem Dei et gratiam
recipi. Unum adhuc caput pulcherrimum contra neotericorum
sententiam (qui elementorum, hoc est, panis et vini, substantiam
tolli asserunt) annotabo, ex libro de fide ad Petrum Diaconum :
"Firmissime tene et nullatenus dubites, ipsum unigenitum cap 19.
Deum, Verbum carnem factum, se pro nobis obtulisse sacri-
ficium et bostiam Deo in odorem suavitatis : cui cum Patre
et Spiritu Sancto a patriarchis, prophetis, et sacerdotibus
tempore veteris testamenti animalia sacrificabantur ; et cui
nunc, tempore novi testamenti, cum Patre et Spiritu Sancto,
cum quibus ille una est divinitas, sacrificium panis et vini
in fide et caritate sancta ecclesia catholica per universum
orbem terras offerre non cessat. In illis enim carnalibus
victimis figuratio fuit carnis Christi, quam pro peccatis
nostris ipse sine peccato fuerat oblaturus, et sanguinis, quem
erat effusurus in remissionem peccatorum nostrorum. In
isto autem sacrificio gratiarum actio, atque commemoratio
est carnis Christi, quam pro nobis obtulit, et sanguinis, quem
(3 Id. ibid. Lib. in. cap. xvi. Oper. Tom. ni. col. 53, b.]

430 DE VERA DOCTRINA ET USU
pro nobis idem Deus effudit," etc.1 Et statim post pauca haec
sequuntur : "In illis ergo sacrificiis quid esset donandum
figurate significabatur : in hoc autem sacrificio quid nobis jam
donatum sit evidenter ostenditur. In [iUis] sacrificiis prcenun-
ciabatur Filius Dei pro impUs occidendus : in hoc autem pro
impiis annunciatur occisus," etc. Augustinus dicit, " offerimus
sacrificium panis et vini :" non dicit, per verba sanctificationis
tolUmus panem et vinum, ut neoterici dicunt. Keligiosius
ergo nobis erit, cum scriptura sacra et cum Sanctis patribus,
panis et vini substantiam retinere et offerre Deo nostro, ut
ait Augustinus, quam cum neotericis novam mutationem et
destructionem panis et vini in sacra coena Domini inducere, et
creaturam panis et vini pro Deo ipso colere ac venerari, cum
nuUa creatura sit vel possit esse eadem cum Deo ; ut idem
Augustinus eodem libro testatur cap. 22.2
Eusebius Hanc panis et vini substantias destructionem vel in corpus
Emissenus. ~, . . . . *
pe consecra- Christi mutationem Eusebius Emissenus etiam doctissime sub-
tione. _
distinct. 2. Tertit. " Quomodo, inquit, tibi novum et impossibUe esse non
debeat, quod in Christi substantiam terrena et mortaUa con-
vertuntur, teipsum qui in Christo es regeneratus interroga.
Dudum alienus a vita, peregrinus a misericordia et a salutis
via, intrinsecus mortuus exulabas. Subito initiatus Christi
legibus, et salutaribus mysteriis innovatus, in corpus ecclesias,
non videndo, sed credendo, transUuisti ; et de filio perditionis
adoptivus Dei filius fieri occultata puritate meruisti : in men-
sura visibili permanens, major factus es teipso invisibUiter,
sine quantitatis augmento," etc.3 Emissenus talem ponit mu
tationem panis et vini in sacra ccena Domini qualis nostri
sit in baptismo. Sed, ut idem dicit, nostra mutatio in bap-
tismo nihil ad destructionem vel substantialem corporis nostri
mutationem pertinet ; sed per Spiritum Sanctum peccata nostra
delentur, novo Spiritus afflatu regeneramur, et inferne* omnino
mutati sumus. Talis est creaturarum panis et vini mutatio
in corpus et sanguinem Christi, inquit Emissenus. Et ut hoc
[! August. De Fide, ad Petr. Diac, cap. xix. ibid. col. 230. c. D.]
[2 Nequo angelos neque aliam quamlibet creaturam ejusdem
naturae esse, cujus est secundum naturalem divinitatem summa
Trinitas. — Ibid. col. 231. c]
[8 Corp. Jur. Canon. Decret. in. Pars. De Consec. Dist. n. cap.
35. Decretal. Gratian. col. 2268. Venet. 1604.]
0 Qu. interne ?]

C03N.rE DOMINI. 431
apertius indicet, statim subjunxit, " Et cum reverendum altare
cibis spirituaUter satiandus ascendis, sacrum Dei tui corpus
et sanguinem fide respice, honora, mirare, mente continge,
cordis manu suscipe, et maxime totum haustum5 interioris ho
minis assume." Corpus Christi, inquit, in altari fide respi-
ciendum est, fide honorandum, mente contingendum, manu
cordis suscipiendum, et baustu interioris hominis assumendum.
Ne verbum quidem habet de panis et vini substantiae muta-
tione in corpus et sanguinem Christi, vel de corporali Christi
prassentia in coena Domini : sed mutationem sacramentalem
ponit, quemadmodum in baptismo est ; et tantum sacramen
talem praesentiam corporis et sanguinis Christi, quam fidei et
menti prassentem facit, et non corporalem externo homini
exhibendam. Eetinet enim hic Emissenus veram panis et
vini substantiam in cosna ; sicut in baptismo nostra vere reti-
netur substantia. Panis tamen et vinum per Spiritum Sanctum
et Christi institutionem sacramenta fiunt corporis et sanguinis
Christi; ut nos in baptismo facti sumus ex filiis iras filii
Dei, non substantialiter mutati, sed Spiritu Christi regenerati.
Idem asserit D. Hieronymus : " Hoc autem triticum (in- Hieronymus.
quit) et hoc vinum, quod non comedunt nisi laudantes Do- Esaiam.
minum, et non bibunt nisi in atriis Sanctis ejus, de quo Do
minus in passione dicebat, ' Non bibam de hoc genimine vitis
hujus, donee Ulud bibam novum in regno Patris mei6.'" Ecce,
quod comedunt fideles in atriis Domini triticum appellat D.
Hieronymus ; uti et Paulus panem : quod etiam in atriis
Domini bibunt vinum vocat; ut Salvator noster fructum vitis
nominavit. Mirum enim est quod neoterici, qui quotidie
veterum scripta et testimonia revolvunt ac perlustrant, non
animadvertunt. Sed inde est, quod priusquam sacras literas
vel veterum patrum libros discunt, superstitione et errore
papismi librorumque eorum cascitate et spurcitia seducti et
coinquinati, quicquid in sacris Uteris vel sanctorum scriptis
invenerint contaminant, et Harpyiarum more contactu im-
mundo omnia fcedant; quodque in sacris Uteris et veterum
patrum scriptis sanctum atque purum fluit, ipsi prius polluti
omnia immundo polluunt animo. Hieronymus etiam ait, Libro7in
quod " comedentes et bibentes corpus et sanguinem Domini cap! 2?.
[B toto haustu.]
[6 Hieron. in Esai. lxii. Lib. xvu. Oper. Tom. v. fol. 104. e. f.
Paris. 1534.]

432 DE VERA DOCTRINA ET USU
vertuntur in principes ecclesiae1." Sed hasc conversio ad ani
mum pertinet, et non ad corporis et sanguinis substantiam:
nam quantum ad corpus attinet, manent pU a susceptione
eucharistia? aeque miseri atque antea ; sed quoad animum et
fidem, fortiores fiunt et potentiores quam ut vel a mundo vel
ab inferno vincantur. Eusebius conversionem panis et vini
in sacra Domini coena nostras conversioni ad obsequium Dei
in baptismo comparavit : Hieronymus vero videtur panis et
vini substantiam in corpus et sanguinem Christi per verba
sanctificationis extoUere ; sed eo modo quo rite utentes sacra
mento eucharistia? ad regiam perferantur dignitatem. Jam
fideles et recte utentes eucharistia reges facti sunt, non quod
ad substantiam attinet, sed quia fide nacti sunt a Christo po-
testatem, dominationem, et imperium super peccatum, carnem,
mundum, infernum, mortem, atque diabolum; et non quod
utentes eucharistia substantiaUter transeunt vel migrant in
reges. Et panis igitur et vinum nacta sunt ex Christo et
ejus institutione nomina corporis et sanguinis sui (ita ut quis-
quis illis abuteretur indigne, vel pro communi pane et vino
haberet, reus esset corporis et sanguinis Christi), non quod sub
stantiaUter panis et vinum transeant vel migrent in substan
tiam corporis et sanguinis Domini, sed quod ea reprassentent
Facessant ergo et procul fiant a cogitationibus et fide om
nium piorum ha?c vana, falsa, pueriUa, et neoterica de tran-
substantiatione elementorum panis et vini in ipsam corporis
et sanguinis Christi substantiam. Christianorum enim est
agnoscere, gratias quoque agere Deo Patri nostro coelesti,
quod per Christum Jesum FiUum ejus facti sunt reges, quibus
datur potestas conculcandi et premendi peccatum, diabolum,
mortem, et infernum; et quod panis et vini substantiam in
eucharistia Christi institutio in sacramentum corporis et san
guinis sui evexit: in cujus sacramenti vero usu a Christo
ecclesia? sua? tradito fides recte utentium sacramento utentium
animos et mentes ad sethera trahit ; ubi corpore et sanguine
Christi pascuntur atque aluntur efficaciter : hoc est, qui rite et
religiose sacramento corporis et sanguinis Christi communicat
Esse in est vere in Christo, et Christus vere in Ulo. Esse autem in
quiTs'S. Christo, est omnium meritorum ejus esse participem : Cbristum-
que in nobis esse est virtute Spiritus sui se nobis ostendere
esse vita? auctorem, causamque ejusdem, atque nostro spiritui
[' Hieron. in Esai. xxi. Lib. vn. Ibid. fol. 42. D.]

CCE^M DOMINI. 433
testificari, quod sumus filii Dei. Fides enim christiana contem-
platur mortem Christi amarissimamque illius passionem, quam
pro expiatione nostrorum peccatorum in cruce sustinuit. Et
bine Dei Patris erga nos ineffabUem dilectionem discimus, qui
unico suo Filio non pepercit, sed pro nobis omnibus ilium tra-
didit. Hac etiam Dei immensa? clementiae et bonitatis contem-.
platione nos in amorem ejus qui vitam nobis restituit, et odium
nostrorum peccatorum, quae Christum ab omni peccato immu-
nem cruci et crudelissimo mortis generi affixerunt, inflammamur.
Hinc praeterea discimus peccatorum atrocitatem, horrorem, et
magnitudinem nullis aliis rationibus, viis, et mediis expiari potu-
isse quam unica morte Filii Dei. Hasc et mUle alia utilissima ex
vero usu Domini coena? discuntur, ubi vera doctrina de utra-
que parte sacramenti (sciUcet, terrena et ccelesti) retinetur. Sed
ad alia testimonia sanctorum patrum, qua? panis et vini substan
tiam retinent a verbis sanctificationis in eucharistia, redeo.
BasiUus Magnus de institutione MonacbaUs reguia?, cap. Basiiius.
70, docet, quod sumptio eucharistia? fieri debeat cum timore
et fide. " Timorem (inquit) apostolus docet, dicens, ' Qui man-
ducat et bibit indigne judicium sibi manducat et bibit,' etc.
Fidem vero nos edocet sermo Domini dicentis, ' Hoc est cor
pus meum, quod pro vobis datur : hoc facite in meam com-
memorationem.'" Concludit orationem suam Basiiius et caput
in hunc modum : " Talem ergo affectum et fidem prasparare
debet in animo suo, qui de pane et de caUce participat2." Etsi
Basiiius plus aequo monacbalem vitam extulit, et multas occa-
siones ut idem alii facerent prasbuit ; ad hanc tamen impietatem
non pervenit, ut panis et vini .substantiam in eucharistia tol-
leret, et panem et vinum adorandum in missa populo exhi-
bendum doceret : sed a verborum sanctificatione in ipsa ccena?
actione panis et vini substantiam retinuit, ut ex responsione
sua ad monachum constat, qui quali timore, fide, vel affectu
percipere debeamus corporis et sanguinis Christi gratiam in-
terrogavit. " Talem ergo (respondit BasUius) affectum et fidem
prasparare debet in animo suo, qui de pane et caUce parti-
[2 HoTaircp (f>6{icp f) nolo. Tr\rjpotpopia. f) 7roia SiaBio-ei peTaXdftapev tov
o-dparos /cat tov atparos tou Xptarov ; Tov pev <po$ov SMo-Kei mias 6
ajro'oroXos \eyav, k.t.X. Ttjv Se n\T)po<j>opiav ipiroiu r) tt'uttis to>v pnpa-
rav tov Kvpiov (Ittovtos, k.t.X. ToiavTT}v Siddea-iv Kai iroipao-iav dc/>etX«
*Xeiv 6 pera\apl3dvav tov aprov Kai tov 7rorr)piov. — Regul. Brev. Interr.
172. Oper. Tom. n. pp. 682. b. 683. a. Paris. 1638.]
[hooper, ii."]
L J 28

434 DE VERA DOCTRINA ET USU
cipat." Verba etiam monachi ad Basilium sunt animadver-
tenda. " Quo affectu (inquit) percipere debemus corporis et
sanguinis Christi gratiam ?" Non quserit quomodo sint ele
menta panis et vini formanda in ipsam corporis et sanguinis
Christi substantiam: nee quasrit quo affectu percipere debe-
amus corporis et sanguinis Christi substantiam, sed corporis
et sanguinis Christi gratiam. Unde omnibus constat, quod
tempore BasiUi Magni istud figmentum et somnium de tran-
substantiatione panis et vini in ipsam naturam et substantiam
corporis et sanguinis Christi, atque commentum hoc Romanum
de corporaU corporis et sanguinis Christi prsesentia, non fue-
runt cognita nee audita ecclesiae Christi; sed panis et vini
sacramentalem et spiritualem mutationem in eucharistia agnos-
cebant, quam nos etiam omni religione, reverentia, et honore
profitemur. Prasterea spiritualem corporis et sanguinis Christi
praesentiam in eucharistia agnoscebant. Nam Christus a suis
sacramentis nunquam abest: ideo timore et fide muniendi
sunt qui sacramentis Christi communicant. Sed corporalem
sui praesentiam non agnoscebant : nam monachus sciscitatur
a Basilio prasceptore suo quo affectu percipere deberet cor
poris et sanguinis Christi gratiam.
Satis absque dubio manducat et bibit in eucharistia qui
corporis et sanguinis Christi gratiam efficaciter manducat et
bibit, licet corporis substantiam non apprehenderit ore et ven
tre ; sed satis est, quod fides Christo vescitur sedente superne
ad dextram Dei Patris. Nos vero utrumque confitemur, et
Christi praesentiam et ejus absentiam in cosna Domini. Prassens
quidem est spirituaUter et sacramentaUter contemplationi nostras
fidei, dum sacramentis utimur : absens vero est corporaUter in
suo corpore contemplationi externi visus, ita ut in nostrum
corpus, dum sacramentis communicamus, corporaUter nonintret.
Fides nostra, dum sacra peragimus, Christo toto et Deo et
homine, corpore et anima fruitur, ita ut corpus et anima rite
utentium participent toto Christo Deo et homine per internam
operationem Spiritus Sancti ; qui semper (ut dixi) et adest et
prasest sacramentis Dei, atque corda iUorum recte utentium
Christo conjungit et adglutinat; in quibus Spiritus Sanctus
habitat, damans et vociferans, " Abba, Pater," ac testifioans
spiritibus sacramentis rite utentium, quod sunt fiUi Dei, per
gratiam corporis et sanguinis Christi pro nobis super crucem
partam : ut Basiiius docet, nee realem corporis illius percep-

CCEN<E DOMINI. 435
tionem in cosna Domini somniat. Eogo igitur pium lectorem,
ut diligenter perpendat verba et sententias hujus venerandi
patris Magni Basilii in causa eucharistiae. Primum, quod dicit
nos gratiam corporis et sanguinis Christi sumere in cosna
Domini ; et non dicit, corpus ipsum in quo meruit nobis hanc
gratiam praesens sisti. Deinde substantias sacramenti eucha
ristiae (quod ad res terrenas spectat) servat, panemque et
vinum vocat, ut sacra? scripturas nominant et testantur. Jam
quia sacra? scripturas elementa panis et vini in sacra cosna ag
noscunt ; hoc est, panis substantiam in cosna frangi, distribui, et
manducari ; ut Paulus inquit, " Panis quem frangimus, nonne i cor. x.
communicatio corporis Christi est ?" et vini substantiam dis
cipulis in ultima cosna exhiberi, distribui, et participari ; ut
Christus inquit, " Non bibam ex hoc fructu vitis, donee illud
bibam novum vobiscum in regno Patris mei ;" videamus an
liceat Christianis ab hac doctrina Christi, quas panis et vini
substantiam in cosna asserit, ob quamcunque causam deflectere.
Basiiius in libro prius citato hasc habet verba : " Quis cap. 13.
potest in tantum temeritatis progredi, ut audeat a se quicquam
loqui vel cogitare1?" Basiiius. vocat temeritatem aliquid loqui
vel excogitare a seipso citra sacrarum scripturarum testimonia.
Temeritas ergo est, et non sacrosancta religio, hasc panis et
vini mutatio in corpus et sanguinem Christi, quam neoterici
in cosna constituunt. Proferant vel ostendant ex sacris Uteris
transubstantiationis nomen et doctrinam ; quod si fecerint,
illorum sententiis subscribemus : si non possint, ut revera
est impossibile, meminerint verborum patris Magni Basilii,
non licere cuiquam ex proprio dicere quod sibi videtur bonum,
absque testimoniis divinarum scripturarum. Nam Spiritus
Sanctus (ut inquit Christus), cum venerit, non loquetur a
seipso ; sed quaecunque audierit, haec loquetur. Et Christus
de seipso dicit, "Ego a me ipso non sum loquutus; sed qui
misit me Pater, ipse dedit mandatum quid dicam et quid
loquar," etc. Quum ergo Christus, ipsa Veritas, nihil loquutus
sit nisi qua? a Patre audivit, absque dubio ecclesia, quae est
vera Christi sponsa, dicit et loquitur tantum qua? didicit a
Christo marito. Si autem Romana ecclesia, Christi hostis
infensissima, a Christo didicit panis et vini interitum, vel
[! Ti'r av (ii Toa-avTrjv i^eKdjj paviav, oSots dtp' iavrov ToXprjo-al ti Kai
fi('xpts ivvoias Xa/3(tv; — Regul. Brevior. Interr. I. Oper. Tom. 11, p. 624.
A. Paris. 1638.]
28—2

436 DE VERA DOCTRINA ET USU
illorum mutationem substantialem in substantiam corporis et
sanguinis sui, proferant e sacris Uteris testimonia, et herbam
illis porrigemus. Sed nos scimus, et ipsi quidem sacrifici non
sunt nescii, quod sacrae litera? ne gry quidem de transub-
stantiatione elementorum in ccena Domini meminerint: sed
elementorum turn nomina (ut dixi) turn substantias semper
retinent post verba sanctificationis a?que ut antea. " Quare
(ut inquit Basiiius) de his qua? scripta sunt in divinis scripturis
nulla prorsus licentia permittitur cuiquam vel admittere quod
prohibitum est, vel omittere quod prasceptum est ; quum ipse
Dominus ita prasceperit, dicens, 'Et custodi verbum hoc
quod ego mando tibi hodie : non adjicies ad illud, nee auferas
ab eo.' Sed et terribilis quasdam expectatio est judicii et
ignis zeli, qui consumpturus est adversarios, et eos qui ausi
sunt tale aliquid operari1." Hasc BasUius.
Quam horrenda est igitur papistarum impudentia, qui panis
et vini nomina et substantias abhorrent ac destriiunt in sacra
cosna Domini, cum scripturas sancta? utrumque clarissime
testentur, ut supra demonstravimus ! Sed frontem iUam mere-
tricis induerunt impii Uli neoterici, qua? erubescere nescit, ut
tandem commeritas posnas ipsorum impudentias et impietatis
luant. Legatur 14 caput Basilii Magni ejusdem libri, et con-
stabit hujusmodi impostoribus non esse obtemperandum in iis
quae contra mandatum Dei prascipiunt. Nam iUic hasc haben-
tur verba : " Commonitionum sane non parva est diversitas.
Alias namque contraries videntur esse mandatis Dei: alia?
autem interrumpere mandatum, vel contaminare videntur :
alias vero ad explendum id atque asdificandum veniunt, etc8."
Et paulo post : " Si autem contrarium aliquid mandatis Christi,
vel quod ilia corrumpere videatur aut contaminare, jubemur
ab aliquo facere, tempus est nobis dicere, ' Obtemperare
[! Ibid. 'Ewei Se twv iv rjplv o-rpecpopivav irpaypdrav ra pev eariv two
Tr}s (VroXfjr tov Qeov iv Tjj dylq ypatpfj SicordXpeva, Ta 8( o-eo-umr)peva,
irtpi pev rav yeypappevcuv oifie^ii'a i£ovo-la 8eSoTat Kad6\ov ovSevi owe
iroir)o-ai ti rav KeKtoXvpevtov, oCre 7TfpiaX(i\|«u' xt rav wpoareTaypevav, tov
Kvpiov airat; irapayyeiKavros Kai elnovros, k.tX. — p. 624. B. C See also
Interr. 303, p. 736.]
[2 TtSi/ 8e imraypaTav Sia(j>opas ovk oXi'yr/s ovarjs' rd pev yap ivavrms
fX" rrpis rr)v ivroXrjv tov Kvpiov, rj ti napatpBeipovra avrrjv, rj poXvvovra
n-oXXa^tSr impiglq tov KeKaKvpevov ' rd Se avvepTriirrei rfi ('vroXp- Ta Se
Kav prj a-vvepiriTTrei Kara to npoo^aves, dWa ffVpfidXkerai, K. T. X. — iDlu.,
Interr. 114, pp. 663. E. 664. A. &c]

COEN.E DOMINI.

437

oportet Deo magis quam hominibus ;' et rursus meminisse
Domini dicentis, ' Alieni autem vocem non sequuntur, sed
fugiunt ab eo, quia nesciunt vocem alienorum.' Sed et sancti
apostoli meminisse debemus, qui ad cautelam nostram ausus
est ne angelis quidem parcere, dicens, ' Etiamsi aut angelus
de ccelo evangeUzaverit praeterquam quod evangelizavimus
vobis, anathema sit.' Ex quo docemur, etiamsi valde nobis
carus sit aliquis, si magnificus habeatur, et in admiratione sit
positus, qui prohibet nos facere quod a Domino prasceptum est,
vel rursus imperat quod Dominus fieri prohibuit, execrabilis
debet esse ejusmodi omnibus qui diligunt Deum3." Unde
discimus, qua? sunt contra mandata Dei, vel corrumpunt aut
contaminant prascepta divina, non esse facienda. Vide igitur,
scriptura sacra panis et vini substantiam aperte, imo apertissime,
in coena Domini semper retinet : isti tamen neoterici contra
scripturam sanctam panis et vini substantiam destruunt.
Scriptura autem sancta non solum utriusque elementi (panis
scilicet et vini) conservat substantiam ; verum etiam praecipit
ac mandat, ut utriusque elementi panis et vini substantia in
cosna Domini per ministrum distribuatur, atque etiam a populo
suscipiatur : neoterici vero satis esse dicunt unius elementi
substantiam (id est, panis) distribui ; et sic institutionem Christi,
qui utramque speciem panis et vini distribuit et distribui jussit,
mutilant ac truncant. Sed quid ait Basiiius ? Execrabilis
debet esse ejusmodi, quamvis carus sit (ut parens), qui hoc
docet et mandat : quamvis magnificus (ut princeps vel magis-
tratus), quamvis in admiratione positus (ut qui in ecclesia
sanctitate et pietate pollere videatur), qui prohibent nos facere
quod a Domino prasceptum est, vel rursus imperant quod
Dominus prohibuit. Et hoc, inquit, facere debent omnes qui
diligunt Christum. Optarem igitur haec duo capita, 13, 14,
Magni Basilii a magistratu et a populo melius intelligi, ut hic
nihil contra mandatum Dei populo mandet, et populus, si impe-
retur, non obtemperet. Satis est ut Caesar ea mandet et
prasscribat suo populo quae sunt Cassaris ; Deo autem relinquat
et verbo illius qua; sunt Dei : et si qua? Dei sunt Cassar a
suis exigat, meminerint oportet, obediendum esse Deo magis
quam hominibus. Deus quidem in verbo suo panis et vini
substantiam et nomine et re in sacra coena retinet : non est
igitur illis credendum, obediendum, vel obtemperandum, qui
p Ibid. b. c]

438 DE VERA DOCTRINA ET USU
iUorum substantiam toUunt et destruunt. Nam verbi Dei
sanctitas et auctoritas praeferenda est omnibus, etiam ipsis
coslestibus spiritibus, ut Paulus docet. Basiiius etiam Magnus
ad Cbilonem discipulum de vita solitaria idem dicit : " Omnia
scriptura divina ex Deo est, ac admodum fructuosa, nihilque
per se immundum atque impurum retinet aut praebet, nisi ei
qui illud esse putaverit impurum," etc.1 Sive ergo parens,
sive princeps, sive pastor, sive angelus de coelo fuerit, qui
aliud evangeUzaverit quam verbi Dei sanctitas et puritas
evangelizavit, anathema sit. Audiatur jam Joannes Chrysos
tomus, quid contra istos neotericos dicat.
Homji. Joannes Chrysostomus : " Sed cujus rei gratia non aquam
Mat. cap. 26. ged vinum post resurrectionem bibit ? Perniciosam quandam
hasresim radicitus evellere voluit, eorum qui aqua in mysteriis
utuntur : ita ut ostenderet quia et quando hoc mysterium
tradidit vinum tradidit; etiam post resurrectionem in nuda
mysterii mensa vino usus est2." Quid apertius desiderent
neoterici contra vini transubstantiationem? Quando (inquit
Chrysostomus) Christus hoc mysterium tradidit, vinum tradidit,
quod etiam post resurrectionem in nuda mysterii mensa bibit.
Quod post consecrationem tradidit vinum fuisse affirmat ; ut
id quod post resurrectionem in nuda mensa bibebat. Miror
igitur neotericos non erubescere, ac vereri tam clara et per-
spicua verba et testimonia divinarum literarum ac sanctorum
patrum illudere. Si hoc enim non sit illudere divina et
humana testimonia, nescio quid sit Uludere. Christus vero,
apostolica ecclesia, et sancti patres in cosna Domini elementis
et signis sacramenti nomina et substantias panis et vini tri
buunt : isti autem illusores et impostores neoterici, jurati in
Romanum antichristum, elementis et signis sacrse cosnas Do
mini et nomina et substantias signorum toUunt et destruunt,
tantumque signorum adjacentia et formas panis et vini conser-
vant et retinent. Quod autem Christus retinet et sancti
[! nStra ypatpr) 6e6irvevo-Tos Kai d<f>i\ipos, Kai olSev Koivbv Si' avrijs, ei
pr) Kai to> \oyi£opeva Koivbv elvai (MtVra Koivdv. — Basil. Ad. Chilon. Disc.
Op. Tom. m. p. 4. e. Paris. 1638.]
[2 Kai TiVor evexev oix vSop emev dvatrrds, dXX' otvof ; SWriv aipeaiv
rrovrjpdv irpdppiCov dvaoTraiv. 'En-fi yap ela-i rives iv rois pvo-n)piois vSan
Kexp^evoi, SeiKvvs on Kai rjvUa ra pvcrrnpia TtapebaKev olvov napeSmKev, kcu
¦nv'iKa dvaa-rds xapis pvoTT/piav ^fiKrjv Tpdrre£av TraperideTO oiya> eKexpt]TO. —
Chrysost. Horn, lxxxhi. in Matth. xxvi. Op. Tom. II. p. 511. 1. 12.
Eton. 1613.]'

C03N.E DOMINI.

439

patres, neoterici non retinent; quodque Christus et sancti
patres affirmant, isti negant : appello Christi et sanctorum
patrum libros. Isti tamen neoterici clamant ad ravim usque,
quod catholica Christi ecclesia hoc docet, hoc mandat, hoc etiam
per mille quingentos annos servavit, retinuit, et servari ac
retineri jussit. 0 miram et detestandam ecclesiam ! quae nee
Christum pro capite, nee evangelistas, apostolos, aut sanctos
patres pro membris habeat, sed ex diametro pugnet et bellum
moveat, ut Christum et eos qui sunt Christi penitus trucident
ac perdant ! ConsuUte TertuUianum adversus Marcionem, Tertuii.
Libro i. "Per panem (ait) reprassentavit Christus corpus
suum3." Non dixit, panis substantiam fecit corpus suum, neque
quod panis substantiam abstulit per verba sanctificationis, et
corpus suum pro ea substituit. Idem dicit adversus Judasos :
" Sic enim Christus revelavit, panem corpus suum appellans V
Idem quoque habet TertuUianus, Lib. iv. adversus Marcionem.
Hieronymus hasc habet : " Nos audiamus, panem quem Hieron.
fregit Dominus deditque discipulis suis esse corpus Domini qua:st. 2.
Salvatoris, ipso dicente ad eos, 'Accipite et comedite; hoc
est corpus meum5.'"' Hieronymus hic plane testatur Christum
panem fregisse ac dedisse discipuUs suis in ultima cosna, quem
corpus suum nominabat. Hoc pulcherrime etiam afiirmat
Augustinus de Trinitate Dei Lib. in. cap. 4. " Potuit (sciUcet
Paulus) tamen significando praedicare Dominum Jesum Chris
tum aUter per linguam suam, aliter per epistolam, aliter per
sacramentum corporis et sanguinis ejus. Nee linguam quippe
ejus, nee membranas, nee atramentum, nee significantes sonos
lingua editos, nee signa literarum conscripta peUiculis, corpus
Christi et sanguinem dicimus ; sed Ulud tantum quod ex fructi-
bus terra? acceptum et prece mystica consecratum rite sumimus
ad salutem spiritualem in memoriam pro nobis Dominica? passi
onis6." Augustinus dicit, id quod est ex fructibus terrae prece
mystica consecratum dicimus esse corpus et sanguinem Domini,
quas sumimus ad salutem spiritualem in memoriam pro nobis
dominica? passionis. Non dixit, ut neoterici docent, fructus
terra? substantiam converti in corpus et sanguinem Domini
P Nee panem, quo ipsum corpus suum repraesentat. — Oper. p. 440.
A. Lutet. 1641.]
[¦» Ibid. p. 222. a. See also p. 493. d.]
[fi Hieron. Hedib. Qusest. 2. Oper. Tom. ni. fol. 49. Paris. 1534.]
[6 August. De Trinit. Lib. in. cap. 4. Oper. Tom. in. col. 284. a. b.
Basil. 1569.]

440

DE VERA DOCTRINA ET USU

Hoperus
librorum copia destitutus.

prece mystica, sed quod mystica prece fructus terras induit
nomen corporis Christi, quem in memoriam Dominica? passionis
in cosna mystica sumimus.
Subscriberem verba Epiphanii quas habentur Lib. in.
contra hasreses, Tom. ii, et in Anchorato : praeterea Joannis
Chrysostom! ad Cassarium monachum : et verba Ambrosii de
iis qui mysteriis initiantur capite ultimo, et de sacramentis
Libro iv. cap. 4 : item Cyrilli verba in Joan. cap. 6 : Ori-
genis Homil. 7, in Levit. Homil. 16. in Numer. in Matth.
cap. 26 : contra Celsum Lib. viii : Hesychii Lib. xx. super
Levit. cap. 18 : nam apud istos multa sunt prasclarissima ac
sanctissima, quae panis et vini substantiam in eucharistia re
tinent et asseverant. Sed talis est mea sors, et hujusmodi
me detinet locus, ut istorum sanetorum patrum librorum copia
mihi fieri non possit: nee ego, pro honore ac reverentia
quibus sanctos patres prosequor, et candore quo erga fratres
meos afficior, ausus sum mutilata, manca, aut mutata Ulorum
verba et sententias citare ; quod fortassis facerem, si iUorum
sententias meis verbis exponerem. Ideo mihi satis esse puto
in hac librorum penuria loca patrum demonstrare, et pios ac
studiosos lectores ad ea exploranda et perpendenda relegare ;
certa ac bona fide pollicens piis lectoribus istos patres a parte
Patres fere nostra omnino stare contra neotericos, qui transubstantiationis
omnes contra . .. - , , .,. .
transubstan- panis et vim errorem dolo malo et tyranmde in ecclesiam
uationem. ... . ...
primo induxerunt, et mtroductum mendaciis, ferro, et igne
in ecclesia retinent. Sed hoc unum, priusquam absolvero
tractatum hunc, pro panis et vini substantias existentia in
cosna Domini a christiano lectore postulo, ut nos et hanc
causam quam in nos defendendam suscepimus ad amussim et
regulam sacrorum librorum et veterum patrum scripta exa-
minet, probet, et judicet; et si in hac causa non aliter lo-
quimur quam sacra? scripturas et sancti patres loquuntur, non
pro hasreticis, sed pro iis qui non aliter loquuntur quam
Spiritus Sanctus suggerit, impellit, et docet nos loqui, habe-
amur. Jesus Christus enim, Filius Dei vivi, panem quem
tenebat sacris manibus corpus suum appellavit ; vinum quod
discipulis in cosna impertivit sanguinem suum vocavit. Spi
ritus Sanctus in divo Paulo corpus Christi panem, et panem
corpus Christi, quinquies nominavit. Patres vero sub initium
ecclesia? panem et vinum in coena Domini corporis et san
guinis Christi nomine honorabant, quemadmodum audistis.

CCEN3; DOMINI.

441

Idem et nos facimus: utrumque nomen panis et corporis,
vini et sanguinis, retinemus in sacratissima Domini cosna ;
iUorum substantiam in Christum Deum et hominem non ex-
tollentes, nee iUorum usum ut sacramenta et mysteria cor- sacramenta
poris et sanguinis Christi deprimentes : qua in parte, quoad Jenda^ ^
nomina signorum et signatorum, nihil a Spiritu Sancto et dePlimenda-
usitato modo loquendi in scripturis Sanctis dissentimus. Sumus
igitur, judice Spiritu Sancto in sacris Uteris nobiscum pro-
nunciante, absolvendi ab omni scbismatis et erroris suspicione
et culpa. Deinde, quod panis et vini substantiam in coena
Domini una cum iUorum nominibus semper retinemus, id
etiam cum Spiritu Sancto in sacris Uteris et scriptis patrum
facimus: Christus enim et nomen et substantiam panis in
coena retinet, dicendo, " Hoc est corpus meum." Quantum fua£™™-nus
ergo ad substantiam elementi, panis erat : quantum ad me- J££j^*
morias et sacramenti mortis Christi mysterium, corpus Christi ^PusChns"
erat. In substantia vero panis erat : in memoria et mysterio
autem corpus Christi erat. Idem Christus pronunciat de
calice, dicendo, "Non bibam posthac ex hoc fructu vitis,
donee bibam iUud novum in regno Patris mei." Quoad sub
stantiam, vinum et fructus vini erat in mystico calice : quoad
mysteria et sacramentum mortis Christi, sanguis erat Christi.
Sic etiam Paulus, quoad substantiam, panem frangebat in
ccena sacra : quoad sacramentum et mysteria, panis commu
nio erat corporis Christi. Patres idem testantur: quoad
substantiam, panis creatura est secundum nos, ut inquit Ire
naeus; quoad mysteria et sacramentum, corpus Christi est.
Quoad substantiam, panis et vinum sunt; sed quoad usum,
mysterium, et sacramentum, figuras sunt, symbola, obsignacula,
et avTirvn-a veri corporis et sanguinis Christi, ut omnes ve
teres testantur. Quoad substantiam, panis et vinum sunt;
sed quoad mysteria et res significatas, sunt gratia corporis
et sanguinis Christi, ut Basiiius Magnus dicit.
Quid ergo peccavimus, quid commeruimus, nomina et rem
ipsam panis et vini retinendo in sacra Domini cosna ? Nonne
Christus, Paulus, et omnes veteres idem faciunt ? Si illi ergo
veritatem Dei et naturam sacramentorum agnoscebant, et nos
agnoscimus. Nam quod dicimus et credimus ipsi prius ante
nos dixerunt et crediderunt : sint iUorum libri judices inter nos
et neotericos, Christi ac nostri implacabiles hostes. Judicet
jam sequus lector an hceat Christiano, reUctis Christo, apos-

442 DE VERA DOCTRINA ET USU
tolis, evangelistis, et Sanctis patribus, neotericis istis consentire
et subscribere, qui et nomina et substantias panis et vini in
eucharistia abhorrent et perimunt. Nam quod Christus, evan-
gelistas, apostoU, et sancti patres panem et vinum vocant, ipsi
nova, ficta, et ementita voce transubstantiationis elementorum
inducta (Christo, apostoUs, evangelistis, et Sanctis patribus
nunquam audita), panis et vini accidentia vocant. Hoc autem
illis poUiceor, quod si ostenderint ex sacris Uteris vel scriptis
priscorum patrum intra 600 annos post Christi assumptionem
in coelos, vel nomina tantum transubstantiationis elementorum
panis et vini in substantiam corporis et sanguinis Christi in
cosna Domini ; vel quod sub involucris et accidentibus panis
et vini lateant corpus et sanguis Christi, quemadmodum antea
dixi nunc dico, iUorum subscribam judicio et sententias. Sed
nos scimus, et ipsi non sunt inscii, quod hasc puerilia, papia-
tica, et ementita nuper sunt introducta in ecclesiam per Ro
manos pontifices, qui non solum Christi instituta in ecclesia
permutarunt, verum etiam totius Romani imperii et status
christianorum principum legesque omnes violaverunt et con-
tempserunt ; et seipsos non solum hominum, verum etiam Dei
ac illius verbi, judices fecerunt : ut iUorum lex testatur, quas
incipit, " Si Papa."
Meminerimus ergo ea observare qua? a Christo nobis pras-
scribuntur, et eo modo quo nobis ab eo sunt tradita ; nee nova
ex nostro pectore cudamus, nee ab aliis excusa curemus. Deus
enim Saddai1 ipse est Deus noster : sequemur ergo ilium, et
felices perpetuo (quamvis ad tempus afHicti) erimus. Judicent
Neotenco- itaque pii an asquum sit, ut neoterici, qui peregrinas voces et
vocabui™ nova vocabula finxerunt (nempe transubstantiationem panis et
vini, et corporis et sanguinis Christi praesentiam realem et cor
poralem sub formis et accidentibus panis et vini latitantem),
judices ac censor es sacrarum scripturarum constituantur; an
vero ut divinis Uteris et sanctorum patrum testimoniis subji-
ciantur. Sed utri parti tutius, sanctius, et melius nos ipsos
concredere possimus,sanctarum scripturarum et veterum patrum
testimoniis, an neotericorum mendaciis et figmentis, facile est
cuivis Spiritu Christi praedito dijudicare : sacrorum enim libro
rum auctoritas omnibus, cum veteribus, turn neotericis, est
prasponenda : veteres vero neotericis sunt prasferendi. Sed
t1 From the Hebrew ^^i Almighty.]

CCEN^ DOMINI. 443
schola neotericorum auctoritatem in sacras literas et in omnes
patres usurpat ; ita ut utrumque pro suo arbitrio interpre-
tentur; et sensum quem neoterici ex scripturis Sanctis et
priscis patribus eliciunt scripturis ipsis et Sanctis patribus
prasferunt ; quod est impiissimum. Nam sensum ac mentem
Spiritus Sancti, quam in sacris Uteris semper quasrere ecclesia
Christi deberet, suis interpretationibus subjiciunt ; et ubi
per verbum Dei jubemur omnium spirituum dogmata probare,
neoterici verbum Dei et sanctorum patrum scripta per iUorum
calculum et interpretationem probari contendunt. Ideoque
in ecclesiis qua? a Christo et Spiritu ejus Sancto mandantur
et docenlur negliguntur et contemnuntur ; et quae a neo
tericis imperantur et docentur omnes amplectuntur et vene-
rantur. Et hoc est Christum in ecclesiis propulsare, et
antichristum erigere; mandata divina in sacramentorum usu
contemnere, et mandata hominum venerari et colere : ut in
sacra cosna Domini superius ostendi ; ubi nunc in ecclesUs
qua? tyrannidi papas subjiciuntur non solum verus usus sacras
Dominicae ccenae exulat, verum etiam vera et legitima coenae
Domini doctrina expelUtur. Dominus igitur et Deus Pater
noster coslestis in Christo Jesu pro sua immensa- misericordia
ecclesias suas a lupis et mercenariis liberet, et det illis veros
pastores, qui gregem Christi tam misere dissipatum colligere
studeant ad sanctas et apostolicas ecclesias veritatem, ut sub
Spiritu Christi Sancto pusiUus grex pascatur pabulo vitas,
asternae. Amen. Capitis primi finis.

CAPUT II.
Contra corporalem Christi prcesentiam in eucharistia.
Secundum caput in quo a neotericis dissentimus consistit
in hoc : illi corporalem corporis et sanguinis Christi prassentiam
in cosna Domini affirmant : nos tantum spiritualem et sacra
mentalem corporis et sanguinis Christi prassentiam in coena
Domini agnoscimus, credimus, docemus, et confitemur ; cor
poralem vero Christi prassentiam tantum ccelo tribuimus ad
dextram patris omnipotentis, unde iUum spe exspectamus, ut
judicet vivos et mortuos. Et usque ad illud tempus restaura-
tionis omnium, cum sacris Uteris, turn sanctorum patrum testi-

444 DE VERA DOCTRINA ET USU
moniis, et communi symbolo, quod vulgo symbolum apostolorum
vocatur, edocti, carnem Christi e nostra carne assumptam in
ccelo coUocamus. Nam Christus post quadraginta dies, devicta
mortis et inferni tyrannide, illam carnem a nobis receptam in
altum subduxit, ut amplius in terra locum non habeat.
Rationes quibus movemur, ut a neotericis hac in parte
dissentiamus.
Christus, ut suos discipulos de morte sua jam imminente
consolaretur, non solum promisit se tertio die a morte resurrec-
turum, et mortis imperium et tyrannidem destructurum ; verum
etiam, quod a morte corpus suum gloriosum a terra elevaret in
coelum, [et]1 relictis hujus mundi sedibus coelestem inhabitaret
orbem, donee dies ille adveniret quo cum magna gloria descen-
[john xvi.] deret judicaturus vivos et mortuos. Verba UUus sunt hasc :
" Exivi a Patre, et veni in mundum : iterum relinquo mundum,
Reiinquere et vado ad Patrem." Relinquere autem mundum, et ire ad
mundum et y, . . . . . «
ire ad Patrem, non solum est humani corporis innrmitates a resurrec-
Patremquid. . . x. .
tione deponere, et immortalitatem induere ; sed etiam carnem
immortalitate donatam, quam mortalem et infirmam in utero
sacras virginis e nostra carne assumpsit, a terris in cesium
subducere : ut, quemadmodum in cruce mundus a carne Christi
crudeliter vitam eripuit, ita et ipse a resurrectione post quad
raginta dies eandem, per mundum vita spoUatam, vivam et
immortalem e mundo in altos coslos gloriose subtraheret.
Prima probatio hujus assertionis.
Christus dicebat se relicturum mundum ; et, ut majorem
certitudinem sui abitus animis discipulorum infigeret, ante
joan. xvi. mortem, quasi jam iam hoc esset facturus, dixit, " Relinquo
Relinquere ¦_-, ?• l j j
mundum mundum." Relinquere mundum est a mundo recedere, a
quid? -1 i _?
mundo abesse, et in ahum locum extra mundum se conterre
atque locare. Relinquere autem mundum non est seipsum
invisibilem reddere, et modo invisibili esse in mundo : nam
Qui aiiquo qui invisibilis vel modo invisibili adest non abest ; et qui non
"mundo8' abest a mundo mundum non reliquit. Si igitur Christus,
quantum ad corporis illius veri et organici praesentiam,
mundum impleret; vel invisibilis et modo invisibili aliquot
loca, ubi panes in sacra cosna consecrantur, corporaUter occu-
paret ; falsum esset dicere, Christum mundum reliquisse : nam
[' The conjunction seems to be required here.]

nun abest.

CCEN^ DOMINI. 445
qui corpore est praesens in aliquo loco non abest ab eo loco.
Cogimur ergo, si volumus esse pii, dicere, Christum, quoad
ejus humanitatem, reliquisse mundum. Et postquam desiit
corpore esse in mundo, turn efiicacissime adfuit suo Spiritu ;
aderitque suae ecclesiae omnibus diebus, usque ad consumma-
tionem seculi. Nos igitur Christi verbis muniti fideliter ac
constantissime credimus Christum, quoad humanitatem, hunc
mundum reliquisse. Secunda probatio hujus assertionis.
"Pauperes (inquit Christus) semper habebitis vobiscum ; Matt.xxvi.
me autem non semper habebitis." Me, inquit Christus, non
habebitis. Quoad ejus humanitatem hasc intelligi oportet, quod
ilium in mundo nobiscum habere non possumus ; sed quoad
divinam ejus naturam nusquam abest : " In ipso enim vivi-
mus, movemur, et sumus ;" et prasterea per prophetam inquit,
" Coslum et terram ego impleo, dicit Dominus." His autem
Christi verbis, "me non semper habebitis vobiscum," com-
pellimur ejus corporis praesentiam a nobis abesse fateri,
nisi Christum mendacii arguere velimus ; quod absit : ipse
enim est " via, Veritas, et vita." Non sunt igitur audiendi
contra Christum qui dicunt ipsum corporaUter adesse, et cor
poraUter exhiberi in sacra ccena Domini per ministros ecclesiae ;
nee decet fidum et verum Christi ministrum id affirmare
quod Christus negat. Haec sunt verba negativa Christi, "Me
non semper habebitis vobiscum." Injuriam ergo faciunt
Christo qui dicunt nos Christum, quod ad corpus ejus attinet,
habere. Verba autem negativa Christi sunt perpendenda, ne
fraude interpretationum neotericorum eludantur. Non dixit christus,
Christus, me sub hac forma, mole, vel quantitate corporis Sam natu"1'
non habebitis ; vel, me qualiter videtis nunc non habebitis; S™'sUetque
vel, qualiter me interfecturi sunt Judaei non habebitis, nam.lnuno1'
verum modo invisibili, supernaturali, coslesti, non vero corpo- oporteu
rali aut locali modo, ut neoterici dicunt ; sed de corpore suo
simpliciter et aperte dixit, " Me non habebitis ;" hoc est, me,
quantum ad humani corporis praesentiam attinet, non habebitis.
Quare et nos religiose ac vere dicimus, quicquid neoterici
(Christi ac ejus verborum correctores) in contrarium ogganni-
ant et latrent. Cum Christo vero nostro capite loquimur et
credimus, " me non habebitis ;" cujus praesentia et fruitione
gloriosissima satiabimur, ubi hanc mortalem vitam deposueri-

11
446 DE VERA DOCTRINA ET USU
mus. Interim satis est quod fide iUo satiemur, quem spe
exspectamus, ut tandem facie ad faciem iUum videamus.
Probatio tertia hujus nostra assertionis.
" Si quis (inquit Christus} dixerit, Ecce hic, ecce iUic est
Christus, nolite credere." Rursus admonet suos Christus, ut
ne credant, imo ne cogitent, eum corpore adesse huic mundo :
quicunque enim (inquit) locum, sive hic sive illic, corpori meo
assignaverint, nolite credere. Qui ergo Christum supra caput
sacerdotis, vel intra ejus manus, aut in pixide denotant, assig-
nant, et demonstrant, gravissime peccant, hoc mandatum
Christi " nolite credere" contemnentes ; et tandem hujus man-
dati violationem infernalibus flammis (nisi resipuerint) luent
in perpetuum. Et revera Christus Salvator ncster, quoad
corpus ejus jam gloriosum, nee sursum nee deorsum per
manus hominum jam agitari, moveri, nee elevari potest ; sed,
ut dixi, coslum gloriose obtinet, et terram (hoc est fidelium
mentes) sursum suo Spiritu elevat, ut superna quasramus et
curemus, et non terrestria. Nostras autem mentes, dum hic
vivimus, a peccati macuUs et rerum caducarum nimio amore
elevantur, ut asterna agnoscant et amplectantur : et tandem
etiam corpora nostra convivificabit, ut sint conformia corpori
suo glorioso. Illius autem Spiritu nos movemur et sumus :
sed ejus corpus movere non possumus. Ideo caute et dili
genter praemonuit ecclesiam, ut ab hujusmodi insaniis et
praestigiis caveret. Probatio quarta nostra assertionis.
Mare. xvi. " Itaque Dominus, postquam loquutus esset eis, receptus
Rom. viii. egt jn ca3jjSj et conse(jit a dextris Dei." Idem dicit et divus
Paulus : " Qui et suscitatus est, qui etiam est ad dextram
Dei," etc. Ubi vero Christus saspius admonuisset suos, ne
crederent corporalem ejus praesentiam futuram super terram ;
et si quis id affirmaret ac assereret dicendo, ecce hic, ecce
illic, non esse ei credendum; et cum verbis non obscuris
docuisset, quod pauperes secum semper haberent, sed non
ipsum ; et praeterea palam dixisset, " Ego reUnquo mundum;"
jam ne admonitio et doctrina ejus de abitu suo parum animis
eorum insideret, admonitionem et doctrinam suam confirmat
actu et ipsa corporis ablatione non solum a terris, verum
etiam ab illorum aspectibus, quibus ilium ad nubes usque

¦ CCEN.E DOMINI.

447

prosequebantur : ut Marcus evangelista et Paulus apostolus
liquido testantur. " Receptus est, inquit Marcus, in cesium." Heb.iv.ix.
Et alio in loco Paulus dicit, quod Christus penetravit coslos.
Et iterum : " Non enim in manu facta sancta ingressus est
Christus," etc. Ex istis vero locis admonemur, ut duo creda-
mus : primum, quod Christus, quantum ad carnem, mundum
reliquit ; secundum, quod carnem, quam in mundo assumpsit,
in ccelo collocavit ; ita ut jam, quoad carnem, Christus ubi
factus fuit homo non sit ; et in coslo, ubi prius non erat
quoad carnem, jam (relicta terra) resideat : quemadmodum alii
loci sacras scriptura? testantur.
5. Probatio nostra assertionis.
" Qui consedit ad dextram throni majestatis in coelis." ffijg-ig-^
Et iterum: "Perpetuo sedet ad dextram Dei." Christus,
ut corporalem sui absentiam ab hoc mundo suis discipulis
persuaderet, variis ac gravissimis usus fuit argumentis. Pri
mum, jussit ut non crederent iis qui dicerent, Ecce hic, ecce
illic est Christus : secundum, quod pauperes cum illis semper
haberent, sed ipsum non haberent : tertium, quod relinqueret
mundum, et iret ad Patrem. Jam vero ne quis de illius ora-
tionis veritate, quam de abitu suo saepius cum discipulis
habuit, dubitaret, adest tempus quo id praestaret factum quod
hactenus verbis praedixit. " Receptus est (inquit Marcus) in
coslum." Et ne quis putaret phantasma aut spectrum fuisse
quod in coslos ascendit, S. Lucas in Actis Apostolorum modum
et certitudinem Christi ascensionis fidelissime annotat et nobis
commendat. " Cum essent (inquit) defixis in coelum oculis,
eunte iUo, ecce viri duo astiterunt illis amicti vestibus albis,
qui et dixerunt, Viri Galilasi, quid statis intuentes in ccelum?
Hic Jesus, qui assumptus est a vobis in ccelum, sic veniet
quemadmodum vidistis eum euntem in coelum." Duo docet
S. Evangelista: primum, quod vere et visibiliter Jesus
ascenderit ; quod et angeli coslestes et oculi discipulorum
testantur : deinde, quod eodem visibili modo venturus sit in
extremi temporis articulo. Et donee dies ille advenerit,
ccelum et non terra Christum, quoad humanitatem, servabit
ac retinebit : ut quemadmodum ante ascensionem Christus juxta
humanitatem suam tantum erat in terra, et non in ccelo ; ita
post resurrectionem juxta carnem suam tantum sit in ccelo, et
non in terra.

448 DE VERA DOCTRINA ET USU
6. Probatio hujus assertionis.
Act- »¦• " Hlum oportet ccelum suscipere usque ad tempus restau-
rationis omnium." Petrus de Christo (quatenus homo est)
loquitur : quem juxta carnem oportet coelum suscipere usque
ad novissimam diem. Petrus autem non dicit, quod ccelum
suscipiet ilium quantum ad formam ejus visibilem et corporis
ejus dimensiones, quantitates, et qualitates, sed in terris erit
secundum carnem forma invisibili et modo non quantitative,
vel erit in eucharistia non ut in loco, non corporali modo, ut
neoterici misere et puerUiter dicunt: sed Lucas claris et
evidentissimis verbis testatur, quod Christus terras reUquit, et
nubes suscepit Ulum ab oculis eorum ; et Petrus lucidissime
dicit hunc Jesum qui assumptus est in coelum, oportere coelum
suscipere usque ad tempus restaurationis omnium.
7. Probatio hujus assertionis.
Act i«. " Quemadmodum vidistis iUum euntem in ccelum, sic veniet."
S. Lucas ut omnem suspicionem corporalis Christi praesentiaa
ab ecclesia tolleret, dicit, quod quemadmodum vidistis ilium
euntem in ccelum, ita veniet ; hoc est, eadem visibiU forma.
Duo saluberrima dogmata in hisce verbis continentur : unum,
de Christi Salvatoris nostri corporis e terris elevatione et ab
latione ; alterum vero de ejus corporis adventu in novissimo
Act. iii. die.; usque in quem diem et horam nunquam terris corpore
aderit, ut Petrus testatur.
8. Probatio hujus assertionis.
1 cor. xi. « Mortem Domini annunciate, donee venerit." Duo D .
Paulus hisce verbis ecclesiam Christi docet: primum, quod
sacra ccena Domini sit recordatio et memoria mortis et passionis
Christi; nam (inquit) quoties cosna rite celebratur, mors
Christi, qua a morte seterna sumus redempti, ob oculos mentis
et fidei nostras ponitur : secundum, Christum ipsum, cujus
mortem per cosnam hanc exprimimus, re ipsa corpore cosna?
suae non adesse. Dicit enim, " Donee venerit." Quasi dice-
ret, quamvis miranda et ineffabilis futura sit persecutio et
tyrannis in ecclesia Christi, dum Christus corpore ab ecclesia
abest residens in coslis, talis est tamen Dei amor et tpikavOpwirla
erga suam ecclesiam, ut usque ad Filii ejus in corpore adven-
tum duratura sit vera ecclesia, ut inter electos Christi mors

CCENiE DOMINI. 449
semper vigeat et refricetur. Quod si Christus corporaUter
adesset sacra? ccenae, ut neoterici Romani docent, Paulus non
diceret, " mortem Domini annunciate donee venerit ;" sed,
mortem Domini annunciate, quia, quoties ccenam sanctificatis,
toties Christus corpore suo adest. Quid autem desiderent
neoterici apertius, contra corporalem Christi prassentiam in
cosna, quam hoc quod Paulus dicit, " donee venerit ?" "Donee"
hoc loco indicat tempus futurum quo Christus corpore ventu
res est, et non praesens tempus quo nunc adest quoties sacra
cosna peragitur, vel aliquot verba a ministris recitantur.
Nona probatio hujus assertionis.
" Superna quaerite, ubi Christus est ad dextram Dei coios. m.
sedens." Jubemur per D. Paulum superna quasrere, quia
superne Christus est quoad corporis ejus praesentiam : quo
autem ad divinam ejus naturam ubique est, et ima summaque
implens, ut propheta testatur. " Quo ibo (inquit) a spiritu [Psai.
tuo, et quo a facie tua fugiam? Si ascendero in ccelum, tu"
illic es : si descendero ad infernum, ades," etc. Ne igitur
cum neotericis Romanis iravraxova'tav, hoc est, ubiquitatem
illius corporis constituamus. Paulus unum locum (nempe
sedes beatas et ccelestes) nobis corpori Christi assignat ; ubi
Christus corpore suo solum residet superne (inquit) et non
inferne. Viderint isti neoterici, qui corpus Christi ita dis-
tendunt et dilatant ut coslos et terras impleat, quomodo
Christo (qui dixit quod mundum relinqueret, quod ad ejus
humanitatem spectat) et Paulo (qui per adverbium loci, "ubi,"
tantum coelo superne corpus Christi tribuit) respondeant.
Viderint, inquam, quomodo in novissimo illo calamitatis et
miseria? die Christo respondeant, qui jam ipsum, quod ad
humanitatem ejus attinet, iravTOToirov faciunt, hoc est, omnem
locum implentem ; ccelum corporali modo et veris corporis or
ganici dimensionibus; terras vero absque omnibus veri corporis
conditionibus et qualitatibus. Duplicem autem Christum faci
unt ; verum hominem suis qualitatibus imbutum in coelis,
monstrum vero hominis in terris absque omnibus qualitatibus
et conditionibus hominis.
Decima probatio nostra assertionis.
" Quid si videritis Filium hominis ascendentem ubi erat Joan. vi.
prius ?" Capernaita? (ut nostri neoterici) carnis Christi man-
[hooper, ii. J **

450 DE VERA DOCTRINA ET USU
ducationem dentibus oris somniabant. Christus autem multis
ac sanctissimis rationibus illam comestionem ad fidem et men-
tem hominis refer ebat, ut Joannes, cap. vi. testatur; et inter
alias rationes hanc tanquam epilogum omnium aliarum pras-
cedentium adduxit : " quid si videritis (inquit) Filium hominis
ascendentem ubi erat prius ?" — ac si dixisset, Quid de ventre
aut dente cogitatis, quasi meam carnem manducandam, de-
vorandam, aut concoquendam dentibus, stomacho, aut ventri
donarem ? Aliud est genus manducanda? carnis mea? quod
volo, nempe mentale et spirituale ; non per dentes, sed per
fidem, qua? hominis mentem sursum in ccelum attrahit, quo
ego hoc corpus quod videtis sustollam ; ubi tantum fuerit loci
spatium inter me et vos quantum est inter ccelum et terram.
Quomodo igitur ii qui terras incolunt corpus assumptum et
locatum in coelis ore et dentibus assumerent? Fide autem
eo veniendum est, non pedibus: ibi fide corpus meum est
manducandum, et non hic in terris ore et dentibus. Nescio
quid neotericorum oculos aperiat, ut veritatem hac in parte
perspiciant, nisi hasc sacras scriptura? loca Ulud fecerint : quod
ut faciant, Deum Patrem nostrum coslestem propter Jesuin
Christum FUium ejus sedulo noctesque diesque fatigo.
Uhdecima probatio nostra assertionis.
" Spiritus est qui vivificat ; caro non prodest quicquam."
Christus nostras redemptionis to XvTpov et pretium persol-
vebat in carne ; et nunc dicit Ulam carnem non prodesse, si
accipi deberet ut Capernaita? carnem Christi accipiebant;
cogitabant enim carnem Christi omnino corporaUter esse
manducandam: Christus igitur dixit carnem suam ita cor
poraUter manducatam nihil prodesse. Et hac gravissima
oratione Christus Capernaitarum stultitiam mire perstringit
et reprehendit : primum, quod adeo stulti essent ut cogi-
tarent humanam carnem esse comedendam ; quod multo cru-
delius esset quam humanam carnem occidere : deinde, quod
tam imprudentes essent ut vel ipsi id optarent, vel1 quod ipse
Christus id faceret quod nihil prodesset. Quare inquit,
Quid vel vos expectatis quod vobis non prodest; vel quid
mo inutilem nuncium Patris coslestis cogitatis ? Ideo autem
veni, ut mundo prodessem et benefacerem : sed si carnem
meam corporaUter (ut vos putatis) vobis comedendam imper
il1 Cogitarent appears to be wanting to complete the sense.]

CCEN.E DOMINI. 451
tirem, ego ipse bene novi quod caro mea ita comesta nihil
vobis prodesset. Ergo hoc intelligite, quod caro mea est
occidenda ; quam si quis fide et spiritu manducat, non mori-
etur in asternum. Sic autem caro mea est cibus mentis, non
ventris : fide suscipitur, non ore. Nam carnem meam a mundo
in ccelum extollam ; quo oportet qui velit meam carnem man-
ducare et sanguinem meum bibere fide ascendere. Qui vero
humi jacent, et crassam atque corporalem praesentiam mei
corporis cogitant, nihil fructus aut utilitatis inde percipiunt.
Hic apud Joannem duobus validissimis argumentis corporalem
corporis sui praesentiam in sacra Domini coena Christus per
negat (non dico, in impia Romana missa, quia nee Christus
nee Christi sacramentum est, sed idolum et belphegor2). Hoc
autem primum probat argumento ab inutili hisce verbis : " Caro
(scilicet, corporaUter comesta, ut vos cogitatis) non prodest
quicquam :" deinde, ab impossibili hisce verbis : " Quid si vi-
deritis Filium hominis ascendentem eo ubi erat prius ?" hoc
est, in ccelum ; quo fides sola pii hominis ascendit, ut Filium
Dei Patri ccelesti sistat quotidie pro remissione peccatorum
suorum ; in quem locum caro et sanguis non penetrant, quam-
diu hoc mundo fruuntur."
Duodecima probatio nostra assertionis.
" Cum domi sumus in corpore, peregrinamur a Domino." 2 cor. v.
Domi esse in corpore est hac vita, qua? miseriis et calamitati- in™rPeore
bus variis jacet obnoxia et afiiicta, frui. Peregrinari autem a pwegrmari
Domino est, non solum aeterna beatitudine et felicitate ad quid.1"0
tempus carere, dum hic vivitur ; verum etiam corporis illius
prassentia carere qui morte sua coslos et immortales glorias
nobis meruit. Tendimus autem ac, contendimus, ut post hanc
vitam in coelis cum eo vitam degamus, qui per mortem suam
non solum mortem exuit, verum etiam mortalium hominum
secula deseruit, et immortale suum corpus a nostro consortio
subduxit in coslos ; ut ipse a nobis, et nos ab ipso, ad tempus
peregrinaremur, ut Paulus inquit. Quatenus autem Christus
Deus est, ab eo non peregrinamur : nam piis semper sua
providentia et gratia praesens est, et piorum conversatio in
coelis est, ut Paulus inquit; impiis vero sua providentia et
justitia, vel ut emendet vel puniat, absens non est. Si hanc
peregrinationem neoterici intelligere volunt liberationem ab
[a Probably from the Hebrew 11^3 ^4 Baal-Peor.]
29—2

452 DE VERA DOCTRINA ET USU
omni calamitatum et afnictionum perturbatione et sensu, per-
peram D. Paulum torquent. Nam dum peregrinamur a
Domino, et maximis calamitatibus afficimur pro illius nomine,
maximam illius gratia? et fortitudinis abundantiam prassentem
esse sentimus ; ita ut ejus Spiritus prassentia quas jam patimur
non solum contemnamus, verum etiam gravissima et pericu-
losissima qua? ventura esse putamus in Christo non curemus :
quod fieri non posset, si hospites et peregrini essemus a
Domino Deo nostro, qui nos consolatur in omni tribulatione
nostra ; ita ut non solum patienter, verum etiam gratanter,
omnia feramus. Hostes enim et adversarios patienter ferimus,
et illorum salutem asque Deo ut nostram sedulo dies ac noctes
commendamus : Deo perpetuas canimus laudes, quod nos dig-
netur pro sui nominis gloria aliquid pati : et tantum rogamus
in nostris precibus, ut vel vincat UUus verbi Veritas quas op-
primitur, vel nos per mortem cito ad se revocet. Nam satis
diu nos vixisse putamus, si in hac vita neotericorum idolola
triam fortiter usque ad mortem contemnamus: quod facturi
sumus Deo protegente, qui magna sua misericordia nos primum
eripuit per Christum e morte aeterna ; deinde, ab hasreticorum
et papistarum impia doctrina ; et transtulit nos in lucem clari-
tatis suae, quam nunquam expungi patietur iis qui iUam in
verbo suo studiose precibus quaerunt.
Decimatertia probatio nostra assertionis.
Joan. xvi. " Ecce aperte loqueris, nee proverbium uUum dicis."
Postquam Christus dixisset, " Relinquo mundum et vado ad
Patrem," apostoli dicebant ilium aperte fuisse loquutum,
Aperte ioqui nee proverbium uUum protulisse. Aperte autem loqui est
ita rem de qua agitur clare et perspicue enunciare et proferre,
ut ab iis quibus res commendatur absque omni dubitatione,
haesitatione, et ambiguitate intelligatur et cognoscatur. Sic
Christum fuisse loquutum de ejus abitu ex hoc mundo ad
Patrem discipuli ejus testantur hisce verbis, " Ecce aperte
loqueris :" quasi dixissent, satis lucide intelligimus quas dicis
et doces, quod abiturus es a mundo. Jam neoterici Romani,
qua? Christus aperte et lucide protulit, suis technis, vafritiis,
imposturis, et praestigiis obfuscant et obumbrant; ut nee
Veritas nee perspicuitas verborum Christi intelligi aut percipi
possint. Ubi enim Christus liquido dicit, " Relinquo mundum,"
quod omnes discipuli (quamvis rudes et satis adhuc carnales)

COSNiE DOMINI. 453
perspicue intellexerunt, neoterici dicunt quod non reliquit
mundum ; hoc est, non penitus abstulit corpus suum ex hoc
mundo, sed invisibilem se fecit mundo, et modo invisibili mundo
semper adest, ac in mundo se continet, ad quatuor vel quinque
verborum prolationem per presbyteruin in papistica missa ; et
modo visibili residet, ac se juxta corpus continet in coelo :
juxta veras corporis sui qualitates et quantitates corporaUter
cesium occupat; juxta autem corpus quod nullas humanas
conditiones habet corporaUter ccenam Domini occupat, ac in
ea continetur. VisibUe corpus Christi corporaUter locant in
coelis : invisibile vero Christi corpus corporaUter docent esse
in eucharistia. Sed hoc non est aperte et liquido, sed obscure
et asnigmatice loqui. Christus autem nullum bwfo, quod est Proverbium
prpverbium, dixit. Proverbium enim est quod non facile ab
omnibus intelligitur, vel quia verba ex quibus constat sunt
rara, inusitata, aut varias significationis ; vel quia talem in se
proverbium continet eruditionem et doctrinam, ut raro vel
difliculter comprehendamus : quemadmodum sunt sententia?
Salomonis, quas ^jy Q, id est, proverbia, vocat ; in quibus non
solum sunt multa difficilia verba, verum etiam sententia? quam
plurimo? intelleotu admodum difficiles. Christi autem oratio
quam habuit ad suos de discessu corporis sui e terris, qua? erat
ista, " Exivi a Patre, et veni in mundum ; iterum reUnquo
mundum, et vado ad Patrem," nihil ambiguitatis, difficultatis,
vel obscuritatis (ut apostoU testantur) in se habuit ; sed palam
et aperte quo? fuerunt dicta in hac oratione de corporis ejus
recessu inteUexerunt. Tarum igitur candide et minus Chris-
tiane faciunt neoterici, qui perspicuitati et lumini verborum
Christi suis interpretationibus tenebras et nebulas obfundunt.
Nos igitur perspicuitatem et lucem verbi divini assequentes
Christum (quod ad carnem ejus attinet) mundum reliquisse
docemus et credimus; Spiritu tamen suo tam bonos quam
malos sustentare ; hos quidem, ut pie vivant ; illos autem, ut
impie vivere desistant. Et in sacra actione coenae sua? mys
tica? piis ita semper adest, ut UUs seipsum totum turn corpore
turn anima communicet ; non ut in corpus per os descendat,
sed ut in animam per fidem sese infundat, ejusque vi et vir
tute cum corpus turn anima pie recipientis sacramentum
sanetificentur ad vitam osternam ; modo non secundum carnem
sed secundum Spiritum, qui se Christo sacramentis obstrinxere
vivant et ambulent. Hasc est nostras fidei ratio ex sacris

454 DE VERA DOCTRINA ET USU
Uteris deducta, rata, et obsignata, quam veram ac sinceram
coram Deo et Sanctis angelis ejus ex verbo Dei scimus, agnos-
cimus, tutamur, et defendimus ; pro qua vitam hanc mortalem
deponere (si ita Deo visum fuerit) sumus parati ; certo persuasi
quod animas nostras sic deponendo bene facturi simus, et cum
Christo per Christum victuri imperpetuum. Jam ad alias ra
tiones quibus movemur ut a neotericis dissentiamus descendam.
Decimaquarta probatio nostra assertionis.
Hebrai. ii. iv. " Similis est fratribus per omnia excepto peccato." Si
Christus similis sit fratribus per omnia, juxta D. Pauli testi
monium, injuriam faciunt Christo qui ilium dissimilem fra-
simi.iem esse tribus reddunt. SimUem esse fratribus est, non solum carnis
fratribus iuid- sanguinisque et anima? fratrum naturis et substantiis commu-
nicare, verum etiam illarum veras quaUtates, quantitates, et
dimensiones naturae et substantias fratrum semper retinere et
nunquam deponere: quod si deposuerit, tunc desinit esse
simUis fratribus. Jam taUs est nostra natura et substantia,
ut semper locum occupet; et dum in uno loco fuerit, pro eodem
temporis instanti in alio loco esse non possit: ut natura et
4 Reg. h. substantia corporis Elia?, dum esset in terris et hasc loca in-
feriora mundi teneret, in coelis non agebat, nee turbine ab
Elisaeo fuit ablatus ; et ubi Elias ascendit turbine in coelum,
cernente Elisaeo et ita clamante, " 0 pater, pater, IsraeUtarum
currus et equites," in terris cum Elisaeo tunc desut esse. Talis
autem est natura et conditio omnis seminis Abrahae, ut semper
unum locum pro uno temporis instanti occupet; ita ut simul
et eodem tempore diversa loca occupare non possit. Cum
Christus juxta carnem ab Abrahami semine assumptam similis
sit fratribus, ut qui veras, nativas, et genuinas conditiones et
naturas humani corporis refineat, oportet ut eisdem natura?
legibus constringatur et contineatur (quod ad humanitatem
ejus spectat), ut sit in uno loco pro uno temporis instanti, et,
dum superna et coelestia loca occupat, a terrenis et inferioribus
absit ; quemadmodum, dum terras hasce incoleret, a supernis
sedibus abfuit. Ita quoad corporis ejus veritatem et substan
tiam simul coelum et terram implere vel occupare non possit,
quin fratribus statim futurus dissimiUs. Quod si corporis
ejus naturam et substantiam, quam ex Abrahami semine
Christus in utero beatae virginis assumpsit, ita extendat ac
dilatet, ut ccelum et terram simul impleat vel occupet, naturam

CCEN.E DOMINI.

455

et conditionem seminis Abraha? exuit ac deponit, nee (ut dixi)
fratribus similis est. Nam hominis non est nee angelorum
natura?, sed solius Dei, duos simul vel occupare, vel omnes
simul locos implere. Hominum vero et angelorum est, ut,
quando uni loco adsunt, ab aliis pro eodem temporis instanti
absint : ut Christus, cum esset juxta carnem trans Jordanem,
ubi Joannes fuerat baptizans primum, non erat Bethanias, ubi
Lazarus erat mortuus, ut ipsemet testatur : " Et gaudeo Joan. x. xi.
propter vos, ut credatis, quod non fuerim ibi." Ita cum esset
juxta carnem in monte Tabor, non erat Hierosolymis ; et cum Matt. xvii.
esset in terris, non erat juxta carnem in cosUs : et jam cum
sit in coelis, non est juxta carnem in terris. Cum igitur
Christus Deus sit et homo, et, quatenus Deus, retineat et
nunquam deponat veri Dei substantiam et naturam, ut sit et
maneat in perpetuum verus Deus, similis Patri et Spiritui
Sancto ; ita cum sit verus homo, quatenus est homo, retinet
et nunquam deponit veri hominis substantiam et naturam,
ut sit et maneat imperpetuum verus homo, similis fratribus,
juxta D. Pauli doctrinam.
Nam Christus Salvator noster, verus Deus verus et homo
in una persona, in hac unitate personas naturas et substantias
veri Dei et veri hominis semper retinet ac servat : et quamvis
natura humana assumpta sit in Deum, ut unam personam
Christi Dei et hominis constituat; Christi tamen Deitas
humanas naturas substantiam et veritatem non absorpsit, non
annihilavit, non destruxit, non confudit, neque commiscuit : sed
utriusque substantias et natura? Veritas, turn Dei turn hominis,
in Christi persona manet semper discreta et distincta, nee una
in alteram convertitur ; nee prasstantior et dignior natura in
Christo (nempe Dei) minorem et inferiorem (nimirum hominis)
destruit, consumit, aut in naturas divina? conditionem, proprie-
tatem, aut dignitatem mutat vel convertit. Et juxta divinas
suas naturae veritatem (quatenus est similis Deo Patri) nobis
in terris adesse confitemur ; sed juxta humana? naturas cer-
titudinem (quatenus similis est fratribus) nobis in terris adesse
credere non possumus. Nam ita Deus et homo in una per
sona Christi conjunguntur, ut neutra natura veritatem suam
amittat, nee alterius proprietates et conditiones altera induat,
sustineat, aut vindicet. Cum enim solus natura esset Deus,
ut homo fieret, divinitatem suam in carnem non convertit • sed
per assumptionem humanitatis in Deum Deus factus est homo.

456 DE VERA DOCTRINA ET USU
Joan. i. Et quemadmodum in terris humanam naturam mortalem as
sumpsit in Deum, et tamen mortalis naturas humana? condi
tionem non destruxit, nee divina? naturas adasquavit, sed utrique
naturae, Dei et hominis, semper suas ¦ servavit conditiones et
qualitates (excepto peccato), ut Christus, quatenus homo, juxta
naturam divinam in ccelis esset et in terris ; juxta naturam
humanam in terris esset et non in ccelis : ita et a resurrectione
a mortuis tertio die veram humanam naturam jam factam
immortalem semper servavit, et tandem in coslos a terra sus-
tulit, ut jam in coelis Deus fieret et homo, ubi ante solus Deus
erat; et in terris usque ad consummationis tempus Deus
tantum esset (sublata corporis sui substantia) ubi ante Deus
erat et homo. Ita sicuti post incarnationis suas mysterium in
utero virginis in terris egit juxta utriusque natura?, divinitatis
et humanitatis, substantiam, virtutem, et efficaciam ; pari modo
jam post illius ascensionem in ccelos in terris agit juxta divi
nitatis substantiam et humanitatis (per divinitatem) emcaciam
pwiip. m. (hoc est, Spiritu suo), et non substantiam. Nam quemadmodum
nostra conversatio per Spiritum Sanctum in ccelis est, unde
expectamus Redemptorem nostrum, qui reformabit corpora
nostra, ut sint conformia corpori suo glorioso ; et tamen quoad
corporis nostri substantiam in terris deorsum solum degimus
et versamur, et non in ccelis ; ita et Christi mortis, resurrec
tionis, et ascensionis virtus et efficacia per Spiritum Sanctum
nobis qui in terris vivimus adsunt ; et tamen quoad ejus cor
poris substantiam in ccelis superne degit et versatur, et non
in terris : unde ilium expectamus, ut tandem Spiritu Dei
Patris sui e mortuis resuscitati substantiaUter et corporaUter
Uli in aere occurramus, qui substantiaUter et corporaUter de-
scensurus est ad judicandum vivos et mortuos. Interim quia
fratribus suis est (uti Paulus dicit) similis, corporis UUus sub
stantiam in ccelis ad dextram Dei Patris coUocamus, ut quoad
iUius corporis et sanguinis praesentiam nee in ccena nee in
terris quasramus, sed superne, ubi est ad dextram Dei sedens.
coioss. Hi. Illic eum quasrimus, dum hic vivimus : illic eum inveniemus,
cum hoc corporis ergastulo fide ipsius liberati fuerimus.
Hebrai. ii. iv. Recognoscamus verba D. Pauli, " Similis est fratribus per
omnia dempto peccato." Non dicit Paulus, Similis fuit fra
tribus per omnia : sed,'"est (inquit) similis fratribus per omnia.
Paulus hanc epistolam post Christi ascensionem in ccelos scripsit,
cum jam omnes mortalis corporis deposuisset conditiones, et

CCEN.SE DOMINI.

457

immortalitate donatus esset ; et tamen dicit, " Similis est fra
tribus :" unde constat, quod Christus, quoad humanitatem ejus
attinet, non exuit humanas conditiones per resurrectionem,quam-
vis immortale, incorruptibile, gloriosum, et spirituale corpus
induisset ; humanam naturam per resurrectionem ad incorrup-
tionem restituens, non ejus veritatem auferens. Humana
autem natura post resurrectionis magnificentiam eadem qua?
erat (quod ad veram humanas natura? substantiam attinet)
semper permansit ; sed immortahtatem naturas humanae, quam
antea non habuit, in resurrectione assumpsit. Sed mutata
jam corporis Christi mortalitate, et immortalitate donata, ad
huc (inquit Paulus) Christus est fratribus similis; hoc est,
verus homo ex anima rationali et humana carne subsistens,
ut Athanasius dicit. Prasterea dixit quod Christus non solum
simUis est fratribus, verum etiam, " per omnia, inquit, similis
est fratribus :" ac si dixisset, Exceptis peccati sordibus et
maculis, Christus quoad humanitatis suss substantiam et na
turam in omnibus convenit et simiUs est fratribus. Uli autem
veram corporis bumani naturam, hoc est, corpus et animam,
habent : eadem ergo ct Christus habet. Uli eandem corporis
humani naturam non ubique vel pluribus in locis simul habent;
sed in uno loco pro uno temporis instanti semper retinent :
idem et Christus facit. Nunquam enim legitur Christum
(quod ad veram humani sui corporis substantiam attinet) simul
in pluribus locis fuisse. Fratres autem ejus, quos corpore e
terra sustulit, ut Enoch et Elias, quoad corporis illorum et
animas substantiam jam non sunt in terris : sic et Christus,
qui illis est similis, quoad corporis et animas ejus substantiam
jam non est in terris ; nam e terris in coslos corpus et ani
mam suam subduxit.
Nos igitur, qui corporalem ejus prassentiam in ccena nega-
mus, cum D. Paulo ilium similem per omnia fratribus facimus.
Neoterici autem, qui corporalem ejus prassentiam in cosna asse-
runt, cum Marcione, Eutyche, et aliis haereticis, per omnia dissi-
milem fratribus suis faciunt ; nam omnia quas naturae humanas
semper et inseparabiliter adsunt, sive sit morti obnoxia, sive
a morte libera, neoterici toUunt. Sed sive sit natura humana
in Christo in Deum assumpta, sive natura humana quae ex puris
naturalibus constat, semper natura humana suas nativas et
inseparabiles qualitates retinet ac servat ; non nomina, verba
et titulos tantum, sed res ipsas. Nam quemadmodum in essen-

458 DE VERA DOCTRINA ET USU
tia divina consistit unitas, ac in personis pluralitas ; ita in per-
sona Christi (quoad persona? proprietatem) est unitas, et in
unitate personae consistit essentia? pluralitas. Christus enim
utriusque naturae veras essentias, Dei et hominis, in unitate
persona? retinet ; ita ut in Christo nee naturarum commixtionem
nee persona? divisionem confiteamur. Utriusque autem naturas
essentias in Christi persona ponimus ; sed commixtionem na
turas, vel divisionem personas non agnoscimus. Et ideo est
quod Paulus dicit, Christum, quoad ejus naturam humanam,
similem esse fratribus.
Viderint isti neoterici, qui corporalem Christi prassentiam in
sacramento constituunt, qualenam corpus et qualem naturam
humanam Christo tribuant. Paulus quidem tale corpus talemque
naturam humanam Christo semper ascribit, quaUa nos porta-
mus et circumferimus, excepto peccato : et jam a Christi resur-
rectione, excepta ejus immortaUtate, Christi corpus nostram
naturam nunquam exuit, nee deponit suas nativas et insepara-
biles qualitates, quae essentia? natura? indivulse cohasrent. Sem
per, ubicunque fuerit, corpus humanum in loco est, et habet
suas longitudines, profunditates, altitudines, ac alias dimen-
siones. Habet etiam humanum corpus sua membra discreta,
separata, et disjuncta, quas mira proportione, harmonia, et con
sensu corpus ipsum constituunt. Membra vero humani corporis
ad constitutionem totius concurrunt ; sed discretim, disjunctim,
et separatim sua loca in corpore humano retinent. Non sunt
autem confusa, ut alterum alterius locum occupet, vel ut simul
omnia confuse confundantur : sed in corpore humano caput
suum locum et dignitatem in eminentiore parte corporis vin-
dicat; collum, scapulas, brachia, venter, pedes, et cetera qua?
ad humani corporis constitutionem concurrunt, singula membra
seorsim in corpore loca propria et dignitates conservant. Et
quemadmodum membra humani corporis mutuo sibi ipsis non
invident, sic nee unum membrum alterius membri locum et dig
nitatem usurpat ; sed singulatim ac discretim suis sedibus et
locis jure hasreditario in humano corpore gaudent et fruuntur.
Jam D. Paulus dicit quod Christus, quatenus homo, sit similis
suis fratribus: hoc est, quod tale habeat corpus humanum,
quod humanis proprietatibus (hoc est, longitudine, latitudine, et
profunditate humani corporis) absolvitur. Et in hoc corpore
vero et organico membra habet discreta, disjuncta, ac sepa
rata, ut singula discretim in suo corpore suas proprias sedes et

! j

CCSXJE DOMINI. 459
dignitates vindicent et oecupent, et nuUum membrum alterius
membri locum usurpet, ut antea dixi. Trutinemus igitur et
aequa lance Ubremus an humana Christi natura, quam neoterici
fingunt ad quatuor verborum prolationem adesse in ccena
Domini, has retineat conditiones, vel non. Ipsimet vero id
pernegant, et dicunt verum corpus Christi in cosna adesse ;
sed tamen non locaUter. Dicunt etiam naturale corpus Christi
confid ex pane, sed Ulud naturale corpus in sacramento
nullas habere natnrales proprietates. Habere autem corpus
Christi in coena singula membra humani corporis dicunt ; sed
non disjunctim et separatim posita, propter panis formam, qua?
arctior et angustior est quam ut sub ea singula membra Christi
corporis propria loca et naturales sedes vindicent atque possi-
deant. Totum tamen et integrum Christum, quatenus est
verus homo, intra bini polUcis mensuram et ambitum (ut aiunt)
continent ; ita ut caput et pedes, brachia et venter, unum locum
in corpore Christi teneant
Haec vero et infinita aUa stulta, absurda, et pueriUa habent
neoterici, quibus errorem suum in hac causa muniant et defen
dant. Est verum corpus, sed non simUe corporibus fratrum :
est naturale corpus, tamen naturaUbus corporibus dissinule.
Vera natura humana in ccena adest, sed omni naturae humanas
dissimilis. Quam horrenda sunt ista, et quam perieulosa chris-
tiano bomini, talem naturam humanam et tale corpus humanum
Christo (qui verus est Deus et homo) attribuere, qua? nullas
humanas naturas conditiones habeat ! Si hoc non sit humani
tatem Christi penitus toUere et destruere, judicent omnes qui
Christum ex animo norunt et dUigunt. Hoc autem firmiter
credimus, et nullatenus dubitamus, quod Christus Jesus Sal va-
tor noster, quantum ad humanitatem ejus attinet, simUis sit
nobis, excepto peccato: et illam simiUtndinem, quam juxta
humanam naturam habet nobiscum, nunquam (quocunque in loco
fuerit) deposuit, sive in terris sive in ccelis fuerit. Cum igitur
doctrina et fides neotericorum tale corpus Christi in ccena
constituant quod corporibus nostris per omnia sit dissinule, ab
illis merito, verbo Dei coacti, dissentimus, et corpus Christi esse
quod praedicant omnino negamus ; nam (Paulus inquit) similis
est fratribus per omnia. Ejus verbis credimus et firmiter ad-
hseremus ; a quibus, adjuvanteDeo, nee ferro nee igne dimove-
bimur, certo persuasi, quod Ule Christus, pro quo tam strenue
neoterici in missa contendunt, sit fietitius, et nihil aUud quam

460 DE VERA DOCTRINA ET USU
somnium aut phantasma : nam verus Christus, ubicunque sit,
similis est fratribus. Et quem ilU fingunt in missa, fratribus
dissimilem, nos ignoramus. Satis autem est quod simUem nobis
agnoscimus, quem in ccelis sursum colimus et adoramus ; unde
venturus est in novissimo die, ut causas omnium rectissimo
j udicio discernat : apud quem nihil dubitamus quin adversam
nostri, antichristus Romanus cum suis rasis, ipsorum impie
tatis rationem reddituri sint, nisi in hac vita hujus hasreseos
et idololatrias illos poenituerit. Quod ut concedat ille qui solus
corda hominum ad poenitentiam convertit, obnixe in Christo
precor. Amen.
Decimaquinta probatio nostra assertionis.
icSt!?!.1" " Hoc facite in mei commemorationem." Si quis recte
horum verborum naturam et Christi sententia? proprietatem
perpendat, nullo negotio animadvertat Christum sui corporis
in mortem traditi memoriam per sacram ccenam instituisse, et
non corporalem sui prassentiam. Nam jussit ccenam sanctam
celebrari ad recordationem mortis UUus, et non ut corpus
ipsum ex pane conficeretur ; ut liquido ex verborum Christi
natura et propositionis proprietate constabit. Primum, dicit,
" Facite." Non dixit, Create de novo corpus meum ; nee
dixit, Transubstantiate panis et vini substantiam in meum cor
pus et sanguinem ; nee, Corpus meum ex pane factum sacri-
ficate in remissionem peccatorum. Nihil horum dixit; sed,
"Hoc facite" (inquit), nempe, quod me jam videtis facere.
Facere Facere autem ccenam Domini est ita agere in sacra ccena?
ccenam # ° ,
Du_dlni actione ut Christus agere praecepit, et ut in hoc sacras ccena?
mysterio unius Domini sola auctoritas valeat. Facere ccenam
ergo est Domini institutione, verbo, atque exemplo panem
et vinum communi usu exuere, et in sacrum usum applicare ;
et non panis et vini substantiam vel penitus destruere, aut
in aliam substantiam, nempe corporis Christi, transubstantiare.
Mirum est quod hujus dictionis, "facite," naturam neo
terici aUquando, saltem missando, non perpendant. Sed, quem
admodum ex verbis Christi, ita et ex sententiis ejus nihil certi
constituunt. Praestaret omnino potius naturam vocum per-
pendere et explicare quam contra vocum naturam et veritatem
voces detorquere, et in peregrinam signifioationem urgere.
Nam ubi de vocis natura et proprietate nihil certi constat,
sursum ac deorsum, Etiripi more, quicquid disputatur vagatur.

CCENiE DOMINI.

461

Rectam ergo definitionem vocis in omnibus controversiis con-
stituant; et tunc facile elici possit cuinam sententia? et utri
parti vocis proprietas magis conveniat. Quis autem hanc
vocem, " facite," in Christi sententia, " Hoc facite in mei Facite.
commemorationem," diceret idem significare quod, "hoc corpus
meum sacrificate," non ad memoriam, sed re ipsa? Hoc equidem
Christianum non est, sed potius Proteaaut Vertumnum agere;
vocesque a Christo simpliciter prolatas a simplici et genuina
natura detorquere, maxime cum nullum similem loquendi
modum ex sacris libris proferre possint. Neque vero, si id
etiam possent, firmum argumentum inde conficeretur, tota
scriptura testante Christum semel immolatum esse.
Idem etiam neoterici faciunt in hac voce, " memoria." Memoria.
Proprietatem et naturam memoriae, quas absentium tantum
contemplationem comprehendit, prassentium naturas, proprie-
tates, ac substantias comprehendere volunt : ut Christi absentis
a terra memoria sit idem atque ipsum corpus Christi jam pras-
sons habere. Primum, memoria? naturam ac proprietatem
toUunt, quas circa rei memorata? substantiae absentiam versatur :
quod est non solum ignorantia finitionis memoria? vocis naturam
prasterire, sed etiam et partes et membra memories non intelli-
gere. Nam memoria est vel naturalis, vel artificialis, vel
spiritualis. Naturalis retinet absque omni externo adminiculo Naturalis
qua? antea inteUectu vel sensuum perspicuitate suntcomprehensa. memor"1-
Artificialis ea retinet qua? vel ex intellectus industria vel sen- Artificialis
suum perspicuitate comprehendit ; sed non absque aliquo admi- memona-
niculo, vel sensibus oxterne objecto, aut de novo intrinsecus
animo concepto. Adminiculum autem externum est annulus, Admmi-
liber, vel hujusmodi quibus solent uti qui amicorum imme- 0lUum"
mores esse nolunt. Spiritualis vero memoria ea retinet spiri- spiritualis
tualia qua? ex Spiritus sancti affiatu comprehendit ; et tamen, ne memom-
apprehensa ex memoria elaberentur, spiritus ac fidei contem
plationi Deus optimus adminicula spiritualia adjunxit. Hasce
omnes memoria? species circa earum rerum substantias qua?
absunt versari constat ; sive per se memoria res absentes con-
templatur, sive aliquo aUo medio vel naturali aut spirituaU
memoria adjuvatur : sed res memorata nunquam re ipsa adest.
Naturalis memoria vel amici absentis prassentiam, aut lectionis
ac studii notitiam et cognitionem, retinet. Artificialis nee
absentium nee intermissi studii notitiam retinet, nisi aliquo
externo adminiculo adjuta. Ideo Cicero et alii multi, ne ab-

462 DE VERA DOCTRINA ET USU
sentium et lectionis memoria praeterflueret, locos et imagines
invenerunt, quibus memoria naturaUs parum retenta adjuva-
retur : in ipsis tamen locis et figuris, quibus memoria versaretur,
res memorata corporaUter non extitit. Memoria autem spiri
tualis ne hebescat ac obliteretur, Spiritus sanctus summa ope
cavet, et adminicula addit, videUcet, verbum ac sacramenta Dei,
qua? memoriae Spiritu sancto praeditaa Christum corpore
absentem modo spirituali prassentem faciunt ; sed non ita ut
Christus, cujus memoriam sacramenta et verbum Dei refricant,
corporaUter adsit ; sed, quemadmodum memoria in rebus cadu-
cis ac evanidis aliquibus modis (nempe locis ac figuris) adjuvatur,
ita in rebus maxime seriis et spirituaUbus verbo ac sacramentis
memoria adjutatur. Et sicut substantiaUter res mor tales atque
caducas figuris ac locis, quorum prassidio memoriae infiguntur,
non insunt ; sic res divina? et spirituales substantiaUter verbo
ac sacramentis non adsunt, quod ad Ularum corporalem sub
stantiam attinet.
Quemadmodum autem isti horum verborum, ' facite,' et,
'in memoriam facite,' naturam ac proprietatem vel ignorant
aut contemnunt ; ita et totius propositionis et sententias Christi
conditionem subvertunt. "Hoc (inquit Christus) facite in
memoriam mei :" quod si exponas, sonat, " Facite hasc qua?
me videtis facere ; non ut me ex pane facialis de novo ; sed
ad recordationem mei antehac in utero matris mea? facti, et
jam pro vestra[rum] animarum salute immolandi, et in memo
riam corporis mortis mea? facite." Et quemadmodum naturam
et proprietatem istorum verborum, " Hoc facite in mei com-
memorationem," plane neoterici subvertunt, et aliter interpre-
tantur quam orthodoxi patres omnes ; ita et istorum verbo
rum, " Hoc est corpus meum," naturam ac proprietatem
penitus destruunt, et novum ac peregrinum sensum fingunt
omnibus orthodoxis patribus ignotum. Et ideo satis equidem
admirari non possum neotericos tam obfirmate ac pertinaci-
ter ita verborum et sententiarum Christi naturam, veritatem,
ac proprietatem obumbrare atque obfuscare, cum omnes veteres
sanctique patres aUter verba et sententiam Christi interpreten-
tur quam neoterici, ut in hoc tractatu manifestissime apparebit.
Augustinus tropicam loquutionem in verbis ccena? ubique
fere constituit, ubicunque de ejus rei argumento tractat : ut
ad Bonifacium epistola 23 > : Contra Adimantum Manichasum
f1 Si enim sacramenta quandam similitudinem earum rerum qua-

CCENJE DOMINI. 463
cap. 12 2: De doctrina Christiana libro 3, cap. 16 3: In Psalm.
99*. Apud veteres hasc sacra Domini coena aUquando missa sacra coena
¦T * _ varus nomi-
vocatur ; non ideo quod ministri Christum Deo Patri mittant ™bauaaPPel-
et sacrificent, sed quia gratiarum actiones laudesque perennes
Deo pendant, quod unigenitum FiUum suum pro salute mundi
ipse in mundum miserit, ut morte afficeretur. Apud Tertul-
lianum ccena sacra dyairn vocatur, quia, dum ccena minis-
traretur, in pauperes divites suorum bonorum erogationem
facerent. AUquando ccena Domini immolatio, celebratio, oblatio,
et sacrificium nominatur ; non quod re ipsa immolatio esset,
sed quia in cosna immolationis Christi semel pro nobis oblati
et immolati Celebris fieret commemoratio ; ut iidem sancti patres
testantur. Vocatur etiam ccena Domini aUquando eucharistia,
propter gratiarum actiones, quas ecclesia impendit pro morte
Christi. Nonnunquam cosna Domini apud patres vocatur
sacramentum seu mysterium : sed hoc fit, non quia in sacra
mento et mysterio Christus corporaUter comprehendatur, sed
quia in sacramento et mysterio commemoratio fiat de omnibus
beneficiis quas Christus in morte sua pro nobis persolvit. Ap-
pellatur etiam aUquando ccena Domini viaticum ; non ut
Christus corporaUter manu ducat mysteria cosnas percipientem
in ccelum, sed quia qui fide mysteria mortis Christi suscipit
fide ab asterna morte liberatur, et cum Christo regnabit in
perpetuum. Sit igitur sacra Domini cosna mortis Christi
sacratissima memoria, juxta sacras scripturas et sanctorum
patrum testimonia; et non ultra creaturas panis et vini ad
adorationem exponant. Nam nisi resipuerint qui hoc faciunt,
tandem idololatrias posnas gravissimas luent.
Et quemadmodum verborum et sententiarum Christi natu-
rum sacramenta sunt non haberent, omnino sacramenta non essent.
Ex hac autem similitudine plerunque etiam ipsarum rerum nomina
accipiunt. — Op. Tom. n. col. 93. c. Basil. 1569.]
[2 Non enim Dominus dubitavit dicere, Hoc est corpus meum,
eum signum daret corporis sui. — Id. Op. Tom. vi. col. 187. c]
[3 Figura est ergo, prsecipiens passioni Domini esse communican-
dum.— Id. Op. Tom. m. col. 53. b.]
[* Id. in Psalm, xcviii. (xcix.) SpirituaUter intelligite quod locutus
sum. Non hoc corpus quod videtis manducaturi estis, et bibituri
ilium sanguinem quem fusuri sunt qui me crucifigent. Sacramentum
aliquod vobis commendavi : spirituaUter intellectual vivificabit vos. 
Tom. vin. col. 1105. b. c]

464 DE VERA DOCTRINA ET USU
ram ac proprietatem neoterici contemnunt ; ita et ipsam sacram
Christi cosna? institutionem truncant ac mutilant. Nam contra
expressum mandatum Dei, " Bibite ex hoc omnes," neoterici
panem sine calice distribuunt ; quod non solum est Christi
institutum mutilare, verum etiam sanguinis Christi effusionis
memoriam e memoria expellere. Sacro enim caUce rite juxta
Christi institutionem ministrato et populo distributo, virtus
utique effusi Christi sanguinis conscientiis fide recipientium
obsignatur. Igitur qui unicam tantum eucharistias partem
(nempe panem) accipiunt, non sacramentum Christi, sed fruc
tum panis et satanicum idolum percipiunt ; et ministri qui
sic panem absque calice distribuunt sacrUegium committunt,
et idolum pro Deo vero ad adorationem ostentant. Nam in
recta administratione sacramentorum Christi institutio et auc
toritas tantum valere debent. Prasterea, quemadmodum veram
naturam et proprietatem verborum et mentis Christi una cum
Christi vera institutione sacra? coena? ab ecclesiis Christi neo
terici deturbarunt ; ita frigidis et impiis casremoniis jam sua,
et non Christi, sacra in ecclesUs ornant atque magnificant.
Nam quod nunc faciunt Christus prohibuit ; et quod omittunt
ac negligunt Christus omnino fieri praecepit : ut ex collatione
sacra? Domini cosna? cum his qua? jam in missa papistica fiunt
apertius constabit; si modo sacra cum profanis componere
liceat. Collatio.
Quomodo Christus, Filius Dei, sapientia Patris, sacra
cana usus sit ; et quomodo alios uti docuerit.
Sub initium sacras cosna? concionem habuit gravissimam,
quo multis argumentis Judam proditorem suum ad poeniten
tiam revocaret. Admonuit illnm primo indiscriminatim, ne
illius impietatem ceteris apostoUs palam faceret, inquiens,
"Unus vestrum me proditurus est." Deinde, ad meliorem
mentem revocare studet, argumentum ducens a reUgione mensas;
ubi inter omnes probos, ut una mensa qua omnes pascuntur,
ita et una esse debet mens qua? omnibus bene veUt. "Qui
intinxit (inquit) mecum manum in catino, hic me proditurus
est." Tertio, deterret proditorem a proditione sceleris metu
et poena qua? proditionem comitarentur. "Va? (inquit) homini

CCEN.E DOMINI.

465

illi per quem Filius hominis proditur. Bonum erat ei, si natus
non fuisset homo ille." Finita sanctissima concione, dum
epulum typici agni comederent, accepit Jesus panem, et, cum
egisset gratias, fregit, deditque discipulis, et ait, "Accipite,
comedite ; hoc est corpus meum."
Hue usque de panis distributione in sacra Domini cosna
juxta institutionem et mandatum Christi. Jam sequetur,
Quomodo papa, primogenitus antichristi, impia missa
(quam impie sacram canam Domini vocat) utatur,
et alios uti doceat.
Conciones ex verbo Dei de posnitentia nullas habent, imo
omnino abominantur : etsi quae aUquando fuerint sunt tales
quas veram poenitentiam obscurent aut etiam sepeliant; nam
humana et impia doctrina conscientias stupefaciunt ac contur-
bant sub specie veras doctrinas. In ipsa missas actione panem
accipiunt, gratias tamen non agunt ; sed tantum digitis panem
crucibus signant: panem vero non frangunt, nee ecclesiis
distribuunt : verba autem, "Accipite et manducate," recitant,
sed mentiendo : nemo accipit, et nemo panem comedit : " hoc
est enim corpus meum," tacite susurrant.
Hue usque de pane missali juxta institutionem Romani
pontificis. Videamus jam quomodo sacer panis in usu sacra?
Domini ccenae juxta institutionem Christi conveniat cum impio
pane in missa juxta institutionem Romani antichristi.
1. Christus in sacra ccena Romani neoterici in impia
accepit panem, et publice missa panem accipiunt, et
gratias egit. secreto atque tacite panem
crucibus signant.
2. Christus panem publice Neoterici arcane sibi ipsis pa-
aliis fregit. nem frangunt.
3. Christus in ccena dedit Neoterici sibi ipsis solis panem
panem discipulis. in missa impertiunt.
4. Christus aliis in cosna Neoterici sibi ipsis in missa
palam dixit, " Accipite et tacite dicunt, " Accipite et
manducate." manducate."
5. Christus panem consecra- Neoterici panem elevant ado-
tum dedit manducandum. randum.
6. Christus panem corporis Neoterici Christum se dicunt

sui immolandi sacramentum re ipsa sacrificare.
fecit. [hooper, ii.]

30

466 DE VERA DOCTRINA ET USU
7. Christus cognita lingua in Neoterici ignota lingua in mis-
sacra cosna omnia peregit. sis omnia agunt.
Priusquam ad alteram speciem sacramenti progrediar, rogo
ut pii omnes propter Christum cogitent ac perpendant, quantum
in usu et distributione panis in sacra cosna juxta institutionem
Christi discriminis sit ab usu et distributione panis in impia
missa: et ubi discrepantiam et antithesin animadverterint,
statim perspicient panem in diabolica missa ita cum sacro pane
in ccena Domini convenire ut frigida cum caUdis, humentia
cum siccis, mollia cum duris, et sine pondere habentia pondus.
Et ubi hasc discrimina inteUexerint, ad mentes illos redire
admoneo, et cogitare apud se quis horum sit prasferendus,
Christus unigenitus summi Patris, an neoterici hac in causa
antichristi filii. Et si Christi personam neotericis prasferunt,
judicent ipsi num etiam usus panis in sacra cosna juxta institu
tionem Christi non sit prasferendus usui panis in impia missa
juxta institutionem antichristi. Et ubi hasc omnia mature
deliberaverint, dicant mihi bona conscientia, num quemadmo
dum Christi persona omnibus personis est praeferenda, an non
ita et usus sacras Domini casnas a Christo institutus omnibus
aliis usibus sit anteferendus. Hasc piis animis altius conside-
randa relinquo, et ad collationem alterius partis sacras ccenas
me conferam. Collatio.
1. Christus Dei Filius in Neoterici in impia missa pocu-
sacra cosna accepit pocu- lum accipiunt, et crucibus
lum, et gratias egit. digitorum notatis signant.
2. Christus Dei Filius poculum Neoterici illis qui adsunt non
quibuscum sedebat dedit. dant.
3. Christus dixit, "Bibite ex Neoterici omnes ex poculo bi-
hoc omnes." bere prohibent.
4. Christus palam dixit, Neoterici dicunt se idem facere
"Hoc facite in mei comme- et offerre quod Christus
morationem." fecit et obtulit.
Hunc etiam poculi usum in sacra Domini cosna juxta
Christi institutionem cum usu poculi in impia missa conferant;
et nullo labore Christi institutionem cum impia missa omnibus
modis pugnare facile percipient. Et ubi repugnantias intel
lexerunt, dicant hic, ut coram Deo in novissimo die responsuri
sunt, uter horum anteponendus sit, usus poculi in sacra Domini

CGEN-TC DOMINI. 467
cosna juxta institutionem Christi, an usus poculi in papistica
missa juxta antichristi tyrannidem. Hoc autem ex verbo
Dei apertissime constat, quod impia missa et sacra Domini
cosna inter se non conveniant : et qui hoc noverint, si missis
hisce diabolicis adhasrere voluerint, suo periculo facient ; tan
dem reddituri rationem quod mandata Dei propter traditiones
hominum neglexerint; et tunc demum sentient quam horrendum
sit incidere in manus Dei viventis.
Sed scio quid prastexant neoterici, et quomodo Christi
institutionis in sua cosna violationem conentur excusare: nempe
catholicam ecclesiam missarum privatarum usum tanquam
sacrum admisisse, et catholicos patres verbum Dei sic inter-
pretatos fuisse. Quibus sic respondere oportet : ecclesiam Ecclesia
. 7 i • • n v i catholica,
qua? privatarum missarum usum admisit esse catholicam, sed ^™n
impiam, et non sanctam ; ideoque tanquam catholicam et uni-
versalem meretricem Babylonicam, antichristi sobolem, ab om
nibus contemnendam. Sancta enim catholica ecclesia Christum
auctorem et sponsum suum tantum audit. Nam Christus, qui
est in sinu Patris, ipse ecclesia? catholica? sancta? enarravit,
quomodo sese in omnibus qua? ad fidem et usum sacramentorum
spectant gereret. Et hanc suam voluntatem absolute et perfecte
in verbo suo patefecit : quod (scilicet verbum) certitudinem,
auctoritatem, ac sufficicntiam habet, nee ab ecclesia catholica
Christiana, nee a Romana et antichristiana, sed a Deo ipso : et
tantum propter hunc auctorem Deum sancta catholica ecclesia
audiri debet. Noluit enim Deus in causa fidei a primi hominis
Iapsu hominibus credi sine certis et evidentissimis ipsius verbi
testimoniis : imo, quod hominum conditionem superat, etiam
angelis de coslis credi noluit praster vel contra verbi sui certitu
dinem : multo minus istis personatis asinis, qui impiis missis
hodie in sua catholica ecclesia insorviunt ; qua? nova catholica
ecclesia nee auctor nee testis est divina? veritatis. Non auctor;
quia qua? jam docot et agit omnibus modis pugnant cum verbi
Deicertitudine: nee vero testis; quia totam narrationem sacra
rum literarum, imo ipsam historicam commemorationem, vel
abstulit vel mutavit, ut in hac causa eucharistia? paulo ante per
antithesin ostendi. Si autem ista Romana ecclesia, cujus tyran-
nido hodie Anglica ecclesia jacet oppressa, testis esset verbi Dei,
proculdubio testis officium observaret; quod est, nee addere
nee demere quicquam verbo Dei, sed bona fide quod verbum
Dei in se continet tantum testificari. Sed, ut jam ostendi, ista
30—2

468

DE VERA DOCTRINA ET USU

Pontificia
ecclesia catholica neque
ncc testis.

Judicis ofncium. Testis offi-
cium.

Interpretisofncium.

Gratias
agere quid.

catholica meretrix neotericorum ecclesia non solum verba et
judex narrationes, verum etiam doctrinas verbi divini mutavitj: quare
non audienda tanquam judex, nee admittenda tanquam testis.
Nam judicis officium est sententias ex legibus proferre, et secun
dum leges judicare : et testis est ea in testimonia producere qua?
certo et indubitato cognita habet. Judicet igitur neotericorum
ecclesia secundum leges divinas, et ei nos ipsos omni honore ac
reverentia subjiciemus : proferat adversum nos ex verbo Dei
testimonium, et Ulud omnino humiliter admittemus. Sed ita se
res habet : tyrannice leges Dei usurpant, et falsissime in verbi
Dei professores testimonium dicunt : quare talem ecclesiam,
licet cathoUcam, pro sancta catholica ecclesia non agnoscimus.
Negamus etiam omnibus modis orthodoxos patres unquam
verbum Dei ita fuisse interpretatos, ut Ulorum interpreta-
tionibus vel panis et vini substantia? destructionem vel in
naturalem corporis Christi substantiam conversionem constitu-
erent : nee usquam ex sanctorum patrum interpretationibus
constat, Christum corporaUter sacramentalibus signis adesse,
ve] sub signis sacramentalibus in remissionem peccatorum
offerri : sint illorum libri judices. Quemadmodum igitur neo
tericorum catholicam ecclesiam pro vera et sancta Christi
catholica ecclesia multas justissimas ob causas non agnoscimus;
ita et illorum interpretes pro piis ac fideUbus verborum Dei
interpretibus non admittimus. Nam, quemadmodum ofncium
pii judicis est semper secundum leges judicare, et pu testis
est vera audita et cognita in omnibus controversiis proferre ;
ita et veri ac fidi interpretis est ea quas interpretanda sibi
sumit, non solum verba, verum etiam mentem, auctoris quem
interpretandum sumpsit, religiose et summa fide reddere. Con-
feramus ergo verba et mentem FUU Dei in sacra coena cum
interpretation e neotericorum. Quod si fideliter verba ac men
tem Spiritus sancti retineant, pro veris ac fidelibus interpretibus
illos agnoscemus : sed si et verba et mentem Spiritus sancti
subvertant, et ad impietatem et superstitionem trahant atque
obtorqueant, absit ut illorum interpretationes pro veris admit-
teremus. Faciemus jam in paucis periculum : quod si in illis
fide reperiantur digni, bona spes est fore ut etiam in reliquis
illis tuto credere possimus.
Christus accepit panem in sacra cosna, et gratias egit :
neoterici in missis panem accipiunt, gratias tamen non agunt,
sed panem digitis, ut dixi, crucibus consignant. Jam gratias

CCENiE DOMINI. 469
agere non est digitis cruces facere ; sed corde, animo, et voce
Dei beneficia agnoscere, iUumque omni honore quo possumus
pro collatis in nos beneficiis afficere. Quare neoterici myste
riorum Dei interpretes primum vocis Dei naturam offendunt.
Nam textus habet Matthasi xxvi. ev-^apiaT^aa^ ; et Marci xiv.
evXoyqcras ; quod omnes fere "gratias egit" et "benedixit"
vertunt. Benedicere autem est aliquando, laudare et gratias Benedicere
agere, ut David inquit : " Benedicam Dominum in omni tem- laudare!"1 °
,, v -i i • <¦ [Psalm.
pore : aliquando, bene precari, ac omnia fausta optare ; ut xxxiv.]
Jacob benedixit Pharaonem, id est, salutem imprecabatur : et [Gen- xI™0
aUquando, aliquid profanum in sacros ac pios usus consecrare :
sic Deus sub initio creaturarum piscibus maris et volucribus
cosli benedixit ; hoc est, virtutem multiplicand! iUis concessit.
Homini etiam et mulieri benedixit Deus sub initio, dum adhuc
in statu innocentias permanebant ; hoc est, ut semper sese et
suas proles ad opus et servitium illius applicarent. Deinde be
nedixit diei septimo ; hoc est, diem septimum in sacros usus
designavit. Sic in hoc loco S. Marcus evangelista dicit quod
Christus in ultima sacra cosna panem benedixit ; id est, panem
in sacrum usum, ut mortis ejus esset sacramentum, consecravit;
vel, omnibus faustis ac laudibus Patrem suum coslestem prose-
quebatur, quod morte sua mundum sibi reconciliaret ; quod est
gratias agere, ut Matthasus inquit. Benedicere igitur panem
in sacra Domini ccena non est crucibus panem notare, sed per
verbum et institutionem Christi gratias agere, et panem a pro-
fano usu ad sacrum deputare et consecrare. Et idem dicendum
est de benedictione poculi. Errant ergo toto ccelo interpretes
neoterici in hoc, quod benedicere pro cruces facere interpre-
tentur. Quare istam interpretationem tanquam a vocis analogia
peregrinam rejicimus, et genuinam vocis naturam retinemus.
Prasterea, cum Christus benedixisset, vel gratias egisset,
panem fregit, ac discipulis distribuit. Frangere panem quamvis Panem fran-
in sacris Uteris pro pascere saepius usurpetur, hic tamen panem gere'
frangere est panem in multas partes rumpere vel dissecare,
ut singulis sua pars panis contingat. Et hoc fecit Christus,
ut panis fractionis analogiam et mysterium discipuli intelU-
gerent. Nam immolationem et mortem sui corporis sub frac
tionis panis involucro ob oculos illorum ponebat ; atque hunc
panem fractum illis impertivit, ut per panis exhibitionem intel-
ligerent quod Christus fracti, mortui, et immolati sui corporis
merita iUis etiam impertiretur. Neoterici istorum verborum

470 DE VERA DOCTRINA ET USU
Christi interpretes non solum naturam verborum, verum etiam
illorum mysticam ac sacramentalem significationem, plane de
struunt. Nam vocem, fregit, proferunt; sed re ipsa (ut
Christus jussit) non frangunt : et verbum, dedit, sonant ; sed
nihil dant. Hoc non est interpretem, sed oppressorem ver
borum Christi agere. Ad hasc Christus palam discipulis suis
de pane dixit, " Hoc est corpus meum :" neoterici interpretes
tacite sibi ipsis ac parietibus hasc dicunt. Christus jussit omnes
qui sacras ccenae interfuerunt sacrum panem accipere et man-
ducare, his verbis : " Accipite et manducate ex hoc omnes :"
neoterici vero hasc Christi verba et mandata voce recitant,
et factis contemnunt; nullus enim cum ministro aocipit,
nullus panem comedit. Judicent jam qui ex corde Christum
amant, an hoc sit pU hominis, in sacris Dei mysteriis voces
mandatorum Dei proferre, et ipsa Dei mandata contemnere.
Sed hac de re plura in suo loco postea. Et quod de-
terius est, isti neoterici interpretes Christi verbis sua etiam
Addiderunt addiderunt. Ubi enim Christus de pane dixit, " Hoc est corpus
papista? , . x , *
i>=s dS ver" meum>" JP81 S1C proferunt, "Hoc est enim corpus meum;'
"enim" addendo: quod apertissime est contra mandatum
Dei. Si Christus sapientia Patris satis dixit, quare non sunt
contenti his quas ab iUo dicebantur ? Si satis non dixit, ilium
insufficientia? et stultitias arguunt : quod est maxime impium.
ut vel cogitemus iUum quicquam imperfectum reliquisse. Si
autem discipuli Christi sunt (ut videri volunt), quare illius
praeceptis semet non subjiciunt ? Ipse enim voluit atque man-
davit (ut D. Paulus testatur) ut, quoties sacra ccena perage-
retur, mysticus panis omnibus frangeretur ac distribueretur.
Quamobrem igitur privatas suas missas non abjiciunt ? et cur
sacram communionem juxta Christi institutionem non resti-
tuunt ? Si sunt veri discipuli Christi, quare de pane dicunt,
Manducate ex hoc omnes, cum Christus verbi "omnes" in dis
tributione panis non meminit ? Quamobrem etiam de poculo
verbum " omnes" expungunt cum Christus de poculo diserte
dixerit, " Bibite ex hoc omnes ?" Et quare, si sunt discipuli
Christi, et veri verborum Christi interpretes, quod Christus
expresse fieri jubet, " Bibite ex hoc omnes," ipsi manifeste
fieri prohibent, "Non bibite ex hoc omnes, sed soli sacer
dotes ?" Non est profecto nee pii hominis nee fidi interpretis
hoc mandare quod Christus vetat ; nee hoc prohibere quod
Christus prascipit. Et tamen neoterici saepissime hoc faciunt,

CCENiE D0MINL 471
ut liquido innotescet, si quis impias Ulorum privatas missas
asqua ac dUigenti consideratione et coUatione cum sacra Domini
cosna conferre voluerit. Si sint veri interpretes verborum
Christi, cur ausi sunt idem memoriam et rem memoratam,
signum et signatum, facere ? Christus ccenam fieri in memo
riam sui jussit: neoterici interpretes dicunt, non tantum
memoriam Christi fieri in missis suis, verum etiam Christum
ipsum corporaUter adesse et sacrificari. Hic neoterici Spi
ritum sanctum, optimum oratorem, qui rectissime mentem
suam exprimere possit, corrigunt ; nam quod ipse memoriam
Christi vocat, isti Christum ipsum appeUant. Non est igitur
mirum, quod nos cum Christi sponsa sanctaque catholica
ecclesia ab istis neotericis dissentiamus, ut Christo capiti
nostro indivulse adhasreamus. Christus hanc propositionem,
" Hoc est corpus meum," refert, non ad sui ipsius corporis
substantiam, sed mortis sui corporis commemorationem : nam
statim prolata propositione, " Hoc est corpus meum quod pro
vobis frangitur," subjunxit, " Hoc facite in mei commemora- j,a<x xx_i.
tionem." Unde ex circumstantus a Christo ipso prolatis 1Cor,xu
constat corpus Christi non realiter, sed spirituaUter et sacra-
mentaliter verificari de pane in sacra cosna ; cui semper adest,
non corpore, sed spiritu, et corporis sanguinisque et anima?
meritis ac virtute : et sacer panis qui est in ore fide reci
piendum est quodammodo Christus ipse : id est, cum ilia
visibili forma et substantia panis vere et non ficte, efficaciter
et non inutiliter, adest Christus, qui nunquam a recte uten-
tibus sacra cosna corporis ac mortis ipsius memoria, ac denique
spiritu suo, abest. Figurata autem sive sacramentali loquu-
tione et sermone improprio panis est corpus Christi. Ac de
veritate quidem hujus propositionis, " Hoc est corpus meum,"
nihU dubitamus: quemadmodum de multis aliis paribus loquutio-
nibus in scripturis pie sentimus; ut, "Petra erat Christus;"
" Ego sum vitis ;" " Agnus est transitus ;" " Circumcisio est
fcedus," etc. in quibus non solum phrasis et circumstantias sacra
rum Uterarum tropum admittunt ; verum etiam veri interpretes
sacrarum literarum passim hanc interpretationem tam in illis
quam in hac sententia, " Hoc est corpus meum," et, " Nisi
manducaveritis carnem Filii hominis," figurative et tropice
interpretantur : ut Augustinus ad Bonifacium ; Contra Adi
mantum Manichasum, cap. xii.1 ; De Doctrina Christiana, libro
t1 Vide supra, pp. 462, 463 ; notes 1, 2.]

472 DE VERA DOCTRINA ET USU
iii. cap. 9 l ; Hieronymus in Matthaeum2 ; TertuUianus contra
Marcionem3, et alii quam plurimi ex veteribus, veri sacrarum
literarum interpretes.
Sed altius paululum perpendamus, primum, corticem et
nudam pellem verborum Christi in sacra coenae actione: deinde,
verborum verum sensum eliciamus atque expendamus : postea,
neotericorum interpretationes verborum et sententias Christi
cum Christo ac Sanctis patribus conferamus. Primum, Christus
panem quem manibus tenebat benedixit, hoc est, in sacrum
usum consecra vit et applicavit, ut non solum corporis sui esset
sacramentum, verum etiam nomen ipsum corporis sui, cujus
erat sacramentum, indueret. Nam Christus in ultima coena
accepit panem, atque ilium benedixit ; hoe est, panem acceptnm
in sacrum usum sacramenti sui corporis consecra vit: ideoque
fit, quod Christus eundem panem in sacrum usum consecratum
nominis sui titulo honoravit dicendo, " Hoc est corpus meum."
Jam judicet verbum Dei, an hasc verba, "Hoc est corpus meum,"
a ministro prolata panis substantiam convertant in corpus
Christi; vel indicentac declarent potius non panis substantiam
annihilari aut transubstantiari in corporis Christi substantiam ;
sed ipsam panis substantiam ostendant esse, suo modo, corpus
Christi. Textus vero non habet, quod Christus panem accepit;
cujus substantiam mutavit in substantiam corporis sui, quem
corpus suum appeUavit : sed manifeste dicit, " Accepit panem et
benedixit," quem corpus suum appeUavit. Et ne nimium cortici
vocum discipuli adhasrerent, quasi re ipsa corpus suum lateret
sub cortice et forma panis, quia dixit, "Hoc est corpus meum;"
statim hujusmodi suspicionem amovit, dicens, " Hoc facite in
meam commemorationem." Jam inter hasce duas proposi-
tiones, Benedixit, et, Facite hoc in mei memoriam, media
interseritur hasc propositio, Hoc est corpus meum. Et cum
benedicere panem in sacro usu ccenae Domini non sit panem
destruere, sed reservare et in sacrum usum applicare; et
facere in memoriam sit absentis amorem ac benevolentiam
animo re vol vere, et non corpore absentis frui; quo jure quove
auctore neoterici interpretes contra prascedentia et subsequentia
mediae propositionis ejus sententiam ad literam trahant, cum
verus et ger manus sensus hujus propositionis, Hoc est corpus
meum, ab his qua? prascedunt et subsequuntur plane depen-
[i Vide supra, p. 429.] [2 Vide supra, p. 406, note 6.]
[s Vitlo supra, pp. 406, note 7; 440, note 1.]

CCENM DOMINI. 473
deat? Circumstantise textus sacramentalem sensum hujus
propositionis, Hoc est corpus meum, urgent : hunc sensum
omnes amplecti tenentur, et non de novo alium et peregrinum
inferre. Neoterici quidem mira fingunt, falsa inducunt, et
impia defendunt. Nam dicunt verborum istorum, Hoc est
corpus meum, vi panis substantiam mutari in ipsum corpus
Christi. Perpende igitur verba Christi. In tota proposi-
tione, Hoc est corpus meum, tantum unicum est verbum sub-
stantivum, Est ; quod nee factionem nee passionem significat,
sed existentiam ejus rei de qua dicitur. Jam quod hisce
verbis testatur, pronunciat ac palam declarat esse corpus
suum. Neoterici interpretes naturam verbi, Est, quod sub-
sistentiam et existentiam significat, interpretantur per verba
vel activas vel passivas significationis ; quasi virtus verborum
de novo panem in corporis Christi substantiam mutaret, aut
panis passive corpus Christi fieret. Qualis autem sit haec
dexteritas et candor in explanandis sacris Uteris, nativam pro
prietatem vocum toUere, nullus ignorat. Isti tamen neoterici
impudenter hasc verba semper crocitant, Hoc est corpus meum :
quibus verbis nihil in tota sacrarum literarum serie potest
esse apertius contra panis et vini transubstantiationem, et cor
poralem corporis Christi prassentiam in sacraDomini cosna. Nam
Christus de pane dixit, " Hoc est corpus meum :" non dixit, Sub
hujus panis cortice latet corpus meum. Dixit prasterea, "Hoc
est corpus meum :" et non dixit, Hoc transubstantialiter in
corpus meum converto ; nee dixit, Hoc fit istorum verborum vir
tute corpus meum ; ut stolide ac impie neoterici interpretantur.
Dicunt etiam isti novi interpretes panem Ulum in altari
converti in corpus Christi, manentibus semper prioris panis
forma et accidentibus : hisque mendaciis, tanquam sint ora-
cula Apollinis, credi volunt ab omnibus ; et qui credere recu-
saverit pro basretico habendus est. Sed quid responderent
neoterici, si quis quassierit, num panis ille quem Deum et
hominem conficere nituntur ante consecrationem sit prima
substantia an secunda ? Primam esse responderent, non du
bito ; quandoquidem ex Aristotele didicerunt primas sub
stantias individua esse, ut hunc lapidem, hunc hominem.
Jam sic instarem : At destructis primis substantiis nihil earum
remanet ; hoc est, simul prima? substantias accidentia perirent;
nam accidentia solum in individuis locum habent. Sed acci
dentia prioris substantiae (ut antea dixi) semper manent : ergo

474 DE VERA DOCTRINA ET USU
et illorum prima substantia. Nam est axioma in omnibus
scholis, Destructis primis substantiis nihU est reliquum. Di
cant neoterici interpretes an corpus Christi, quod suis missis
adesse contendunt, sit prima vel secunda substantia. Si sit
prima, ergo oportet habeat sua accidentia, quia accidentia
tantum sunt in individuis seu primis substantiis. Sed acci
dentia veri corporis Christi in missis adesse negant : quare
credimus nee substantiam corporis Christi adesse posse.
Restat igitur, ut corpus Christi, si aliquod sit in missa, sit
substantia secunda: et tunc non est homo, sed species hominis,
hoc est, idea hominis, et nihU extra intellectionem : quod
Marcionicum plane est.
Sed quam mira neoterici fingant et excogitent, ut hunc
suum novum Christum asserant, non est prassentis instituti
meminisse : qui iUorum libros evolvit eorum non potest esse
inscius. Sed unum novum et egregie confictum testimonium,
quo jam Deum suum super verticem sacerdotis elevatum suf-
fulciant, non prasteribo. Nam non ante multos menses unus
ex neotericorum secta et hasresi non infimus (videtur enim
sibi omnia scire et nihU ignorare) me gravabat quodam loco
Davidis ex Psalmo lxxii; ubi iste neotericorum maximus
fautor dicebat apud Targum Chaldasum paraphrasten menti-
onem apertissime fieri istius novi Christi latentis sub panis
specie supra verticem sacerdotis extensi, hisce verbis: "Et
erit placentula panis supra caput sacerdotis." Ubi autem
Chaldasum paraphrasten consuluissem, reperi apud Ulum idem
quod Ebrasi et Grasci habent ; nempe, " Erit placentula fru-
menti in capite montium." Quod Chaldasus sic scribit, E5"*lS
Wllfl, Beresh turaia, quod est, in capite montium ; et con
cordat cum Ebraso O'TT EWTi, Beroshe harimfm capite mon
tium ; et Grasci ew cuepwv tojj; opewv. Quod Ebrasi, Chaldasi,
et Graeci vocant montes, hic neotericorum patronus sacerdotes
vocavit. Si ita legeretur apud Chaldaeos, nihil neotericos
adjuvaret, cum omnino negent UUc quicquam panis esse. Sed
non est mirum. Nam usurpant potestatem, non solum senten
tias mutandi, verum etiam ad placitum nomina omnibus rebus
imponendi: quod nee pii hominis, nee fidi interpretis est.
Va? igitur indocto vulgo, quibus quod libet licet mentiri absque
omni reprehensione !
Sed neoterici hic mihi forte objicerent, vitandam esse
nimiam subtUitatem, et causam eucharistia? non tam rigide

CCENiE DOMINI. 475
ad rationis praecepta esse urgendam. Respondeo, me hasc
vera et infallibilia praecepta rationis non adducere, quibus
mihi ipsi aut aliis fidem et verum usum sacra? ccenae persua-
deam ; quas tantum ex verbo Dei discenda sunt : ubi, quantum
in me est, omnes in Christo Jesu exhortor, quibus vita aeterna
est curas, ut investigent atque explorent hanc rem penitius :
quod si non fecerint, aut ignorantias tenebris aut supersti-
tionum praestigus a veritatis cognitione perpetuo impedientur.
Sed in hunc finem hue retuli aliquot certos canones ex phi
losophies prasceptis, ut clare ostenderem neotericorum impia
sacra et vesanam doctrinam nee cum prasceptis sacrarum
literarum nee canonibus philosophorum convenire. Nam quid
iniquius contra doctrinam Christi vel philosophorum excogitari
potest quam substantiam corporis organici longitudine, lati-
tudine, et profunditate spoliare; et magnitudinem corporis
Christi toUere, qua?, turn juxta sacras literas (quas dicunt,
"Verbum caro factum est;" et, "Similis est fratribus per
omnia,") turn juxta omnes scholas philosophorum, ita hasret in
substantia corporea, ut nunquam prorsus earn magnitudinem
substantia corporea exuere possit? Neoterici vero in missis
magnitudinem corporis Christi abstractam ab omni vera et
continua quantitate esse fingunt, ut mathematici quantitates abs
que materia considerant. Quid hoc est aliud nisi phantasticum
corpus Christi imaginari, et verum corpus penitus destruere ?
Sed forte neoterici interpretes meo me hic stringent vin
culo. Nam objicient aliam fuisse conditionem corporis Christi
adhuc mortaUs, aliam a resurrectione immortalis, aliam vero
in eucharistia existentis. Quibus facile annuo, ac divisionis
membra lubens amplector. Nam, morte corporis nondum
persoluta, corporis conditione erat mortalis, tamen veri cor
poris substantiam semper retinens : mortis tyrannide devicta,
immortalis est ; tamen veri corporis substantiam non amisit :
in eucharistia existit ; sed ut Spiritu suo ac meritis passionis
sacramentis suis adsit, et corpore absit. Et quemadmodum
mortalem ejus naturam ac immortalem eandem substantiam
semper esse confitemur ; sic eandem naturam (quoad substan
tiam) omnino a terra abesse in cosUs confiteri compelUmur
auctoritate divinarum scripturarum impulsi. Quare Christus,
sive mortalis sive immortalis (quoad ejus humana? natura?
substantiam), rationis judicio semper fuit obnoxius; et ejus
natura? humana? veritatem argumentis ac rationibus rationis

476 DE VERA DOCTRINA ET USU
captui manifestavit: sed natura? suas dignitatem et merita
tantum judicio et contemplationi fidei patefecit. Quoad cor
poris ejus substantiam nunquam nee majus nee minus Christus
recipit ; perinde autem est jam factus immortalis verus homo;
atque antea, cum esset morti obnoxius : et quoad corporis ejus
substantiam jam immortalis, ratione ac sensibus comprehen-
Act. i. sibilis est, ut Lucas testatur. Nam apostolis seipsum exhi-
buit viventem, postquam supplicio fuisset affectus, idque quam
plurimis argumentis ; nempe miraculis, famiUaribus coUoquiis,
ostensione vulneris, comestione cibi, et aliis modis : unde Jo-
[i Joan, i.] annes dicit, " Quod audivimus, quod vidimus oculis . nostris,
quod perspeximus, et manus nostras contrectaverunt de ser
mone vitas," etc. Ex hisce et similibus locis sacrarum literarum
constat Christum semper a virginis conceptione et partu ha^
buisse et semper habere talem humanae naturas substantiam,
quae rationis et sensuum judicio est obnoxia, ubicunque fuerit:
et quod aliquando, cum esset in terris, rationis ac sensuum
judicium in corporis sui substantia superavit ; ut cum jejunaret
quadraginta dies et quadraginta noctes, et cum super mare
ambularet, et ejusmodi ; ita placuit uti natura sua humana ad
gloriam Patris sui: tamen nullas conditiones vera? humanas
naturas, cum hasc faceret, deposuit, sed semper incolumes ser
vavit. Et idem saspius actum est cum reliquis hominibus quibus
Deus utitur ad suam gloriam. Moyses enim absque humanae
naturas jactura, quemadmodum Christus, jejunavit quadraginta
dies et noctes: Elisasus totum exercitum Sennacherib incognitus
duxit in Samariam1, ut Christus duos discipulos euntes in
Emmaus incognitus comitabatur, tamen nullas substantia? sui
corporis partes deposuit : Petrus, ut Christus, super mare ami
bulavit, et veri corporis sui essentiam non amisit : Elias raptus
est in coelum turbine, tamen verus homo. Ita, utcunque Deus
corpus Filii sui vel piorum hominum applicaverit, nunquam
corporum veris qualitatibus ilia spoliavit. Ideo nee majus nee
minus corpus Christi, sive mortale sive immortale, recipit, sed
semper (quoad corporis ejus substantiam) idem est. Mortalitatis
conditiones por mortem exuit : veri autem corporis organici
conditiones per resurrectionem non deposuit, sed incolumes
ac intactas semper servat, non solum ut sacris Uteris ac fidei
nostras, verum etiam rationi et sensibus, illas comprobaret ac
I1 This occurred to the army of Benhadad, king of Syria. 2 Kings
vi. 19.]

CC3N.2E DOMINI. 477
affirmaret, devicta mortis tyrannide. Neoterici interpretes
sacrarum literarum cum nullis conveniunt nisi perfidis Judasis.
Nam, quemadmodum ipsi in suis commentariis in prophetas
mordicus defendunt quod Messias, quem adhuc expectant,
prassentia sua corporali Gog et Magog, hoc est, universum
mundum, sit subjugaturus, ut ipse hujus mundi imperio poti-
atur ; ita neoterici suum Messiam corporaUter adesse volunt ;
cujus prassentia non solum corpora et animas hominum salvas
fiant, verum etiam ut a canibus morbos expellat, incendia
extinguat, porcos sanet, quasvis animalium pestes profliget, et
ut omnes corporaUter in hac vita conservet.
Sed relinquamus has imposturas et scelera Deo ; et inves-
tigemus qua ratione et quibus mediis Christus, quatenus homo,
possit nobis esse salutaris. Scimus quod, quatenus est homo,
amicis et inimicis notus erat, Judas asque ut Petro: sed uni erat
saluti, alteri vero damnationi. Quare dupliciter Christus, qua
tenus homo, considerandus venit: nno modo, quatenus est odor
vitas ad vitam, et positus in resurrectionem multorum ; alio
modo, quatenus est odor mortis ad mortem, ac positus in ruinam
multorum. Quatenus sit odor vitas ad vitam et resurrectio
multorum, solis fidei oculis conspicitur, sola fide agnoscitur et
apprehenditur. Quatenus est odor mortis ad mortem et ruina
multorum, judicio carnis conspicitur, agnoscitur, et apprehen
ditur. Fide exultavit Abraham ut videret diem Christi ; vidit,
et gavisus est : judicio carnis Judasi, Pharisasi, et quam plures
alii exultabant ut viderent diem nati Messias ; viderunt, et tris-
tati sunt, et odio habuerunt. Magi fide natum Christum adora-
verunt: Herodes judicio carnis natum Christum interficere co-
natur. Pontifices et scribas populi ex cortice prophetias Michea?
ubi Christus nasceretur ; magi sub cortice stella? quare nasce-
retur, fide intellexerunt ; nempe ut omnes nationes terras nato
Christo obtemperarent : ideo inquiunt, " Accessimus, ut ado-
remus eum." Jam conferamus quid fides comprehendat et
nobis appUcet de Christo vero homine. Primum, per Spiritum
sanctum ex verbo agnoscit Christi veram humana? naturas
substantiam, quam ex nostra? carnis substantia in utero beatas
virginis e semine Abrahas susceptam agnoscit. Deinde, id
nobis e Christo vero homine applicat, quod ex nobis Christus
non accepit; nempe puritatem, innocentiam, et sanctificationem,
quam semper Christus in nostra? carnis substantia habuit. Et
haec omnia fides impetrat et exorat propter mortem quam

478 DE VERA DOCTRINA ET USU
Christus in nostra? carnis substantia sustinuit, ut haec per
gratiam nostram immunditiam et foeditatem abluerent, et in
nobis habitarent ; quibus ad vitam asternam sanctificaremur.
Exempla hujus fidei, quas merita ac virtutes animas, carnis,
et sanguinis, mortisque Christi nobis applicat sine corporis
Christi prassentia, passim in sacris Uteris occurrunt : ut Abra
ham Christi nondum nati merita ac virtutes fide est asse-
quutus : centurio virtutem ac merita Christi in sanando milite
suo, et non corporalem Christi prassentiam, fide exoravit hac
oratione, " Domine non sum dignus ut intres sub tectum
meum ; sed tantum die verbum, et salvabitur puer meus."
Christi sympatriota? et cognati ilium corpore prassentem ha-
buerunt, et tamen UUus meritis destituebantur, et ilium omni
honore spoliabant ; de quibus Christus in hunc modum con-
Matt, xiii. queritur : " Non est propheta expers honoris nisi in patria
sua et domo sua." Et hoc est quod D. Joannes in Revelati-
Apoc. x»i. onibus Jesu Christi dicit : " IUe erat agnus occisus ab origine
mundi." Nam omnibus setatibus ab exordio mundi his qui
fide ilium vera expectabant Christus efficaciter (quamvis non
corporaUter) semper adfuit, etsi non juxta corporis humani
prassentiam, tamen juxta corporis gratiam. Nobis autem,
postquam corpus Suum in coelum sustuUt, semper ex mera
sua gratia meritis passionis sua? nostra expiavit peccata, Patri
suo nos reconciliavit, corda et corpora nostra pavit, ac aliis
virtutibus et donis Spiritus sancti Ulustravit: sed nunquam
corporis sui substantiam manducandam aUquibus communi-
cavit. Quod enim a nobis accepit, veram substantiam, in
mortem pro nobis dedit ; et virtutes quas cum corporis sui
substantia semper retinet per fidem nobis impertit. Sed quod
a nobis accepit si nobis impertiret, non prodesset : quemad
modum dixit, "Caro non prodest quicquam." Sic quod a
nobis accepit apud se semper retinet, nempe corporis sui
substantiam : et quod a nobis non accepit nobis impertit,
nempe omnia bona qua? in nostra? carnis substantia in vita et
in cruce nobis promeruit. Si quis ocuUs fidei orationem
Marthae pro Lazaro fratre suo defuncto contempletur, facile
intelliget quae dico : verba autem orationis sic habent : " Do
mine, si fuisses hic, frater meus non fuisset mortuus." Ex
quibus verbis fidem Marthae intelligimus omni ex parte non
fuisse integram. Bene credidit quod Christus mortis ac mor-
borum imperium haberet : sed male credidit, quod putabat

[Joan, xi.]

CC2N.2E DOMINI. 479
Christum non potuisse morbos depeUere et mortuos suscitare,
nisi corpore suo adesset. Martha enim credere debuisset
quod absens, quoad id quod a nobis accepit, tantum potuit
contra morbos et mortem quantum prassens. Sic et nos etiam
nunc credere debemus quod absens, quoad id quod a nobis
accepit, tantum potest quantum prassens. Et, quod ad nos
tram salutem attinet, expedit ut in eo quod a nobis susceperit
sit absens, quemadmodum ipsemet testatur, "Expedit vobis
ut ego vadam," etc. Eruamus ergo oculos rationis et carnis,
qui circa corporis Christi substantiam versantur carnaUter ;
et oculos fidei obtendamus in Christum Salvatorem nostrum,
qui merita passionis Christi vident, ac eadem nobis appUcant.
Hisce vero oculis fidei Christum et verbo et sacramentis suis
semper praesentem contemplamur, sed Spiritu et non carne;
et qui oculos in carnalem corporis UUus praesentiam inten-
dunt, non solum ipsi decipiuntur, verum etiam aUos decipere
conantur. Nam Christi corpoream substantiam, qua? est
finita, in tini tam constituunt, ut ccelum et terram impleat : quod
ipsis substantiis incorporeis, nempe animabus, angelis, et
spiritibus, non est concedendum. Si ergo in sacra ccena Do
mini totum Christum fide recipimus, nee opus nee utUe erit
corporis ejus substantiam corporaUter et reaUter per gulam
trajicere : quod nunquam fuit factum, nee fieri potest. Et
ne fieret, dixit, " Quid si videritis FiUum hominis ascen-
dentem eo ubi erat prius ? Spiritus est qui vivificat ; caro
non prodest quicquam." Ex quibus discimus nos non posse
eum carnaliter recipere ; nee vero prodesse quicquam, ut Ulum
carnaUter recipiamus.
Decimasexta probatio nostra assertionis.
"Ascendit ad coslos, sedet ad dextram Dei omnipotentis;
inde venturus est judicare vivos et mortuos." Hanc fidem ut
veram, sanctam, illibatam, indubitatam, et cathoUcam a nascen-
tis ecclesiae Christi primordUs omnes patres servabant, ut com
mune symbolum, quod apostoUs Christi tribuitur, testatur;
et hodie ab omnibus tanquam certissimum compendium et
reguia verissima, qua fideles ab infideUbus, veri Christiani ab
iis qui hasreseos notis et maculis containinantur1, suscipitur.
Ideo in apostolica ecclesia, et sanctorum patrum ccetu, qui
hanc fidem Ulibate et reUgiose contestabantur, non pro hasre-
[l The sense is incomplete. Supply disewni possunt.]

480 DE VERA DOCTRINA ET USU
ticis, sed fidelibus, habebantur. De transubstantiatione vero
panis et vini per ministrum in corporis et sanguinis Christi
substantiam, vel quod Christus (qui secundum humanitatem
in coelos ascendit) hic in cosna corporaUter adesset, nunquam
in sacris Uteris vel sanctorum patrum scriptis, per mille ferme
annos ab ascensione Christi, legitur. Sed isti Romani et neo
terici illos tantum igne et gladio persequuntur, qui hanc fidem
catholicam profitentur. Nam si Christum impanatum, per
pfaphum genitum et factum, in missis suis adesse credant et
confiteantur, et si Christum ad dextram Dei Patris assidentem
in ccelis nesciant, vel haud curent, satis esse pfaphi putant.
Hoc enim scio (nee audita refero, et moerens ac dolens scribo)
quam pauci (imo paucissimi) episcopi sunt vel pastores ecclesias
in hoc regno Anglias, qui articulos fidei suis parochiis fideliter
doceri curant. Quod si veri articuU Christiana? religionis
promulgarentur, absque dubio pfaphorum figmenta cito depre^
henderentur a populo, ac perirent in ecclesia Christi. Quid
autem potest excogitari contra corporalem Christi prassentiam
in ccena clarius quam hoc quod symbolum apostolorum habet:
" Ascendit ad coelos," etc.? In scholis vero dialectices duo in
hoc articulo concederentur, terminus a quo, et terminus ad
quem. A quo Christus ascenderit, jam in articulis fidei
dicitur, quod a terris ascenderit: terminus vero ad quem;
" et in coelum, inquit, ascendit." Jam quoad corporis ejus
substantiam, terras, a quibus ascenderat, reliquit ; et coelos,
in quos corpus suum transtulit, retinet. Ab infernis igitur
abest quoad humanitatem, et supernas sedes quoad humanam
naturam inhabitat. Prasterea, plura adhuc continentur in
hisce articulis, quod " sedet ad dextram Dei Patris," etc. : ubi
terminus in quo Christus residet secundum humanitatem dis-
citur, nempe ccelum supernum. Et ne quis hunc terminum,
in quo Christus juxta carnem residet, putaret ubique extendi
et protrahi, articulus fidei miro et admirando epUogo fidem
nostram, quod ad Christum Filium hominis attinet, absolvit in
hunc modum : " Inde venturus est judicare vivos et mortuos :"
Act. Hi. ac si diceretur, coelum oportet Christum recipere (quoad ejus
humanitatis substantiam) donee tempus aderit quo judicaturus
sit vivos et mortuos. Hoc autem adverbium loci, Inde, docet
nos non aliunde Christum esse venturum, ut judicet vivos et
mortuos, quam e coelis. Ccelum igitur (ut scholastici loquun
tur) terminus est a quo Christus extremo die venturus est.
Cum ccelum terminus sit a quo Christus veniet ac descendet

CCEN.ffi DOMINI. 481
ad nubes in novissimo die juxta carnem, terra certe, ubi
Christus ex panis substantia (juxta neotericos) conficitur,
terminus a quo Christus veniret ac ascenderet ad nubes in
novissimo die esse non potest: quod si fieret, idem corpus
simul et una ascenderet et descenderet, et simul terram infra
nubes et coelum supra nubes incoleret; quod nihil nisi sola
Dei essentia facit, non diaboli. Nam ipsi simul unum locum
occupant : ideo Deus hunc in modum diabolum alloquitur :
" Ubi fuisti ? Circuivi, inquit diabolus, terram, et perlustravi Job i.
earn." Unde discimus simul et in eodem instanti, quoad ejus TaiiaDeo
\ x ** etiam per
substantiam, diabolum ubique esse non posse. Circuire enim jJS!3>'t"rl.
et perlustrare terram est terram opere et industria successive uuamur-
et per successivos labores invisere ; et qui sic circuit simul
totum non implet. Angeli hoc non faciunt. Nam qui cum [Gen. xxxu.]
Jacobo certabat rogabat ut dimitteretur, quia aurora et
tempus instabat quo ad sua rediret. Praeterea, angelos in [Om. xxviii.]
scala videbat Jacob, illos quidem ascendentes, istos autem
descendentes : ita ut ex scala ilia Jacobasa liquido constet,
quod angeli, quoad iUorum substantiam, superna ac inferna
simul non occupant. Christus vero, quatenus homo, hoc non
facit. Nam quando in utero erat virginis matris, extra
uterum ejus non erat : et quando egressus est ex utero, in
utero non mansit. A resurrectione, quando tumulum reliquit,
in quo corpus ejus triduo jacuit, in tumulo non erat ; ut angeli
testantur, " Resurrexit : non est hic : ecce locus ubi posuerunt
eum." Quando in monte Oliveti cum discipulis suis colloque-
batur de ipsius ablatione, quoad corporis ejus praesentiam
testificans, non erat in nubibus ; quas statim penetravit, ut
astra teneret. Et cum nubes suscepissent ilium ab oculis
discipulorum, cum ipsis corporaUter prassens in terris non
erat. Falsum est igitur quod neoterici dicunt, Christum,
quoad ejus corporalem praesentiam, in terris sub speciebus
panis et vini contineri. Nam ccelum tenet ac possidet ; unde
veniet judicaturus vivos et mortuos : ut Paulus tamen inquit,
qui sacram Domini cosnam peragunt mortem Domini annun-
ciant, donee venerit. Sed corporis Christi corporalem pras
sentiam, in quo redemptionem humani generis persolvit in
cruce, hic adesse tota sacrarum literarum series et auctoritas
pernegat ; et in coelis ilium, quoad corporis ejus prassentiam,
collocat ; ibique et nos ilium sub poena aeterna? Dei iras qua?-
rere mandat, nee alibi, ne sub nomine et pallio Christi deci-
[hooper, II. 1
J 31

482 DE VERA DOCTRINA ET USU
Matth. xxiv. piamur : ut Christus ait, " Multi venient in nomine meo, dicen-
tes, ' Ego sum Christus ;' et multos seducent." " Sed si quis
vobis dixerit, Ecce hic, ecce illic est Christus ; nolite credere."
Confirmationes nostra assertionis ex testimoniis sanctorum
patrum, qui Christum jam [im~\mortalitatel donatum
(quatenus est homo) in calis collocant, et non in terris.
cyprianus " Placuit autem, ut corpus quod mortale et corruptibile
de symboli , i l - , •
eTKon? suscePera*> "e sepulchri petra levatum, et immortale atque
incorruptibile effectum, jam non in terrenis, sed in coslestibus,
et in Patris dextra collocaret2." Caro Christi, quas deposita
erat in sepulchro, post tres dies juxta scripturas sanctas
immortalitatem induit: et ut carnis Christi vera resurrectio
discipulis et aliis indubitato constaret, Christus hanc multis
argumentis et signis per quadraginta dies patefecit : et postea
immortalem carnem de petra (inquit Cyprianus) sepulchri
levatam jam non in terrenis, sed in coslestibus, et in Patris
dextra collocavit. Si Christus autem, quoad corporis ejus
substantiam, non sit in terrenis, sed in coslestibus, miror neo
tericos contra Cyprianum Christum, quoad corporis praesentiam,
in terrenis constituere : id enim affirmant neoterici quod
D. Cyprianus pernegat. Cyprianus autem dicit quod non
est in terrenis : neoterici vero in terrenis esse dicunt. Cypri
anus dicit, Non est in terrenis, sed in coslestibus : neoterici
autem aiunt ilium in terrenis et in coslestibus simul esse.
Cyprianus, primum, negat Christum esse jam in terrenis ; et,
secundum, asserit quod sit in coslestibus: neoterici vero et
primum et secundum asserunt, et Christum, quod ad humani
tatem ejus spectat, simul in terrenis et coslestibus coUocant.
Et ut hasc manifesta et clara D. Cypriani verba (qua? negant
Christum juxta carnem esse in terrenis) eludant, dicunt terrena
et coslestia, apud Cyprianum, significare terrenas et coslestes
conditiones et qualitates, et non loca terrena sive coslestia:
et ita interpretantur Christum non habitare in terrenis, sed
in coslestibus : id est, Christus post resurrectionem terrenas
exuit conditiones, miserias, afilictiones, ignominias, et mortem;
et3 induit conditiones, proprietates, glorias, et immortalitatem :
[l In Foxe, mortalitate.]
p Cyprian. Expos, in Symb. Apost. Op. Tom. n. p. 180. Antw.
1541.] [3 Ccelestes appears to be wanting to complete the sense.]

CCEN-E DOMINI. 483
sic vivere in terrenis esse hujus vitas miseriis et calamitatibus
esse subjectum ; et vivere in coslestibus esse ab hujus vita?
miseriis et calamitatibus liberari. Hasc equidem aliquo modo
vera sunt : sed nee verbis nee argumento D. Cypriani con-
veniunt. Nam non solum docet Christum per gloriosam suam Papistici
resurrectionem corporis mortalis conditiones deposuisse ; verum diiutio.
etiam articulum Christi ascensionis in coelos interpretatur, et
corpus Christi immortalibus et gloriosis conditionibus donatum
e terrenis locis ad coslestia loca fuisse sublatum : et id testatur
illius verbum, " In Patris dextra collocaret ;" quod non est
Christum post resurrectionem suam in altiore et digniore con-
ditione tantum collocare, verum etiam in altiore et eminentiore
loco collocare: alioqui frustra poneretur articulus de Christi
ad coslos ascensione. Si enim Patris dextra, et coslestia, de
quibus Cyprianus meminit, nihil significarent praster coslestes
et divinas qualitates, has Christus induit statim a resurrectione,
devicta et conculcata mortis tyrannide. Sed coslestis Pater
sepultum suum Jesum Christum a resurrectione non. tantum
praestantioribus, gloriosis, et immortalibus conditionibus dona-
vit ; sed etiam prasstantiora et digniora loca et habitacula illi
dedit et contulit, juxta sanctam ac catholicam fidem, " Ascendit
ad ccelos ; sedet ad dextram Dei Patris omnipotentis." Sed
non constitui apud me aliorum rationes subvertere, nee illis
argumentis quibus neoterici veritatem expugnare conantur
respondere ; verum rationes ac certitudines mea? ipsius fidei
omnibus Christi fidelibus simpUciter, nude, aperte, ac vere
proponere. Satis enim esse judico illorum nugas et infrugi-
fera somnia damnari et expugnari per Christi, evangelistarum,
apostolorum, sanctorumque patrum scripta, et catholicas eccle
sia? Christi testimonia.
" Non super terram, nee in terra, nee secundum carnem, Ambr0S_uS
quasrere debemus, si volumus invenire4." Et paulo post : "wimp! 24.
" Stephanus non super terram quassivit, qui stantem ad dex
tram Dei vidit." Ambrosius jubet nos cavere, ne Christum
super terram, in terra, vel secundum carnem, quaeramus,
si volumus ilium invenire. Neoterici autem jubent, mandant,
et ferro flammisque imperant, ut Christum, quoad carnem,
super terram et in terra latentem et delitescentem sub panis
et vini formis et speciebus quaeramus : quod nisi fecerimus,
[4 Ambros. In Luc. xxiv. Lib. x. Oper. Tom. ni. col. 229-230. A.
Paris. 1603.]
31—2

484

DE VERA DOCTRINA ET USU

ut haereticos nos proscindunt et flagellant. 0 miseranda
deploranda, ac calamitosa ecclesia? Christi conditio, in qua
tales dominantur et imperant qui cathoUcam Christi fidem
a Christo, apostolis, et evangelistis traditam, sanctorumque
patrum testimoniis confirmatam, profligant et persequuntur,
ut peregrinam, fictam, et ementitam inducant et defendant !
Quod autem Ambrosius dicit, non super terram nee in terra
quaerendum esse Christum juxta carnem, Christus apud evan-
gelistas^ aUis verbis expressit. "Si quis, inquit, dixerit,
Ecce hic, ecce illic est Christus; noUte credere." Quid
est quaerere Christum super terram vel in terra, nisi panem
in altum a pfapho sublatum supra caput suum, vel eundem
panem in altari repositum, pro Christo adorare? Nam ipsi
semper hoc habent in ore, si supra caput in missis pania
formam elevamus et extollimus, Ecce hic est Christus ; et si
panem in altari deposuerint, ogganniunt, Ecce ibi est Christus.
Et si in ecclesia plures missa? fiant simul, panis per unum
pfaphum factus est Christus Deus et homo : per alterum,
statim ubi ad canonem venerit, fiet Christus Deus et homo :
per alium vero jam panis factus Deus et homo consumptus
est in stomacho pfaphi, et Christus hominem et mundum relin-
quens avolavit in coelum : ut est De consecratione, distinctione
secunda, in glossa1. Prasterea, in una ecclesia simul et eodem
tempore unus pfaphus Christum suum impanatum seorsum
erigit : alter eodem tempore deorsum deprimit. Hic Christum
incipit ex pane confieere : ille vero Christum confecit. Iste
autem Christum comedit : alius comedendum adorat. In hoc
altari forma panis recepta stomachum pfaphi implet: in illo
vero altari forma panis adhuc jacet, sub qua statim Christus
corpore est comedendus. In alio autem altari Christus tro-
phasum agit ; et sursum (quantum pfaphi vires extendunt) supra
caput ejus extollitur. Ita ut pfaphi neoterici, dum unus Chris
tum e supernis revocat, alter ad coelos mittit ; dum unus sursum
elevat, alter eundem deorsum detrahit ; dum hic hodie conficit
Christum, ille eodem tempore eundem in pixide reservat ; dum
iste in pixide servat, alius vero eundem vermibus pollutum
comburit ; mirum in modum Christianam deformant religionem.
Hasc omnia scimus fieri in ecclesiis quas tyrannidi Romani
[1 Certum est quod species quam cito dentibus teruntur, tam
cito in coelum rapitur corpus Christi. — Corp. Jur. Can. de Consec.
Dist. ir. gloss, in cap. xxiii. Decret. Grat. col. 2261. Venet. 1604.]

CCSNiE DOMINI.

485

pohtificis subjiciuntur : sed quam procul absint ista a Chris
tiana religione, articuli fidei catholica? testantur. Nos autem
credimus Christum Jesum semen Abraha? semel in utero beata?
virginis assumpsisse : illud ad mortem juxta carnem in cruce
obtulit : idem tertio die immortale fecit ; et post quadra
ginta dies illud e terris subduxit, ac sustulit in ccelum ; quod
in ccelo semper permanebit usque ad consummationem seculi :
ita ut jam per manus sacrificuli illud semen Abrahami in
Christo non possit ampUus seorsum aut deorsum moveri vel
agitari. Viderint ergo neoterici, qui Christi humanitatem
indies ex pane conficiunt, et sub panis specie sursum ac
deorsum dicunt se ilium corporaUter agitare et movere, quid
respondeant Christo, cum venerit in gloria majestatis suae ad
judicandum vivos et mortuos. Profecto si neoterici illorum
scriptorum doctrinas essent memores, qui dicunt Christum a
resurrectione omnes hujus mundi conditiones deposuisse, et
alias spirituales et coelestes induisse; non dicerent, imo horre-
rent dicere, corpus Christi, immortalitate et coslestibus con
ditionibus prasditum, sursum ac deorsum per manus hominum
agitari. Quod enim sursum ac deorsum movetur per homi
nem certe ultra mortales conditiones non induit. Prasterea,
de novo indies fieri non est cosleste et immortale, verum
terrestre et caducum. Si autem ex pane qui hodie nee Deus
nee homo erat fit Deus et homo, profecto hoc non est divi-
num nee humanum, sed plane phantasticum et abominandum.
Quis enim, nisi omni fide et ratione destitutus, diceret vel
crederet quod panis, qui hodie ex tritico conficitur, eras
futurus sit Deus et homo ? Rogo igitur enixe Dominum nos
trum Jesum, ut omnes qui Christo nomina dederunt sedulo et
alta mente secum perpendant hoc, an quod hodie nee Deus
nee homo sit crastino sit futurus utrumque Deus et homo.
Porro, quod neoterici dicunt, hoc fieri virtute et omnipotentia
verbi divini, cogitent apud se, an sit possibile vel credibile,
ut hodie id Deus fiat quod heri Deus non erat. Scriptura
autem sancta nos docet Deum nee principium nee finem
habere. Quomodo igitur erit eras Christus quod hodie est
panis ? Sed ad reliqua sanctorum patrum testimonia redibo.
Alia confirmatio nostra assertionis.
"DupUciter vero sanguis Christi et caro intelligitur : vel Hieronymus
spiritualis atque divina, de qua ipse dixit, 'Caro mea vere est "FlT
" tolac Eplies.

486 DE VERA DOCTRINA ET USU a
cibus, et sanguis meus vere est potus;' et, 'Nisimanducaveritis
carnem meam, et sanguinem meum biberitis, non habebitis
vitam aeternam : ' vel caro et sanguis Christi qua? crucifixa est,
et qui militis effusus est lancea, etc.1" D. Hieronymus unam
carnem Christi spiritualem atque divinam facit, quam cibum
fidelium Christus appeUavit ab omnibus comedendum : alteram
vere ac positive naturalem et crucifixam facit. Ita et sangui
nem Christi duplicem facit; unum a fidelibus bibendum, alterum
militis lancea effusum. Neoterici vero contra Hieronymum
affirmant, eandem carnem crucifixam in suis missis esse come
dendam, atque eundem sanguinem militis lancea effusum esse
bibendum. Quod autem D. Hieronymus negat ipsi affirmant.
Nam inquit, Alia est spiritualis atque divina caro, de qua
Christus dixit, "Caro mea vere est cibus;" et aUa caro, quas a
Judasis est crucifixa. Eandem etiam divisionem ponit de
sanguine; unum ad potandum in sacra ccena, alterum vero
effusum in dira cruce. Idem et nos dicimus, quod spiritualis
atque divina caro Christi ab omnibus fidelibus recte ccenam
Domini manducantibus sumitur, sed non carnalis et humana
caro : hoc est, caro Christi in hunc spiritualem ac divinum
usum a Deo Patre destinata, ut illius morte super crucem
nostra omnia peccata perlitaret, ab omnibus edi debet; non ut
carnis Christi substantia stomachum recipientis symbola sacras
coenae impleat ; sed ut mortis ejus meritis, quam in carne est
passus, conscientiae maculas abstergat, atque peccatores Deo
Patri reconciliet. Hasc caro Christi fide sumitur, et non ore :
totum hominem (id est, corpus et animam) implet, et non unam
hominis partem, scilicet stomachum. Hasc autem non per
hominem cum externis symbolis exhibetur; verum per Spiritum
sanctum, quando symbola juxta institutionem Christi rite
ministrantur. Idem dicendum est etiam de sanguine Christi,
qui spiritualis est potus fidelium : sed sanguis Christi militis
lancea effusus in ccelis est, et non in terris. Et hoc idem
Hieronymus Hieronymus clarius ostendit in libro Ecclesiast. cap. iii. hisce
cap.3°es- verbis: "Porro quia caro Domini verus est cibus, et sanguis
verus est potus, juxta dvayooyi]i>; hoc solum habemus in
presenti seculo bonum, si vescamur carne ejus, cruoreque
potemur, non solum in mysterio, sed etiam in scripturarum
lectione 2." Duo D. Hieronymus his verbis docet :-primum,
t1 Hieron. In Ephes. c. i. Oper. Tom. ix. fol. 90. K. Paris. 1534.]
[2 Id. In Eccles. cap. iii. Op. Tom. vn. fol. 31. m.]

CCEN.ZE DOMINI. 487
quod caro Christi et ejus sanguis juxta dvaycoyyv sunt
cibus et potus ; secundum, quod non solum in mysterio, sed
etiam in scripturarum lectione, caro et sanguis Christi perci-
piuntur. Perpendamus altius hanc divi Hieronymi doctrinam. Juxta,
inquit, dvaywy^v caro Domini est verus cibus, et sanguis
ejus verus potus. Quis vel abecedarius3 ignorat quod dvayai-
y>} non historicum vel literalem, sed allegoricum ac recon-
ditum sensum in sacris Uteris exigat ? Si ergo caro Christi
juxta dvaywyt]v sit verus cibus, quare non anagogice Chris
ti verba, " caro mea vere est cibus," accipiunt ? Sed quod
Christus atque omnes sancti patres spirituaUter et juxta
dvaytayrjv loquuntur, neoterici, ut novum atque ementitum
Christum suum protegant, omnia ad strepitum atque verborum
stridorem urgent: quod omnino nee pium nee sanctum est.
Deinde, inquit Hieronymus quod caro et sanguis Christi asque
in sacrarum literarum lectione atque in mysterio percipiantur.
Nemo autem dubitat quin in lectione sacrarum literarum caro
Christi non carnaUter et corporaUter, sed spirituaUter et effi-
caciter percipiatur. Mirum ergo est, quod corporaUs et'earnalis
corporis Christi perceptionem in mysterio Domini ccenae consti-
tuant. Sed isti neoterici, ut suum novum Deum masculo
pectore defendant, diruunt, asdificant, mutant quadrata rotun-
dis4, ut solent dicere. Christi quidem spiritualem et sacramen
talem manducationem corporis sui diruunt, atque carnalem
impie asdificant ; et bene quadrata in verbo Dei suis rotundis
prasstigus et circulatoriis mutant. Nos credimus tamen, quod
juxta dvayooytjv caro Christi verus sit cibus, et sanguis ejus
verus potus, sed non juxta literalem et historicum sensum. Et
hoc credimus, non solum sanctorum patrum testimoniis admoniti,
verum etiam Christo ipso mandante, qui dixit, "Verba qua?
ego loquor vobis spiritus et vita sunt : caro non prodest quic
quam." Spiritualem ergo, juxta dvaywyrjv, exigunt sensum,
et non sermonis aut literarum stridorem et strepitum ; quem
semper neoterici contra sacras scripturas et sanctorum patrum
scripta insulsissime urgent. Neoterici valde conqueruntur, quod
populus hujus regni adeo abominatur ac detestatur illorum
impia sacra; quodque dUigentius et religiosius templa non
frequentant. Sed ego certe magis miror, quod qui illorum
missis intersunt subito ac repente vel in furorem vel in mortem
[3 Abecedarius, qu. learner of AB CD?]
[? Hor. Epist. i. i. 100.]

488

DE VERA DOCTRINA ET USU

August, in
Jo. tract. 30.
CorpusChristi in
uno loco.

August.Tract, in
Joan. 50.

non incidant. Quis enim non horresceret, et judicium Dei non
metueret, quando quod ante missam triticum, simila, et panis
erat, in missa pro Deo ipso adoratur ; et quod jam juxta illos
Deus est, erat aliquando, nempe ante semihoram, quando Deus
non erat? Quam horrenda sunt ista qua? a neotericis ad ra-
vim usque clamitantur, quam tremenda ; quod ante consecratio-
nem panis erat, post consecrationem fiat Deus ! Deus misere-
atur nostri atque ecclesias suae, et liberet Ulam ab isto idolo
abominationis. Profecto gravissime in Deum peccant, qui
hujusmodi impiis sacris intersunt. Si tamen de rebus adiapho-
ris, medus, vel ceremoniola aliqua ageretur, non tantum esset
periculum illis qui intersunt : sed res agitur de novo Christo, et
novo sacrificio, de quibus nee propheta? nee evangeUsta? unquam
audierunt vel prasdicaverunt ; ut postea manifestius ostendam.
"Sursum est Dominus; sed etiam hic est Veritas Domini.
Corpus enim Domini in quo resurrexit uno loco esse oportet:
Veritas ejus ubique diffusa est1." Hic D. Augustinus cum
Cypriano et Ambrosio, item cum sacris Uteris, idem dicit.
Dominus, inquit, quatenus homo, sursum est : sed quatenus
Deus, hic est ; cujus vi ac potentia vivimus, movemur, et sumus;
praeterea omnes creaturae ab eo a corruptione conservantur.
Et Dominum, quod ad corpus ejus attinet in quo resurrexit, in
uno loco esse oportet (sic vetera exemplaria Augustini legunt,
et sic in canonico jure, De consecratione, distinctione secunda,
Augustinus citatur ; et non, potest esse, ut posterior editio Au
gustini habet"). Hic duo Augustinus animadvertit : unum, quod
Christi corpus in quo resurrexit (hoc est, corpus Christi immor
tale et gloriosum) in uno loco esse oporteat ; alterum vero,
quod simul et semel idem corpus gloriosum plura loca occupare
vel implere non possit. Hasc Augustini verba premunt ac
flagellant neotericorum errorem, qui dicunt corpus Christi reale
esse in sacramento, tamen non localiter (ut aiunt), vel non ut
in loco. Quod si non sit in loco, haud dubie non est corpus,
ut statim ostendam. Sed contra illos aperte testatur Augus
tinus : " Corpus in quo resurrexit in uno loco esse oportet."
Idem Augustinus affirmat Tractatu in Joannem l3, ubi tam
perspicua et manifesta habentur verba, ut omnes hunc errorem
t1 August, in Evang. Joan. Tract, xxx. cap. vii. Op. Tom. ix. col.
247. o. Basil. 1569. Where Veritas Dominus, and esse potest.]
[2 Corp. Jur. Can. do Consec. Dist. n. cap. xliv. col. 2276. Tenet.
1604.] Is Tract, l. cap. xii. Op. Tom. ix. coll. 367. B. 368. A.]

CffiNiE DOMINI. 489
de corporali corporis Christi prassentia facile agnoscant ; nisi
velint in clara luce oculos suos obserare, et volentes ac scientes
agnitam et apertam veritatem impugnare. Verba ejus sunt
hasc, commentantis in hunc locum Joannis evangelistae, "Et
loquebantur inter se, Quid putatis, quod non venit ad diem
festum? etc." "Nos indicemus modo Judasis ubi sit Christus ;
utinam velint audire et apprehendere, quicunque sunt ex semine
illorum qui dederant mandatum ut indicarent eis ubi esset
Christus. Veniant ergo ad ecclesiam, audiant ubi sit Christus,
et apprehendant eum. A nobis audiant, et ex evangelio
audiant. Occisus est a parentibus eorum, sepultus est, resur
rexit, a discipulis agnitus, ante oculos eorum ascendit in coelum,
ibi sedet ad dextram Patris : qui judicatus est venturus est
judex. Audiant et teneant. Respondent, Quem tenebo?
Absentem ? Quomodo in ccelum manum mittam, ut ibi seden-
tem teneam ? Fidem mitte, et tenuisti. Parentes tui tenue-
runt carne; tu tene corde: quoniam Christus absens etiam
prassens est : nisi prassens esset, a nobis ipsis teneri non
posset. Sed quoniam verum est quod ait, Ecce ego vobiscum
sum usque ad consummationem seculi, et abest, et hic est ; et
rediit, et nos non deseruit: corpus enim suum intulit coelo,
majestatem non abstulit mundo." Hasc Augustinus. Quis
desiderare vel excogitare potest quicquam clarius et apertius
contra errorem de corporali corporis Christi prassentia in terris
quam hasc quae ab Augustino notantur ? Rogat Augustinus
Judasos ut ad ecclesiam veniant, et audiant ubi sit Christus.
Sed rogat Augustinus ut in ecclesia hoc discant Judaei per
ilium et alios, qui Christum indicarent ; non ex umbris et tene-
bris humanarum literarum, verum ex Stella et luce evangelii ;
quod indicat, inquit, Christum a Judasis occisum, post mortem
fuisse sepultum, post sepulturam e mortuis resurrexisse, et
agnitum fuisse a discipulis, ante quorum oculos ascendit in
ccelum, et ibi sedet ad dextram Patris ; et tandem qui judicatus
est veniet judicaturus vivos et mortuos. Hasc rogat Augusti
nus ut audiant et teneant. 0 utinam neoterici nostri hoc a
populo Christiano rogarent, ut ex evangeliis discerent ubinam
esset Christus noster, qui semel pro nobis vitam suam depo
suit: tunc absque dubio audirent, intelligerent, et tenerent,
Christum (juxta humanam suam naturam) esse in ccelis, et non
in terris. Sed neoterici humana dogmata tantum produnt, ex
quibus fingunt Christi humanitatem invisibiUter latere in terris

490

DE VERA DOCTRINA ET USU

sub speciebus panis et vini ; contra manifesta testimonia omnium
evangelistarum et apostolorum, ac etiam D. Augustini, qui
dicit, Fidem mitte, ac tenuisti : ac si dixisset, Post assump-
tionem carnis Christi in ccelum non opus est ut manum mittas
in ccelum, quo iUum teneas. 0 si ista verba neoterici dili
genter perpenderent I Si autem Augustinus credidisset cor
poris Christi realem praesentiam in eucharistia, quam apposite
potuisset dicere, Manum ministri ad altare astantis contem-
plare, et illic Christum latentem sub speciebus panis et vini
invenias et teneas ! Vel sic dixisset, Recipe panem sanctum
et consecratum ; et sub ejus forma Christum ore percipies, et
per gulam in stomachum trajicies. Sed pius Augustinus omnem
corporalem corporis Christi prassentiam a Judasis toUit, sic
inquiens : " Parentes tui tenuerunt carne ; tu tene corde : quo
niam Christus absens etiam prassens est : nisi prassens esset,
a nobis teneri non posset." Non dicit Augustinus ad Judasum,
Parentes tui tenuerunt carne et carnali modo ; sed carne, sim-
pliciter. Nee dicit, Tu corporaUter Christum corde tene ; sed
simpliciter dicit, Corde tene : hoc est, ut antea dixit, Mitte
fidem, et tenuisti ; id est, crede in Jesum Christum, et Ulum
tenes, et ipse te tenet. Nam quamvis quoad corporis ejus
prassentiam absit, virtute tamen, efficacia, et meritis suas gra
tias ac passionis praesens est : et sic corpore abUt, et spiritu
hic est; et redUt, et nos non deseruit: corpus enim suum
intulit coelo, majestatem autem non abstulit mundo. Qui hasc
Augustini verba diligenter candidoque judicio legeret, facile
errorem de corporali corporis Christi prassentia in terris intel-
ligeret: quod ut omnes semel intelligant, Deum suppliciter
oramus, et ut errorem cognitum ex animo deponant. Tunc
tandem ad gremium sanetas matris ecclesia? Christi redirent,
et cum ilia firmiter crederent Christum adesse suis sacramentis,
non carnaUter, corporaliter, aut realiter; sed sacramentaliter
spirituaUter, et potentialiter.
Annotabo etiam ilium insignem locum ex libro de essentia
Divinitatis, qui inter libros Aurelii Augustini computatur.
August, de Circa finem istius libri hasc habentur verba : " Sed quia FUius
Divinitatis. Dei, qui in substantia divinitatis cum Patre unum est, ob
reparationem humani generis, quod in Adam lapsum fuerat,
prope finem mundi in uterum Marias virginis illapsus, veram
carnem ex ejus substantia creavit, atque in singularitate persona?
sua? ita univit, ut Deus pariter esset et homo ; simplici vero

CCENiE DOMINI. 491
persona, ut dictum est, genuina vero substantia ex eadem
virgine incorrupto pudore nasceretur ; ut qui erat et est in
divinitate verus Deus a Patre genitus, invisibilis et incor-
poreus atque incomprehensibUis, sicut et Pater, ipse esset
et verus homo, visibUis, corporeus, et circumscriptus; atque
idem ipse, non alius Deus et alius homo, sed Deus et homo,
unus est Christus Dei Filius; passus pro salute nostra, in
sola carne mortuus, et sepultus in eadem carne ; in qua etiam
die tertio per virtutem divinitatis sua? de sepulchro resurgens
ascendit in coelum, et sedet ad dextram Patris : quem inde ven-
turum ad judicandum vivos et mortuos in ea carne in qua ascen
dit, sed glorificata, universaUs expectat ecclesia ; quemadmodum
et in symbolo universi decantant fideles. Et idcirco eundem
Dei Filium secundum substantiam divinitatis sua? invisibilem
et incorporeum et immortalem et incircumscriptum1 nos credere
et confiteri oportet : juxta humanitatem vero visibilem, corpo-
reum, localem, atque omnia membra humana veraciter habentem
credere convenit et confiteri. Quoniam, sicut eundem Dei
Filium et Redemptorem nostrum secundum divinitatem invi-
sMem et incorporeum, sicut et Patrem et Spiritum Sanctum,
non credere impium est ; ita eundem Dei FUium in homine
assumptum visibilem, corporeum, atque localem post resur
rectionem non credere et profiteri profanum est2." Hasc Au
gustinus: vel igitur Augustinus vel neoterici male et perperam
de humanitate Christi jam immortaU facta sentiunt. Augus
tinus enim dicit, quod, sicut Christus verus Deus est, invisibilis
et incorporeus atque incomprehensibUis ; ita et verus homo
est, visibUis, corporeus, et circumscriptus. Verba Augustini
sunt notanda. Christus autem, inquit, ut verus homo, est
corporeus et circumscriptus: neoterici vero dicunt ac docent
Christum in sacramento (ut est verus homo) esse corporeum,
tamen incircumscriptum. Sed qualis sit ille Christus, qui est
juxta humanam naturam incircumscriptus, viderint qui hoc
prasdicant et docent. Profecto non Ule est quem patriarchas,
prophetas, et apostoli agnoverunt : igitur nuUus est. Nam
verus Christus, quatenus homo, est (inquit Augustinus) cir
cumscriptus. Praeterea addit, Et idcirco eundem Dei FUium
secundum substantiam divinitatis sua? invisibilem et incor-
i1 (Sicut et Patrem et Spiritum Sanctum) August.]
f2 August, do Essent. Divinit. Op. Tom. rv. coll. 974. c i>. 975. a.
Basil. 1569. Where for genuina, gemina.]

492 DE VERA DOCTRINA ET USU
poreum et immortalem et incircumscriptum nos credere et
confiteri oportet : juxta humanitatem vero visUrilem, corpo
reum, localem, etc. Augustinus dicit quod Christus (quatenus
est verus homo) non solum est visibUis et corporeus, verum
etiam localis. Quomodo igitur cohasret hasc fides S. Augustini
et sanctorum, qui Christum a resurrectione, quatenus est homo,
localem faciunt, cum fide neotericorum, qui Christum in eu
charistia illocalem reddunt? Omnes enim neoterici dicunt
quod Christus est sub forma panis et vini in sacramento, sed
non ut in loco : Augustinus vero ait quod, sicut Christus,
quatenus verus Deus, est incircumscriptus ; ita, ut verus homo,
est circumscriptus et localis. Addit etiam, A resurrectione.
" Quoniam (inquit), sicut eundem Dei FUium et Redemptorem
nostrum secundum divinitatem invisibilem et incorporeum,
sicut et Patrem et Spiritum Sanctum, non credere impium
est; ita eundem Dei FiUum in homine assumptum visibilem,
corporeum, atque localem post resurrectionem non credere et
confiteri profanum est." Miror igitur qua temeritate et audacia
isti neoterici audeant Christum verum hominem constituere
incircumscriptum et iUocalem, idque pro veritatis assertione
defendere ; cum Augustinus dicat " eundem Christum Dei
Filium in homine assumptum visibUem, corporeum, atque
localem non credere ac confiteri post resurrectionem profanum
esse." Quare autem non insurgunt bellaque movent contra
hunc sanctum patrem Augustinum, qui dicit Christum (quoad
humanitatem) localem non credere ac confiteri profanum esse ?
Neoterici vero dicunt Christum (quoad ejus humanitatem) in
ccena credere adesse, et non localem, sanctum esse; imo
sanctissimum vocant ac docent : sed Augustinus profanum
esse ac impium affirmat. Eligant ergo pii lectores quem
velint instructorem et judicem habere in hac causa ; sanctis-
sima Dei verba et sanctorum patrum scripta, an Papse tyran
nidem et neotericorum mendacia. Quod autem sacras literae
veterumque patrum testimonia profanum vocant, isti neoterici
sanctum esse jactitant.
Aliud testimonium ex Augustino subjiciam, quo (juxta
corporalem sui praesentiam) Christum a nobis abesse confi-
orcgcr. tetur : sed interponam unum locum D. Gregoru, qui habetur
pasSiatis1. homilia xxi. Paschatis, ne alias seorsim per se positus hue
non tantum facere crederetur. Hasc habet verba, commentans
in hunc locum evangelistae, " Surrexit ; non est hic :" " Non

CCENJE DOMINI. 493
est hic dicitur per prassentiam carnis, qui tamen nusquam
deerat per praesentiam majestatis1." Ex quibus verbis cogno-
scimus Christum, quod ad divinitatem ejus attinet, ubique esse ;
quod vero ad humanitatem, locum semper retinere, et esse
(ut Augustinus dicit) circumscriptione et localiter in loco :
quod neoterici Romani omnibus modis pernegant. Nam pro
hoc maxime contendunt, ut Christum verum hominem sub
speciebus panis et vini corporaUter habeant, non tamen
circumscriptum aut localem : quod est penitus humanitatis
Christi substantiam destruere atque annihilare. Legant igitur
sacras literas sanctorumque patrum scripta cum judicio, abs
que ulla praejudicii temeritate : et tunc tenebras falsa? doc
trinas, quae illos in errore detinent, luci evangelii proculdubio
cedent ; et ipsi, ab humanarum traditionum servitute liberati,
Domino Deo nostro de fontibus Israel (hoc est, ex divinis
scripturis, et non hominum) laudes gratis animis cantabunt.
Nam (ut Augustinus inquit) "sanctas scriptura? non teme- ^^fM™-
rarios et superbos accusatores, sed diligentes et pios lee- ^'^^
tores desiderant2." Quid autem arrogantius superbiusve caf- 12-
contra scripturas divinas per Spiritum sanctum ecclesus tra-
ditas, ac morte et sanguine Christi obfirmatas et consignatas,
excogitari possit quam id affirmare quod ipsa? apertissimis
verbis pernegant; idque negare quod omnibus modis illas
affirmant ? Propterea rogo sequum lectorem ut judicet quae
dico testimonio verbi divini. Verbum enim Dei per Spiritum
sanctum mundo proditum dicit, "Si quis dixerit, Ecce hic, Matth. xxiv.
ecce illic est Christus ; nolite credere." Et iterum, " Pau-
peres semper habebitis vobiscum ; me non semper habebitis." Matth. xxvi.
Iterum, " Relinquo mundum, et vado ad Patrem." Iterum, Joan. xvi.
" Quem oportet coelum suscipere usque ad tempus restaurati- Act m.
onis omnium." Ad hasc, " Quid si videritis FiUum hominis Joan- Ti-
ascendentem ubi erat prius?" Neoterici tamen, contra ista
apertissima loca, et multa alia testimonia, quae negant Chris
tum juxta carnem esse in terris, affirmant, docent, ac pras-
dicant Christum (quoad humanitatem) prassentem esse in
terris; atque hanc affirmationem ferro et igne in ecclesiis
stabiliunt; ubi sacra? vero litera? ecclesiis apertissimam ne-
gationem tradunt. Praeterea sacras literas (ut hactenus est
P Greg. Magn. Horn. xxi. Oper. fol. 325. c. Paris. 1533.]
[2 August, contra Adim. cap. in. Op. Tom. vi. col. 178. a. Basil.
1569.]

494 DE VERA DOCTRINA ET USU
ostensum) asserunt notissimis ac clarissimis verbis panem
dari, panem frangi, panem edi in cosna Domini. Nam Christus
Matth.^xxyi. &q pane accepto et benedicto dixit, " Hoc est corpus meum,
Luc. xxii. quod pro vobis datur." Iterum, " Panis quem frangimus^
1 cor. x. xi. nonne communi0 corporis Christi est ?" Adhuc saepius, " Quo-
tiescunque comederitis panem," etc. Et de calice Christus
dixit, " Non bibam ampUus ex hoc fructu vitis," etc. Neo
terici autem hanc notam ac clarissimam assertionem panis et
vini in sacra coena, quam sancta? Utera? testantur, omnibus
modis, etiam ferro et igne, oppugnant. Quod Christus per
sacrum suum verbum affirmat, ipsi vero per leges papales
negant : et quod Christus per verbum suum negat, Uli per
jus pontificum affirmant. Sed si neoterici (ut videri volunt)
multum fuissent versati in veterum patrum scriptis, non ur-
gerent unum locum sacras scripturas, " hoc est corpus meum,"
contra multa et clarissima loca, quas supra fideUter annotavi.
Imo hoc audeo affirmare, nuUum locum (si germane intelli-
gatur) in tota divinarum literarum serie plus facere contra
transubstantiationem panis in coena, quam hic locus facit,
Hoc est corpus meum. Nee sum nescius quam mirabiliter
se torqueant neoterici in hac propositione mterpretanda. Au-
August.de gustinus vero in libro De Doctrina Christiana docet unum
liana. r locum per plura intelligi debere, et non unum contra plura1.
contra Et, ut inquit contra Adimantum Manichasi discipulum, capite
Adimant. .,,,., i •
tertio : " Intelligenda sunt, non temere accusanda, quae nnpe-
ritis videntur esse contraria2." Quid est hoc igitur nisi arro-
gantias, vel potius insanias, indicium, semper recurrere ad
petitionem principii, dicendo, " Hoc est corpus meum : vel est
realiter corpus Christi, aut Christus arguendus et accusandus
est mendacii ; nam ipse dixit, Hoc est corpus meum ?" Nos
quidem Christum hoc dixisse non ignoramus: et Christum
atque propositionem veros esse credimus atque testamur.
Dicimus tamen, et semper probabimus, nee Christum corpus
suum naturale in sacramento constituere voluisse, nee propo
sitionem talem habere sensum qualem neoterici falsissime
[i Nihil enim fere de illis obscuritatibus eruitur quod non pia
nissimo dictum alibi reperiatur. — August, de Doctr. Christ. Lib. n.
cap. vi. Op. Tom. in. col. 23. o. Basil. 1569.
Ubi autom apertius ponuntur, ibi discendum est quomodo in locis
intelligantur obscuris. — Ibid. Lib. in. cap. xxv. col. 57. A.]
[a Id. Contra Adim. cap. m. Op. Tom. n. col. 176. b]

CCEN.3S DOMINI. 495
fingunt et jactitant. Imo judicet aequus lector, an verba ipsa
propositionis non ostendant panis substantiam remanere in
cosna, quam Christus corpus suum appeUavit. Nam Christus
dixit de pane quem tenebat in manibus, Hoc est corpus
meum : non dixit de alia substantia quam panis. Nee dixit,
Sub hac, in hac, supra hanc, vel cum hac forma, panis est
corpus meum, quod vobis manducandum exhibeo : sed de
pane dixit, Hoc est corpus meum ; et sacramentali modo
panis substantiam corpus suum fecit, et ita vocavit. Et sic
de sacramento sacramentalis loquendi modus non est contem-
nendus. Omnia enim sacramenta eorum induunt nomina
quorum sunt sacramenta : ut non solum sacra? literas, verum
etiam sanctorum patrum testimonia testantur. Sacramenta
tamen non transeunt in naturas ipsas earum rerum quarum
sunt sacramenta ; sed sacramenta et res sacramentorum dis-
tinctas ac discretas naturas semper retinent. Neutra vero
substantia, vel signi aut signati, perit, nee in alterius substan
tias transit ; sed utraque manet : ut omnia sacramenta Christi
ab origine mundi ecclesiis suis tradita testantur. Augustinus
vere in Psalmum xcviii. pulchre et erudite naturas signorum et
signatorum discretas ac distinctas retinet, hisce verbis : " Non
hoc corpus quod videtis, inquit, manducaturi estis, neque
ilium sanguinem quem effusuri sunt Judaei, qui me crucifigent,
bibituri estis : sacramentum aliquod vobis do : id spirituaUter
acceptum vivificat3." Hasc et hujusmodi verba quam plurima
habet Augustinus in eodem Psalmo : sed quia liber mihi non
adest, rogo pium lectorem ut Augustinum legat, et bene per
pendat ac cogitet apud se verba Augustini, qui dicit, Non
hoc corpus quod videtis manducaturi estis. Simpliciter enim
dicit, quod corpus Christi quod videbatur non esset mandu
candum. Non autem dixit, Hoc corpus, quale vel qualiter
videtis, non estis manducaturi (ut neoterici Romani dicunt) ;
sed, Hoc corpus quod videtis, dixit, non estis manducaturi.
Augustinus autem dicit, Nee ilium sanguinem bibituri estis
quem effusuri sunt qui me crucifigent. Neoterici vero e con-
trario repugnant, dicentes, Omnino bibituri estis sanguinem
ilium quem Judaei effusuri sunt, sed non eo cruento et tyran-
nico more. Augustinus corporis et sanguinis Christi substan
tiam per hominem manducari vel bibi negat ; nam dicit, Hoc
corpus non estis manducaturi, nee ilium sanguinem bibituri.
[s Vide supra, p. 463, note 4.]

496 DE VERA DOCTRINA ET USU
Haec pronomina, hoc, quis, ille, vel hujusmodi, omnes qui vel
elementa grammatices norunt haud ignorant quod substan
tiam corporis et sanguinis significent, quam non sumus sus-
cepturi cum sacramenti perceptione. Duo dicit Augustinus
hoc in loco : unum autem, quod corporis et sanguinis Christi
substantia, quas est res sacramenti, non sit prassens, nee cor
poraUter lateat sub externis formis sacramenti ; alterum vero,
quod sacramenti et rei sacramenti naturas et substantias non
confundantur, commisceantur, aut annihilentur in sacramento.
Neoterici multa et varia docent, scribunt, et disputant de signi
et signati conjunctione et unione, an sit personalis, realis, vel
rationaUs: sed quia rem per se perspicuam ac planam ex
sacris scripturis cognoscimus, non opus erit circa tales argutias
et circulationes, qua? rem perlucidam ac planam implicatam,
obscuram, ac nodis et difficultatibus plenam reddunt, immorari.
Satis enim est, quia verum, quod scimus ex verbo Dei signum
et signatum uniri et conjungi institutione divina, contemplati-
oneque ac usu divino, ccelesti, ac fideli ; prasterea significatione
et rerum simUitudine. Nam quemadmodum externa aquas
lotio corpus abluit et mundat, ita interna Spiritus sancti
operatio animam abluit et purgat; et quemadmodum panis
et vinum corpora nostra alunt ac sustentant, ita corpus et
sanguis Christi animas fide recipientium nutriunt et refovent;
ut integer homo, cum corpore turn anima, per integrum Christum
corpore et anima, quem contemplatione ac consideratione fidei
percipit, vivat in Christo ad vitam asternam. Sed signum
et signatum uniri naturaliter, ita ut signum in sacramento
fiat aliquorum verborum prolatione quod signatum est sua
substantia et natura, credere non possumus. Christus enim
testatur vinum in sacramento esse fructum vitis ; quod verum
non esset, si per verba sanctificationis vinum sua natura et
substantia fieret significatum, hoc est, verus sanguis Christi;
Idem docet Paulus de pane ad Corinthios, ut est antea. In
stitutione tamen Christi, ac contemplatione et consideratione
fideli, coeunt et conjunguntur signum et signatum in sacra
mentis ; sed non aliter, ut neoterici dicunt : qui non solum
signi naturam et substantiam (id est, panis et vini) in sacra
cosna destruunt ac perimunt ; sed etiam semper res signatas
per signa ita prassentes faciunt, ut qui unum recipit et alterum
necessario recipiat : ita ut, sive impii, sive pii, vel bruta ani-
mantia (ut sunt canes, mures, et hujusmodi) signum externum

CCENJ3 DOMINI. 497
capiant, et res signatas capere oporteat, propter signi et sig-
nati inseparabilem ac indivulsam unionem, conjunctionemque
naturalem, quam ipsi constituunt: quod non solum falsum,
verum etiam impium esse, constanter testamur. Nam Israelitas 1 cor. x.
sub Mose manna, qui erat typus Christi, omnes manducabant :
sed non manducabant manna Christum, quia plures illorum
non approbavit Deus, ut inquit Paulus. Sic Simon Magus Acts viii.
tinctus erat baptismo Christi : sed non erat tinctus baptismo
Christo ; et, ut Augustinus dicit, " Judas manducabat panem
Domini; sed non manducabat panem Dominum1." Qua? loca
testantur quod significata non semper sunt prassentia externis
signis; sed Ulis tantum una adsunt qui vera fide ac pceni-
tentia (modo adulta? sint astatis) externa signa juxta mandatum
et institutionem Christi percipiunt. Et malos non comedere Joan. vi.
~., . . . ?-., « i- _-_• Mali non
carnem Christi ipsemet Christus testatur, dicens, " Qui man- mandueant
, .. . . . corpus et
ducat meam carnem, et bibit meum sanguinem, in me manet, g°|1"iJ1icm
et ego in iUo." Manere autem in Christo est participem esse
omnium meritorum Christi : et Christum manere in homine
est ei quem inhabitat per Spiritus sancti efficaciam ostendere
quod ipse sit auctor et causa UUus vitas in quo 'manet. Jam
impu qui non agunt poenitentiam vita? praeteritas non sunt
participes omnium meritorum Christi; nam hujusmodi mar-
garita? non solent projici ante porcos et canes, quorum foedi
tatem et conspurcationem impii induerunt. Propterea (ut
Sapientias liber testatur) in malevolam animam non introi-
bit sapientia, nee habitabit in corpore subdito peccatis. Si
quis cupit hac de re plura cognoscere, quod maU non come-
dant corpus Christi, legat Cyprianum in sermone De Ccena
Domini2, Augustinum De verbis Domini, sermone xxxiii,', trac-
P In Joan. cap. xiii. Tract, lix. August. Op. Tom. ix. col. 402. c.
Basil. 1669.]
[2 Quamvis ab indignis se sumi vel contingi sacramenta permittant,
non possunt tamen spiritus esse participes quorum infidelitas vel indig-
nitas tantse sanctitudini contradicit. . . . Verum his qui verbo tenus corde
sieci et mente aridi sacris intersunt, vel etiam participant donis, lambunt
quidem petram, sed inde nee mei sugunt nee oleum, qui nee aliqua
caritatis dulcedine nee Spiritus sancti pinguedine vegetantur, sed sicut
cibis communibus irreverenter sacris utuntur muneribus. — (Arnold.
ap,) Cyprian. Op. Tom. II. pp. 294, 298. Antverp. 1541.]
[s Nolite parare fauces, sed cor. Inde commendata est ista cosna,
Ecce credimus in Christum, quem fide accipimus. . . . Modicum accipimus,
et in corde saginamur. Non ergo quod videtur, sed quod creditur,
cit. — August. Op. Tom. x. col. 128. D.]
32
[hooper, ii.]

498

DE VERA DOCTRINA ET USU

tatu in Joannem xxvi.1, Hieronymum in Esaiam cap. Ixvij,
libro iv.2, in Hieremiam3, cap. xxii. Et dicere etiam quod
canes et mures, si externum signum sacramenti acceperint, quod
una cum externo signo significatum(hoc est, corpus et sanguinem
Christi) recipiant (ut dixi), plane impium est. Panis ange
lorum factus est munificentia Dei panis et cibus piorum ho
minum, sed non impiorum, nee canum nee murum: nee a
Deo Patre in mundum Christus erat missus, ut impios, canes,
et mures pasceret ; sed ut peccatores ad poenitentiam conver-
teret, et pcenitentes corporis et sanguinis sui meritis adim-
pleret. Quod autem neoterici dicunt, quod impii cum sacris
signis corporis et sanguinis Christi signata (hoc est, ipsum
corpus et sanguinem Christi) accipiant, sed indigne, et ad ju
dicium et condemnationem, non admittimus ; propterea quod
de suo scrinio et pectore loquuntur, et non ex verbo Dei*
Paulus enim clare testatur, quod qui panem signum indigne
accipiunt judicium manducent. Hasc sunt Ulius verba:
[i cor. xlj " Itaque quisquis ederit panem hunc, aut biberit de poculo
Domini, indigne, reus erit corporis et sanguinis Domini."
Non dicit Paulus, Itaque quisquis ederit corpus Domini et
biberit sanguinem Domini indigne : sed quia indigne sumentes
sacramenta corporis et sanguinis Christi signis coslestibus
contumeliam faciunt, ea contumelia signorum rebus signatis
imputatur, ut Paulus dicit ; ita ut sint corporis et sanguinis
Christi rei: ut Israelitarum, Judas, ac Simonis Magi exempla
testantur ; qui externa signa, manna in deserto, sacrum panem
in ccena Domini, externamque lotionem baptismatis receperunt,
quos tamen Christus non approbavit.
Hic subjicerem plura testimonia contra realem Christi pras-
P Ac per hoc qui non manet in Christo, et in quo non manet
Christus, proouldubio nee manducat spirituaUter carnem ejus, nee bibit
ejus sanguinem, licet carnaliter et visibiliter premat dentibus sacra
mentum corporis et sanguinis Christi. — August. Op. Tom. ix. col.
230. D.]
[2 Omnes voluptatis magis amatores quam amatores Dei . . . come
dere cibos impietatis, dum non sunt sancti corpore et spiritu : nee come
dunt carnem Jesu, neque bibunt sanguinem ejus. — Hieron. Op. Tom.
v. fol. 114. d. Paris. 1533.]
[3 Et ipsi quidom (hssretici) passionem Domini et sanguinem pol-
lieentur; sed in perpetuum non regnant. ... Quodque infert, Non come-
dent ot non bibent, subauditur, corpus et sanguinem Salvatoris. — Ibid.
fol. 140. i.]

CCEN-ffi DOMINI. 499
sentiam in eucharistia ex Origene in Mattbasum Homilia xxxiii.,
ex Augustino ad Dardanum, ex Cyrillo in Joan, libro vi. cap.
14. et cap. 21. Sed quandoquidem istorum librorum copia mihi
fieri non potest, satis est, cum non datur ultra, loca tantum
annotare, et lectorem ad auctores ipsos relegare, ut suo studio
illos perlustret ; propterea quod hanc impiam et idololatricam
doctrinam de corporali prassentia in ccena Domini detestentur
atque expugnent. Jam ad tertium caput, in quo a neotericis
dissentimus, descendam ; quod tam paucis quam potero absol-
vam, ne tractatus nimium crescat. Sed ne videamur vel igno
rantia aut dolo malo sanctorum patrum modos et formulas
loquendi de corporis et sanguinis Christi prassentia in ccena
Domini prasterire, brevi epilogo omnes (quantum possum) fide
liter annotabo.
1. Dicunt nos carnem Christi manducare, et ejus sangui
nem bibere.
2. Panis et vini substantiam converti in substantiam
carnis et sanguinis Christi.
3. Quod cum pane et vino idem recipimus quod pependit
in cruce. 4. Quod Christus carnem suam nobiscum reliquit ; vel
quod sit totus hic, et totus in ccelo.
5. Quod id quod est in calice fluxit ex latere Christi.
6. Quod idem recipitur ore quod fide creditur.
7. Quod panis et vinum post verba sanctificationis sint
corpus et sanguis Christi.
8. Quod nutrimur corpore et sanguine Christi.
9. Quod Christus abiit, et hic manet.
10. Et quod se ipsum ferebat suis manibus.
Tales vero loquutiones apud patres agnoscimus : et quo
modo ipsi se ipsos etiam interpretentur non ignoramus;
spirituaUter vel figurate, ut omnes patres testantur, et non
secundum literam : ut Origen in Levit. HomiUa vii.* Chry-
[4 Carnibus enim et sanguine verbi sui, tanquam mundo cibo ac
potu, potat et reficit omne hominum genus. . . . Agnoscite, quia figures
sunt quse in divinis voluminibus scripta sunt ; et ideo tanquam spiri-
tales, et non tanquam carnales, examinate et intelligite quse dicuntur. . . .
Si enim secundum literam sequaris hoc ipsum quod dictum est, ' Nisi
manducaveritis carnem meam, et biberitis sanguinem meum,' occidit
hseclitera. — Orig. Op. Tom. II. p. 225. Paris. 1733.]
32—2

500 DE VERA DOCTRINA ET USU
sostomus in Joan. Homilia xlvi.1 TertuUianus lib. i. et iv., con
tra Marcionem2, Contra Adimant. cap. xU.3 Cyprianus libro
Epistolarum n., epistola 3.* Intelligunt enim Christum juxta
suam divinitatem hic in terris nobis adesse, vel spiritualiter in
omnibus qui fideliter in Christum credunt, et pie vivunt ; vel
quod panis et vinum in sacra ccena figurative pro corpore et
sanguine Christi accipiuntur. Hasc autem vera esse qua? dico,
non ignorabit qui veterum patrum scripta perlustrare digna-
bitur. Finis.

CAPUT III.
Contra sacrificium missa.
Tertium caput in quo a neotericis dissentimus consistit
in hoc ; quod ipsi corpus Christi in Romana missa Deo Patri
pro remissione peccatorum vivorum et mortuorum offerunt :
hoc est, volunt Christum ex pane factum esse sacrificium pro-
pitiatorium pro vivis ac mortuis. Nos autem privatam
Romanam missam pro aliquo opere a Deo ordinato, vel pro
sacramento mortis et passionis Christi non agnoscimus ; sed
humanum commentum ac profanationem sacra? Domini coense
esse credimus ac profitemur, ut antea est ostensum. Et
nullum a morte Christi esse sacrificium propitiatorium credi
mus atque confitemur ; hoc est, a morte et praster mortem
Christi nullum tale esse sacrificium vel opus, quod iram et
indignationem Dei erga peccatum placare, atque illius gratiam
in remissionem peccatorum peccatoribus impetrare possit.
Hoc enim Christus semel per seipsum in cruce fecit; nee in
hoc sacrificii propitiatorii genere, quod est pretium nostra?
redemptionis ab aeterna ira et damnatione, socium aut successo-
rem Christus patitur. Nam solus ipse omnia, semel ipse omnia,
in se ipso omnia, per se ipsum omnia, super crucem omnia per
sui ipsius sanguinis effusionem ac mortem (quoad pretium et
solutionem nostra? redemptionis) perfecit ac absolvit imperpe-
P .... pepvrjTai rpotftrjs irvevpariKrjs, p. 745. 'Air6 ttjs Tpairegns rav-
ttjs aveia-i 7rt]yr) irorapovs d<pieio-a nvevpanKovs, p. 747. — Chrysost. Op.
Tom. n. Eton. 1610.]
[2 Vide supra, p. 406, note 7 ; and p. 440.]
[3 Vido supra, p. 406, note 2.] [* Vide supra, p. 422.]

CCEN.E DOMINI. 501
tuum : ita ut hoc sacrificii genus propitiatorii sit indescendenS
et immigrabile : ita etiam ut extra ipsam Christi mortis actionem,
et cruentam ejus sanguinis effusionem, atque illius sanctissimae
anima? a corpore ejus in cruce expirationem, migrare non possit.
Rationes quibus impellimur ut hoc firmiter credamus
sunt ista.
" Atque hic, quod idem maneat in asternum, perpetuum Hebne. vu.
habet sacerdotium : unde et salvos facere ad plenum potest qui
per ipsum adeunt Deum, semper vivens ad hoc ut interpellet
pro illis. Talis enim decebat ut esset nobis pontifex, pius,
innocens, impollutus, segregates a peccatoribus, et sublimior
ccelis factus ; cui non sit quotidie necesse, quemadmodum illis
pontificibus, prius pro propriis peccatis victimas offerre, deinde
pro peccatis populi : nam id fecit semel, cum se ipsum obtulit."
Hic D. Paulus multis prasclaris ac perspicuis evincit argumentis
Christi sacrificium non solum unicum esse et perpetuum, verum
etiam semel oblatum. Primum argumentum petitur a natura
et dignitate persona? Christi : quia, inquit, Christus, jam
factus immortalis, nulla morte ab officio suo impediri potest.
Itaque quemadmodum ipse in perpetuum manet, ita et ejus
sacerdotium nullum habiturum est finem. Adhuc alia ratione
probat unicum et perpetuum esse Christi sacrificium. Christus
unicus et perpetuus est sacerdos : quare unicum et perpetuum
esse oportet ejus sacerdotium et sacrificium. Hoc ex natura
et dignitate persona? Christi sequi et concludi Paulus docet, a
oomparatione sacerdotum legalium cum sacerdote novi testa
menti Christo. IlU quidem plures fuere, quia mors illorum
sacerdotium impediebat ac finiebat: at Christus sacerdos in
asternum secundum ordinem Melchizedech, immortalis, morti
amplius nihil debet. Apud dialecticos Pauli ratiocinatio con
clude a disparatis. Propter mortis enim tyrannidem veteres
plures fuere sacerdotes : sed propter immortalitatis perpetui-
tatem Christus sempiternus est sacerdos. Deinde a natura
et conditione sacerdotii Christi probat sacerdotium et sacrifi
cium Christi unicum esse ac perpetuum. Christi vero sacrificium
est (inquit) dirapdfiaTov, hoc est, intranscendens et immigra
bile. Non transit (inquit Paulus) nee migrat hoc sacerdotium
a Christo in alium. Non dicit (ut neoterici dicunt) Christi sacer
dotium non esse migrabile in alios per mortem, quemadmodum
sacerdotium Aaronicum sub lege migrabat in alios ; verum

502 DE VERA DOCTRINA ET USU
hoc sacerdotium Christi immortale transit immortaliter in
Christi successores et vicarios, quos episcopos ac alios ministros
ecclesias vocant. Sed quam procul hoc sit a veritate, qui
tantum elementa Christi religionis didicerunt non ignorant.
Paulus enim primum vocat Christi sacerdotium immigrabile in
perpetuum et intranscendens. Si autem Christi sacerdotium
aliquo modo (fingant neoterici qualem modum velint) in alios
transcendit vel migrat, non est immigrabile et intranscendens,
ut Paulus ait. Nam hoc est immigrabile, quod nee migrat
nee migrare potest in alium : ut hoc est immortale, quod nee
moritur nee mori potest. Usurpant igitur et tyrannice in se
recipiunt neoterici hanc potestatem interpretandi sacras scrip
turas, ut Christi sacrificium aliquo modo migrabile faciant,
quod same scripturas omnino immigrabUe et intranscendens
constituunt. Adhuc alio modo D. Paulus probat hoc Christi
sacrificium unicum esse et semel oblatum, ab effectu et fine
Christi sacrificii. " Unde," inquit, " et salvos facere ad
plenum potest qui per ipsum adeunt Deum, semper vivens ad
hoc, ut interpellet pro nobis." Et quemadmodum antea ab
impossibili probavit Christi sacerdotium esse immigrabile, ex
natura et conditione turn personae turn officU Christi ; ita nunc
Probat Pau- idem probat ab utili et commodo sacerdotii et sacrificii sacer-
tiiim'chruti dotii Christi. Fructus vero aeterni sacerdotii Christi est
esse immi- _ _ . . .
grabiie, ab nostra salus ; qua? cum semel a Deo per Christi mortem sit
utili sacer- ' •* *
flcuctatalf1" no'°'s parta et acquisita, non opus est ut amplius vel alio
Fructussacri- modo inquinatur1 aut perficiatur. Nam inquit Paulus non
^nostra solum, Salvos fecit, verum etiam, Ad plenum salvos fecit.
Ad plenum autem salvos facere est omnibus modis, numeris,
ac rationibus salvos facere ; ita ut ampUus a quoquam nihil
desiderari, addi, adjungi possit. Cum ergo Christus solus,
semel, et hoo etiam super crucem prasstiterit plene ac absolute,
in immolatione et morte sui ipsius, profecto nihil superest;
nee quicquam absolvendum pro peccatorum condonatione ac
remissione aliis sacrificiis vel sacrificulis reliquit. Quod si
quid ad plenam satisfactionem peccatorum reliquisset, ad
plenum (ut inquit Paulus) salvos non fecisset. Sed nihil
vel sacerdotibus vel sacrificiis hac in parte reliquit : sed in se;
per se, ac propter se solum, in cruce omnia pro redemptione
humani generis morte sua persolvit et absolvit ; ut Paulus hiC
inquit, "Ad plenum nos salvos fecit." Et ut adhuc signifi-
[! So in Foxe. Qu. inquiratur ?]

CCENiE DOMINI. 503
eantius et clarius hoc Paulus intimaret, addit, " Qui per ipsum
adeunt Deum." Verba sunt perpendenda. Non dicit, Salvos
fecit ad plenum eos qui Christum denuo et ex novo Patri
offerunt ac sistunt ; sed dicit, Eos ad plenum salvavit qui per
ipsum Patrem coslestem adeunt : hoc est, qui Christi fiducia et
meritis Deum adeunt, ac solicitant pro remissione peccatorum
et acceptatione, vota sua nanciscentur. Iterum verba Pauli
resumo : " Qui per ipsum Deum adeunt." Oportet igitur
accedere et adire Deum per Christum ; et non sistere vel
offerre Christum Deo. Accedere autem et adire Deum per £,1^™^
Christum, est per ea et propter ea qua? Christus ipse pras- |j"1(£luistum
Btitit in morte sua remissionem peccatorum et acceptationem in
ejus gratiam quasrere. Nostrum ergo est per Christum Deum
Patrem adire ; et non Christum Deo offerre vel sacrificare :
et proouldubio, si nos Christum, qui est ab omnibus peccatis
atque peccatorum maculis et suspicione immunis et alienissimus,
Deo offerremus ac sisteremus, Deus Pater a nobis oblatum in
sacrificium non admitteret. Ideo Paulus subjicit gravissimas
sententias atque doctrinas, " Semper vivens ad hoc, ut inter-
pellet pro illis." Christus vero jam non vivit, ut amplius
cruento vel incruento (ut novi Christiarii dicunt) sacrificio
sistatur vel offeratur Deo per ministros ecclesia? ; sed ut ipse
ab immolatione sui ipsius, et immortalitate donatus, interpellet
pro nostra salute apud Patrem coslestem. En verba Pauli :
Ideo vivit ut ipsemet interpellet, et non alter ipsum sistat vel
sacrificet. Sed ulterius contra istos neotericos pergit D.
Paulus in hunc modum : " Talis enim decebat ut esset nobis
pontifex, pius, innocens, impollutus, segregatus a peccatoribus,
et sublimior ccelis factus," &c. Si hasc verba probe ac candide
a pfaphis et Romanis sacrificulis intelligerentur, ne unus
quidem illorum Christum Deo Patri sisteret vel sacrificaret,
sub poena tremendas irae divinas. Verba Pauli jam introspi-
ciamus : " Talis enim decebat ut esset nobis pontifex, pius,
innocens," etc.
Postquam Paulus ostendisset vim, eflicaciam, ac virtutem
sacrificii Christi, quod fructus iUius esset salus nostra; iterum
redit ad descriptionem personae Christi, qui sacrificium obtufit,
quod sit pius, innocens, etc. Quibus verbis Paulus testatur
quod non satis est, ut id quod offertur sit purum et innocens ;
sed ut ipse etiam qui offert sit innocens et ab omni peccato
immunis ; ob cujus sacrificium Dei Patris ira et indignatio

non

504 DE VERA DOCTRINA ET USU
Quodpurum contra peccatum placetur. Quod si Deo offertur quod &
est per im- A * ., ¦, ¦_ .
SS1 "dm*- macuus e* peccatorum sorchbus purum sit, modo per impurum
sweep- et peccatis obnoxium et pollutum offeratur, a Deo non accep-
tatur nee admittitur : nam nee offerentem nee oblata, peccatis
conspurcata ac vitiata, Deus dignatur respicere. Et ut res
clarior fiat, exemplis quibusdam illam illustrabo. Quid purius,
sanctius, ac magis divinum excogitari poterit oratione Domi
nica, quam ipsemet Christus nos orare docuit ? Tamen prop
terea quod nos, qui hanc orationem Deo Patri nostro ccelesti
fundimus, obnoxii simus peccato, illam ipsam orationem Jesu
Christi, quatenus a nobis oblatam, Deus Pater negligit,
contemnit, et non admittit. Ideo Christus docuit, ut, quando
aliquid sanctum, bonum, aut salutare a Deo impetrare veli*
mus, uti illius nomine, hoc est, illius fiducia, dignitate, et
honore, id faceremus. Nam etsi bona et pura sua natura
essent qua? Deo tribueremus ; tamen, propter offerentis im-
puritatem et imperfectionem, Deus ea nee magni asstimaret, nee
reciperet : et ratio haec est ; propterea quod ea qua? sua
natura perfectissima sunt, atque a Deo mandata, nunquam a
nobis, qui obnoxii sumus congenitis et nativis malis, pure et
absolute possint prasstari. Quamobrem Paulus dicit legem
riiorn.vii. ipsam, Dei inviolatam ac perfectissimam voluntatem, per
nostram infirmitatem infirmari. Igitur, etsi Deo offeramus
qua? Deus nobis praecepit ac mandavit ut a nobis offerantur,
propter nostram tamen imperfectionem sunt imperfecta ; imo
si nostra ipsorum corpora morti propter Christum sponte et
ultro daremus, nihil nobis prodesset. Pulchrum est igitur
quod Augustinus dicit : " Non poena, sed causa facit marty-
rem x :" ac si dixisset, Etsi sexcenties homo sese morti tradat,
ac vivum sacrificium se Deo consecret, non in hoc Deo placet,
quod sese offert mille mortibus cruciandum; sed quia ob Christi
causam, cujus meritis ac passione est redemptus, nulla mortis
genera timet aut formidat. Ideo si neoterici Christum ut
sacrificium propitiatorium in suis sacris (vel potius, profanis
missis) offerre velint, meminerint oportet, quod Deus non
solum purum et immaculatum sacrificium, verum etiam inno-
centes homines, puros et ab omni peccatorum macula et
suspicione, qui offerant, exigat. Nam Deus sua non curat
(licet sanctissima ex sese), si per impurum offerantur.
[i Epist. lxi. col. 310. A. Epist. clxvii. col. 762. b. Op. Tom. II.
and elsewhere.]

C(EHK DOMINI. 505
Quare dico nos Christum Deo Patri non offerre: sed Christus
nos et omnia nostra, quas Deo placent, offert. Quod si neoterici
papistae Christum haberent suis manibus corporaUter (ut se
fingunt habere), et Deo ilium sexcenties offerrent pro peccatis
vivorum et mortuorum, oporteret Deum Patrem Filium suum,
sic per peccatis obnoxios oblatum, non agnoscere. Ipse enim
solus, qui in corpore suo nostra peccata perlitavit super
crucem, se ipsum semel obtulit, et recte potuit offerre, Deo
Patri in odorem bonas fragrantios, et amplius offerri non
potest. Quapropter omnia nostra a Deo petimus per Filium,
et propter Filium : sed Filium non offerimus nee sacrificamus
Deo. Nisi enim per Christum prius fuerimus Deo reconciliati,
omnia sane, quascunque facimus, coram Deo sordent atque
vilescunt. Christus igitur nos prius propter merita sua?
passionis ac mortis Deo Patri ccelesti offert et consecrat;
deinde nostra omnia, preces, eleemosynas, afflictiones, et quic
quid tandem in nomine Christi facimus : ipseque Pater propter
Christum recipit, ac tandem coronabit tanquam merita sua : ut
Augustinus dicit : " Offerre in remissionem peccatorum solus
Christus potuit, et non aliud quam sui ipsius corpus2." Veteres
multa sacrificia habuerunt sub lege Mosaica, quas sacrificia pro
peccatis appellabantur, sed re ipsa peccata non tollebant, nee
expiabant : " nam (ut inquit Paulus) lex nihil ad perfectionem [Heb. vii.]
adduxit." Tamen sub lege patres peccatorum remissionem
fuerunt nacti, non ob alicujus operis vel sacrificii dignitatem
aut meritum, quae sub lege fiebant ; sed tantum propter Chris
tum venturum, qui immolationem sui ipsius pro remissione
peccatorum in cruce perlitavit : quod admirando amore bona
fide prasstitit ante mille quingentos annos; ita ut non sit necesse
quotidie offerre : " nam id semel fecit, cum se ipsum obtulit," [Heb. ™.]
inquit Paulus. Tanta est autem illius unici sacrificii, semel
peracti in cruce per Christum ipsum, vis et potentia, ut per
illud, et propter illud, omnia peccata omnium vere pceniten-
tium, qui sacrificii mortem prascesserunt, et qui illam sequuntur
usque ad finem seculi, fuerunt, sunt, et erunt remissa. Im
pium ergo est vel aliud sacrificium praster mortem Filii Dei
substituere, vel idem sacrificium repetere. In illo enim
sacrificio, quo Dei ira et indignatio contra peccatum placatur,
oportet ut hasc omnia simul in uno concurrant : primum, ut
[2 For a similar sentiment see Aug. De Trin. Lib. iv. cap. xiv.
The exact passage given in the text has not been found.]

506

DE VERA DOCTRINA ET USU

SiTconS!?. ^ on?ertJ et quod offertur, sint immunes, puri, immaculati ab
Serineio10 omiu' peccatorum labe et contagione : deinde, ut tanta sit virtus
ira^lina!1" iUms sacrificii semel peracti, ut omnem peccati atrocitatem et
impietatem expurget ac debellet : praeterea, ut ista peccatorum
purgatio sit facta per mortem et sanguinis effusionem illius
sacrificii quod offertur : deinde, quod qui tale sacrificium offert,
destructa mortis tyrannide, vivat in perpetuum, ut interpellet
pro illis quos sacrificU sui fecit participes. Et quemadmodum
Christus se ipsum semel tantum obtulit, et post oblationem
offerri semper desinit ; ita nullo modo pro remissione pecca
torum aliis sese commendavit offerendum. Impium igitur est
quod neoterici dicunt, Christum se ipsum obtulisse sacrificio
cruento ; sed per sacrificulos offerri sacrificio incruento. Nam
sacrificium incruentum Deus pro remissione peccatorum non
[Heb.ix.] admittit. Propterea Paulus dicit, quod "absque sanguinis
effusione non fit remissio." Hunc igitur Christum pro unico
sacerdote et unico sacrificio in remissionem peccatorum agno
scimus et confitemur : plures vero sacerdotes pluraque sacrificia
quam Christum ac UUus mortem pro remissione peccatorum
prorsus rejicimus. Praeterea Christo in suo sacrificio nee
socium nee successorem tribuimus vel admittimus ; sed Chris
tum solum, Christumque semel offerentem atque oblatum,
quasrimus ac profitemur.
Secunda probatio nostra assertionis.
Heb. ix. " Per proprium sanguinem ingressus est semel in sancta,
asterna redemptione reperta."
Absqucsan- Hic D. Paulus unicam placandi Deum ob peccata offen-
guiniseffu- r ....
n'^ernissio. sum rationem prasscribit ; quas fit per sanguinis expiationem,
quam Christus solus et semel pro omnibus in cruce absolvit
ad aeternam redemptionem comparandam, ut in eodem capite
Paulus testatur. " Nam si sanguis taurorum et hircorum, et
cinis juvencae aspergens inquinatos, sanctificat ad carnis puri-
ficationem ; quanto magis sanguis Christi, qui per Spiritum
asternum se ipsum immaculatum obtulit Deo, purgabit consci-
entiam a mortuariis operibus ad serviendum Deo viventi!"
Sanguis Christi per se ipsum Deo oblatus purgat conscientias
nostras a mortuariis operibus ad serviendum Deo viventi.
Unde constat, quod omnis peccatorum venia collocanda est
in morte Christi, quam semel ipse in cruce per se ipsum sus-
tinuit ; et non expectanda est per crebras ac repetitas obla-

CCEN.ffi DOMINI. 507
tiones Christi incruentas, quas falso et impie neoterici fingunt.
Ilia enim unica Christi oblatio satis est, quam ipse, et non
alius, per mortem suam fecit: ad quam si fide confugimus,
repulsam non patiemur; nee peccatorum pondere ac tyrannide,
vel legis divinas accusatione et servitute, opprimemur. Satis
vero, abundeque satis, iras et indignationi Dei opponit qui
unicam Christi mortem opponit : et satis, abundeque satis, Mors christi
tutus est a peccatorum fceditate, legis accusatione, mortis et adversus
...... , -j • /-.i . . . . omnia mala
inferni damnatione et tyrannide, qui (Jnristi mortis ac passi- presidium.
onis dignitate, honore, ac meritis sit munitus ac defensus.
Non dico, ut qui hoc unico mortis Christi praesidio a mortis
damnatione sint liberi, uti carnis curam agant, et mortis
Christi securitate perdite vivant, ut neoterici falso in nos
calumniantur ; sed ut hac fide prasditi verbum Dei audiant,
cui etiam credant, vitamque suam ad illud componant, et ad-
versa pro Christi veritate non abhorreant; Christi, aposto
lorum, ac martyrum exempla imitantes ac assequentes. Omnia
vero a Christianis quas Dominus jubet, quantum humana
infirmitas prasstare poterit, sunt facienda ; semper tamen dicere
oportebit, " Remitte nobis peccata, quia servi sumus inutiles."
Strenue autem agendum est quod possumus : sed fiducia nostra
tantum meritis Christi nitatur oportet, ut intrepide stemus
ante thronum Dei ; in cujus quidem conspectu nullus vivens
justificatur, ut David dicit. Omnes tamen pii, qui sentiunt Cpsal- cxliii-3
se opprimi ira et indignatione divina propter peccata, per
fidem in Christi meritis Deum adeunt, atque ilium semper
placatum invenient. Ideoque, ut nos a Patris sui ira et judi
cio defendat, "in ipsum ccelum (inquit Paulus) ingressus est, [Heb. ix.]
ut appareat nunc in conspectu Dei pro nobis : non ut saepius
offerat se ipsum, quemadmodum pontifex ingreditur in sancta
singulis annis per sanguinem alienum ; alioqui oportuisset
ilium saspius passum fuisse a condito mundo : nunc autem
semel sub consummationem seculorum ad profligationem pec-
Cati per immolationem sui ipsius apparuit. Et quatenus illud
manet omnes homines ut semel moriantur, post hoc autem
judicium ; ita et Christus, semel oblatus ut multorum peccata
tolleret, rursus absque peccato conspicietur iis qui ilium ex
pectant in salutem." Duo Paulus hic prascipue docet : unum,
quod unico mortis Christi sacrificio ad plenum a peccatorum
condemnatione liberemur ; alterum vero, quod semel tantum
illud sacrificium Christus per se ipsum obtulerit ; ita ut per

508

DE VERA DOCTRINA ET USU

Per se nee
per alium
potest Chris.
tus amplius
offerri.

[Heb. ix.]

Missa Ro
mana sacrl-
legiis scatet.

se, nee per alium, ampUus offerri queat. Per alium auterit
offerri in sacrificium non potest, quia omnes sumus peccatis
obnoxii: et qui hac impietate gravantur nihil possunt (ut
dixi) meritorie per ipsorum ministerium offerre. Et cum
nullus, Christo solo excepto, super terram omnibus modis
mundus et innocens unquam apparuerit, vel appareat, in con
spectu Dei ; ideo nullus sacrificium expiatorium vel propitia-
torium Deo Patri ccelesti offerre potest: sed soli et uni Christo
hoc convenit, et hanc gloriam alteri Christus non est daturus.
Hoc vero sacrificium non fit nisi morte ; quia peccata non
expiantur quin sanguis sacrificii effundatur, et mors sacrifi-
cantis interponatur. " Nam (ut inquit Paulus) testamentum
in mortuis ratum est ; quandoquidem nondum valet cum vivit
testator." Testamentum omnes sciunt esse apud Paulum
promissiones humano generi factas propter Christum; hoc
est, remissionem peccatorum, acceptionem in gratiam et favo-
rem Dei, et vitam aeternam. Hose, inquit Paulus, non sunt
valida nee rata, nisi Christi morte obsignentur. Si hasc
igitur per Christum quotidie in missis papisticis offeruntur,
quotidie Christum crucifigunt. Paulus enim dicit, " Siquidem
ubi testamentum est, mors intercedat necesse est testatoris."
Si autem fit remissio peccatorum, acceptatio in favorem Dei,
et certitudo vita? asternas per Christum oblatum a ministris,
mors Christi, qui offertur, intercedat necesse est. Quare, ut
uno verbo omnia absolvam, scatet plane missa ista Romana
sacrilegiis. Non solum autem Christi mortis ac passionis dig
nitatem conculcat ; verum etiam sacratissimam Christi mortis
memoriam in coena Domini violat ac profanat. Juxta enim
scripturas divinas unus et solus Christus est ad se offerendum
idoneus. Et scripturee sanctas non modo unicum Christi
sacrificium asserunt, sed etiam semel tantum oblatum. Neo
terici autem non solum docent Christum in missa per aUenas
manus offerri ; verum etiam quotidie fieri, imo centies, si tot
fiant in ecclesia per diem missss. Quid desiderent apertius
vel fortius contra illorum fictam Christi oblationem in missa
quam quod Paulus dicit, " Non ut saspius offerat se ipsum ?"
Et iterum, " Nunc semel sub consummationem seculorum ad
profligationem peccati per immolationem sui ipsius apparuit."
Ad hasc, " Christus semel oblatus, ut multorum peccata tol-
leret." Hasc vero et hujusmodi testimonia de sacerdote
Christo, et illius sacrificio validissimo, quivis a Paulo audire

CCEN.E DOMINI. 509
potest, a quo discet hujus controversia? veritatem. Sed si
velit plus neotericis quam sacris Uteris tribuere, respondeat
Deo in novissimo die suo periculo. Deus autem verbum Qui transgre-
.... i j diuntur
suum lucernam constituit sua? ecclesiae, et non humana dog- mandata
, . j J°el propter
mata. Si igitur, relicto verbo divino, hominum doctrinas ad- £5££rSrT
hasreat, et tandem justum Dei judicium pro contemptu illius gSSluoit
verbi sentiat ; sibi ipsi hoc imputet, et non Deo. Nam Deus v<Bms'
ab humanis traditionibus revocat, et suum verbum proponit :
si quis igitur revocantem negligit, sua ipsius culpa pereat
necesse est. Tertia probatio nostra assertionis.
" Sanctificati sumus per oblationem corporis Jesu Christi Heb. x.
semel peractam." Et iterum : " Hic vero, una pro peccatis
oblata victima, perpetuo sedet ad dextram Dei ; id quod super-
est expectans, donee reddantur inimici ipsius scabellum pedum
ejus. Unica enim oblatione perfectos effecit in perpetuum
eos qui sanctificantur." Et, " Ubi peccatorum est remissio,
non est amplius oblatio pro peccato." Apostolus Paulus
nullum praster sanguinem et mortem Christi agnoscit sacrificium
expiatorium. Unde igitur habent neoterici iUorum sacrificium
propitiatorium incruentum et absque sanguine, nisi a spiritu
diaboli et antichristi ? Apostolus enim Paulus divino Spiritu
afflatus, cum de impetranda peccatorum venia et condonatione
agit, nos ad unicum illud sacrificium quo defunctus est Chris
tus in cruce confugere jubet. Quonam spiritu agitantur
igitur neoterici, qui docent ac imperant, quod si veUmus et
cupiamus mortem Christi nobis fore efficacem et utilem, ut hoc
faciamus per crebras ac reiteratas applicationes sacrificii, quas
per sacrificulos in missis privatis fiunt ? Dominus tandem pro
sua inexhausta dementia populum suum a tyrannide Romani
pontificis liberet, et suo sancto verbo ecclesias ubique illustret.
Amen. Cogitet pius lector quid Paulus per haec verba ad
Hebrasos docere voluerit, " Ubi horum est remissio, non est
amplius oblatio pro peccato." Hac unica sententia Spiritus
sanctus duos expugnat errores : primum, Judaeorum, qui per
sacrificia legaUa peccata expiari volebant; secundo, neoteri
corum errorem, qui dicunt se in missis non aliud sacrificium
offerre, sed idem quod Christus super crucem obtulit ; tantum In iuo dif-
i ,. ... . , „, . .„ . feratChrisii
hoc discriminis retinentes, quod Christus sacrificium cruentum JJ^iKSrum
obtulit, illi vero incruentum. Paulus utrumque negat posse _acrific?um.

510 DE VERA DOCTRINA ET USU
fieri, et aliud sacrificium per Judasos, et idem sacrificium per
Christianos : " nam (inquit) ubi horum est remissio, non est
amplius oblatio pro peccato." Negat et aUud, idem sacrificium
a quoquam praeterquam a Christo ipso, idque semel, oblatum
esse. Paulus quidem per Spiritum sanctum simpliciter negat
oblationem. Neoterici vero Pauli simplicem negationem
arguunt ac reprehendunt, affirmantes adhuc superesse oblar
tionem incruentam pro remissione peccatorum. Si autem
hoc non sit bellum gerere cum Deo, nescio quid sit. Metuo
igitur ne multi illorum agnitam veritatem (quod absit) odio
persequantur. Si enim dociles mentes sacrarum literarum
lectioni afferrent, non esset possibUe quin statim veritatem in
hac controversia assequerentur.
Quarta confirmatio nostra assertionis.
Pwi. xl " Holocaustum et hostiam pro peccato non postulasti :
tunc dixi, Ecce, venio."
Hanc partem hujus psalmi D. Paulus in Epistola ad
Ebraeos, cap. x., refert ad Christum Jesum Salvatorem
nostrum : qua probat unica Christi oblatione et victima super
crucem humanum genus a servitute diaboli et peccati fuisse
liberatum. Nee alio Deum placatum fuisse David testatur.
Psai.ii. " Si voluisses (inquit) sacrificium dedissem : utique holocaustis
non delectaberis." Omnia autem sacrificia, quorum sanguis
juxta legem effundebatur, peccati atrocitatem indicabant.
atque ob oculos offerentium ponebant quod qui taUa peccata
et scelera designassent digni essent morte aeterna ; sed pecca
torum ac scelerum sordes non abluebant : peccatores ad ven-
turum Christum relegabant, qui sanguine suo labes peccatorum
expungeret : quod sanguis taurorum et hircorum prasstare non
valebat. Et ideo sanctus vates, anxius atque sollicitus de
rsai.ii. suorum peccatorum venia, rogavit ut ilium hyssopo asperge-
ret: non quod aspersione hujus herba? peccatorum macula?
expiarentur ; sed quod aspersione sanguinis Messias, cujus
typus hyssopi aspersio erat, omnia ejus peccata ita eluerentur,
ut nihil in illius animo et corpore resideret quod oculos
summi Dei offenderet. Et quemadmodum ante Christi mortem
nullum exstabat sacrificium cujus dignitate ac pretio peccata
condonarentur ; ita praster ipsam mortem semel in cruce
peractam nullum restat pro peccatorum expiatione aliud
Heb. *. sacrificium : ut D. Paulus superius dicit : " Sacrificium et

CCEN.E DOMINI. 511
oblationem et holocaustomata pro peccato noluisti, neque com-
probasti, quas juxta legem offerantur : tunc dixi, Ecce, adsum,
ut faciam, Deus, voluntatem tuam (tollit prius ut posterius
statuat); per quam voluntatem sanctificati sumus per oblationem
corporis Jesu Christi semel peractam." Duo D. Paulus
Ebrasis proponit : unum, quod sub lege Moysis nullum erat
sacrificium vere propitiatorium, cujus pretio et dignitate pecca
torum ac scelerum labes expiabantur ; alterum vero, quod jam
inter Christianos nullum sit sacrificium propitiatorium praster
mortem Christi, quam semel in cruce pertulit. Ita ut non
solum omnia aUa sacrificia Judasorum et Christianorum a
dignitate et pretio sacrificii propitiatorii excludat ; verum etiam
ut sacrificium a Christo oblatum pro remissione peccatorum
iterum offerri perneget. Nam nos (inquit), a legis sacrificiis
liberati, sanctificati sumus per oblationem corporis Jesu Christi
semel peractam : quibus verbis unicum Christi sacrificium
populo Dei commendat, Christumque semel pro omnibus
oblatum docet. Cum igitur clare ex verbo Dei constet, quod
semel Christus se ipsum pro omnibus in remissionem peccato
rum obtulerit, scimus nee per alios offerri posse, nee saepius
posse offerri, ut neoterici fabulantur : et quantumvis neoterici
in oculis suis videantur sapientes, et prudentiae suas egregie Prov. m.
innitantur contra mandatum Dei ; nos tamen scimus illorum
prudentiam stultitiam esse apud Deum. Quare illorum doc
trinam et impia sacra tanquam pestem, toxicum, et venenum
redemptionis nostras in Christo Jesu abhorremus ac detestamur ;
satis esse credentes nostram salutem ex verbo Dei cognitam
ac oonfirmatam habere.
Quinta confirmatio nostra assertionis.
"Et sanguis Jesu Christi Filii ejus emundat nos ab omni 1 j0an.i.
peccato." Et iterum : " Lavit nos a peccatis nostris per san- Apocai. i.
guinem ipsius, et fecit nos reges et sacerdotes Deo et Patri
suo." Satan ab exordio mundi, pro hostili suo odio quo erga
humanum genus flagrat, duobus modis homini imponere max
ime consuevit : primo, ut Christum, per quem coslestis Pater
mundum sibi reconciliari constituit, ignotum penitus mundo
faceret : secundo, ut quamobrem Christus sit passus mundua
ignoraret; certo sibi persuasus alterum istorum duorum utrum-
que rectissimam esse viam ad infernos et sempiternas miserias.

512

DE VERA DOCTRINA ET USU

Antichristi.

Pseudo-
christi.

[Isai. lxiii.]

Pseudo-
prophetee.

Ex altera vero parte (quamvis impius sit, et aeternus Dei ac
omnium hominum hostis) probe novit, quod qui mortem
Christi mortisque ejus dignitates et merita inteUexerint, atque
firma fiducia omnem culpa? et poenas impietatem et atrocitatem
soli sanguini illius amovendam assignaverint, tyrannidem suam
tuto contemnere et omnino vincere possint. Nam qui Chris
tum fide assequuntur, illis Christus suo sancto Spiritu mortis
sua? merita in salutem aeternam applicat. Cum vero Christi
vera cognitio humano generi adeo sit necessaria et utilis, sine
qua nemo peccati, mortis, et inferni tyrannidem effugere po
test ; non est mirum quod tantas caligines ac tenebras Satan
mundo offundat, ut Christi vera cognitio sese non proderet.
Hasce autem tenebras et caUgines Satan sparsim offundit
partim per antichristos, qui mundo persuadent aliud esse
sacrificium praster mortem Christi, quo homines salvi fiant;
partim vero has tenebras per pseudochristos, qui se ipsos pro
Christo venditant, spargit; et partim etiam per pseudopro-
phetas, qui falsa et nova dogmata fingunt, et vera veteraque
vi et dolo opprimunt et persequuntur. Per haec tria hominum
genera Christi sanguinis effusionem incognitam, vel prorsus
et funditus male et perperam intellectam, flagitiose, impie, ac
profane inter homines esse studet, ac summa ope curat. An
tichristi autem sunt omnes qui missas privatas hodie celebrant
in ecclesiis Christi, quique pro vivis et mortuis sacrificant.
Pseudochristi vero sunt papa et episcopi, qui sese pro Christo
venditant. Nam quod Christus ipse manifeste mandat ipsi
manifeste vetant. Christus enim dixit, " Venite ad me omnes
qui laboratis et onerati estis : ego reficiam vos :" pseudochristi
episcopi hoc prohibent, et jubent ut, relicto Christo, divos cor
poribus exutos adeant. Christus dixit, " Torcular calcavi
solus :" pseudochristi dicunt, Christus hoc non solus fecit ;
sed partim ipse in cruce ; partim vero et nos obsccenis, teter-
rimis, ac fastiditis missis privatis torcular pro remissione pec
catorum conjunctim atque divisim calcamus ac premimus.
Pseudo autem propheta? sunt, qui Christi nomen et doctrinam
jactitant, et tamen utrumque subvertere conantur: quales
sunt qui hodie concionantur sub praetextu, nomine, et doctrina
Christi; Christum tandem1 atque ejus doctrinam universam
sub papas tyrannidem cogere conantur.
Exemplum vero neotericorum impietatis aliud non quasram
t1 Qu. tamen?]

CCEN/E DOMINI. 513
quam hoc, quo dicunt Christum quotidie in iUorum missis ac
illorum opera pro peccatis vivorum et mortuorum offerri. Joan
nes dicit quod Christus emundat nos ab omni peccato. Ergo
totum redemptionis omnium peccatorum nostrorum pretium
sanguini Christi super crucem effuso assignat ; et sacrificulis
nuUam partem relinquit. Quod si objiciant non aliud sacrifi- ob.ec.io.
cium et pretium pro peccatis offerri in missis, sed idem quod
Christus obtulit in cruce, sic illorum impietati respondeo. Hesponsio.
Christum se offerre impudenter asserunt (sive cruentum sive
incruentum, nihil pensi habeo ; perinde mihi est :) verum si
aliquo modo quod Christus fecit vel per se vel per alium
facere possit, quoad sacrificium pro redemptione peccatorum
et redemptionis pretio attinet, omnino ejus sacrificium in cruce
factum invalidum et minus sufficiens ad placandam Dei iram
erat. Repetitio enim ejusdem sacrificii pro redemptione pec
catorum et redemptionis pretio duo semper comprehendit :
unum, quod qui offerunt peccatis semper sunt obnoxii ; alterum
vero, quod offertur non satis esse pro aeterna peccatorum
expiatione. Hasc autem vera esse quas dico, Paulus testatur,
qui dicit2 : " Propter peccata offerentis et eorum pro quibus Heb. x.
sacrificia quotannis offeruntur, pontifices per sanguinem in
sanctum sanctorum ingrediebantur. Et quia sanguis taurorum
et hircorum peccata auferre non valebat, quotidie sacerdos
astitit, sacra peragens, et easdem saspius offerens hostias," etc.
Utrumque D. Chrysostomus pulchre ostendit : primum, ut chrysost.
per illorum crebras ac repetitas oblationes accusatio, et non ad Hebr.'
solutio, (inquit) esset peccatorum ; secundum, quod infirmi-*
tatis accusatio, et non virtutis ostensio (scilicet sacrificii), esset.
Ideo subdit Chrysostomus : " In eo quod offerebantur, redar-
gutio peccatorum ; in eo autem quod semper, redargutio infir
mitatis. In Christo autem contrarium habetur : semel oblatus
est. Nam quas formam habent alicujus, tantum exemplar
ostendunt, non autem virtutem3," etc. Si neoterici easdem
offerunt in missis hostias, nempe corpus, sanguinem, et ani-
mam quae Christus in cruce obtulit, Christi hostiam et immo-
lationem infirmitatis arguunt : quod est omnino satanicum et
impium. Ideo Chrysostomus inquit, " Offerimus quidem, sed
ad recordationem facientes mortis ejus." Et post pauca, " Id
[2 See Hebr. ch. ix. 7, and ch. x. 4, ll.J
[3 Chrysost. Horn. xvn. In Heb. Oper. Tom. iv. p. 523, 1. 6. To
pivovv irpoo-tpepeadai eXfyxos dpap-rrjpaTav, k.t.X. Eton. 1613.]
r i 33
[hooper, ii.J

514

DE VERA DOCTRINA ET USU

ipsum semper facimus ; magis autem recordationem sacrificii
operamur." Recordatio vero sacrificii Christi non est re ipsa
id ipsum sacrificium, sed potius forma et exemplar sacrificii,
et non ipsa Veritas. Et hoc est quod D. Joannes dicit,
Per Christum " Lavit nos a peccatis nostris per sanguinem ipsius." Non
solum ex. . . ._ _ L . ,° x
piatasunt dicit, ipse in cruce et sacrinculus in missa lavant nos a pec-
omnium x , ... x
peccata. cabf\s nostris per sanguinem ipsius : sed ipse (nimirum solus)
per sanguinem suum peccata nostra expiat : ita ut omnium
hominum peccata (sive laici, sive clerici sint) per solum
Christum super crucem (et non alibi) sint expiata; et jam
nullus alius restet qui hoc prasstare posset, sive cruento sive
incruento sacrificio, ut neoterici fingunt : nam absque san
guinis effusione non fit remissio peccatorum.
Et quibus remittuntur peccata reges et sacerdotes facti
sunt : reges autem in hoc, quod, cum ex natura sub tyrannide
peccati et principatu Satanas hactenus fuerint, jam per Christum
manumissi sint a mortis servitute, peccati tyrannide, atque
Satanas imperio liberi. Vetus enim noster homo, velut occisus,
est una cum Christo sublatus in crucem ; et novus homo, qui e
Christo ccelesti duxit originem, de peccato et morte triumphat,
Sed Joannes dicit, quod hunc honorem et triumphum per
Christi sanguinem omnes qui Christo vere fidunt sint asse-
quuti, et non per Christum ab hominibus Deo oblatum. Et
quemadmodum omnes ex aequo reges fecit, ita et omnes ex
aequo sacerdotes fecit. Sacerdotes vero, quoad sacrificium et
sacrificandi potestatem, pro devicta peccati et mortis tyran^
nide, asque omnes sunt, juxta sacras scripturas : non ut
Christum denuo, cruento vel incruento sacrificio, Deo Patri
pro peccatis immolaremus ; sed ut, quemadmodum Christus
se ipsum obtulit pro nobis, ita et ipsi nosmet Uli vicissim im
molaremus : quod equidem facimus, quoties judicu nostri vires,
prudentiam, inteUectum, rationem, et hujusmodi animi poten-
tias, a solo Dei verbo pendere cogimus ; ut si humana omnia,
bonas intentiones, cultum, et religionem, humanitus introducta,
ab animis nostris propulsemus, et a Dei voluntate ac sapientia
in ejus verbo patefacta solum pendeamus. Et si neoterici
tales essent sacerdotes, re vera victimas traditionum huma-
narum immolarent, ac Deo interficerent ; et exurerent igne
flammisque verbi divini omnes privatas missas, necnon hydro-
mantiam panis, cinerum, frondium, luminum, execrationes, et
divorum invocationes execrandas ; et eucharistiam sanguinis

C(EXJE DOMINI. 515
Jesu Christi, atque preces ab eo institutas, sedulo Deo offerrent:
deinde sua ipsorum corpora (hoc est, vitiosos affectus, super-
biam, iram effervescentem, ardentem libidinem, lascivas ac
lubricas animi cogitationes, et odium erga innocentes) immo-
larent, jugularent, exurerent, ac sacrificarent. Hasc sunt
sacrificia quas sacerdotes Christi immolare debent; et non
denuo Christum ipsum, cruento vel incruento sacrificio, offerre.
Cum igitur omnes ex aequo Christus summus sacerdos reges
fecerit ac sacerdotes, ut Joannes et S. Petrus testantur ; unde At>°°- '•
. '1 Pet. n.
hic neotericorum sacerdotum ritus et pnvilegium, quod ipsis
prse ceteris sacrificandi contigit potestas ? Sane non ex
Christo, sed antichristo. Nam quod ad regum et sacerdotum
dignitatem, honorem, et officium pro expiatione peccatorum
attinet, in Christo omnes pares sumus. Tantum in ecclesiis
Christi hoc est discriminis, quod minister publicus docet ver
bum Dei, et sacramenta ministrat ; populus vero verbum Dei
audit, et sacramentis communicat. Sed tantum fructus habet
qui pure verbum Dei audit, quantum ipse qui verbum Dei
pure annunciat ; et tantum Deo offert qui pure sacras Do
mini cosnas communicat, quantum ipse qui ccenam Domini
pure distribuit. Gratias autem Deo pro morte Christi uter-
que agit : neuter tamen Christum Deo Patri pro expiatione
peccatorum sacrificat. Hoc enim Christus semel pro utroque
prasstitit in cruce ; et utrique tantum recordationem et me
moriam hujus sacrificii per sacra? cosnas actionem et adminis-
trationem commendavit. Ejusdemque sacrificii iteratam obla
tionem in remissionem peccatorum omnino prohibuit : nam
unica oblatione perfectos fecit in perpetuum, ut D. Paulus Heb. x.
testatur. Sexta probatio nostra assertionis, ex neotericorum concessis.
Dicunt se offerre ac Deo perlitare sacrificium propitia
torium, verum illud incruentum : hoc est, Christi sanguinem,
quem in missis dicunt se offerre, non effundunt, nee corpus ejus
morte afficiunt ; sed vivum Deo Patri in remissionem peccato
rum perlitant : nam de novo ilium crucifigere videri nolunt.
Ex his concessis concludemus, imo evincemus, veram ccenam
Domini sacrificium propitiatorium non esse ; nam pani iUorum
et vino in missis privatis sacramentorum corporis et sanguinis
Christi nomina sine sacrUegio attribui non possunt : et ut hoc
indubitato constet, primum definitionem sacrificii propitiatorii
33—2

516

DE VERA DOCTRINA ET USU

Sacrificarei5eo pro-
pitiatorie
quid.

Sacrificium propitiatorium quid.

Hebr. ix.

Ephes. ii.

veram ponamus : tunc si ilia sacrificio incruento in missis con-
venerit, oportet ut demus quod sit verum sacrificium propitia
torium, quamvis incruentum. Etsi vero non sit necesse Dei
veritatem ad praecepta dialectica obstringere, tamen ut omnes
intelligant neotericorum doctrinam non solum cum verbo Dei
pugnare, verum etiam cum aliis scientiis, illam ad dialectica
praecepta exigemus.
Propitiatorie Deo sacrificare est Deum iratum propter
peccata placare, clementemque ac propitium reddere. Qui
hoc facit propitiator vocatur ; quodque Ule facit sacrificium
propitiatorium appellamus. Sacrificium ergo propitiatorium
est illud sacrificium quod Deum, iratum propter peccata, cle-
mentem et placatum reddit ; peccatores vero a servitute pecca
torum liberos facit, ac peccatorum redemptionis justum pretium
persolvit. Jam illud quod Deum propitium ac placatum facit,
oportet ut in se contineat non solum sufficientem peccatorum
redemptionem a morte, inferno, peccato, et Satanas tyrannide,
verum etiam to Xvrpov, hoc est, justum et debitum pretium
redemptionis a peccato, morte, inferno, et Satana. Si hasc
omnia in sacrificio non conveniunt, sacrificium propitiatorium
dici non debet. Nam Deus Pater, propter quod peccata remit-
tit, propter illud idem peccatores a peccati servitute Uberat :
et propter quod Deus Pater peccata condonat, et peccatores
a servitute peccati liberos fecit, propter illud etiam idem justum
pretium redemptionis peccatorum illius ira? persolutum esse
agnoscit. Jam Divus Paulus dicit, quod "absque sanguinis
effusione non fiat remissio." Inde constat, cum non fiat pec
catorum remissio absque sanguinis effusione, absque sanguinis
effusione non fieri a peccatis et peccati servitute redemptionem.
Nam prius, quamvis non prioritate temporis, verum prioritate
ordinis, Deus remittit vere posnitentibus peccata : deinde manu-
mittit atque liberum facit peccatorem a servitute peccati. Si
autem remissio peccatorum et redemptio a servitute peccati
non fit absque sanguinis effusione ; multo magis pretium re
demptionis, quod est sacrificium propitiatorium, non fit absque
sanguinis effusione : nam sacrificium propitiatorium omnia qua3
diximus prasstare debet. Jam Paulus testatur, ad Ephesios
scribens, ista omnia per Christum fieri, ut Deus propitius red-
datur ; utque peccatores, vere pcenitentes, audacter ilium tan
quam benignum Patrem adeant. Sic enim scribit: "Nunc
per Christum Jesum vos, qui quondam eratis longinqui, pro*

CCEN.& DOMINI. 517
pinqui facti estis per sanguinem Christi." Et ne quis modum
ignoraret quo Christus hoc pro nobis praestiterit, eum clare
designat : " Per crucem," inquit ; id est, per mortem in cruce
peractam. Et idem multis ac prasclarissimis docet ad Coios- coios. i.
senses : " Per eum placuit reconciliare cuncta erga se, pacifi-
cans per sanguinem crucis ejus, per eundem, sive quas in
terra sunt, sive quas in ccelis." Ecce D. Paulus efficaciam ac
virtutem mortis Christi clarissime depingit, atque ob oculos
credentium ponit, propter quam Deus Pater mundo factus est
propitius. Qui onere et servitute peccati premebantur, iis
modo Christus facta est redemptio, modo vere praeteritae vita?
eos poeniteat. Qui repulsam a Deo hactenus propter peccata
sunt passi, his (modo pie credant) ad Deum Patrem per mor
tem Filii sui factus est facilis aditus ; et qui pretium redemp
tionis persolvere non valebant, his (si Christo indubitanter
fidant) Christus factus est redemptio et redemptionis pretium.
Et hoc Paulus significat cum ait, " Per sanguinem crucis ejus ;"
hoc est, per sanguinem, quem super crucem in immolatione et
morte sui ipsius effudit.
Cum ergo neoterici fatentur suum sacrificium, quod fingunt
esse in missis, esse incruentum, fieri non potest ut sit propi
tiatorium pro peccatis. Nam quemadmodum testamentum tes-
tatoris per mortem testatoris ad plenum absolvitur, et non nisi
per mortem (nam vivente testatore testamentum non valet); ita
peccatorum remissio non fit sine effusione sanguinis, et sola
Christi sanguinis effusione : quemadmodum D. Paulus testatur,
"Absque sanguinis effusione non fit remissio." Non satis estHebr.ix.
quod neoterici semper clamitant, se idem offerre in missis, et
non aliud sacrificium quam Christus obtulit in cruce. Sed si
idem illi in missis offerunt, oportet ut Christus idem etiam
patiatur in missis quod olim passus est in cruce : alioqui Chris
tus ipse eo modo oblatus non est sacrificium propitiatorium.
Nam per mortem, et non per vitam, hoc sacrificium Deo Patri
offerri debet; atque ita ipsemet obtulit: et jam vivens ejusdem
sacrificii merita per Spiritum sanctum omnibus fidelibus benigne
applicat et impertit. Fingant igitur quod velint neoterici :
Christi certe catholica ecclesia nullum aliud sacrificium pro
pitiatorium unquam novit praster cruentam mortem Christi. fncVuenta
Omnia autem sacrificia incruenta sunt ev-^apiaTtKa et gratu- piowf1
latoria. Imo et hoc addam : cruenta mors martyrum, non Sldum
propitiatorium, sed quo gratiae aguntur, sacrificium semper tymmT""

518 DE VERA DOCTRINA ET USU
fuit ; quo Deus propter Christum honore quidem afficiebatur,
sed non quo Deus erga peccata offerentis placabatur.
sacrincium Quod si verum dicendum est, nee Christum nee sacrificium
rendum neoterici in missis suis offerunt, sed horrendum idolum. Nam
idolum. ... .
ipsemet Christus in vera nostras naturas substantia et hypostasi
semel in cruce Deo litavit: et jam, quemadmodum vivit, et
Rom. vi. amplius non moritur ; ita non amplius vel per se vel per alium
offertur in redemptionem peccatorum. Et si quis recte per
pendat neotericorum doctrinam, facile animadvertet quod
Neoterici Christum Jesum verum Deum et verum hominem in missis suis
in missis # ... mi .,
Christum, tantum Platonicam ideam faciunt : nam ilium omnibus natura?
ideam faciunt
Platonicam. humanae conditionibus spoliant. Est verus homo, inquiunt, in
missis, natus ex virgine Maria ; sed qualitates et quantitates
hominis exuit. Substantiam et hypostasim humanas naturas in
missis suis verbis Christo tribuunt ; sed nativas conditiones
humanas naturas verbis factisque negant. Quid hoc est igitur
nisi phantasma et ideam veri corporis tantum intellectu com-
prehendere ? Nam extra intellectionem illud corpus Christi
quod ipsi fingunt in missis nihil est. Oportet enim, dicunt, hoc
corpus tantum intellectu et cogitatione concipere, citra omnes
veri corporis humani proprietates et conditiones : quod est
omnino impium et diabolicum. Nam, ut antea ostendimus,
Christus (quoad veram humanse natura? substantiam et hypos
tasim) est similis fratribus per omnia, extra vitium et peccatum :
hoc est, vere et positive humanum habet corpus atque sub
stantiam humanam, non tantum intellectu, ut sit verus Deus
et verus homo. Nam quod extra intellectionem non progredi-
tur potest esse perpetuum in mente, etsi re ipsa substantia non
exstet : ut in hiemc, cum nulla? rosa? florent, notitia sive idea
rosae in mente existere potest : quemadmodum absentium
notitia semper amicorum animis prassens indivulse haeret, cum
absentium corpora non comparent. Horrendum autem est
tales ac tantas injurias Christi corpori tribuere : vere enim ac
positive pro nobis natus est, mortuus in cruce, resurrexit a
mortuis, ascendit ad ccelos, sedet ad dextram Dei Patris omni
potentis ; et vere ac positive veniet, ut judicet vivos et mortuos.
Et usque ad illud tempus non aderit corporaUter nobiscum,
nee rcaliter offerri potest pro redemptione peccatorum, dicant
neoterici quicquid velint.

CCENiE DOMINI. 519
Septima probatio nostra assertionis.
Credo sanctam ecclesiam catholicam.
Juxta plerosque historicos, qui computationem annorum a
condito mundo ediderunt, prasterita jam sunt ferme sex millia
annorum : quatuor prope millia sub patriarchis et prophetis,
et plus mille quingentis annis sub duce ac principe nostro
Christo, qui per mortem suam ilium destruxit qui mortis
habebat imperium, hoc est, diabolum ; et per gloriosam suam
resurrectionem coslestium, terrestrium, ac infernorum potitus est
imperio. Per omnia istorum seculorum tempora coslestis
Pater unam semper servavit ecclesiam, sanctam, catholicam, et
orthodoxam ; quam una et immutabili fide a lapsu primo
humani generis semper instruxit. Et quoad fidei integritatem,
sufficientiam, et perpetuitatem, una et eadem est omnium
temporum ac fidelium fides : ut D. Paulus testatur : " Unus Ephes. iv.
(inquit) Dominus, una fides," etc. Et hanc unicam, absolutam,
sufficientem, ac perpetuam fidem originem ac certitudinem
suam ducere a Deo per prophetarum ac apostolorum prasdi-
cationem, scripta, et testimonia, ad Ephesios Paulus liquido
testatur : " Non estis (inquit) jam hospites et incolse, sed Ephes, ii.
concives sanctorum, ac domestici Dei, superstructi super funda-
mentum apostolorum et prophetarum, summo angulari lapide
ipso Jesu Christo," etc. Hasc fides, quemadmodum a Deo
solo mundo innotuit, sic soli Deo innitebatur ; per quam ea qua?
Dei sunt, ac necessaria cognitu ad salutem aeternam, cogno-
scimus et apprehendimus. Hanc tamen fidem, quas apud
omnes astates una semper fuit et eadem, non uno modo Deus
patefecit ac confirmavit: sed pro sua ineffabili dilectione et
sapientia aliter Sanctis patribus ante legem, aliter sub lege,
alitor vero sub evangelio fecit. Sub lege quidem natura?
coslitus saspe emisit vocem suam, qua hanc fidem orthodoxam
animis suorum imprimeret, atque ccelitus dimisso ' ignis incendio,
quo sacrificia suorum consumpsit, confirmavit. Sub lege vero
Mosis prophetas saepius Deus ipse est allocutus, quorum opera
verbum suum propagavit, ut per fidem mundo innotesceret ;
atque eandem fidem multis sacramentis et sacrificiis in pub-
lica ecclesia obsignavit, ut circumcisio, agni victima, vaccae
rufm holocaustum, et hujusmodi sacra testantur. Postremo
[i Qu. demisso?]

520 DE VERA DOCTRINA ET USU
sub finem seculi, ut hasc una et vera fides in Deum certior
atque Ulustrior in ecclesiis suis fieret, eandem per Filium suum
unigenitum mundo provulgavit, sacramentisque publicis, bap
tismo et cosna Domini, in ecclesiis obsignavit. Ita ut base una
sancta et catholica fides, qua? eadem semper fuit ab exordio
mundi, non eisdem rationibus fuerit semper patefacta et confir-
mata in ecclesiis : sed singula quasque tempora suum habuerint
modum revelationis, suos ritus, casremonias, et sacramenta;
quas omnibus astatibus (ut Paulus testatur) significatione eadem
1 cor. ». erant. Nam inquit, " Omnes eundem cibum spiritualem man
ducabant, et eundem potum spiritualem biberunt," etc. Cui
et Augustinus assentitur, Psalm. Lxxvii. " Idem (inquit) in
mysterio cibus et potus illorum qui noster ; sed significatione
idem, non specie1." Sacramenta patrum in signis diversa
sunt, sed re significata paria sunt. Et adhuc clarius in libro
suo De Utilitate Pcemtentia? : " Eundem cibum spiritualem
manducaverunt. Quid est eundem, nisi quia eum quem etiam
et nos ?" " Eundem non invenio quomodo intelligam, nisi eum
quem manducamus et nos2." Externi ritus et sacramenta
atque casremonias diversas fuere pro temporum et hominum
conditione : sed fides semper eadem et una. Nam quemad-
Ephes. iv. modum Deus ipse unus est et nunquam mutatur, ut Paulus
dicit ; ita fides qua ilium apprehendimus una est, ut idem
Paulus testatur (una fides), et nunquam mutatur ; quamvis
modus et ratio quibus fides3 qua Deum apprehendimus,
eadem semper non fuerint : sed (ut dixi) astas ante Moysen
alias rationes, sub Moyse alias, sub evangelio etiam aUas
obtinuit, uti Deo visum fuerat.
Ecclesia tamen Christi ab initio suis caeremoniis nunquam
caruit, sed habuit sua sacramenta et sacrificia: sacramenta
autem, quibus sacramentaliter per fidem rite illis utentibus
Deus bona sua exhiberet, confirmaret, et obsignaret ; sacrificia
vero, quibus nos (qui in hoc mundo a Deo peregrinamur) Deo
aliqua opera reddimus, ut Uli pro collatis suis in nos beneficiis
gratias agamus, et ut Deum largitorem omni honore, quo pos-
sumus, adficiamus. Sed hasc sacrificia nee sunt nee unquam
fuerunt in ecclesiis unius atque ejusdem generis. Nam unum
[i August, in Psai. Ixxvii. Oper. Tom. vm. col. 851. D. Basil. 1569.]
p Id. de Utilit. Pcenit. Op. Tom. ix. col. 1020. A. b.]
P Something is wanting here to complete the sense : supply pate
facta est et confirmata.]

C0GN.3E DOMINI. 521
genus WaariKou seu propitiatorium erat, cujus mors promeruit
aliis remissionem peccatorum. Aliud vero genus eirxapio-TtKov
erat sive gratulatorium, quod non meretur remissionem pecca
torum ; sed cum fit a reconciliatis ut Deum afficiant honore,
Deo placet. Primum autem genus sacrificii, quod IXaaTiicov
vocatur, nomine et significatione tantum omnes ecclesiae habue-
runt et nunc habent; sed non re ipsa, nisi pro eo temporis
spatio quo Christus in se ipso hoc obtulit Deo Patri super
crucem in remissionem peccatorum. Et hoc genus sacrificii
nee extra personam Christi, nee extra illud tempus quo semel
Patri perlitavit, nee extra locum super crucem ubi Patri per
litavit, unquam migrare potuit, nee potest ; ut luce clarius D. Ephes. i. n.
Paulus suis epistolis affirmat. Legalia sacrificia multa nomen Heb. vii. ix.
sacrificii pro peccatis sortiebantur, non quia re ipsa peccata
expiabant ; sed quia Christum venturum significabant, qui solus
peccata mundi tollit. Ita in nostris ecclesiis ccena Domini
sortita est nomen sacrificii Christianorum, non re ipsa, sed
memoria et recordatione, quod Christum semel in cruce immo-
latum repraesentet.
Cum igitur sancta catholica ecclesia Christi aliud sacrifi
cium IXaa-TiKov ex verbo Dei non norit praster solam mortem
Christi semel in cruce peractam ; si nos quoque, qui Christum
protitemur, aliud ignoramus, extra omnem culpam et peccatum
sumus ; nam Uli ecclesias catholicas credimus quae vocem
sponsi sui Christi audit. Tota autem sacrarum literarum
series hujusmodi sacrificium non agnoscit : omnia sanctorum
conciliorum ac patrum symbola quas hodie exstant (quas in
fine hujus tractatus adjiciam) ne verbum quidem de tali Christo
ac Christi sacrificio in missa quale neoterici impie fingunt
mentionem fecerunt. Nonne satis igitur est ut omnia creda-
mus qua? in sacris Uteris atque in symbolis sanctorum patrum
et synodorum continentur? Ilia certe ecclesias Christi satis
contra omnes hasreses muniebant, et in vera fide instruebant,
per quatuor fere millia annorum ante Christi incarnationem,
et mille ducentos annos et ultra a Christi ascensione in ccelos,
usque ad tempus Lotbarii Levitae, qui sedem occupavit episco- Lotharius
palera Romas circa annum Domini 1215; qui et Innocentius etnmicen-
. , , , . . tius tertius.
tertius vocatur. Is quidem nova symbola, peregnnos, ignotos,
atque impios articulos fidei excogitavit, cum antichristus Ule
Romanus non solum animas fidelium, verum etiam regum ac
principum terras atque imperia, sub suam tyrannidem cogeret.

522 DE VERA DOCTRINA ET USU
Joannes Sit nobis testis illustrissimus rex hujus regni Anglia? Joannes,
Anglise Hex. " . ° T T . .
qui non solum miUe marcas annue eidem Lothario Levitas
pontifici Romano pro tributo pendere coactus est, verum etiam
his miserrimis conditionibus subscribere, ut nuUus rex hoc
florentissimo regno potiretur, quin easdem Uli solveret1: quam
tamen tyrannidem reges omnes hujus regni fortiter contemp-
serunt. Atque iste quidem nebulo et verus antichristi vicarius,
cum paucis suis prascessoribus, ab omnibus ecclesus quod Deus
illis contulerat abstulerat, nimirum veram verbi Dei prasdica-
tionem, et sacramentorum verum usum, atque apostolicam
disciplinam. A regibus autem et principibus, quibus Deus
terrarum imperium contulit, non solum auctoritatem et domi
nium, verum etiam ipsas terras, reditus, et patrimonia
rapere non destitit. Sed ne nimis durus et crudelis videretur,
voluit aliquo modo has injurias compensare. Quare ex con-
circa annum cilio Lateranensi hos no vos articulos fidei fictos atque emen-
Domini , ... . . . . .
1215- titos, falsos et impios, de panis et vim transubstantiatione, de
corporis Christi corporali prassentia, et de sacrificio propitia-
torio in missis, ecclesiis, regnis, ac regibus (qui sub illius
tyrannide egerunt) commendavit : ut in Decretalibus quisque
videre potest, cap. " Firmiter2." Ante UUus tempora in nullo
symbolo vel transubstantiationis panis et vini, vel corporalis
Christi prassentias in sacra ccena Domini, aut sacrificii propi
tiatorii in missa, fit mentio. Credimus ergo sacris Uteris, quas
abunde ac satis fidem veram et sanctam continent. Credimus
praeterea symbolis sanctorum patrum per mUle ducentos annos :
et hac fide, sacrorum librorum testimonUs atque sanctorum
patrum symbolis comprehensa et suffulta, nos contenti sumus;
novamque illam atque ementitam, quam neoterici impie populo
Dei per vim et fraudes obtrudunt, ignoramus ac detestamur
tanquam impiam et antichristianam, quae penitus in subver-
sionem sanctae catholicae ecclesiae fidei tendit, ut infra pluribus
dicam. [i See Annales Monasterii Burton, ap. Kerum Anglicanarum Scrip-
tores Veteres. Tom. I. p. 270. Oxon. 1684.]
p Corp. Jur. Canon. Decret. Gregor. Lib. I. Tit. I. cap. 1. Inno-
centius III. in Cone. Gener. " Cujus corpus et sanguis in sacramento
altaris sub speciebus panis et vini veraeiter continentur, transubstan-
tiatis pane in corpus, et vino in sanguinem potestate divina." Coll. 10,
11. Venet. 1604. See also Binii Cone. Lateran. cap. i. Tom. vn.
Par. ii. p. 806. col. 1. F. Lutet. Paris. 1636.]

CCENiE DOMINI. 523
Sed jam, ut simplici plebi egregie imponant, dicunt nos
hunc sensum ex scripturis sacris per vim elicere, et violentiam
sacris Uteris inferre, uti nostro proposito inserviant ; verum
sanctos patres illorum incruentum sacrificium agnoscere ac sta-
bilire. Lubet igitur aliquot ex vetustioribus ac doctioribus
patribus loca subscribere, ut pius lector intelligat sanctos patres
nunquam tale sacrificium agnovisse quale neoterici prastendunt
in missis suis habere ; sed illud asserere ac credere quod
nos afiirmamus et credimus. Sint iUorum libri judices.
Confirmatio nostra assertionis ex Sanctis patribus.
Irenaeus, adversus Haereses Valentini et similium, multa irenaeus, m>.
habet de sacrificiis et oblationibus quae fiunt a Christianis, et 1V- cap' 34-
inter cetera hasc habet verba : " Sacrificio non placatur
Deus3." Quod omnino intelligi oportet de sacrificio per ho
minem oblato : nam Deus per sacrificium quod obtulit Christus
fuit omnino placatus. Dixit enim, "Hic est Filius meus di-
lectus, in quo complacuit animas meas : ipsum audite." Sed
quoniam Irenasus testatur Deum non placari sacrificio, non
puto a re nostra esse alienum, si (priusquam hunc locum Ire-
nasi ulterius discutiam) veterem et veram dialecticorum regu-
lam paulisper sequar (quae dicit, Qui bene distinguit bene
docet), et sacrificandi vocabulum, quo omnes utuntur, per divi
sionem quid significet ostendam ; ne, ambiguitate vocabuli de-
cepti, sacrificia vel nimium deprimantur, vel extollantur :
quod fieri non potest citra divinas glorias jacturam, et nos-
trarum animarum salutem.
Sacrificare autem Deo est Deum iratum propter nostra sacrificare
1 i. , -_-_ . Ueo quid.
peccata placatum facere, vel a Deo veniam peccatorum rogare,
aut gratias Deo pro UUus beneficiis reddere, vel nos ipsos
totos in Ulius servitium consecrare. Primo modo nullus Deo Primum
sacrificare potest nisi solus Christus Deus et homo ; ut pro- genus.
pheta Esaias testatur : " Ipse vulneratus est propter iniquitates Esai. mi.
nostras ; attritus est propter scelera nostra ; disciplina pacis
nostra? super eum ; et livore ejus sanati sumus." Et paulo
infra, ostendit solum Christum propter nostras iniquitates vul-
neratum fuisse, et mortis atque inferni tyrannidem solum de-
struxisse: "Torcular (inquit) calcavi solus, et de gentibus non cap. ixm.
est quisquam mecum," etc. Et hoc est quod statim post Ada?
lapsum Deus dixit serpenti: " Inimicitias ponam inter te etGen.m.
' [3 Iren. adv. Hasres. Lib. IV. cap. 34, p. 262. sect. 2. 1570.]

524

DE VERA DOCTRINA ET USU

[Gal. iii.]

PsaL ii.

Joan. xvii.

Ephes. i. ii.
Coios. i. ii.
Apoc. i.

Secundum
sacrlficandigenus in tres
aistinctum
partes.

mulierem, et semen tuum et semen illius ; et ipsum conteret
caput tuum." Pollicitus est Deus Adamo remissionem pecca
torum, destructionem mortis, diaboli, et inferni, et acceptatio-
nem illius in pristinum favorem et gratiam : sed hoc fieri
oportebat per semen mulieris, quod est Christus, et non per
multa semina, ut Paulus testatur. De hac vero placatione
ira? et indignationis Dei erga homines propter peccata per
solum Christum, David sub persona Dei Patris Filium aUoqui-
tur in hunc modum : " Dominus dixit ad me, Filius meus es
tu ; ego hodie te genui : postula a me, et dabo tibi gentes
hasreditatem tuam," etc. Quibus docet quod Deus Pater erga
nos placetur per Filium suum unigenitum ; et quod nos hasredes
simus per Christum solum, et nullo alio modo. De qua pla-
canda Dei Patris ira per Christum erga mundum propter
peccatum, ipsemet Christus mire testatur : " Pro eis (inquit)
sanctifico me ipsum, ut sint et ipsi sanctificati per veritatem."
Sanctificare autem se ipsum pro nobis est morti et cruci pro
nobis sese offerre, ut nos Deo reconciliet, consociet, ac con-
fosderet, destructis inimicitiis et odiis super crucem per san
guinem et immolationem sui ipsius, ut Paulus testatur. Et
in hoc sanctificandi genere, quo Deus placatur, Christus nee
socium prascessorem nee successorem admittit, sed omnia in se
continet, et nihU extra se in alium quenquam effundit. Hoc
sanctificandi genus in ecclesiis patriarcharum sub lege natura?
non fuit, nee in ecclesiis prophetarum sub Moyse, nee in eccle
siis nostris jam sub Christo ; sed tantum cum hic Christus in
terris viveret, et se ipsum in cruce Deo Patri pro peccatis
nostris offerret ac sacrificaret : ita ut in hoc sacrificandi modo
nihil commercii, participationis, communionis, conjunctionis, aut
societatis habeat homo cum Christo ; sed solus et semel Chris
tus omnia perfecerit pro placanda Dei Patris ira erga homines
propter peccata totius mundi : quamvis in electis hoc sacrifi
cium tantum utile sit et efficax.
Secundum genus sacrificandi, quo impetrationem et veniam
peccatorum a Deo postulamus, in ecclesiis semper inter vere
posnitentes exstitit, de quo passim in sacris literis legimus. Et
hoc sacrificandi genus tribus absolvitur modis : primo, ubi fides
afliictam ac territam conscientiam per Spiritum sanctum con-
solatur et adjuvat certitudine et fiducia promissionum Dei:
secundo, ubi fides non solum interne per Spiritum sanctum
mcestam et timidam conscientiam solatur, verum etiam corda

CCENJE DOMINI. 525
et voces pcenitentis ad orationes et preces agitat atque impellit:
tertio vero, ubi fides per Spiritum sanctum non solum interne 3.
afHictam mentem erigit, consolatur, atque in vocales preces
perrumpere facit ; sed etiam his duobus addit externam verbi
Dei prasdicationem et verum usum sacramentorum ; ex quibus
discit a Deo veniam petendam ; quasque didicit, officiose ac dili
genter a Deo exigit. Exempla omnium istorum sacrificandi
generum ubique in sacris literis legimus. David veniam petiit :
" Intellige, Deus, (inquit) iJ'On Hagigi, murmur meum," vel, Psai. v.
tacitas cogitationes meas. Et in aliis psalmis conqueritur de
tacita et interna anima? sua? tristi ac aspera conditione sacri
ficandi Deo pro impetranda peccatorum venia, inquiens,
" Quare tristis es, anima mea ? et quare conturbas me ?" Ita
Anna tacite et in prascordiis suis querelam suam Deo Patri cl Sam. ^
ccelesti obtulit. Passim vero in sacris literis occurrunt hujus
sacrificandi generis exempla, toties fere quoties vere pceniten-
tium nomina recitantur. In singulis igitur generibus satis erit
unum aut alterum exemplum ad confirmationem eorum qua?
dico adferre. Secundum genus sacrificandi, quo veniam pec
catorum a Deo petimus, est, ubi non solum fides per Spiritum
sanctum mentem conterritam et terrifactam solatur, verum
etiam preces et invocationes adduntur, quibus veniam pecca
torum rogitamus. Ubique hujus generis sacrificandi exempla
in sacris literis inveniuntur : ut Moses mente et voce pro
se ipso et populo sacrificabat : sic Elias : sic etiam David :
"Verba mea (inquit) auribus percipe, Domine:" item et
mulier Cananaea: "Jesu, fili David, miserere mei: filia mea [Matt, xv.]
male a dasmonio vexatur," etc. Tertium genus sacrificandi
est pro venia peccatorum, quo non solum mentes, corda, et
voces per fidem in Christum, operante Spiritu sancto, veniam
peccatorum impetrant ; verum etiam menti, cordi, et voci acce-
dunt verbi Dei lectio vel prasdicatio, et sacramentorum pius
usus, quibus vere poenitentes utuntur, ut organa et media
quibus de condonatione peccatorum fiant certi. Hujus generis
exempla passim in sacris scripturis occurrunt : ut sub patri-
archis fidei, menti, cordi, ac precibus piorum concurrebat
coslestis ignis, qui illorum sacrificia consumebat : sub lege
Mosis omnia sacrificia et sacramenta legis : sub Christo vero
omnia sacramenta novi testamenti.
Tertium autem genus sacrificandi, quo gratias agimus pro £e/rifi£„di
impensis et oblatis nobis in Christo beneficiis, in totidem partes fSiam'dfs- tmctum.

526 DE VERA DOCTRINA ET USU
et genera dividitur. Primum, gratiam habemus Deo mente;
cogitatione, fide illustrata per Spiritum Sanctum, absque vocis
sonitu ac clamore. Secundo, mente, fide, et voce per Spiritum
sanctum in Christo agimus. Tertio, mente, fide, voce, et verbo
Dei ac sacramentis publice in medio ecclesia? in Spiritu sancto
per Christum gratias agimus. Hasc tam nota sunt omnibus
piis, ut non opus sit exempla subjicere.
Quartum Quartum vero sacrificandi genus, quo nosmet ipsos nostra-
sacriflcandi -~ ._ . , ...
genus, dupiiei que omnia Deo sacrih camus, omnia haec etiam exigit : pri-
rattone. mum, ut mente per fidem in Spiritu sancto propter Christum
agnoscamus quod nos ipsos atque nostra omnia Deo debeamus,
a quo omnia suscepimus, per quem etiam omnibus fruimur, et
in quo omnia servantur : secundo, ut non tantum per fidem
in Spiritu sancto propter Christum nos hoc scire satis esse
putemus ; verum etiam ut nos ipsos nostraque omnia, turn
vitam turn fortunas nostras, ad voluntatem ac mandatum Dei
Patris componamus et exhibeamus, ad nominis sui gloriam,
qui nos fecit, redemit, ac conservat ad vitam aeternam. Hunc
Rom. xii. yero sacrificandi modum exigit D. Paulus ad Romanos; ut
quotquot Christo nomen dederunt sedulo ac perpetuo prasstent
quod nobis dare dignetur qui nos jubet, Jesus Christus ; et
ubi dederit quod jubet, jubeat (ut Augustinus dicit) quod vnlt.
Hanc equidem sacrificandi divisionem interponere licuit,
non solum ut pii fratres intelligant nos nuUum sacrificandi
genus a Deo mandatum contemnere (quod procul sit ab omni
bus qui Christo credunt) ; verum etiam quo admonerem cete-
ros, ne unum sacrificandi genus pro altero accipiant, et sic ex
ambiguitate et amphibologia nominis sacrificandi deciperentur.
Nam re vera tria posteriora sacrificandi genera in ecclesia
habent a Christo mandata ; hoc est, ut veniam peccatorum
petant, ut gratias agant, et ut se ipsos et sua omnia Deo con-
secrent propter Christum. Sed primum genus sacrificandi, quo
placatur Deus, nunquam ecclesiae suae commendavit, ut extra
personam Christi usquam existeret; verum hoc munus, ho-
norem, et dignitatem soli FUio suo Jesu Christo dedit ; in
cujus nomine omnia quae nobis expediunt impetrare per fidem
facile valemus. Quapropter sacrificium expiatorium extra
Christum nullum ponimus ; nee sacrificium propitiatorium per
uUum alium offerri nisi per Christum solum, qui semel in
cruce omnia peregit.
irenaius. Jam ad Irenasum : " Sacrificio non placatur Deus." De

ccen^: DOMINI. 527
sacrificio (ut dixi) per hominem oblato loquutus est hic Irenaeus.
Unde discrimen videmus inter sacrificium Christi, et sacrificia
qua? nos Deo Patri per Christum offerimus. Christi autem
sacrificium est tale, quo Deus Pater nos caros sibi habet, modo
fide Christum apprehendimus, et erga nostram impietatem
placatur. Nostra vero sacrificia tantum gratulatoria sunt,
sive gratiarum actiones, quibus nos ipsos gratos erga Deum
testamur pro nostra creatione, redemptione, et conservatione.
Si autem Deus humano sacrificio non placatur, falsum est quod JS).™™
neoterici dicunt, in missis papisticis tale per ministros offerri Plac3tur-
sacrificium quo peccata nostra condonantur. Tale enim sacri
ficium solus Christus et semel Christum in cruce obtulit. Et
ut res fiat dilucidior, paulo post in eodem capite Irenasus sub-
jungit : " Igitur (inquit) non sacrificia sanctificant hominem ;
non enim indiget Deus sacrificio : sed conscientia ejus qui
offert sanctificat sacrificium, pura existens, et prasstat acceptare
Deum quasi ab amico1." Sacrificia quas per hominem fiunt
non sanctificant hominem, inquit Irenasus. Profecto si sacri
ficia non sanctificant hominem, non sunt propitiatoria, quibus
peccata remittuntur : peccata enim destruere ac tollere est
hominem sanctificare et sanctum reddere. Neoterici ergo
quod Irenasus sanctus pater negat affirmant. Nam Irenaeus
dicit, Sacrificia non sanctificant hominem : neoterici vero quod
sanctificent hominem affirmant. Praeterea Irenaeus dicit, quod
conscientia ejus qui offert sanctificet sacrificium, pura existens :
neoterici autem iUorum sacrificia conscientias sanctificare asse
runt. Hic cuivis videre Ucet quam ex diametro neoterici cum
veteribus pugnent. Quod isti negant iUi affirmant. Hinc
facile videmus quod omnia sacrificia quas per hominem fiunt
sint gratiarum actiones, qua? conscientiam non purificant ; sed
per puritatem fidei in conscientia pura ipsa sancta et grata
sunt Deo. Sacrificium enim Christi super crucem solum con
scientias nostras sanctificat ac purificat (ut inquit Paulus) a mor- Heb- >*•
tuariis operibus ad serviendum Deo viventi. Et de eucharistia
ita apertis verbis loquitur Irenasus : " Offerimus autem ei non
quasi indigenti, sed gratias agentes donationi ejus, et sanctifi-
cantes creaturam2." Ecce in sacra actione ccenae Dominicae
gratias (inquit) offerimus, quod per mortem Filii ejus ab aeterna
damnatione liberamur. Non dicit quod in ccena Domini
P Iren. adv. Hseres. Lib. iv. cap. 34, p. 263. sect. 4. 1570.]
P Ibid. p. 264.]

528 DE VERA DOCTRINA ET USU
Christum propitiatorie offeramu3, cujus oblatione peccata vivo-
rum ac mortuorum purgentur. Rogo igitur qui Latinam
linguam callent, ut hoc caput Irenasi diligenter perlegant.
Tertuiu " Hoc lignum et Hieremias tibi insinuat, praedicans
adversus . . . .. . .. . . .
Marcionem. Judasis, Vemte, injiciamus lignum in panem ejus, utique in
corpus. Sic enim Deus in evangelio quoque vestro revelavit,
panem corpus suum appeUans, ut et hinc jam eum intelligas
corporis sui figuram panem dedisse ; cujus retro corpus in
pane prophetes figuravit, ipso Domino hoc sacramentum pos-
tea interpretaturo1." TertuUianus duo hic per sacramentum
eucharistia? animadvertit : primum, corpus Christi significari
per panem ; deinde, mortem ipsius corporis super crucem.
Sed dicit panem eucharistias non re ipsa, sed figurative ac
symbolice, esse corpus Christi ac mortem ejus. Et sic patres
plerumque eucharistiam sacrificium vocant, quia est commemo
ratio sacrificU semel in cruce oblati. Sic etiam cosna Domini
nomen sacrificii obtinuit, non re ipsa, sed nominis commum
catione; ita ut signum rei signatas nomine gauderet. Ideo
est quod D. Cyprianus dicit, " Passio enim Domini est quod
offerimus:" quod re ipsa fieri non potest; nam passio Do
mini non fit sine morte Christi, et sanguinis sui effusione.
Sed quia eucharistia est memoria et commemoratio passionis
Christi, communione et participatione nominis vocatur ipsa
passio Christi. TertuUianus Libro iv contra Marcionem,
pagina 291, multa docet de pane eucharistias, quomodo non
sit re ipsa corpus Christi et sacrificium propitiatorium, sed
figurative et symbolice2-
August de " Sacrificium ergo visibUe invisibilis sacrificu sacramen-
iib!x. caPe5. turn, id est, sacrum signum est3." Et in eodem capite : quo
niam " illud quod ab hominibus appellatur sacrificium signum
est veri sacrificii," mirum est quod neoterici non permittunt,
ut sancti patres sint suorum ipsorum interpretes. Omnes
[1 Tertull. adv. Marcion. Oper. pp. 493. D. 494. A. Paris. 1641.]
[2 Figuram sanguinis sui salutaris implere concupiscebat. — Accep-
tum panem et distributum discipulis, corpus ilium suum fecit, Hoc est
corpus meum, dicendo, id est, figura corporis mei. Figura autem non
fuisset, nisi veritatis esset corpus. — Cur autem panem corpus suum
appellat. — Ita et nunc sanguinem suum in vino consecravit, qui
tunc vinum in sanguine figuravit. — Id. Lib. iv. Op. pp. 570. d. 571.
A. b. D.]
[3 August, de Civit. Dei, Lib. x. cap. 5. pp. 109. c. 110. a. Paris.
1586.]

CCENJE DOMINI. 529
fere dederunt eucharistia? nomen sacrificU : sed hoc fecerunt sacrificu
propter significationem, propterea auod eucharistia est Ait hic •"»« «"*»-
, .. ,. - . . ., .,. r . , .. . tC ristia. tribui-
Augustmus dicit) mvisibUis sacrrhcii sacrum signum. Et pos- £»¦ a TCtert-
tea dicit, " Ideo ab hominibus appeUatur sacrificium eo quod
signum veri sacrificU sit." Qualis est hasc igitur audacia,
seu potius impudentia et impietas, neotericorum, qui verba
sanctorum patrum urgent ac stringunt, quo suam ipsi idolo
latriam et impietatem stabiUant; cum omnes veteres patres
passim in suis scriptis quid velint per nomen sacrificu ipsimet
interpretentur ? Non, inquiunt, quia re ipsa eucharistia sit
sacrificium ; sed potius significatio, reprassentatio, figura, sig
num, et memoria veri sacrificu semel in cruce peracti. Si
pius lector quid ampUus ab Augustino desideret, rogo ut legat
ilUus epistolam xxiii, ad Bonifacium : iUic enim multa ac sanc-
tissima contra hunc neotericorum errorem de sacrificio facUe
reperiet4. Docet autem ibidem eucharistiam non aUter esse
sacrificium quam dies, in quo mortis Christi quotannis memo
riam celebramus, sit dies ipse in quo Patri ccelesti super cru
cem pro peccatis totius mundi perUtavit ; cum re vera non
sit idem dies (nam is ante miUe quingentos annos fuit elapsus)
sed similis est ilU, ac UUus memoriam retinet. Sic de die
Paschatis, quem ob venerationem ac reUgionem resurrectionis
Christi diem resurrectionis appeUamus ; cum re vera non sit
idem dies, sed nominis communicatione, significatione, ac re-
volutione anni vocatur idem dies. Idem etiam dicit de sacra
mento eucharistias : " Semel, inquit, Christus se ipsum obtulit ;
tamen in sacramento vel reprassentatione, non solum singulis
festis paschatis, verum quotidie offertur populo, sic quod non
mentitur qui dicit quod quotidie offertur5." Hasc et multa
alia in Ula epistola Augustini habentur ; qua? annotarem, si
[* Nempe ssepe ita loquimur, ut pascha propinquante dicamus cras-
tiiiam rei perendinam Domini passionem, cum ille ante tam multos
annos passus sit, nee omnino nisi semel ilia passio facta sit. Kempe
ipso die Dominico dicimus, Hodie Dominus resurrexit, cum ex quo
resurrexit tot anni transienmt. Cur nemo tam ineptus est, ut nos ita
loquentes arguat esse mentitos, nisi quia istos dies secundum illorum
quibus hjec gesta sunt similitudinem nuncupamus ; ut dicatur ipse dies
qui non est ipse, sed revolutione temporis similis ejus ; et dicatur
illo die fieri propter sacramenti celebrationem quod non illo die,
sed jam olim, factum est? — Id. Op. Tom. n. col. 93. b. c. Basil. 1569.]
[5 Nonne semel immolatus est Christus in se ipso ? et tamen in
sacramento, non solum per omnes Paschse solemnitates, sed omni die
r i 34
[HOOPER, II. J

530 DB VERA DOCTRINA ET CSC
UUus Uber mihi prsesto foret. Si quis autem illam e Latin is
in nostram linguam transferre dignaretur, plurimum prodesset:
quo pii Romanas linguae ignari a neotericorum impietate in
hac causa eucharistias defenderentur.
Joan, ctay- " Quid ergo nos ? nonne per singulos dies offerimus ?
i-.inEpis- Offerimus quidem, sed ad recordationem facientes mortis qus."
tolam ad _ TT - _,
Heb. cap. 10. Et paulo post : " Hoc autem quod facunus m commemorati-
onem quidem fit ejus quod factum est Hoc enim facite,
inquit, in meam commemorationem. Non aUud sacrificinm,
sicut pontifex, sed id ipsum semper facimus: magis autem
recordationem sacrificU operamur1.'" Chrysostomus dicit quod
in eucharistia recordationem mortis Christi offeranras, et non
quod Christum ipsum in remissionem peccatorum offeramus.
Propterea vocat eucharistiam sacrificium, scUicet propitiato
rium ; non quod re ipsa ita sit, sed quia memoria veri sacrifieii
est. Et ne quis verba sua in hunc sensum raperet, quasi
eucharistiam sacrificium propitiatorium re ipsa consritueret,
claudit homiliam hisce verbis : " Magis autem recordationem
sacrificU operamur." Haec vero satis clara ac perspicua sunt
apud patres, quod eucharistiam sacrificium vocabant propter
significationem et memoriam sacrificU semel in cruce peracti;
et non quod re ipsa sacrificium propitiatorium esset. Hoc
Lombardus vidit etiam Lombardus. '¦' Quod offertur, inquit, et eonse-
lib. sentent. .... .
^Distinct, cratur a sacerdote vocan sacrificium et oblatio potest, quia
memoria est et reprassentatio veri sacrificU et sancta? immc-
lationis facts? in ara crucis. Et semel Christus mortaus in
cruce est, ibique immolatus est in se ipso : quotidie autem im-
molatur in sacramento, quia in sacramento recordatio fit UUus
quod factum est semel2." Hic quamvis infeUcissimo vixit
tempore, quando papae tyrannis omnes Christi ecclesias
devastasset, quoad puram verbi Dei pnedicationem et verum
sacramentorum usum ; eucharistiam tamen plus quam memo
riam ac repraesentationem veri sacrificU semel in cruce peracti
non fecit
populis immolatur, nee utique mentitur, qui interrogatus eum respou-
derit immolari. — Ibid.]
[} Chrysost. Honyl. xvn. In Hebr. x. Op. Tom. rr. p. 523. 1. 20.
Eton. 1613. Ti off: qpcis Kaff ejeaorr/v ijplpav ov Tpotrtjxpopev ; k.tX.
' — L 29. Tolto els atrdpyrjoiv yap -oi rare ytpopevm. K.r-A.J
[* Pet. Lombard. Sentent. Lib. rr. Distinct 12. c. "Si iHudsit
sacrificinm." fol. 357. o. Colon. 157'}.''

CCENJE DOMINI. 531
Epilogus hujus tertii capitis, in quo a neotericis
dissentimus.
Cum sacraDomini coena commemoratio sit sacrificii in
cruce semel peracti, fit ut apud veteres pene omnes sacrificii
nomen tribuatur cosna?, et ccena Christianorum dicatur sacri
ficium, non re ipsa, sed commumcatione nominis, quia sacra
menta earum rerum sortiuntur nomina quarum sunt sacramenta;
non solum propter sacramenti cum re sacramenti analogiam
et proportionem, verum etiam quod per sacramenta res sacra
menti ob oculos sacramentis rite utentium graphice depin-
gantur: quemadmodum in ccena Domini panis et vinum non
solum indicant quod, ut corpora nostra pane et vino communi
aluntur, ita corpore ac sanguine Christi corpora et animas nostras
pascuntur ad vitam aeternam ; sed etiam per praedicationem
verbi Dei, fractionem panis, et hujusmodi sacras actiones in
Dominica ccena, mors Christi et sanguinis illius effusio super
crucem ob oculos fidelium contemplanda proponuntur. Panis y^^L
autem et vinum in ccena communem usum amittunt, et fiunt JmuSSt,
sacramenta corporis et sanguinis Domini ; sed veram naturam stantKm.
et substantiam panis et vini semper conservant. Corpus vero
et sanguis (quod ad illorum substantiam attinet), quorum panis
et vinum sunt sacramenta, substantiaUter suis sacramentis nee
insunt nee adsunt. Sed corpus et sanguis (quoad illorum
corporalem prassentiam) a signis absunt, fidei tamen recte
signis utentium prassunt ; ita ut non solum res sacramenti in
recte utentibus, Dei promissiones et gratia, repraesententur,
confirmentur, et augeantur, verum etiam sacramentaU modo
exhibeantur. Pro quibus beneficiis per Christum in cruce
nobis partis gratias agimus Deo per Christum ; et Christum
denuo Patri non offerimus. Nam solus Christus Christum
offerre potuit ; quod ipsemet semel tantum fecit super crucem ;
ita ut nee a se ipso nee ab alio quoquam iterum offerri possit.
Et revera in sacra Domini ccena minister ecclesiae non magis
Christum offert quam populus qui cum illo communicant.
Ipse autem ut minister sacra et veneranda Dei mysteria
populo dispensat, et populus eadem religiose accipere debet.
Eadem tamen sunt mysteria turn ministro turn populo, et
sacramenta, testimonia, et recordationes corporis Christi immo-
lati ; pro quibus gratias sunt agendas a toto costu, a ministris
ceterisque communicantibus : sed nee ab uno nee ab altero
34—2

532 DE VERA DOCTRINA ET USD
offerri Christus ut sacrificium pro peccatis potest. Christus
enim non dixit ministris, Accipite et offerte ; hoc est corpus
meum : sed dixit, Accipite et manducate ; hoc est corpus meum.
SimUiter D. Paulus non dixit ecclesiis Corinthiacis, Venite,
accedite ad sacros conventus, procumbite in genua, videte,
palmas erigite, et adorate Christum ex pane factum per
ministros ecclesiae ; verum protulit universo caetui verba Christi,
Accipite et manducate ex hoc omnes : ut tota ecclesia simul
sacra Dei sacramenta acciperet ; et non ut unus pro omnibus
sacramentum sumeret, vel sacramentum pro remissione pecca
torum offerret. Et quod sacramentum mortis Christi vocatur
sacrificium, propterea est vel quod sit memoria sacrificii
Christi semel peracti, vel quia in ccena Domini omnes fideles
(qui rite sacramento utuntur) sint participes UUus fructuosissimi
sacrificii in cruce oblati ; aut quod gratias agimus Deo et
Christo cum Spiritu sancto, quod tam dira morte unigeniti
Filii Dei humanum genus redimere dignatus sit. Et haec est
fides sanctae catholicae ecclesias, sponsas Christi, quas voces
aUenas non audit, sed semper voci sui mariti sese accommodat
atque obtemperat. Fateor autem hanc non esse fidem catho-
Ecciesia licas ecclesias, hoc est, Romana? meretricis, quas nimis cathoUca
nimis est et generalis. Deus illam pro sua inexhausta bonitate
catholica. ° ..,...„
corngat et emendet, vel suojusto judicio iUam perdat, atque
projiciat in lacum sulphure ac pice ardentem, ne populum
suum nimis diu decipiat. Nam haec catholica meretrix non
audit Christum, nee voci iUius sese accommodat nee obtempe
rat : sed, nomine tenus Christiana, totum Christianismum ferro
igneque persequitur ; et sacras Uteras et omnia sanctorum
patrum testimonia ad scholasticorum interpretationes semper
obstringit. Si autem quis Romanas cathoUcas ecclesias cum
sancta catholica ecclesia Christi, patriarcharum, prophetarum,
evangelistarum, martyrum, ac omnium sanctorum patrum
conferat ; facile videbit illam Romanam cathoUcam ecclesiam
tantum commercii, societatis, conjunctionis, unitatis, et lucis
cum sancta cathoUca Christi ecclesia habere, quantum habeat
BeUal cum Christo.
Sed ut clarius omnes pii id perspiciant, subjiciam omnia
symbola et articulos fidei a primo nascentis ecclesias exordio
post ascensionem Christi in coelos : cujus fidei testimonium ac
protestation em qui ex animo tenebant, ab omni schismatis et
hasreseos suspicione, infamia, et periculo ab omnibus vere piis

CCENJE DOMINI. 533
habebantur immunes. Quos tamen articulos firmiter, reUgiose,
integre, ac purissime (eo quod ex verbo Dei originem et certi-
tudinem ducant) confitemur : et tamen ab ista catholica et
Babylonica ecclesia pro haereticis habemur, ac proscindimur.
Sacras etiam et authenticas scripturas omnes veneramur ac
colimus ; sacra et Vetera concilia patrum nulla rejicimus ;
sanctorum patrum scripta religiose amplectimur, omniaque
symbola, et ea omnia qua? in eisdem continentur, ad amussim
tenemus atque confitemur : et tamen haec impia ac catholica
meretrix Romana ecclesia nos haeretici dogmatis infamia onerat.
Symbolum commune sive apostolorum.
Credo in Deum Patrem omnipotentem, creatorem coeli et
terras : et in Jesum Christum Filium ejus unicum, Dominum
nostrum ; qui conceptus est de Spiritu sancto ; natus ex
Maria virgine ; passus sub Pontio Pilato ; crucifixus, mor-
tuus, et sepultus ; descendit ad inferna ; tertia die resurrexit
a mortuis ; ascendit ad coelos ; sedet ad dextram Dei Patris
omnipotentis; inde venturus est judicare vivos et mortuos.
Credo in Spiritum sanctum, sanctam ecclesiam catholicam,
sanctorum communionem, remissionem peccatorum, carnis re
surrectionem, et vitam aeternam. Amen.
Symbolum Nicanum, ex Historia Ecclesiastica et Tripar
tita l.
Credimus in unum Deum, Patrem omnipotentem, omnium
visibilium et invisibilium factorem : et in unum Dominum
Jesum Christum Filium Dei, de Patre natum unigenitum, id
est, ex substantia Patris ; Deum ex Deo ; lumen ex lumine ;
Deum verum ex Deo vero ; genitum, non factum ; op.oovaiov,
consubstantialem Patri ; per quem omnia facta sunt qua? in
coelis et qua? in terra ; qui propter nos homines et propter
nostram salutem descendit, incarnatus, humanatus (homo factus
est), passus est, et resurrexit tertia die; ascendit in coslos,
venturus judicare vivos et mortuos : et in Spiritum sanctum.
Eos autem qui dicunt, Erat aliquando quando non erat, et
antequam nasceretur non erat; et, quia ex non exstantibus
(ex nihilo) factus est, aut ex altera substantia vel subsistentia
dicentes esse, vel creatum, vel convertibilem, vel mutabilem,
Filium Dei, hos anathematizat sancta et apostolica ecclesia.
t1 Hist. Trip. Lib. n. cap. ix., and Lib. vn. cap. iii. Cassiod. Op.
Tom. I. pp. 228, 303. Rotomagi. 1679 ]

534 DE VERA DOCTRINA ET USU
Symbolum Constantinopolitanum, ex exemplari quodam
Graco-latino1.
Credo in unum Deum, Patrem omnipotentem, factorem
cceli et terras, visibilium omnium et invisibilium.
Et in unum Dominum Jesum Christum, FUium Dei uni
genitum, ex Patre natum ante omnia secula, lumen ex lu-
mine, Deum verum ex Deo vero, genitum, non factum, con-
substantialem Patri ; per quem omnia facta sunt.
Qui propter nos homines et propter nostram salutem
descendit de ccelis, et incarnatus est ex Spiritu sancto et
Maria virgine, et homo factus est : crucifixus etiam pro nobis
sub Pontio Pilato, passus et sepultus est, et resurrexit tertia
die, secundum scripturas, et ascendit in ccelos ; sedet ad dex->
tram Dei Patris, et iterum venturus est cum gloria judicare
vivos et mortuos ; cujus regni non erit finis.
Et in Spiritum sanctum, Dominum vivificatorem, ex
Patre procedentem, et cum Patre et FUio coadorandum et
glorificandum ; qui loquutus est per prophetas. In unam
catholicam et apostoUcara ecclesiam. Confiteor unum bap-
tisma in remissionem peccatorum. Expecto resurrectionem
mortuorum, et vitam venturi seculi.
Brevis confessio fidei Ephesina synodi, selecta ex epistola
xxviii. Cyrilli, ad synodum missa, et ab eadem comprobata2.
Confitemur Dominum nostrum Jesum Christum, FiUum
Dei unigenitum, Deum esse perfectum, et hominem perfectum,
ex anima rationali et corpore : ante secula quidem ex Patre
secundum divinitatem ; postremis vero diebus eundem ipsum
propter nos et propter nostram salutem ex Maria virgine
secundum humanitatem natum3. Duarum siquidem naturarum
facta est unio : quapropter et unum Christum, unum Filium,
et unum Dominum confitemur. Et secundum hunc inconfusa?
unitatis intellectum, sanctam virginem Deiparam esse confi-
[! See Binii Cone. Tom. i. p. 663. Paris. 1636. where mmevopev,
SpoXoyovpev, n-poa-SoKapev.]
[2 See Concil. Ephes. Pars i. p. 163. and Pars u. Act. I. p. 241.
Binii Tom. n.]
[3 In Binius the following clause is inserted here : Spoovo-iov tS Harpi
tov aiirbv Kara tt)v 6e6rt)Ta, Kai opoovaiov -qpiv Kara ttjv dvdpomdTrjTa. This
Confessio is given in a letter addressed by Cyril to John, Bishop of
Antioch  Concil. Chal. Act. I. Binii Tom. in. p. 89. e. f.]

CCEN.S. DOMINI. 535
temur, propterea quod Deus Verbum incarnatus et homo
factus est, et ex ipsa conceptione acceptum ex ea templum
sibi ipsi adunavit. Evangelicas vero et apostolicas de Do
mino voces scimus viros theologos, tanquam ad unam per
sonam pertinentes, ratione duarum naturarum dividere ; et
alias quidem, utpote divinitati competentes, ad divinitatem
Christi, alias vero humiles ad illius humanitatem referre.
Confessio fidei Chalcedonensis synodi, ex libro Isidori*.
Consentientes itaque Sanctis patribus, unum eundemque
Filium confiteri Dominum nostrum Jesum Christum consona
voce edocemus, pariter perfectum eundem in Deitate5 unum,
et hominem verum eundem ex anima rational! et corpore,
secundum divinitatem unius cum Patre naturas, secundum
humanitatem eundem unius natura? nobiscum, per omnia similis
nobis absque peccato : ante secula quidem ex Patre natum
secundum divinitatem ; in novissimis vero diebus eundem
propter nos et propter nostram salutem hominem factum6:
hunc unum eundemque Christum, Filium, Dominum, unige
nitum, in duas naturas inconfuse, immutabiliter, indivise, in-
separabiliter cognoscendum, in nullo naturarum differentia'
propter unitatem perimenda', magis autem salva utriusque
natura? proprietate, et in una coeunte persona, unoque statu
concurrente8; non in duabus personis partiendum vel divi-
dendum, sed unum eundemque Filium unigenitum, Deum
Verbum, Dominum Jesum Christum; sicut ab exordio pro
phetas de eo et ipse nos erudivit, et nobis primum9 tradidit
symbolum. His ergo cum omni undique diUgentia et sollici-
tudine a nobis ordinatis, statuit sancta et universalis synodus
aliam fidem nulli licere profiteri, aut scribere, aut docere, aut
dicere aliter.
[4 Binii Cone. Chal. Pars n. Act. v. Tom. in. p. 340. See also
Evagrius Scholast. Lib. n. c. 4.]
[6 Kai rekeiov tov ovtov iv dvBpamoTrjTi., Bedv d\rj8a>s, Kai avdpomou
oXrjSas tov avrdv, k. t. \. — Bin. in loc. cit.]
[6 'Ek Mapias xfjr TtapBevov rrjs Bcotokov Kara rrjv dvBpomdrrjTa. — Ibid.]
\f Differentias perimendas, in Foxe.]
[8 Els iv irpoo-amov, Kai piav vTroaracriv o-vvrpex°vo-r]s. — Bin. in loc.
Cit.] [9 Koi to rav Trarepav f/piv irapaSeSaKe o-vp[id\ov. Tovrav toiwv perd
Jrdor/j TravraxdBev aKpifieias re Kai ippeXeias Trap' rjpa>v SiaTVTrrjBevrav,
opicev lj dyia Kai oiKovpeviKrj otivdSos erepav irio-nv p-qSevi i£eivai irpotpepeiv,
1 yoiiv avyypdtpetv, f) avvTiBevai, r) eppoveiv, rj SiSdo-Keiv erepovs. — Ibid.]

536 DE VERA DOCTRINA ET USU

Symbolum Toletani concilii primi, ex libro Isidori1.
Credimus in unum verum Deum Patrem omnipotentem,
et Filium, et Spiritum sanctum, visibUium et mvisibUium
factorem, per quem omnia facta sunt in ccelo et in terra;
unum Deum, et unam esse divinas substantiae Trinitatem.
Patrem autem non esse ipsum, sed habere FUium, qui
Pater non sit : Filium non esse Patrem, sed FiUum Dei Patris
esse natura : Spiritum quoque esse Paracletum, qui nee Pater
sit, nee FUius, sed a Patre FUioque procedens. Est ergo
ingenitus Pater, genitus FUius, non genitus Paracletus, sed
a Patre FUioque procedens. Pater est cujus vox hasc audita
est de ccelis, " Hic est FUius meus dUectus, in quo mihi bene
complacui: ipsum audite." FUius est qui ait, "Ego a Patre
exivi, et a Deo veni in hunc mundum." Paracletus est Spi
ritus de quo FiUus ait, " Nisi abiero ad Patrem, Paracletus non
veniet." Hanc Trinitatem personis distinctam, substantia
unicam, virtute et potestate et majestate indivisibUem, indiffe-
rentem : praster hanc nuUam credimus divinam esse naturam,
vel angeli, vel spiritus, vel virtutis aUcujus, quas Deus credatur.
Hunc ergo FiUum Dei, Deum genitum a Patre ante omne
omnino prmcipium, sanctificasse uterum virginis Maria?, atque
ex ea verum' hominem sine viriU generatum semine susce-
pisse, duabus duntaxat naturis, id est, Deitatis et carnis, in
unam convenientibus omnino personam, id est, Dominum nos
trum Jesum Christum. Nee imaginarium corpus, aut phan-
tasmatis aUcujus, in eo fuisse, sed solidum atque verum : hunc
et esurisse et sitisse et doluisse et flevisse et omnes corporis
injurias pertulisse. Postremo a Judasis crucmxum, et sepul-
tum, et tertia die resurrexisse : conversatum postmodum cum
suis discipuUs, et quadragesima post resurrectionem die ad
ccelum ascendisse. Hunc FUium hominis, etiam FiUum Dei,
et FUium Dei et Filium hominis appellamus. Resurrectionem
vero futuram humana? credimus carnis : animam autem homi
nis non divina? esse substantiae, aut Dei Patris, sed creaturam
voluntate Dei creatam.
Adjice hue symbolum Toletani concUU quarti, cujus exem
plar ex eodem Isidori libro petas.
I1 Concil. i. Tolet. Binii Tom. I. p. 741. A. b. o. d. Paris. 1636.]

ccEN.a: domini. 537
Ratio fidei, ex Irenao martyre, libro I. cap. 2 et 3, contra
Valentinum2.
Ecclesia per universum orbem usque ad fines terras dis-
persa ab apostolis et ipsorum discipulis earn accepit fidem quae
est in unum Deum Patrem omnipotentem, qui fecit coelum et
terram, mare, et omnia quae in eis sunt : et in unum Jesum
Christum Filium Dei, incarnatum pro nostra salute : et in
Spiritum sanctum, qui per prophetas prasdicavit dispensationis
mysterium et adventum, et ex virgine nativitatem, et passio
nem, et resurrectionem ex mortuis, et in carne ad coslos
ascensionem dUecti Jesu Christi Domini nostri, et ipsius e ccelis
in gloria Patris adventum ad instauranda omnia, et resuscitan-
dam omnem humani generis carnem ; ut Christo Jesu Domino
nostro et Deo et Salvatori et Regi, juxta voluntatem Patris
invisibilis, omne genu flectatur coslestium et terrestrium ac
infernorum, et omnis lingua confiteatur ipsi ; et judicium justum
in omnibus faciat, et spiritualia quidem nequitiei, et angelos
transgressores ac desertores factos, et impios ac injustos et ini-
quos etblasphemos homines in aeternum ignem mittat: justis vero
et Sanctis et qui mandata ejus servarunt et in dilectione ejus
permanserunt, partim ab initio, partim ex pcenitentia, vitam
largitus, incorruptibiUtatem donet, et gloriam aeternam tribuat.
Hanc prasdicationem et hanc fidem ecclesia (velut dixi)
adepta, quanquam per totum orbem dispersa, dUigenter con-
servat, quasi unam domum inhabitans ; et similiter his credit,
velut unam animam et idem cor habens; et consone hasc prae-
dicat et docet et tradit, velut uno ore praedita. Nam linguae
in mundo dissimiles sunt, verum virtus traditionis una et eadem
est. Neque in Germania fundatae ecclesia? aliter credunt, aut
aliter tradunt; neque in Hispaniis, neque in Celtis, neque in
Oriente, neque in iEgypto, neque in Libya, neque ha? qua?
in mundo constituta? sunt : sed quemadmodum sol creatura
Dei in toto mundo unus et idem est ; sic etiam prasdicatio
veritatis ubique lucet, et illuminat omnes homines ad cogni-
tionem veritatis venire volentes. Et neque qui valde potens
est in dicendo ex ecclesias praefectis alia ab his dicet, (nemo
enim est supra magistratum ;) neque debilis in dicendo hanc
traditionem minuet. Cum enim una et eadem fides sit, neque
is qui multum de ipsa dicere potest plus quam oportet dicit,
neque qui parum, ipsam imminuit.
P Iren. Adv. Hasres. Lib. i. c. 2. pp. 34, 36. Nicol. Gallas. 1570.]

538 DE VERA DOCTRINA ET USU
Reguia fidei secundum TertuUianum, ex libro ejus de Prce-
scriptoribus hareticorum l.
Reguia est autem fidei, ut jam quid credamus profiteamur;
ilia scilicet, qua creditur unum omnino Deum esse, nee alium
praster mundi creatorem ; qui universa ex nihUo produxerit
per verbum suum primo omnium emissum. Id verbum, Filium
ejus appellatum, in nomine Dei varie visum patriarchis, in
prophetis semper auditum, postremo, delatum ex Spiritu Patris
Dei et virtute in virginem Mariam, carnem factum in utero
ejus, et ex ea natum, egisse Jesum Christum : exinde prsedi-
casse novam legem et novam promissionem regni ccelorum,
virtutes fecisse, sedisse ad dextram Patris2, fixum cruci,
tertia die resurrexisse, in coelos ereptum, sedere ad dextram
Patris, misisse vicariam [vim]3 Spiritus sancti, qui credentes
agat ; venturum cum claritate ad sumendos sanctos in vita?
asternae et promissionum coslestium fructum, et ad profanos
judicandos igni perpetuo, facta utriusque partis resuscitatione,
cum carnis restitutione. Hasc reguia a Christo, ut probabitur,
instituta nuUas habet apud nos quaestiones, nisi quas hasreses
inferunt, et qua? haereticos faciunt.
Symbolum beati Athanasii Alexandrini episcopi, ex libris
ejus 4.
Quicunque vult salvus esse, ante omnia opus est ut teneat
catholicam fidem ; quam nisi quisque integram inviolatamque
servaverit, absque dubio in asternum peribit : et cetera quas
in communi ecclesiae usu sat nota et pervulgata habentur.
Symbolum beati Damasi Romani episcopi, ex secundo tomo
S. Hieronymi5-
Credimus in unum Deum Patrem omnipotentem, et in
unum Dominum nostrum Jesum Christum Dei Filium, et in
Spiritum sanctum : Deum, non tres Deos, sed Patrem, Filium,
et Spiritum sanctum, unum Deum colimus et confitemur : non
sic unum quasi solitarium ; nee eundem, qui ipse sibi Pater sit,
ipse et Filius: sed Patrem esse qui genuit, et FiUum esse
[J Tertull. De prasscript. Hcereticor. Oper. p. 235. c. D. Lutet. 1641.]
[2 Sedisse ad dextram Patris, not in Tertull.]
[3 Vim, wanting in Foxe.]
[* Athan. Op. Tom. n. pp. 31, 32, 33. Colon. 16S6.]
[<s Hieron. Op. Tom. iv. fol. 44. d. e. f. Paris. 1533.]

CCENiE DOMINI. 539
qui genitus sit: Spiritum vero sanctum non genitum neque
ingenitum, non creatum neque factum, sed de Patre FUioque
procedentem, Patri et Filio coasternum et coaequalem et co-
operatorem; quia scrip tum est, "Verbo Domini cceli firmati
sunt;" id est, a Filio Dei, "et spiritu oris ejus omnis virtus
eorum." Et alibi: "Emitte Spiritum tuum, et creabuntur, et
renovabis faciem terras." Ideoque in nomine Patris et Filii
et Spiritus sancti unum confitemur Deum ; quod nomen est
potestatis, non proprietatis. Proprium nomen est Patri Pater,
et proprium nomen est Filio Filius, et proprium nomen Spiritui
sancto Spiritus sanctus. In hac Trinitate unum Deum colimus,
quia ex uno Patre quod est unius cum Patre naturae est, unius
substantias, et unius potestatis. Pater FUium genuit, non
voluntate, nee necessitate, sed natura. Filius ultimo tempore
ad nos salvandos et ad implendas scripturas descendit a Patre,
qui nunquam desiit esse cum Patre ; et conceptus est de
Spiritu sancto, et natus ex virgine : carnem et animam et
sensum, hoc est, perfectum suscepit hominem ; nee amisit quod
erat ; sed ccepit esse quod non erat, ita tamen ut perfectus in
suis sit, et verus in nostris. Nam qui Deus erat homo natus
est ; et qui homo natus est operatur ut Deus ; et qui operatur
ut Deus ut homo moritur ; et qui ut homo moritur ut Deus
resurgit : qui, devicto mortis imperio, cum ea carne qua natus
et passus et mortuus fuerat et resurrexit, ascendit ad Patrem,
sedetque ad dextram ejus in gloria, quam semper habuit et
habet. In hujus morte et sanguine credimus emundatos nos,
et ab eo resuscitandos die novissimo in hac carne qua nunc
vivimus; et habemus spem nos consecuturos prasmium boni
meriti, aut posnam pro peccatis aeterni supplicii. Hasc lege,
hasc crede, hasc retine, huic fidei animam tuam subjuga, et
vitam consequeris et prasmium a Christo.
In Tripartita Historia, libro vn. cap. 37, eandem fidem
testatur S. Petrus, episcopus Alexandrinus : qui velit illam
legat ex libro6.
[° The reference seems to be to Lib. vm. cap. xiv. where these
words oceur: Petro quippe revertente de Roma cum literis Damasi
Romante urbis antistitis, conflrmantis consubstantialitatis fidem, et
Petri episcopi roborantis ordinationem. — Cassiod. Op. Tom. i. p. 329.
Rotom. 1679.]

540

DE VERA DOCTRINA ET USU

Decretum imperatorium de fide Catholica, ex
Tripartita Historioe libro ix. cap. 71-
Impp. Gratianus, Valentinianus, et Theodosius, August!,
populo urbis ConstantinopoUtanae. Cunctos populos, quos
dementias nostras regit imperium, in ea volumus religione
versari, quam D. Petrum apostolum tradidisse Romanis religio
usque nunc ab ipso insinuata declarat, quamque pontificem
Damasum sequi claret, et Petrum Alexandria? episcopum,
virum apostolica? sanctitatis ; hoc est, ut secundum apostolicam
disciplinam, evangelicamque doctrinam, Patris et Filii et
Spiritus sancti unam Deitatem sub pari majestate et sub pia
chratiani. Trinitate credamus. Hanc legem sequentes Christianorum
cathoUcorum nomen jubemus amplecti : reliquos vero dementes
vesanosque judicantes, haeretici dogmatis infamiam sustinere
divina primum vindicta, juxta etiam motus animi nostri, quem
ex ccelesti arbitrio sumpserimus, ultione plectendos. Data S
Calendas Martias Thessalonicas, Gratiano 5, Valentiniano et
Theodosio, Augustis, Coss.
Fides sufficiens, et conveniens sacris literis ac sanctorum
patrum testimoniis.
Omnia haec symbola vera et sancta esse confitemur ; quo
rum articulos singulos firmiter et indubitato tenemus, non solum
tanquam sacris Uteris et sanctorum patrum testimoniis conve-
nientes, verum etiam tanquam plenos, absolutos, et sufficientes ;
quibus credentes per Christum vitam assequi possimus aeter
nam. Et quemadmodum post hanc vitam, qui hinc migraverint
certitudine et fiducia hujus fidei ornati, in perpetuum florentes
ac beati erunt ; sic in hac vita commorantes a Christi vera et
sancta ecclesia pro Christi discipuUs, et non haereticis, habe-
buntur. Nam Christus dicit, " Si vos manseritis in sermone
meo, vere discipuU mei estis, et cognoscetis veritatem, et Veri
tas liberos reddet vos." Satis igitur nos habere putamus,
quod fides nostra Dei atque UUus verbi certitudine et protec-
tione contra hasreses et errores muniatur ac conservetur ; et
papistarum jactantiam, qui spreto Deo, et neglecto illius verbo,
sua multitudine superbiunt, contemnimus. Ipsi enim (ut Au
gustinus De Utilitate credendi dicit) sunt haeretici, qui falsas et
novas opiniones gignunt vel sequuntur aUcujus temporalis com-
t1 Cassiod. Op. Tom. i. p. 334.]

CGENjE DOMINI. 541
modi, et maxime glorias principatusque sui, gratia2. Quod
autem neoterici docent de elementorum transubstantiatione
in eucharistia, de corporali corporis prassentia in ccena Domini,
vel ut id quod offertur in missa sit sacrificium expiatorium vel
propitiatorium, sacrae scripturae veterumque patrum testimonia
haud meminerunt ; imo omnia ilia plane negant et abominantur,
uti coram asquo atque competenti judice semper sumus proba-
turi: quem si Deus optimus maximus concedere dignetur,
facile vincet illius verbi Veritas atque auctoritas. Quod si
iratus ob nostra peccata talem judicem in terris non sit nobis
concessurus ; tamen qualescunque (etsi illius verbi hostes infen-
sissimos et Romano pontifici jttratos) permiserit, quod illius
Spiritus auxilio et verbi sui auctoritate prasstare possumus, id
omni consilio summaque opera et diligentia prsestabimus.
Quod vero prasstare non valemus, judici Christo in novissimo
die, cum universi mortales ad vitam revocabuntur, committe-
mus; qui nostram ac adversariorum fidem ad rationem et
regulam verbi sui reposcet, ubi ante tribunal ipsius impii omnes,
qui fidem a verbo Dei alienam profitentur, seclusi a ccetu
atque ecclesia fidelium, in perpetuas tenebras relegabuntur,
ut ipsi in perpetuum a societate et communione piorum in vita
futura excludantur, qui in hac vita fideles in Christo ferro,
igne, carcere, atque exilio persequuntur. Nostrum igitur
interim erit assiduis precibus Deum defatigare, ut fidem et
gloriationem spei nostras ad finem usque firmam teneamus, et
non metuamus eos qui corpus tantum occidere valent et co
nantur ; ut etiam illorum iras et tormenta patienter feramus.
Ad Deum simUiter supplices fundamus preces, quibus pro illis
etiam oremus, ut tandem, ad meliorem mentem revocati, nos
cum illis, atque illi nobiscum, requiescamus per Christum
Jesum Dominum nostrum in pace, vitamque consequamur
ssternam. Amen.
[2 Cap. i. Aug. Op. Tom. vi. col. 89. b. Basil. 1569.]

EPISTLE DEDICATORY
TO THE TREATISE ENTITLED
DE VERA RATIONE INVENIEND^
ET
FUGIENDA FALS.E DOCTRINE BREVE SYNTAGMA.

[The following Dedicatory Epistle of the treatise entitled " Joannis
Hoperi, Angli, nuper episcopi Vigorniensis et GlocestreDsis, de vera
ratione inveniendte et fugiendse falsas doctrinas breve syntagma,'' is
reprinted from Strype's Ecclesiastical Memorials, Vol. in. Part II.
No xxvi. Strype says (Vol. m. Part I. p. 283. Oxf. 1822): " The
treatise (written in prison, and dated Dec. 1, 1554) was designed by
the author for the press, and was in the hands of John Foxe when he
was at Basil for that purpose : but whether printed or no, I cannot
tell." See the preliminary notice to* the Epistola ad Episcopos &c.
p. 381.]

DE FALSA RELIGIONE DIGNOSCENDA ET FUGIENDA 543
Joannis Hoperi, Angli, nuper episcopi Wigorniensis
et Gloucestrensis, de vera ratione invenienda? et
fugienda? falsas doctrinas breve syntagma.
Desiderantur quasdam in initio.
 ignarus vel idiota diligit. Sed dilectio nostra vera
est amor in vera fide erga omnia prascepta divina, quibus hu-
militer obedimus cum quadam lastitia et animi exultatione ; ut
tum ad Deum propter se, tum proximum meum propter Deum,
honore afficiamur. Et hanc dilectionem verbum Dei tantum
docet; ut fidem, spem, caritatem, timorem, tolerantiam, ac
ceteras virtutes omnes, quas ab hoc Christiano necessario ex-
iguntur. Qui ergo populum Dei ad carbonarios, vel ad quos
cunque alios quibuscunque titulis et nomine inscriptos, et non
ad verbum Dei relegant, impostores sunt, Deique et hominum
hostes ; de quibus etiam Deus gravissime per Hieremiam con- Hierem. v.
queritur, inquiens, " Duo mala," inquit, " fecit populus meus : ^J"'
me dereliquerunt fontem aqua? viva?, et foderunt sibi cisternas,
quas aquas continere non valent." Idem et apud vos facere
qui vestra? saluti prasficiuntur conantur. Primum defectionem
a verbo Dei docent, a quo uno omnis petenda est Veritas in
religione Christi ; et per quod omnes spiritus, qui in ecclesiis
docent, a populo probandi sunt, num sint ex Deo. Deinde
certitudinem fidei nostras ab ignaro, indocto, atque imperito
carbonario1 petendam esse docent, qui quid2 sit fides plane
ignorat. Quid hoc aliud est quam, juxta verbum Christi,
" csecum caeco prasficere, ut ambo in foveam cadant ?" Certe Matt. -.
Christus longe alia tam a ministris ecclesia? quam a populo '
exigit : nimirum ut minister verbum Dei duntaxat doceat, et
populus id solum audiat, discat, et observet : et omnino Deus
vetat, ne qui sapientissimi et sanctissimi inter homines haben
tur faciant ea qua? recta videantur in oculis ipsorum : multo
magis non est credendum nee faciendum in causa fidei quod
rectum videatur in oculis illiteratissimi et stupidissimi carbo-
narii. Quare pro meo erga vos officio, munere, et amoj.e, quo
tenacius veritati verbi Dei adhaereatis, breve syntagma de
f1 "He meant the collier's faith, 'to believe as the Church be
lieves.'" Strype. Eccl. Mem. Vol. in. Pt. I. p. 283. Oxf. 1822.]
P In Strype quicquid, evidently a mistake.]

. XV.
Luc. vi.

544 DE FALSA RELIGIONE
falsa religione dignoscenda et fugienda vestrae caritati dedi-
cavi. Unde facile inteUigetis quam horribiliter et impie quas
hodie in ecclesiis Anglicanis fiunt a veritate verbi Dei disso-
cur vuigari nent, et ex diametro pugnent. Quod vulgari ac nostro idio-
idiomate non , • , . ,. • . . .
scripsit. mate scripsissem, si typograpnum aliquem idoneum qui Anglice
librum emitteret invenissem : sed, ut pii omnes probe norunt,
hodie in Anglia vel prela in imprimendis fabulis sudant, aut
penitus silent. Praeterea nolui vestra causa hoc opus nostra
lingua edere, ne episcopi, Dei ac hominum implacabiles hostes,
severius et acrius in vos (quos in Christo Jesu unice diligo)
animadverterent. Quam atrociter enim et inhumaniter pii
hodie ubique in hoc regno tractentur, Ulorum lacryma? et
gemitus (quos Deus tandem dubio procul clementer in Christo
aspiciet) testantur. Praeterea Latine scribere volui (quan-
quam Latina? orationis pompam, fucum, et calamistra assequi
nee valeo nee affecto), ut quas a me de rebus divinis inter vos
ohm dicta, et a vobis accepta, pUs fratribus sparsim universum
orbem incolentibus palam facerem ; ut fidem meam atque ves-
tram agnoscerent, judicarent, et approbarent verbi Dei calculo
et auctoritate ; et eandem apud Deum Patrem nostrum cos
lestem suis precibus adjuvarent, ut constanter et intrepide in
eadem ad finem usque, invitis etiam inferorum portis, per-
severemus. Piis et religiosis viris ac sacrarum literarum
amatoribus scribo, quibus Dei gloria et UUus verbi Veritas
summopere est cordi; quamvis orationis fuco et pigmentis
Ludiius non illiniatur. Et quemadmodum perantiquus Ule Lucilius
poeta dicere solebat, se sua non Persio scribere, sed SicuUs
et Tarentinis ; sic ego non solum quascunque de vera religione
scribo, verum quascunque etiam cogito aut loquor, ea omnia
piis tantum scripta, cogitata, aut dicta esse volo : quid livor
virulentus carpat, non moror ; nee plus papistarum flammas
aut ferrum euro quam lea?na latrantis catuli vocem. Corpus
tantum occidere possunt : sed anima statim in Christo pras-
senti et sempiterno gaudio fruetur. Tantum igitur dum hic
vivitur Deum supplici animo precemur, ut ipsi cor ac mentem
nostram dedicemus ; cujus tutela et gratia omnia pericula evi-
tabimus. Interim hostes evangelii fortiter propter Christum
contemnamus, omnesque in Christo comiter juvare studeamus.
Hasc assidue cum animis vestris cogitate, et meditatione
ac studio legum divinarum vos ipsos oblectate, ut Deo et
sancta? suas ecclesiae cari habeamini. Cavete etiam ab iis

poeta.

DIGNOSCENDA ET FUGIENDA. 545
qui vobis fodiunt (ut inquit David) foveas, qua? non sunt
secundum legem Dei ; et non per quem, sed quid dicatur,
animadvertite. Nam quemadmodum inter bajulum et Alci-
biadem supremo loco natum, si veram nobilitatem spectemus,
nulla est differentia, modo absit virtus ; ita nee inter idiotam Nota.
et summum pontificem, sicut cathedram Petri occupantem, si
veram religionem spectemus, nulla est differentia, modo absit
verbi Dei auctoritas.
Imo qui aliud evangelium quam Christi docet anathemate Gaiat. i.
(licet sanctissimus) est feriendus. Quare cum sanctissimo vate
Davide dicite, " In aeternum, Domine, verbum tuum permanet Psai. cxix.
in ccelo et in terra;" illud non potest mutari, non potest anti-
quari, non potest augeri, nee potest diminui. Nam quicquid
Deus ipse constituit ratum ac fixum esse oportet ; hoc indicat
et testatur coslorum et terras perennitas. Quicquid ergo reges,
principes, episcopi, sacrificuU, vel is qui impie se ipsum pro
summo capite ecclesias Christi militantis in terris jactitat, in
causa religionis dixerint ; vos ipsos ad scientiam legum divi-
narum recipite, et earum praesidio adversus omnis impietatis
insidias et imposturas communite. In causa fidei nuUam
auctoritatem principum aut episcoporum agnoscite citra verbum
Dei; nam ipsa universalis ecclesiae auctoritas nulla est, nisi
quatenus a verbo Dei pendeat : ementitam ac fictam Romani
pontificis auctoritatem contemnite, et ex animis vestris omnino
profligate. Deus enim omnes apostolos, quoad auctoritatem
et dignitatem, pares fecit : omnibus dixit, " Accipite Spiritum joan. xx.
sanctum ; quorum remiseritis peccata, sunt remissa ; quorum
retinueritis, sunt retenta." Omnes pares in docendo evangelio
constituit; omnes pariter "lucem hujus mundi" et " salem Matt. v.
terra?" appeUavit ; et omnes testes aeterna? salutis pares assig-
navit. Quamobrem ex verbo Dei nuUam praerogativam pra?
ceteris apostolis Christus Petro concessit : quod si concessisset,
tamen nee cathedra? sua? nee suis successoribus eandem con-
cedere Petrus a Christo potestatem habuit. Et si Uli et alus
totius ecclesia curam Christus principaliter concessisset, nihil
Romani antichristi partes adjuvaret. Nam an Petrus unquam An Petrus
fuerit Romas, adhuc sub judice lis est. Prasterea an unquam us'est.0™1'
Petrus supremam dignitatem et imperium ecclesia? suis suc
cessoribus commendaverit, papa ostendere non valet. Et si
etiam base omnia vera essent, quod Christus Petro, et Petrus
suis successoribus, ut papicolas fingunt, contulissent ; tamen
r 35
[HOOPER, II.]

Ep. xxxix.

546 DE FALSA RELIGIONK
Romanis pontiflcibus nihil patrocinaretur. Hi enim qui Petri
doctrinam promovent veri sunt Petri successores ; et non qui
illius sedem ac cathedram occupant.
Et quod suam auctoritatem concUiis et auctoritatibus
patrum asserere conatur figmentum est. Nam cum in concilio
Carthaginensi tertio nomen et dignitatem universalis episcopi
patres obtulissent Romano pontifici, Pelagius Romanus epis
copus omnibus modis eodem tempore illud nomen a se rejecit1.
Et Gregorius Magnus quinque epistolis gravissime et maximo
impetu orationis adversus Joannem ConstantinopoUtanum, quod
tam insulsum nomen a Mauricio imperatore tentaverat, inve-
Gregorius, hitur, ilium vocans praedecessorem antichristi2. Affirmat pras-
terea Gregorius Magnus, omnes qui in hoc scelesto vocabulo
(generalis episcopi) consenserint fidem suam perdere3. Et
quod auctoritatem suam ratam esse voluerit quasi a regibus et
principibus concessam, certo scimus reges et principes, etsi
veUent, non posse aliquam suas dignitatis partem cuiquam con
ferre, nee a suo officio et honore deponere : nam quod Deus
necessario alicui statui conjungit nemo in alium statum transferre
Beges. valet. Reges autem sub se ministros, qui ecclesiae et reipublica?
munia ministrent, habere possunt ; sed pares vel superiores in
ecclesia? vel reipublicae ministerio habere regibus non Ucet.
Et si forte quispiam vel regis permissione, vel aliqua tem
poris prasscriptione, vel tyrannide, in ecclesiis auctoritatem
sibi vindicat, nemo tamen illius auctoritati obtemperare debet,
nee episcopo, nee papas, quatenus sunt episcopi ; quandoqui-
dem a Deo talem potestatem non habent ; nee quia a regibus
missi, propterea quod talem potestatem reges episcopo papali
Apoc. xv». facere non possunt. Sed hanc potestatem papa? clare indicat
Joannes originem suam habuisse nee a Deo nee ab homine,
sed ex abysso : et in interitum procul dubio brevi ibit.
[i Seo Expos; of Ps. xxiii. p. 234, and note. The words of Pe
lagius there referred to are contained in a letter addressed to the
bishops, &c, unlawfully assembled by John, patriarch of Constantin
ople. See Binii Tom. iv. p. 477. col. 1. d. Lutet. Paris. 1636. Also
Tom. i. p. 711. Cone. Carth. in. cap. 26.]
[2 Gregor. Magn. Mauricio Augusto. Ep. 32. Id. Constantly. Ep.
34. Id. Joanni Constantinop. Ep. 38. Lib. iv, Id. Mauric. Aug. Ep.
30. Lib. vi. Id. Eusebio Thessalon. Ep. 69. Lib. vn. Op. foil. 393, 395,
410, 424. Paris. 1533.]
[s Id. Aniano Diac. Ep. 39. Lib. iv. In isto— scelesto vocabulo
consentiro nihil est aliud quam fidem perdere. — Op. fol. 395. M.]

DIGNOSCENDA ET FUGIENDA. 547
Sed hanc violentiam et satanicam auctoritatem papa? non
est prassentis instituti ulterius prosequi. Tantum admonere
volui, quamvis contra omnia jura divina et humana nunc
iterum (propter nostra peccata) inter Anglos caput ecclesia?
obtinuerit, non plus hic habere jurisdictionis quam infimus
episcopus Anglia? habet Roma?; et tandem denuo Dominus
interficiet ilium spiritu oris sui, ut antehac fecit. Nihil tam
perfectum tamque absolutum oculis nostris videmus inter ipsa
opera Dei, cujus interitus videri non possit. At ipsa lex Dei
nulla vi, nullave tyrannide, dolo, aut vetustate consumi aut
obUterari potest, ut Christus testatur, " Ccelum et terra trans-
ibunt ; verba autem mea non transibunt." Illud igitur
amplectamini, ac omni studio et diligentia colite. In hoc
omnes vires nervosque intendite, ut vita nostra sic instituatur
et gubernetur a sancto Dei numine, ut nunquam ab illius legis
observatione aberret. Tunc futurum erit, ut omnia vobis
prospere succedant, ac felicissime cadant, si legem Dei ante
oculos habueritis.
Prasterea, si ad verbi Dei regulam qua? hodie a papistis
in ecclesiis fiunt exigantur, tunc omnia impia et profana esse
nullo negotiojudicabitis. Quapropter ego hoc breve syntagma
scripsi, ut pU et impii, veri et falsi cultus discrimen coUa
tione quadam demonstrarem, quanta supplicia impiis cultoribus,
quantaque piis prasmia sint constituta. Deus apud Hieremiam
judicio contendit cum Israelitis, et cum illorum filiis acerrime
disceptat. " Transite, inquit, ad insulas Cethim, et videte, et [Jer. _..]
in Cedar mittite, et considerate vehementer, et diligentissime
videte, si factum est hujusmodi, si mutavit gens deos suos ;
et certe ipsi non sunt dii : populus vero meus mutavit gloriam
suam in idolum." An non de nobis etiam idem justissime ac
merito conqueri potest Deus ? Quae enim gens usquam in toto
terrarum orbe tam impia, fraudulenta, immanis, et truculenta est,
qua? deos suos tantum ad prasscriptum sua? legis non colit et
veneratur ? Nulla certe tam barbara natio reperitur sub sole.
Nam si cultus Christianorum hodie in ecclesiis sub papa? tyran
nide ad prasscriptum verbi Dei conferatur, omnia ex diametro
cum verbo Dei pugnare videbimus. Imo nee usus nee lectio
evangelii in missa incognita lingua pubUcis ac sacris conventibus
ad regulam verbi quadrat. Nam evangelium etiam iis a quibus
non intelligitur nihil prodest. Christus igitur saepe jubet :
"Audite et intelligite." Et pulchre docet Chrysostomus in Matt, xv
35—2

548 DE falsa religione dignoscenda et fugienda.
chrysost. 1 Cor xiv. " Qui ignota, inquit, Ungua loquitur quam non
inteUigit nee se ipsum necalium aedificat1." Quaenam potest
esse utilitas ex voce non intellecta ? Nulla penitus. Ideo Deus
ad vocem verbi sui non tantum hominum praesentiam, auditum,
geniculationem, corporis erectionera, capitis denudationem,
manuum expansionem, verum hoc exigit a singuUs suis audi-
toribus, irpoare-^eTe Xao's fxov tw vofxtp nov, quod sonat, "Inten-
PsaLixxvui. dite et adhibete mentem, popule mi," vel, " adverte animum, ad
legem meam :" kXivote oi>s vixwv els Ta pq/uara tov cto-
fiaTos nov, i. e. " Ita aures vestras ad verba oris meiapplicate
et accommodate," quasi nihil aliud cogitetis aut audiatis, quam
quod de ore meo egreditur. Hanc attentionem et inteUigen-
tiam efficacius adhuc multo exprimit Ebrasa Veritas:
j *Er*pto mjtn ^n win >by ronxn
Non solum istorum vocabulorum et thematum proprietas,
verum etiam grammatica constructio, indicat mentis attentio
nem et aurium diligentissimam auscultationem lectioni verbi
Dei adesse debere. Chaldasus explanator pulcherrime hasc
verba explanat per duo verba, quasi Deus ad hunc modum
fuisset locutus : " Popule mi, conservate et consecrate mentem
vestram ad vocem meam, et aures vestras verbis oris mei
relinquite ; me concionantem solum audiant et observent."
Hoc mandatum generale est ac universale ; ut cum docti tum
indocti non solum legem, verum etiam asnigmata et proposi-
tiones, nee non et singula verba, oris Dei audiant, inteUigant,
discant, et observent, exigit. Et qui id fieri potest, cum quid
legatur, agatur, aut dicatur in ecclesiis populus non inteUigit ?
Quare ex studio et observatione legum divinarum impia et
falsa fugite, sanctaque et vera exosculamini ; nisi a via veritatis
aberrare volueritis, et tandem meritas ignorantias et ingrati-
tudinis vestrae posnas Iuere. Hasc pro meo erga vos amore
ad vos scripsi : amanter igitur suscipite, quasso.
E carcere, 1 Decembris, 1554.
[! Chrysost. 1 Cor. xiv. 15. EiScr na>s Kara piKpbv tov Xo'yov dvd-
ycov SeUvvo-i on ovk ahXois axpr)trros povov 6 towvtos, dXka Kai iavTa,
e'lye 6 vovs avrov aKaptros ; dv yap ns (jiBeyyrjTai povov rjj Htpo-av yKdao-ji
r) eripa Tivi dWorpla, p<) elSij Se a \eyei, dpa Kai eavra \ombv eorai flap.
fiapos, ovx erepm povov, did to pi) elSevai tt)i» Sivapiv ttjs tpavijs. — Op.
Tom. in. pp. 476, 477. Eton. 1613.]

APOLOGY.

[The Apology is reprinted from the text of 1562 : but it has been
thought advisable, in order to preserve the series unbroken, to detach
it from the letters (Nos. XLIV. XLV. and XL VI. of the following col
lection) with which it was connected in that edition, and to place it
by itself.]

An apologye
mate fog fyt x&txtvtot fa=
ifrer antr wnsitattfr i$artgr of
©jirigte 3Soim hooper late SSfejiop of
ffiloatcr anb SStoroter agahtsste tj&e
untrue ano ssclaunberoug report fj. at
fje gjoulo ie a maintaitur ano cnco=
rager of gutje as curSeo tjje ©ueness
j.lgj)tw.J tjjat tjett toass, ©ueiu? Jtta=
roe. SCljicrctn tj&ou shaltc %te i\f\$
ffioolne manneg innocents anb
mooegt fcejabiour, anb fjje
E alsljooc ano ssuntiltge of
tjje ao&erssawis of
ffioD's trutj.

1 fJefoelae M faaxtt> airtr anotoelr actor*
*rtocj;e ta tf)t avuev apjirfjjnteo' ttt tlje
taueue'S jWataStge'.j tutunt-
tinm*.
Shnwr. i56a-

C To the godly reader Henry Bull
wisheth grace and peace from God, with
unfeigned faith and a
good conscience, in
Christ Jesus our
Lord.

It hath always been the practice of Satan, and his subtle
soldiers the papists, even the sworn adversaries of God's truth,
that when they cannot prevail against the same by tyranny
and torments, they labour to deface it by most impudent
slanders and lies (the chiefest defence and stay of their king
dom), as thou shalt see, good reader, in this treatise following.
For when they could by no tyranny nor cruel handUng dis
courage this man of God from the constant confession of the
truth, they stirred up most shameful and cursed lies against
him, that he should be a privy maintainer of such as cursed
the queen ; but to their own perpetual shame and ignominy.
For whUst they have sought by this means to bring
God's eternal verity into contempt, and to make it more
odious to the world ; what else have they done but disclosed
their own wickedness and maUce, and given him occasion so
to paint out their falsehood and lying spirit in their right
colours, by this pithy, learned, and worthy little piece of work,
that all men may hereby clearly perceive whose children they
are, and they themselves shall need no other glass to see how
like their father they look, the father of all falsehood and Ues?
And to the end that this their wicked deaUng, which have
thus proudly set themselves against God and against his
Christ in his poor members, may be the better known and
registered to the world and the posterity to come, to their
shame and confusion, and to the advancing of God's glory in
the innocent suffering of his saints, thus torn and rent by
tyranny, torments, lies, and slanders for his name's sake ;
behold the providence of God, who hath now brought this
work to Ught, which otherwise, by the negUgence of some,
Was like to perish.

552 AN ArOLOGY.
And here have I just occasion to discommend those men
which do defraud the congregation of such worthy monuments.
Great was the care of this blessed man and other for the
church of God ; and many fruitful works did they write in
prison, in bands, in fetters ; but few are come to light : and
shall we, Uke careless and ungrateful people, suffer these
godly labours, these painful travails, thus to perish ? How
desirous they were to have them published, to witness to the
world that they taught and sealed with their blood, and to
profit their brethren, it appeareth by this author's earnest
request to the readers of this treatise ; which is, that they will
not keep it close to themselves, but, as soon as they have read
it, set it abroad, and communicate it to other. And that
request which he maketh concerning this treatise do I here
generally make in his name and others, and in the behalf of
the church of God, for the rest of their works, to them in
whose hands they remain ; that they will not suffer them to
be suppressed any longer (for that is it which Satan and the
enemies of the cross of Christ do most desire), but cause them
to be set abroad in print to the commodity of many. And
truly it might seem to be a labour no less commendable for
the learned than profitable for the household of God, to be
as dUigent in searching and setting forth of such worthy works,
as in penning and publishing of new. So fuU are they of
heavenly doctrine, so full of power of God's Spirit, so full of
comfort and consolation, being written as it were out of God's
sanctuary, with the finger of God, by men even then out of
the world and in heaven already, that indeed they are most
worthy to be sought for as precious jewels and treasures.
For God knoweth what lack we have of such trumpets to stir
up our duU hearts in these dangerous days, wherein all states
of men have turned this great blessing of God bestowed upon
us (I mean these breathing days and time of rest from anti
christ's tyranny) into a security, and are become like men
rocked asleep; and many that seemed to be zealous,
earnest, and constant in the Lord's quarrel so long as these
captains were in the battle, and they themselves within the
sound of the trumpet, are now well cooled. Pray we there-,
fore that the Lord would warm them, heat them, inflame them
again with the zeal of bis house ; that we may have many
such valiant captains, such worthy prelates and shepherds, as

AN APOLOGY. 553
this was, over their lambs watchful and careful, in preaching
diligent and painful, in zeal fervent, hearty, and sincere, and
of like fortitude of spirit to help and maintain the travailing
faith ofthe gospel; that we may enjoy still this fatherly blessing
of our gracious God, and escape the wrath to come and plagues
at hand for our unworthy receiving again of this great
benefit of his word and liberty of conscience : which
plagues we may assuredly look for with double
woe, unless by speedy repentance we seek
to remove the cause thereof. God,
for his Christ's sake, grant
us heartily, earnestly,
and effectuously
so to do.
Amen.

554

AN APOLOGY
CE An apology against the
untrue and slanderous reports
made against me John Hooper, late
bishop of Wbrceter and Gloce-
ter, that I should be a main
tainor and encourager of such
as cursed the Queen's
Majesty's high
ness.

It is the use and fashion of all wicked and evU dis
posed persons, gentle reader, that when one way wiU not
serve to bring their wickedness to pass, they assay and prove
(as Terence1 saith) another. The whole congregation and
company of godly and charitable people be not ignorant how
falsely and uncharitably the papistical clergy hath, for this
year and a half, openly and privUy by aU means laboured
to persuade, not only the common sort of people, but also
the magistrates, to judge and condemn me in their conscience
for an heretic : by the which means they have much pre
vailed against me, but yet not as much as they desire and
look for. Wherefore, seeing plain aUegation of pretensed
and falsely surmised heresy as yet sheddeth not my blood
(without the which that whorish and unbridled false supre
macy of Rome was never satisfied), now, because the princes
and the magistrates may be their hangmen, although that
wicked power of antichrist (as aU chronicles and true histori
ographers do record) would have no power above it, equal
with it, nor none under it, but such as hold their kingdoms
and authorities in the world (as it were in capite) of that
wicked and pestUent see and chair of Rome, which is indeed
the very whore of Babylon that St John describeth in
Kev.xvii. the Revelation of Jesus Christ, sitting upon a seven-headed
beast, which St John himself interpreteth to be seven hiUs,
and the children in the grammar-school do know that Rome
is called civitas septem montium, the city of seven hills ; this
generation, I say, that always hath shed innocent blood, lest
[} Hac non successit, alia aggrediemur via. — Terent. Andr. Act. IV.
Seen. I. I. 47.]

AGAINST A SLANDEROUS REPORT. 555
the child should degenerate from the father's conditions (for
he that gave the bishop of Rome his supremacy was a bloody
murderer and traitor, one Phocas2, that kUled his master
Mauricius the emperor, his mistress the empress, and six of
their lawful chUdren), would bear the world in hand that
I were not only an heretic, but also a traitor. And, to
affirm that assertion, they say I have written to comfort,
encourage, and maintain such as cursed the queen. But if
I may (as I ought) be heard indifferently, I shaU try myself
a true man, and prove mine accusers to be false in the face
of aU the world.
There be (as I hear say) now certain in the Counter in
London that wished evU unto the queen's highness; unto
whom mine adversaries say I wrote letters of encouragement,
that they did weU in so doing ; and that, if they continued
doing the same still, they should do better. First, I do
require all good men to mark the tenor and contents of the
letter which my friend sent unto me to advertise me of such
men as were taken and imprisoned upon New Tear's day at
night last past : also, to mark the contents of mine answer
unto his letter, wherewithal I did send this letter that the
wicked calleth treason. I have set at the end of this Apo
logy the true copy of all three letters3; and other letters
than these I wrote not to them that were taken at that time.
Now mark how my letters will prove this twopenny
treason that the wicked would charge me withal. First, I
knew of nothing the congregation did but of prayer ; which
they used, as they be bound by God's laws, in the vulgar
tongue (let the papists say to the contrary what they will) ;
and there they gave God thanks for that they had received
at his hands, and asked of him the things they lacked ; and
prayed also for the queen and the magistrates. Mark the
information of the letter that advertised me wherefore they
were taken. Now do the wicked papists feign matter, and
change prayer, wherein I required them to persevere, for
the queen into cursing of the queen. Mark again the place
where prayer and serving of God, that I commended, was
done: in a godly man's house (saith my friend) in Bow
church-yard. The place where the queen, by report, was
[2 See Expos, of Psai. xxiii. p. 235.]
[s See Letters, Nos. XLIV. XLV. XL VI.]

556 A.J APOLOGY
cursed was in the Counter by the stocks in London. Further,
mark the time when the thing was done that I commended :
before they were taken, as my letter to them doth testify.
Mark also what the persons be that are accused of this
cursing : such as yet until the tenth day of January I knew
not nor have heard of: and to those that be accused of the
crime my letters were not sent, nor never came. Yet doth
the wickedness of the wicked papists say that I encouraged
them in evil doings, my letters never coming unto them ; nor,
when I wrote, knew I of any such cursing. Further, such
as be taken and imprisoned for that fault I never knew of,
nor of any such thing to be done by them, until (as I said)
the tenth day of January ; which was (as I have learned) at
the least six days after the fault was done, and three days
also after my letter was written and delivered to them that
were in another prison from such as did this crime. Where
fore, if the wicked were not past all shame, charity, love,
and honesty, how could they of conscience blow and blast
abroad such wicked lies and slanders, that neither agreeth
with the matter of my letter, nor with the persons, nor with
the place where the crime was committed, nor yet with the
time when the curses were used ?
There was never true subjects in such danger as we
poor Englishmen be at these present days. The falsest men
of the world, yea, the satanical papists, may say what they
will, so that they speak against any that favoureth God, his
word, and the holy catholic church of Christ ; and his accu
sation (be it never so false), by that time it hath been in the
consistory court and handling of the bishops one day or two,
shall have'some fair pretensed colour to make it appear true,
and also to be done only for conscience' sake ; as all their
religion is hypocrisy, and coloured with holiness in name. I
have been always a true man to aU the estates of this realm :
I will stand with the law in that point, and reprove mine
accusers, whatsoever they be. As for my truth and loyalty
to the queen's highness, the time of her most dangerous
estate can testify with me, that when there was both com
mandments and commissions out against her, whereby she
was, to the sight of the world, the more in danger, and less
like to come to the crown ; yet, when she was at the worst,
I rode myself from place to place (as it is well known), to win

AGAINST A SLANDEROUS REPORT. 557
and stay the people for her party : and whereas another was
proclaimed, I preferred her, notwithstanding the proclama
tions. And to help her as much as I could when her high
ness was in trouble, I sent horses out of both shires, Glouces
tershire and Worcestershire, to serve her in her great danger ;
as Sir John Talbot, knight, and William Ligon, esquire, can
testify, the one dwelling in the one shire, and the other in the
other. Seeing in adversity I was with her, and did her ser
vice then, I being at liberty, it is falsely and wickedly con
spired by the papists that now, she being in real possession of
the crown, and in prosperity, and I a prisoner in captivity,
would be against her.
But whereas the pope will for a penny or twopence give
remission of aU sins a pana et culpa1, the wicked may say
and do what they lust, and the innocent lambs of Christ suf
fer whatsoever God shall permit the members of antichrist's
kingdom to lay upon them. Yet may the godly see the pre-
tensed and false imagined treason of these antichrists against
me. Doubtless it is not because they bear good will and
loyalty to the queen's highness, that they would bring me into
her displeasure. For all the world knoweth she hath no
more nor no greater enemies than those that desire to leave
no mouth open in this realm to speak and sound the name of
Jesus Christ in faith and understanding. I take record hereof
at the bishop of Winchester's book of True Obedience2, of Bon- These are
ner's epistle into the same book, of Culbert Tonstall's sermons, wuLut m'
and doctor Sampson's oration, made only, advisedly, pur- conscience,
posedly, and deliberately against the queen and the pope, and tdhe"™*n
be openly in all men's hands, as well within the realm as Jj^g' f^
without. But such be the inscrutable judgments of' God, that Xfhid'
her highness should punish her poor, true, and loving subjects, IS^fe the!
that never offended her, and also make false, traitorous Tomit'
bishops judges of truer men than they be themselves. Doubt
less, if ever I had written or spoken the tenth part of treason
that her own bishops' books do contain, I know their charity
is so burning and fervent, that the crows and birds of the
air should have eaten my flesh before this day. Yet I am
not sorry, but doubtless (I speak and write from the bottom
of my heart before God) very glad, to see mercy shewed unto
t1 From punishment and guilt, J
[2 See Exposition of Psai. lxii. p. 268.]

558

AN APOLOGY

offenders : but I speak it to this end, that I verily suppose,
as the queen doth forgive offenders, so would she not wit
tingly punish me and other true men, that always have done
her good and no harm. ' For she is by the laws of God as
much bound to bo indifferent and favourable to true men, as
true men be bound to give her obedience : and (be it spoken
without all pride and malice) I defy him, whatsoever he be,
(the magistrates being honoured,) that dare open his mouth to
the contrary. But alas, saving I would not offend the law
of my living God, that commandeth me to obey all magis
trates and laws which disagree not from his holy word, it
were for me a more easy death to be hanged Uke a traitor
than burned like an heretic. But seeing death must ensue
the true religion and faith of Jesus Christ, I will not appoint
God by what death he shall take me out of this life. I am
in Christ wholly and throughly at a point with the world.
I pray daily, and will pray, for my persecutors even as for
myself: but their tyranny and death that they will kiU me
withal I contemn and pass nothing of. I am no better than
my master Christ was in his service. If I die therefore by
his grace, whether it be by fire or sword or halter, it is all
one to me ; and the rather death cometh, the better shall it be
welcome : for the sooner shall my soul rest with Abraham,
Isaac, and Jacob in my heavenly Father's kingdom; whereof
in Christ I am assured to be a right heir, ordained to the
same of mercy by him before the world was made.
The Pharisees did not lay only heresy to Christ's charge ;
and indeed the manner of his death upon the cross was not
appointed for heresy amongst the Jews, but rather stoning to
death1. There was never a pair of stocks in the town that
Jeremy the prophet scoured not; but still his accusers, the
false priests, made their accusations in both states, as well in
heresy as in treason, lest the king should not punish the poor
preacher for preaching, but let him go. So Christ's accusers,
the holy bishops and priests, when they perceived that Pilate
favoured the innocent cause of Christ, and said he found
nothing that they laid against him worthy of death, they made
him (poor man !) eat that word (judge as he was), and told him,
if he let Christ live, and would not proceed to condemn him,
[* See Levit. xxiv. 16, and Gal. iii. 13 : also Pearson on the Creed,
Art. iv.]

AGAINST A SLANDEROUS REPORT. 559
he was not the emperor's friend. This hath been always the
pleading of the satanical clergy, sithence that wicked see of
Home falsely challenged supremacy, ever to put the princes
and judges of the earth in the head, that aU true preaching of
God's word against their wickedness, superstition, and idolatry,
was treason. But all kings, queens, and magistrates civil shall
at the day of their death answer with eternal damnation of
their souls for the shedding of all innocent blood within their
realms and offices. God doth not bid the king and queen
commit matters of religion to the bishops ; neither doth he will
them to give bishops power to condemn when they lust, and
so afterwards commit such as they have condemned to the
secular powers : but doth command all princes to be learned Deut. xvii.
themselves, to hear them, and to judge themselves such doubt- Psai.'u.
ful and weighty causes by the word of God. It is both against
God's laws and man's, that the bishops and clergy should be
judges over any subject within this realm ; for it is no part of
their office. They can do no more but' preach God's word,
and minister God's sacraments, and excommunicate such as
God's laws do pronounce worthy to be excommunicated. Who
would give a sword into a madman's hand ? There be not
living more maUcious, cruel, crafty, devilish, merciless, nor
tyrannical tyrants than the bishops and clergy under that
wicked bishop of Rome : as the chronicles and the histories of
the bishops' lives do plainly record. And no marvel : for, as
the bishop of Winchester saith in his book of True Obedience,
wheresoever the pope hath supremacy, there Christ is disho
noured, and the kings suffer wrong. Yea, he saith more (let
his book be judge), that there can be no truth where as the
bishop of Rome is chief head. And therefore he saith that no
prince can or may give the pope any such authority. For a
king can no more give that part of his office that toucheth the
governance of the one part of his people, which is the clergy,
for matters of religion, to the bishops of Rome, than a wife
may give the use of her body from her husband to another
man. Yet, as St John saith, the princes of the earth shaU be Rev. xvii.
made so drunken with the cup of the whore of Babylon, that
they will deliver their power to the beast : but yet St John
saith plainly, although the kings do give to the beast against
God's laws their kingdoms, yet be they none of the beast's.
But now the bishop of Winchester and the rest of his

560 AN APOLOGY
fellows, against their oaths, their sermons, their preachings,
their books, yea, their own knowledge and conscience, fall
under that wicked and false pretensed power again ; and make
him the head of Christ's church, whom they all be not able to
prove to be any member of Christ's church. Grant it were
as true as it is false, that Christ had given such supremacy to
St Peter (who, they say, was bishop of Rome, although I
never knew man yet able to prove it) and his successors, yet
no man should obey the things done by the pope. For the
word of God is plain, that he is an excommunicate person, in
that he teacheth doctrine besides and contrary to the word
Gai.i. 0f Cr0(jj as St paui sa;th plainly. And how far both the
doctrine and the use of the sacraments under the tyranny of
the bishop of Rome be from the word of God, it shaU appear
plainly to all the estates of this realm, if my lord cardinal of
his charity will accompUsh the reasonable and gentle requests
that I have made unto him '. I trust, as gently he received
my letters, so he wiU grant me and my feUows that be in
durance our lawful requests.
But this I do write, good reader, not to make discourse
of any matter, but only for the majesty and honour of God's
word, to declare mine innocency of treason, or any evil will or
malice that I bear to the queen's highness, or any superior
power. Doubtless I thank our heavenly Father, I have read
too many times the word of life, and marked it too weU, to fight
against or curse the magistrates. I pray God to give them
understanding of his holy truth, with love to foUow it: and the
harm that I would to any man living happen to myself. For
Matt. v. the commandment of God is, that we should not only love our
friends, but also our enemies ; and not only wish good and pray
for our friends, as debtors unto God and them for the benefits
we take at their hands, but also pray for our enemies, lamenting
the tyranny and wickedness of sin, that causeth them to hate
and persecute whom God requireth to love. Yet doth St
1 John v. John in his epistle command the readers thereof to beware
they pray not for such as be subject to the sin which is to
death. But I suppose that in these later days, wherein the
spirit of judgment and discretion, or discerning of sins, is not so
abundantly in men as it was in his time, no man should, with
out a special testimony of the Holy Ghost, particularly or
[i Seo the notice profixed to the Epistola ad Episcopos, &c. p. 381.]

AGAINST A SLANDEROUS REPORT. 561
expressly judge that sin to be in any man : for the judgments
of God, who shall turn from wickedness, or who shall fall from
virtue, before this mortal life be ended, be not revealed nor
known unto men. And yet in case I knew (as St John saith)
a man that sinned unto death, for whom by the command
ment of God I should not pray, it followeth not that I should
curse him for whom I may not pray. And I rejoice that the
inscrutable judgment of God suffereth the wicked to slander
me with that evil that of all others I have been all my life
time (I thank God) least troubled and in danger withal : for
I never cursed man nor beast otherwise than the word of God
willed me, for the time whilst I preached his word to rebuke
sin. I do remember that St Augustine2, in his book of Christ's
sermon in the mount, hath many godly sentences and sayings
in this matter. But I mind not to write a book of it, but only
to speak the truth of myself against wicked slanderers, that
care not, so they may hurt, how they hurt ; nor, so they kill,
by what means they kill.
In the psalms and in the prophets be marvellous execra
tions of the wicked, and specially against such as with the
death of the godly go about to condemn the word of God, and
to oppress it. Christ also and his apostles used marvellous
execrations, when he said, "Woe be unto thee, Chorozaim ; Matt. xi.
woe be unto thee, Bethsaida," &c. St Paul wished them de- oai. «.
stroyed that troubled the church of tho Galatians : also he
called the high-priest 'painted wall' to his face: and Peter Acta xxiii.
killed with a word Ananias and Sapphira his wife. St Paul ^ »-..,
strake blind Elymas the witch. Eliseus caused the wild bear 2 Kings a.
to tear and kill the children that mocked him. Elias caused 2 Kings i.
fire from heaven to fall upon the messengers of Ochosias3 the
king. These things declare that there were at all times
cursings used, and extreme punishment followed such as were
by God's commandment cursed : and yet such as did curse
remained stiU in the favour of God.
But these examples no private man may follow. For
men were public preachers of God's word, whose office
was by all means so to rebuke and condemn sin as they were
[8 See Homil. vr. De eo quod Dominus dicit in Evangelio, Dili-
gite inimicos vestros, benefacite his qui vos oderunt. — August. Op.
Tom. x. col. 421, et seqq. Basil. 1569.]
[3 Ochosias: Ahaziah.]
r -, 36
[HOOPER, II.]

562 AN APOLOGY
instructed by the word of God. And he that marketh the
condition of these persons shall perceive that in every one of
them was two persons : the one, public, that could speak no
more pleasant nor gently to the sinful world than God bade
them ; which was, to pronounce them cursed and damned for
their sins and iniquity ; yet, as private men, they wept and
sorrowfully lamented the misery and loss of the same persons
j?r. y. vi. vii. that they cursed as public ministers. Jeremy, as a public
preacher, threatened the destruction of his own country, the
captivity of his natural prince and king, and the servitude and
Lam. i. ii. bondage of all his countrymen ; yet, as a private man, wept
and cried out rather with floods of tears than with drops of
Matt, xxiii. weeping. So did Christ upon Jerusalem, David upon Saul
xvm!1' *" and Absolon, and St Paul upon the Jews ; and yet offended
nothing at aU. For although God require of pubUc ministers
to do that appertaineth to their pubUc office in cursing and
threatening of his ire and displeasure ; yet he taketh not from
them his natural affection to pity and bewail even such as they
know most justly to be punished ; but yet so in measure, that
the affection of mercy and compassion murmur not against
Rom. xii. the wUl and just judgment of God. Wherefore, as it is for
bidden a private man to revenge by force his own wrong, so
it is forbidden him to curse or execrate any person, magistrate
or other. Yea, the public person that preacheth in this point
had need to be circumspect, and to beware he speak nothing
of affection, but all for the correction of sin to the amendment
of sinners ; as the saints do ask vengeance in heaven, saying,
Rev. vi. " When wilt thou revenge our blood upon them of the earth ?"
where as it may not be thought that the saints pray unchari
tably against their neighbours, that the world and the kingdom
of sin might make an end in them. And so do all good men
Matt. vi. pray now upon the earth, that the kingdom of God may come,
as it is in the Lord's prayer.
But what do these ungodly papists find fault with cursing,
when not only all histories, chronicles, and records from time
to time, ever sithence the pretensed and wicked authority of
the Romish bishop, do testify, besides daUy experience, that
they have cursed kings and realms of malice, pride, and indig
nation ; and for money have blessed them again ; and so used
kings and realms (as their wicked lusts have moved them) as
slaves and beasts, contrary to God's express word ? And daily

XUl.

AGAINST A SLANDEROUS REPORT. 563
it is seen in every consistory court, that, at the will and
pleasure of a wicked man that is the bishop's officer, the inno
cents be cursed, and used worse than dogs, untU such time as
the officers' fury be pacified with gold or sUver. If they knew
God's laws (as they do not indeed), they should see and find,
that no ordinary excommunication should be used by the
bishop alone, but by the bishop and aU the whole parish.
So we read in the old law, that when such excommunications Deut. xxi «.
were used, the whole congregation stood, the one party of
the one hUl, and the other party of the other hUl. Also, when
the incestuous man was excommunicated, St Paul alone did1Cor-T-
not excommunicate him, but St Paul's consent and also the
whole church with him.
Extraordinary excommunications that then the holy men
used, which our bishops at this day neither have power to do
nor know what they be, be not in use : as St Paul alone by Acuxm.
God's power made blind the witch Elymas ; and Peter alone Acts v.
by the same power killed Ananias and Sapphira his wife.
The bishops can but strike and excommunicate with the word
of God : if that serve not, they should commend the matter
to God, and meddle no further. But now the bishops have
learned God's word, and preach and teach fables and lies : and
whoso wiU not beUeve them in such wickedness, they strike
them with loss of goods, lands, liberties, friends, wife, and
children ; yea, with imprisonment, sword, fire, cord, and such
like: and, to make aU appear weU, they strike true men
with the false slander of treason. But such is God's just
punishment for our sins most justly happened unto us : when
we amend our lives, he wUl withdraw his scourge.
Thus mayest thou see, gentle reader, that such cursing as
these ungodly papists slander me withal is both against my
knowledge and my doings. And as I know I should not
curse any man, even so I know I should pray for all men, and
for mine enemies also, dUigently and christianly; forgiving
them, as much as lieth in me, here and before God, praying
him to send them more grace and loving charity.
But here I would men should note and mark that, as they
'be forbid to curse the magistrates, so be they forbid to say,
aUow, or commend anything they shaU do that is not agree
able with the word of God. For the scripture doth not
only curse such as make wicked laws, but also holdeth them
36—2

564

AN APOLOGY

i,ai.v. accursed (whatsoever they be) that call good evU, and evil
good. And although God doth require me to obey the
magistrate, yet he forbiddeth me to flatter the magistrate, or
stir him up to do evil, or to commend the evil when it is
done ; for we know not only evil-doers shall be damned, but
also such as consent to evil-doing. And this old saying is true,
nom. i. ' The consenters and doers shall have like pain.'
Now these be the bees and stinging wasps that make the
bishops so sore to rage and startle. They have taken the
word of God from the people out of all churches in this realm,
that nothing may be said in the vulgar tongue : which is clean
contrary to the word of God, and expressly against the same,
1 cor. xiv. as St Paul saith. But they say St Paul there speaketh but of
preaching alone, which should be in the vulgar tongue : but
I say, and will justify it, that they say untruly in so saying ;
for the text plainly and expressly maketh as wen mention
of prayer said or sung as of preaching: " I will pray in my
spirit and in mine understanding," saith St Paul, &c. And
so do the old fathers altogether say as I say. Read John
Chrysostom and St Ambrose ' upon the same place.
Further, they have banished the holy supper of the Lord,
and call the table where the communion was used an oyster-
board, and the bread appointed to that use oyster-bread ; and
yet those things, both by name and effect, be contained and
commanded us most plainly in the express word of God.
And, for the supper of the Lord, they have brought in private
masses of their own, or else of their wicked predecessors'
invention ; which is clean contrary to the word of God : let
Matt xxvi. the book of the apostles and evangelists be judge. And who-
Luke xxii. soever will compare the mass (as they use it) with the supper
of the Lord, shall see them as well agree as Christ and the
wicked Pharisees agreed. Now because men cannot conde
scend unto these wicked things, and call that holy which is
damnable, and that good which is evil ; therefore be lies,
slanders, and false matters picked and feigned against them.
But if they will say good is evil, and evil good, the devil God,
and God the devil, then shall men have peace with them, and
not before.
[i Seo Chrysost. Horn. xxxr. in 1 Cor. xiv. 15. Op. Tom. in. p.
477. Eton. 1613. Ambros. in 1 Cor. xiv. Op. Tom. HI. col. 394, et
sorjq. Par. 1603.]

AGAINST A SLANDEROUS REPORT. 565
As I am sorry with all my heart that any man for troubles
should curse his persecutors, except he have more special
testimony of God's Spirit that he doth well than I have ; so
likewise I do lament that those men that be cursed (who they
be, I know not) do not examine themselves, and search their
own consciences, whether justly God stirreth the people to
hate them or no ; as David did, being a lawful king, and also
a good king. When he heard Semei call him blood-sucker 2 sam. xvi.
and murderer, with many foul words, he entered in the
judgment of his own conscience, and felt that the Lord had
stirred the same wicked man up, being his own subject, to
curse : whereby he learned (good king) to lament and beware
of the sin that made him thus to be cursed. Alas ! what man
or woman living is there that, one ways or other, hath not
deserved to be cursed both of God and man? But these carnal
and fleshly bishops never consider that which is principaUy to
be taken heed of in every plague that God sendeth ; which is,
the sin in the person plagued.
When the scourge of God so cometh, it were best for every
man to say to himself, Good Lord ! although I have not
deserved thus to be spoken of one way, yet another way I
have ; for none is pure and innocent in thy sight. Let every
man remove by grace the cause of cursings and other troubles,
which be the very messengers of God and his scourges : and
then God will remove the effects, which be the troubles them
selves. If the party cursed by man be innocent, he may Matt. v.
rejoice to be evil spoken of for justice' sake ; and assure him
self that God will bless that man cursed. If he be guilty, Mal- »•
the curse is as a preacher sent unto him from God to admonish
him of his sins. And as for the person that curseth, if God's
Spirit bear not record with his spirit that he did it for God's
sake, and the hatred he did bear only to sin, and stirred
thereunto by the Spirit of God, as the prophets and apostles
were, he hath great cause to lament ; for the curse that he
would to others shaU light upon himself. And such offenders
had most need of comfort, to call them again to God and to
the order of charity : for that we be bound to do, as the scrip
ture of God doth teach ; not to comfort them or aid them (as
my false accusers say of me) as traitors in treason, but as
creatures made unto the similitude of God, faUen into sin.
The which similitude and dignity of God in man should not

566 AN APOLOGY
be abhorred rtor detested for any crime that man committeth,
but rather pitied and comforted ; not left alone, as the manner
of the world is at this present, but diligently sought and
laboured for, as Christ did for the lost sheep ; who did not
only seek for it, but also carried it home upon his own
shoulders, when he had found it.
Thus have I spoken and written, gentle reader, against
the papists' proceedings, as it is my bounden duty, and all men's
else that fear God. For I am sworn by the terrible, venerable,
holy, and blessed name of God, as I trust to be saved by the
riches, treasure, and merits of Christ's death, neither directly nor
indirectly to agree unto the wicked and pretensed supremacy of
the bishop of Rome ; but with aU my wit, learning, and other
means, resist him. This oath (by God's help) I wUl not violate
nor break, let the wicked perjured men, that be the wicked pope's
adherents, say what they will, and do what God shall permit
them. I fear not death, nor pass of their cruel imprisonment,
which is more vile and cruel towards us true men than ever it
was against murderers, traitors, and thieves. But that is no new
thing : for there is no offence irremissible with the popish
bishops but to believe truly in Christ, as his word teacheth.
Cyprian, in a sermon de Mortalitate, hath these words ; Ejus
est mortem timer e, qui ad Christum nolit ire1 : he feareth
death that would not go to Christ. But we desire and groan
to be dissolved from this wicked Ufe and world, if it please
God. Howbeit, we wUl not gladly provoke enmity, nor yet
suffer unprofitable persecution : but when the glory of God
shall perish without the truth be testified, I defy aU torments
and tormentors. And let all good men and women rejoice
also in Christ : for, doubtless, the church of Christ was first
planted under the gospel by the death of Christ and bis poor
servants ; and now it shall take no more harm by the persecu
tion ofthe satanical papists than gold taketh by the goldsmith's
furnace. There is no death can come to the creature without
God's good leave and permission. Therefore let us rejoice
that our time draweth so near to go from this ruinous and
[i Quis hio anxietatis et sollicitudinis locus est? Quis inter luec
trepidus et mcestus est, nisi cui spes et fides deest? Ejus est enim
mortem timere qui ad Christum nolit ire; ejus est ad Christum nolle
ire, qui se non credat cum Christo incipore regnare. — Cyprian. Serm.
iv. Op. Tom. i. p. 316. Antv. 1541.]

AGAINST A SLANDEROUS REPORT. 567
decayed city and tabernacle of our bodies : for there is an ever
lasting mansion in heaven prepared for us. And whiles we
do Uve, let us pray to God for this our natural country.
For whereas before it was cursed but by wicked man, the anti
christ of Rome, now is it cursed of God ; and whereas before
it was interdicted but by a false wretch, that would be Christ's
vicar in earth 2, now is it interdicted by the Maker and Creator
of all the earth : as the word of God doth shew us, and all the
old councils and doctors. Besides that, look upon the bishops'
book, Winchester's oration, Doctor Sampson's oration, the bis
hop of Duresme's sermon, and the bishop of London's epistle.
I pray thee, gentle reader, as soon as thou readest this
treatise, keep it not close, but make it open, and spare
not. For it is not by sword and fire
that the papists can fear3 us from
the truth of God's word.
Grace and peace
be with thee.
Amen.
P See Burnet's Hist, of the Reformation. Vol. i. Lib. m. Coll.
Numb. 9.]
[3 Fear: frighten.]

LETTERS1.

[l Since the foregoing sheets were printed, it has been found neces
sary, in order to limit as much as possible the compass of the present
volume, to withdraw from the following collection all such of bishop
Hooper's letters as have already appeared in the Epistolse Tigurinse.
To preserve, however, in some degree the completeness of the collec
tion, the numbers of the letters so withdrawn have been printed in
their order, together with the corresponding numbers of the above-
named series.
Ab reference has been made in the preceding pages to several
letters which will not now form a part of this work, the reader is
requested to turn in all such cases to tho corresponding portion of the
Epistolse Tigurinse, or their English translation.
In tho reprint of tho rest of tho letters, the text and, where the
date is uncertain, the order of Coverdale's Letters of the Martyrs have
boon followod, with the exception of Nos. XLIV., XLV., and XLVI.,
which have been derived from another source, as indicated in the
notice prefixed to No. XLIV.]

LETTERS.

Epistola I. (See Epistola Tigurina?, xxi. p. 21.)
IT- (ibid  xxii. p. 24.)
IIL (ibid  xxiii. p. 25.)
Iv- (ibid  xxiv. p. 27.)
V- (ibid  xxv. p. 28.)
VL (ibid  xxvi. p. 31.)
m * (ibid  xxvn. p. 32.)
VIIL (ibid  xxvm. p. 32.)
IX- (ibid  xxix. p. 35.)
X- (ibid  xxx. p. 36.)
XL (ibid  xxxi. p. 39.)
Xn- (ibid  xxxn. p. 41 .)
XIII. (ibid  xxxm. p. 41.)
XIV. (ibid  xxxiv. p. 43.)
XV- (ibid  xxxv. p. 44.)
XVI. (ibid  xxxvi. p. 45.)
XVII. (ibid  xxxvii. p. 47.)
XVIII. (ibid  xxxviii. p. 50.)
XIX. (ibid  xxxix. p. 55.)
Xx- (ibid  xl. p. 58.)
XXI. (ibid  xli. p. 61.)
XXII. (ibid  XLII. p. 63.)
XXIII. (ibid  xliii. p. 63.)
XXIV. (ibid  xnv. p. 64.)

570

LETTER XXV.

[In preparing the following letter for the press, the text of Cover-
dale has been collated with that of an edition printed at Rouen, 1553,
and the variations of the latter, when the sense is in any way affected,
are given in the notes, distinguished by the initial R. The title-page
of the foreign edition is as follows :]

C Whether Chri
stian faith maye be kepte secret in
the heart, without confession ther-
of openly to the worlde as occasi
on shal serve. Also what hurt
cometh by the that hath
received the Gospel, to
be preset at Masse un
to the simple and
unlearned.

Ill Regum XVIII.
Howe long halte ye on bolhe the
sides ? If the Lord be God, the
walk after him : but if Baal
be he, the follow him.
Matthew VI Chapter.
No man can serve two masters:
for ether he shal hate the
one, and love the other,
or els he shal lean to
the one, and dispise
the other.
Luke XVI Chapi.
That which is high among men
is an abhominatio before god.

CE From Roano. Anno. M.D.Liii.
tho iii. of Octobor.

2 Cor. VI. Chapi.
f£ Bear not a straunge yoke with the unbelevers. For what feloship hath Deu. vii.
righteousnes with unrighteousnes ? What company hath light withdarknes ? How Matt. viii.
agreeth Christ with Belial ? Or what part hath the belever with the infidel ? How l Cor. iii. vi.
accordeth the temple of God with images ? Ye are the temple ofthe living God,
as saith God: I wil dwel in them, and walke in them, and wyl he their God, and Lev. xxvi.
thei shal be my people. Wherefore come from amonge theim, and seperate youre
selves (saith the Lorde) and touch no unclene thing : so will I receive you, and be Ezek. xxxvii.
Esai. Iii.
your father, and ye shall be my sonnes and daughters, saith the almightie Lord.

LETTER XXV.
A Letter sent to the christian congregation, wherein he
proveth that true faith cannot be kept secret in the
heart without confession thereof openly to the world
when occasion serveth.
St Paul, in the tenth chapter to the Eomans, annexeth
the faith of Christ in the heart with the1 confession of the
mouth ; so that the one (it seemeth by him) can be no more
without the other than fire can be without heat, saying these
words: "With the heart man believeth unto righteousness,
and with the mouth he confesseth unto salvation2." Wherein
he declareth that, even as the cause of our acceptation3
through Christ is the confidence and faith of the heart in the
promises of God ; so is the confession outwardly of the same
faith by the4 mouth the fruit that all christian faithful hearts
bring forth through the same gift of God. And where as
this effect of confession of faith5 is not, there wanteth also
the cause of confession, which is true faith : for as the tree
is known by her fruits, so is faith by her effects. And as
the want of fruit is a demonstration that the tree is unpro
fitable, so the want of true confession of faith is a token that
the faith is dead. The end of the unprofitable tree is cut- Matt x.<=
V- 'The,' omitted in R.]
[8 ' The heart believeth to justice : the confession of the mouth is
to salvation.' R.]
[3 'Acception,' R.] [4 'The ' omitted in R.]
[6 'Of faith,' omitted in R.]
[6 The text seems to refer rather to Luke xiii. 6. This reference
is omitted in R.]

572

LETTERS.

ting down and casting into the fire : the end of the fruitless
faith is death and casting to eternal damnation.
1 Pet. in. Wherefore St Peter requireth us to make answer to
every man that demandeth of us of such hope as is in us
with gentleness and reverence : which is a very testimony
that we sanctify God in our hearts, as it is before expressed1
in the same chapter. For the greatest honour that man can
give to God is to confess2 in the time of trouble truly and
faithfully his holy word and faith. Wherefore it is the duty
of every Christian to pray and study to have a thorough
knowledge of his faith in Christ; and3, as the glory of God
shall require, and4 the cause of his religion, to be ready to
make answer for the same (howsoever the world, fear, dis
pleasure, friendship, or other lets, shall move us to the con-
Matt.*. trary5) upon pain, saith Christ in the tenth of Matthew6,
that I will deny him before my Father which is in heaven.
But how hard a thing it is to confess Christ in the days of
trouble, not only the scripture, but also daily experience in
good men and women, doth declare. True confession is
warded7 on every side with many dangers on the right hand
and on the left hand, now with fair means, then with foul
threatenings, fearful and dangerous; as it is said by Christ
our Saviour8, " They shall betray you to the judges ; and of
them ye shall be beaten and judged to death." Of9 the
other side shall pull us back the love of wife, children, bro
ther, sister, kin, friends10, and the love unto ourselves. But
he that is overcome by any of these means hath his11 judg
ment : he is not meet for me, saith Christ.
These things be impossible unto men; yet to christian
men in Christ possible, and so necessary, that Christianity
and true religion cannot be in him that is afeard to confess
Christ and his gospel in the time of persecution. The wis
dom of the world doth say, " Although I accomplish the
desire of my friends, and to the sight of the world am present
[i * Expressed,' omitted in R.] [2 * And answer — to,' R.]
[3 'And that,' R.] [4 'And his religion attempt,' R.]
[« 'Whatsoever — should say to the contrary,' R.]
[6 ' In the tenth of Matth.' omitted in R. In margin Mark viii.
Luke ix. xii.]
[? * Environed,' R.] [8 ' Our Saviour,' omitted in R.]
[9 ' On,' R.] [io ' Lands and' &c. R.]
[n ' This,' R. In margin Matt. x. Luke xiii.]

LETTERS. 573
at the mass, and with my body do as other men do, or as I
may do ; yet my heart is clean contrary to their belief, and
I do detest such idolatry, and believe that the thing that I
am present at is mere idolatry and abomination." Here be
fair words for an evil purpose, and pretensed excuse for a
just condemnation before God. For if it be true that12 ye
know the thing which12 ye resort unto to be the dishonour
of God, why do ye honour it with your presence ? If ye
know it to be evil, why refrain ye not from it ? If your
conscience say it is idolatry, why serveth your body such
things as your faith abhorreth ? If in your heart you know
but one God, why with your exterior13 presence serve ye the
thing that ye know is not God ? If your faith see idolatry,
why doth your silence confess and allow 14 the same ? Two
men in one God loveth not. If the inward man know the
truth, why doth the outward man confess a falsehood ? If
your spirit15 be persuaded that the mass is idolatry, why do
ye with your bodily presence use it as a God, and give godly
honour to it16 ? Do ye not perceive that it is written17, Esay
xxix18. Matt, xv18., " These19 people honour me with their20
mouth, but their hearts be far from me ? " The cause why God
was offended with these21 people was, that outwardly they con
fessed him and served him22, but their hearts were far from
him inwardly. Wherefore23, ye may see what it is to bear two
faces in one hood ; outwardly to serve God, and inwardly to
serve the devil. Now mark of this place, if it be so horrible
and damnable a thing to be false in the heart, which none
knoweth but God, and is worthy also of damnation ; what
is to be judged of the outward and manifest use of idolatry,
which not only God, but also every good man, knoweth and
abhorreth ?
There is no colour24 nor cloked hypocrisy that God can
away with. If the heart think not as the tongue speaketh,
P ' That,'— < which,' omitted in R.j
["' 'External,' R.] [" 'Profess,' R.] p 'The spirit,' R.]
[is ' \^hy doth the corporal presence use it as God in doing godly
honour, &c.' R.]
[" 'What is written,' R.]
t18 The references in margin, also Ezech. xxxiii. R.]
[19 ' This,' R.] [20 ' The,' R.J [21 ' This,' R.]
tM ' And served him,' omitted in R.] p3 ' Whereof,' R.]
P4 ' Coloured,' R.]

574 LETTERS.
or else the tongue speak otherwise than the heart thinketh,
v!.<RoaL both be abominable before God. Read ye1 the third and the
2boi:"i- sixth chapters of the first Epistle of St Paul to the Corin
thians, where as St Paul saith : " Know ye not that your
body is the temple2 of the Holy Ghost ? If your body be
the temple2 of the Holy Ghost, what agreement hath it with
idolatry?" Can one body at one time be the temple of
the Holy Ghost, and be present at such idolatry as God ab-
Matt. vi. horreth and detesteth ? Can a man serve two masters ? If
R] he do, he loveth (as Christ saith) the one, and hateth the
other. As God requireth of a faithful man a pure heart,
even so requireth he that his external profession in all things
be according thereunto3; for both body and soul be debtors
unto God, and he redeemed them both. The word of God
1 cor. vi. saith unto us, " Glorify and bear God in your bodies." If
we be present at such idolatry as God forbiddeth, and our
own knowledge in conscience is assured4 to be evil, do we
glorify God in our bodies ? No5, doubtless ; we dishonour
him, and make our bodies the servants of idolatry, not only
to God's dishonour, but also to the great danger both of body
and soul. For this is a true saying of St Augustine, " He
that doth against his conscience buildeth to hell-fire6."
It is not enough for a christian man to say, I know the
mass is naught; but to obey civil laws7 and orders I will do
outwardly as other men8 do, yet in my heart abhor9 it, and
never think it to be good. Doubtless these two minds, the
spirit to think well and the body to do evil, in this respect
be both naught, and God will spue the whole man out of his
mouth, as he did the minister of the congregation of Lao-
dicea. Apoc. iii. The eighth chapter and the tenth of the
first to the Corinthians10 in this matter and in this time be
[i ' Ye,' omitted in R.] [2 ' Bodies be the temples,' R.]
[3 ' The word of God saith unto us, Glorify and bear God in your
bodies, even as God requireth that our external profession — be corre
spondent unto it ' R. ; omitting the quotation as it stands in the text.]
[4 ' Assureth,' R.] [5 ' Nay,' R.]
[6 The editor has been unable to discover the exact saying here
attributed to St Augustine ; but for a similar sentiment see August.
de Contrit. Cord. Op. Tom. ix. col. 840. b. Basil. 1569.]
P ' Law,' R.] p ' Men,' omitted in R.] [9 ' I abhor,' R .]
[io Look in the margin ; for in this time the places be very much
expedient, &c. R.]

[Apoc. iii.
[1 Cor. viii.
&x. R.I

LETTERS. 575
places very much expedient to lead and govern the judg
ment of every christian man : where we may see that the
Corinthians indeed had knowledge u, and perceived right well
that neither the idols amongst them, neither12 the meat dedi
cated unto the idols, were anything, and passed as light of'
both13 as of things of nothing ; and upon that knowledge
used to be present, and also to eat at the feast, and of the
meats14 dedicated unto idols. Wherewithal Paul was so sore
offended, that he gave this sentence : " If15 a man see thee, 1 Cor- viii-
which hast knowledge, sit at table16 in the idols' temple,
shall not the conscience of him that17 is weak be boldened
to eat those things which are sacrificed18 to idols? And19
through thy knowledge shall the20 weak brother perish, for
whom Christ died. Now21 when ye sin so against the bre
thren, and wound their weak conscience, ye sin against
Christ." This judgment of Paul is more to be followed than
all our own feigned and wretched22 defences, which23 would
fain seem to do well when we halt on both sides, which God
abhorreth. Paul hath a profound and deep consideration of
that man's fault24 that hath knowledge, and perceiveth his
dissimulation to be dangerous and perilous to all persons which
he dwelleth withal.
First, such25 as be of a right and staid judgment, and will
not prostrate their bodies to an idol26, do condemn, and needs
must, such dissimulation. The very idolaters themselves have
a defence27 of their abomination by the presence of him that
the christian congregation knoweth to have knowledge. The
weaker sort28, that would gladly take the best way, by a
dissembler's halting and playing of29 both hands embraceth
both in body and in soul the evil that he abhorreth in his
[n 'Where as the Corinthians indeed had,' &c. R.]
[12 'Nor,' R.] [is ' Of both,' omitted in R.]
[14 ' Meat dedicated to,' R.] [15 ' For if some man,' R.]
[16 ' At meat,' R.] [17 ' Which,' R.]
[io ' Offered to the idols,' R.] [19 ' And so,' R.]
P° ' That,' R.] pi ' Now,' omitted in R.]
P» 'Wrested,' R.] ps ' That would seem,' R.]
P4 'Pact,' R.] ps 'All such,' R.]
P° ' Doth he condemn. Secondly, by their such dissimulation the
very,' R.]
[27 'Confirmation and defence,' R.]
P8 'Thirdly, the weak sort,' R.] [® 'On,' R.]

576

LETTERS.

heart; and1 though he have knowledge, yet with his presence
he esteemeth it as other do which have no knowledge. If
St Paul said that the weak brother doth perish, for whom
Christ died, by him2 that abused knowledge in meats and
drinks that of themselves be indifferent, how much more by3
the knowledge of him that useth manifest idolatry forbidden
of God as a thing not indifferent? Take heed4 what St
Paul meaneth, and what he would prove against this man
which had knowledge that neither the idols5, neither the meats
dedicated to idols, were anything. Forsooth this would he
prove : that a poor man that wanteth6 knowledge, by the
example of him that hath knowledge doth there7 adventure
to do evil, which he would not do in case he saw not those
that he hath good opinion of8 to go before him as authors9 of
the evil. And indeed10 the ignorant people, or those that be
half persuaded in a truth, yea, or else throughly persuaded
what is evil, when u they have any notable men or women for
an example to follow, they think in following of them they
be excused, yea, although peradventure they do it against
their consciences : as ye may see 12 how many good men12 by
the example of Peter began to dissemble, yea, Barnabas him
self the apostle of the Gentiles.
But how great offence this is before God, so to make a
doubtful13 conscience, or striving against knowledge, to do any
thing that is not godly, let the judgment of men pass, and
measure it from14 God's word. Christ saith, It were better a
millstone were hanged about such an offender's neck, and cast
into the sea. And doubtless the pain must be the greater,
because we give offence willingly 15, and against our own con
sciences : and this before God is a wicked knowledge that
causeth another to perish. Woe be unto him that is learned
P ' That hath knowledge, and yet with presence honoureth it as
other do that, &c.' R.]
[2 ' In him,' R.] [3 ' In,' R.]
[* ' Take heed therefore,' R.] [5 ' Idol nor,' R.]
[6 ' Wanted,' R.J i1 ' There,' omitted in R.]
[8 ' Of whom he hath good opinion, go,' R.]
[9 ' Author,' R.] [10 ' When the ignorant,' R.]
[n 'Yet when,' R.] [u These clauses transposed in R.]
[13 ' doubtful and relucting conscience to do, &c.' R.]
P4 'by.'R.]
['5 ' And,' omitted in R. and wittingly for willingly.]

LETTERS. 577
to bring his brother to destruction ! Doth a christian man
know the truth to bring his brother to a lie? For those
weaklings that we make to stumble Christ died16, as St Paul
saith. God defend we should confirm any man's conscience
in evil. Let every man of God weigh with himself the doc
trine of St Paul, that commandeth us to fly 17 idolatry. i cor. x.
And mark what St Paul in that place calleth idolatry.
It is to be seen plainly, that he speaketh not of such idolatry
as men that lack knowledge in their hearts what God is and
what18 God is not do commit. For in the eighth chapter
before he saith, that men know that the idols were no gods,
and that although by name the Gentiles had many gods, yet
they knew that there was but one God. Therefore he mean
eth nothing by this commandment, "flee idolatry," but to
avoid such rites, ceremonies, and usages, as outwardly were
used in the honour and reverence of the idols that were no
gods19; and weighing the right use of the Lord's supper, and
the dignity thereof, with the manner and use of the Gentiles
tdwards their gods, he20 would bring the church of the Corin
thians to understand how that, as the divine and sacrate21 rites,
ceremonies, and use of the22 sacrament of Christ's body and
blood did sanctify23 him, and declare him that used24 it to be
the servant and child of God ; so did the rites and sacraments of
the Gentiles defile85 the users thereof, and declared them to
be the servants and children of the idol, notwithstanding26
that they knew in their hearts the idol was nothing. God
by his sacrament27 doth couple us unto him28-, let us pray
therefore29 to him that we pollute not ourselves with any rites,
ceremonies, or usages not instituted by God, and so divide
ourselves from him30.
In this cause, if a faithful man should be at the mass, it
P« ' Died for,' R.J p7 ' Fly from,' R.J
[i8 ' Is not God,' R. ' Do commit,' omitted.]
[19 'Not God,' R.] [2° 'He,' omitted in R.]
P1 ' Sacred,' R.] [22 'Blessed sacrament,' R.]
t23 ' Sacrate, sanctify and,' &c, R.] [24 ' Useth,' R.]
Ps ' Define and declare the users thereof to be,' &c. R.]
P6 ' Notwithstanding in their heart they knew well enough,' &c, R.]
P7 'Sacraments,' R.] [28 'To himself,' R.]
P9 ' Therefore,' omitted in R.J
P° This clause omitted in R.]
r i 37
[hooper, II. j

578 letters.
is to be considered1 with what mind those that he doth there
accompany 2 himself withal do come3 thither, and what the end
is of the work that the priest doth. The people come to
honour the bread and wine for God ; and the priest purposeth
to consecrate both God and man, and so to offer Christ to the
Father for remission of sin. Now do they4 that adjoin them
selves unto those5 people profess and declare a society and
fellowship of the same impiety as St Paul laid to the
Corinthians' charge. St Paul was not offended with the
Corinthians because they lacked knowledge of the true God,
but because, contrary to their knowledge, they associated
themselves with idolaters. For this is true, that in all rites,
sacraments, and honourings, whether they be of God or of the
devil, there is a profession of a6 communion : so that every 7
man protesteth to be of the same religion that the rest be of
that be partakers with him. I know there be many evasions
made by men, that judge8 a man may with safeguard of con
science be at the mass. But forasmuch as M. Calvin, M. Bul
linger, and other, have throughly answered them, such as be in
doubt may read their books. This is my conscience after
God's word9. John Hoper.

LETTER XXVI.
An exhortation to patience, sent to his godly wife Anne
Hooper : whereby all the true members of Christ may
take comfort and courage to suffer trouble and afflic
tion for the profession of his holy gospel.
Our Saviour Jesus Christ, dearly beloved and my godly
wife, in St Matthew's gospel said to his disciples, that it
was necessary slanders should come : and that they could not
be avoided, he perceived as well by the condition of those that
should perish and be lost for ever in the world to come, as
p ' In this case a faithful man to be at the mass is to be con
sidered,' &c, R.]
[2 ' There he accompanieth,' R.] [3 ' Cometh,' R.]
P « Those,' R.] [s 'These,' R.] :¦ •
[6 'The,'R.] [7 'Any.'R.] j .
[8 ' Teach a man with safeguard of his conscience to be at mass,' E.] , ,
[9 ' This is a truo confession, and consonant to God's holy word,' R.] .

letters. 579
also by their affliction that should be saved. For he saw the
greatest part of the people would contemn and neglect what
soever true doctrine or godly ways should be shewed unto
them, or else receive it and use it as they thought good, to
serve their pleasures, without any profit to their souls at all,
not caring whether they lived as they were commanded by
God's word or not ; but would think it sufficient to be counted
to have the name of a christian man, with such works and
fruits of his profession and Christianity as his fathers and
elders, after their custom and manner, esteem and take to be
good fruits and faithful works, and will not try them by the
word of God at all. These men, by the just judgment of
God, be delivered unto the craft and subtilty of the devil,
that they may be kept by one slanderous stumbling-block or
other, that they never come unto Christ, who came to save Matth. xxiv.
those that were lost : as ye may see how God delivereth Rom. i.
wicked men up unto their own lusts, to do one mischief after
another, careless until they come into a reprobate mind, that 1 ihess. a.
forgetteth itself, and cannot know what is expedient to be
done, or to be left undone, because they close their eyes, and
will not see the light of God's word offered unto them ; and
being thus blinded, they prefer their own vanities before the
truth of God's word. Where as such corrupt minds be, there
is also corrupt election and choice of God's honour : so that
the mind of man taketh falsehood for truth, superstition for
true religion, death for life, damnation for salvation, hell for
heaven, and persecution of Christ's members for God's service
and honour.
And as these men wilfully and voluntarily reject the word
of God, even so God most justly delivereth them into the
blindness of mind and hardness of heart, that they cannot johnvm.ix.
understand, nor yet consent to, anything that God would
have preached and set forth to his glory, after his own
will and word : wherefore they hate it mortally, and of all
things most detest God's holy word. And as the devil hath
entered into their hearts, that they themselves cannot nor will
not come to Christ to be instructed by his holy word ; even so
can they not abide any other man to be a christian man, and
to lead his life after the word of God; but hate him, persecute
him, rob him, imprison him, yea, and kill him, whether he be
man or woman, if God suffer it. And so much are those wicked
37—2

580 LETTERS.
men blinded, that they pass of no law, whether it be God's
or man's, but persecute such as never offended ; yea, do evil
to those that daily have prayed for them, and wish them God's
grace. In their Pharaonical and blind fury they have no
respect to nature : for the brother persecuteth the brother,
the father the son ; and most dear friends, in devilish slander
and offence, are become most mortal enemies. And no marvel ;
for when they have chosen sundry masters, the one the devil,
the other God, the one shall agree with the other as God and
the devil agree between themselves. For this cause, that the
more part of the world doth choose to serve the devil under
cloked hypocrisy of God's title, Christ said, " It is expedient
and necessary that slanders should come;" and many means be
devised to keep the little babes of Christ from the heavenly
Matth. xviii. Father. But Christ saith, " Woe be unto him by whom the
offence cometh." Yet is there no remedy, man being of such
corruption and hatred towards God, but that the evil shall be
deceived, and persecute the good ; and the good shall under
stand the truth, and suffer persecution for it until the world's
Gen. iv. end. For as he that was born after the flesh persecuted in
Gal. iv. . ....
times past him that was born after the Spirit, even so it is now.
Seeing therefore we live for this life amongst so many and
great perils and dangers, we must be well assured by God's
word how to bear them, and how patiently to take them, as
they be sent to us from God. We must also assure ourselves
that there is no other remedy for Christians in the time of
trouble than Christ himself hath appointed us. In St Luke
Luke xxi. he giyeth us this commandment : " Te shall possess your lives
in patience," saith he. In the which words he giveth us both
commandment what to do, and also great comfort and conso
lation in all troubles. He sheweth also what is to be done,
and what is to be hoped for, in troubles : and when troubles
happen, he biddeth us be patient, and in no case violently nor
seditiously to resist our persecutors, because God hath such
cure and charge of us, that he will keep in the midst of all
Matt x. troubles the very hairs of our head, so that one of them shall
not fall away without the will and pleasure of our heavenly
Father. Whether the hair therefore tarry in the head, or
fall from the head, it is the will of the Father. And seeing
he hath such care for the hairs of our head, how much more
doth he care for our life itself ! Wherefore let God's adver-

LETTERS. 581
saries do what they lust, whether they take the life, or take
it not, they can do us no hurt : for their cruelty hath no
further power than God permitteth them ; and that which
cometh unto us by the will of our heavenly Father can be no
harm, no loss, neither destruction unto us, but rather gain,
wealth, and felicity. For all troubles and adversity that
chance to such as be of God by the will of the heavenly Rom. viii
Father can be none other but gain and advantage.
That the spirit of man may feel these consolations, the
Giver of them, the heavenly Father, must be prayed unto
for the merits of Christ's passion ; for it is not the nature James i.
of man that can be contented, until it be regenerated and
possessed with God's Spirit, to bear patiently the troubles
of the mind or of the body. When the mind and heart of
a man seeth of every side sorrow and heaviness, and the
worldly eye beholdeth nothing but such things as be trou
blous, and wholly bent to rob the poor man of that he hath,
and also to take from him his life ; except the man weigh
these brittle and uncertain treasures that be taken from him
with the riches of the life to come, and this life of the body
with the life in Christ's precious blood, and so for the love
and certainty of the heavenly joys contemn all things present;
doubtless he shall never be able to bear the loss of goods,
life, or any other things of this world. Therefore St Paul
giveth a very godly and necessary lesson to all men in this
short and transitory life, and therein sheweth how a man
may best bear the iniquity and troubles of this world : " If coi. m.
ye be risen again with Christ (saith he), seek the things
which are above, where Christ sitteth at the right hand of
God the Father." Wherefore the christian man's faith must
be always upon the resurrection of Christ, when he is in
trouble ; and in that glorious resurrection he shall not only
see continual and perpetual joy and consolation, but also the
victory and triumph of1 all persecution, trouble, sin, death,
hell, the devil, and all other persecutors aud tyrants of
\ Christ and of Christ's people, the tears and weepings of the
faithful dried up, their wounds healed, their bodies made
immortal in joy, their souls for ever praising the Lord, and
conjunction and society everlasting with the blessed company
of God's elects in perpetual joy. But the words of St Paul
il Of: over.]

582 LETTERS.
in that place, if they be not marked, shall do little profit to
the reader or hearer, and give him no patience at all in this
impatient and cruel world.
In the first part St Paul commandeth us to think or set
our affections on things that are above. When he biddeth
us seek the things that are above, he requireth that our
minds never cease from prayer and study in God's word,
until we see, know, and understand the vanities of this world,
the shortness and misery of this life, and the treasures of the
world to come, the immortality thereof, and the joys of that
life ; and so never cease seeking, until such time as we know
certainly and be persuaded, what a blessed man he is that
seeketh the one and findeth it, and careth not for the other
though he lose it : and in seeking to have right judgment
between the life present and the life to come, we shall find
how little the pains, imprisonment, slanders, lies, and death
itself, is in this world, in respect of the pains everlasting, the
prison infernal, and dungeon of hell, the sentence of God's
just judgment, and everlasting death.
When a man hath, by seeking the word of God, found
out what the things above be, then must he (as St Paul
saith) set his affections upon them. And this commandment
is more hard than the other. For man's knowledge many
times seeth the best, and knoweth that there is a life to
come better than this life present ; as you may see how daily
men and women can praise and commend, yea, and wish for
heaven, and to be at rest there ; yet they set not their affec
tion upon it : they do more affect and love indeed a trifle
of nothing in this world that pleaseth their affection than a
treasure of all treasures in heaven, which their own judg
ment saith is better than all worldly things. Wherefore we
must set our affections upon the things that be above ; that
is to say, when anything worse than heaven upon the earth
offereth itself to be ours, if we will give our good wills to
it, and love it in our hearts, then to see by the judgment
of God's word whether we may have the world without
offence of God, and such things as be for this worldly life
without his displeasure. If we cannot, St Paul's com
mandment must take place, " Set your affection on things
that are above." If the riches of this world may not be
gotten nor kept with God's law, neither our lives be con-

LETTERS. 583
tinued without the denial of his honour, we must set our
affection upon the riches and life that is above, and not upon
things that be on the earth. Therefore this second com
mandment of St Paul requireth that, as our minds judge
heavenly things to be better than things upon the earth, and
the life to come better than the life present ; so we should
choose them before other, and prefer them, and have such
affection to the best, that in no case we set the worst before
it, as the most part of the world doth and hath done ; for
they choose the best and approve it, and yet follow the worst.
But these things, my godly wife, require rather cogi
tation, meditation, and prayer, than words or talk. They
be easy to be spoken of, but not so easy to be used and
practised. Wherefore, seeing they be God's gifts, and none
of ours to have as our own when we would, we must seek
them at our heavenly Father's hand, who seeth and is privy
how poor and wretched we be, and how naked, how spoiled
and destitute of all his blessed gifts we be by reason of sin.
He did command therefore his disciples, when he shewed Matth. xxiv.
them that they should take patiently the state of this pre
sent life full of troubles and persecution, to pray that they
might well escape those troubles that were to come, and to
he able to stand before the Son of man. When ye find
yourself too much oppressed (as every man shall be sometime
with the fear of God's judgment), use the 77th psalm that Psai. ixxv».
1 • , T mi /-ii., • i , in Read also
beginneth, "I will cry unto God with my voice, and he shall wsexposi-
hearken unto me :" in which psalm is both godly doctrine Jjjjyjj1™;
and great consolation unto the man or woman that is in ^^Jj/™
anguish of mind. Use also in such troubles the 88th psalm, J2_!rtfiete<1
wherein is contained the prayer of a man that was brought
into extreme anguish and misery, and, being vexed with ad
versaries and persecutions, saw nothing but death and hell.
And although he felt in himself that he had not only man,
but also God, angry towards him ; yet he by prayer humbly
resorted unto God, as the only port of consolation, and in
the midst of his desperate state of trouble put the hope of
his salvation in him whom he felt his enemy. Howbeit, no
man of himself can do this; but the Spirit of God, that
striketh the man's heart with fear, prayeth for the man Rom. viii.
stricken and feared with unspeakable groanings. And when
you feel yourself, or know any other, oppressed after such

584 LETTERS.
weiuohth sor*» ^e §*ad 5 f°r ai,ter tna* ^0(* nat^ made you to know
thatS what you be of yourself, he will doubtless shew you comfort,
?Sd tht' 4thd and declare unto you what you be in Christ his only Son :
Ernie's.0' and use prayer often ; for that is the means whereby God
will be sought unto for his gifts.
These psalms be for the purpose, when the mind can
take no understanding, nor the heart any joy of God's pro
mises: and therefore were these psalms also made, 6, 22,
30, 31, 38, 69 ; from the which you shall learn both patience
and consolation. Remember, that although your life (as all
christian men's be) be hid, and appeareth not what it is;
coi. iii. yet " is it safe" (as St Paul saith) " with God in Christ ; and
when Christ shall appear, then shall our lives be made open
in him with glory." But in the mean time, with seeking and
setting our affections upon the things that be above, we must
patiently suffer whatsoever God shall send unto us in this
mortal life. Notwithstanding, it might fortune some would
say, who is so perfect that can let all things pass as they
come, and have no care of them ; suffer all things, and feel
nothing ; be attempted of the devil, the world, and the flesh,
and not be troubled? Verily, no man living. But this I
say, that in the strength of Jesus Christ things that come
may pass with care ; for we be worldly : and yet are we not
carried with them from Christ ; for we be in him godly. We
may suffer things, and feel them as mortal men ; yet bear
them, and overcome them as christian men. We may be
attempted of the devil, the flesh, and the world; but yet
although these things pinch, they do not pierce ; and although
Rom. vm. they work sin in us, yet in Christ no damnation to those
that be grafted in him.
Hereof may the christian man learn both consolation
and patience : consolation, in that he is compelled both in
his body and goods to feel pain and loss, and in the soul
heaviness and anguish of mind ; howbeit none of them both
shall separate him from the love that God beareth him in
Christ. He may learn patience, forasmuch as his enemies
both of the body and soul, and the pains also they vex us
withal for the time, if they tarry with us as long as we live,
yet when death cometh, they shall avoid, and give place to
such joys as be prepared for us in Christ. For no pains of
the world be perpetual ; and whether they shall afflict us

LETTERS. 585
for all the time of our mortal life, we know not ; for they
be the servants of God to go and to come as he commandeth
them. But we must take heed we meddle not forcibly nor
seditiously to put away the persecution appointed unto us
by God, but remember Christ's saying, " Possess you your Luke xxi
lives by your patience." And in this commandment God
requireth in every man and woman this patient obedience.
He saith not, it is sufficient that other holy patriarchs, pro
phets, apostles, evangelists, and martyrs, continued their lives
in patience and patient suffering the troubles of this world ;
but Christ saith to every one of his people, " By your own
patience ye shall continue your life :" not that man hath
patience of himself, but that he must have it for himself of
God, the only giver of it, if he purpose to be a godly man.
Now, therefore, as our profession and religion requireth pa
tience outwardly, without resistance and force ; so requireth
it patience of the mind, and not to be angry with God,
although he use us, that be his own creatures, as him listeth.
We may not also murmur against God, but say always his
judgments be right and just, and rejoice that it pleaseth
him by troubles to use us as he used heretofore such as he
most loved in this world ; and have a singular care to this
commandment, Gaudete et exultate, " Be glad and rejoice:" Matt. v.
for he sheweth great cause why : " your reward (saith he),
is great in heaven."
These promises of him that is the truth itself shall (by
God's grace) work both consolation and patience in the
afflicted christian person. And when our Saviour Christ
hath willed men in trouble to be content and patient, because
God in the end of trouble in Christ hath ordained eternal
consolation, he useth also to take from us all shame and
rebuke, as though it were not an honour to suffer for Christ,
because the wicked world doth curse and abhor such poor
troubled Christians. Wherefore Christ placeth all his ho
nourably, and saith, " Even so persecuted they the prophets Matt. v.
that were before you." We may also see with whom the
afflicted for Christ's sake be esteemed by St Paul to the H=i». *i.
Hebrews: whereas the number of the blessed and glorious
company of saints appear now to our faith in heaven in joy;
yet in the letter, for the time of this life, in such pains and
contempt as was never more. Let us therefore consider both

586 LETTERS.
them and all other things of the world sithence the fall of
man; and we shall perceive nothing to come to perfection,
but with such confusion and disorder to the eye of the world,
as though things were rather lost for ever than like to
come to any perfection at all. For of godly men who ever
came to heaven (no, not Christ himself) until such time as the
world had thought verily that both he and all his had been
clean destroyed and cast away? as the wise man saith of
wisd. v. the wicked people, " We thought them to be fools, but they
be in peace."
We may learn by things that nourish and maintain us,
both meat and drink, to what loathsomeness and (in manner)
abhorring they come unto, before they work their perfection
in us. From life they be brought to the fire, and clean altered
from that they were when they were alive ; from the fire to
the trencher and knife, and all-to hacked ; from the trencher to
the mouth, and as small ground as the teeth can grind them ;
and from the mouth into the stomach, and there so boiled and
digested before they nourish, that whosoever saw the same
would loath and abhor his own nourishment, before it come to
his perfection. Is it then any marvel, if such Christians as
God delighteth in be so mangled and defaced in this world,
which is the kitchen and mill to boil and grind the flesh of
God's people in, till they achieve their perfection in the world
to come ? And as man looketh for the nutriment of his meat
when it is full digested, and not before ; so must he look for
his salvation when he hath passed this troublous world, and
not before. Raw flesh is not meat wholesome for man : and
unmortified men and women be no creatures meet for God.
Therefore Christ saith that his people must be broken and
Matt. x. all-to torn in the mill of this world, and so shall they be
most fine meal unto the heavenly Father. And it shall be a
christian man's part, and the duty of a mind replenished
with the Spirit of God, to mark the order of God in all his
things, how he dealeth with them, and how they suffer, and
be content to let God do his will upon them ; as St Paul
Rom. viii. saith, they ' weep until the number of the elects be fulfilled,
and never be at rest, but look for the time when God's people
shall appear in glory.'
We must therefore patiently suffer, and willingly attend
upon God's doings, although they seem clean contrary, after

LETTERS. 587
our judgment, to our wealth and salvation ; as Abraham did
when he was bid to offer his son Isaac, in whom God promised
the blessing and multiplying of his seed. Joseph at the last
came to that which God promised him, although in the mean
time, after the judgment of the world, he was never like to be
(as God said he should be) lord over his brethren. When
Christ would make the blind man to see, he put clay upon his John ix.
eyes, which, after the judgment of man, was means rather to
make him double blind than to give him his sight ; but he
obeyed, and knew that God could work his desire, what means
soever he used contrary to man's reasons : and as touching
this world, he useth all his after the same sort. If any smart, i Pet. iv.
his people be the first ; if any suffer shame, they begin ; if
any be subject to slander, it is those that he loveth ; so that he
sheweth no face or favour, nor love almost, in this world out
wardly to them, but layeth clay upon their sore eyes that be
sorrowful : yet the patient man seeth (as St Paul saith) life coi. ui.
hid under these miseries and adversities, and sight under foul
clay ; and in the mean time he hath the testimony of a good
conscience, and believeth God's promises to be his consolation
in the world to come, which is more worth unto him than all
the world is worth besides : and blessed is that man in whom
God's Spirit beareth record that he is the son of God, what- Rom. vhl
soever troubles he suffer in this troublesome world.
And to judge things indifferently, my godly wife, the
troubles be not yet generally as they were in our good fathers'
times, soon after the death and resurrection of our Saviour
Christ Jesu, whereof he spake in St Matthew ; of the Matth. xxiv.
which place you and I have taken many times great consola
tion, and especially of the latter part of the chapter, wherein
is contained the last day and end of all troubles (I doubt not)
both for you and me, and for such as love the coming of our
Saviour Christ to judgment. Remember, therefore, that
place, and mark it again, and ye shall in this time see great
consolation, and also learn much patience. Was there ever
such troubles as Christ threatened upon Jerusalem ? Was
there sithence the beginning of the world such affliction ? Who
was then best at ease ? The apostles, that suffered in body
persecution, and gathered of it ease and quietness in the pro
mises of God. And no marvel ; for Christ saith, " Lift up Luke xxi-
your heads ; for your redemption is at hand ;" that is to say,

588 LETTERS.
your eternal rest approacheth and draweth near. The world
is stark blind, and more foolish than foolishness itself; and so
be the people of the world. For when God saith trouble shall
come, they will have ease : and when God saith, " Be merry,
and rejoice in trouble," we lament and mourn, as though we
were cast-aways. But this the flesh (which is never merry
with virtue, nor sorry with vice, never laugheth with grace,
nor ever weepeth with sin) holdeth fast with the world, and
letteth God slip.
But, my dearly beloved wife, you know how to perceive
and to beware of the vanity and crafts of the devil well
enough in Christ. And that ye may the better have patience
Matth. xxiv. in the Spirit of God, read again the 24th chapter of St
Matthew, and mark what difference is between the destruc
tion of Jerusalem, and the destruction of the whole world ;
and you shall see that then there were left alive many
offenders to repent: but at the latter day there shall be
absolute judgment and sentence, never to be revoked, of
eternal life and eternal death upon all men ; and yet towards
the end of the world we have nothing so much extremity as
they had then, but even as we be able to bear. So doth the
merciful Father lay upon us now imprisonment (and, I suppose,
for my part shortly death), now spoil of goods, loss of friends,
and, the greatest loss of all, the knowledge of God's word.
God's will be done ! I wish in Christ Jesu, our only Mediator
and Saviour, your constancy and consolation, that you may
live for ever and ever ; whereof in Christ I doubt not : to
whom for his blessed and most painful passion I commit you.
Amen. Tour brother in Christ,
13 October, 1553. John Hoper.

LETTER XXVII.

A Letter which he wrote to certain godly persons, professors
and lovers of the truth, instructing them how they
should behave themselves at the beginning of the change
of religion.
The grace, mercy, and peace of God the Father, through
our Lord Jesus Christ, be with you, my dear brethren, and

LETTERS. 589
with all those that unfeignedly love and embrace his holy
gospel. Amen.
It is told me that the wicked idol the mass is stablished
again by a law, and passed in the parliament-house1. Learn
the truth of it, I pray you, and what penalty is appointed
in the act to such as speak against it : also, whether there
be any compulsion to constrain men to be at it : the statute
throughly known, such as be abroad and at liberty may
provide for themselves, and avoid the danger the better.
Doubtless there hath not been seen before our time such a
parliament as this is, that as many as were suspected to be
favourers of God's word should be banished out of both
houses. But we must give God thanks for that truth he
hath opened in the time of his blessed servant King Edward
the Sixth, and pray unto him that we deny it not, nor dis
honour it with idolatry ; but that we may have strength and
patience rather to die ten times than to deny him once.
Blessed shall we be, if ever God make us worthy of that
honour to shed our blood for his name's sake: and blessed
then shall we think the parents which brought us into this
world, that we should from this mortality be carried into
immortality. If we follow the commandment of St Paul
that saith, " If ye be risen again with Christ, seek the things coi. m.
that be above, where Christ sitteth at the right hand of
God," we shall neither depart from the vain transitory goods
of this world, nor from this wretched and mortal life, with
so great pains as other do. Let us pray to our heavenly
Father that we may know and love his blessed will, and the
glorious joy prepared for us in time to come, and that we may
know and hate all things contrary to his blessed will, and also
the pain prepared for the wicked men in the world to come.
There is no better way to be used in this troublesome
time for your consolation than many times to have assem
blies together of such men and women as be of your reli
gion in Christ, and there to talk and renew among your-
t1 The bill "for repealing king Edward's laws about religion" was
sent down from the House of Lords to the Commons on Oct. 31,
1853, and after being discussed six days in the Commons was carried,
and sent back to the upper house. Burnet's Hist, of Reform. Vol. n.
B. u. p. 255. Ed. 1683. See also Strype, Eccl. Mem. Vol. in. Part I.
p. 83.]

590 LETTERS.
selves the truth of your religion ; to see what ye be by the
word of God, and to remember what ye were before ye
came to the knowledge thereof, to weigh and confer the
dreams and false lies of the preachers that now preach, with
the word of God that retaineth all truth : and by such talk
and familiar resorting together, ye shall the better find out
all their lies that now go about to deceive you, and also both
know and love the truth that God hath opened to us. It
is much requisite that the members of Christ comfort one
another, make prayers together, confer one with another;
so shall ye be the stronger, and God's Spirit shall not be
absent from you, but in the midst of you, to teach you, to
comfort you, to make you wise in all godly things, patient
in adversity, and strong in persecution. Ye see how the
congregation of the wicked, by helping one another, make
their wicked religion and themselves strong against God's
truth and his people. If ye may, have some learned man,
that can out of the scriptures speak unto you of faith and
true honouring of God ; also that can shew you the descent
of Christ's church from the beginning of it until this day,
that ye may perceive by the life of your forefathers these
two things : the one, that Christ's word, which said that all
his must suffer persecution and trouble in the world, be true;
the other, that none of all his, before our time, escaped
trouble : then shall ye perceive that it is but a folly for one
that professeth Christ truly to look for the love of the
world. Thus shall ye learn to bear trouble, and to exer
cise your religion, and feel indeed that Christ's words be
true, " In the world ye shall suffer persecution." And when
ye feel your religion indeed, say, ye be no better than your
forefathers; but be glad that ye may be counted worthy
soldiers for this war : and pray to God when ye come to
gether, that he will use and order you and your doings to
these three ends, which ye must take heed of: the first,
that ye glorify God ; the next, that ye edify the church and
congregation ; the third, that ye profit your own souls.
In all your doings beware ye be not deceived. For
although this time be not yet so bloody and tyrannous as
the time of our forefathers, that could not bear the name
of Christ without danger of life and goods ; yet is our time
more perilous both for body and soul. Therefore of us

LETTERS. 591
Christ said, "Think ye, when the Son of man cometh, he Luke >
shall find any faith upon earth ?" He said not, Think ye
he shall find any man or woman christened, and in name a
Christian ? But he spake of the faith that saveth the Chris
tian man in Christ : and doubtless the scarcity of faith is
now more (and will, I fear, increase) than it was in the
time of the greatest tyrants that ever were ; and no marvel
why. Read ye the sixth chapter of St John's Revelation, and
ye shall perceive, among other things, that at the opening
of the fourth seal came out a pale horse, and he that sat
upon him was called Death, and Hell followed him. This
horse is the time wherein hypocrites and dissemblers entered
into the church under the pretence of true religion, as
monkers, friars, nuns, massing-priests, with such other, that
have killed more souls with heresies and superstition than
all the tyrants that ever were killed bodies with fire, sword,
or banishment, as it appeareth by his name that sitteth upon
the horse, who is called Death : for all souls that leave
Christ, and trust to these hypocrites, live to the devil in
everlasting pain, as is declared by him that followeth the
pale horse, which is Hell.
These pretensed and pale hypocrites have stirred the
earthquakes, that is to wit, the princes of the world, against
Christ's church, and have also darkened the sun, and made
the moon bloody, and have caused the stars to fall from
heaven ; that is to say, have darkened with mists, and daily
do darken (as ye hear by their sermons) the clear sun of
God's most pure word: the moon, which be God's true
preachers, which fetch only light at the sun of God's word,
are turned into blood, prisons, and chains, that their light
cannot shine unto the world as they would : whereupon it
cometh to pass, that the stars, that is to say, christian
people, fall from heaven, that is to wit, from God's most
true word to hypocrisy, most devilish superstition and idol
atry. Let some learned man shew you all the articles of
your belief and monuments of christian faith, from the time
of Christ hitherto; and ye shall perceive that there was never
mention of such articles as these hypocrites teach. God bless
you, and pray for me, as I do for you.
Out of the Fleet, by your brother in Christ,
John Hoper.

592 letters.

LETTER XXVIII.
(See Epistola} Tigurinse, xlv. p. 65.)

LETTER XXIX.
To my beloved in the Lord, W, P.
The grace of God be with you. I have sent you letters
for my wife, who is at Frankford in High Almayne1 : I pray
you, convey them trustily and speedily, and seal them close
after the merchants' fashion, that they be not opened. Wil
liam Downton, my servant, hath the first copy of that I wrote
concerning master Hales' hurt. I would master Bradford did
see it ; and then the copy to be well kept, lest any man
of malice should add anything to the matter more and worse
than I have made it. I pass not of that may come of it, I
thank God ; and my conscience beareth me record, that I did
it of zeal to the word of God, which the bishop of Winchester
called the doctrine of desperation. Not only my heart, but
also my mouth, my pen, and all my power, shall be against
him even till death (by God's help) in this case, let God do
with the matter "^ it pleaseth his high majesty ; to whom I
commend you. Yours,
29 April, 1554. John Hoper.

LETTER XXX.

To master Ferrar, Bishop of St David's, D. Taylor,
master Bradford, and master Philpot, prisoners in
the King's Bench in Southwark.
The grace of God be with you, Amen. I am advertised
by divers, as well such as love the truth as also by such as
yet be not come unto it, that ye and I shall be carried shortly
to Cambridge, there to dispute in the faith, and for the religion
of Christ (which is most true) that we have and do profess.
I am (as I doubt not ye be) in Christ ready, not only to go
to Cambridge, but also to suffer, by God's help, death itself
[l Upper Germany.]

LETTERS. 593
in the maintenance thereof. Weston2 and his complices have
obtained forth the commission already, and speedily (most like)
he will put it in execution. Wherefore, dear brethren, I do
advertise you of the thing before for divers causes : the one,
to comfort you in the Lord, that the time draweth nigh and
is at hand that we shall testify before God's enemies God's
truth : the next, that ye should prepare yourselves the better
for it : the third, to shew you what ways I think were best
to use ourselves in this matter, and also to hear of every one
of you your better advice, if mine be not good. Ye know such
as shall be censors and judges over us breathe and thirst our
blood; and whether we by God's help overcome after the
word of God, or by force and subtilty of our adversaries be
overcome, this will be the conclusion : our adversaries will
say they overcome, as you perceive how they report of those
great learned men and godly personages at Oxford 3-
Wherefore I mind never to answer them, except I have
the books present, because they use not only false allegation
of the doctors, but also a piece of the doctors against the
whole course of the doctors' mind. The next, that we may
have sworn notaries, to take things spoken indifferently ; which
will be very hard to have ; for the adversaries will have the
oversight of all things, and then make theirs better than it
was, and ours worse than it was. Then, if we see that two or
three or more will speak together, or with scoffs and taunts
illude and mock us, I suppose it were best to appeal to be
heard before the queen and the whole council, and that would
much set forth the glory of God. For many of them know
already the truth ; many of them err rather of zeal than malice;
and the others that be indurate should be answered fully to
their shame (1 doubt not), although to our smart and blood-
shedding. For of this I am assured, that the commissioners
appointed to hear us and judge us mean nothing less than to
P Weston, dean of Westminster, was prolocutor of the Lower
Souse of Convocation.]
P Cranmer, Ridley and Latimer. For an account of the pretended
disputation at Oxford, see Foxe, Acts and Mon. B. x. p. 1428. Ed.
1583. Also Burnet's Hist, of Reform. Vol. ll. B. n. p. 280. Ed. 1683.
Hooper and his fellow-prisoners issued a " declaration concerning
their disputation and doctrine of their religion," dated May 8, 1554,
shewing on what terms they were prepared to dispute. Foxe, Acts and
Mon. B. x. p. 1469.]
r i 38
[HOOPER, II.]

594 LETTERS.
hear the cause indifferently ; for they be enemies unto us and
unto our cause, and be at a point already to give sentence
against us : so that if it were possible, with St Stephen, to
speak so that they could not resist us, or to use such silence
and patience as Christ did, they will proceed to revenging.
Wherefore, my dear brethren in the mercy of Jesus Christ,
I would be glad to know your advice this day or to-morrow ;
for shortly we shall be gone, and I verily suppose that we
shall not company together, but be kept abroad one from the
other. They will deny our appeal : yet let us challenge the
appeal, and take witness thereof of such as be present, and
require, for indifferency of hearing and judgment, to be heard
either before the queen and the council, or else before all the
parliament, as they were used in king Edward's days.
Further, for my part, I will require both books and time
to answer. We have been prisoners now three quarters of a
year, and have lacked our books ; and our memories, by close
keeping and ingratitude of their parts, be not as present and
quick as theirs be. I trust God will be with us, yea, I doubt
not but he will, and teach us to do all things in his cause
godly and constantly. If our adversaries, that shall be our
judges, may have their purpose, we shall dispute one day, be
condemned the next day, and suffer the third day. And yet
is there no law to condemn us (as far as I know), and so one
of the convocation-house said this week to D. Weston. To
whom Weston made this answer ; " It forceth not (quoth he)
for a law : we have commission to proceed with them ; when
they be dispatched, let their friends sue the law."
Now how soon a man may have such a commission at
my lord chancellor's hand, you know. It is as hard to be
obtained as an indictment for Christ at Caiphas' band. Be
sides that, the bishops, having the queen so upon their sides,
may do all things both without the advice and also the know
ledge of the rest of the lords of the temporalty ; who at this
present have found out the mark that the bishops shoot at, and
doubtless be not pleased with their doings. I pray you, help
that our brother Saunders and the rest in the Marshalsea may
understand these things, and send me your answer betime,
Judas non dormit ; nee scimus diem neque horam l. Dominus
[i Judas sleepeth not; neither know we the day nor the hour.]

LETTERS. 595
Jesus Christus suo sancto numine nos omnes consoletur et
adjuvet. The Lord Jesus Christ with his Holy Spirit comfort
and strengthen us all. Amen. 6 May, 1554.
Yours, and with you unto death in Christ,
John Hoper.

LETTER XXXI.
(See Epistola? Tigurinse, xlvi. p. 65.)

LETTER XXXII.
(See Epistolae Tigurinae, xlvii. p. 66.)

LETTER XXXIII.

Another letter to certain godly persons, written to the same
effect2.
The grace of God be with you. Amen. I do give our
heavenly Father thanks, that moveth you to remember your
afflicted brethren, and I do (as I am bound) pray for you,
that, with your remembrance of me, ye provide help, and
succour me with such goods as God doth endue you withal.
Doubtless, if ever wretch and vile sinner was bound unto
God, I am most specially bound. For these ten months
almost, ever since my imprisonment, I have had no living
nor goods to sustain myself withal, yet such hath been the
favour of our heavenly Father, that I have had sufficient to
eat and drink, and the same paid for. Seeing he is so mer
ciful and careful for my sinful body, I doubt not but he
hath more care of my wretched soul, so that in both I may
serve his majesty, and be a lively and profitable member of
his poor afflicted church. I do not care what extremity this
world shall work or devise, praying you in the bowels of
him that shed his precious blood for you, to remember and
follow the knowledge ye have learned of his truth. Be not
ashamed nor afraid to follow him ; beware of this sentence,
P This letter stands after Letter XLVII. in Coverdale's work.]
38—2

596 LETTERS.
Luke ix. that it take no place in you : " No man (saith Christ) that
putteth his hand to the plough and looketh backward is
Luke xiv. meet for the kingdom of God." Remember, that Christ
willed him that would build a tower to sit down first and
look whether he were able to perform it, lest he should begin
and leave off in the midst, and so ba mocked of his neigh
bours, and lose therewithal as much as he bestowed. Christ
told such as would build in him eternal life, what the price
thereof was, even at the beginning of his doctrine, and said
Matth. * fljgy should be persecuted : also they should sometime pay
and bestow both goods and lands, before the tower of salvation
would be builded.
Seeing the price of truth in religion hath been always
the displeasure and persecution of the world, let us bear it,
and Christ will recompense the charges abundantly. It is
no loss to lack the love of the world, and to find the love
of God ; nor no harm to suffer the loss of worldly things,
and find eternal life. If man hate and God love, man kill
the body and God bring both body and soul to eternal life,
the exchange is good and profitable. For the love of God
use singleness towards him. Beware of this foolish and de
ceitful collusion, to think a man may serve God in spirit
secretly to his conscience, although outwardly with his body
and bodily presence he cleave, for civil order, to such rites
and ceremonies as now be used contrary to God and his
word. Be assured that whatsoever he be that giveth this
counsel, shall be before God able to do you no more profit
1 cor. vi. than the fig-leaves did unto Adam. " Glorify God both in
your bodies and in your spirits, which are God's." Take
heed of that commandment ; no man is able to dispense with
it. Such as be yet clear, and have not been present at the
wicked mass and idolatrous service, let them pray to God
to stand fast : such as for weakness and fear have been at
it, repent and desire God of forgiveness, and doubtless he
will have mercy upon you. It is a fearful thing, that many
do not alonely thus dissemble with God, but also excuse and
defend the dissimulation : beware of that, dear brethren ; for
rrov. ii. it is a sore matter to delight in evil things. Let us acknow
ledge and bewail our evil ; then God shall send grace to
amend us, and strength better to bear his cross.
I doubt not but ye will judge of my writing as I mean

LETTERS. 597

towards you in my heart, which is doubtless your eternal
salvation in Christ Jesus ; to whom I heartily commend you.
14 June, 1554.

LETTER XXXIV.
To my dearly beloved friend in Christ, master John Hall.
The grace of God be with you. Amen. It was much to
my comfort, I assure you, when I understood by this bearer,
my faithful servant, William Downton, that you and your
wife were in health. Many times I had occasion to inquire
for you, before the departure of my poor wife, to have holpen
her out of the land from the hands of the cruel ; but I could
hear nothing where you were. It was told me you abode in
the country with your wife, to whom make my hearty com
mendations, and to the rest of all your house that fear God :
and my trust is you do not forget your duty towards God in
this troublesome world. See that you tarry with him in one
hour of trouble, and doubtless he will keep you for ever with
him in the joys everlasting. I would write more, but this
bearer can tell what need I have to make haste. Fare you
well, as myself, and be strong in Christ ; for I thank him, for
my part, I am not ashamed of his gospel, neither afeard of the
pope, the devil, nor the gates of hell. The Lord's will be done.
•Written the 4th day of August, Anno 1554.
Your poor friend,
John Hoper.

LETTER XXXV.

To all my dear brethren, my relievers and helpers in the
city of London.
The grace of God be with you. Amen. I have received
from you, dearly beloved in our Saviour Jesus Christ, by
the hands of my servant, William Downton, your liberality,
for the which I do most heartily thank you ; and I praise
God highly in you and for you, who hath moved your hearts
to Bhew this kindness towards me ; praymg him to preserve
you from all famine, scarcity, and lack of the truth of his

598 LETTERS.
word, which is the lively food of your souls, as you preserve
my body from hunger and other necessities which should
happen unto me, were it not cared for by the benevolence
and charity of godly people. Such as have taken all worldly
goods and lands from me, and spoiled me of all that I had,
have imprisoned my body, and appointed no one halfpenny to
feed or to relieve me withal. But I do forgive them, and
pray for them daily in my poor prayer unto God, and from
my heart I wish their salvation, and quietly and patiently
bear their injuries, wishing no farther extremity to be used
towards us. Yet, if it seem contrary best unto our heavenly
Father, I have made my reckoning, and fully resolve myself
to suffer the uttermost that they are able to do against me,
yea, death itself, by the aid of Christ Jesus, who died the most
vile death of the cross for us wretches and miserable sinners.
But of this I am assured, that the wicked world, with all his
force and power, shall not touch one of the hairs of our heads
without leave and licence of our heavenly Father, whose will
be done in all things. If he will life, life be it ; if he will
death, death be it. Only we pray that our wills may be
subject unto his will ; and then, although both we and all the
world see none other thing but death, yet if he think life
best, we shall not die, no, although the sword be drawn out
over our heads : as Abraham thought to kill his son Isaac ;
yet when God perceived that Abraham had surrendered his
will to God's will, and was content to kill his son, God then
saved his son.
Dearly beloved, if we be contented to obey God's will,
and for his commandment's sake to surrender our goods and
ourselves to be at his pleasure, it maketh no matter whether
we keep goods and life, or lose them. Nothing can hurt us
that is taken from us for God's cause, nor nothing can at
length do us good that is preferred contrary unto God's com
mandment. Let us wholly suffer God to use us and ours
after his holy wisdom, and beware we neither use nor govern
ourselves contrary to his will by our own wisdom : for if we
do, our wisdom will at length prove foolishness. It is kept
to no good purpose that we keep contrary unto his command
ments. It can by no means be taken from us that he would
should tarry with us. He is no good Christian that ruleth
himself and his as worldly means serveth : for he that so doth

LETTERS. 599
shall have as many changes as chance in the world. To-day
with the world he shall like and praise the truth of God; to
morrow, as the world will, so will he like and praise the
falsehood of man ; to-day with Christ, and to-morrow with
antichrist. Wherefore, dear brethren, as touching your
behaviour towards God, use both your inward spirits and
your outward bodies, your inward and your outward man (I
say), not after the means of men, but after the infallible word
of God. Refrain from evil in both, and glorify your heavenly
Father in both. For if ye think ye can inwardly in the
heart serve him, and yet outwardly serve with the world in
external service the thing that is not God, ye deceive your
selves ; for both the body and the soul must together concur
in the honour of God, as St Paul plainly teacheth, 1 Cor. vi.
For if an honest wife be bound to give both heart and body
to faith and service in marriage, and if an honest wife's faith
in the heart cannot stand with an whorish or defiled body
outwardly ; much less can the true faith of a Christian in the
service of Christianity stand with the bodily service of external
idolatry : for the mystery of marriage is not so honourable
between man and wife, as it is between Christ and every
christian man, as St Paul saith.
Therefore, dear brethren, pray to the heavenly Father,
that, as he spared not the soul nor the body of his dearly
beloved Son, but applied both of them with extreme pain to
work our salvation both of body and soul ; so he will give us
all grace to apply our bodies and souls to be servants unto
him : for doubtless he requireth as well the one as the other,
and cannot be miscontented with one, and well pleased with
the other. Either he hateth both, or loveth both ; he
divideth not his love to one, and his hatred to the other.
Let not us therefore, good brethren, divide ourselves, and say
our souls serve him, whatsoever our bodies do to the contrary
for civil order and policy.
But, alas ! I know by myself what troubleth you, that is,
the great danger of the world, that will revenge (ye think)
your service to God with sword and fire, with loss of goods
and lands. But, dear brethren, weigh of the other side, that
your enemies and God's enemies shall not do as much as they
would, but as much as God shall suffer them, who can trap
them in their own counsels, and destroy them in the midst of

600

LETTERS.

their furies. Remember, ye be the workmen of the Lord,.
Matt. xx. and called into his vineyard, there to labour till evening-tide,
that ye may receive your penny, which is more worth than
all the kings of the earth. But he that calleth us into his
vineyard hath not told us how sore or how fervently the
sun shall trouble us in our labour; but hath bid us labour,
and commit the bitterness thereof unto him, who can and
will so moderate all afflictions, that no man shall have more
laid upon him than in Christ he shall be able to bear : unto
whose merciful tuition and defence I commend both your souls
and your bodies. 2 September, 1554.
Yours with my poor prayer,
John Hoper.

LETTER XXXVI.

To a merchant of London, by whose means he had received
much comfort in his great necessities in the Fleet :
where how cruelly he was handled, you shall see in the
letter next following \
The grace of God be with you. Amen. I thank God
and you for the great help and consolation I have received
in the time of adversity by your charitable means, but most
rejoice that you be not altered from truth, although false
hood cruelly seeketh to distain her. Judge not, my brother,
truth by outward appearance ; for truth now worse appear
eth and more vilely is rejected than falsehood. Leave the
outward shew, and see by the word of God what truth is,
and accept truth, and dislike her not, though man call her
falsehood. As it is now, so hath it been heretofore, the
truth rejected, and falsehood received. Such as have pro
fessed truth for truth have smarted, and the friends of
falsehood laughed them to scorn. The trial of both hath
been by contrary success : the one having the commendation
of truth by man, but the condemnation of falsehood by God,
flourishing for a time, with endless destruction ; the other
afflicted a little season, with immortal joys.
Wherefore, dear brother, ask and demand of your book,
the Testament of Jesus Christ, in these woeful and wretched
[l See Letter XLVIIL]

LETTERS. 601
days, what you should think, and what you should stay
upon for a certain truth ; and whatsoever you hear taught,
try it by your book, whether it be true or false. The days
be dangerous and full of peril, not only for the world and
worldly things, but-for heaven and heavenly things. It is a
trouble to lose the treasures of this life, but yet a very pain
if they be kept with the offence of God.
Cry, call, pray, and in Christ daily require help, succour,
mercy, wisdom, grace, and defence, that the wickedness of
this world prevail not against us. We began well; God
preserve us until the end. I would write more often unto
you, but I do perceive you be at so much charges with me,
that I fear you would think when I write I crave. Send
me nothing till I send to you for it ; and so tell the good
men your partners : and when I need, I will be bold of you.
3 December, 1554. Yours with my prayer,
J. Hoper.

LETTER XXXVII.
(See Epistolae Tigurina% xlviii. p. 67.)

LETTER XXXVIII.

To mistress Wilkinson, a woman hearty in GooVs cause,
and comfortable to his afflicted members.
The grace of God and the comfort of his Holy Spirit be
with you. Amen.
I am very glad to hear of your health, and do thank
you for your loving tokens. But I am a great deal more
glad to hear how christianly you avoid idolatry, and prepare
yourself to suffer the extremity of the world, rather than to
endanger yourself to God. You do as you ought to do in
this behalf; and in suffering of transitory pains you shall
avoid permanent torments in the world to come. Use your
life, and keep it with as much quietness as you can, so that
you offend not God. The ease that cometh with his displea
sure turneth at length to unspeakable pains ; and the gains

602

LETTERS.

of the world, with the loss of his favour, is beggary and
wretchedness. Reason is to be amended in this cause of
religion : for it will choose and follow an error with the mul
titude, if it may be allowed, rather than turn to faith, and
follow the truth with the people of God. » Moses found the
Heb. *l same fault in himself, and did amend it, choosing rather to
be afflicted with the people of God than to use the liberty
of the king's daughter, that accounted him as her son.
Pray for contentation and peace of the Spirit, and re
joice in such troubles as shall happen unto you for the truth's
Matt. v. sake : for in that part Christ saith you be happy. Pray also
for me, I pray you, that I may do in all things the will of
our heavenly Father : to whose tuition and defence I com
mend you.

LETTER XXXIX.
To my dearly beloved sister in the Lord, mistress A. W.1
The grace of God be with you. Amen. I thank you for
your loving token. I pray you burden not yourself too much.
It were meet for me rather to bear a pain than to be a
hindrance to many. I did rejoice, at the coming of this bearer,
to understand of your constancy, and how that you be fully
resolved, by God's grace, rather to suffer extremity than to
go from that truth in God which you have professed. He
that gave you grace to begin in so infallible a truth will follow
you in the same unto the end. But, my loving sister, as you
be travelling this perilous journey, take this lesson with you,
practised by wise men; whereof ye may read in the second
of St Matthew's gospel. Such as travelled to find Christ
followed only the star ; and as long as they saw it, they were
assured they were in the right way, and had great mirth in
their journey. But when they entered into Jerusalem, where
as the star led them not thither, but unto Bethelem, and there
asked the citizens the thing that the star shewed before ; as
long as they tarried in Jerusalem, and would be instructed
where Christ was born, they were not only ignorant of Beth
elem, but also lost the sight of the star that led them before.
[} Ann Warcop.J

LETTERS. 603
Whereof we learn, in any case whiles we be going in this
life to seek Christ that is above, to beware we lose not the
star of God's word, that only is the mark that sheweth us
where Christ is, and which way we may come unto him. But
as Jerusalem stood in the way, and was an impediment to these
wise men; so doth the synagogue of antichrist, that beareth the
name of Jerusalem, which by interpretation is called the vision
of peace, and amongst the people now is called the catholic
church, stand2 in the way that pilgrims must go by through
this world to Bethelem, the house of saturity and plentifulness,
and is an impediment to all christian travellers ; yea, and ex
cept the more grace of God be, will keep the pilgrims still in
her, that they shall not come where Christ is at all. t And to
stay them indeed, they take away the star of light, which is
God's word, that it cannot be seen : as ye may see how the
celestial star was hid from the wise men, when they asked of
the Pharisees at Jerusalem where Christ was born. Ye may
see what great dangers happened unto these wise men, whiles
they were a-learning of liars where Christ was. First, they
were out of their way ; and next, they lost their guide and
conductor, the heavenly star. Christ is mounted from us into
heaven, and there we seek him, as we say : let us therefore go
thitherward by the star of his word, and beware we happen
not to come into Jerusalem, the church of men, and ask for
him. If we do, we go out of the way, and lose also our con
ductor and guide, that only leadeth us straight thither.
The poets write in fables, that Jason, when he fought
with the dragon in the isle of Colchis, was preserved by the
medicines of Medea, and so won the golden fleece. And they
write also that Titan, whom they feign to be son and heir of
the high god Jupiter, would needs upon a day have the con
ducting of the sun round about the world ; but, as they feign,
he missed of the accustomed course : whereupon when he went
too high, he burned heaven ; and when he went too low, he
burned the earth and the water. These profane histories do
shame us that be christian 'men. Jason against the poison of
the dragon used only the medicine of Medea. What a shame
is it for a christian man against the poison of the devil, heresy,
and sin, to use any other remedy than Christ and his word !
Titan for lack of knowledge was afeared of every sign of the
[2 Standeth, C]

604 LETTERS.
zodiac that the sun passeth by : wherefore he now went too
low, and now too high, and at length fell down and drowned
himself in the sea. Christian men for lack of knowledge, and
for fear of such dangers as christian men must needs pass by,
go clean out of order, and at length fall into the pit of hell.
Sister, take heed: you shall in your journey towards
heaven meet with many a monstrous beast : have salve of
God's word therefore ready. Ye shall meet husband, children,
lovers and friends, that shall, if God be not with them (as,
God be praised, he is ; I would it were with all other alike),
be very lets and impediments to your purpose. You shall
meet with slander and contempt of the world, and be accounted
ungracious and ungodly ; you shall hear and meet with cruel
tyranny to do you all extremities ; you shall now and then
see the troubles of your own conscience, and feel your own
weakness ; you shall hear that you be cursed by the sentence
of the catholic church, with such like terrors : but pray to
God, and follow the star of his word, and you shall arrive at
the port of eternal salvation, by the merits only of Jesus
Christ ; to whom I commend you and all yours most heartily.
Yours in Christ,
John Hoper.

LETTER XL.

To my dear friends in God, master John Hall and his
wife.
The grace of God be with you. Amen. I thank you
for your loving and gentle friendship at all times, praying
God to shew unto you such favour, that whatsoever trouble
and adversity happen, ye go not back from him. These
days be dangerous and full of peril : but yet let us comfort
ourselves in calling to remembrance the days of our fore
fathers, upon whom the Lord sent such troubles, that many
hundreds, yea, many thousands, died for the testimony of
Jesus Christ, both men and women, suffering with patience
and constancy as much cruelty as tyrants could devise, and
so departed out of this miserable world to the bliss everlast
ing ; where as now they remain for ever, looking always for

LETTERS. 605
the end of this sinful world, when they shall receive their
bodies again in immortality, and see the number of the Heb- xi-
elects associated with them in full and consummate joys :
and as virtuous men, suffering martyrdom, and tarrying a
little while in this world with pains, by and by rested in joys
everlasting ; and as their pains ended their sorrows and
began ease ; so did their constancy and stedfastness animate
and confirm all good people in the truth, and gave them
encouragement and lust1 to suffer the like, rather than to
fall with the world to consent unto wickedness and idolatry.
Wherefore, my dear friends, seeing God of his part hath
illuminated you with the same gift and knowledge of true
faith, wherein the apostles, the evangelists, and all martyrs
suffered most cruel death, thank him for his grace in know
ledge, and pray unto him for strength and perseverance,
that through your own fault you be not ashamed nor afeared
to confess it. Ye be in the truth, and the gates of hell shall
never prevail against it, nor antichrist with all his imps
prove it to be false. They may kill and prosecute, but never
overcome. Be of good comfort, and fear more God than
man. This life is short and miserable ; happy be they that
can spend it to the glory of God. Pray for me, as I do for
?you, and commend me to all good men and women. 22
December, 1554. Your brother in Christ,
John Hoper.

LETTER XLI.

To one that was fallen from the known truth of the gospel
to antichrist and his damnable religion.
Grace, mercy, and peace of conscience, be multiplied in
all penitent hearts. Amen.
Dear brother in Christ Jesus, it is not long since I was
informed what love and fervent zeal ye have heretofore
borne to God's true religion, appearing as well by your life
and conversation, as by absenting yourself from the idolaters'
temple, and congregation of false worshippers. But now,
[} Lust: desire.]

606 letters.
(alas !) through the devilish persuasions and wicked "counsel
of worldly men, ye have declined from your former profes-
Gai. ii. sion, building again that which before ye destroyed, and so
2 cor. vs. are become a trespasser, bearing a stranger's yoke with the
unbelievers. Of which thing ever since I was informed, I
have been marvellously moved with inward affections, much
lamenting so great and sudden a change, as to be turned
Gai.i. from him that called you in the grace of Christ unto the
dissimulation of wicked hypocrites ; which (as St Paul saith)
is nothing else, but that there be some which trouble you,
intending to make you like as they are, even lovers of
themselves, whose hearts are wedded to the perishing trea
sures of this world, wherein is the whole joy and felicity,
uohnii. contrary to St John, which saith, "See that ye love not
the world, neither those things which are in the world."
But they, as men without ears, and having hearts without
understanding, do neither weigh the terrible threatenings of
God against such offenders, and the most woeful punishment
due for the same ; nor yet consider the loving admonition
and calling of God, who both teacheth how to avoid his
wrath, and also by what means to attain to salvation.
Wherefore, dear brother, I humbly beseech you, even
by the mercifulness of God, and as you tender your own*
salvation, to give ear no longer to their pestilent persuasions,
Ephes. v. but even now forthwith to repent, and have no longer fellow-
Rom, xij. ship with the unfruitful works of darkness; neither fashion
you yourself again like unto the world : delight not in the
james iv. friendship thereof; for all such be made the enemies of God.
Ephes. iv. Grieve not any longer the Holy Spirit of God, by whom ye
are sealed unto the day of redemption. Acknowledge your
Rev. ii. offence, and from whence ye are fallen : prostrate yourself
before God, asking mercy for Christ's sake. Mourn with
Mary Magdalen, lament with David, cry with Jonas, and
Matth. xx.i weep with Peter ; and make no tarrying to turn to the Lord,
whose pitiful eyes attend always to wipe away the tears from
every troubled conscience. Such is his entire love toward
all those that turn unto him, making them this sweet pro
mise confirmed by a mighty and vehement kind of speaking :
Ezek. xviii. " Tell them, As truly as I live (saith he), I will not the death
of a sinner, but much rather that he turn from his evil ways,
I1 The reference intended here is evidently Matth. xxvi. 75.]

letters. 607
and live. Turn you, turn you from your ungodly ways, O
ye of the house of Israel. O wherefore will ye die ?" Be
hold, ye are here forgiven, your sin is blotted out, and the
most joyful countenance of God turned again towards you.
What now remaineth ? Verily this, that you from hence
forth keep circumspect watch, and become a follower of
Christ, sustaining for his name's sake all such adversities as
shall be measured unto you by the sufferance of God our
heavenly Father, who so careth for us, that not one hair of
our head shall perish without his will ; who also, considering
the tender and weak faith of his children, not able as yet
to stand against the force of antichrist's tyranny, giveth
them this loving liberty : "When ye be persecuted in one city, Matth. *.
fly to another." O most tender compassion of Christ ! how
careful is he over his people ! Who would not now, rather
than to offend so merciful a God, fly this wicked realm, as
your most christian brother and many other have done?
or else with boldness of heart and patience of the spirit
bear manfully the cross even unto the death, as divers of
our brethren have done before us? as is declared at large
in Paul's Epistle to the Hebrews, which I pass over, and Heb. xi.
come to our Saviour Christ, whose example for our singular
comfort St Paul encourageth us to follow, saying, "Let us Heb. xii.
also, seeing that we are compassed with so great a multi
tude of witnesses, lay away all that presseth down, and the
sin that hangeth on, and let us run with patience unto the
battle that is set before us, looking unto Jesus, the author
and finisher of our faith ; who, for the joy that was set be
fore him, abode the cross and despised the shame, and is set
down on the right hand of the throne of God, &c." " From Rev. xxa.
whence he shall come shortly," saith St John, " and his re
wards with him, to give every man according as his deeds
shall be. Blessed are they that do his commandments, that
their power may be in the tree of life, and may enter in
through the gates unto the city," where they (saith Esay) isai. win.
"shall have their pleasure in the Lord, who will carry them
on high above the earth, and will feed them with the heri
tage of Jacob their father ; for the Lord's own mouth hath
so promised." Thus I have been bold to write unto you for christian
love's sake that I bear to you, whose salvation I wish as

608 LETTERS.
mine own, beseeching God that your whole spirit, soul, and
body may be kept faultless unto the coming of our Lord Jesus
Christ. Amen. Your brother in Christ,
John Hoper.

LETTER XLII.

To a certain godly woman, instructing her how she should
behave herself in the time of her widowhood.
The grace of God and the comfort of his Holy Spirit be
with you, and with all them that unfeignedly love his holy
gospel. Amen.
I thank you, dear sister, for your most loving remem
brance : and although I cannot recompense the same, yet do
I wish with all my heart that God would do it ; requiring you
not to forget your duty towards God in these perilous days,
in the which the Lord will try us. I trust you do increase
by reading of the scriptures the knowledge you have of God,
and that you diligently apply yourself to follow the same : for
the knowledge helpeth not, except the life be according there
unto. Further, I do heartily pray you to consider the state
of your widowhood; and if God shall put in your mind to
change it, remember the saying of St Paul, 1 Corinthians vii.
" It is lawful for the widow or maiden to marry to whom they
list, so it be in the Lord," that is to say, to such a one as is
of Christ's religion.
Dearly beloved in Christ, remember these words ; for you
shall find thereby great joy and comfort, if you change your
state. Whereof I will, when I have better leisure (as now I
have none at all), further advertise you. In the mean time I
commend you to God, and the guiding of his good Spirit ; who
stablish and confirm you in all well doing, and keep you
blameless to the day of the Lord. Watch and pray ; for this
day is at hand. Yours assured in Christ,
John Hoper.

LETTERS. 609

LETTER XLIII.

An answer to a friend of his for a woman that was troubled
with her husband in matters of religion, how she should
behave herself towards him.
The grace and peace of God our dear Father through Jesus
Christ our Lord. Amen.
As concerning the party whom you wrote unto me of, I
have here sent you mine advice, and what I think is best in
this case to be done. First, she shall remember the counsel
of St Paul, 1 Cor. vii., where he speaketh to such as be coupled
in matrimony, and be of two sundry and divers religions : if
the unbelieving man will dwell with the faithful woman, the
wife cannot forsake him ; or in case the unbelieving woman
will dwell with her believing husband, the husband cannot
forsake her. But if the unbelieving party (whether it be
husband or wife) will depart, the believing party is at liberty.
Now in this time, to believe that the priest can make God, or
to believe that which was not God yesterday can be both
God and man to-day, and so to honour that which was but
very bread yesterday for the true God, that made both heaven
and earth and all that be in them, and for the body and soul
of Christ, that suffered for our redemption, and took from us
our sins upon the cross, is very idolatry, and to be committed
of no christian man : for the pain of it, without repentance, is
everlasting damnation.
In matrimony it is meet therefore, that which party soever
be persuaded and knoweth the truth, be it the husband or the
wife, the truth be spoken, taught, and opened unto the party
that is not persuaded. For, as St Paul saith, " How knowest
thou, 0 man, whether thou shalt save thy wife? or how
knowest thou, 0 woman, whether thou shalt save thy husband?"
Therefore let the best and more godly party be diligent in
saving (by his or her labours) the party that is not instructed
nor persuaded in the truth. If it prevail, then is the worse
part amended, and the best part hath done his or her duty
and office, as it is commanded. Ephes. iv. Coloss. iii. 1 Peter iii.
In case the worse part will not be amended, but tarry still
in error, and so offend the Almighty God, the author of
marriage, let the best part, that is persuaded and knoweth
the truth, as in this case the woman, labour with her com-

[hooper, ii.]

39

610 LETTERS.
panion to be free and at liberty, and not to be compelled to
honour any false god, or to serve God otherwise than she
knoweth she may do with a good conscience, as she is taught
by the word of God. And if she may thus obtain to be at
liberty, and be not compelled to do things against her con
science, she may not in any wise depart from him that she is
married unto. If this woman cannot win her husband to the
truth, nor obtain to live freely and at liberty in the faith of
Christ herself, let her cause some godly and grave men or
women to persuade with her husband, as well for his own better
knowledge as for the freedom and liberty of herself; and let
her, and whosoever entreateth of the matter, use modesty,
soberness, and charity, and pray unto God that their doings
may take virtuous and godly success.
In case (which God forbid !) the husband will not reform
himself of his error, nor suffer his wife to refrain the company
and fellowship of such as be present at the mass, where as an
idol is honoured for God, this wife must make answer soberly
and christianly, that she is forbidden by God's laws to commit
Acts v. idolatry, and that God is more to be obeyed than man ; and
so in any case beware she offend not against the first command-
Exod. xx. ment, which is, " Thou shalt have no other gods but me."
It may come to pass, that when the husband shall per
ceive the wife's love and reverence towards him, and also her
constancy and strength in the truth and true religion of God,
although he be not converted unto the truth by her, yet he
will be contented to suffer her to use the liberty of her con
science, without compulsion to any religion that she doth by
God's word detest and abhor. But if there be no remedy
but either the wife must follow in idolatry her husband's com
mandment, or else suffer the extremity of the law ; here must
the wife remember and learn whether there be any law or
not, that can compel her ordinarily to come to the mass, where
as idolatry is committed. If there be no law or other means to
compel her than her husband's foul words, which be nothing
else but threatenings to put her in fear, she must, if she can,
with wisdom and womanhood amend the same : if she cannot,
then must she christianly and patiently bear them as a woman
of God, that for his sake must suffer as much as his pleasure
is to lay upon her.
In case there be a law to compel her and all other, if

LETTERS. 611
otherwise she will not obey, to come to the mass, first, she
must wisely and discreetly weigh her husband s nature,
whether he is wont to be in deed, works, and offers, cruel as
he is in words. If she can find that his nature is (as the
most part of men's be) more churlish and cruel in words than
in works, then howsoever he threateneth by dangerous words,
he will not accuse his wife to harm her, but rather excuse
her. In case, either for lack of love, or for fear of losing of
his goods, she perceive verily that he mindeth to bring her in
danger by a law, then must she pray to God, and use one of
these two extreme remedies. First, if she find by prayer
herself strong to abide the extremity of the law, yea, though
she should die, let her in no case depart from her husband.
In case she find herself too weak to suffer such extremity, then
rather than to break company and marriage between God
and her, conjoined by the precious blood of Christ, she must
convey herself into some such place as idolatry may be
avoided. For if the husband love the wife, or the wife the
husband, more than Christ, he nor she be not meet for Christ.
Matt. x. xvi. Luke xiv. ix. Yea, if a man love his own life
more than Christ, he is not meet for Christ. And what doth
it avail a man to win all the world, and to lose his soul ?
But here the woman must take heed, that in case, for the
keeping of the marriage between God and her, she depart
from her husband, that she be always in honest, virtuous, and
godly company, that she may at all times have record for her
godly behaviour, if anything should be laid to her charge ;
and let her Uve a sole, sober, and modest life, with prayer and
soberness to God, that it may please him to banish such wicked
laws and wicked religion as make debate between God and
man, and husband and wife ; and then God shall from time to
time give counsel to every good man and woman what is best
to be done in such pitiful cases, to his honour and to the salva
tion of our woeful and troubled consciences.
Out of the Fleet, by the prisoner of the Lord,
John Hoper.

39—2

612 LETTERS.
LETTER XLIV.
[The three following letters were annexed to the Exposition of
Psalm XXIII. and the Apology, published by Henry Bull in 1562,
and are reprinted from that edition, the variations of Coverdale,
marked C, being given in the notes.]
CT The copy of the letter wher-
by Maister Hooper was certifyed
of the takying of a godlye
company in bo we
churcheyarde at
prayer.

My duty humbly remembered, you hear (I know) of a
godly company imprisoned, which were taken upon new-
year's night : yet notwithstanding, forasmuch (perhaps) as
you know not perfectly how nor wherefore, you shall under
stand that, being upon their knees in ending of prayer,
(wherein they gave God thanks, prayed for the magistrates
and estates of the realm, and required things necessary at
his bountiful hands,) two of my lord chancellor's men (as I
am informed) came first into the chamber where they were,
in Bow church-yard ; and immediately afterwards followed M.
sheriff with others, who commanded them all to stay in the
king and queen's majesties' name, whereunto they humbly
obeyed : for they came not thither weaponed to conspire or
make any tumult, but only, like Christians, christianly to
pray, and to be instructed in the vulgar tongue by the reading
and hearing of God's word, as their conscience did enforce
them, without the displeasure of God, to do. For (as you
well know) there is nothing so grievous to the patient in this
world as the gnawing and biting worm of a troubled con
science, being accused by God's law for the wilful transgress
ing of the same: as by experience wo know by Judge Hales1,
who, contrary to the knowledge of God's word, consented
[l Foxe speaks of him as " conscientia) stimulis totus confusus con-
fectusque." Ker. in Eccles. Gost. Commentarii. Basil. 1559. p. 264.
See also Hooper's treatise respecting him, p. 374 of this volume; also
Burnet's Hist, of Reform. Vol. n. B. i. p. 248.]

LETTERS. 613
to the wicked traditions of the papists ; which although in
name they would be of the holy church, and preachers of
the gospel of Christ, yet in fact and deed do they dissent
from the same, and most detest that godly society : as by
the cruel handling of the Christians by the prelates at this
present it doth evidently appear. Therefore (I say), that
they might, without the offence of God, quietly pray toge
ther, as they be taught by his word, there assembled a godly
company together to the number of thirty, divided and sent
to both the counters, where at commandment they yet remain.
And with master Chambers, master Monger, and the rest in
the counter at Bread-street, I was yesterday : who (God be
thanked) be strong, and do rejoice that, for well-doing they
are imprisoned ; not doubting but that, as God hath vouch
safed to accept them worthy to sustain imprisonment for his
sake, so he will strengthen them rather to suffer death than
to deny his truth : as the Lord knoweth; who assist you with
his Holy Spirit, that unto the end you may persevere in his
truth : unto whose tuition in my poor prayer I hum
bly commend you. 3 of January, 1554[5j.
M. Chamber, M. Monger, M. Sh. and
the rest in the Counter do pray
for you, and in Christ
salute you most
heartily.

LETTER XLV.

C The letter of Mayster Hoo
per's aunswer unto the
former letter.

The grace of God be with you. Amen. I perceive2
by your letter how that, upon new-year's day at night,
there were taken a godly company of Christians, whilst they
were praying. I do rejoice in that men can be so well
occupied in this perilous time, and fly unto God for remedy
[2 'Perceived,' C]

614 LETTERS.
by prayer, as well for their own lacks and necessities, as also
charitably to pray for them that persecute them. So doth
the word of God command all men to pray charitably for
them that hate us1, and not to revile any magistrate with
words, or to mean him evil by force or violence. They
also may rejoice that in well-doing they were taken to the
prison. Wherefore I have thought it good to send them
this little writing of consolation, praying God to send
them patience, charity, and constancy in the truth
of his most holy word. Thus fare you well,
and pray to God to send his true word
into this realm again amongst us,
which the ungodly bishops
have now banished.
4. January.
1554[5],

LETTER XLVI.
C The copy of Mayster Hoo
per's Letter delyuered in the
Counter at breade
street.

To the godly and faithful company of prisoners in both the
Counters, which were taken together at prayer in a
house in Bow church-yard2.
The grace, favour, consolation, and aid of the Holy Ghost
be with you now and ever. So be it.
Dearly beloved in the Lord, ever sithence your imprison
ment, I have been marvellously moved with great affections
and passions, as well of mirth and gladness as of heaviness
and sorrow. Of gladness in this, that I perceived how ye
be bent and given to prayer, and invocation of God's help in
these dark and wicked proceedings of men against God's glory.
I have been sorry to perceive the malice and wickedness of
[! 'For those that hate them,' C] [2 Heading in C]

LETTERS. 615
men to be so cruel, devilish, and tyrannical, to persecute the
people of God for serving3, saying, and hearing of the holy
psalms and the word of eternal life. These cruel doings do
declare that the papists' church is more bloody and tyrannical
than ever was the sword of the ethnics and gentiles. When I
heard of your taking, and what ye were doing, wherefore, and
by whom ye were taken, I remembered how the Christians in
the primitive church were used by the cruelty of unchristened
heathens in the time of Trajan the emperor*, about seventy-
seven years after Christ's ascension into heaven; and how5 the
Christians were persecuted very sore, as though they had been
traitors and movers of sedition. Whereupon the gentile em
peror Trajan required to know the true cause of christian
men's trouble. A great learned man called Plinius6 wrote
unto him, and said it was because the Christians said certain
psalms before day unto one called Christ, whom they worshipped
for God. When Trajan the emperor understood it was for
nothing but for conscience and religion, he caused by his com
mandments everywhere, that no man should be persecuted for
serving of God. Lo ! a gentile and heathen man would not
have such as were of a contrary religion punished for serving
of God : but the pope and his church hath* cast you into pri
son, being taken even doing8 the work of God, and one of the
excellentest9 works that is required of christian men ; that is
to wit, whiles ye were in prayer, and not in such wicked
and superstitious prayers10 as the papists use, but in the same
prayer that Christ hath taught you to pray : and in his
name only ye gave God thanks for that ye have received, and
for his sake ye asked for such things as ye want. 0 glad
may ye be that ever ye were born, to be apprehended whilst
ye were so virtuously occupied. Blessed be they that suffer jMatth. ^
for righteousness' sake. For if God had suffered them that
took your bodies then to have taken your life also, now had
P ' Serving of God, for &c.,' C]
[4 Plin. Epist. Lib. x. Epp. xcvii. xcviii. pp. 815-825. Amster
dam. 1734. The instructions of Trajan to Pliny were, that the Chris
tians should not be sought after ; but if they were brought before him
and convicted of being Christians, they should be punished.]
[s 'And how,' omitted in C] [6 ' Plinius secundus,' C]
[T'Have.'C] [8 ' In doing,' C]
[» 'Most excellent,' C] [10 'Prayer,' C]

616 LETTERS.
ye been following the Lamb in perpetual joys, away from the-
company and assembly of wicked men. But the Lord would
not have you suddenly so to depart ; but reserveth you glori
ously to speak and maintain his truth to the world. Be ye
not careful what ye shall say : for God will go out and in with
you, and will be present in your hearts and in your mouths to
speak his wisdom, although it seem foolishness to the world.
He that hath begun this good work in you continue1 you in
the same unto the end : and pray unto him that ye may fear
him only that hath power to kill both body and soul, and ta
[Matth. x. cast them into hell-fire. Be of good comfort : all the hairs of
your heads be numbered, and there is not one of them can
perish, except your heavenly Father suffer it to perish. Now
ye be even in the field, and placed in the forefront of Christ's
battle. Doubtless it is a singular favour of God, and a special
love of him towards you, to give you this fore-ward and pre
eminence, and a sign that he trusteth you before others of his
people. Wherefore,- dear brethren and sisters, continually
fight this fight of the Lord. Your cause is most just and
godly : ye stand for the true Christ (who is, after the flesh, in
heaven) and for his true religion and honour, which is amply,
fully, sufficiently, and abundantly contained in the holy testa
ment sealed with Christ's own blood. How much be ye bound
to God, to put you in trust with so holy and just a cause !
Remember what lookers-upon ye have to see and behold you
in your fight ; God2 and all his holy angels, who be ready
alway to take you up into heaven, if ye be slain in this fight.
Also ye have standing at your backs all the multitude of the
faithful, who shall take courage, strength, and desire to follow
such noble and valiant Christians as ye be. Be not afeard of
[i John iv. your adversaries ; for he that is in you is stronger than he
that is in them. Shrink not, although it be pain to you.
Your pains be not now so great as hereafter your joys shall
be. Read the comfortable chapters to the Romans, viii. x. xv.
Hebrews, xi. xii. ; and upon your knees thank God that ever ye
were accounted worthy to suffer anything for his name's sake.
Read the second chapter of St Luke's gospel ; and there ye
Shall see how the shepherds that watched upon their sheep all
night, as soon as they heard that Christ was born at Bethelem,
by and bye they went to see him. They did not reason nor
[l ' Confirm, strengthen, and continue,' C] [3 'Even God,' C]

LETTERS. 617
debate with themselves, who should keep the wolf from the
sheep in the mean time, but did as they were commanded, and
committed their sheep unto him whose pleasure they obeyed.
So let us do now we3 be called; commit4 all other things unto
him that called6 us. He will take heed that all things shall be
well : he will help the husband ; he will comfort the wife ; he
will guide the servants ; he will keep the house ; he will pre
serve the goods ; yea, rather than it should be undone, he will
wash the dishes, and rock the cradle. Cast therefore all your [i Pet. v. c.]
care upon God ; for he careth for you. Besides this, ye may
perceive by your imprisonment that your adversaries' weapons
against you be nothing but flesh, blood, and tyranny. For if
they were able, they would maintain their wicked religion by
God's word : but for lack of that, they would violently compel
such as they cannot by the holy scripture persuade : because
the holy word of God and all Christ's doings be clean contrary
unto them. I pray you pray for me, and I will pray
for you: and although we be asunder after the
world, yet in Christ6 (I trust) for ever joining
in the spirit ; and so shall meet in the
palace of the heavenly joys, after
this short and transitory life is
ended. God's peace be
with you. Amen.
4. of January.
1554[5].

LETTER XLVII.

To certain of his beloved friends in God, exhorting them to
stick constantly to the professed truth of the gospel in
those days of trial, and not to shrink for any trouble.
The grace of God be with you. Amen. I did write
unto you of late, and told you what extremity the parlia
ment had concluded upon concerning religion7, suppressing the
[3 'When we,' C] [4 ' And commit,' C]
[6 'Calleth,' C] [c 'We are in,' C]
]f On new-year's day (says Strype, an. 1555) passed the act for
restoring tho supremacy to the see apostolic, and repealing a great

618 LETTERS.
true, and setting forth the untrue ; intending to cause all men
by extremity to forswear themselves, and to take again for
the head of the church him that is neither head nor member
of it, but a very enemy, as the word of God and all ancient
writers do record : and for lack of law and authority, they
will use force and extremity, which have been the arguments
to defend the pope and popery, sith this wicked authority began
first in the world. But now is the time of trial, to see
whether we fear more God or man. It was an easy thing to
hold with Christ whiles the prince and world held with him :
but now the world hateth him, is the true trial who be his.
Wherefore in the name, and in the virtue, strength, and power
of his holy Spirit, prepare yourselves in any case to adversity
and constancy. Let us not run away when it is most time to
fight : remember that none shall be crowned but such as fight
manfully ; and he that endureth unto the end shall be saved.
Ye must now turn all your cogitations from the perils ye see,
and mark by faith what followeth the peril, either victory in this
world of your enemies, or else a surrender of this life to inherit
the everlasting kingdom. Beware of beholding too much the
felicity or the misery of this world ; for the consideration and
earnest love or fear of either of them draweth from God.
Wherefore think with yourselves, as touching the fehcity of
the world, it is good ; but yet none otherwise than it standeth
with the favour of God. It is to be kept ; but yet so far forth as
by keeping of it we lose not God. It is good to abide and
tarry still among our friends here ; but yet so that we tarry
not therewithal in God's displeasure, and hereafter to dwell
in hell with the devils in fire everlasting. There is nothing
under God but may be kept, so that God, being above all
things we have, be not lost.
Of adversity judge the same. Imprisonment is painful ;
but yet liberty upon evil conditions is more painful. The
prisons stink ; but yet not so much as sweet houses where as
the fear and true honour of God lacketh. I must be alone
and solitary : it is better so to be, and have God with me, than
to be in company with the wicked. Loss of goods is great ;
but loss of God's grace and favour is greater. I am a poor
many of king Henry's laws, that had been made to the prejudice of
the see. Eccles. Mem. Vol. ni. Pt. I. p. 328. Oxf. 1822. See also
Burnet's Hist, of Reform. Vol. n. B. n. p. 293. Lond. 1683.]

LETTERS. 619
simple creature, and cannot tell how to answer before such
a great sort of noble, learned, and wise : it is better to make
answer before the pomp and pride of wicked men than to
stand naked in the sight of all heaven and earth before the
just God at the latter day. I shall die then by the hands of
the cruel man : he is blessed that loseth this life full of mortal
miseries, and findeth the life full of eternal joys. It is a grief to
depart1 from goods and friends ; but yet not so much as to de
part from grace and heaven itself. Wherefore there is neither
felicity nor adversity of this world that can appear to be great,
if it be weighed with the joys or pains in the world to come.
I can do no more but pray for you ; do the same for me
for God's sake. For my part (I thank the heavenly Father),
I have made my accounts, and appointed myself unto the will
of the heavenly Father : as he will, so I will, by his grace.
For God's sake, as soon as ye can, send my poor wife and
children some letter from you, and my letter also which I sent
of late to Downton. As it is told me, she had never letter
from me sith the coming of master S. unto her : the more to
blame the messengers ; for I have written divers times. The
Lord comfort them, and provide for them ; for I am able to do
nothing in worldly things. She is a godly and wise woman ;
and if my meanings had been accomplished, she should have
had necessary things : but that I meant God can perform, to
whom I commend both her and you all. I am a precious jewel
now, and daintily kept, never so daintily : for neither mine own
man, nor any of the servants of the house, may come at me,
but my keeper alone, a simple rude man, God knoweth ; but I
am nothing careful thereof. 21 January, 1555.
Yours bounden,
John Hoper.

LETTER XLVIII.

A report of his miserable imprisonment and most cruel
handling by Babington, that enemy of God and of his
truth, then warden of the Fleet.
The first of September, 1553, I was committed unto the
Fleet from Richmond, to have the liberty of the prison ; and
\} Depart: part.]

620 LETTERS.
within six days after I paid for my liberty five pounds sterling'
to the warden for fees : who, immediately upon the payment
thereof, complained unto Stephen Gardiner, bishop of Win
chester, and so was I committed to close prison one quarter of
a year, in the tower-chamber of the Fleet, and used very
extremely. Then by the means of a good gentlewoman I
had liberty to come down to dinner and supper, and not to
speak with any of my friends ; but, as soon as dinner and sup
per was done, to repair to my chamber again. Notwithstand
ing, whiles I came down thus to dinner and supper, the war
den and his wife picked quarrels with me, and complained
Untruly of me to their great friend the bishop of Winchester.
After one quarter of a year and somewhat more, the
warden and his wife fell out with me for the wicked mass ; and
thereupon the warden resorted to the bishop of Winchester,
and obtained to put me into the wards, where I have continued
a long time, having nothing appointed to me for my bed but
a little pad of straw, a rotten covering, with a tick and a few
feathers therein, the chamber being vile and stinking, until by
God's means good people sent me bedding to lie in. Of the
one side of which prison is the sink and filth of all the house,
and on the other side the town-ditch ; so that the stench of
the house hath infected me with sundry diseases. During
which time I have been sick ; and the doors, bars, hasps, and
chains being all closed and made fast upon me, I have mourned,
called, and cried for help. But the warden, when he hath
known me many times ready to die, and when the poor men
of the wards have called to help me, hath commanded the
doors to be kept fast, and charged that none of his men should
come at me, saying, " Let him alone ; it were a good riddance
of him." And among many other times he did thus the 18th
of October, 1553, as many can witness.
I paid always like a baron to the said warden, as well in
fees as for my board, which was twenty shillings a week, be
sides my man's table, until I was wrongfully deprived of my
bishoprick. And sithence that time I have paid him as the
best gentleman doth in his house : yet hath he used me worse
and more vilely than the veriest slave that ever came to the
hall-commons. The said warden hath also imprisoned my
man, William Downton, and stripped him out of his clothes to
search for letters, and could find none, but only a little remem-

LETTERS. 621
brance of good people's names, that gave me their alms to
relieve me in prison ; and, to undo them also, the warden
delivered the same bill unto the said Stephen Gardiner, God's
enemy and mine.
I have suffered imprisonment almost eighteen months, my
goods, living, friends, and comfort, taken from me ; the queen
owing me by just account fourscore pounds or more. She
hath put me in prison, and giveth nothing to find me ; neither
is there suffered any to come at me, whereby I might have
relief. I am with a wicked man and woman, so that I see no
remedy (saving God's help) but I shall be cast away in prison,
before I can come to judgment. But I commit my just
cause to God, whose will be done, whether it be by life or
death.
John Hoper.

LETTER XLIX.

A letter concerning the vain and false reports which were
spread abroad of him, that he had recanted and abjured
that doctrine which he before had preached.
The grace and peace of God be with all them that
unfeignedly look for the coming of our Saviour Christ.
Amen. Dear brethren and sisters in our Lord, and my fellow-
prisoners for the cause of God's gospel, I do rejoice and give
thanks unto God for your constancy and perseverance in
affliction, wishing and praying unto him for your continuance
therein to the end. And as I do rejoice in your faithful and
constant affliction that be in prison, even so do I mourn and
lament to hear of our dear brethren abroad, that yet have
not suffered nor felt such dangers for God's truth as we
have, and do feel, and are like daily to suffer more, yea,
the very extreme death of the fire : yet such is the report
abroad (as I am credibly informed), that I, John Hooper, a
condemned man for the cause of Christ, now after sentence
of death (being in Newgate prisoner, looking daily for exe
cution) should recant and abjure that heretofore I have
preached. And this talk riseth of this, that the bishop of
London and his chaplains resort unto me. Doubtless, if our

622 LETTERS.
brethren were as godly as I could wish them to be, they
would think that, in case I did refuse to talk with them,
they might have just occasion to say that I were unlearned,
and durst not speak with learned men ; or else proud, and
disdainful to speak with them1. Therefore, to avoid just
suspicion of both, I have and do daily speak with them
when they come, not doubting but they will report that I
am neither proud nor unlearned. And I would wish all
men to do as I do in this point. For I fear not their argu
ments, neither is death terrible unto me. Wherefore I pray
you to make true report of the same, as occasion shall serve ;
and also that I am more confirmed in the truth that here
tofore I have preached by their communication. And ye
that may, send to the weak brethren abroad, praying them
that they trouble me not with such reports of recantation
as they do. For I have hitherto left all things of this world,
and suffered great pains and long imprisonment ; and I thank
God I am ready even as gladly to suffer death for the truth
I have preached as a mortal man may be. 0 Lord, how
slippery the love of man, yea, man himself, is ! It were
better for them to pray for us, rather than to credit or raise
rumours that be untrue, unless they were more certain thereof
than ever they shall be able to prove. We have enemies
enough of such as know not God. Truly this report of weak
brethren is a double trouble and a triple cross. I do wish
you eternal salvation in Christ Jesu, and also require your
continual prayer, that he which hath begun in us may save
us to the end. I have taught this truth with my tongue
and pen heretofore, and hereafter shortly will confirm by
God's grace the same with my blood. Pray for me, gentle
brethren, and have no mistrust.
From Newgate, 2d February. Your brother,
John Hoper.
[} The reading in Coverdale's work is " that I were unlearned, and
disdained to speak," &c. The words as they stand in the text are
taken from Foxe, (Acts and Mon. p. 1507. Ed. 1583,) and are pre
ferred as giving a more complete sense. Foxe's version, Ed. 1559, is,
" me vel ob inscitiam non audere, vel ob insolentiam dedignari, secum
manus conserere."]

INDEX.

Aabon, had his end with the law, 30.
Abecedarius, a learner of ABCD. ? 487.
Abel, killed by Cain for the love that
God did bear him, 268; meaning of
the word in English is "vanity," 281.
Abraham, promise of God to, that in
his seed all the nations of the earth
shall be blessed, 6 ; Christ took his
flesh, 12; his faith accounted unto
him for justice, 89 ; with all his obe
dience was infirm and imperfect with
out Christ, ib. ; with constancy of
faith would have killed his son, 219 ;
how preserved by God in the matter
of his wife Sarah, 296 ; consolation
promised to all his children, bnt none
received the commodity thereof but
such as in spirit followed his faith,
S25.
Absalom, prevailed not against his fa
ther David, but died the death of a
traitor, 105 ; his use of lies, 269.
Absolution, not to be given but by con
sent of the church, and that with
prayer, 51.
Adam, promise of God to, that the seed
of a woman should break the serpent's
head, spoken of Christ, 5 ; called his
best son Abel, that is to say, vanity,
281; caused his sons to hear of his
own fall in paradise, and the redemp
tion of his fall in the blood of Christ
to come, 325.
Afflicted, God's providence most com
fortable to all, 216; their comfort
when God seemeth to have forsaken
them, 220; by the commandment of
God taketh audacity to approach his
mercy, 257; no comfort to the, but
God alone, 323.
Africa, council of, 236, 237.
"Agnus," not to be said before the com
munion, 128.
Ahab, not contented with his kingdom,
would take Naboth's vineyard, 303.
Ahitophel, treason of, 105; lies of, 270.

Air, its corruption the cause of pesti
lence, 160.
Alasco, John, reformer of Poland,
Hooper's intimacy with, and letter
to, Biog. Notice, ix. and note 3; en
courages Hooper in the matter of
vestments, xiv.
Alexander, thought himself strong
enough by natural strength to con
quer his enemies, 85.
Alexander II., pope, history of, written
by Cardinal Benno, 240.
Alexander III., pope, rested not to more
men to sedition until King Henry the
Second was content to be under him,
240.
All Souls' day, injunction respecting,
147.
Altars, or tables, to be abolished, 128.
Ambrose, St, calls the sacrament sig
nificatione™,, 405; says, we are not to
seek Christ upon the earth, in the
earth, or according" to the flesh, 483;
referred to, 48, 564.
Anabaptists, Hooper's "Lesson of the
Incarnation of Christ," written a-
gainst them, 2 ; their errors noted,
42, 54, 78 ; a great trouble and un
quietness of many commonwealths in
Europe, 76 ; they think they be able
to save themselves of, and by them
selves, ib.; their doctrine very perni
cious and damnable, 121.
Anniversaries, injunction respecting,
146.
Antichrist, tyranny of, in forbidding
the word of God to be read, 44; a
true mark and note to know by, 56,
612.
'AvTiTwn-a, a word used for the sacra
ment by Basil and Theodoret, 406.
Antoninus, referred to, 233, 234,
Archbishops and metropolitans, when
instituted and why, 237; not heads
generally of the church, ib.
Arian heresy condemned, 73, 74.
Aristophanes, quotation from, 86.
Aristotle, calleth the magistrate a keeper

624

INDEX.

of the law, 86 ; his opinion of feli
city, 299 ; of substances, 473.
Armour, the first works of a christian
man called by St Paul, and why, 115.
Articles concerning christian religion,
given by bp. Hooper, 120 ; ministered
by bp. Hooper, to which William
Phelps, pastor of Cirencester, sub
scribed, 152.
Articles, the Six, not to be maintained,
129.
Arundel, sir Thomas, receives Hooper
into his house as steward, and sends
him to Gardiner, bishop of 'Winches
ter, Biog. Notice, viii.
Asaph, appointed by David to be a mu
sician, till the building of the temple
at Jerusalem, 324.
Ashes, not to be maintained, 129.
Askew, A., martyr, 376.
Astronomy, calculation by, a great evil,
294.
Athanasius, bishop of Alexandria, creed
of, 538.
Augustine, how he understood, This is
my body, 48 ; referred to, 73 ; what
he saith of the sacraments, 124 ; not
ashamed to acknowledge his error,
154 ; his use of the wova pope, 236 ; calls
the sacrament signaculum and signum,
405 ; shews in what the power of the
word consists, 407 ; admits no miracle
in the sacrament of the eucharist,
410; says, Panis hominem alit, ffc,
424; says, the bread is consumed in
receiving the sacrament, 425 ; on the
bread and wine, 426 ; on the unity of
the church, ib. ; sacramentum constat
ex re visibili, fyc, 427 ; on the inter
pretation of signs, 428 ; on the figu
rative meaning of the sacrament, 429,
471 ; calls the sacrament a commemo
rative sacrifice, 429; how he under
stood the words of the holy supper,
462, 495 ; says, the body of Christ is
in one place, 488 ; in heaven, 489 ;
calls Christ visible, corporeal, and
local, 491 ; on the method of reading
the scriptures, 493; of interpreting
the scriptures, 494 ; Judas non man
ducabat panem Dominum, 497 ; on
eating by faith, ib., 498 ; says, not the
death, but the cause maketh a martyr,
604; says, that Christ only could

offer for the remission of sins, and no
other thing than his own body, 505 ;
says, the sacraments of the fathers
were the same in signification as ours,
620 ; shews in what way the sacrament
is called a sacrifice, 528, 629 ; shews
who are heretics, 540; hath many
godly sayings of cursing, 561 ; his say
ing about conscience, 574.
B.
Babington, warden of the Fleet, his
cruel treatment of bp. Hooper and his
servant Wm, Downton, 620, sq.
Baldwin, compels the Greek church to
agree to the supremacy of Rome, 238.
Baptism, the sign of the new league
between God and us made by Jesus
Christ, and the mark of Christians,
46 ; ought to be given to children as
well as those that be great, and once
for all, ib. ; is the entry of the church,
a washing into a new birth, and a re
newing of the Holy Ghost, ib. ; ought
to be ministered only in clean water,
and in the name of the Father, Son,
and Holy Ghost, 47 ; not so necessary
to salvation that one may not be saved '
without it in case of necessity, ib. ;
little children which die without, are
saved in the faith of their parents,
ib. ; Hooper's judgment of, 88, 9.
Barnes, Robert, martyr, 376.
Bartram, calls the sacrament a figure,
405.
Basil, in his Liturgy calls the sacraments
dvTiTv-ira, 406 ; on the taking of the
eucharist, 433; on the authority of
scripture, 435, sqq.
Bead-rolls, prohibited, 129, 135, 142.
Becket, Thomas, the pope's martyr,
240.
" Behold," meaning of the word in the
prophecy of Isaiah concerning the
Virgin Mary, 8.
Bells, injunction respecting the ringing
of, 136 ; interrogatory respecting, 146.
Belshazzar, allusion to, 266.
Benedicere, poculo, quid, 408; various
meanings of, 469.
Benedict IX., pope, history of, written
by cardinal Benno, 240.
Benno, cardinal, his history of the popes
he saw, referred to, 240.

INDEX.

625

Berengarius, his opinions concerning
the eucharist condemned as heretical
by the second Roman council, 48,
note 2.
Beresh tnraia, " on the tops ofthe moun
tains," misinterpretation of by a Ro
manist, 474.
Bethsaida, admonished by Christ, 209.
Bethulia, people of, their fall stayed by
the hands of a woman, 296, 7.
Bible, one to be provided in every
church, 139, 142.
Bishops, called high priests in the pri
mitive church, 237; no part of the
office of, to be judges, 559.
Board, the Lord's, to be set up in the
form of a table, 128.
Boniface I., could not obtain to have
causes deferred to the see of Rome,
236.
Boniface III., bishop of Rome, obtained
from the emperor Phocas the title of
universal head of the church, 235,
555.
Bonner, Edmund, bp. of London, sus
pected by Hen. VIII. to be a favourer
of the pope, 267 ; set an epistle before
a Gardiner's book de Vera Obedientia,
268,557,667.
Bradford, John, martyr, letter to him
and others, 592.
Bread, interrogatory respecting the
breaking of the, 145.
Bridges, sir Edmund, order for Hooper's
execution sent to, Biog. Notice, xxvi.
Brutus, the treason of, 105.
Bucer, Martin, Hooper corresponds with
on the sacraments, Biog. Notice, ix.
letter to, from Hooper, xiv.
Bull, Henry, editor of bp. Hooper's Ex
position upon Psalm xxiii. Apology,
&c. 182, note 1; his preface to the
Apology, 551.
Bullinger, Henry, Hooper's intimacy
with, and high regard for him, Biog.
Notice, ix. his Lectures diligently at
tended by Hooper, ib.; expresses his
fears that Hooper would forget his
former friends, ix. Hooper's prophetic
words to him on leaving Zurich, a.
Buying or selling in the church, etc.
during divine service, not to be per
mitted, 129, 142.

[hooper, II.]

Cain, killed his brother Abel for the love
that God did bear him, 268.
Caius, nephew of Augustus, his con
temning of God, the cause, says Oro-
sius, of the great dearth and famine
which happened to the Romans, 166.
Canaan, the woman of, her constancy
and the effect of it, 259.
Candles, articles respecting, 127, 129.
Capernaites, Christ's promise to, that
the meat he would give them should
work eternal salvation, 191; their folly
rebuked by Christ, 450.
Carthage, Scipio's lamentation over, 79;
council of, 546.
Cassius, treason of, 105.
Catechism, to be read and taught unto
the children every Sunday and festival-
day in the year, 126 ; interrogatories
respecting, 140, 144, 149.
Catiline, treason of, 105.
Cecil, sir Wm., letters to, from Hooper,
Biog. Notice, xviii, xix.
Ceremonies of the church may be altered
according to the diversity of time, and
manner of countries, 123, 520.
Chalcedon, council of, 74, 237 ; confes
sion of faith of, 535.
Chaldees, amongst the, such as most
commended the idol of fire, most
esteemed, 271.
Chandos, Lord, order for Hooper's ex
ecution sent to, Biog. Notice, xxvi.
Charity, description of, 111.
Charles the Great, 238.
Chest, or box for the poor, interrogatory
respecting, 149.
Chorazin, admonished by Christ, 299.
Christ, his humanity took its beginning
in and of the holy virgin by the opera
tion ofthe Holy Ghost, 9 ; is, touching
his humanity, of the same nature that
his mother was of, of the seed of
David, 13 ; a seed and fruit without
sin, ib., 124, 454; tempted that he
might succour such as were tempted,
12 ; very God and very man, 17, 27,
73, 130, 427, 454, seqq. ; the fulness,
end, and accomplishment of the law,
26 ; must be spiritually conceived in
heart, and brought forth in our mouths
40

626

INDEX.

and actions, 28 ; the very King, Pro
phet, and great Sacrificer, 29; the
sacrifice of, not Levitical or carnal,
but spiritual, ii. ; what is meant by his
descending into hell, 30 ; the body
and blood of, not given to the mouth
and belly, 49, 451, 486, seqq. ; the very
body of, in heaven, 36, 49, 90, 153, 444,
seqq. ; the humanity of, in one place
always at one time, 36, 130, 445, seqq. ;
only, the means of our salvation, 73;
to put on, what is, 116 ; the oblation
of, once made on the cross a full
satisfaction for all manner of sins,
123, 500, seqq.; the two natures of,
not to be confounded, 130 ; to eat and
drink, in the holy sacrament, wjjat,
153 ; only, the remedy of all sins and
sickness, 171 ; hated and troubled more
than any man before or since his time,
214 ; feared death, 225 ; slandered be
fore he was born, and persecuted as
soon as he was born, 261; his own
kinsfolk raised against him, ib. ; slain,
ib.; they that will live in him must
suffer persecution, 263; none to be
compared to, 414 ; to be in, what, 432 •
in what way a means of salvation to
us, 477.
Christian man, duty of a, contained in
two parts, 99 ; subject to two troubles,
230; men, not expedient that, be
delivered from the troubles of the
world, ib.
Christians, the office of, not only to re
move false doctrine, but also to cut
off springing evils, 3 ; by the anointing
of Christ we bear the name of, 29;
who only are, 56; may use punish
ments of death, and bear weapon, 127.
Chrysostom, how he understood, This
is my body, 48 ; says, he that feareth
more hell than Christ, is worthy of
hell, 253 ; calls the sacrament signifi-
cationem, 405; shews in what the
virtue of the gospel lies, 407 ; says,
that Christ drank wine, and not
water, after his resurrection to root
out a certain pernicious heresy, 438 ;
speaks figuratively of the sacrament,
499 ; on Heb. x. 613 ; says, that in the
eucharist we make a commemoration
of Christ's sacrifice, 530; on the use of
unknown tongues, 648, 564.

Church, one only catholic and universal
the assembly of all faithful believers,
40, 120; invisible to the eye of man,
41 ; wherefore called universal, ib. ;
the field of the Lord God, ib. ; not
limited within certain bounds, id.; the
visible, the congregation of the good
and of the wicked, ib. ; like unto the
ark of Noah, 42 ; why called, militant,
43 ; three principal marks by which it
may be known, ib. ; the keys of the,
given of God to the whole, 51 ; the
unity of the Spirit, a sign of the true
catholic, 52 ; two swords or powers in
the, 53 ; the catholic, preserved from
errors by the operation of the Holy
Ghost, 74 ; what, and where the true
is, declared by two marks, 87; no,
absolutely perfect, ib. ; bound to no
sort of people, or any ordinary suc
cession of bishops, etc. 90, 121 ; the
true, of Christ, cannot err from the
faith, the visible may, ib.; Christ's in
heritance, 229; the primitive, near
unto Christ in time, and like unto him
in doctrine, 237; always one holy
catholic, 519 ; furnished with one faith,
ib. ; never without its sacraments and .
sacrifices, 520.
Churches, to be cleared of all inclosures
and partitions, 135.
Churchwardens, the duties of, 129, 134 ;
to make their account every year, 142.
Cicero, quotations from, 66 ; gave coun
sel that Caesar should be chief ruler
of the people, 83; his counsel after
reason and experience to rule the
commonwealth many times took not
good effect for lack of the wisdom of
God, 85; invented aids to memory,
461.
Circumcision, the seal of the justice that
came by faith, and not by works, 89.
God's infallible truth and promises
confirmed to Abraham by, and not
Abraham's obedience, ib.
Cistercian order, at Gloucester, Hooper
a member of, Biog. Notice, vii.
Clergy, Hooper's Letter to his, 118;
result of the examination of the, of
Gloucester, 151.
Clinke, the, a prison in London, Hooper
committed to, Biog. Notice, xxiv, 181.
Clodovius, king of France, named the

INDEX.

627

bishop of Rome, as other bishops, a
bishop, 237.
Collections for the poor, to be made in
every parish-church, 127.
Colliers faith, the, to believe as the
church believes, 543, note 1.
Commandments, the law of the, where
fore given, 26.
Communicants, to rehearse the ten com
mandments, the articles of the faith,
and the confession, 132.
Communion, of saints, definition of, 42 ;
of the body and blood of Christ, no
man ought to receive the, for another,
but every man for himself, 125, 133 ;
the holy, no market of to be made,
128 ; the people to be moved to the
often and worthy receiving of, 129 ;
whether used as masses at a funeral,
116.
Confession, auricular, whether required
of communicants, 146; the general,
whether said openly, ib. ; of sin, with
out faith, nothing worth, 350.
Conscience, the, admonished of sin,
bringeth the body into a trembling
and fear, 313 ; what ensueth after the
fear of, for sin, ib. ; no trouble to be
compared with the trouble of the,
315; a peaceable, * precious jewel,
327 ; Augustine's saying of, 574.
Consolation, hidden by God for a time
to try us, 337.
Constantine, punished blasphemers, 87 ;
presided over the disputation with the
Arians, 385.
Constantinople, council of, 74; arch
bishops of, called universal patriarchs,
234 ; the church of, equal with the
church of Rome, 237; the creed of
the church of, 534.
Contracts for matrimony, all secret,
forbidden, 137, 149.
Contraries to be holpen by contraries,
169.
Conversion ofthe soul, what degrees
and orders the Lord uses in, 204.
Corporal presence of Christ in the eu
charist, proofs against, 443, seqq.
Corporas, the cloth covering the sacri
fice on the altar, interrogatory re
specting, 145, 146.
Corpus Juris Canonici, Deer. i. Pars.
dist. 99. c. Nullus. 234 ; dist. 22. c.

3—6, 235 ; dist. 99, c. 3, ib. ; dist. 50.
c. De eo tamen, Absit, 237 ; dist. 59. c.
Si officio, ib. ; Deer. Greg. Lib. i. De
elect. Tit. vi. c. 34, 238; Extravag.
coram. Lib. i. De Majorit. et obed. c.
1, 239 ; Deer. i. Pars. dist. 96. c. 9. &c,
ib. ; Decret. Greg. Lib. in. Tit. 44.
c. i., 418; Deer. in. Pars. De consecr.
dist. 2. c. 48, 427, 8; c. 35, 430; c.
23, gloss upon, 484; c. 44, 488; De
cret. Greg. Lib. i. Tit. j.. c. Firmiter,
522.
Cranmer, abp. accuses Hooper before
the council, Biog. Notice, xii; dis
pensation granted to him by the king
to depart from the usual forms of
consecration in Hooper's case, ib. ;
writes to Bucer for his advice in the
matter of garments, xiii; letter of
Hooper to, xv, xvi.
Crantzius Aibertus, referred to, 239.
Creed, division of, 21 ; part one, belief
in God the Father, 22 ; part two, in
Jesus Christ his only Son, 27; part
three, in the Holy Ghost, 39; part
four, in the holy Catholic Church and
the communion of saints, 40 ; part
five, in the forgiveness of sins, 58 ;
the doctrine of the, to be taught, 120 ;
taken out of the word of God, ib.
Creeping to the cross, superstition of,
forbidden, 129.
Cross, whether any, put secretly upon
the dead body, 147 ; the sure badge
of God's children, 214.
Crotone, Pliny saith the pestilence was
never at, 168.
" Cup," taken in the scriptures for any
thing that may happen to us, 229;
taken many times for adversity, 338.
Curates, injunctions respecting, 143, 4,
147, 149.
Cyprian, understood This is my body
figuratively, 48; suffered martyrdom
under Valerian, 109 ; de Simplic. prte-
latorum, 236 ; called pope, ib. ; testi
fies that the sacred bread, being burnt,
was reduced to ashes, 415; on the
wine in the eucharist, 421, seqq. 500;
says, that the body of Christ is in
heaven, 482 ; shews that the wicked
do not partake of the body of Christ,
497; says, he feareth death that would
not go to Christ, 566.
40—2

628

INDEX.

Damasus, bp. creed of, 538.
David, promise of God to, that Christ
should be born of his seed, 6, 7 ; his
reign full of miseries, 81; prays to
God as the only remedy against pes
tilence, 164 ; in what sense he uses the
words " rod, staff, table, oil, and
cup," 229; how constantly his soul
waited upon the Lord, 247; his sin
ever before him, 320 ; his prayer after
the murder of Uriah, 358.
Days, difference of, the devilish doctrine
of antichrist, 56.
Death, punishment of, lawful in certain
offences, 127.
Defence, two doctrines noted by the
word, one touching God, the other
touching man, 262, 3.
Despair, an hard matter to eschew, in
great conflicts of the mind, 346.
Devil, the, unbound, when, 48; fell into
ruin by pride, 70 ; who be the people
of, 71.
Discipline, a mart of the church, 43, 51 ;
very necessary, ib. ; the ordinance of
Christ, and practised by the apostles,
ib.
Disobedience, evils of, 109.
Downton, Wm., servant to bp. Hooper,
592, 597; how used by Babington,
warden of the Fleet, 621.
Dumb dogs, who called, by the prophet,
357. E.
Ears and eyes, made by God to be in
struments to hear and see his will
and pleasure, 329.
Easter-day, new order about the keep
ing of, begun by Pius I., 233.
Edward VI., king, altered the oath of
supremacy, Biog. Notice, xii ; epistle
to, by Hooper, 66, &c.
Egyptians, amongst the, such as most
blasphemously could speak in defence
of witchcraft and sorcery were taken
for the best men, 271.
Election, vessels of, 25.
Elijah the prophet, contentment of, in
his need, 302.
Elizabeth, her address to the virgin
Mary, 13.

Englishmen, the disobedience of, in
Hooper's time, 86.
Enim, the word, added by the papists,
in the text Hoc est corpus meum, 470.
Ephesus, council of, 74; a short con
fession of faith of, 534.
Epicureans, 82.
Epistle, whether the people sit at the,
and stand at the gospel, 146.
Erasmus, paraphrases of, upon the new
testament to be provided in every
church, 139, 143 ; says, the title of
high bishop of the world not known
to the old church, 237.
Esau, the deception of, 272.
Eusebius Emissenus on the change of
the elements, 430.
Eutyches, heresy of, condemned, 74.
"Ever," has two meanings in the He
brew, 335.
Excommunication not to be given at
the pleasure of some, but by consent
of all the church, and the same to be
done with prayer, 51, 52 ; a sword, a
key, and a rod, ib. ; against what per
sons, and for what offences to be ex
ercised, ib., 126.

Fabian, martyred at Rome under De
cius, 109, note 1.
Faith, justifying, __ mere and singular
gift of God, the mother, spring, and
root of aU good works, 59, 262 ; once
sealed in the heart, breaketh forth by
confession, 218, 571 ; cannot be with.
out the fruit of well-doing, ib. ; the
gift of, a treasure incomparable, 219;
maketh the heart to feel the joys and
mirth unspeakable, 220 ; in. God only
to appoint when and how it shall be
given, ib. ; at all times hath not like
strength in man, 221, 222, 248; weak
ness of, no cause for despair, ib. ; in
Christ, bringeth tranquillity of con
science, 300; what it comprehends
and applies to us of Christ, 477 ; of
the church, the, one and the same in
all ages, 519 ; made known by God
in different ways at different periods,
ib.
Faithful, the monuments and volumes
of the, to be reverenced, 180 ; the sins

INDEX.

629

ofthe, when they fall, not imputed
unto them for Christ's sake, 274.
Fear, two sorts of, 107.
" Feed," used in scripture in many sig
nifications, 197.
Feet, in Psalm Lxxiii, what is meant by
the, 297.
Felicity, ehfference of opinion wherein
it consisted, 299 ; consisteth in know
ledge and working of God's will, 300;
of this world, none otherwise good
than it standeth with the favour of
God, 618.
Ferrer, bp., letter of Hooper to, and
others, 592.
Fl&geUiferi, sect of the, 76.
Flesh, no, can be tempted but man's,
12 ; and blood, men not to put their
trust in, 27S.
Forth-fares or knells, not to be rung
for the death of any man, 137.
" Fruit of the belly," in scripture what
taken for, 7.
Fryth, John, martyr, 376.
G.
Galen, on the causes of pestilence, 160,
seqq. ; saith, " To fly the air that is
infected is best," 167 ; on contraries,
169.
Games, whether the ministers use any
unlawful, 145.
Gaming in the church, &c. not to be
permitted, 129.
Gardiner, bishop of Winchester, confers
with Hooper, Biog. Notice, viii ; chal
lenged Hooper to dispute, xi ; insulted
Hooper before the council, xxii ; ex
amines, and condemns Hooper, ib.,
seqq. ; his book De Vera Obedientia,
265, 557, 559, 567 ; called the reformed
religion a doctrine of desperation,
376, 377, 592; called God's enemy,
621.
Garments, difference of, a doctrine of
antichrist, 56.
Gelasius, on the bread and wine in the
sacrament, 425.
God, one in essence and substance, three
in person, 22, 70, 71, 120; the author
of life and salvation, 71; we must
judge of, as we be taught in his word,
ib. ; how we may be delivered from his
great ire, 99; we should call only

upon, 100; the nature of, opened and
disclosed by the name of a shepherd,
190, 191 ; the assurance of his defence
and comfort must be learned out of
his word, 193; a master and teacher,
ib. ; may be served in every kind of
living, 194; what it is to be the sheep
of, 195 ; his tuition of us here and in
the life to come, compared, 196, 263,
264 ; how his voice and teaching doth
heal the minds of the sheep, 196; why
tile preachers of, are contemned of
the world, 202 ; he alone converteth
man from evil, and keepeth him in
goodness and virtue, 208; humility
most acceptable to, 213; exerciseth
his sheep in dangers and troubles
214, 265, 587; the troubles of his*
sheep known and appointed by him,
215, 581; all troubles come by the
providence of, 217 ; will not despise a
troubled and broken heart, 21S; he
that hath his love and fear sealed in
his heart liveth an angelical life, 219 ;
nothing bnt the grace and presence of,
able to defend his people, 224 ; help
not to be asked or sought any where,
saving of, ib., 256, 349 ; punisheth his
elect, 225 ; the friendship and famili
arity of, towards his sheep, 227 ; will
never permit his to be deadly and
mortally wounded, 230; when doth
the soul of man wait upon, or have
silence towards, 247 ; able and willing
to save, 255, 259 ; commandeth us to
call unto him for help, 256 ; of himself
is inclined to have mercy, ib.; the
afflicted by his commandment taketh
audacity to approach his mercy, 5257;
called by the psalmist his rock, 260 ;
salvation to all that by faith believe in
him, 262; his favour in this world
annexed with troubles, 265, 587 ; leav
eth desperation to his enemies, 265;
the presence of his favour towards
his, tie destruction of the wicked,
266 ; laugheth the intent ofthe wicked
to scorn, 269 ; no health but in, 275 ;
wrong done unto, what, 2S0 ; although
he scourge us, yet he loveth us, 292,
363; doth not punish without just
cause, 292, 369; two impediments
keep, from helping the troubled, 311;
his nature and man's differ much, 315 ;

630

INDEX.

• loveth and helpeth the poor afflicted,
316 ; hateth not the troubled man for
his trouble, but for his sin, 317 ; no
thing can quiet the comfortless spirit
but, 323 ; the remembrance of his jus
tice for sin greater pain than the
death of the body, 335; hidetb his
consolation for a time to try us, 337 ;
two manner of mercies of, 343 ; salva
tion only of, 348 ; none can pardon sin
but, 351 ; the doer of wonders, 360 ;
to whom he is merciful, and to whom
severe, 362; worketh his will, and
useth his creatures, as it seemeth to
his wisdom most meet, 365 ; no crea
ture disobeyeth, but the devil and man,
366; drieth up the seas of mistrust
and heaviness out of the soul, 368;
always pre3erveth penitent sinners,
369 ; careful of his afflicted faithful,
370 ; they that do things at his com
mandment can take no harm, 371 ;
cannot away with any hypocrisy, 573 ;
both body and soul be debtors unto,
574 ; delivereth wicked men up unto
their own lusts, 579 ; the pains of the
world be the servants of, 585 ; we
may not murmur against, ib.
" God forbid that I should glory," &c,
explanation of Paul's words, 279.
Gospel, the, preached by Jesus Christ in
Judeaand Galilee three years or there
about, 30 ; the reading of the, ought
not to be forbidden from any manner
of persons, 44 ; cannot be too much
opened unto the people, 80 ; only the,
openeth unto us our salvation, 114.
Gratian, decree of, concerning the ca
tholic faith, 540.
Greek church, why the, separated her
self from the church of Rome, 232 ;
compelled to acknowledge the supre.
macy of Rome, 238.
Gregory the Great, would not take the
archbishop of Constantinople for the
universal head of the church, 234 ; said
that his arrogancy was a token that the
time of antichrist drew nigh, ii., 646;
suffered great danger by the Lombards,
234; on the words, Non est hic, 492;
what he says of those who concur in
the expression oi universal bishop, 5i6.
Gregory VI. his history written by car
dinal Benno, 240.

Gregory VII. translated the empire into
Germany, 236 ; took upon him to have
authority to use two swords, 239;
stirred up Raduiphus, duke of Suevia,
against the emperor, ii.; Benno the
cardinal writeth horrible things of,
240.
Greis, to be taken away, 135.

Hales, judge, wounded himself, 377,
378 ; conformed to the Romish faith,
ii. ; troubled in conscience, ii., 612;
strongly passed imprisonment, 379.
Hallowing of the fire or altar, forbidden
by Hooper, 129.
Hall, John, Hooper's letter to, 597.
Harmogenes, fable of, 86.
Heaven, we must enter into, by many
troubles, 337 ; the flesh of Christ in,
444, seqq.
Heavenly joys, description of, 264.
Hell, what is meant by Christ's descend
ing into, 30.
Henry II., king, content to be under
pope Alexander III., 240.
Henry IV., emperor, compelled by the
bishop of Rome to make war 62 times
in his life, 239.
Henry V., emperor, constrained to sur
render his authority to pope Paschal
II., 238.
Henry VII., emperor, poisoned by a
monk that poisoned the idol of the
mass, 240.
Heresies, should be punished, 87.
Hermes, induces Pius L to alter the
keeping of Easter-day, 233.
Hezekiah, king, prayed to God in his
sickness, 164.
"Hidden of God," the godly and vir
tuous called in scripture the, 307.
Hippocrates, 164.
Hist oria Tripartita Cassiodori, 292, 533,
539, 540.
Holy bread, not to be maintained, 129.
Holy Ghost, a divine person, distinct
from the Father and the Son, 39 ; no
other vicar of Christ upon earth with
in the church than the, ib. ; the pledge
and earnest of our heavenly heritage,
ii. ; the finger of God, ii. ; dwelling
in us regenerates us, works in us all
good works, ib. ; the teacher of the

INDEX.

631

ignorant, and comforter of the poor,
40 ; the spirit of life, which quickeneth
all other spirits, ii.; the gifts and
graces of, given to every member of
the church, and to what end, 41 ; by
his virtue, strength, and operation,
the catholic church preserved from
all errors, 74.
Homer saith that the gods appointeth
their shields to defend princes, 85.
Homilies to be read every Sunday and
holy-day, 128.
Hooper, bp., his birth, Biog. Notice,
vii; graduated at Oxford, and em
braced monastic life, ii. ; his attention
first drawn to religion by the perusal
, of writings of Zuinglius and Bullin
ger, ii.; returned to Oxford, ii. ; com
pelled to retire on account of his
attachment to the Reformation, viii ;
becomes steward to sir Thomas
Arundel, ii. ; his conference with
Gardiner, ii. ; escapes to Paris, ii.; es
capes to Germany, ii. ; his marriage,
ix; his perilous journey to England, ii.;
settles at Zurich, ii. ; intimate with
Bullinger and others, ii. ; takes leave
of his friends at Zurich, ii. ; his pro
phetic words to Bullinger, x ; returns
to England, ib. ; appointed chaplain to
the duke of Somerset, ii. ; his preach
ing and influence, ii. ; severity of
manners, ii. ; becomes involved in
controversy, xi ; accuses Bonner, ii. ;
challenged by Gardiner to dispnte,
ii. ; defended by Underhill, ii. ; es
teemed and employed by the king,
xii; appointed to preach before the
court, ii. ; attacks the book of Ordi
nation, ii. ; refuses the bishoprick of
Gloucester, ii. ; favoured by the coun
cil, ii.; disputes with Ridley, xiii;
preaches and speaks against the vest
ments, ii. ; writes to Bucer and Peter
Martyr, xiv; cautioned by Martyr
against his bitter sermons, ii. ; for
bidden by the council to preach, xv ;
disobeying, is consigned to the arch
bishop's custody, ii. ; committed to
the Fleet, ii. ; submits, ib. ; his letter
to the archbishop, ii. ; is consecrated,
and visits his diocese, xvi; attacked
by the sweating sickness, xvii, 169 ;
appointed bishop of Worcester, xvii;

visits his new diocese, ii. ; his letters
to sir William Cecil, xviii, xix; his
controversy with Joliffe and Johnson,
xix; his character by Foxe, xxi; his
impartiality, ii. ; his hospitality, ii.;
supported the claims of queen Mary,
xxii, 656, 7 ; summoned before the
council, insulted by Gardiner, and
committed to the Fleet, xxii ; deprived
of his bishoprick, ii. ; wrote to Ferrar
and others respecting the disputation,
ii., 592 ; his writings in prison, xxiii ;
brought before Gardiner, ii. ; sent to
the Counter, xxiv; condemned for
heresy, and sent to Newgate, ii. ;
degraded by Bonner, ii. ; his journey
to Gloucester, ii. ; his interviews with
sir Anthony Kingston and others,
xxv ; his speech to the mayor, xxvi ;
the order for his execution, ii. ; his
prayer, xxviii; his execution, x, xix ; his
words at his death, ii. ; lines written
by him with a coal on the wall of the
New Inn at Gloucester, xxx ; why he
wrote the confession and protestation
of his faith, 67, 68 ; many false and
erroneous opinions of, ii., 74; his
reasons for writing on Romans xiii,
96 ; his letter to his clergy, 118 ; his
object in collecting the Articles, 119 ;
his articles, 120 ; his injunctions, 130 ;
his interrogatories of the people, 140;
of the ministers, 143 ; examination of
clergy, 150 ; his articles ministered to
William Phelps, 152; his object in
writing the homily for the time of
pestilence, and order of writing, 160 ;
abridgement of his life, 181 ; his ob
ject in writing upon Psalm xxiii, 186 ;
why he wrote of judge Hales, 377 ;
desired a better version of the Bible,
393 ; his reasons for writing his trea
tise on the Lord's Snpper, 400 ; why
he wrote the treatise De Falsa Reli
gione in Latin, 544.
Hooper, Anne, wife of the bishop, es
capes with her children to Frankfort,
Biog. Notice, xxii; Hooper's letter
to, 578.
Horace, quotation from, 84, 487,
I.
Idolatry, that which is done to the ho
nouring of God contrary to his word

632

INDEX.

and commandment, 56 ; the invention
of images the beginning of, 57.
Idols, number of, set up in queen Mary's
time, 316.
Ignorance, much trouble and danger
arising from, 78 ; a cause of evil, 173;
horrible blasphemy is sprung of, 311;
the remedy against, 312.
Images, the beginning of idolatry, snares
and traps for the feet, 57 ; not to be
honoured or worshipped, or suffered
in churches, ii., 58; article against,
121, 129; interrogatory of, 143.
Impatience, the, of the mind, many ways
known, 249.
Imposition, of hands, not to be called a
sacrament, 127.
Infidelity, the fountain and root of all
wickedness, 69 ; ignorance or misun
derstanding of God's word the cause
of, 173 ; a cause of evil, ii.
Infidels, all the sins of, not pardoned,
because of their infidelity, 60. |
Iniquity, profane writers declare with
the age of the world to increase, 83.
Injunctions given by bp. Hooper, 130,
sqq.
Injuries, two ways of doing, to the souls
of men, 67.
Innocent III., pope, introduced tran
substantiation, &c, 48, 522; com
pelled king John to pay tribute to
him, ii.
Intercessor, none other than Jesus
Christ, 34.
Interpretis, ofiicium, quid, 468.
Interrogatories of bp. Hooper, 140, 143.
Irenaeus, 48; prevented Victor T. from
excommunicating the Greek church,
233; on the bread and wine in the
eucharist, 419, 420; on sacrifices, 523,
527 ; ratio fidei ex, 537.
Isidore, 535, 536.

Jacob, promise of the seed made unto, 6.
Jason, fable of, 603.
Jehoiachin, taken prisoner by Nebu
chadnezzar, 102.
Jenins, William, dean of Gloucester,
Hooper's Epistle to, and others, 95.
Jerome, Catal. Script. Eccles., 109 ; on
the equality of bishops, 236 ; on the
name pope, ib.; calls the sacrament re-

prasentdtionem, 405,472; on the bread
and wine, 431, 432, 439; on the flesh
and blood of Christ, 486; says, that
the wicked do not eat the flesh of
Jesus, &c, 498 ; the creed of Damasus
extracted from, 538.
Jesse, the virgin Mary a branch of the
stock of, 8.
Jews, the, use their books of religion in
their churches in the vulgar tongue,
207 ; adhere to the Talmud, 393.
Job, waited upon the Lord, 247.
John, bishop of Constantinople, created
himself the universal head of the
church, 234, 546; the forerunner of
antichrist, ii.; king of England, com
pelled to pay tribute to Innocent III.,
522.
Johnson, Robert, canon of Worcester,
refused to subscribe Hooper's articles,
Biog. Notice, xix.
Joliffe, Henry, canon of Worcester, re
fused to subscribe Hooper's articles,
Biog. Notice, xix; published an ac
count of his controversy, xx.
Jonah, the prophet, his being in the
whale's belly a type of Christ's being
laid in the sepulchre, 32.
Josias, king, defended by God in his
tender age, 102 ; set forth the word
of God to the people, 388.
Judas, with contemning Christ's admo
nitions, died in horrible despair, 324,
350.
Judgment, the, shall be general, 36 ; of
great consolation to the good, 38.
Judith, her fall stayed by the Lord, 296.
Julian, emperor, caused the priests of
the pagans to order their lives accord
ing to the example of the christian
priests, 119 ; fought against the people
of God, 231 ; saying of, when he re
ceived his death- wound, 292.
Justification, of man, comes only by the
faith of Christ, 121.
Justin Martyr, on the conversion of the
elements in the eucharist, 420.
K.
Keys of the church, the power to bind
and loose, given of God to the whole
church, 51.
King, the, is bound to be obedient unto
the law, 101; of England, the only

INDEX.

633

and supreme magistrate of the church
of England, 127.
Kings, cannot give any part of their
dignity to any one, 546, 559; suffer
wrong where the pope hath supre
macy, ib.
Kingston, sir Anthony, cited by Hooper
for immorality, and rebuked by him,
Biog. Notice, xxi ; his interview with
Hooper before his execution, xxv;
order for Hooper's execution ad
dressed to him and others, xxvi.
Kissing vestments, book,"p5§rice, &c,
interrogatory respecting, 145.)
Knells, not to be rung ftu__th€aeath of
any man, 137.
Knowledge, no burden, but to put it in
experience body and soul shall find
pain and trouble, 347.
Korah, consumed by fire whilst offering
incense, 321. L.
Lascellcs, Jos., martyr, 376.
Lateran, council of, 48, 522.
Latimer, Hngh, treatment of, 401, 593.
Latin language, why used by the papists,
392.
Law, the, called a schoolmaster to come
to Christ, 26 ; the offices of, ii. ; Christ
the fulness, end, and accomplishment
of, ii. ; accomplished through faith,
and not through works, 27; buried
with Christ, as touching the faithful,
33; the civil, must not repugn the
law of God, 77 ; of God, the nature
and property of, 205.
Laws, the form and manner of, not like
in all plaees, 77; the very work of
God, 81.
"Lead," word how used by David, 198.
Leo IX., 48, 240.
Lies, three manner of ways do harm,
270; use of amongst the faithless,
271.
Limbos of the fathers, &c, rejected as
fables, 31.
Locris, Pliny saith pestilence was never
at, 168.
Lombardus, Petrus, calls the eucharist
a memory and representation of a
true sacrifice, 530.
Love, christian, description of, 112.
Lucilius, poet, saying of, 644.

Lydia, the Lord opened the heart of,
201.

M.
"Made," hath in the scriptures two
significations, 15.
Magistrate, the, an ordinance of God,
53, 85, 86, 103, 104; obedience to be
paid not only to the faithful, but also
to the infidel and wicked tyrant, 54,
80, 102, 104 ; it doth appertain to the,
to haveregardto ecclesiastical matters,
54 ; representeth the person of a great
Lord, ii . ; may minister an oath unto
the faithful, ii. ; God is in the, 85 ;
called $u\a|f vo/xov, 86 ; should use
the law indifferently, ii. ; should de
fend the two testaments as his own
life, 87 ; the laws of a, be of two sorts,
102 ; God will revenge the abuse of
his office in, 104; must not wax arro
gant and proud, 106, 107 ; instituted
and appointed by God for the wealth
and commodity of the subject, ii. ;
his punishment is the very hand and
will of God, 108 ; is a murderer if he
kill any man that is not worthy by
the law to die, ib.; the will of God
sometimes made known by the aid of
the, 388 ; appealed to, in support of
God's word, ib. ; not to be flattered,
564.
Magistrates, the keepers of discipline
and peace, 81 ; not only ordained, but
also preserved by God, 83 ; obedience
due to, 101 ; we must not strive nor
fight with the, 102, 104; damnable
iniquity for any man to depose the,
104 ; the civil, every man ought to
give obedience unto, 127.
Man, formed by the Lord, to what end,
24; the first, through the craft and
subtlety of Satan did fall from his
excellency, ib., 71 ; nothing in, that
might allure or provoke him to the
help of his salvation, 72 ; the nature
of, to go astray, 191 ; to feed on un
wholesome and infected pastures, 192;
what he is of himself, and how he is
brought to feed in the pastures of
God's word, shewn, 204, seqq.
Manichee, heresy of, of two gods, 74;
against the magistrates, 76, 78.

634

INDEX.

Marcion, heresy of, 73, 74, 76, 78.
Mardocheus, made suit for the life of the
Jews, 297.
Markets, injunction respecting, 136, 7 5
interrogatory of, 142.
Marriage, an honourable estate amongst
all men, 65 ; the forbidding of, for
certain persons the devilish doctrine of
antichrist, ii., 56 ; of priests, bishops,
and other ministers not to be judged
unlawful, 126.
Mary Magdalene, why persuaded to im
plore Christ's mercy, 259.
Mass, the popish, the invention and
ordinance of man, a sacrifice of anti
christ; and ought to be abolished,
32 ; is not, neither can be, the holy
supper of the Lord, and why, 60, 51,
394, 413 ; a mere enemy against God's
word, and Christ's institution, 126;
not to be counterfeited in the commu
nion, 127 ; defenders of, transgress the
commandments of God for traditions
of men, 390; the blindness of papists
in celebrating, 392 ; contains an idol,
395, 518 ; not a sacrament of Christ,
but an idol, 451 ; comparison between
the, and Christ's institution of the
Lord's supper, 465, seqq.; contra sacri
ficium missa, 500 ; the Roman, sacri
legious, 508 ; difference between the
sacrifice of Christ on the cross, and
that of the priests in the, 509; the
sacrifice of the, invalidates the sacri
fice of Christ, 513 ; cannot be propi
tiatory, 517 ; the body of Christ in the
ideal, 518 ; the wicked idol, the, stab-
i lished again, 589 ; at the, an idol
honoured for God, 610.
Matrimony, banns of, to be three times
openly proclaimed in the parish-
church, 126; persons contracted in,
to be compelled with all convenient
speed to marry, 138.
Maurice, emperor, made the Lombards
to besiege Rome, 234 ; murdered by
Phocas, 235, 555 ; saying of, when his
wife and children were killed before
his face, 293.
Meats, the forbidding of certain, the
devilish doctrine of antichrist, 56.
Mediator betwixt God and man, none
other than Jesus Christ, 84.
Memory, natural, artificial, and spiritual,

461 ; all the kinds of, employed upon
the substance of things absent, ii.
Mercies of God, two manner of, men
tioned in the scripture, 343.
Metonomia, a figurative manner of speech
common in the scriptures, 48.
Micronius, encouraged Hooper in his
opposition to the vestments, Biog.
Notice, xiv; wrote to Bullinger of
Hooper's severity, xxi.
Midwives, interrogatory of, 141.
Ministers, no better than records and
testimonies, and servants of God'a
word and sacraments, 91 ; should not
be only reverenced of the people, bnt
also honoured by the magistrates, ii. ;
the charge of, the greatest of all
charges and vocations, 118 ; two ways
of providing for the fitness of, ii. ;
must be lawfully called and sent, 123 ;
the malice of, cannot hurt the doctrine,
verity, and majesty of God's word and
sacraments, 125; office of, especially
in time of pestilence, 174 ; such as do
nothing but as God commandeth, to
be followed, 371.
Miracles, now no more need of new,
45 ; of antichrist, the false, wrought
by the working of Satan, and why
suffered, ii. ; none in the sacrament
of the eucharist, 410 ; what is a, 411.
Month-ends, not to be kept, 146.
N.
Nathan, the prophet, makes David afraid
for the murder of Uriah, &c. 358.
Nativity, our, of itself altogether unclean
and defiled with sin, purified and
made holy by Christ's, 28.
Nature, corruption of, in all men gene
rally, 24, 25; in man now consumed,
effeminated, and worn out, 83.
Nebuchadnezzar, in wealth and riches
envied the living God, and came to
bestiality, 303.
Nero, St Paul submitted unto, 80, 102.
Nestorius, heresy of, condemned, 74.
Nice, council of, 74, 233, 234, 235, 236,
237 ; canon of, respecting the commu
nion, 395.
Nioene creed, 120, 533.
Nicodemes, can speak of Christ in the
night, but openly they will confess
nothing, 357.

INDEX.

635

Nicodemus, dialogue between,and Christ,
171.
Night, in Romans, ch. xiii. called the
time of false doctrine, 114.

Oath, how to be used by the faithful,
55.
Oaths, the use of, the ordinance of the
Lord, 54 ; the faithful may holily and
justly use, in matters of controversy,
ii., 124 ; made contrary to God's word,
may be broken, 55 ; all vain and un
advised, forbidden, 124; dispensed
with by the pope, 240.
Oil, whether reverenced at the anoint
ing of the sick, 147 ; what meant by, in
the scriptures, 228, 9.
Opus operatum, inefficacy of, in the sa
craments, 125.
Ordination, book of, attacked by Hoop
er, Biog. Notice, xii.
Origen, in the time of, the remains of
the elements burned, 417 ; says, that
the bread profits not, but the word
spoken over it, 421 ; to be interpreted
figuratively, 499.
Orosius, referred to, 79 ; says, the dearth
and famine in the time of Augustus
was because Caius refused to honour
God, 166.

Pallas defended Achilles, 85."
Palms, not to be maintained, 129.
Para, earth of, said to cure all wounds,
164.
Pardons, the doctrine of, against the
commandments of God, 121 ; whether
any, buried with the dead body, 147.
Participation, only of such things as is
common between them that be par
takers of one thing, 11.
Paschal, not to be maintained, 129.
Paschal II., pope, constrained the em
peror, Henry V., to surrender his au
thority to him, 238.
Passur, the false prophet, advanced by
the people, 269.
Pastor, what is the office of, when he
understands the scriptures, 277.
Pasture, used for the word of God,
198.
Paulus Diaconus, referred to, 235.

Pelagian, the, worthily called "the ene
my of grace," 73.
Pelagius II., bp. of Rome, would not
have the name of general bishop, 234,
546.
Penitent sinners, God always preserveth,
369.
Pestilence, the causes of, 161, 165; na
ture and condition of, remarks on,
163 ; God the only remedy for, 165 ;
an extraordinary magistrate to reform
and punish sin, 166 ; sundry occasions
of, ii., 167 ; the scripture sheweth the
only remedy against, 168; who may
not flee from, ii. ; the best preserva
tive from, 169; Christ's medicine for,
170, 173.
Peter, bp. of Alexandria, 539, 40.
Peter, St, his denial of Christ, 348 ;
doubtful whether he was ever at
Rome, 645, 560 ; Christ gave no supe
riority to, over the other apostles, ii.;
who are successors of, 546.
Pfaffus, a contemptuous term for priest,
413, note.
Pharisees, amongst the, he that could
most speak for the maintenance of
men's traditions was taken for the
worthiest man, 271 ; felt not the con.
solation that the scripture did testify
of Christ, 325 ; though they had the
clearness of Christ's coming, yet did
they put him to death, 331 ; saw the day
of Messiah's birth, and were sad, 477.
Phelps, William, pastor of Cirencester,
articles subscribed by, 152, seqq.
Phocas, murderer of his master Mauri
cius, judged Boniface III. to be head
of the church, 235, 555.
Pius I., began a new order about the
keeping of Easter-day, 233.
Platina, 233, 234, 235, 240.
Plato, quotation from, respecting order
and policy, 84, 85.
Plinius Secundus, referred to, 164; saith,
that pestilence was never at Locris
and Crotone, 168; wrote to Trajan
about the Christians, 615.
Policy, civil, see Magistrate.
Pope, a general name for all bishops,
236; the beginning and proceedings
of the, of the devil, 238; to be killed
with the staff of God's word, ii.,240;
the making of the, in the emperor's

636

INDEX.

authority, 238 ; saith that he can dis
pense and absolve from oaths, 240
the first-born of antichrist, 396, 465
John Bhews the power of, to be de
rived from the bottomless pit, 546
has no jurisdiction in England, 547
wheresoever the, hath supremacy,
Christ is dishonoured, 659; an ex
communicate person, 560.
Portesse, 86.
Power, the higher, every man should be
obedient unto, 101 ; ecclesiastical laws
cannot exempt any person from obe
dience to, ii.; not to be obeyed, if
they command things contrary to the
law of God, 102, 103, 109; not to be
resisted, 103 ; many great and weighty
causes wherefore they should be
obeyed, ib., seqq. ; who should fear the,
108; tribute, a note of obedience,
wherefore paid to, 109, 110.
Prayer, common, articles and injunc
tions respecting, 128, 130, 131, 136;
continuance in, two things to be learnt
of, 317 ; to be used, by God's laws, in
the vulgar tongue, 555, 564 ; one of
the excellentest works required of
christian men, 615.
Prayers for the dead, against the com
mandments of God, 121.
Preachers of God, why contemned of
the world, 202.
Preaching and prayers daily, utility of,
80; every Sunday and festival-day,
article respecting, 129.
Primers, not to be maintained, 129.
Prodigal son, the parable of the, 253,
257 ; what caused the, to resort unto
his father in the time of misery, 259.
Profession, wherein doth our, consist,
357.
Professors of the gospel, the cause why
there be so few sincere and true, 217.
Psalms, the expositions of, written in
the time of bishop Hooper's trouble,
182.
Ptolemy Lathure, the cruel treatment of
the Jews by, 82.
Purgatory, a folly found out by man,
31 ; no other than the blood of Jesus
Christ, 32; the doctrine of, against
God's commandments, 121.
*' Put on," what meant by in Romans,
ch. xiii. 116.

R.
Raduiphus, duke of Suevia, stirred up
by Gregory VII. to war against his
brother-in-law, 239.
Ravenna, the bishop of, began amongst
the Latins to prepare the way to an
tichrist, 235.
Reason, at the beginning men obeyed
and were ruled by, 82 ; how men de
scended from the regiment of, 83;
until amended and removed from her
natural blindness, can do none other
than condemn God and his people,
307.
Relics, not to be maintained, 129; in
terrogatory of, 143.
Religion, exercise and diligence bring
eth credit unto, 80; in matters of,
manifest lies do take place, 271.
Remission of sins, exhibited and given
in the holy church, 60.
Repentance, hath two parts, 60 ; is the
return of the sinner from sin into a
new life in Christ, 174; the medicine
of, consisteth of five parts, ib.
Resurrection, the general, description
of, 61 ; of the flesh, and not of the
spirit, ii. ; the second, what, ii.
Riches, why given unto man, 281.
Ridley, Nicholas, desired to discuss the
matter of vestments with Hooper,
Biog. Notice, xii ; offers under cer
tain conditions to admit Hooper as
bishop, xiii ; reconciled to Hooper in
time of persecution, xvi ; treatment
of, by the Romanists, 401, 593.
Righteousness, what it is to beUeve
unto, 218.
Rod, what is understood by, in the
scripture, 225.
Rogers, John, degraded by Bonner to
gether with Hooper, Biog. Notice,
xxiv.
Rome, civil wars and contentions of, 78;
the empire of, brought to nought by
the Goths, Vandals, &c, ii.; the bi
shop of, hath not any manner of au
thority, power, or jurisdiction within
this realm of England and Ireland,
127, 547 ; his authority the trouble of
all christian souls, 232 ; oath against,
ii. , 397, 566 ; why the Greek church
separated herself from the church of,
ii. ; the bishop of, declared by Phocas

INDEX.

637

universal head of the church, 235 ; the
bishops of, always subject to and made
by the emperors, 236, 238 ; the Greek
church subdued to the church of, 238 ;
the bishop of, transferred the empire
into France, 238 ; an idol exempt from
all order and obedience, ii. ; the bi
shops of, made themselves heads of
emperors and kings, 239 ; and judges
of God and his word, 442 ; the church
of, neither a judge nor a witness of
the word of God, 467, 468 ; too ca
tholic, 632; doubtful whether St Peter
was ever at, 545 ; the see of, the very
whore of Babylon, 654; no truth
where the bishop of, is chief head,
659 ; St Peter said to be bishop of,
660 ; England cursed by the antichrist
of, 567.
Rubrics, not to be maintained, 129.
Rule, the great benefit of God, and to
be taught to the people, 82.

S.

Sacrament, of the supper, by the, we are
indeed made partakers of the body and
blood of Jesus Christ, 47 ; ought to be
given and ministered to all under both
the kinds, ii. ; the bread and wine not
transubstantiated in the, 48, 122, 402,
seqq. ; consisteth in the use thereof,
48 ; containeth two things, 49 ; in the,
no manner of corporal or local pre
sence of Christ in, under, or with the
bread and wine, 1 22 , 153,156, 443 ; ho w
borne at the visitation of the sick,
147 ; in the, the very substance of
bread and wine remain after the
words of consecration, 152, 165, 402,
seqq. ; the use of the bread and wine
in the, be changed, and not the sub
stance, 152, 394, 408, 460, 469, 531 ;
no miracle in the, 410 ; how far bread,
and how far the body of Christ, 441 ;
of the death of Christ, the, why called
a sacrifice, 532.
Sacraments, the, signs and marks of
God's church, 43, 88; definition of,
45 ; in number only two, ii., 88, 127 ;
not void and ompty signs, but exhibit
and give the thing that they signify,
ii. ; the fathers used the same in
figure that we use in truth, 50, 88,

520; be called the confirmations or
seals of God's promises, 88; visible
signs of invisible grace, ii. ; not con
firmations of our obedience towards
God hereafter, 89 ; in what way'ne-
cessary, and in what way not necessary,
122 ; easy to be kept, and most august
and excellent, 124 ; instituted of Christ
to be used, and not to be gazed upon,
ii. ; certain impressions or prints of
the grace or good will of God towards
us, 125 ; not of any force by virtue of
any outward work of the same, 125,
406 ; ought not to be kept nor wor
shipped, 125 ; no man ought to invent
more, 127 ; called by various names by
the fathers, 405, seqq. ; how the, are
sanctified, 406 ; not to be too much ex
tolled, or too much depressed, 441 ;
aids to the spiritual memory, 462 ; all,
assume the names of those things of
which they are sacraments, 495, 631.
Sacrifice, propitiatory, none other than
that ofChrist'sbody,32, 123, 500, seqq.;
missa, contra, 500 ; of Christ, the, once
offered, 501, seqq. ; d-irapafiaTov, ib. ;
the fruit of, our salvation, 502 ; pro
pitiatory, must not only be pure, but
also be offered by one free from sin,
603, 506; none without shedding of
blood, 508, 509, 616; no true, under
the law of Moses, 511 ; definition of,
516; what kind of, is the death of
martyrs, 517 ; different kinds of, 521,
seqq. ; God is not appeased by human,
627; in what sense the eucharist is
called a, 528, 529.
Sacring bell, not to be rung, 128.
Saints, the blessed, to be had in honour,
35 ; communion of, what meant by the,
42 ; the invocation of, injurious to the
honour of Christ, 121 ; the image or
picture of, not to be painted in church-
windows, 138.
Samosatenes, heresy of, condemned, 74.
Sarah, wife of Abraham, how preserved
by God, 296.
Scipio, saying of, upon the burning of
Carthage, 79.
Scriptures, the holy, to be diligently
read and studied by the clergy, 129.
Sea, the creation and uses of the, 365.
Seage or seat, to be allowed in churches,
135.

638

INDEX.

Sedition, the preaching and teaching of
God's word"the chief remedy against,
79.
" Seed of a woman," what taken for in
scripture, 5.
Selah, the use of the word by the
Jews, 327.
Sennacherib, allusions to, 231, 266.
Sentlow, Mr, Hooper resides in the
house of, Biog. Notice, viii.
Sepulch, not to be maintained, 129.
Servants, commanded by St Peter to obey
their masters, though they be evil, 81.
Service, of God, in what the pure and
true consists, 56 ; without God's word,
&c, idolatry, ii. ; interrogatories re
specting the, 141, 142, 145.
Sidon, city of, allusion to, by Christ, 209.
Silvester III., pope, history of, written
by cardinal Benno, 240.
Simony, in all kinds of ministers con
demned, 123, 148.
Sin, original, how incurred, 24; the
fountain and root of all other sins,
25 ; God hath wrapped all under, 58;
whence cometh the knowledge of, and
whence the forgiveness, ii. ; none but
God can forgive, 60 ; shall not be laid
to the charge of the saints, ii. ; one
only irremissible, which is unbelief,
61 ; the deviland Adam's will wrought,
72 ; of believers, forgiven without the
merits and deservings of Adam's pos
terity, ii.; doth remain in every man,
although he be regenerate, 122; the
oblation of Christ a full satisfaction
for all manner of, 123 ; the cause of
pestilence and all other diseases, 160,
165, 167, 172, 173; to feel and bewail,
the work of God's Spirit, 217 ; how,
should be felt, 218 ; what it bringeth
a man unto, 230 ; fear and terror of,
an intolerable burden, 313 ; the cause
of all trouble, 323; the knowledge
and confession of our, very necessary,
349 ; confession of, without faith, no
thing worth, 350; unto death, the,
not to be prayed for, 560.
Sleep, what St Paul calleth, and what
to wake out of, 113.
Sleepers, the fond opinion of the, 63.
Smith, Dr, maligner of Hooper, bears
testimony to his influence over the
people, Biog. Notice, x.

Staff, in scripture, taken for strength
power, and dominion, 226.
Strasburgh, Hooper sojourns at, Biog.
Notice, viii.
Substance, not changed, without change
of accidents, 409.
Sudary, explanation of the word, 128,
note 1.
Supper of the Lord, not a sacrifice, but
only a remembrance of Christ's sacri
fice, 32, 47, 90, 394, 448, 460, 514, 516,
621, 528, seqq. ; an holy and outward
ceremony, instituted by Jesus Christ,
47; by it we are made partakers of
the body and blood of Jesus Christ,
ib., 49, 60 ; ought to be ministered to
all under both kinds, 47 ; the signs
and badges not changed in the, 48,
402, seqq. ; consisteth in the use there
of, 48; a sacrament of faith to the
faithful only, 49; containeth two
things, the one earthly, the other
heavenly, ib., 433; only the faithful
ought to be admitted to, 50; the popish
mass is not, nor can be the, but is
contrary to the, 51,394, 414, 467, 500;
a seal and confirmation of Christ's
body given unto death, 90 ; a visible
word, ii. ; ought not to be celebrated
in any one church but once in the day,
126 ; Christ's holy, what is the chiefest
and most principal commodity of, 218;
Christ present in the, how, 394; called
the sacrifice of Christians, why, ii.,
528, seqq. ; no miracle in the, 412 ; no
propitiatory sacrifice offered in the,
423 ; many profitable things learned
from the true use of, 433 ; how Christ
is present to the pious in his, 453 ; to
perform the, what, 460; called by va
rious names by the fathers, 463 ; how
Christ used, and taught others to use,
464 ; compared with the mass, 465.
Supremacy, the king's, nothing to be
taught against, 144; contentions of
the Greek and Roman churches about,
234, seqq. ; given to the see of Rome
by Phocas, 236, 555; not of God's
laws, but of man's, 237 ; the Greek
church compelled to acknowledge the
Roman, 238 ; the pope cannot estab
lish his, 645, 6 ; Christ gave no, to St
Peter, 545, 560 ; act for restoring the,
to the see apostolic, 617, note 7.

INDEX.

639

Sweating sickness, Hooper and several
of his family attacked by, Biog. No
tice, xvii, 159, note.
Swords, two in the church, one eccle
siastical and spiritual, the other tem
poral, 63; both usurped by Gregory
VH., 239.

Table, for the communion, interroga
tory respecting, 142 ; by the name of
a, is set forth the love of God to
wards his sheep, 227; diversely taken
in other parts of scripture, 228.
Tantalus, the pain of, 97.
Temptation, dangerous to be continually
assaulted with, 305.
Terence, quotation from, 554.
Tertullian, how he understood, This is
my body, 48, 472, 500; in Apoiog.,
376 ; calls the sacrament a figure, 405,
528; says that Christ represented his
body by bread, 439 ; called his body
bread, ii., 528; his rule of faith, 538.
Theodoret, uses the word avrhrvwa for
the sacrament, 406, note 1 ; says that
the bread and wine do not lose their
substance, 425.
Theodosius, decree of, concerning the
catholic faith, 540.
Theophrastus, his opinion of felicity,
299.
Titan, fable of, 603.
Toledo, first council of, creed of, 536.
Trajan, emperor, commanded that no
man should be persecuted for serving
God, 615.
Transubstantiation, never heard of be
fore the council of Lateran, 48, 522 ;
the defence of, not to be allowed, 134;
our conversion into Christ the very,
that God delights in, 152 ; contra, 402,
seqq. ; contrary to the scriptures, and
the testimonies of the fathers, 412, 440.
Trentals, of masses, the communion not
to be used as, 146.
Tribute, a note and knowledge of our
obedience, 109 ; why, ought to be paid
to the higher powers, 110.
Trouble, how we should use ourselves
in the time of, 313.
Troubles, of the world, not expedient
that christian men be delivered from,
and why, 230; patient expectation in,

declareth that we be bound unto God,
317.
Tserclas, Anne de, married to Hooper,
Biog. Notice, ix.
Tunstall, Cuthbert, bishop of Durham,
sermon of, against the bishop of Rome,
268, 557, 667.
Tyre, city of, allusion to, by Christ, 209.
U.
Underhill, Edward, answers the attacks
against Hooper, and acquires the title
of "Hooper's Champion," Biog.
Notice, xi.
Urban I. gave the name of ' high priest'
to all bishops, 237. V.
Valentines, the doctrine of, monstrous,
74.
Valentinianus, decree of, concerning the
catholic faith, 640.
Vestments, Hooper's objection to, Biog.
Notice, xii; opinions of Bucer and
Martyr respecting xiv.
Viaticum, why the Lord's supper called,
463.
Vicar, none other to Christ upon earth
than the Holy Ghost, 39.
Victor I. hindered by Irenaeus from con
demning and excommunicating the
Greek church, 233.
Vigils, the keeping of, interrogatory
respecting, 147.
Virtue must be sealed in the conscience
and loved, 217 ; and vice, knowledge
and talk of, not sufficient, 219 ; soon
spoken of to other men's instructions,
but the putting thereof in practice
and use very hard, 346.
W.
Warcop, Anne, bp. Hooper's letter to,
603.
Weston, obtained a commission for a
disputation at Cambridge, 693.
Wilkinson, Mrs, bp. Hooper's letter to,
601.
Williams, Dr John, Hooper's epistle to,
and others, 95.
Witchcraft, abominable evil of, 294.
Word, of God, office of such as teach the,
3 ; a sign and mark of God's church,
43 ; what it is, ii.; of far greater au-

640

INDEX.

thority than the church, ii. ; the true
pattern and perfect rule of life, ii. ;
the reading of, ought not to be for
bidden to any, but common to all, and
in a language which all do understand,
44, 391 ; the heavenly manna, 46 ; what
it teacheth of God, 71 ; the preaching
and teaching of, the chief remedy a-
gainst sedition, 79; appealed to, as
the end of all controversies, 82, 382,
seqq. ; nothing to be taught as neces
sary for salvation but what is con
tained in, . 120, 130 ; the most holy
treasure of, to be set forth to all the
people, 131; the queen hath no autho
rity to compel any man to believe any
thing contrary to, 186 ; the life of man
consisteth in the food of, 198, 200, 201,
203; none giveth but God,ii. ; none
can eat of, but such as the Holy Ghost
feedeth, 198, 201; the ignorance of,
bringeth a murrain and rot of the
soul, 200; whosoever do refuse or re
pugn, be unworthy of all mercy and
forgiveness, 201 ; what every man shall
have expressed and opened in, 203;
general and provincial councils not the
author of, 204 ; not enough for a man
to hear, but he must be ruled by, 209 ;
not only the man that abuseth, but he
that will not learn, shall be damned,
210 ; the wicked will be always at dis
cord and variance with, 214 ; the virtue
and nature of, how sealed in the con
science, 218; he that would take the
soul of man from, of all enemies the
principal, 231, 543; the pope to be

resisted by, 240 ; the taking away of,
a just cause for lamentation, 252, 262;
the abuse of, provoketh his vengeance,
ii.; kings, &c. bound to have the,
taught to others under their govern
ance, 278 ; the reading, &c. of, the only
remedy against ignorance, 312; two
kinds of consolation in, 325 ; two man
ner of mercies in, 343 ; and works do
nothing comfort the unfaithful, 353 ;
how it must be used to profit us, 355,
357 ; the eyes of Christians, 396 ; all
truth in religion to be sought from,
643 ; cannot be changed, 545 ; called
the star of light, 603.
Works, good, not superfluous, &c. but
necessary to salvation, 59 ; what they
are, and why they ought to be done,
ii. ; grace the beginner of all, 73; in
their greatest perfection wanteth grace
to pardon their imperfection, ii. ; do
necessarily follow justification, 121;
albeit they do not justify, yet do please
God, ii. ; God's, the consideration of,
advisedly and by faith, and rashly and
without faith, 353 ; comfort the faith
ful, but not the unfaithful, ii. ; various
ways of considering, 409.
Wynter, John, parson of Staunton, as
sertion and defence of the true use of
the sacrament made by, 154, seqq.
Z.
Zuinglins, Hooper seriously impressed
by the writings of, Biog. Notice, vii.
Zurich, arrival of Hooper at, and sojourn
there, Biog. Notice, ix.

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