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T.N.  THE  TRANSLA- 
TOR TO  THE  READER. 

Ood  KeaJer,here  is  now  offredyou  the  fourth  time  printed  in  Eng-r 
\  ii/he ,  M.  Calwnes  bookf  of  the  Injiittuion  ofchrifiian  Religion ,  a 
I  Ifookf  of  great  labour  to  the  author,and  of  great  profit  to  the  Church 
'  of  God.  M.Caluinefirfi  wrote  it  when  he  rvoi  ayong  man,a  hookf  of 
^  fmalivoltime^&fince  thatfeafon  he  hath  atfundry  timet publifhed 
it  with  nea>  encrefeijliliprotefiing  ateuery  edition  himfelfto  be  one 
ofthofe  qui  fcribeiido  proficiun',&profiriendo  Tcnhunt^which  with  their  writing 
dogrowe  in  profiting,  e^  with  their  profiting  doproctede  in  writing,  jlt  length  hatting 
in  many  his  other  worlds  tratiailed  about  expofttion  of  fundry  hookas  o/theScripturer, 
(^  in  the  fame  finding  occafion  to  dtfcourfe  of  fundry  commonplaces  ^  matters  ofdo- 
Slrine, which  being  handled  according  to  the  occaftont  of  the  text  that  were  offredhtiH 
(^  not  in  arty  other  methode^  were  notfo  ready  for  the  readers  ijfe,he  therefore  enired 
into  thispttrpofe,to  enlarge  this  bookf  of  In  fiitutions,^  therein  to  treat  ofallthofe  ti-  « 
ties  and  common  places  largely,with  this  entent^that  whenfoeuer  any  occafion  fel  in  hit  ■', 
ether  booths  to  treate  ofanyfuch  caufe,  he  would  not  ntwly  amply  fie  his  hookas  ofCo- 
pjentaries  and  expofitions  therewith Jbut  referre  his  reader  wholly  to  this  fiorehoufe  & 
treafure  of  that  fort  ofdiuine  learning.  M  age  and  weak^ne fie  grew  vpon  him,fo  hee 
hafienedhis  labour ,  and  accordingto  his  petition  to  God ,  he  in  manner  ended  his  life 
with  his  workefor  he  lifted  not  long  after.  So  great  a  iewell  was  meete  to  be  made  mofl 
hem ficiall, that  is  to  fay , applied  to  mofl  common  vfe.  Therefore  in  the  very  beginning 
of  the  ^eenes  Maiefiies  mofl  blefied  r eigne ,  1  tranfiated  it  out  of  Latine  into  Eng  - 
ii{h,for  the  commoditie  of  the  church  ofchrifi^at  thefpeciallrequefi  of  my  deerefrtends 
of  worthy  memory  Reginald  JVolfe  and  Edward  fVhitchi4rch  ,  the  one  her  Maiefiies 
jPrinterfor  the  Hebrew e,Gree^y^  Latine  tongues  the  other  her  Highnes  "Printer  of 
the  boohfs  of  common  Vrayer.  I  performed  my  wor\e  in  the  houfe  of  my  faidt  frtende 
Edward  fVhitchurch  ,  a  man  wellh^owen  ofvpright  hearte  and  dealing,  an  auncient 
•s^letis  Gofpeller,  asplaine  and  trueafriende  as  tuer  1  h^ew  liuing^ar.d  as  dcfiroia  to 
do  any  thing  to  common  good,  fpecially  Ly  the  aduauncement  of  true  religion .    ^t  my 
faid  firfi  edition  of  this  bool^^l  confidered  how  the  author  thereof  had  of  longtime  pur- 
pofely  labored  to  wriie  the  famemofi  exa^ly  y  and  to  pacl^e  great  plentieof  matter  in 
fmaU roome  ofwordes^yea  andthofefo  circumfpeSlly  and  precifely  ordered ,  to  auoyde 
the  cauillations  offuch,  as  for  emniti(,to  the  trueth  therein  conteyncd,  woulde  gladly 
feeke  &  abufe  all  aduantages  wh'xh  might  be  found  by  any  ouerfight  in  penning  of  it, 
that  thefentences  were  thereby  become  fo  full  as  nothing  might  well  be  added  with  out    '. 
idlefuperfitiity,^  againefo  niely  pared  that  nothing  could  be  minifhed  v.'ithout  taking 
gwayfome  necefiarie  fubjiance  cf  matter  therein  cxprtfted.This  m^xntr  of  rvriring,bc~   i 
fide  the  peculiar  tearmes  of  antes  and  figures, ^the  difficulty  of  the  matters  therhfeluet,   1 
being  throughout  enterlaced  with  the  fchoolemens  ccntrouerfics ,  made  a^eat  hardnes. ' 
inthe  Mithort  orfmboih^^  in  that  tongue  wherein  otherwife  he  is  both  plentiful/ and 

^  z  fffih 


The  Preface, 

t.ifie ,mfomuch  that  hfufffeth  mi  to  read  hm  once ,vnl'Jie  you  can  be  content  to  reade 
in  viine.  This  con/tderafion  encombred  me  with  great  dotibtfulncf^cfor  the  xfhole  or^ 
a'er  and  fyame  of  my  tranflation.  if  ifhoiildj  allow  e  thextr.-des ,  Ifan  that  ofnecejj.tf 
thehardntsmthetranflAtion  mu^  necdes  be  greater  than  xv m  in  the  tongiis  wherin 
it  rvoio  yiginally  vrfitten.  if  1  fhotdd  leant  the  cotn-fe  ofwordes^ani  grannt  my  ftlfe  li- 
berty after  the  natural!  manner  of  rtiy  orvnetongue,tofa^  that  in  Ei7g!ifJ}  rthich  1  con- 
ccansdto  be  his  meaningin  Latine,  Iftaintly  fercduid  how  hardly  lnii^(ht  ffc:tpeer~ 
rour  andonthe  other  ftde  in  this  maitrr  of  faith  and  religion  ,ho.v  ferriloiis  it  wMto 
erre  .    Tor  I  durji  not  prrjumi  to  warrant  my  ftlfe  to  h>vte  his  meaning  without  his 
wordc  I.  yindihey  that  wote  what  it  is  to  tr.tnflate  well  and  faithfully,  (fecially  inmat- 
teri  (f-cUgion,  doe  knowe  that  not  the  ontly  grar>imaticaU conflrtt&ion  ofxcordsfujft- 
fethbu: .  'i!  very  hfilding  and  order  to  obfevue  all  adttantages  of  vehemence  or  grace, 
by  piaci:^  .^  (■  r  accent  of  wordes  ,  niaketh  >;iuch  to  the  true  fettingfoorth  of  a  writers 
Viinde.  In  :  '>c  ende  ,  1  refiedvpon  this  determinxtion,  to  follow e  the  wordes  fo  necre 
M  the  phrafe  of  the  EngUfh  tongfte  would  ft4ffer  me .  Which  ptrpofe  1  [o  performed, 
that  if  the  Englifh  bool^  were  printed  in  fuch  paper  cJr  letter  as  the  Latine  is  ,  it  (hold 
not  exceede  the  La  tine  in  quantitie .  Whereby  ,  bcfide  all  other  commodities  that  a 
faithfttll  tranflation  of  fo  good  aworke  mfly  bring,this  one  benefire  ismoreotterprota- 
ded  for  fuch  as  art  defirom  to  attainefome  Ipowledge  of  the  Latine  tongue  (  which  If 
at  this  time  to  be  wifl:ed  in  many  ofthofe  men  for  whofe  profejflon  thii  bool^e  mnfifiily 
ferueih)that  they  (hall  not  findc  any  more  Emiifh  than  fhallfuffice  to  corifhue  the  La- 
tine xfithall  except  in  fuch  few  e  plates ,  where  the  great  difftrence  of  thephrafes  of  the 
languages  enforced  me:  fo  that  comparing  the  one  with  the  other,  they  fJjallboihprO'^ 
fit  in  g}od  matter^  and  fttrnifhthemftluet  with  •vnderfi.tnditig  of  that /peachy  wherin 
the  greateFi  treafures  of  li^owledge  ar  e  difclofed.  In  the  doing  hereof  ,  I  did  not  onely 
truji  mine  owne  wit  or  abilitie,  but  examined  my  whole  doing  from  fentence  tofentenct 
throughout  the  whole  boohe  with  conference  andoue:  holing  of  fuch  learned  men  ,  at 
my  tranflation  beingallowedby  their  indgemtnt,  1  did  bothfarisfte  mine  owne  confci- 
ence  that  1  had  done  trtiely,  and  their  approuing  of  it  might  be  a  good  warrant  to  the 
reader, that  nothing  fhonid  herein  be  delittsred  him  but  found, vamingicd  and  vncor~ 
rupted  doSirine,ttien  in  fuch  fort  as  rhe  author  hlnfelfe  hadfir/f  framed  it .  ^11  that  1 
rfrote,thegrane,learntdandvertuousman  M  .  DauidWhiiehed  (vhomelname 
with  honorable  remembrance)  did  among  otiter, compare  with  the  Latine  ,  examining 
eutry  fentence  throughout  the  whole  boole.  BefiJe  all  this  ,  Iprinatcly  rtquiredmany, 
and  generally  all  men  with  whom  1  eu'.r  had  any  tal\e  of  this  matter, that  if  they  found 
any  thing  either  not  truely  tranflated  ,  or  not  plainely  Englifhed^  they  would  enforme 
me  thereof,  p,-omifng  either  to  futisfie  them  or  to  aminde  it .  Since  which  time  1  hatif 
ftot  bene  aduertifed  by  any  man  of  any  thing  w'.ich  they  wotddnquire  to  be  altered. 
T^either  had  1  my  felfe,  by  reafonofniyprofefsion  beinf^  'therwife  occupied,any  lea'ure 
toperufeit.  jind  that  is  the  caufe^  why  not  onely  at  the  ftcond  and  third  time  but  alfa 
J  at  this  impre/Jton^yoH  hauct  no  ch.inge  at  all  in  the  worke,  bt4t  altogether  as  it  was  be~ 
fore.  In  deede  1  perceiucd  many  men  w  ell  minded  and  (ludiout  of  this  booLfjo  require 
a  tahle  fur  their  eafe  and  furtherance.  Thc.r  honcf)  defire  t  haue  'fulfilled  in  the  (econd 
edition,  andhatte  added  thereto  aplcntifull  table  ,  which  is  aifo  ij ere  inferred  which  I 
haue  traiiflated  out  of  the  Larine^wherin  the  piincipa'l  matters  difiourfcd  in  this  boolte 
art  tiatntdhjf  thur  due  tiilti  in  order  ofjlphabit ,  &  vndcr  euery  title  is  Jet  jorsh  a 


p? 
The  Preface.  is- . 

hriefeffittMe  of  the  whole  doSfrine  taught  in  this  boot^,conceYnwg  the  matter  htlon- 
ging  to  thattitle  or  common  place:  andthcrwhh  «  added  the  Boo/^e, Chapter, t^r  SeEfion 
ordiuifion  of  the  Chapter,whtre  thefamedoElrint  is  more  largely  exprefiedi^  proued, 
jlndfor  the  redier  finding  thereof,!  haue  caufed  the  number  of  the  Chapter!  to  befet 
imon  euery  leafe  in  the  booke,  and  tptoted  the  Seflions  alfo  by  their  due  numbers  with 
the  vfuall figures  of  Jlgorijme.  And  now  at  this  lafl pubupjmg,  myfriendes  by  whofe 
charge  it  is  now  newly  imprinted  in  a  ^maine  letter  ^fnialler  volume,with  diner fe 
other  Tablet,  whithfincemy [econde  edition  were  gathered  by  M.  Marloraie,  to  be 
tranJJated  and  here  added  foryour  benefte.Moreouer, whereas  in  tbefirfl  edition  the 
euillmaner  ofmyfcribling  hande,  the  cnterlining  of  my  Copy,  andfome  other  caufes 
ypelkpowen  among  workfrnen  of  that  faculty, made  very  many  faults  topajje  theVrin- 
ter,l  haue  in  thefecond  imprefflon  caufed  the  hookf  to  be  compofed by  the  printi d  co~ 
fy^and  correffed  by  the  written:  wherby  it  mufl  needet  he  that  it  wot  much  more  tru- 
ly done  than  the  other  wa,s,a,s  I  myfelfe  do  h^owe  aboue  three  hundred  faultei  amen~ 
ded.  And  now  at  this  lafl  Vrintingy  tlje  compoftng  after  a  printed  copy  bringeib  fame 
eafe,and  the  diligence  nfed  about  the  correSfion  ,  hatting  bene  right  faithfully  looked 
•vnto,it  cannot  be  but  much  more  truelyfet  forth.  This  alfo  is  performed,thai  the  vo- 
lume being  fmaller, with  a  letter  ftyre  and  legible,  it  is  of  more  eafte  price,  that  it  may 
be  of  more  common  vfe,  andfo  to  more  large  communicating  of  fo  great  a  treafure  to 
thofe  that  defire  Chrifiian  k^ovledge  for  infintStion  of  their  faith,  &  guiding  of  their 
duet  its.  Thus  on  the  printers  behalf e  andmine^oHr  eafe  and  commod/tie  (goodBja.- 
dersjis  prouidedfor.Tigw  refiethyour  owne  diligence  for  your  owne  profit  infludying 
it.To fpend many  wordet in commendingthe wcrl^e itfelfe,were  needelefjctyet  thus 
much  1  thinhj.  may  both  not  vntruly  and  not  vainly  fay , that  though  many  great  iear- 
fiedmenhaue  written  bool^et  of  common  places  of  our  religion,as  Melanchton,Sarce- 
riits^and  other, tvhoje  worlds  are  very  good  and  profitable  to  the  Church  ofGodyet  by 
the  confeming  iudgement  of  thofe  that  vnderRand  the  fame, there  is  none  to  be  com  • 
fared  to  this  worl\ofCaluine, both  for  hlsfubfiantialfufficiencie  of docfrine,the  found 
declaration  of  truth  in  articles  cfour  religion,the  large  and  learned  confirmation  of  the 
fame, and  the  mofl  deepe  and  firongconfittation  ofallolde  ^  new  herefies.-fo  that(^the 
holy  Scriptures  excepted)this  is  one  of  the  mojl  profitable  bookesfor  alfiudents  of  Chri- 
fiian ditmitie.  Wherin  (good  Ueaders)as  1  am  glad  For  the  gl'iry  of  God,  and  for  your 
benefjte,tha£you  may  haue  this  profile  of  my  trautlfo  I  befeech  you  let  me  haue  this 
vfe  of  your  gent  Icnefse^that  my  doinget  may  be  confivued  tofuch  good  end  oi  I  haue 
meant  them:  &  that  if  any  thing  mifiikfyou  by  reafon  of  hardnes,  or  any  other  catife 
that  may  feeme  to  be  my  default  ,you  will  not  forthwith  condemne  the  workf,  but  read 
it  after:  in  which  doingyou  will finde( as  manie  haue  confefiedto  me  that  they  haue 
found  by  experience )that  thofe  things  which  at  the  firfi  reading  fhal  difpleafeyoufar 
hardnes, (hal  be  found  fo  eafeasfo  hardmatter  would  fftffer,^f or  the  mofi  part  more 
tafie  thanfome  other phrafe  which  fhouldwith greater  loofenes  (^fmoother fltding  a- 
way ^deceiue your  vnderfianding.  1  cofeffeindedeitis  not  finely  i^^pleafantly  writte,nor 
carieth  with  itfttch  delitefuU  grace  offpeech  as  fame  great  wife  men  haue  hfiowed  v- 
fonfomefolifher  things.yet  it  conteineth  found  truethfet  foorih  vith  falthfid  pUinnes 
without  wrong  done  to  the  authors  meaning:  andfo  if  you  accept  and  vfe  it,  youfhaU 
mtfiuUto  haue  great  profits  thereby, and  J  fhal  think^  my  labour  very  well  employed, 

Thomas  Norton. 
J I  To 


m 


TO  THE  MOST  MIGHTY 

AND  NOBLE  PRINCE,  FRANCISCE 
THE  MOST  CHRISTIAN   KING  THE 
French  King  his  foucraigne  Lord,Iohn  Cal- 
y  uine  wiflieth  peace  and  fal-  •    -   <?  <? 

uationJnChrift.  ^^  O^C 

i^olH  E  N  I  did  firft  fee  my  hande  to  this  worte ,  I  thought  no- 
thing lc{re(  moft  noble  King  )  than  to  write  any  thing  that 
afterward  fliould  be  prefented  to  your  maieftie  .  Onely  my 
minde  was  to  teache  certaineintroduftions,  whereby  they 
that  are  touched  with  fome  zeale  of  rehgion  might  be  in- 
ftrufted  to  true  godlinefle .  And  this  trauaile  I  tooke  prin- 
cipally for  my  contriemen  the  Frenchmen,ofv^om  I  vnderftood  very  ma- 
ny to  hunger  and  thirft  for  Chrift ,  but  I  fawc  very  fewe  that  had  rightly  rc- 
ceiucd  fo  much  as  any  litle  knowledge  of  him.  And  y  this  was  my  meaning, 
the  boke  it  fclfe  declareth ,  being  framed  after  a  fimple  and  plaine  maner  of 
teachmg.  But  when  I  perceiued ,  that  the  furious  rage  of  fome  wicked  men 
hath  fo  fiirre  preuailed  in  your  realmejthat  in  it  there  is  no  roumc  for  found 
doftrine  :  I  thought  I  (hould  do  a  thing  worth  my  trauaile  ,  all  in  one  workc 
both  to  giue  an  inftrudion  for  them,&  to  declare  a  confeflion  to  you:wher- 
by  ye  may  learne  what  manner  of  doftrine  that  is,againft  which  thofe  fii- 
rious  men  burnc  in  fo  great  rage ,  who  at  this  day  trouble  your  realme  with 
fworde  and  fier.  For  1  wil  not  feare  to  confeffc^that  I  haue  m  this  workeco- 
prehended  in  manner  the  fumme  of  that  fclfe  fame  doftrine,  againft  which 
they  cry  out,  that  it  ought  to  be  punilhcd  with  pnronmcnt,baniihmcnt,c6- 
demnation  without  iudgement,  and  with  fier,  that  it  ought  tobcchaccd  a- 
way  by  land  and  fea.  I  knowe  in  dcedc  with  how  hainous  informations  they 
haue  hllcd  your  minde  and  eares,to  make  our  caufe  moft  hatefuU  vnto  you: 
but  this  of  your  clcmcncic  ought  you  to  wcy ,  y  there  fhalbe  no  innocence, 
neither  in  wordes  nor  deedcs,it  it  may  be  enough  to  accufe .  Trucly  if  any, 
to  bring  the  fame  in  hatred  ,  fliall  allege  that  this  Dodrine  whereof  I  nowe 
go  about  to  y  eld  account  vnto  you,  hath  beene  long  ago  condemned  by  co- 
lent  of  all  deprces ,  and  attcimcd  by  many  iudgemcnts  already  giuen  in  iu- 
dicial  courts:  all  that  he  fay  th  Ihal  amount  to  no  more  but  that  it  hatli  part- 
ly bin  violently  throwcndovvnc  by  the  banding  and  power  of  the  aduerfa- 
ries  thereof,  and  partly  bcenc  traiteroufly  and  fraudulently  opprcHed  with 
their  lies  and  futtlc  praAifes  and  fclaundcrs.Hcrein  is  •violence  /licwcd,that 
without  hearing  the  caufc,blody  fcntenccs  are  pronounced  againft  ic:  here- 
in is  fraude,  that  it  is  without  dcfcrmng  accufed  of  fcdition  and  cuil  doing. 
And  that  none  may  thinke  that  we  wrongfully  complaine  of  thcfc  thingcs, 
you  your  felfe  can  beare  vs  witneHe,moft  noble  kin»,with  how  heng  fclaun- 
ders  it  is  dayly  accufed  vnto  you :  as,  that  it  tcndctli  to  no  other  end  but  to 
writh  from  kings  thei  r  fccptcrs  out  of  their  handcs  ,  tothrowc  downeall 
iudgcs  featcs  and  iudgemcnts,  to  fubucitc  all  orders  and  ciuil  goucrnments, 

to 


To  the  Vrench  King^ 

to  trouble  the  peace  and  qiiiet  of  the  people ,  to  abolifh  all  lawes ,  to  vndoe 
all  proprieties  and  poireflions,  finally  to  turne  all  thinges  vpUde  downe. 
And  yet  you  heare  the  fmalleft  portion  .  For  horrible  things  they  fprcad  a- 
broade  among  the  people;  which  if  they  were  true,  the  whole  v/orlde  might 
worthily  iudge  it  with  the  mainteiners  thereof,  worthy  of  a  thoufand  fi^rs 
and  gallowes .  Who  can  now  maruell  that  a  common  hatred  is  kindled  a- 
gainft  it,  where  fuch  mofl  wrongfull  accufations  are  bcleeued  ?  Lo ,  this  is 
the  caule  y  all  degrees  agree  &  confpire  to  the  condemning  of  vs  &  our  do- 
ftrine.  They  that  lit  to  iudgc ,  being  lauiflicd  with  this  afFeftion  pronounce 
for  fcntcnces  their  foreconceiued  determinations  v/hich  they  brought  from 
home  with  them ;  and  thinkc  that  they  hauc  well  enough  difcharged  their 
dutiesjif  they  commaund  no  man  to  be  drawen  to  execut:on,but  fuch  as  arc 
foundguilty  either  by  their  owneconfeflion  or  by  fufficientwitnefle.  But 
of  what  fault?  of  that  condemned  dodrine,ray  they.  But  by  what  lawe  con- 
demned? Herein  (hould  haue  ftand  the  fuccor  of  defence  for  them ,  not  to 
denie  the  dodrinc  it  felfe,  but  to  mainteine  it  for  true.  But  here  is  allhber- 
tie  once  to  mutter,vtterly  cut  of  from  vs. 

Wherefore  I  doe  not  vniuftly  require  ,  moft  viftorious  King ,  that  it  may 
pleafe  you  to  take  into  your  own  hand  the  whole  hearing  of  the  caufe  which 
hitherto  hath  bene  troublefomely  handled  or  rather  carelefly  tolled  with- 
out all  order  of  lawe,  more  by  outragious  heat  than  iudiciall  grauitie.  Nei- 
ther yet  thinke ,  that  I  here  goe  about  to  make  mine  owne  priuate  defenfe, 
whereby  I  may  procure  to  my  felfeafafe  returneimo  niy  natiue  contrie, 
to  which  although  1  beare  fuch  afFeclion  of  natural  lone  as  bccommeth  me: 
yet  as  the  cafe  now  is,  I  not  mifcontentedly  want  it.  But  I  take  vpon  me  the 
common  caufe  of  all  the  godly,yea  and  the  caufe  of  Chrift  himfelfe ,  which 
at  this  day  hauing  bene  by  all  meanes  torne  &  troden  downe  in  your  king- 
dome,  lieth  as  it  were  in  difpaired  cafe ,  and  that  in  deede  rather  by  the  ty- 
rannic of  certeine  Pharifees,  than  by  your  owne  knowledge.  But  howe  that 
Cometh  to  pafle,  it  is  not  here  needtxdl  to  tell:  truely  it  lieth  in  great  diftres. 
For  thus  farre  haue  the  vngodly  preuailed,  that  the  trueth  of  Chrift,  if  it  be 
not  deftroyed  being  chafed  away  and  fcattered  abroade,  yet  it  Heth  hidden 
as  buried  and  vnregarded :  as  for  the  filly  poore  Church ,  it  is  either  wafted 
with  crueltllaughters ,  and  {o  driuen  away  with  banilhmenrs ,  or  dilmavcd 
with  threatens  &  t«rrors,that  it  dare  not  once  open  her  mouth.  And  yet  ftil 
they  continue  with  fuch  rage  Sffiercenes  as  they  are  wont,thrufting  ftrong- 
Jy  againft  the  wall  already  bending  &  the  ruine  which  thefelucs  haue  made. 
In  the  meane  time  no  man  fteppcth  forth,to  fet  him  fclfe-in  defenfe  againft 
fuch  furies.  And  they,  if  there  be  any  fuch ,  that  will  moft  of  all  Iccme  to  fa- 
uour  the  truth ,  fay  no  more  but  that  it  were  good  to  pardon  the  error  and 
vnlkilfulneffe  of  ignorant  men.  For  thus  the  good  natured  men  forfooch  do 
fpeake ,  calling  that  error  &  vnskilfi.ilneflb  which  they  know  to  be  the  moft 
certaine  trueth  of  God:  calling  them  ignorant  men,  whofe  wit  they  fee  that 
Chrift  hath  npt  fo  defpifcd  but  that  he  hath  vouchefaued  to  communicate 
to  them  the  myfteries  of  his  heaucnly  wifedomc.  So  much  are  all  aOiamcd 
of  the  Gofpel.  It  fhalbe  your  office  (  moft  noble  King  )  not  to  turne  away 

A  4  your 


The  Preface 

iliall  not  onely  be  no  Chriftians,  but  alfo  no  men?  For  though  fome  of  them 
doc  plenteoufly  glut  themfelues,  &  other  fome  liue  with  gnawing  of  poore 
cruftcs;  yetthcy  liue  all  of  one  pot,  which  without  thcfc  warming  helpes 
Ihould  not  oncIy  waxe  cold  ,  but  alfo  throughly  freefe .  Therefore  hovvc 
much  more  eucry  of  the  is  carcftill  for  his  belly,fo  much  more  earncfl:  war- 
rier  he  is  for  their  faith.  Finally  they  all  endcuor  themfelues  to  this,to  kepc 
ftill  either  both  kingdome  lafe,  and  their  belly  full :  but  of  pure  zealc  none 
of  th:m  (hcwcth  any  token,  be  it  ncuer  fo  litle.  Neither  yet  fo  do  they  ceafc 
to  flaundcr  our  doftrinc,  and  by  althe  colours  that  they  can ,  to  accufe  and 
defame  it,whcrby  they  may  bring  it  into  hatred  or  fufpicio.They  calit  new, 
&  lately  forged:they  cauil  that  it  is  doubtful,  &  vncerteinc:  they  dcmaunde 
by  what  miracles  it  is  coHrmcd:  they  aske  whether  it  be  meetc  that  it  /hold 
preuaile  againft  the  confent  of  fo  many  holy  Fathers,  and  the  moft  aunci- 
cnt  cuftome :  they  preflc  vpon  vs  to  confes  it  to  be  fchifmatical.which  mo- 
ueth  warre  againft  the  Church ,  or  that  the  Church  hath  lien  dead  in  many 
ages  in  which  no  fuch  thing  hath  beene  heardc  of.  Laft  of  all  they  fay,  that 
there  needc  no  arguments,  for  ( fay  they  )  it  may  by  the  frutes  be  ludged  of 
what  fort  it  is,  namely  which  hath  bredde  fo  huge  a  hcapc  of  fe(flcs,fo  many 
turmoiles  of  (editions,  fo  great  licentioufnefle  of  vices  .  Truly  ilil  eafy  it  js 
for  them  ,  to  triumph  vpon  a  forfaken  caufe  before  the  light  bcleciiing  and 
ignorant  multitude.  But  if  we  might  alio  hauc  our  turne  bkewife  allowed  vs 
to  fpeake,  verily  this  fliarpe  heate  would  fonc  be  cooled  wherewith  they  do 
fo  with  full  mouth  and  as  licentioufly  as  vnpimifliedly  fome  againft  vs. 

Firft,whcreas  they  call  it  newe,  they  do  great  wrong  to  God,whofe  holy 
word  defenied  not  to  be  accufed  of  newncile.  To  them  in  deede  I  nothing 
dout  that  it  is  new,  to  whom  Chrift  is  newe,and  his  Gofpel  is  new.  But  they 
which  knewe  that  preaching  of  Paul  tobeolde,  thatlefusChnftc  died  for 

Ilotn.4. J  5.  our  finnes,  and  lofc  againe  for  our  iuftification,  fhall  finde  nothing  newe  a- 
mongvs.  Whereas  it  hath  long  lien  hidden  vnk-nowen,  and  buried:  that  is 
the  fault  of  the  vngodlines  of  men.  Nowe  fith  it  is  by  the  bountifulneife  of 
God  reftored  to  vs,  it  ought  at  Icaft  by  right  of  fldl  rel^itution  to  receiue  a- 
gaine  the  title  of  auncicntic. 

Out  of  the  fame  fountaine  of  ignorance  fpringeth  this,  that  they  take  it 
for  doubtfull  and  vnccrtainc  .  This  verily  is  it  which  the  Lord  by  his  Pro- 

Efa.i  J,  pj^gf  complaincth,  that  the  oxe  knewe  his  owner ,  and  the  afte  his  maifters 
ftall,  but  his  people  knewe  not  him.  But  howefoeucr  they  mocke  at  the  vn- 
certaintie  of  it:  if  they  were  driuen  to  feale  their  owne  dodrine  with  their 
own  bloud,&  with  loftc  of  theu-  life,mcn  might  fee  how  much  they  fct  by  it. 
But  farre  other  is  our  affiincc,which  dreadeih  neither  the  terrors  of  death, 
nor  yet  the  very  iudgcmcnt  fcate  ot  God. 

Whereas  tliey  require  miracles  of  vs,they  deale  vnreafonably  with  vs. 
For  we  coyne  no  new  Gofpell ,  but  hold  faft  the  felfe  fame  GofpeJl  for  con- 
firming of  the  truth  whereof  .nil  the  miracles  Joe  fcrue  that  euer  Chrift  and 
his  Apoftles  haue  done.But  this  thing  they  hauc  fpecial  abouc  vs,  that  they 
can  euen  to  this  day  confii  mc  their  faith  with  continual!  miracles .  Yea  but 
rather  thevakadgc  miracles,  vvliichmay  weaken  a  mmdc  othcrwife  well 

ftabli- 


To  the  Trench  ICtng. 
ftabli/hed :  they  are  fo  either  trifling  and  worthy  to  be  laughed  at,or  vaine 
and  lyincT  And  yet,although  they  were  neuer  fo  monftrous,  they  ought  not 
to  haue  b^en  of  any  value  againft  the  word  of  God  :  forafmuch  as  the  name 
of  God  ought  both  in  euery  place  &  at  euery  time  to  be  hallowed.whether 
it  be  by  miracles  or  by  natural  order  of  things.  This  falfe  colour  might  par- 
aduenture  haue  made  the  better  Ihewe ,  if  the  Scripture  did  not  intorme  vs 
of  the  lawful  end  and  vfe  of  miracles .  For ,  Marke  teacheth  that  the  Iignes  Mar.  i<r.  ao. 
which  folowed  the  preaching  of  the  Apoftles  were  fet  foorth  for  the  confir- 
ming of  it:  Likewife  Luke  alfo  faith  that  the  Lord  did  beare  witncs  to  y  word 
of  his  grace  when  fignes  and  wonders  were  {hewed  by  the  handes  of  the  x\- 
poftles  Wher^vith  wholly  agreeth  that  faying  of  the  Apoftlc,thar  when  the  Aft  14.  j. 
Gofpeli  was  preached,  faluation  was  confirmed  by  this ,  that  the  Lorde  did  "«".!.  4. 
beare  witnefle  to  it  with  fignes,  and  wonders,and  diuerfe  powers.  But  thofe 
things  which  we  heare  to  be  the  fealmgs  of  the  Gofpel,  fhall  we  turne  to  the 
deftroying  of  the  credit  of  the  Gofpel  ?  thofe  thinges  which  are  appointed 
onely  to  ftablifh  the  rrueth,  fliall  we  apply  to  confirmmg  of  lyes?  Therefore 
it  is  meete  that  the  doftrine,  which  (as  the  Euangeliftlaiech)goeth  before  ^^^^      ^^ 
miracles,  be  firft  examined  and  tried.  If  that  be  allowed,thenit  may  lawful-  ^^^  g^^'^^  * 
ly  take  confirmation  of  miracles.  But  of  a  true  doarine(as  Chrift  teacheth) 
this  is  the  marke ,  if  it  tende  not  to  the  feeking  of  the  glorie  of  men ,  but  of 
God .    Sith  Chrift  aflfirmeth  this  to  be  the  proofe  of  doanne ,  miracles  are 
wrongfiilly  efteemed  which  arc  drawen  to  any  other  ende  than  to  glorifie  y 
name  of  God  alone.  And  we  ought  to  remember  that  Sathan  hath  his  mira- 
cles, which  although  they  be  luggling  deceites  rather  than  true  powers,  yec 
are  fuch  as  may  deceiue  the  ignorant  &  vnskilfid .  Magicians  &  enchanters 
haue  bin  alway  famous  in  miracles  :  wonderfull  miracles  haue  nourilhed  1- 
dolatrie:  which  yet  doe  not  proue  to  vs ,  that  the  fjperftition  of  Magicians 
and  idolaters  is  lawfiill.  And  with  this  battring  ramme  in  olde  time  the  Do- 
natiftes  did  fhake  the  fimplicitie  of  the  common  people,for  that  they  excel- 
led in  miracles.  Therefore  we  doe  nowe  make  the  fame  aunfwere  to  our  ad- 
ucrfaries,which  Auguftine  then  made  to  the  Donatiftes:  that  the  Lord  hath  j^  j^^^  ^^^^^ 
made  vs  ware  againft  fuch  miracle  workers  ,  when  he  foretolde  that  there  , ,. 
Ihould  come  falfe  prophetes  ,  which  with  lyingfignes  and  diucrfe  wonders,  f  if-  y-/^- 
ihould,  if  It  were  poftlble,  bring  the  elcft  into  errour .  And  Paul  hath  giueii  /cor.  Ti . 
warning  that  the  kingdome  of  Antichrift  fliould  be  with  all  power,  &  fignes,  ,  ^  ^ 
and  lying  wonders.  But  thefe  miracles  (fay  they  )are  done  not  of  idols ,  not 
of  forferers,  not  of  falfe  prophets,  but  of  the  Saintes .  As  though  we  knewe 
not  that  this  is  the  craft  of  Satan ,  to  tranffigure  himfelfe  into  an  AngcU  of  ^.^^^^  -^ 
licrht  In  olde  time  the  Egyptians  woriTiipped  leremy  which  was  buried  a-  p,^/^.  lercm, 
m^ong  them,with  facnficcs  and  other  diuine  honors.  Did  not  thev  abufe  the 
holy  Prophet  of  God  to  idolatry?  And  yet  by  fuch  worftiipping  of  his  tombe, 
they  obtcined  that  they  thought  the  healing  of  the  ftmging  of  the  ferpents 
to  be  the  iuft  re  warde  thereof.  What  ihall  we  fay  r  but  that  this  hath  bin  and 
euer  ftnllbe  the  moft  luft  vengeaunce  of  God,to  iend  ftrength  of  lUufion  to 
them  thathaue  notreceiuedtheloue  of  truth,  thatthey  may  beleeue  lying?  2.Thef.;. 
Therefore  we  want  not  miracks,and  thofe  certaine^and  net  fubieft  to  caui-  x  1 . 

lauons. 


lacions  .  As  for  miracles  which  they  bring  forth  for  thcmfcliies,  they  are 
meerc  illufions  of  Satan,  forafmuch  as  they  lead  away  the  people  from  the 
tiitc  woifliippingoftlieirGod  tovanitic. 

Moicouer,they  doe  flaiinderoiifly  fet  the  Fathers  againfl:  vs(I  meane  the 
auncient  Fathers  &  the  writers  of  y  age  as  yet  more  vncorriiptcd)a-i  though 
they  had  tliem  fur  maintainers  of  their  vngodlineffc :  by  v/hofe  authoritie  if 
the  debate  were  to  be  ended,  the  better  part  of  the  victory  (  to  fpeakc  cuen 
mol>  modcftly  Vould  bend  to  cur  fide  .  But  whereas  many  thingcs  haue  bin 
c-iccllcntlv  wei  &  wifely  wnten  of  thofe  Fathers,&in  fome  thiiigs,ihat  hath 
happencd'to  them  which  is  wont  to  happen  to  men:thcfe  good  natural  chil- 
dren forfooth,  according  to  the  rightnes  that  they  haue^both  of  wit,  iudge- 
ment,  and  mindc,  do  worlhip  only  their  faultes  and  crrours:  &  thofe  things 
which  are  well  fpoken,  they  either  marke  not,  or  fame  as  if  they  knew  them 
not,  or  do  corrupt  them:  fo  as  a  man  may  fay  that  their  care  was  altogether 
to  gather  dunge  in  of  the  golde  of  the  Fathers .  Then  they  opprefl'e  vs  with 
importunate  crying  our  againft  vs,  as  defpifers  and  enimies  of  the  Fathers. 
But  we  do  fo  not  dcfpife  diem ,  that  if  it  were  the  matter  of  my  prefent  pur- 
pofe,  I  could  very  ealily  proue  by  their  confenting  voices,  the  greater  parte 
of  thefe  things  that  we  fay  at  this  day.  But  we  fo  reade  their  wriungs,  that 
I  Cor.?.  II .  ^yg  alvvay  remember,  that  all  thinges  are  ours,  to  feme  vs,not  to  haue  domi- 
nion ouervs:  and  that  we  are  Chriftes  alone,  whome  wee  muft  obey  in  all 
things  without  exception.Who  fo  kcpeth  not  this  choife,{liall  haue  nothing 
certaine  in  reLgion  :  forafmuch  a«  thc^fe  holy  men  were  ignorant  of  many 
things,  do  oftentimes  ftriue  one  with  anothcr,yea  and  fometimcs  nght  with 
themfelues.Not  without  caufe(fay  they)wc  are  warned  of  Salomon,that  we 
Pn)iicr.2j.    p3jj'j>noctheolde  boundes  which  our  Fathers  haue  fet .  But  there  is  not  all 
Pfj'.4  5.  II,  one  rule  in  the  bounding  of  ficldcs,  and  tlie  obedience  ot  faithjwhich  ought 
to  be  fo  framed  that  it  forget  her  people  &  the  houfe  of  her  Father.  If  they 
haue  fo  great  dehte  to  vfe  allegories,  why  do  they  not  rather  expounde  the 
Apoftles,than  any  other,  to  be  their  Fathers,whofe  appointed  boundes  it  is 
not  lawfull  to  plucke  vpi'  for  fo  did  Hicrom  expounde  it,  whofe  wordes  they 
haue  regiftred  among  their  Canons.But  if  thty  wil  haue  the  boundes  of  the 
^cdtm  Tri'  fame  Fathcrs,whom  they  mcane,to  be  ftedfaftly  kept:why  do  thcy,fo  oft  as 
^lart.hifl.libr.  jj^gy  lift^io  licentioufly  pnife  thcmrOf  the  umber  of  the  Fathers  were  they, 
lAbr'or^dtoF'  of  whom  the  one  faid,  that  our  God  eateth  not,nor  drinketh,  and  that  thcr- 
fic,iib,'i.c.iS  fore  he  needeth  neither  cuppes  nor  dillies :  the  other  laid,  y  the  holy  things 
require  not  gold ,  and  tliat  thofe  thinges  pleafe  not  with  gold  which  are  not 
bought  with  gold.  Therefore  they  palfe  the  bounde,  which  are  in  the  holy 
things  fomuch  dchted  with  golde,  lilucr,  luorie,  marble,precious  if  ones  and 
Hikes',  andthinke  that  God  is  not  rightly  worHiipped,  vnlelle  altogether 
they  be  diflblutcly  fet  out  with  cxquilite  gorgeoufncs,  or  rather  with  outra- 
Sii^ridiontri-  gious  excelfe.A  Father  was  he,which  faid,y  he  therfore  did  freely  cate  flelh 
part.hiji.lt,t.  q^  ti^g  Jay  in  which  other  ablf  eined,  bccaufe  he  was  a  Chriftian .  Therfore 
Trilrt  hn  they  paflc  the  boundes ,  when  they  accurfe  the  foule  that  taltedi  Hclhein 
lt!C(«p.u\ '  Lent.  Fathers  were  they,  of  whom  the  one  faid  y  a  Monkc  which  laboureth 

not 


To  the  French  Ktng, 

not  with  his  handes.is  iudged  as  euill  as  a  violent  taker,  or(if  you  wil)a  rob- 
ber: T  he  other  faid,  that  it  is  not  lawfoll  tor  Menkes  to  hue  of  other  mens  jiugufl.dt 
goods  ,  although  they  be  conrinu-iJIy  buficd  m  cont-'mp'ntions ,  m  prnycrs,  opcrcmonack 
in  rtudic.  This'bounde  alfo  thc;y  hauc  paikd,vvhen  ihey  placed  the  lalc  and  "/"•  '7. 
barrel!  bellies  of  Monks  in  Ikwes  and  brothdhoufes  to  be  fatted  with  other  ^^.^^.^^^  _  ,^ 
mens  fubilauace.  A  Father  was  be,which  faide,  that  it  is  a  hoirible  athoiri-  j^,,y;^^^  ^^^^^ 
nation  to  lee  ony  image  p3inred,either  of  Chrift  or  of  :ny  Snint  in  the  tem-  is, (a. 
pies  of  Cliriftiaiis.  Neither  was  this  pronounced  by  the  n-iouth  of  one  man  ^-^^^^^    j^^. 
aIon:,butairo  decreed  by  an  Lccleliafticall  Counccll,  thatthat  which  is  i,,rti.cap.i6. 
vvorftippedflioiildnotbc  painted  en  waJles  .  They  are  farre  from  holding  ^mbroAe 
ihcmfelues  witliin  thefe  boimdes,  v/hen  they  leaiic  not  one  corner  without  •^^'■'*'  '^^^  '• 
images.  An  other  Father  coitnfellcd,  that  hauing  dene  the  duetie  of  natural  "''•  ^' 
kindeneile  toward  the  dead  inbuiying  tliem,we  fliciild  let  tliem  reft.  Thefe 
boundes  they  breake ,  when  they  caft  into  men  a  contmuall  carefulneffe  of 
the  dead.  One  of  the  Fathers  v/as  he ,  which  teftifieth  ;hat  the  fubftance  of 
bread  and  wine  in  the  fscrament  of  the  Supper  foremainrth  and  ceafeth  Gdaptu'pa^, 
not,  as  in  the  Lord  Chrift  remaiaeththe  fubftsnce  and  nature  of  man  ioy-  7^,^^^^  * 
ned  with  the  fubilance  of  God .  Therefore  thcv  pall'e  meafure^which  fainc 
that  after  tlie  words  of  the  Lord  rehearfcd,  the  fiibftance  of  bread  and  wine 
ceafFech,  that  it  may  be  aanfubftantiate  into  his  holy  and  bloud.  Fnrhers  „,^ 

were  they  which  as  they  deliucred  to  the  whole  C  hurch  but  one  Sacrament  ^aplthc' 
of  Thankefgiuing ,  and  as  they  debarred  from  it  wicked  and  hainouscuill  cahx.Vapa. 
doers:  fo  did  greuoufly  condemne  allthofe  which  being  prcfent ,  did  not  cleco»fecra. 
communicate  of  it.  How  farre  haue  they  remoued  thofe  bounds^when  they  '^'fi-^' 
fill  not  only  Churches,  but  alfo  priuate  houfes  with  their  mafles ,  and  admit 
all  men  to  look;;  vpon  them ,  and  euery  man  fo  much  more  gladly  as  hee 
more  largely  payeth,  howe  vncleme  and  wicked  fo  euer  they  be:  but  allure 
no  man  to  fakh  in  Chrift  and  faithfuU  communicating  of  the  Sacraments: 
yearathcrdoeboafnngly  ft  tout  to  fale  their  owneworke  for  the  grace  and 
meritc  of  Chrift?  Fathers  were  they  ,  of  w  hom  the  one  decreed ,  that  they  „l„'  ''** 
fliould  be  altogedicr  debarred  fromy  vfe  of  the  holy  Supper  of  Chrift,which  Compenmus, 
h'jldingthemfelues  contented  with  partaking  of  the  one  kindc  3  abfteined  De  confecra. 
from  rhe  orher:  And  the  other  Father  ftoutly  maintaineth,that  to  the  chri-  "^'fi-  ^' 
ftian  jjcople  the  bloud  of  ihe  Lord  ought  not  to  be  denied,for  the  confeftion  Jf^Vdl "' 
whereof  they  areconomaunded  to  ftiedde  their  cwnc  bluud.  Thefe  bounds  Laffis, 
alfo  they  haue  taken  awav,  when  they  haue  by  an  inuiolable  lawe  comman- 
ded i  hefelfe  fame  thing  which  the  one  of  thefe  Fathers  punifhed  with  cx- 
communicaticn,iTnd  the  other  reproued  with  a  ftrcng  reafon.  A  Father  was  ^tigftlJ  Ith 
he,  whichrffirmeditto  bcrufhnes  to  determine  any  thing  of  a  doubtfull  z.depec'cat* 
matter  en  the  one  fide  or  the  other,  without  cleare  and  euidcnt  witncffings  mer.cap.  vlt. 
ofthe  Scripture  .  This  bornde  they  forgot ,  when  they  ftabkfticd  fo  many 
ccnftirutions,  fo  many  canonsj fo  many  maifterly  determinations ,  withciit 
*ny  word  of  Gcd.  A  Father  was  he,  which  among  other  hercfies  repi  oched. 
Ivlontanus  with  this,  that  he  was  the  firft  that  had  charged  men  withlawes  ^Wo«  <fr- 
of  faftings.  This  bound  alfo  ihey  hauc  farre  paffedjwhen  they  commanded  iiefn-hijl  lib, 
fafting  w.th  tiioft  ftraight  lawes .  A  Father  was  he,  which  denied  that  rnari-  5-  w/'. ". 

age 


The  Preface 

Paplmx-       H^  o"g^^  fobe  forbidden  to  minifters  of  the  Church ,  and  pronounced  a 

Tius.tri.         mans  lying  with  his  ovvnc  wife  to  be  chaftitie:and  Fathers  were  they  which 

f^.  h'/l.        agreed  to  his  authoritic.  Beyonde  thcfe  bounds  haue  they  gone.whe'n  thev 

•*-^«-»  4-     fcLicrely  enioyncd  vnmaried  Id'c  to  their  facrificcrs.  A  Father  was  he  which 

ludged,  that  onely  Chnft  ought  to  be  hearde,of  whom  it  is  faidjHeare  him- 

Crprian.eb,p.       ,  ^^^^"^(^  ought  not  to  haue  regaide,  what  other  men  which  were  before 

2Mb. 2.  vs,  haue  layde  or  done,  but  v,  hat  Chrift  (which  is  the  firft  of  all  )hath  com- 

fp.aunded  .  This  bounde  neither  do  they  appoint  to  themfelues,nor  do  fuf- 

fer  other  to  haue  it  appointed  them ,  when  they  fet  both  oucr  themfelues  & 

oth:r  any  maimers  whatfoeuer  thev  be,rather  than  Chrift.  A  Father  was  he 

which  affirmed  thaty  Church  ought  not  to  fet  it  fclfe  before  Chrift,becaufe' 

^«s"i2.  "/>.  ^^^  ^l^vay  ludged  tniely;  but  the  ludges  of  the  Church,as  men,are  common 

?4n7^r/.V  ^y  ^'T''''^'^' ,  "^^7  ^'^'^';'?  '^'°"S^  '^''  ^°""^  ^^°'  ft'^^-e  "^^  to  affirme 
J.  >.^  ..,ut,  that  the  whole  authority  ofthc  Scripture,  hangethvpon  the  awardmcm  of 
the  Church  .  All  the  Fathers  haue  with  one  heart  accurfed ,  and  with  one 
mouth  pronounced  it  abominable,that  the  holy  word  of  God  Ihould  be  en- 
tangled with  the  fubtilcies  of  Sophifters,  &  brawlings  of  Logicians.  Do  they 
holde  themfelues  within  thcfe  boundes,  when  they  goe  about  nothing  elfc 
in  then-  whole  life,  but  with  endles  ftriues,and  more  than  Sophifticall  brab- 
hngs  to  wrap  &  encombie  tliG  iimphcirie  of  the  Scripture?  fo  that  if  the  Fa- 
thers were  now  raifed  to  life  againe,  &  l"bould  heare  fuch  an  art  of  brawlme 
which  thefe  men  cal  Specidatiue  Diuinitie,  they  would  bclcue  that  nothing 
kife  is  done  than  any  difputation  had  of  God.  But  my  talke  /hould  fpread  it 
felfe  beyond  due  boundes,  if  I  would  reckcn  vp  how  boldly  thefe  men  thake 
of  the  yoke  of  the  Fathers ,  whofe  obedient  children  they  would  fceme  to 
be.  Truely  both  monethes  &  yeares  would  be  too  htle  for  me.  And  yet  they 
are  of  Jo  extreme  and  dcfperate  flMmelefneflc ,  that  they  dare  blame  vs  for 
that  we  fticke  not  to  pafle  the  auncient  boundes. 

But  now  whereas  they  call  vs  to  cuftomc,  they  nothing  preuaile .  For  we 
fliould  be  raoft  vniuftly  dealt  with,  if  we  ihould  be  driucn  to  ycld  to  ciftom 
Truely  if  the  iudgcmentes  of  men  were  right,  Cuftome  fhouldbe  taken  of 
the  good .  But  it  oftentimes  happeneth  that  men  doe  othenvife .  For,  that 
which  is  feene  to  be  done  of  many,  by  and  by  obtaineth  the  right  of  a  Cu- 
ftome .  But  the  ftate  of  mcnhath  fcarcely  at  any  time  bin  m  lo  good  cafe 
that  the  better  things  pkafed  tlie  greater  number .  Therefore  for  the  moft 
part  of  die  priuatc  vices  of  many  hath  bin  made  a  publike  errour,or  rather  a 
common  confcnt  of  vices  ,  which  now  thefe  good  men  would  haue  to  ftand 
for  a  lawe.  Who  fo  haue  eyes  do  fee  that  not  only  one  fca  of  euils  hath  ouer- 
flowed,  many  poyfonous  peftilences  haue  inuaded  the  world,that  al  things 
ninne  headlong  to  riiinc:  fo  that  cither  the  matters  of  men  muft  be  vtterly 
dcfpeired,  or  we  -r.uft  lay  hande  vnto ,  or  rather  vfe  violence  vpon  fo  great 
cuils.  And  remedy  IS  by  no  other  rcafondriuen  away,  butbecaufewehaiic 
Decrtt.  difl.  "f  w  long  time  accuftomed  vs  to  euils  .  But  be  it  tliat  publike  crroiu-  haue 
2.ca.fi.Ex.ds  place  in  matters  of  common  weale  ;  yet  in  the  kingdome  of  God  his  onely 
eo»fuct.  tructh  is  tobehearde  and  regarded ,  to  which  by  nofuccceding  courfe  of 
yeares,by  no  cuftome>y  no  confpircd  agiecmcnt,may  any  prclcription  be 

limi- 


To  the  French  KtMg, 

limited.  So  in  olde  time  Efay  caught  the  elede  of  God,  that  they  fhouldc 
notfayConfpiringjtoallthinges  in  which  the  people  faide  Confpiring:  E'^-''**' 
that  is  to  fay ,  that  they  (houlde  not  conlpire  together  to  the  wicked  agree- 
ment of  the  people,  nor  fhouldefeare  and  dread  the  peoples  feare  :  but  ra- 
ther that  they  iJioulde  fandifie  the  Lorde  of  hoftes,  and  he  fliould  be  their 
fearc  and  dread.Now  therefore  let  them  as  much  as  they  lift  obieifl  againft 
vs  both  pafl'ed  and  prefent  ages,if  we  fandifie  the  Lord  of  hoftes,  we  wil  not 
be  much  afraid  For  whether  it  be  y  manie  ages  haue  confcnted  to  like  vn- 
godlines,  he  is  ftrong  to  take  vengeance  to  the  third  &  fourth  generation: 
or  if  the  whole  world  together  confpire  into  one  felfe  fame  wickednes ,  hec 
hath  by  experience  taught  what  is  the  end  of  them  that  offend  with  y  mul- 
titude, when  he  did  with  a  generall  ouerflowing  deftroy  the  whole  kinde 
ofmen,  preferuing  Noe  with  a  fmall  houfehold,  which  rtioulde  by  his  faith  h*"' /'J* 
being  but  one  man  condemne  the  whole  worlde.  Finally  an  euil  cuftome,  is 
none  other  than  a  common  peftilcnce,  in  which  they  do  neuenhelefle  dye 
thatdiewithcompany  ofamultitude.Moreouerthey  oughttohaueconfi-  _  .„      ... 
dercd  that  which  Cyprian  faith  in  certainc  places,  thar  they  which  finne  i.&inepjfti 
by  ignorance,although  they  cannot  cleare  themfelues  from  all  fault,  yet  adlulian.de 
may  feerae  after  fome  maner  excufable:but    ho  To  obftinatly  refrife  y  truth  '^?'"C'  bapii- 
of&ed  by  the  grace  of  God,  they  haue  nor  ■■ ;  s'j.to  pretend  for  their  excufe.  "' 

As  for  their  double  horned  argument,  they  doe  not  driue  vs  to  Co  hard  a 
ftreight  with  it, to  compel  vs  to  confefle,  that  either  the  Church  hath  lyen 
dead  a  certain  time,or  that  we  haue  controuerfie  againft  the  Church.  Tru- 
ly the  Church  of  Chrift  hath  liued  &  fhal  liue,fo  long  as  Chrift  fhal  reigne 
at  the  right  hande  of  the  Father:  by  whofe  hande  flie  is  vpholdcn,by  whofe 
fuccoiir  Ihe  is  defended,  by  whofe  power  fhe  keepeth  her  fafetie.For  he  will 
vndoutedly  performethat  which  hee  hath  once  promifcd,  that  he  will  be 
prefent  with  his  euen  vntill  the  ending  of  the  world.Againft  it  now  we  haue  Mat.  a  8,  j«, 
no  wane  at  all.  For  we  do  with  one  confent  together  with  all  the  people  of 
the  faithfrd  honor  and  worfhip  the  one  God  and  Chrift  the  Lorde ,  in  like 
fort  as  he  hath  alway  beene  worfhipped  of  all  the  godlie.  But  they  them- 
felues not  a  litle  way  erre  from  the  trueth,  when  they  acknowledge  no 
Church,but  which  they  fee  with  prefent  eic,and  go  about  to  compalle  it  a- 
bout  with  thofe  bounds  in  which  it  is  not  enclofed.  Vpon  thefe  points  han- 
geth  our  controuerfie :  firft  that  they  affirmc  that  the  forme  of  the  Church 
is  alway  appearing  and  to  be  feene:tnen,that  they  fet  the  fame  forme  in  the 
fee  of  the  Church  of  Rome,&  in  the  order  of  their  prelats.We  on  the  con- 
trary fide  aifirme,both  that  the  Church  may  confift  of  no  appearing  forme, 
and  that  the  forme  it  felfe  is  not  contained  in  that  outward  fhining  fhcwe, 
which  they  fooliftily  haue  in  admiration,but  hath  a  far  oiher  mark,namely 
the  pure  preaching  of  the  word  of  God,and  the  right  miniftration  of  Sacra- 
ments.They  are  in  a  rage,vnlefle  the  Chiurch  may  be  alwayes  pointed  out 
with  a  finger.  Buthowofthappeneditinthe  people  of  the  lewes  tobefo 
dcformed,that  there  appeared  no  forme  at  all  ;>  What  forme  thinkeweto 
haue  fhinedjwhenHehas  bewailed  that  he  alone  was  left  ?How  long  fincey  i.King.  i^ 
-comming  of  Chrift  hath  it  lien  hidden  without  forme  ?  How  fince  that  time  i  j. 

Jiath 


The  Preface 

hath  it  bene  (b  opprefTcd  with  warres,  C.-ditions,and  herefics,  that  itfliined 
out  on  no  fide?  If  th'jy  hadhuedat  chatamc,  wouldethey  haucbcleeucd 
chat  there  was  any  Church?  But  it  was  fayd:  to  Hclias,  th:t  tlicrc  were  prc- 
ferued  fcuen  thoufand  men ,  which  had  not  bowed  their  knee  before  Baall. 
Nei  thcr  ough;  it  to  be  doubtfull  to  vs  but  that  Chrift  hat'i  ahvay  reigned  in 
earth  (ince  he  afcendcd  into  hcauen .  But  if  the  godly  had  then  (ought  any 
difcernable  forme  with  their  eyes ,  ihould  thev  not  by  and  by  hauc  bin  dil- 
couraged?  x\ndverJy  Hylaric:  accounted  itcuen  alccadyinhistinie  for  a 
Contra  ^      itiDfl:  great  fault^thac  being  occupied  with  the  foohfii  admiration  of  the  dig- 
nitic  of  Bifliops,  ihcy  mai  kcd  not  a  deadly  pefirilcacc  lurking  vnder  that  vi- 
for.  For  thus  he  fay th:  One  thmg  I  warne  you,  beware  of  Antichrift :    for 
you  are  ill  taken  with  the  loue  of  wals:  ye  do  ill  worfhip  the  Church  of  God 
m  houfes  and  buildingcs:vnder  them  ye  do  ill  thruft  in  the  name  of  Peace. 
Itisdoubtfullthatinthofe  Antichrift  {hall  fitte  }  Mountames  and  woods, 
and  l.;kcs,  and  prifons,and  caues  are  fafer  for  m;.For  in  thefe  the  Prophets, 
when  they  were  cither  abidmg  or  rhrowen  into  them ,  did  prophecie ,   But 
what  doth  the  woild  at  this  day  honoiu*  in  his  horned  Bifhoppes,  but  chat  ic 
riiinketh  them  to  be  holy  prelates  of  religion ,  whom  it  fccth  to  be  headcs 
Tim  I.    oucr  great  cities?  Away  therefore  with  fjchfoohdicftecming.  But  rather 

1^.  *  let  vs  leauc  this  to  the  Lords ,  forafmurh  as  he  alone  kncweth  who  be  his, 
and  fbmetime  alfo  taketh  away  from  the  fight  of  men  tlie  ourwardc  know- 
ledge of  hisChuich.  Thatis(I graunt)ahornblevcnge;\nce  of Godvpon 
the  earth.  But  if  the  wickedncs  of  men  fo  dcferue,  why  do  wc  fecke  to  wrth- 
ftand  the  luft  vengeance  of  God  ?  In  fuch  wjic  the  Lordc  Kith  in  nmcs  paft 
taken  vengeance  of  the  vnthankefulnclle  of  men .  For  bccaufe  they  would 
not  recciue  his  tructh,  and  had  quenched  his  light ,  he  futfred  diem  becing 
blinded  in  fenfe,  both  to  be  mocked  with  lyes  full  of  abfurditie ,  and  to  bee 
drowned  in  dccpe  darkencs  ,  fo  that  there  v.?s  no  face  ofthenue  Church 
tobefeene.  Yet  in  the  meane  time  he  (aued  his  both  being  fcatrcied  abroad 
and  lying  hidden  ill  the  middeftoferrours  anddaikcncflc  ,frj5ra  dcftrudi- 
on.  And  no  marucU  .  For  he  can  skill  to  (auc  bochin  the  vciy  confulion  of 
Babylon,  and  in  the  flame  of  the  burnmg  ouen  .  Bucwlicrcastlieywoulde 
haue  the  forme  of  the  Church  to  be  ludgcd  by  I  -.vote  not  ',vhnt  vamc  pom- 
pous fhew:  howe  perilous  that  is,  I  will  rather  point  vnto  thandecl.irc,lcaft 
I  (hould  drawe  out  my  talc  into  infimrc  length .  The  Popc(r3y  thcy')which 
holdeth  the  Apoftohke  fee ,  and  the  Biflioppcs  that  arc  annomtcd  and  con- 
fccratc  by  him,  lb  that  thcv  be  trimmed  with  hllets  aJid  raitcrs ,  dnc  rcprc- 
fcnt  the  Church,  and  ought  to  be  taken  for  tlie  Church :  and  therefore  they 
can  net  erre .  How  fo?  bccaufe  they  arc  paftors  of  the  church,  &  confccratc 
to  ihe  Lord.  And  were  not  Aaron  and  tlic  other  riders  of  ifracl  alio  Paftors? 

Exoi  J  i,  4.  But  Aaion  and  his  formes  after  that  they  were  made  prieftcs ,  did  yet  crre 
when  they  made  the  calfe .  After  this  reafon ,  why  fhould  not  the  foure  hu- 

I  Kino.  12. '^•^^'^^^'^P'^'^^^^^^^'-^'y'^'''''^^'^'''^'^^'^'^"*^  reprcfented  die  Chiurch  i»    But 

,*,.  '. "         the  Church  was  on  ^hchcas  fidc5bcing  indecde  but  one  man  alone,  and  vn- 

lere.  1 8.i  8.  regarded,  biu:  out  of  whofe  mouth  came  tnieth.  Did  not  the  taJIc  prophets 

in  rcfcniblance  beaie  bodi  the  name  and  face  of  die  Church^whcn  tbcy  did 

with 


To  the  Trench  Khg, 

with  one  violent  aflault  rife  vp  againft  Ieremie,and  with  thrcatningboafted 
that  it  was  not  poflible  that  the  lawe  fiiould  pcri/h  from  the  prieft,  counfcU 
from  the  wifeman ,  the  word  from  the  Prophet  ?  Icremie  alone  was  fent  a- 
gainft  the  whole  company  of  the  Prophetes ,  to  declare  from  the  Lord,ihac 
it  fhould  come  to  pafle^  that  the  lawe  fhould  perifh  from  the  prieft, counfell 
from  the  wifeman ,  and  the  word  from  the  Prophet .  Did  not  fuch  a  glifte- 
rine  fhew  fliine  in  that  Counccl  which  the  Bifliops ,  Scribes ,  and  Pharifees 
affembled,  to  take  aduifes  together  for  the  killing  of  Chrift  ?  Now  let  them 
goe  and  fticke  faft  in  the  outward  vifour ,  that  they  may  make  Chrift  and  al 
the  Prophets  of  God ,  fchifmatikes :  and  on  the  other  fde  make  the  mini- 
fters  of  Satan,  the  inftruments  of  the  holyGhoft.  If  they  fpeake  as  they 
thinke ,  Jet  them  faithfully  anfwere  me  ,  in  what  nation  &  place  they  thinke 
that  the  Church  remained  fince  the  time  y  by  the  decree  of  the  Councell  at 
BafiIe,Eugcniuswasthruftdowncand  depriued  fiom  the  cftate  of  pope, 
and  Aymce  fet  in  his  place  .  They  can  not,  though  they  woul  d  burft  for  it, 
deny  that  the  Councel,for  fo  much  as  conccrncth  outward  folemnities,was 
lawfijll,and  fum.moned  not  onely  of  one  Pope,  but  of  two.  Eueeniuswas 
tliere  condemned  of  fchifme,  rebelli6,and  obftinacie,with  the  whole  flockc 
of  Cardinals  and  Biihops ,  which  had  with  him  praftifed  the  defolution  of 
the  Councell.  Yet  afterward  being  borne  vp  by  die  fauour  of  Princes,he  re- 
couered  his  papacy  fafc  againe .  That  eledion  of  Ay  mce,which  had  bin  or- 
derly made  by  the  audioritie  of  a  generall  and  holy  Sy  node,vaninied  away 
in  a  fmoke :  failing  that  he  himfelfe  was  appeafed  with  a  Cardinals  hatjas  it 
were  a  barking  dog  with  a  peece  of  bread  caft  vnto  him .  Out  of  the  bofome 
of  thefe  hcretikes,rebels,  and  obftinates,  arc  proceeded  all  the  Popes,  Car- 
dinals, Bifhops,  Abbots  and  prieftes  that  hauc  bin  fince .  Here  they  are  ta-  '^^^ 
ken  and  can  goe  no  flirther .  For,  to  whether  fide  will  they  giue  the  name  of  /-* 
the  Church  ?  Wil  they  deny  that  the  Councell  was  general],  which  wanted 
nothing  to  the  outwatd  maieftie  :  namely,  which  being  folcmnely  fum-  : 
moned  by  two  bulles,  and  well  framed  in  the  order  of  all  thinges,  continued  ;[;  [, 
in  the  fame  dignity  to  the  laft  ende?  Wil  they  confefle  Eugenius  with  al  his  ^  ~~%^ 
company  a  fchifmatike ,  by  whom  they  are  all  fanftified  ?  Therefore  either  „ ,  ^- 
letthcm  othcrwife  define  the  forme  of  the  Church ,  or  they  all  as  many  as 
are  of  them  flialbe  of  vs  accounted  fchifmaukes,  which  wittingly  and  wil- 
lingly haue  bin  ordered  of  heretikes .  If  it  had  neuer  before  bin  kno  wne ,  y 
the  Church  is  not  bound  to  outward  pomps,th  ey  thcmfelues  may  be  to  vs  a  .[ 

large  proofe,  which  vnder  that  glorious  tide  of  the  Church  hauc  fo  long  fo  'j 

proudly  boafted  themfelues,  whereas  yet  they  were  the  deadly  peftilences  '''  > 

of  rhe  Church.   I  fpeake  not  of  their  vnancrs,  and  thofe  tragicall  doinges  ^ 

whei-with  their  whole  life  fwarmeth  full :  bccaufc  they  fay  that  they  be  the        \j 
Pharifees  which  are  to  be  heard,not  to  be  foUowed.But  if  ye  will  fpare  fome         ;?, 
of  your  leafure  to  read  our  writins^es  ,  you  fhall  plainely  knov/  that  the  very 
do6f rine,the  doftrine  it  felfe,for  the  which  they  fay  that  dicy  be  the  church 
is  a  deadly  butchery  of  foulcs  ,  the  firebrandjruinc ,  and  deftrudion  of  the        /? 
Church.  '* 

Finally  they  doe  not  vprighdy  enough ,  when  they  do  fpiteflilly  rehearfe 

B  '      howe      if 


The  Preface 

howe  great  troubles,  vprores,  and  contentions  the  preaching  of  ourdo- 
ftrinehathdrawncwithitj&whatfmitsitnowbcarethin  many.  For  the 
blame  of  chcfe  euils  is  vnworthily  laide  vpon  it ,  which  ought  rather  to  hauc 
bin  imputed  to  the  malice  of  Satan .  This  is  as  it  were  a  ccrtaiae  natural! 
propcrcie  of  the  word  of  God ,  that  whenfoeuer  it  riTcth  vp ,  Satan  is  neuer 
quiet  or  flecping .  Thi  s  is  the  moft  fure  a  nd  moft  truftie  marke ,  whereby  it 
is  difccrncd  from  lymg  doftrines,  which  doe  eafily  {hew  foorth  thcmfelucs 
when  they  are  receiucd  with  fauourable  cares  of  al  men,  and  are  heard  of  y 
world  rcioyfing  at  them.  So  in  certainc  ages  paft,when  al  things  were  drow- 
ned in  deepe  darknes,the  Lord  of  this  world  made  a  fport  and  a  play  in  ma- 
nerof  all  men^and  lay  idle  and  rooke  his  pleafure  hke  a  certaine  Sardanapa- 
lus  in  founde  peace.  For,what  fliould  he  elfe  doe  but  laugh  and  play  being  in 
quiet  and  peaceable  poUeffion  of  his  kmgdomc  ?  But  when  y  light  /hining 
from  aboue  fomwhat  fcattered  abrode  his  daikncs,whcn  y  ftrong  man  trou- 
bled &  alfailed  his  kingdome,  then  he  began  to  fhakc  off  his  \vontcd  drowfi- 
nes,&  haftily  to  arme  himfelf.And  Hrlt  he  ftirred  vp  the  force  of  mcn,wher- 
by  he  might  violently  opprefle  y  trueth  beginning  to  ihine .  By  which  whc 
he  nothing  preuailed,he  turned  to  fubtilc  entrappings.  He  ftirred  vp  diflen- 
tions  &  diiagreements  of  doctrines  by  his  Catabaptifts,  &  other  monftruous 
lewde  men,wherby  he  m^ht  darken  it  and  at  length  vtterly  quench  it.  And 
nowe  he  continueth  to  aftailc  it  with  both  engines.  For  he  traucilethboth 
by  the  force  and  power  of  men  to  plucke  vp  that  fcedc,  and  with  his  darnel! 
(as  much  as  in  him  heth)to  choke  it,  that  it  may  not  growe  and  beare  fmit. 
But  all  this  he  doth  in  vaine,ifweheare  the  warning  of  God,  which  both 
hath  long  before  opened  his  craftes  vnto  vs  ,  that  he  lliould  not  take  vs  vn- 
^5g|S(vare,  and  hath  armed  vs  with  fuflficicnt  defences  againft  all  his  engines. 
But  how  great  malicioufhes  is  it  to  lay  vpon  the  worde  of  God ,  the  hatred 
either  of  y  feditions,  which  noughty  &  rebellious  men  do  ftirre  vp,  or  of  the 
fedes  which  deceiucrs  doe  raife  againft  it  ?  Yet  it  is  no  newc  example.  Elias 
was  asked  whether  itwcre  nor  he  that  troubled  Ifrael.  Chrift  was  efteemed 
of  thclcwes  a  feditious  man.  The  Apoftles  were  accufed  of  making  a  com- 
motion among  the  people .  What  other  thing  doc  tliey  which  at  this  day 
doe  father  vpon  vs  all  the  troubles,  vprores  and  contentions  that  boyle  vp 
againft  vs  ?  But  what  is  to  be  anfwcred  to  fuch,Ehas  hath  taught  vs:  name- 
ly that  it  is  not  we  that  fcatter  errors  or  ftirre  vp  vprores:  but  it  is  they  thc- 
i.King.i  8.  ftlues  that  wraftle  againft  the  power  of  God.  But  as  that  one  thing  alone  is 
fufficient  to  beat  backe  their  raHines ,  fo  againe  we  ought  to  meete  with  the 
weakenes  of  othcr,who  oftentimes  happen  to  be  moued  with  fuch  offences, 
and  in  their  difmaying  to  waucr.  But  let  them ,  to  the  cndc  that  they  may 
not  faint  with  this  difmaying  and  be  difcouraged,know  that  the  Apoftles  in 
their  time  felte  by  experience  the  fame  thinges  that  nowe  happen  vnto  vs. 
There  were  vnlearned  and  vnftedfaft  men,which  wreftcd  to  their  owne  dc- 
i.Pet.j.Kf.  ftfuftion,  thofe  things  that  Paul  had  writtcnby  the  infpiration  of  God ,  as 
Rom.5.  i,&  Peter  faith.  There  were  difpifers  of  Godjwhich  when  they  heard  that  finnc 
» 5-  abounded  to  the  end  that  grace  might  more  abound.by  &  b  y  obiedcd,  Wc 

will  then  abide  in  finne,that  grace  may  abound.  When  they  heard  tiwt  the 

feith- 


Ta  the  TreMch  KtMg, 

(aithflill  arc  notvnder  ihelawe,  they  by  and  by  snRvercd,  We  wil  then  fin, 
becaufe  we  arc  notvnder  the  law,  but  vndec  grace.  There  were  that  accufcd 
him  £S  an  exhorter  to  cuill .  There  entred  priuily  many  falfe  Apoftles  to 
dcftroy  the  churches  which  he  had  biulded.Some  by  eniiy  and  contention,  piiiUp,!,,  , 
and  not  purely ,yea  and  malicioufly  preached  the  Gcfpel ,  thinking  to  adde 
more  affli(f^ioii  to  his  bandes.  Somwherc  the  Gofpcl  not  much  profited .  All 
fought  their  owne,and  not  the  things  of  lefus  Chrift.  Some  went  backward, 
dogges  to  their  vomit ,  and  fvvine  to  their  wallowing  in  die  mire.  The  moll 
part  did  draw  the  liberty  of  the  Spirit  to  the  liccntioufnes  of  the  Hefh .  Ma- 
ny brethren  crept  in,by  whome  there  came  afterward  great  dangers  to  the 
godly.  Among  the  brethren  themfelues  were  many  ftnfes  raifed  vp.  What 
{hould  the  Apoftles  haue  done  in  this  cafe?  Should  they  not  either  haue  dif- 
fembled  for  a  timcjOr  rather  altogether  haue  giuen  ouer  and  forfaken  the 
Gofpd,which  they  fawe  to  be  y  feedplot  of  fo  many  contentions,the  matter 
of  fo  many  dangers,  the  occafion  of  fo  many  offences  ?  No .  But  for  help  in 
fuch  diftrefles  this  came  in  their  mindc  that  Chrift  is  the  (lone  offtumbling 
and  rocke  of  offence,  fct  vnto  the  mine  and  rifing  againe  of  many,  and  for  a  -  . 
figne  that  {ho;dd  be  fpoken  againft.  With  which  affiance  they  being  armed, 
went  forward  boldly  through  al  dangers  of  vprores  &  cffences.With  y  fame 
thought  we  alfo  ought  to  be  vpholden,for  afmuch  as  Paul  teftifieth  that  this 
is  the  perpetual  propcrtic  of  y  Gofpcl^to  be  the  fauor  of  death  vnto  deatli  to  '•^o^'-i'^*  • 
them  that  perifti,  although  it  were  ordeined  to  this  vfejthat  it  fliould  be  the 
fauorof  life  vnto  life,  and  the  power  of  God  vnto  the  faluation  of  the  foitli- 
fuil:  which  verily  we  fhould  alio  feele,  if  we  did  not  v/ith  our  vnihanknilnes 
corrupt  this  fo  fingular  abcnifite  of  God,  and  turne  that  to  our  own  dclhu- 
dion  which  ought  to  haue  bin  to  vs  the  onely  defence  of  our  fafctic. 

But  nov/ 1  returne  to  you,  ray  Ibueraigne  Lord .  Let  thofe  falfe  reportcs 
nothing  mouc  you  ,  by  which  our  aducifaries  trauel  to  caft  you  in  fcare  of 
vs,  with  faying  that  by  this  neweGofiJcll  (forfothev  call  it")  nothing  is 
hunted  for  and  fought  but  fir  occafion  offeditions,  and  vnpunimcd  libertie 
of  vices.  For  cur  God  is  not  the  author  of  diiufion ,  but  of  peace:  and 
the  fonne  of  God  is  not  the  niinifter  of  finne ,  which  came  to-  deftroy  all 
the  workes  of  the  Diucll.  And  wee  are  vnworthdy  accufcd  of  fuch  de- 
fires ,  whereof  wee  neuer  gauc  any  fufpition  were  it  ncucr  lb  fmall .  It  is 
likely  that  wee  forfooth  dec  pradife  the  ouerthrowing  of  lungdomes,  of 
whome  there  hath  neuer  bcene  heard  any  one  (editious  worde,whofclire 
hath  euer  beene  knowne  quiet  and  fimplc ,  when  wee  liued  vndcr  you , 
and  which  nowe  beeing  chaccd  from  home  ,  yet  ceafe  not  to  pr-iy  for 
allthingesprofperous  to  you  and  your  kingdome  .  Ir  is  likely  forlcodi 
that  we  hwit  for  licentiouineffe  of  vices,in  whofe  behauiours  although  ma- 
ny thingcs  may  be  found  faulty ,  yet  there  is  nothing  worthy  of  fo  great  re- 
proching :  neither  haue  we  widi  fo  ill  rucccfi"c(by  the  grace  of  God)profited 
in  die  Gofpel,  but  that  our  life  may  bee  to  thefe  backbyters  an  exampLir  of 
chaftitie,liberahty,niercy,temperance,patience,modeity,  &  whatioeuer  o- 
thervertue.  Verily  it  is  by  the  proofe  it  felfeuidenty  wedovnfaignedly 
fcare  and  worfhip  God,  forafmuch  as  we  defire  diathis  name  be  halowed 

B  i  both 


The  Preface 

both  by  our  life  and  our  death,  and  cnuic  it  felfe  is  compelled  to  bearc  of 
feme  of  vs  a  witnes  of  innocence  and  ciuile  vprightnefle,  in  whom  this  one- 
Jy  thing  was  punifhed  with  death,  which  ought  to  hauc  bin  accounted  for  a 
nngular  praife .  But  if  any  vnder  pretence  of  tlie  Gofpclldoe  ftirrevptu- 
multes  (  as  hitherto  it  hath  not  bm  foundc  that  there  haue  bin  any  fuch  in 
your  Realme)if  any  pretcnde  the  libcrtic  of  the  grace  of  God  to  defend  the 
iicentioufncfl'e  of  their  vices  (of  which  fort  I  haue  knowne  many)  there  bee 
Inwes  and  penalties  of  lawes ,  by  which  they  may  accordmg  to  their  defer- 
uinges  be  fharpcly  puniHied :  yet  fo  that  in  the  meane  time  the  Gofpell  of 
God  bcnoteuill  fpokenof  for  the  wickcdncs  of  naughty  men.  Thus  hauc 
you  (O  King)  the  vcnamous  vnuiflicc  of  the  fclnunderers  largely  enough 
declared,  that  you  may  not  with  an  eare  of  too  cafie  beliefebende  to  their 
reports.  I  fearc  me  alio  Icaft  it  be  too  L'fgcly  fet  out,for  afmuch  as  tliis  pre- 
face is  in  a  mancr  come  to  the  quandcie  of  a  whole  booke  of  dcfcnfe,where- 
by  I  entcnded  not  to  makcadefcnfc  ind^ede,  but  oncly  to  mollific  your 
minde  aforehand  to  giue  audience  to  the  difclofingof  our  caufe  :  which 
yoiu-  minde,  though  it  be  now  nirncd  away  and  cftranged  from  vs ,  yea  and 
enflamcd  againft  vs ,  yet  we  truft  that  wc  fiialbc  able  to  recouer  the  fauour 
thereof,  if youfhill  once  hauc  without  difpleafure  and  troublous  af- 
feftion  red  ouer  this  our  confeflion  ,  which  we  will  to  bee  in  ftecde  of  a  de- 
fenfe  for  vs  to  your  maieftie .  But  if  the  whifpcringes  of  the  malicious  doe 
lb  poflefle  your  cares ,  tliat  there  is  no  place  for  accufcd  men  to  fpeake  for 
them  fclucs  :  and  if  thofe  outragious  furies  doe  flill  with  your  winking  at 
them ,  exercife  crueltie  with  prifoning ,  tormenting ,  cutting  and  burning: 
we  fliall  indeede  ,  as  (heepe  appointed  to  the  flaughter.  be  brought  to  al  ex- 
tremities, yet  fo  that  in  our  patience  we  lliall  poflefle  our  foulcs ,  and  waite 
for  the  ftrong  hande  of  the  Lorde :  which  {hall  without  dcubttee  prefent  in 
time ,  and  ftretch  foorth  it  felfe  armed ,  both  to  dcliuer  the  poore  out  of  af- 
fliftion ,  and  to  take  vengeance  on  the  dilpifers ,  which  nowe  triimiph  with 
fo  great  afl'uredneffe. 

The  Lord  the  Kini  of  Kinges  ftabhflie  your  throne  with  righteouC- 
nclfe,  and  your  feate  with  cquitic ,  moll:  noble  King. 

j4t  Bafile  thefirfi  day  ofjuguji,  in  tbtytare,  j  53  $\ 


lOHNCALVlNETO 

THE  READER. 


T  the  firjl  fetting  out  ofthk  worke  ,  becaufe  I  did  not  lookffor  that 
fuccefie ,  teioich  the  lorde  of  hh  vnmeafurable geodnes  hath giuen^ 
1  had  (  as  men  xfe  to  doe  in  fmallworhfi )  for  the  more  fart  lightly 
pajpd  it  outr .  But  when  Ivnderjlood  that  it  was  receiued  with 
that  fauor  of  all  the  godly ,  which  I  neuer  durfi  haue  defired, 
much  le/ieh<me  hoped  for :  a,s  1  verily  felt  in  nty  heart  that  much 
more  was  giiten  to  me  than  1  had  deferued ,  fo  I  thought  it  fJsould  be  a  great  vnthank^- 
fulneffe  if  1  fhould  not  at  the  lead  after  my  fclender  abiliiie  endcuor  to  anfwerefo  fa- 
uorable  affeffions  toward  me  ,  and  which  of  them  feluesprouok^dmy  diligence  ,    Jlnd 
this  I  attempted  not  onely  in  the  fecond  fetting  fonrth  of  it :  but  howe  oft  fince  that  time, 
the  work^  hath  bin  imprinted  ,fo  oft  hath  it  bin  enriched  withfome  encreafe  .  But  al- 
though I  did  not  then  repent  me  of  the  labor  that  I  had  employed .  yet  I  neuer  held  my 
felfe  contented  til  it  was  difpofedinto  that  order  which  is  now  fet  before  you.l^rv  I  trufl 
1  hone  giuenyou  that  which  may  be  allowed  by  all  your  iudgements .  Truely  with  how 
great  endeuor  1  haue  applied  my  felfe  to  the  doing  of  this  feruice  to  the  Church  of  God, 
1  may  bring  foorth  for  an  euident  witnesjhat  this  laji  winter,  when  1  thought  that  the 
feucr  Quartane  hadfummonedme  to  death,  how  much  more  theftcknes  enforced  vpon 
me  ,  fo  much  lejjel  fpared  my  felfe,tiU  I  might  leaue  thi^  booketo  ouerliue  me, which 
might  make  fome  part  ofthankeftdlrecompence  tofo  genie  prouoJang  of  the  godly .   1 
had  rather  in  deedeit  had  bin  donefooner  :  but  it  iifoone  enough  if  well  enough .  ^nd 
I  fIjalJ  then  thin\e  that  it  is  come  abroade  in  goodfeafon ,  wh  en  1  fJjallpi  rceiue  that  it 
hath  brought yetmoreplentif till frtiitg  than  it  hath  done  heretofore  to  the  Church  of 
God,  This  is  my  onely  defire .  ^nd  truely  full  Hi  it  were  with  me,  if  1  did  not, holding 
my  felfe  contented  aith  the  allowance  of  Cod  alone ,  defplfe  the  iudgementes  of  men, 
whether  they  he  thefoolifh  andfroward  iudgementes  of  the  vnikilfuH ,  or  the  wrongs 
fitUandmalicioutofthe  wickfd.  Tor  although  God  hath  throtighly  feiUd  my  minde 
to  the  endeuor  both  of  enlarging  his  kingdome,  and  of  helping  the  common  profit.'  and 
though  lam  cleare  in  mine  owne  confcience,  and  haue  hirafcljc  and  the  Angels  to  wit- 
neffe  with  me ,  that  fince  J  toof^-upon  me  the  office  of  a  teacher  in  the  Church ,  1  hatte 
teded  to  none  other  purpofe  but  that  I  might  profit  the  Church  in  maintcining  the  pure 
dofirine  ofgodlines  :yet  I  thinl^e  there  is  no  mrfi ,  that  hath  bin  fnatched  at ,  bitten, 
and  tome  infunder  with  moe /launders  than  1.  When  my  epifile  was  now  in  printing, 
1  was  certainly  enformed  that  at  jiugiburgh  where  th'  affcmbly  of  the  flat  ci  of  the  Em- 
fire  wets  holdcn^iherc  was  a  rumor  f^r  tad  abroad  of  my  rtuoltmg  to  the  Vapacie ,  and 

B  3  the 


To  the  Reader. 

the  fame  vaimort  greedily  rece'tucdin  the  courtes  of  Vrinces  than  woi  nieete  '.  This 
forfooth  ii  their  than{efu/ne/?e  who  are  not  ignorant  of  many  trialli  had  of  nnjied' 
faFines ,  which  trialh  as  they  jhakf  ojjfofoule  afciandtr ,  fo  they  fhoulde  with  all  in. 
different  and  gentle  iudgeshauedefendedme  from  it.  But  the  DitteU  vith  his  whole 
touti  ii  deceived  if  in  oppreJ?ing  me  with  filthy  lies ,  he  thin{e  that  by  his  vnittfl  dea. 
Lngl  (halbe  either  the  more  difcottragtd  or  mxde  the  lepe  diligent  ;  becaufe  1  trufl 
that  the  Lord  of  his  vnmeafurable  goodnet  will  grant  me  that  I  may  with  ittenfufe- 
ranee  continue  in  the  courfe  of  hh  holy  calling.  fVhereof  1  giue  to  the  godly  readers  a 
new  proofe  in  this  fetting  foorth  of  this  bool^e  ?iow  in  this  trauellthis  was  mypurpofe 
fo  to  prepare  and  furnijh  them  that  befiudious  of  holy  Ditiinitie  to  the  reading  of  the 
word  of  God,  that  they  moji  both  hone  one  afie  entrieintoit,  &  go  forward  in  it  with^ 
outJ}umb!ing:forIihin{thatlhaueinall  povmsfo  l^nit  vp  together  the  fumme  of 
religion, and  difpofed  the  fame  infuch  order, that  whojoeuer  (hall  well  haue  it  in  mind, 
it  fhali  not  be  hard  for  h/m  to  determine  both  what  hee  ought  chiefely  to  fet{e  in  the 
Scripture  :  and  to  what  marine  to  apply  whatfueuer  is  conteined  in  it .  Therefore,  this 
oi  it  were  a  way  being  once  madeplame  ,  tfl  [hall  hereafter  fet  foorth  any  expoftiom 
of  Scripture  .bscaufe  I  fhallmt  neede  to  enter  into  long  difputations  of  articles  of 
do&rine,  and  to  wander  out  into  common  places:  1  will  alway  l-fiit  themvp  (hortly. 
By  this  meane  the  godly  reader  fhalbe  eafed  of  great  paine  and  tedioufnes  ,  fo  that  he 
come furnifhedaforehand with  the  kriowledge  of  thisprefent  worh  aswitha  nece/?ary 
infirument  .  But  becaufe  the  intent  of  this  purpofe ,  doth  clear ely  as  in  mirrors  ap~ 
feare  info  many  commentaries  of  mine  ^  1  had  rather  to  declare  indeede  what  it  is, 
than  to  fet  it  out  in  wordes .  Fare  rrellfrendly  Reader  ,  andifth'M  receiue  anyfruit'e 
oftny  labors,helpe  me  with  thy  prayers  to  God  our  Father. 

At  Geneua  the  hrft  day  of  Auguft  in  the  yeare     ic-cp^ 


AuguHine  in  his  vij.Epi(lIc» 

Iprofefe  myfelfe  to  he  one  of  the  number  of  them ,  which  write 
in  profiting ,  and  profit  in  writing.. 


WHAT  CHAPTERS  ARE 

contdned  in  the  bookes  of  this  Infiitution* 


/« theftrfl  hooljC  which  intrettteth  of  the  ktjoxvUdge  of  God  the 
Creator;  Are  conteined  xviij.  Chapters. 

Hat  the  knowledge  the  true  God  againft  all  the  Gods  of 
of  God ,  and  of  our  the  Gentilcs,reckoning  him  for  none 
felues ,  are  thingcs  of  them. 

conioyned:andho\v  ii  Thatitis  vnlawfullto  attribute 
they  bee  linked  the  vntoGodavifibleforme,andthatge- 
one  with  the  other,    nerally ,  they  forfake  God ,  fo  many 

2  What  it  is  to  knowe  God ,  and  to  as  doe  erect  to  tliemfelues  any  ima- 
what  ende  tendcth  the  knowledge  of  ges. 

him.  12     ThatGodisfcuerallydifcemcd 

3  That  the  knowledge  of  God  is  na-  from  idols,  that  he  may  be  onely  and 
turally  planted  in  the  minds  of  men.    wholly  worlhippcd. 

4  That  the  fame  knowledge  is  ei-  13  That  there  is  taught  in  the  fcrip- 
ther  choked  or  corrupted  J  partly  by  tures  one  effenceofgod  from  the  ve- 
ignorance,  and  partly  by  malice.  ly  creation^which  elTence  containcch 
f     That  the  knowledge  of  God  doth  in  it  thr'^e  pcrfons. 

fliiningly  appeare  in  the  makmg  of  14  Tiiat  ihe  Scripture  euen  in  the 
the  world ,  and  in  the  continuall  go-  creation  sf  the  world  &  of  all  thinss, 
iicrnement  thereof .  doth  by  ccrtaine  markcs  put  diffe- 

6  That  to  attaine  to  Godthecrca-  rencc  betweene  the  tme  God,  and 
tor ,  it  is  needefuU  to  hauc  the  Scrip-  faigncd  Gods. 

ture  to  be  our  guide  and  maiftrelfc.      i  ^     What  a  one  man  was  created  : 

7  By  what  teftimonie  the  Scripture  wherein  there  is  entreated  of  the 
ought  to  be  ftabhflied ,  that  is,  by  the  powers  of  the  foide ,  and  of  the  image 
witnefleof  the  holy  Ghoft ,  that  the  of  God,  of  free  will,  and  of  the  fiiil 
authority  thereof  may  remaine  cer-  integritie  of  nature. 

taine:  And  that  it  is  a  wicked  inuen-  16  That  God  by  his  power  doth 
tion  to  faycthat  the  credit  thereof  nourifli  and  mainteine  the  worlde, 
doth  hang  vpon  the  iudgement  of  the  which  himlelfe  hath  created,  and  by 
Church.  his  prouidence  dbetli  gouernc  ail  the 

8  That  fo  farre  as  mans  reafon  may  parts  thereof. 

beare,  there  arc  fufficient  proofes  to  17  Whereto  and  to  what  ende  this 
ftablifh  the  credit  of  the  Scriptiure.      doftrine  is  to  be  applied,that  we  may 

9  That  thofe  fantaftical  men,which  be  ccrtaine  of  the  profit  thereof, 
forfaking  Scripture,  refort  vnto  re-  18     That  God  doth  fo  vfe  thefcr- 
uelation,doe  ouerthrowe  all  the  prin-  uice  of  wicked  men ,  and  fo  boweth 
ciples  of  godlincfl'e.  their  mindes  to  put  his  iudgement  in 

10  That  the  Scripture,to  correft  al  execution ,  that  yet  rtill  himfelfe  rc- 
fuperltition ,  dodi  in  comparifon  fet  maineth  pure  from  all  fpot. 

B4  In 


rheTahle. 

2n  the  fecond  bool^e  which  entveattthof  the  k^ovDled^eof  CodtheI{edeemerm 

Cbrift,  which  knowledge  was  (irft  opened  tothefachcrs  in  the  time 

of  the  laws  .and  then  to  vj  in  the  Gofpell  ;  Are  con- 

teinedxvij.  Chjpccrs. 

I    TTHatby  Adams  finneandfal-  Gofpell. 

^    Img  away ,  mankinde  became  i  o     Of  the  hkencflc  of  the  oldc  and 
acciirfcd,and  did  degenerate  from  his  ncvve  Tcftament. 
hrft  cftate  :  wherein  is  entreated  of  ii     Of  rhe  difference  of  the  one  Tc- 
Originill  finnc  .  ftamcnt  from  the  other, 

i  Thitminisnowc  fpcyledof  the  ii  That  itbchooued,thatChrift  to 
freedomc  of  will,  and  made  fubieft  to  perforrne  the  office  of  the  Mediator, 
miferablc  bondage  .  /houldbc  made  man. 

3  That  out  of  the  corrupt  nature  of  13    That  Chrift  tookc  vpon  him  the 
man  procceieth  nodiing  but  damna-  true  fubfcance  of  the  flcfh  of  man. 
ble.  14     Howe  the  natures  of  the  Media- 

4  How  God  vvorketh  in  the  heartes  tor  doe  make  one  pcrfon. 

of  men.  15:     That  wee  may  knowc  to  what 

$  A  confutation  of  the  obieftions  end  Chrill:  was  fent  of  his  father,  and 
that  are  wont  to  bee  brought  for  tlie  what  he  brought  vs :  three  things  are 
defence  of  free  will.  principally  to  bee  confidercdin  him, 

6  That  man  being  loft ,  mu"ft  feekc  his  Prophetical  office,  his  kingdomc, 
for aedemption  in  Chrift.  and  his  Piiefthoodc. 

7  That  the  lawe  was  giuen,  not  to  16  Howe  Chrift  hath  fiilfillcd  the 
hold:  ftill  the  people  in  it,butK)nou-  office  of  Redeemer,  to  purchafe  fal- 
riffic  the  hope  of  faluatiop^in  JChrift  nation  for  vs,  wherein  is  entreated  of 
vntill  his  comming.  **  his  Death  and  Refurreftion,  and  his 

8  Anexpofitionofthemorall  lawe.  Afcending  into  heaucn. 

9  That  Chrift  although  hee  was  17  That  it  is  trucly  and  properly 
knowne  tothelewcsvnder  the  lawe,  faid,  that  Chrift  hath  deferucd  Gods 
vet  was  hee  dchucred  onehe  by  the  fauourandfaluationforvs. 

IH^je  third  Bool<^e  vhuh  intreateth  of  the  maner  howe  to  rectiue  the  grace  of 
■      Chrift,  and  what  friiites  come  thereof  to  vs  ,  and  what  effedes 
foUoweofit  J  Are  conteined  xx v. Chapters. 

I    T~'Hat  thofe  things  which  are  Satisfadion. 

-•■  fpokenofChriil:  doc  profit  vs,  5  Of  the  fupplyinges  which  they 
byfecrct  working  cjf  the  holy  Ghoft.  adde  to  fatisfadions ,  as  Pardons  and 
X     Of  faith ,  wherckvboth  is  the  dc-  Purs;atorie  . 

finitionofit,  and  the  properties  that  6  Of  the  life  of  a  Chriftianman. 
it  hath  are  declared.  And  firfte  by  what  argumcntes  the 

3  That  we  arc  regenerate  by  faith,  Scripture  cxhorteth  vs  thereunto, 
wherein  is  intreated  of  repentance.     7     The  fummc  ofa  Chnftianhfe; 

4  That  all  that  the  Sophifters  b.ab-  where  is  entreated  of  the  forfaking  of 
ble  in  their  fchooles  of  penance,  is  far  our  fclues. 

from  the  purenclfe  of  the  Golpell :  8  Of  the  bearing  of  the  CrofTc, 
where  is  entreated  of  confeftion  and  which  is  a  part  ,of  the  forfaking  of 

oiu- 


■  Thefahle. 

ourfelues.  '  whcrby  the  Papifts  go  about  to  bring 

9  Of  the  medication  of  the  life  to  this  dodrine  in  hatred. 

come.  17     The  agreement  of  the  promifes 

10  How  wc  ought  to  vfe  this  prcfent  of  the  Lawe  and  the  Gofpell. 

life,  and  the  hclpes  thereof.  18     That  ofy  reward,the  righteouf- 

11  OFthe  luftification  offaich,and  nes  of  workes  is  iU  gathered, 
firft  of  the  d.tinirion  of  the  name  &  19     Of  Chriftian  libertie. 

of  the  thing.  io     Of  Prayer  which  is  the  chiefe 

1 1     That  to  tlic  ende  we  may  be  fill-  esercile  of faith,and  whcrby  v/c  daily 
ly  pcrluadcd  of  the  free  luftiiication,  rcceiue  the  bencfices-of  God. 
wc  miift  lift  vp  our  minds  to  yiudge-  ^x     Of  thee  tern  all  elcdion5wherby 
mcnt  ft-are  of  God.  God  hath  prcdeftinate  fome  to  falua- 

15     Thnt  there  are  two  things  to  be  tidn/ome  other  to  deftruttion. 
marked  in  free  Iiiftification.  2.2     A  confirmation  of  this  dodrinc 

14     What  is  the  beginning  of  luflih-  by  the  tcftimonit  s  of  Scripture, 
cation,  and  the  continual  proceeding  25     A  confutation  of  the  flaundcrs, 
thereof.  wherewith  this  dcftrine  hath  alway 

1 5"  That  thofe  things  that  are  com-  becne  vniuftly  charged, 
monly  boafted  concerning  the  me-  24  That  Eledion  is  ftabli/hed  by 
rites  ofworkesjdoouerthrowe  as  wcl  the  calling  of  God:  and  that  the  rc- 
thepraifeofGodin  giuingofrighte-  probate  doe  bring  vpon  thcmfekies 
oufnefle ,  as  alfo  the  allliredneUe  of  the  iuft  deftrudion^to  which  they  are 
faluation.  appointed. 

16    A  confutation  of  the  flaunders,  2  J     Or  the  laft  Refurredion. 

In  the  fourth  Bool^e  which  entreateth  of  the  outward  meanes  or  helmet 
whereby  God  calleth  vs  into  the  ftlowfliip  of  Chrift ,  and 
holdcthvsinit;  Are  contained  xx.  Chapters, 

1  /^F  the  true  Church  with  which  uanceditfelfe  to  this  height,  wherby 
^^we  ought  to  kecpcvnitie,  be-  both  the  libertie  of  the  Church  hath 

caufe  it  is  the  motlicr  of  all  the  godly,  beene  opprefled,  and  all  the  right  go- 

2  A  comparifon  of  the  falfe  Church  uernement  therof  ouerthrowen. 
with  the  true  Church.  8    Of  the  power  of  y  Church  as  tou- 

3  Of  the-tcachers  and  minifters  of  ching  the  articles  of  faith :  and  v/ith 
the  Church^and  of  tlieir  Eledion  and  how  vnbndled  licentiouinefle  it  hath 
office,  in  the  Papacy  beene  wreftcd  to  cor- 

4  Of  the  ftate  of  the  olde  Churchy  rupt  allpiireneire  of  doftrinc. 

&  of  the  maner  of  gouerning  that  was  9  Of  Counc^s  and  of  their  autho- 
in  vfe  before  the  Papacy.  ritie. 

5  That  the  olde  forme  of  gouerne- I  o'  Ofche  power  in  making  oflawes 
ment  is  vtterly  ouerthrowen  by  the  wherein  the  Pope  and  his  hauevfed  a 
tyrannv  of  the  Papacie.  mofl:  cruell  tyranny  &butchcry  vp- 

6  Of  the  Supremacie  of  the  Sea  of  on  foules. 

Rome.  II     Oftheiurifdiftio  of  the  Church, 

7  Of  the  bcgir^ii^g  and  encrealing  and  the  abufe  thercofjfuch  as  is  feene 
ofthe  Papacy  of  Rome,  vmillit  ad-  in  the  Papacy. 

B  s  12     Of 


TheTahle. 

It   Of  the  difciplme  of  the  Church,  what  it  auaileth  vs. 

whereof  the  chiefe  vfe  is  in  the  ccn-  i8     Of  the  Popifli  MafTe ,  by  which 

fures  and  excommunication.  facriledge  the  fupper  of  Chrift  hath 

3      Of  vowes ,  by  raflic  promifing  not  oncly  bene  piophaned ,  but  aJfo 

whereof  ech  man  hath  miferably  en-  brought  to  nought. 

tangled  himfelfe.  19     Of  the  fiue  falfely  named  Sacra- 

14     OfSacramentes.  ments :  where  is  declared>y  the  other 

15*     OfBaptifme.  fiue  which  haue  bene  hitherto  com- 

16  That  the  Baptifme  of  Infantes  monJy  taken  for  Sacraments,  arc  not 
doth  very  well  agree  with  the  inftitu-Sacramentes  :   and  then  is  Hiewcd 
tion  of  Chrift,  and  the  nature  of  the  what  manner  of  things  they  be. 
fignc.  zo    Of  ciuill  gouemement. 

17  Ofthe  holy  Supper  of  Chrift:  & 


THE  FIRST   BOOKE 

OF  THE  INSTITVTION  OF 
CHRISTIAN    RELIGION, 
which  intreatcth  of  the  know- 
ledge of  God  the  Creator. 

The  firft  Chapter. 

That  thsk.Hovvledge  of  God.,aniofour  fdues^  are  thiugs  conio^nid: 
and  how  the)/  be  li  filled  the  one  with  the  other, 

H  E  whole  fumrac  in  a  maner  of  all  our  wifdom ,  which 
lonely  ought  to  be  accompteduueand  perfedl  wifdomc, 
confiftcth  in  two  partes ,  that  is  to  fay ,  the  knowledge  ot" 
Godj&ofourfelucs.  iButwhereasthefetwo  knowledges 
be  with  many  bondeshnked  together:  yet  whether  gocth 
before  or  engendreth  the  othefjit  is  hard  to  difcerne.For 
firft  no  man  can  Icokc  vpon  himfelfe,  but  he  mull  needcs 
by  and  by  turne  all  his  fenfes  to  the  beholdmg  of  God ,  in  whome  he  liueth 
&  is  moued :  becaufe  it  is  plaine,that  thofe  gifts  wherewith  we  be  indued,arc 
not  ofomTelues,yeaeuen  that  that  we  haue  being  is  nothing  els  butancf- 
fenceintheoneGod.Fmally ,  by  thefe  good  thinges  that  are  as  bydrop- 
meale  powred  into  vs  from  heauen,we  are  led  as  it  were  by  certein  ftreames 
to  the  fpring  hcad.And  fo  by  our  owne  needineire,better  ajjpeareth  that  in- 
finite plentie  of  good  things  that  abideth  in  God  .  Specially  that  mifcrable 
mine,  whereinto  the  fall  of  the  firft  man  hath  throwen  vs  ,  compelleth  vs  to 
liftvp  our  eyes,not  onely  beingfoodeles  and  hungry ,  to  craue  from  thence 
thatwhich  we  lacke,but  alfo  being  awakened  with  feare,to  leanie  humilide. 
For  as  there  is  found  in  man  a  certeine  world  of  all  miferies,&  lince  we  haue 
bene  fpoyled  of  the  diuine  apparell ,  our  fhamefull  nakedneflc  difclofeth  nn 
infinite  heape  of  filthie  difgracements :  it  muft  ncedes  be  that  euery  man  be 
pricked  with  knowledge  in  confcience  of  his  owne  vnhappineilc  to  make 
him  come  aty  Icaftvncofome  knowledge  of  God.  So  by  the  vndcrft.indine 
of  our  ignorance,  vanitie,  bcggery,  wcaknes,  pcruerfenes,  and  corniption, 
weelearnetorcknowledgethatno  where  clfe  but  in  thcLordeabidcihthe 
tiiie  light  of  wifdome,  found  verti^ ,  perfcft  abund3nce,of  all  s^od  things, 
and  puntic  of  rightcoufnes.  And  fo  by  our  own  cuils  .vc  are  ftiiTcd  to  confi- 
der  the  good  things  of  God:  and  we  cannot  erneftly  afpire  towarde  him.vn- 
till  we  bcginne  to  miflike  our  felues .  For  of  all  men  what  one  is  there ,  that 
would  nor  willingly  reft  in  him  fclf?  yea  who  dcth  not  reft,folong  as  he  kno- 
weth  not  himfelfe ,  that  is  to  lay ,  fo  long  as  he  is  contented  with  his  owne 
giites ,  and  ignoranr  or  vnmindfull  of  his  owne  mifery  f  Therefore  euery 
mnn  is  by  the  knowledge  of  him  fclfe ,  not  onely  pricked  forward  to  feckc 
God ,  but  alfo  led  as  it  were  by  the  hand  to  hndc  him. 
X     Againe  it  is  ccrtciae,  that  man  ncuer  commcth  vnto  y  true  knovvledgc 

of 


(^a^,  I,  Ofthek^oiv/edgof 

of  himfclfe,  vnlefle  he  hath  firfl:  beholden  the  face  of  God,  and  from  bchol_ 
ding  thcrof  do  dcfcend  to  looke  into  himrdfc  .  For  (fuch  is  the  pride  that  is 
naturally  planted  in  vs}wc  alvvay  thinke  our  fclucs  righteous,ixinocent,wirc 
and  holy,  vntill  that  with  manifeft  proucs  wc  be  conuinccd  of  our  vnri^hte- 
oufiieiTc,  hlthmcs ,  follie  and  vncleanncs.  But  we  are  not  conuinccd  thcrof, 
if  we  looke  vpon  our  felues  only^and  not  vpon  God  alfojwho  is  the  only  rule 
wherby  this  iudgemcnt  ought  to  be  tryed.  For  bccaufe  we  arc  naturally  in- 
clined to  hypocrifie,  therfore  a  certaine  vainc  rcfemblance  of  righreoufnes 
doth  aboundantly  content  vs  in  ftead  ofrighteoufncs  in  dccdc.And  bccaufe 
there  appearcth  nothing  among  vs,  nor  about  vs,y  is  not  defiled  with  much 
filthinesjihercforc  that  which  is  fomcwhat  lelTc  filthy  pleafeth  vs  as  though 
it  were  moft  pure,  fo  long  as  we  holde  our  felues  withm  the  bounds  of  mans 
vncleannes.  Like  as  the  eye  that  is  vfed  to  fee  nothing  but  bhcke,  thmketh 
that  to  be  pure  white,which  yet  is  but  darkifli  white,or  browne,Yea,we  may 
yet  more  phinely  dffcerne  by  our  bodily  fenle  how  much  we  are  blinded  in 
confidering  the  powers  of  the  foub.  For  if  at  midday  wc  either  looke  downe 
vpon  the  ground ,  or  behold  thofe  thinges  that  rounde  about  ly  open  before 
our  eyes ,  then  we  thinke  our  felues  to  haue  very  aflured  and  pcarcing  force 
of  fight:  but  when  we  looke  vp  to  the  funne,  and  beholdc  it  with  fixed  eyes, 
then  that  fame  fharpcncs  that  was  of  great  force  vpon  the  ground,is  with  fo 
great  briehtncs  by  and  by  dnfelcd  and  confounded ,  that  we  are  compelled 
to  cofeffcy  the  fame  Hiirp  fight  which  we  had  in  confidering  earthly  things, 
whcnitcommethtothefunne,isbutmeercdulnes  ,  Euenfo  commethic 
to  palle  in  wcying  our  fpintuall  good  things .  For  while  we  looke  no  further 
than  tlie  earth,  fo  long  being  well  contented  with  our  ownc  righteoufnefi'c, 
wifedcme  and  ftrength,  we  do  fwectely  flatter  our  felues,  and  thinke  vsin 
manner  halfe  gods.  But  if  wee  once  beginne  to  raife  vp  our  thought  vnto 
God,  and  to  wey  what  a  one  he  is,  andhowe  exad  is  the  perfefticn  of  his 
righteoufncfle,  wifedome  and  power,  atter  the  mle  whereof  we  ought  to  be 
framed:  then  that  which  before  did  plcafevsin  our  felues  v;ithfalfe  pre- 
tence ofrighteoufncs,  ihall  become  lochfomcto  vs  asgrcarcft  wickednellc: 
then  that  which  did  marueiloufly  decciue  vs  vjidcr^colour  of  wifedome,fhal 
ftink  before  vs  as  extremcToIly:  thcny  wmch  did  beare  the  face  of  ftrengtli, 
fhil  be  proued  to  be  mofl:  mifcrable  weakenes.  So  flendeily  doth  y  winch  in 
vs  fcemeth  eucn  moft  pcrfeJl:,anfvvcre  m  proportion  to  the  purenes  of  God. 
3  Hereof  procccdeth  that  trembling  &  amafednes,whcrewith  the  fcrip- 
turc  in  manic  places  recitcth  that  the  holy  men  were  ftriken  &  aftorullied  Co 
oft  as  they  perceiued  the  prefcnce  of  God.  1-or  when  we  fee  y  they  v/hich  in 
his  abfcnce  did  ftand  allured  &  vnmoued,  fo  fone  as  he  difdofeth  his  gloiy, 
begin  lb  to  quake  and  are  fo  difmaid,y  they  fall  downe,  yea  are  fwalowed  vp, 
Sc  in  maner  as  deftroyed  with  fcare  of  death:  it  is  to  be  gathered  thcrby  that 
man  is  ncuer  fufficiently  touched  &  inwardly  moued  with  knowledge  of  his 
owne  bafenes,  vnril  he  naue  compared  himlclte  to  v  maieftie  of  God.Butof 
luj  is.i:,  fiichdifmaying  we  haue  often  examples  both  in  thcludgcs  &iny  Prophets: 
EC:. 6. 5 ,  fo  that  this  was  a  common  faying  among  the  people  of  God :  We  lliall  dye 
Ez.\2.i .       bccaufe  tlic  Lordc  hath  appeared  vnco  vs .  And  tlicrcforc  the  hiftory  of  ioA, 

to 


godthe(reator.  Lib.  \.  cxf:  2 

to  throwe  men  downe  with  knowledge  of  their  owne  fo^Iy,weaknes,and  vn- 
cleanncs ,  bringeth  alway  his  principall  proofe  from  defcribing  Gods  wif- 
do,ii,ftrcngth  &  clennes.  And  that  not  without  caufe.  For  we  fee  how  Mra- 
A<««,thcnererthathccameto  behold  the  glorie  of  God,the  better  acknow-  ^^^^  ^g 
ledged  himfelfe  to  be  earth  and  daft.  We  fee  how  £/wi  could  not  abide  to        *     *  ^' 
tary  his  comming  to  him  with  vncouered  face  :  fo  terrible  is  the  beholding  ^  ^^.^ 
ofhim.  And  what  may  man  do  that  is  but  corruption  and  a  worme ,  when  ,"j,"^*'^' 
cuen  the  Cherubins  for  very  feare  muft  hide  their  faces?  Euen  this  is  it  that  Hd.z  4. 2  j. 
the  Prophet  Efay  Ipeaketh  of:  The  Sujiiic  fhill  blulh,and  the  MooQgihalbe  Ef-y.i  o. 
-ifhimrdj"''^"" '^'^''  ^  "'•'^  pf  h,.fl-ps  null  r.-ii^ne ,  that  is  to  fay,  when  he  dif-  ^"'^•^• 
playeth  his  bnghtncs,  and  bringeth  it  nearer  to  fight ,  then  in  comparifon 
thereof  the  brighteft  thing  of  all  fhall  be  darkened  .  But  howfoeuerthe 
knowledge  of  God  and  of  our  felucs,  are  with  mutuall  knot  linked  together, 
yet  the  order  of  right  teaching  requircth  that  firil  we  intrcatof  tlicknow- 
led'-^c  of  Godj  &  after  come  downe  to  fpeakc  of  the  knowledge  of  our  fclues. 

The  fecond  Chapter. 

yp^at  it  is  to  knovve  God,and  to  what  endtendeth  the  \novvtedge  ofhim. 

IMeaneby  the  knowledge  of  God,  not  only  that  knowledge,  whereby  wc 
conceiue  that  there  is  fome  God,but  alio  that,  wherby  we  elarne  fo  much 
as  behoueth  vs  to  know  of  hira,and  as  is  profitable  for  his  gloty,final]y  lb 
much  as  is  expedient .  For,  to  fpeake  properly ,  we  can  not  fay  that  God  is 
knowen  where  there  is  no  religion  nor  godlinefl'e .  But  here  1  doe  not  yet 
touch  that  fpecial  kinde  of  knowledge  whereby  thofe  men  that  are  in  them- 
felues  reprobate  and  accurfed  do  conceiue  God  the  redeemer  in  Chnft  the 
inediator:but  I  fpeake  only  of  y  firft  and  fimple  maner  of  knowledgc,where- 
uncothc  very  order  of  nature  would  haue  ledvs,  if  Adam  had  continued 
in  llate  of  innocencie .  For  although  no  manjfith  mankinde  is  in  this  ruine, 
can  perceiue  God  to  be  eyther  a  father,  or  author  of  faluation,or  in  any  wife 
fauourable,  vnles  Chrift  come  as  a  meane  to  pacifie  him  towarde  vs  :  yet  it 
is  one  thing  to  feele  that  God  our  maker  doth  by  h;s  power  fuftaine  vs ,  by 
his  prouidence  gouerne  vsjby  his  goodnes  nouriJh  vs,  and  endue  vs  with  all 
kindes  of  bleffings :  and  an  other  thing  to  embrace  the  grace  of  reconcihati- 
on  offered  vs  in  Chrift .  Whereas  therefore  the  Lord  iirft  fimply  appearcth 
as  well  by  the  making  of  the  world,  as  by  the  generall  dodrine  of  the  fcrip- 
ture,  to  be  the  Creator,  and  then  in  the'face  of  Chrift  to  be  the  redeemer; 
hereupon  arife  two  fortes  of  knowing  him,  of  which  the  former  is  now  to  be 
intreatcd  of,  and  then  the  other  flial  orderly  folow  in  the  place  fit  for  it.For 
although  our  mind  cannot  conceiue  y  knowledge  of  God ,  but  y  it  muft  giue 
to  him  fome  kind  of  woifliip.y  et  ftial  it  not  be  fufficient  fimply  to  know  that 
it  is  he  only  that  ought  to  be  honored  &  worfhipped  of  all  men,  vnles  we  be 
alfo  pcrfuaded  that  he  is  tlie  fountaine  of  al  good  things,  to  the  end  that  we 
fiiould  feeke  for  no  thing  elfewhere  but  in  him  .  1  meane  hereby,  not  onely 
for  that  as  he  hath  once  created  this  worlde,  fo  by  his  infinite  power  hce  fu- 
ftaineth  it,by  his  wifdomc  he  gouerneth  jt,by  his  goodnes  he  preicnicth  it. 


C4p.  2  Oftheh»o'ivledgeof 

and  fpecially  mankind  he  rulcth  by  his  righteoufiies  &  ludgement ,  fuflfrcth 
by  his  mercy, and  fauegardeih  by  his  defence:  but  alfo  becaufe  there  can  no 
where  be  found  any  one  drop  eicncr  of  wifcdomjor  of  light,  or  of  rightcouC- 
neSjOr  of  power,or  of  vprightnes,or  of  fincere  truth,wluch  flowerh  not  from 
him,or  whereof  he  is  not  the  caufe:  to  this  end  verelvjthat  we  /lioiild  learnc 
to  lookc  for  &  crauc  all  thefe  thinges  at  his  hand  ,  &  with  thankfgeuing  ac- 
count them  receiued  of  him.  For  this  feeling  of  the  powers  of  God  is  to  vs  a 
meerc  fcholemafter  of  godlines,  out  of  which  fpringeth  relig;on:GodIines  I 
cal  a  reuercnce  of  Godioined  with  loue  of  him  which  is  procured  by  know- 
ledge of  his  benefites .  For  men  will  neuer  with  v/illing  obedience  fubmit 
themfclues  to  God,vntill  tliey  perceiuc  that  they  owe  al  things  to  him,thac 
they  are  nourifhed  by  his  fatherly  care,  that  he  is  to  them  the  author  of  all 
good  thingSjfo  that  nothing  is  to  be  fought  elfewhere  than  in  him.Yca  they 
will  neuer  y  eld  themfclacs  iruely  &  with  all  their  hart  wholely  to  him  jvnics 
they  afluredly  beleeue  that  in  him  is  perfeft  felicitie  repofed  for  them . 

2  Therefore  they  do  but  trifle  with  vaine  fpeculations, which  in  entrea- 
ting of  this  queftion,do  make  it  their  purpofe  to  difcuflejwhat  thing  God  is, 
where  it  rather  behoucth  vs  to  know  what  maner  one  he  is,  &  what  agrecth 
with  his  nature.  For  to  what  end  ferueth  it  to  confcflTe  as  Epicure  doth^that 
there  is  a  God  which  doth  oncly  deUght  him  fclfe  with  idlenefle,hauing  no 
care  of  the  world?  Finally  ,what  profiterh  it  to  know  fuch  a  God  with  whom 
wc  may  haue  nothing  to  do?But  rather  the  knowledge  of  him  ought  toferue 
to  this  end,  hrft  to  frame  vs  to  feare  and  reucrence :  then  that  by  it  guiding 
and  teaching  vs,  we  may  learne  to  crauc  all  good  things  at  his  hand ,  and  to 
account  them  receiued  of  him.  For  how  can  any  thought  of  God  enter  into 
thy  raind,but  that  thou  muft  therewithal!  by  &  by  thinkc ,  that  forafmuch 
as  thou  art  his  creature,thcrfore  thou  art  of  right  fubicd:  &  bound  to  his  au- 
thoritie,that  thou  owcft  him  thy  hfe,  y  whatfocuer  thou  entcrprifeft,  what- 
focuer  thou  doeft,ought  to  be  diredcd  to  himf'  If  this  be  true ,  then  truely  it 
folowcth  that  thy  life  is  peruerfely  corrupted  if  it  be  not  framed  to  obeying 
of  him,  forafmuch  as  his  will  ought  to  be  our  law  to  hue  by,  Againe,y  canft 
not  cleerely  fee  him,but  that  thou  muft  needes  know  that  he  is  the  foutainc 
and  origmill  of  all  good  thinges ,  whereupon  fhould  growc  both  a  dcfire  ro 
cleauc  vnto  him,  and  an  allured  truft  in  him ,  if  mans  owne  corruptnes  did 
not  drawe  his  minde  from  the  right  fearching  of  him  .  For  firft  of  all ,  the 
godly  mind  doth  not  as  by  a  drcame  imagine  to  her  felf  any  God  at  aducn- 
turc,  but  ftedfaftly  beholdcth  the  onely  one  and  true  God:  and  docth  not 
falfely  torgc  of  him  whatfocuer  her  fclfe  hketh,buc  is  content  to  beleue  him 
to  be  iuch  a  one  as  he  dilclofcth  himfelfe,&  doth  alway  with  great  diligence 
beware  that  wkh.prefumptuous  raflincUc  (he  palfc  not  beyond  hi^  will ,  and 
(b  wander  out  of  the  way  .  And  when  (lie  fo  knowcth  1  lim,  becaufe  ihe  vn- 
derftandeth  that  he  goucrneth  all  thinges  ,  ftie  ailurcdly  truftcth  that  he  is 
her  fate  keeper  and  defender,and  therefore  wholely  commicteth  her  fclfe  to 
his  iaith ,  becaufe  flic  vndcrftandeth  that  he  is  the  author  of  al  good  things; 
therefore  if  any  thing  trouble  her,  or  if  ihe  want  any  thing,  by  &  by  flie  fly- 
eth  to  him  for  fuccour,  looking  for  helpe  ac  his  hand.  Becaufe  {he  is  pctfwa. 

dcd 


dedthacKeis  good  and  mercifull ,  therefore  with  aflured  confidence  fliee 
refteth  on  him,and  doubteth  not  in  al  her  cuils  to  find  ready  remedie  in  his 
merciful  kindneffe .  Becaufe  (he  knoweth  him  to  be  her  Lord  &  father,thcr- 
fore  llie  determincth  that  he  is  worthy  that  flie  fhouldin  all  things  hauc  re- 
gard to  his  authoritie ,  reuerence  his  maieftie ,  procure  the  aduauncemenc 
of  his  glorie,  and  obey  his  commaundements .  Becaufe  fhe  feeth  that  he  is 
a  righteous  ludge,  and  armed  with  his  feueritie  to  piinifh  finners,  therefore 
/he  alway  fetteth  his  iudgement  feate  before  her  eyes,  &  with  feare  of  him 
withdrawcth  and  reftraineth  her  felfe  from  prouolcing  his  wrath.  Yet  is  fhe 
not  fo  affraide  with  the  feeling  of  his  iudgement,that  fhe  would  conuey  her 
felfc  from  it ,  although  there  were  a  way  open  to  efcape  it :  but  ra  ther  fhce 
doeth  no  lelTe  loue  him  ,  whyle  he  extendeth  vengeance  vpon  the  wicked, 
than  while  he  is  beneficiall  to  the  godly ,  forafmuch  as  fhe  vnderftandetli 
that  it  doth  no  lefl'e  belong  to  his  gloric  that  he  hath  in  flore  punifhmenr 
for  the  wicked  and  cuill  doers,  than  that  he  hath  reward  of  eternall  life  for 
the  righteous.  Moreouer  fhe  doth  not  for  only  feare  of  punifhment  refraine 
her  felfe  from  finjiing :  but  becaufe  fhee  loueth  and  reuerenceth  him  as  her 
father,  attendcthon  him  and  honoureth  him  as  her  Lorde,  therefore  al- 
though there  were  no  hell  at  all,  yet  fhee  drcadeth  hisonely  difplcafure. 
Nowebeholdewhatis  the  pure  and  true  religion,  euen  faith  ioyned  with 
an  earneft  feare  of  God   :  fo  that  feare  may  containe  in  it  a  willing  reue- 
rence,&  drawe  with  it  a  right  forme  of  worfhipping  fuch  as  is  appoyntcd  in 
the  lav/e.And  this  is  the  more  heedefiillie  to  be  noted,becaufe  almen  gene- 
rally do  worfhip  God,  but  fewe  do  reuerence  him ,  while  ech  where  is  great 
pompous  fhewe  in  ceremonies,but  the  purcnes  of  heart  is  rare  to  be  found. 
3     Truely,they  that  iudgc  rightly,  will  alway  hold  this  for  certaine,  that 
there  is  grauen  in  the  minds  of  men  a  certaine  feeling  of  y  Godhead,  which 
neuer  can  be  blotted  out .  Yea  that  this  pcrfwafion,that  there  is  a  God,  is  e- 
uen  from  their  generation  naturally  planted  in  them ,  and  deepely  rooted 
within  their bonesjthe  very  obftinacie  ofthe  wicked  is  a  fubftancial  witnes, 
which  with  their  furious  flriuing  yet  can  neuer  winde  themfelues  out  ofthe 
feare  of  God.  Although  Dirlgorai  and  fuch  other  do  iefl  and  laugh  at  all  that 
hath  in  all  ages  bene  beleeued  concerning  rehgion:  although  Dionyjiiu  doe 
fcofl-e  at  the  heauenly  iudgement:  yet  y  is  but  a  laughter  from  the  teeth  for- 
ward,becaufe  inwardly  the  worme  of  confcience  gnav/eth  them  much  moie 
fharpely  than  al  hot  fearing  irons .  I  aUeage  not  this  y  CkcYo  faith,thnt  errors 
by  continuance  of  time  growe  out  of  vfe,&  religion  daily  more  &  more  en- 
creafeth  &  waxeth  better.For  the  world(as  a  Ittle  hereafter  we  fhal  haue  oc- 
cafion  to  fliew)traucilcth  as  much  as  in  it  Heth  to  fhake  off  all  knowledge  of 
God,&  by  al  meanes  to  corrupt  the  worfhipping  of  him.  But  this  only  i  fay, 
that  when  the  dul  hardnes,  which  the  wicked  doe  defiroufly  labour  to  get  to 
d;fpife  God  withall,  doeth  lye  pyningly  in  their  heartes ,  yet  the  fame  fee- 
ling of  God ,  which  they  would  mofl  of  all  defire  to  haue  vtterly  deftroy  ed, 
hueth  flill,  and  Ibmetime  doth  vtter  it  felfe:  whereby  we  gather  that  it  is  no 
fuch  doftrine  as  is  firft  to  be  learned  in  fcholes,  but  fuch  a  on^  whereof  eue- 
ly  man  is  a  teacher  to  himfclfeeucnfrom  his  modierswombc,  and  fuch 

a  one 


Cap.  s  Ofthekva'.pledgfof 

a  one  as  nature  foftereth  none  to  forgec  J  although  many  bend  all  their  en- 
deuouretofhakcitoutoftheirminde.  Nowe,  if  all  men  be  borne  and  doc 
Luc  to  this  cnde,  to  Icnowc  God,  and  the  knowledge  of  God  is  but  fickle  and 
lightly  vanifhcth  away,vnlcfl"c  it  piocccde  thus  farrc:  it  is  euident,that  they 
all  fwaruc  out  of  kinde  from  the  b--v.  of  their  creation,  that  do  not  dircd  to 
this  marke  al  the  whole  thoughts  and  doings  of  their  life. Of  which  the  Phi- 
lofophers  themfelues  were  not  ignorant  .For  Tlito  mcnt  nothing  clfe^whcn 
he  oftentimes  taught,  that  the  foucraignc  good  of  the  foule  is  thchkeneflc 
of  God,  when  the  fouJc  hauing  throughly  concciucd  the  knov/lcdge  of  him 
n"  fTchee  *  ^^  wholly  transformed  into  him.  Therfore  very  aptly  doth  Grillm  reafon  in 
cero,  Vlutarche,  where  he  affirmcth,ihat  mcn,if  religion  be  once  taken  from  their 

life,  arc  not  only  nothing  better  tha  brute  bcal1:s,but  alio  many  waies  much 
more  mifcrable,  for  that  being  fubieft  to  fo  many  forres  of  cuils  they  conti- 
nually drawe  forth  a  troublefome  vnquict  life:  and  that  therefore  y  woi  /liip- 
ping  of  God  is  the  onely  thing  that  maketh  them  better  than  brute  bcalics, 
by  which  alone  they  afpire  to  immortalitic. 


InPhetlro- 


w; 


The  third  Chapter. 

That  the  f^KOvvltdge  of  God  u  nmumllie  planted  in  themindes  of  men. 
'H  holde  It  out  of  controuerfie,  that  there  is  in  the  mind  of  man,euen 
by  naairall  inftindion,  a  ccrtaine  feeling  of  the  Godhead.  For  to  the 
end  that  no  man  fhould  flee  to  the  pretence  of  ignorance,  God  him- 
felfe  hath  planted  in  al  men  a  certaine  vnderftanJing  of  his  diuinc  maicfty. 
the  remembrance  whereof,  with  powring  in  now  and  then  as  it  were  newc 
droppcsjhc  continually  reneweth :  that  when  al,not  one  exccpted,do  know 
that  there  is  a  God,  and  that  he  is  their  maker,  they  may  all  be  condemned 
bv  their  owne  teftimonie,  for  that  they  haue  not  both  worihippcd  him,  and 
<ledicated  their  life  to  his  will  .  But  tniely  if  the  not  knowing  of  God  be  any 
where  to  be  found,it  is  hkely  that  there  can  no  where  elfc  be  any  example  of 
it  more  than  among  the  groflcft  forts  ofpeoples&fardeft  from  ciuil  order 
Cicero  Ai  of  humanitie.But(as  the  heathen  man  faith)there  is  no  nation  fo  barbarous, 
nat.Dtforil.  no  kinde  of  people  fo  fauage ,  in  whom  reftcth  not  this  pcrfuafion  that  there 
is  a  God.And  eucn  they  that  in  other  partes  of  their  life  feeme  very  litle  to 
differ  from  brute  beafts,y  et  do  continually  kcpe  a  certaine  fecdc  of  religion. 
So  throughly  hath  this  common  principle  poffefled  all  mens  mindes,and  fo 
faft  it  ftickcch  within  all  mens  bowels .  Sith  then  from  the  beginning  of  the 
world  there  hath  bin  no  coLitrie,no  Citie,  yea  no  houfc,that  cold  be  witiiout 
rcligion,inthisis  emplicd  a  certaine  fccretconfefllon,that  a  feeling  of  the 
Godheadc  is  written  in  the  hearts  of  al  men .  Yea  &  idolatrie  it  felfc  is  a  fub- 
ftantial  profe  of  this  perfuafion.  For  we  know  how  vnwillinglv  man  abafcth 
•  himfelfc  to  honor  other  creatures  aboue  hirafclfe  .  Therefore  when  he  had 

rather  worfhip  ablocke  and  a  ftonc  ,  than  he  would  be  thought  to  haue  no 
God,  itappeareth  thnt  this  imprinted  perfualion  of  God  is  of  mofl:  great 
force,  which  is  impofliblc  to  be  raced  out  of  y  mindc  of  man,  tliat  it  is  much 
more  cafie  to  haue  the  atfeftion  of  nature  broken ,  as  in  dccde  it  is  broken 
when  man  from  hJs  ownc  naturall  fv/cUmg  pride  of  bis  ownc  will  ftoupeth 

downc 


^od  the  greater.  Lik/»  4 

Jowrte  eucn  to  the bafeft  creatures  to  honor  God. 

z  Wherefore  it  is  moft  vaine  which  fomc  do  (ay,  that  religion  was  dcui- 
fed  by  the  futteltie  and  craft  of  a  fewc ,  by  this  pohcie,  to  kcepe  the  fimple 
people  in  awe ,  whereas  they  themfelues  that  procured  other  to  worfliip 
God,  belceued  nothing  lefle  than  that  there  was  any  God  at  all.  I  graunc  in 
deede  that  futtle  men  haue  inuented  many  things  in  religion  ,  whereby  to 
brin<^  the  people  to  a  reuerence ,  and  caft  them  in  a  feare  ,  to  make  tneir 
mindes  the  more  pliable  to  obedience  :  But  this  they  could  neuer  haue 
brought  to  pafTe,  vnlcfTe  the  mindes  of  men  had  bene  already  before  handc 
perfuaded  that  there  was  a  God  ,  out  of  which  perfuafion  as  out  of  feedc 
Ijiringeth  that  ready  inclination  to  religion .  Neither  is  it  likely  that  euen 
they  which  futtellydeceiued  the  fimple  fort  with  colour  of  rehgion,  were 
them  felucs  altogether  without  knowledge  of  God.For  though  in  times  paft 
there  haue  bene  fome,and  at  this  day  there  arifevp  many  ,  that  denie  that 
there  is  any  God;  yet  whether  they  will  or  no,  they  oftentimes  feclcthat 
which  they  are  defirous  not  to  know .  We  reade  of  none  that  euer  did  break 
foorth  into  more  prefumptuous  and  vnbridled  defpifing  of  God,  ihanCaius 
Caligula  :yet  none  more  miferably  trembled  when  any  token  of  Gods  wrath 
appeared.  And  foagainfthiswill  he  quaked  for  feare  of  him  whomofwil- 
full  purpofe  he  endeuoured  to  defpife .  And  the  fame  may  a  man  common- 
ly fee  to  happen  to  fuch  as  he  was  .  For  the  bolder  defpifer  of  God  that  any 
man  is,  the  more  is  he  troubled  at  the  very  noyfe  of  the  falling  of  aleafc. 
And  whence  commeth  that ,  but  from  the  reuengcment  of  Gods  maieftie, 
which  doth  fo  much  the  more  vehemently  ftrike  their  ccnfciences  as  they 
more  labor  to  flie  away  from  it  ?  They  do  in  deede  looke  about  for  all  the 
ftarting  holes  that  may  bcjto  hide  them  felues  from  the  prefence  of  v  Lord; 
but  whether  they  will  or  no,  they  are  ftill  holden  faft  tyed  .  For  howlbeucr 
fbmetime  it  feemeth  to  vanilh  away  for  a  momer,yet  it  oft  returneth  againe, 
and  with  newe  affault  doth  runne  vppon  them ;  fo  that  the  reft  which  thev 
haue,if  they  haue  any  at  all,fi:om  torment  of  confcience,  is  much  like  to  the 
flecpeofdrimkardsorfrantike  men,  which  euen  while  they  fleepedo  not 
quietly  reft5becaufe  they  arc  at  euery  moment  vexed  with  horrible  &  dred- 
foil  dreames .  Therefore  the  very  vngodly  themfelues  feruc  for  an  exam- 
ple to  proue  that  there  alwayliuech  in  all  mens  mindes  fomc  knowledge  of 
God. 

Theiiij.Chnptcr. 

That  the  fame  l^novvledge  is  cither  cho\ed,or  corrupted.partfy  ly 
fgKtrattce,  andfititly  bj  maltce, 

RVt  as  experience  teacheth  that  God  hath  fowen  y  feede  of  religion  in  al 
menjfofcarfely  may  be  found  the  hundreth  man,that  hauingitconcci- 
ucd  in  his  heart  doth  cherilh  it,but  no  man  in  whom  it  ripeneth  ,  fo  far  is 
't  of  that  any  frute  appcareth  in  due  time.  Therefore  whether  it  be  that  fom 
become  vaine  in  their  owne  fuperftitions ,  or  that  fome  doe  of  fet  purpofe 
malicioufly  reuolt  from  God ;  yetalldoenmneoutofkindcfrom  the  true 
knowledge  of  him.So  cometh  it  to  palTe  that  there  remaineth  no  true  godli- 
ncfleintheworlde  .But  whereas  I  fayd  that  fomc  by  eiror  fall  into  (iiper- 

C.  ftitioji, 


Cap.      4,  Of  the  kf^otvledge  of 

ftition,  I  meanc  not  thereby  ns  though  their  fimplicitle  might  excufe  them 
from  blame,becaufe  the  bHndncfTc  that  they  haue,iscommonly  alway.  min- 
gled both  with  proudc  vanitic,  &  with  ftubbomeflc  .  Vanitie  and  the  fame 
ioynedwith  pride  appearcthin  this,  that  diey  mifcrajlc  men  both  in  the 
(eekingof  God  do  not  chmbe  abouc  thefelucs  as  they  ought  to  haue  done, 
but  meafure  him  accordmg  to  the  proportion  of  their  owne  flcfhiy  dulnefle, 
and  alfo  negleftmj  the  found  mnnn:r  of  fcarching  for  him,  do  curioufly  fly 
to  vaine  fpeculations  .  And  fo  they  conceiue  hun  not  fuch  a  one  as  he  oS- 
freth  himfelfe,but  do  imagine  him  fuch  a  one  as  of  their  own  rafh  preflimp- 
tion  they  haue  forged  him  .  Which  gulrc  being  once  opened,  what  way 
focuer  they  ftirre  their  feetc,  they  mufl  ncedes  alway  runne  headlong  into 
deflrudion  .  For  whitfoeuer  aftcrw.ude  they  go  about  toward  the  worfhip- 
ping  or  fcruice  of  God ,  they  can  not  account  it  done  to  hini ,  bccaufe  they 

..  worship  not  him,  but  rather  the  dcuife  of  their  owne  hcarr,  and  their  owne 

*  dreameinfleadofhim.ThspciucifenesdothPWexprcflcJy touch, v/here 
he  faytli,  that  they  were  made  foolcs  when  they  couetcd  to  be  wife  .He  had 
before  fayd,  that  they  were  made  vaine  in  their  imaginations  :  but  leaft  any 
man  {hould  thereby  excufe  them  from  blame,  be  addcth  further ,  that  thev 
arc  worthily  bhnded  becaufe  not  contented  with  fobrietic ,  but  prcfumptu- 
oufly  taking  vpon  themfelues  more  than  they  ought ,  they  wilhiUy  bring 
darkenefle  vpon  them,  yea  with  vaine  &  froward  pride  do  make  themfelues 
fooles .  whereupon  foIloweth,that  their  foohflincs  is  not  excufable,wher- 
of  the  caufe  is  not  onely  vaine  curiofitie,  but  alfo  a  grecdincs  to  know  more 
than  is  meete  for  them,  ioyned  with  a  falfe  confidence. 

Pfa  n.i  *  As  for  tliis  that  D4Wd' fay  th,  that  y  wicked  &  mad  men  thinke  in  their 
heartes,that  there  is  no  Gcd:  Firft  that  is  meant  only  of  thofe  that  choking 
the  light  of  nature,  doe  of  purpofc  make  themfelues  fenfclefle,  aswefliall 
fee  againe  a  litle  hereafrtcr .  Euen  as  we  fee  that  many  after  that  they  haue 
bin  hardened  with  boldnelfe  and  cuftome  of  finning,  doc  fiirioufly  jiut  from 
them  all  the  remembrance  of  God  which  yet  is  by  very  feeling  of  nature  in- 
wardly miniftred  vnto  their  mindes .  Now  Dauid,  to  make  their  madncs  the 
more  detcftable,  bringeth  them  in  as  though  they  precifcly  denied,  that 
there  is  any  God :  although  they  take  not  from  him  his  being ,  but  becaufe 
in  taking  from  him  his  iudgement  and  prouidence,  they  fliut  him  vp  idle  in 
hcauen.  For  whereas  nothing  lefle  agrecth  with  the  nature  of  God,than  to 
throw  away  the  gouernement  of  the  world,and  leaue  it  to  fortimc,  to  winke 
at  the  finnes  of  men,  fo  as  they  may  liue  in  licentious  outrage  vnpunifhcd: 
whofoeuer  hebe  that  quenching  the  feare  of  the  heauenly  iudgement,  doth 
carclefly  folowe  his  owne  affedions,he  denieth  that  there  is  a  God.  And 
this  is  the  iufl  vengeance  of  God,to  drawe  a  fames  ouer  their  hearts,fo  y  the 
wicked  when  they  haue  once  clofed  their  eyes  ,  euen  in  feeing  may  not  fee. 
And  Dauidin  an  other  place  is  y  befl  expounder  of  his  owne  meaning,whcrc 

Pfi  '10  ^1  *  ^c  ^^y^-  That  the  feare  of  God  is  not  before  the  eves  of  the  wicked.  Again, 
that  in  their  euill  doings  they  proudly  reioycc  at  themfelues,  becaufe  they 
pcrfuade  themfelues  tliat  God  doth  notloke  vpon  thLm.Therforc  although 
they  be  compelled  to  acknowledge  fomc  God ,  yet  they  do  rob  him  of  his 

glork. 


gloric  in  withdrawing  from  him  his  power.  For  as  God(as  Pd«/c  witneflcth)  j.Tim.i.i  j. 

cannot  denie  himfelfcj  becaufe  he  continually  abidcth  hke  himfelfe ;  fo  is  it 

truly  Tayd ,  that  thefe  men  in  faining  God  to  be  a  dead  and  vaine  imagCjdoe 

deny  god.Morouer  it  is  to  be  noted  that  although  they  wraftle  againft  their 

ownc  naturall  feeling ,  and  doc  defiic  not  onely  to  fliake  out  GOD  from 

thence,  but  alfo  to  dcftroy  him  in  heauen  ;    yet  their  dull  hardenefle  can 

neuerfofarrepreuaile,  but  that  God  fometime  draweth  thcmbackc  to  his 

iud" emcnt  feate .  But  forafmuch  as  they  are  not  withholden  with  any  feare 

from  running  violently  againft  God  :    therefore  it  is  certaine  that  there 

raigiieth  in  them  a  brutifli  forgetfulnes  of  God ,  fo  long  as  that  blinde  pang 

of  rage  doth  fo  forciblie  carie  them. 

5  So  is  that  vaine  dcfenfc  ouerthrowen ,  which  many  are  wont  to  prc- 
tende  for  excufe  of  their  fuperftition.  For  they  thinke,that  any  dcuotion  to 
religion  fufficeth,  whatfoeuer  it  be ,  tliough  it  be  neuer  fo  much  contrarie  to 
order  and  nuth .  But  they  confider  not,  that  true  religion  ought  to  be  fra- 
med according  to  the  will  of  God,  as  by  a  perpetuall  rule :  &  that  God  liim- 
felfe  abidcth  ahvay  like  himfelfe,  &  is  no  imagined  Ghoft  or  fantafie,  y  may 
be  diuerfiy  fafliioncd  after  euery  mans  liking .  And  trucly  we  may  plainely 
fee  with  how  lying  dcceitcs  fuperftition  mocketh  God ,  while  flic  gocth  a- 
bout  to  do  him  pleafurc.  For  catching  hold  of  thofe  things  in  a  maner  only, 
which  God  hath  teftificd  thit  he  carech  not  for,  {he  either  contcmpmoufly 
vfcth,  or  openly  reftifeth  thofe  thingcs  that  he  appointeth  and  fay  th  to  bee 
pleafant  vnto  him.  Therefore  whofoeuer  do  fet  vp  new  inuented  formes  of 
worftiipping  God ,  they  worfliip  and  honour  their  owne  doting  deuifes:  be- 
caufe they  durft  not  fo  trifle  with  God,  vnlcs  they  had  firft  ;fained  a  God,  a- 
grccing  with  the  follies  of  the  trifling  toyes  .  Wherefore  the  Apoftle  pro- 
nouncethjthat  that  vnftaied  and  wandering  opinion  of  the  maieftie  of  God, 
isaverie  not  knowing  of  God  .  \Vhen(faycth  hc)yc  knewcnct  God,  Gj.4.8. 
ye  ferued  them  th:it  in  nature  were  no  gods .  And  in  another  place  he  faith 
that  yEphefians  were  without  a  Godatfuchtimeas  they  ftraied  from  the  f*^*"* 
right  knowledge  ofthe  one  God.  Andatleaftinthis  cafe,  it  diffcreth  not 
much,  whether  thou  beleeuc  one  God  or  many,  becaufe  in  both  cafes  thou 
departeft  from  &  forfakcft  the  true  God:  whom  when  thou  haft  once  forfa- 
ken,  there  is  nothing  left  with  thee  but  a  deteftable  Idol.  It  followeth  tlicr- 
forejthat  we  muft  determine  with  Laftantius,that  there  is  no  hwfuUy  alow- 
able  religion,  but  that  which  is  icyned  with  truth. 

4  There  is  alfo  a  fecond  fault ,  that  they  neither  haue  at  any  time  any 
conlideration  of  God,  but  againft  their  wils,  nor  do  approch  tov/arde  him, 
till  for  all  their  holding  backethcybe  forcibly  drawcn  to  h.'m  :  and  euen 
then  alfo  they  haue  not  a  willing  feare  that  proceedeth  from  reucrence  of 
Gods  maieftie ,  but  only  a  feniile  Sc  conftrayned  feare ,  which  y  iudgement 
ofGodwringethoutofthem:vvhichiudgementbecaufc  they  cannot cfcape, 
thcrfore  they  dread  it,  but  yet  fo  as  thcrwithal  they  abhorre  it .  And  fo  that 
faying  of  Statius,  y  feare  firft  made  gods  in  the  vvoildc ,  may  be  fitly  fpoken 
of  vngodlinefle,&  of  this  kinde  of  vngodlines  only.  They  that  haue  a  mind 
abhorring  from  the  iuftice  of  God ,  doc  heartily  wifli  to  haue  his  throne  of 

C  1  iudgc- 


Cap*      4f  Of  the  knowledge  of 

iudgeraent  ouerthrownc,  which  they  know  to  ftand  for  punKhmc  t  of  offen- 
ces againft  his  iuftice  by  which  affc(ftion  they  warre  againft  God ,  who  can 
not  be  without  his  iiidgcmcnt.But  when  they  vnderftand  that  his  power  im- 
poflible  to  be  auoyded ,  hangeth  oiicr  them :  becaiifc  they  can  neytlicr  by 
force  remoue  it,  nor  by  flight  efcape  ic,  therefore  they  fcarc  it.  So  leaft  they 
fhould  in  all  thinges  feernc  to  dcfpifc  him,  whofe  maieftie  ftill  prefleth  vpon 
them,  they  vfe  a  certaine  outward  forme  of  religion,  fuch  as  it  is ;  but  in  the 
meanc  time  they  ccafe  not  to  defile  them  felues  with  all  kinde  of  vices ,  to 
ioyne  outragious  mifcheues  to  mifcheues,  vntil  they  haue  in  all  points  vio- 
late y  holy  lawc  of  the  Lord,  &  deflroyed  his  whole  righteoufnes  or  at  leafl 
they  arc  not  fo  holden  back  with  that  fnined  feare  of  God,  buty  they  fwect- 
ly  refl  in  their  finnes,and  flatter  themfelues,  &  had  rather  to  followe  the  in- 
temperance of  their  flefh  than  reftraine  it  with  the  bridle  of  y  holyGhofl. 
But  forafmuch  as  the  fame  is  but  a  voy  de  and  lying  fhadow  of  religion ,  yea 
fcarcely  worthy  to  be  called  a  fhidow:  hereby  againe  is  ea/ily  gathered  how 
much  the  true  godlines,  which  is  pow/cd  onely  into  the  hearts  of  the  faith- 
fldl,  I  meane  that  oat  of  which  religion  fpringcth,  doth  differ  from  this  con- 
fufe  knowledge  of  God .  And  yet  the  hypocrites  would  obtaine  by  crooked 
compafTes  to  f.-eme  nigh  vnto  God,  whom  they  fly  firom.For  whcras  there 
ought  to  haue  bin  one  continuall  vnbroken  couife  of  obedience  in  their 
whole  life, they  in  a  maner  in  al  their  doings  carelefly  rebeliiiig  againft  him 
labour  with  a  few  t'acrifices  to  appcafc  him.  Wheras  they  ought  to  haue  fer- 
ued  him  with  holines  of  life  &  fyncereneire  of  heart,  they  inuent  triflings  & 
obferuances  of  no  value,  to  procure  his  fauoui  withal:  yea  they  doe  y  more 
licentioufly  lie  dul  in  their  owne  dregges,  bccaufe  they  truft  that  they  may 
be  difchargcd  againll:  him  with  their  owne  mockeries  of  propiciatory  fatift. 
faftions.  Finally  whereas  their  affiance  ought  to  haue  bin  faftened  in  him, 
they  neglefting  him  doc  reft  in  themfclucs,  or  in  creatures.  At  length  they 
entangle  themlclucs  with  fuch  a  heape  of  errors ,  that  the  darke  mift  of  ma- 
lice dotli  chokc,&at  laft  vttcrly  quench  thofc  fparkcsjthat  glimmeringly  ihi- 
ncd  to  make  them  fee  y  glory  of  God.  Yet  y  fccdc  ftill  rcmaincth  which  can 
by  no  mean:  be  plucked  vp  by  the  ro:)te ,  to  bcleeue  that  there  is  a  certaine 
godhead:  but  y  f\me  fcede  is  fo  corrupted ,  that  it  bringcth  forth  of  it  none 
other  but  very  cuil  fruites.Yea  therby  is  that  which  I  trauadc  to  i)roue  more 
ccrtainelv  g3chered,that  there  is  a  feeling  of  godhead  naturally  graucn  m  y 
hc-irtes  oVmcn,forafmuchas  the  very  reprobate  themfclues  are  ofneccfTity 
enforced  to  confcfTe  it.  In  quiet  prolperitie  they  pkafantly  mocke  at  God, 
yea  they  arc  flill  of  talke  and  prating  to  dimmiHi  the  greitncs  of  his  power: 
but  if  once  any  defpcraiion  to.ich  thcm,it  llirrcth  them  vp  to  feeke  the  fame 
God,  and  miniftreth  them  fodaine  Hiort  prayers  :  by  which  it  may  .nppcarc, 
that  they  were  not  vttcrly  ignorant  of  God,  but  that  the  fame  which  ought 
fiionzr  ti  haue  becne  vttered,  was  by  obfnnacie  fupprcffcd. 

The  fifth  Chapter. 

ThMt  the ^novvUd^t  ofGoddath  thinm^Ut  appeare  tn  tin  the  mal^mg  o/tljt 
vvorlitAttdm  tht  continHoU  ^outmenunt  ibuttf, 

Morcoucr 


God  the  Creator,  Lih.  /.      .6 

MOrcouer  bccaiife  the  furtheft  cndc  of  blcfTed  life  ftandeth  In  the 
knowledge  of  God :  thac  the  way  to  felicitic  ftioulde  be  ftopped  to 
none,  therefore  God  hath  not  onely  planted  in  themindcs  of  men  that 
fcede  of  religion  which  we  hauc  fpoken  of,  but  alfo  hath  fo  difclofed  him- 
felfe  inthewholeworkcinan/hippeof  theworldc,anddayliefo  manifeftly 
prefenteth  himfelf,  that  men  can  not  open  their  eyes  but  they  muft  ncedes 
behold  him.  His  fubftance  in  deede  is  mcomprehenfible,  fo  that  his  diumc 
maieftie  farre  furmounteth  al  mens  fcnfes :  but  he  hath  in  al  his  workes  gra- 
ucn  certaine  markes  of  his  glorie,&  thofe  fo  plaine  and  notably  diTcernable, 
tliai  y  excufe  of  ignorance  is  taken  away  from  men ,  be  they  neuer  fo  grofle 
and  dull  witted  .  Therefore  the  Prophet  rightfully  cryecn  out,  that  he  is  pfa,io4. ». 
clothed  with  light  as  wich  a  garment:  as  if  he  fhould  haue  fayde,  that  then 
he  firft  began  to  come  forth  to  be  fccne  in  vifible  apparel,fince  the  time  tliac 
he  firlt  difplaied  his  enfigncs  in  tlic  creation  of  y  world,  by  which  euen  now 
what  way  foeuer  we  turne  our  eyes,  he  appcarcth  glorious  vnto  vs .  In  the 
fame  place  alfo  the  fame  Prophet  aptly  compareth  the  hcaucns  as  they  be 
difplaied  abroadjto  his  royal  pauillion:he  faith  that  he  hath  framed  his  par- 
lours in  the  waters,  that  the  clouds  are  his  chariots,  that  he  rideth  vpon  the 
wings  of  the  winds,^  the  winds  &  lightnings  are  his  fwi4  meflengcrs.  And 
bccaufe  the  glory  or  his  power  &  wildora  doth  more  fiilly  fhine  aboue,  thcr- 
fore  commonly  the  heauen  is  called  his  pallace.And  firft  of  al,  what  way  fo- 
euer thou  turne  thy  eyes,  there  is  no  peece  of  the  world  be  it  neiicr  fo  fmalJ, 
wherein  are  not  feene  at  leaftfomefparkles  of  his  glory  tofliine.  But  as  for 
this  moft  large  &  beautifid  frame,  thou  canft  not  with  one  viewe  perufc  the 
wide  compalTe  of  it  ,  but  that  thou  muft  ncedes  be  on  euery  fide  ouerwhel- 
med  with  the  infinite  force  of  the  brightnes  therof.Wherefore  the  author  of 
the  Epiftle  to  the  Hebnits  doth  very  well  call  the  ages  of  the  worlde  the  fpe-  hc.i  r,  j. 
ftacle  of  inuifible  things,for  that  the  fo  orderly  framing  of  the  world  ferueth 
vs  for  a  mirrour  wherein  we  may  bcholdc  God  which  otherwife  is  inuifible. 
For  which  caufe  the  Prophet  afligneth  to  y  heauenly  creatures  a  language 
that  all  nations  vnderftand,  for  that  in  them  there  is  a  more  euidenr  teftifi-  ' '  *'  *  * 
cation  of  the  Godhead  .  than  that  it  ought  to  efcape  the  confideration  of  a- 
ny  nation  be  they  neuer  fo  dull  .  Which  thing  the  Apoftle  declaring  more  Ro.i.i^. 
ptiinely  fiyth  that  there  is  difclofed  vnto  men  fo  much  as  was  behoucful  to 
be  knowen  concerning  God:becaufe  al  men  without  exception,do  throuo-h- 
ly  fee  his  inuifible  thinges  euen  to  his  very  power  and  Godhcad,which  they 
vnderftande  by  the  creation  of  the  world. 

z  As  for  his  wonderfijll  wifedomcjthcre  are  innumerable  proues  both  in 
heauen  and  in  earth  that  witnefl'c  it  :  I  meane  not  oncly  that  fccretcr  fort 
of  thingSjfor  the  nerer  marking  wherof^/?ro/oj/V,P/)i/5"^ff,&  all  naturall  Phi- 
lofophy  feruethjbut  euen  thofe  things  that  thruft  themfelucs  in  fight  of  eue- 
ry one,euen  of  y  rudeft  vnlearned  man,fo  that  men  can  not  >  pen  their  eyes 
but  they  muft  ncedes  be  wimefles  of  them .  But  truely  they  that  haue  dige- 
fted,yea  or  but  tafted  the  hberall  arts,  being  holpen  by  the  aydc  thcreof,do 
proceed  much  further  to  loke  into  y  fecrets  of  Gods  wifcdomc.  Yet  is  there 
no  man  fo  hindredby  lacke  of  knowledge  of  thofe  arts,but  that  he  through- 

C  3  Lc 


Cap,  /,  Ofthek>icnv!cdgeof 

ly  fecth  aboundandy  enough  of  cunning  workcmanftiip  In  Gcds  worktfs,  to 
bring  him  in  admiration  or  the  workeman  thereof.  As  for  example:  to  the 
fearchine  our  of  the  mouingi  of  the  ftarres,  appointing  of  their  placcs,mea- 
lUring  of  their  diftances  ,  and  noting  of  their  properties,  there  needcth  arc 
and  an  exadcr  diligence:  by  which  being  throughJv  percciued,  as  the  pro- 
uidcnce  of  God  is  the  more  manifcftly  diftlofed ,  (o  it  is  conucnienc,  that 
the  mind  rife  fomcwhat  the  hier  thereby  to  behold  his  gloiy.  But  forafmuch 
as  the  vnlearncd  pcople.yea  &  the  rudcrt  fort  of  them,  fuch  as  are  furniflied 
with  the  only  hclpc  of  their  eyes,  can  not  be  ignorant  of  the  cxceUcncic  of 
Gods  cunning  workemanlhip,  which  in  this  innumerable  &  yet  fb  feucraJly 
wcl  ordered  &  difpofed  variety  doth  of  it  fclfe  /hew  forth  it  felf :  it  is  euidenc 
that  there  is  no  man  to  whom  God  doth  not  largly  open  his  wifdome.Like- 
wife  it  rcQuireth  a  Angular  fharpnes  ofwir,to  wcy  with  fuch  cunning  as  G*. 

In  libr.  de     Un  doth,  the  knittting  together,the  propoitionall  agreement ,  the  bcaude 

vfupart,  gj  yfj.  j„  jjjg  (i^LmQ  of  mans  body:  but  by  al  mens  confcffionjthe  body  of  man 
doth  vticr  in  very  fhcw  of  it  lelfe  fo  cunning  a  comparing  togethcr,that  for 
it  the  maker  of  it  may  worthily  be  iudged  wonderful!. 

3  And  therefore  certaine  of  the  Philofophers  in  oldc  time  did  not  with- 
out caufe  call  man  a  lide  worlde ,  becaufe  he  is  a  rare  rcprefentation  of  the 
power,  goodnes  &  wifedome  of  God ,  and  contcincth  in  him  fclfe  miracles 
enough  to  occupie  our  mindcs,  if  we  wil  be  content  to  marke  them.  A  nd  for 

Aa.17. 57.  this  rearon:P4»/,  after  that  he  had  fayd  that  die  very  blind  men  may  findc 
out  God  by  groping  for  him,  by  &  by  fay  th  further,  y  he  is  not  to  be  Ibught 
farre  of,  becaufe  all  men  doe  fcele  vndoubtedly  within  themfelues  the  hea- 
uenly  grace  wherewith  they  be  quickned.  But  if  we  neede  to  go  no  further 
than  our  felucs,  to  find  and  take  holde  of  God:  what  pardon  fhall  his  flouth- 
fiilnes  deferue  that  will  not  vouchfafe  to  dcfcend  into  himfclfc  to  find  God' 
A  nd  the  fame  is  the  reafon  why  Dmid,  when  he  had  fhortly  fpoken  in  y  ad- 

pfj^g  ,  uancement  of  the  wondcrfullname  &  honor  of  God  y  do  euery  where  glo- 
rioufly  fhine,  by  &  by  cryeth  out:  What  is  man  y  diou  art  mindful  of  him? 
Againe,  Out  of  the  mouth  of  infants  and  fucking  babes  thou  haft  ftabhfhed 
ftrength.  For  fohe  pronouncedi  that  not  only  in  the  whole  kind  of  man  is  a 
a  mirror  of  the  works  of  God,  but  alfo  that  the  very  infantes  while  they  yet 
hang  on  their  mothers  breftes,haue  tongues  eloquent  enough  to  preach  his 
glory,  fo  that  there  ncedeth  no  other  orators.  And  therefore  he  douteth  not 
tofet  their  mouthes  in  the  vauwarde,  as  beeingftrongly  armed  to  fubduc 
their  madncs  that  would  according  to  their  diuchfli  pride  ccuctto  extin- 
guifli  the  name  of  God.  And  hereupon  rifcth  that  which  Tmil  allegeth  out 

Aft.  1 7.18,  of  ./^rrt/Mf,  that  we  are  the  ofspring  of  God:  becaufe  hce  garnirtiingvs  with 
fuch  exccllencie,  hath  teftified  that  he  is  our  father.  Likeascuenby  com- 
mon reafon,  &as  it  were  by  information  of  experience ,  the  prophane  Po- 
ets called  him  the  father  of  men.  And  tnicly  no  man  will  aifcntingly  &  wil- 
lingly yceldc  him  felfe  to  feme  God,  but  he  that  hauing  tafted  liis  fatherly 
louc,  is  mutually  allured  to  loue  and  worship  him. 

4     And  here  is  difclofcd  the  fouie  vnthankeftilnes  of  men  ,  which  while 
they  haue  within  them  fclues  a  workehoufe  glorioufly  fiirmflicd  with  innu- 
merable 


God  the  Creator.  Lth,  t,  ^ 

meraUc  worlccs  of  God,  &  alfo  a  Hiop  fhiffed  with  incftimablc  plentie  of  ri- 
ches, and  when  they  ought  to  biirft  forth  into  prayfing  of  him ,  are  contra- 
riwifc  puffed  vp  &  doe  lyell  with  fo  much  the  greater  pride.  They  feele  how 
diuerfly  in  marueilouxwile  God  workcth  in  them:  they  are  taught  by  expe- 
rience It  felfc,how  great  variety  of  gifts  they  poffelle  by  his  hberahtie:  whe- 
ther they  wilocno,  they  are  enforced  to  knowe  that  thefc  are  the  tokens  of 
his  godhead^andyet  they  fuppreffe  it  clofe  within  ihcm.Truely  they  needc 
nottogooutofthemfelnesjfoy  they  would  not  in  preliimptuoufly  taking 
vpon  them  felaes  that  which  is  giucn  from  heauen ,  bury  within  the  ground 
that  which  brightly  giueth  light  to  tlieir  minds  to  fee  God.  But  cuen  at  this 
day  tlie  earth  beareth  many  monfterous  fpirites ,  which  fticke  not  to  abulc, 
the  whole  feede  of  godhead  that  is  fowen  in  mans  nature,  &  to  employ  it  to 
opprcffe  the  nime  of  God.  How  deteftablc,  I  pray  you,  is  this  madnes,thac 
man  finding  God  a  hundred  times  in  his  body  and  &  his  {bule,fhould  by  the 
very  fame  pretence  of  excellcncie  deny  that  there  is  a  God  i  They  will  not 
fay,  that  they  arc  by  chaunce  made  different  from  brute  beaftes .  But  they 
pretende  a  cloke  of  nature,  whom  they  account  the  maker  of  all  things,and 
fo  do  conuey  God  away .  They  fee  that  exquifitc  workemanfliip  in  all  their 
members,  from  their  mouth  &  their  eyes  euen  to  the  nailes  of  their  toaes, 
and  yet  here  alfo  they  put  nature  in  place  of  God.  But  fpecially  the  fo  fwifc 
motions,the  fo  excellent  powers,  the  fo  rare  giftes  of  the  fbulc,  do  reprefent 
a  diuine  nature  that  doth  not  eafiiy  fuffcr  it  felfc  to  be  hid :  vnlefle  the  Epi- 
cureans like  the  Giauntcs  Cyclopes  would  bearing  themfclucs  bold  vpon 
this  hie  degree  outrageouHy  make  wane  againft  God.  Doe  the  whole  trea- 
furcs  of  the  heauenly  wifccomc  fo  mecte  together ,  to  rule  a  worme  of  fiuc 
feete  long:  and  {hall  the  whole  vniuerfahtic  of  theworlde  bee  without  this 
prerogatiue  ?  Firft  to  agree  that  there  is  a  certaine  inftrumentali  thing 
that  aunfwereth  to  all  the  partes  of  man ,  doth  fo  feruc  nothing  at  all  to  ob- 
fcure  the  honour  of  God,  that  it  rather  doth  more  glorioufly  fet  it  out .  Let 
Epicure  aunfvvere  me,  whst  meeting  of  vndiuifiblc  bodies,  boyhng  the  meat 
and  drinkc  in  man,  doth  difpofe  part  into  excremcntes  and  part  into  bloud, 
and  bringcth  to  pafl'e  that  there  is  in  all  the  members  of  man  fuch  an  endc- 
uoring  to  doe  their  office,  euen  as  if  fo  many  feuerall  foulcs  did  by  common 
aduifc  rule  one  bodie. 

f  But  I  haue  not  now  to  do  with  that  ftic  of  fwinc .  I  rather  fpeake  vnto 
thcm,that  being  giuen  to  fuctelties,would  by  crooked  conuciance  writh  that 
cold  faying  oi'JnftotU,  both  to  deftroy  the  immortalitie  of  the  foule,  and  alt- 
{b  to  take  from  God  his  right.  For  becaufe  there  are  inftrumentali  powers 
of  the  foide,  by  pretence  thereof  they  bind  the  foule  to  the  body,  that  it  can 
not  continue  without  the  body,&  with  praifes  of  nature  they  doe  as  much 
as  in  them  is,  fupprefl'c  the  name  of  God .  But  the  powers  of  the  foule  are 
farre  from  being  enclofed  in  thofc  exercifes  that  lerue  the  body .  For  what 
pertaineth  it  to  the  body,  for  a  man  to  meafure  the  skic,  to  gatncr  the  num- 
ber of  the  ftarres,  to  learne  the  greatneffe  of  one,  to  knowe  what  fpace  they 
be  diftant  one  from  another,with  what  fwifcncfle  or  flownefle  they  go  their 
courlcijhow  many  degrees  they  decline  this  way  or  y  way?  I  grant  in  deede 

C  4  that 


Cap.  /.  Of  the  knomvUdge  of 

that  there  is  fome  vfe  of  Aftroloeie:  but  my  meaning  is  onely  to  /hewc  that 
in  this  fo  deepe  fearching  out  of  neauenly  things ,  it  is  not  an  inftrumentall 
meafiiringj  but  that  the  foulc  hath  her  offices  by  it  felfe  fcueral  from  y  body. 
I  haue  {hewed  one  example ,  by  which  it  IhaJbe  eafie  for  the  readers  to  ga- 
dier  the  reft.Truely  the  manifold  nimblenefle  of  the  foule,  by  which  it  fur- 
ueieth  both  heaucn  &  earth,  ioyneth  things  paft  with  things  to  come ,  kec- 
peth  in  memorie  things  heard  long  before,  &  exprefleth  ech  thing  to  it  felf 
by  im3gination,alfo  the  ingenioufaes  by  which  it  inuenteth  things  incredi- 
ble,&  which  is  y  mother  of  fo  many  maruelous  arts,arc  fure  tokens  of  diuine 
nature  in  man.  Befide  that,  euen  in  flccping  it  doth  not  only  roll  Scturncic 
{clfe,but  alfo  conceiueth  many  things  profitable  ,rcafoneth  of  many  things, 
and  alfo  prophecieth  of  things  to  come.  What  (hall  we  in  this  cafe  fay,  but 
that  the  fignes  of  immortahty  that  are  imprinted  in  man,can  not  be  blotted 
out?  Now  what  reafbn  may  beare  that  man  fhalbe  of  diuine  nature,  and  not 
acknowledge  his  Creator  ?  Shall  we  forfcoth  bv  iudgement  that  is  put  into 
vs  difcerne  betweene  right  and  wrong,  &  fliall  there  be  no  iudge  in  heaucn? 
Shal  we  euen  in  our  fleepe  haue  abiduig  with  vs  fome  remnant  of  vnderftan- 
ding,  &  fhal  no  God  be  waking  m  goucrning  the  worlde  ?  Shal  we  be  fo  cou- 
ted  the  inuenters  of  fo  many  artes  and  profitable  thinges ,  that  God  fhalbe 
defiraudedof  his  praife,  whereas  yet  experience  fiifficiently  teacheth  ,  that 
from  an  other  and  not  from  our  fclues,  all  that  we  haue,  is  in  diuerfe  wife  di- 
ftributed  among  vs?  As  for  that,  which  fome  doe  babble  of  the  fecret  infpi- 
ration  that  giueth  liuelines  to  the  worlde,  it  is  not  onely  wcake ,  but  alfo  vn- 
godly.  They  like  well  that  famous  faying  of  Vergil: 
-      ,  Firfi  heauen  and  earth,  and  floningfieldei  offeas, 

ThtPjiningglobeofMoone,andTitantfiars^ 

Spir/ief cedes  vithin,  and  throughout  all  th  eltmsy 

Infiifed  minde  the  whole  huge  mafe  doth  moue, 

jind  with  the  targe  bigge  bodie  mixe  it  felfe. 

Thence  come  the  t^indes  of  men  and  el,e  of  beafies^ 

^ndliuet  of  filing  faults  ^andmmfiers  fir  ange , 

That  water  beares  within  the  marble  Sea. 

jifhye  liutlinejfe  and  heauenfy  race  there  is 

Withinthofe  feedes.  ^c. 

Forfooth,  that  the  world  which  was  created  for  a  fpcAaclc  of  the  gloric 
of  God,fhould  be  the  creator  of  it  felf.  So  in  an  other  place  the  fame  author 
folowing  the  common  opinion  of  the  Greekes  and  Latins,  fay  th; 
Ceo«4*  Some  fay  that  bees  haue  f  arte  of  minde  diiiine, 

jlnd  heauinly  drattghtes.  For  e\e  they  fay  that  God 

Gothe  through  the  coajles  ofland,and  cretins  offea , 

^nd through  deepe  sk^e.  .Andhtnce  thefloch^s  andherdet, 

^ndmen,  and  all  the  kindes  offauage  beafi  et 

Ech  at  their  birth  receiue  their  futiie  Hues. 

.4nd thereto  are  they  rendered aU  at  lafl^ 

jindaUrefoluedare  retournd  againe. 

7^  place  there  is  for  death:  but  linety  thty^ 

Tlit 


godthe Cre<ttor.  tih.  u  t 

TSe  into  tiumher  oftheftarrej  ahoue, 

jnd  take  their  place  jvithin  the  lofiie  tiff  t.  .„.,,.      , 

Loe  what  that  hungry  fpeculation  of  the  vniucrrallmmdethargiucth 
foule  nnahuelmelle  to  the  world,  aiiaileth  to  engender  &  nouriOieodhnes 
in  the  hearts  of  men.  Which  doth  aUb  better  appeareby  theblafphemous 
favmcs  of  the  filthie  dosg  Lucrctius,which  are  denued  from  the  lame  prm- 
ciple .  Euen  this  is  it^CQ-make  a  {hadowifli  God,  to  driue  farre  away  the  true 
God  whome  we  ought  to  fearc  and  worfhip.  I  grauni  in  deede  that  this^may 
be  godUly  faid,  fo  that  it  proceede  ft  om  a  godly  minde,that  Nature  is  God: 
but  becaufe  it  is  a  hard  and  an  vnproper  maner  of  fpcach,  forafmuchas 
Nature  is  rather  an  order  prefcribed  by  God :  therfore  in  things  of  fo  great- 
weicht  and  to  which  is  due  a  fingular  religioufnefle,  it  is  hurtflill  to  wrap  vp 

.  God  confUfedly  with  the  inferior  courfe  of  his  workes .  Let  vs  therefore  re- 
member ,  fo  oft  as  any  man  confidereth  his  owne  nature ,  that  there  is  one 
God  which  fo  gouerneth  all  natures,that  his  will  is  to  haue  vs  to  looke  vnto 

-him,  our  faith  to  be  direfted  to  him ,  and  him  to  be  worlhippcd  and  called 
vponof  vs:  becaufe  there  is  nothing  more  againftconuenienceof  rcafon 
than  for  vs  to  enioy  thofe  excellent  gifts  that  fauour  of  diuine  nature  in  vs, 
and  to  defpife  the  author  that  freely  doth  giue  them  vnto  vs :  Now  as  con- 
cerning his  power,with  how  notable  examples  doth  it  forceably  drawe  vs  to 
confider  it  vnleflc  perhaps  we  may  be  ignorant.of  how  great  a  itrength  it  is 
with  his  only  worde  to  vphold  this  infinite  maffe  of  heauen  and  earth,  with 
his  only  beck,  fometimeto  fliakethe  heauen  with  noife  of  thunders ,  to 
burnevpcche  thing  with  lightmngs,  to  fet  the  aire  on  fire  with  lightriir.g 
flames,  fometime  to  trouble  it  wirhdiuers  foits  of  rempeftes,  and  by  and  by 
the  fame  God  when  he  lillinone  moment  to  make  faire  weather :  to  holde 
in  the  Sea  as  if  it  hanged  in  the  aire,  which  with  his  heighth  fecmethto 
threaten  continuaUdeftmaion  to  the  earth  ,  fometime  m  horrible  wife  to 
raife  it  vp  witli  outragious  violence  of  win  des ,  and  fometime  to  appeafe  the 
waues  and  make  it  calme  againe.  For  proofe  hereof  do  feruc  all  the  praifes 
ofGod  gathered  oftheteftimonies  of  nature,  fpeciallyin  the  bookeoflob 

■  and  in  Efay,which  nowe  of  purpofe  I  cuerpaffe ,  becaufe  they  fhil  els  where 
haue  an  other  place  fitter  for  them ,  where  I  ftiall  entreat  oi  the  creation  ot 
the  world  according  to  the  Scripture s.Only  my  meaning  was  now  to  touch, 
thatbothftrangers&theyofthe  houfehold  of  God  haue  this  way  of  fee- 
king  God  common  to  them  both,that  is,to  follow  thefe  firft  draughts  which 
bothaboucandbeneathdoasina{hadow  fct  forth  a  liuely  image  of  him. 
And  now  the  fame  power  leadethvs  to  confider  his  eternitie  .  For  it  mull 
needes  be  that  he  from  whome  all  things  haue  their  beginnin§,is  of  eternal 
contmuance,and  hath  his  beginning,of  himfelfe .  But  nowe  if  any  man  en- 
quire the  caufe  whereby  he  both  was  once  lead  to  create  all  thefe  tnings ,  & 
is  now  raou^d  to  prcferuc  them:we  ftial  finde  that  his  oncly  goodnes  was  it 
that  caufed  him  .  Yea  and  although  this  onely  be  the  caule ,  yet  ought  the 
fame  aboundantly  to  fuffice  to  allure  vs  to  the  loue  of  him,  for  afmuchas 
there  is  no  creature  (as  the  Prophet  fay  th)  vppon  which  his  mercy  is  not 


Cap.  /.  Ofthektto)»!edgeof 

6  Alfo  in  the  fccond  fort  of  his  workcs,  I  meant  thofc  that  come  to  paffc 
bcfide  the  ordinarie  courfc  of  nature,  there  doth  apcarc  no  leffe  cuidc  t  profc 
of  his  powers .  For  in  goucrning  the  fellowfhip  of  men  hcc  fo  ordereth  his 
prouidence,that  whereas  he  is  by  innumerable  mcancs  good  and  bountiftiU 
to  all  men,  yet  by  manifeft  and  dayly  tokens  lie  declarcth  hisfauorablc 
kmdncs  to  the  godly,  and  his  feuerity  to  the  wicked  and  cuill  doers     For 
not  doubrfiil  arc  the  puniftimenrs  that  he  laycth  vpon  hainous  offenccs-likc 
as  he  doth  openly  (hewe  himfelfe  a  defender  and  rcuenger  of  innocencv 
while  he  profpereth  the  life  of  good  men  with  his  bkfllng,  helpcth  their  ne 
ccflity,aflwa§crh  and  comforteth  their forowes,relicueth  their  caJamiries  & 
by  all  meanes  prouideth  for  their  fafety  .  Neither  ought  it  any  thine  to  de- 
face the  perpetiull  rule  of  his  luftice,  that  he  oftentimes  permirtcth  wicked 
men  and  euil  doers  for  a  time  torcioycc  vnpuniflicd :  and  on  the  other  fide 
lufterech  good  and  mnocent  to  be  tofl'ed  with  many  aducrfiries,  yea  &  to  be 
opprefled  with  the  malice  and  vniuft  dealing  of  the  vngodlv.  But  rather  a 
much  contrary  confideration  ought  to  enter  into  our  mindcs.-that  when  by 
manifeit  (hcwe  of  his  wrath  he  punirtieth  one  fin,  we  fhould  therfore  thinkc 
that  he  hatcth  all  finncs :  and  when  he  fufFcreth  many  fins  to  pafTe  vnpuni- 
fned  we /houldthercvpon  thinkc  that  there  {hilbc  another  ludgementto 
which  they  are  diffcrrcd  to  be  then  punifhed.  Likcwife  howe  great  matter 
doth  It  minifter  vs  to  confidcr  his  mercy ,  while  he  oftentimes  ceaffeth  not 
to  flic-w  his  vnwearied  bountifulncfle  vpon  miferable  finncrs  in  calling  them 
home  to  him  with  more  than  fatherly  tendernefle ,  vntiU  he  haue  fubdued 
their  fiowardnes  with  doing  them  good  ? 
Pfa.107.  7   To  this  end,whcre  the  Prophet  particularly  rchcarfeth ,  howe  God  in 

cafes  paft  hope,  doth  fcdcnly  and  wonderfully  and  bcfide  all  hope  fuccour 
men  that  are  in  mifery  and  m  a  mancr  loft,whether  he  defend  them  wande- 
ring in  wildernefle  from  thewildc  beaftes  and  at  length  leadeth  them  in- 
to the  way  ajaiiie,  or  miniftrcth  foode  to  the  needy  and  hungiy  ,  or  deliue- 
reth  prifoncrs  out  of  horrible  dongcons  and  yron  bands,or  brinaeth  men  in 
pcrU  of  fiiipwrack  fafc  into  the  hauen,or  healcth  the  half  dead  ofdifcjfes  or 
fcorchethy  earth  with  heat  &  drines,  or  maketh  it  fruitful  with  fccret  wate- 
ring of  his  grace,  or  aduanceth  the  bafcft  of  the  r.ifcall  people ,  or  throweth 
downe  the  noble  Pccrcs  from  the  hie  degree  of  dignitie ;  by  fuch  examples 
fiicwedfoorthh;  gathereth  that  thofe  thinges  which  arc  nidged  chaunces 
happemng  by  forninc,3re  fo  many  tellimomes  of  the  heauenly  prouidencc 
and  fpeciallv  of  his  fatherly  kindcnes,and  that  theiby  is  giucn  matter  of  re- 
loycing  to  the  godly ,and  the  wicked  &  reprobate  haue  their  mouthes  ftop- 
pcd.  But  bccaufc  the  greater  part  infeftcd  with  tlieir  errors  arc  bhnd  info 
cleare  a  place  of  beholding,therfore  he  crieth  out  that  it  is  a  gift  of  rare  and 
fingular  w]fcdome,wifcly  to  wey  thefe  workes  of  God:  by  fight  wherof  the/ 
nothing  profit  that  oiherwife  fceme  moft  clere  fightcd  .  And  tniely  howe 
much  foeuer  'y  glory  of  God  doth  apparantly  (hinc  before  them ,  yet  fcarfly 
the  hundreth  man  is  a  true  beholder  of  it.Likcwifc  his  power  &  wifdom  arc 
no  more  hid  in  darkncs :  wherof  the  one ,  his  power,  doth  notably  aupearc 
when  the  fierce  outragioufnclTc  of  the  wicked  being  in  all  mens  opinion  vn* 


con- 


god  the  creator.  Lib.  \,  g 

cont]ucrable,is  beaten  flat  in  one  momct,their  arrogancie  tamed,  their  ftro- 
geft  holdes  rafed,thejr  weapons  &  arojour  broken  in  pieces,their  ftrengthes  PHs.!  i  j.7. 
ftibdued,their  deuifcs  ouerthrov/en  ,  and  them fclues  fall  with  their  ownc 
wcightjthe  prcfumptuous  boldnefl'c ,  y  auaunced  it  fclf  aboue  the  heauens  is 
throwen  down  eiicn  to  the  bottomc  point  of  tlie  earth :  againe,thc  lowly  are 
lifted  vj>  out  of  the  duft,&  the  needie  raifed  from  y  donghiUjthe  opprefTcd  & 
afflided  arc  dvawen  out  of  extreme  diflreffeamen  in  defpaircd  flatc  are  refto- 
red  to  good  hope,  the  vnarmed  bearc  away  the  vidorie  from  the  armed,few 
from  many,the  feeble  from  the  ftrong.  As  for  his  wifedome,it  fclf  fheweth  it  ».Cor,  j.  j  ^. 
fclf  manifelily  excellent,  while  it  difpofeth  euery  thing  in  fittefl  oportunitie, 
confoundeth  the  wifedome  of  the  world  be  it  neucrfo  pearcingjfindcth  outy 
fubiile  in  their  fubtiltie,finally  gouerncth  al  things  by  moft  ccmienict  order. 
8  Wc  fee  that  it  needeth  no  long  or  laborfome  demonllration ,  to  fetch 
out  teltimonies5to  ferue  for  the  glorious  declaration  &  proofe  of  Gods  ma- 
is&v^:  for  by  thefe  few  that  we  hauc  touched  it  appeareth  that  which  way  fb 
eucr  a  man  chaunce  to  l<ioke,they  arc  lb  common  &  readie  that  they  may 
be  eafily  marked,with  eye,&  pointed  out  with  the  finger.  And  here  agame  is 
to  be  notedjtliat  we  are  called  to  the  knowledge  of  God,not  fuch  as  conten- 
ted with  vaine  fpeculation,doth  but  flie  about  m  the  braine.but  fuch  as  fhal- 
be  found  &  fhiitfull,if  it  be  rightly  conceiued  &  take  roote  in  our  hearts.  For 
the  Lord  is  declared  by  his  powcrs,the  force  whereof  becaufe  we  fcclc  with- 
in VS3&  do  cnioy  the  benefits  of  them,it  mufl  needes  be  that  wc  be  inwardly 
moued  much  more  liuely  with  fuch  a  knowIedge,than  if  we  fhould  imagine 
God  to  be  llich  one,of  whom  we  fhould  hauc  no  feeling.  Wherby  we  vnder- 
ftand  that  this  is  therighteft  way  &  fitteft  order  to  feek  God,not  to  attempt 
10  enter  depely  with  prcfumptuous  curiofitie  throughly  to  dilcuife  his  fiib- 
ftance,whichisrathertobereuerently  worfhipped  than  fcrupuloufely  fer- 
chcdcbut  rather  to  behold  him  in  his  workes ,  by  which  he  maketh  himfelfe 
ncrc  &  familiar,&  doth  in  a  maner  communicate  himfelfe  vnto  vs.  And  this 
the  Apoftle  meant,when  he  faid,that  God  is  not  to  be  fought  a  farre  of,  for-  ^^^ 
afmuch  as  he  with  his  moftprefent  power  dwelleth  within  euery  one  of  vs.       *    * 
Wherefore  Dauidjhauing  before  confcfled  his  vnfpeakable  greatnes,  v/hcn  p^^j 
he  dcfcendeth  to  the  particular  rehearfal  of  his  works,pro^efteth  that  y  fame 
will  fhew  fortli  it  felf.  Therefore  we  alio  ought  to  geue  our  ftluciufnto  fuch  a 
fcarchingoutofGod,asmayfoholdeour  wit  fulpended  witli  admiration, 
that  it  may  therewithal  throughly  moue  vs  with  efFeduall  feeling.  And,  as 
Auguftine  teacheth  in  another  place,  becaufe  wee  are  not  able  to  conctiue  In  Pfal.i  44. 
him,it  behoueth  vs  as  it  were  fainting  vnder  the  biurden  of  his  greatnclTejto 
looke  vnto  his  workes,that  we  may  be  refiefhed  with  his  goodnes. 

«?.  Then  fuch  a  knowledge  ought  notonely  to  ftirrevs  vp  to  thewor- 
fliippingof  God,butalfo  to  awake  vs,  &  raife  vs  to  hope  of  the  Mz  to  come. 
For  when  we  confider  that  fuch  examples  as  God  fhcweth  both  of  his  mer- 
ciftilneffe,  and  of  his  feueritie,are  but  begun  and  not  halfe  fiall  :  without 
doubt  we  mult  thinke,that  herein  he  doth  but  make  a  fhewe  afore  hande  of 
thofe  things,whereof  the  open  difdofing  &  full  deliuerance  is  diffcrrcd  vnto 
another  life.Onihc  Other  lide,whcn  we  fee  that  the  godly  are  by  y  vngodly 

grieued 


Cap,  f  Ofthe  knowledge  of 

grieucdwithaffliftions,  troubled  with  iniuries ,  opprcfled  with  fclandcrs, 
and  vexed  with  difpitefuU  deahnges  and  reproches;  contrary  wife  that  wic- 
ked doers  doe  flourish ,  profper  and  obteine  quiet  with  honor,  yea  and  thac 
vnpunifhed :  we  muftby  and  by  gather  that  there  fhalbe  an  other  Jife,wher- 
in  is  layd  vp  in  ftoreboth  due  reuenge  for  wickednes,  and  revvarde  for  righ- 
tedufncs.  Moreouerwhenwe  note  that  the  faithful!  are  often  chaftifed 
with  the  roddes  of  the  Lord ,  we  may  moft  ccrtaincly  determine  that  much 
Iclfethevngodly  fhallefcapchisfcourges.  For  very  well  is  that  fpokenpf 
....  Auguftmc.Ifeucriefinncfhould  now  be  punifhed  with  open  pamCjitwouM 

cap""'*  ''' he  thought  that  nothmg  were  referued  to  the  lift  mdgcment.  Againe,If 
God  fhould  now  openly  punifh  no  finne ,  it  would  be  bclceucd ,  that  there 
werenoprouidenceof  God.  Therefore  we  muft  confclTe ,  that  in  cuery 
particular  worke  of  God^but  principally  in  the  vniuerfal  gencralitie  of  them, 
the  powers  of  God  arc  fct  foortn  as  it  were  in  painted  rabies,  by  which 
aU  mankinde  is  prouoked  and  allured  to  the  knowledge  of  him ,  and  from 
knowledge  to  ftill  and  perfeft  felicitie  .  But  whereas  thefe  his  powers  doc 
in  his  woorkcs  moft  brightly  appeare  ,  yet  what  they  principally  tendc 
vnto,ofvvhatvalouretheybe,  and  to  what  endc  wee  ought  to  wey  them: 
this  we  then  oncly  attaine  to  vnderftand  when  we  difcende  into  our  felues, 
and  doe  confider  by  what  meanes  God  doth  ihewe  forth  in  vs  his  life ,  wife- 
dome,  and  power ,  and  doth  vfc  towardes  vs  his  righteoufncfle ,  goodncire, 

pra.pj.7.  andmcrcifuUkindenefle.  For  though  Dauid  iuftly  complaincth,  that  the 
vnbelccuiiig  do  dote  in  folly  jbccaufe  they  wey  not  the  dcepc  counfailcs  of 
God  in  his  gouernancc  of  mankind:yct  that  is  alfo  moft  true,  which  he  faith 

Pfa.  40. 1 3 .  in  an  other  place,  that  the  wonderfhl  wifdome  of  God  in  that  behalf  cxcec- 
deth  y  hearcs  of  our  head.But  bccaufe  this  point  fhal  hereafter  in  place  con- 
uenientbe  more  largely  entreated,  therefore  I  do  at  this  time  palfe  it  oucr. 
10  But  with  howegreate  brightnes  foeuer  God  doth  in  the  mirror  of 
hisworkeslhcwcbyrcprefentation  both  himfclfc  and  his  immortal]  king- 
dorac:yet  fuch  is  our  grofTe  blockiftinefl'c ,  that  we  ftand  dully  amafcd  at  fo 
plaine  teftimonies,  fo  that  they  pafl'e  away  from  vs  without  profit .  For ,  as 
touching  the  frame  and  moft  beautiflill  placing  of  the  worlde ,  how  many  a 
one  is  there  of  vs,  that  when  hee  either  liftetnvphis  eyes  to  heaucn  ,  or 
cafteth  them  about  on  the  diuerfe  countries  of  the  earth,  doth  dired  his 
minde  to  remembrance  of  the  creator ,  &  doth  not  rather  reft  in  beholding 
the  workcs  without  hauing  regard  of  the  workcman .  But  as  touching  tliofe 
things  that  day  ly  happen  bcnde  the  order  of  natural!  courfe,  how  many  a 
one  is  there  that  doth  not  more  thinke  that  men  are  rather  whirled  about 
&  rowlcd  by  blinde  vnaduifcdncfle  of  fortunc,than  gouerncd  by  prouidencc 
of  God  .  But  if  at  any  time  we  be  by  the  s;uiding  &  direftion  of  thcfc  things 
driucn  to  the  connderation  of  God  (  as  all  men  muft  ncedes  be)  yet  fo  foone 
aswe  haue  without  aduifcment  concciued  a  feelmg  of  fbme  Godhead,\ve  by 
&by  Hide  away  to  the  dotages  or  erronoius  inuentions  of  our  f^clh ,  &  with 
our  vanitic  wc  cormpt  the  pure  vcritic  of  God.  So  herein  in  decdc  we  differ 
one  fr6  an  other,rhat  cucry  man  priuately  byhimfclf  procurcth  to  himfclfc 
fome  peculiar  error :  but  in  this  point  wc  all  are  moft  like  together,  that  we 

all 


God  the  Creator,  Lih.J,  f 

all ,  not  one  excepted  ,  doe  depat  from  the  one  true  God  to  monftrous  tri- 
fles .  To  which  difeafe  not  onely  common  and  grolTe  wittes  are  fubieftrbut 
alfo  the  moft  excellent  and  thole  that  otherwife  are  endued  with  fingular 
IhirpencfTe  of  vndcrft'anding,  are  entangled  with  it .  How  larcely  hath  the 
whole  feft  of  Philofophers  bewrayed  their  owne  dullncs  and  beaftly  igno- 
rance in  this  behalfe  ?  For ,  to  pafie  ouer  all  the  reft ,  which  are  much  more 
vnreafonably  foolifti ,  Plato  himfelfe  the  moft  rehgiousand  moftfcbcrof 
all  the  reftjvainely  erreth  in  his  round  globe .  Now  what  might  not  chance 
to  the  other ,  when  the  chiefe  of  them ,  whofe  part  was  to  gjue  light  to  the 
rcftjdoe  themfelues  lb  erre  and  ftumble  ?  Likewife  where  Gods  goucrnance 
of  mens  matters  doth  fo  plaincly  prouc  his  prouidcnce ,  that  it  cannot  bee 
dcnicd,yet  this  doth  no  more  preuaile  with  men, than  if  they  beleeued  that 
all  thmges  are  tofled  vp  and  downc  with  the  rafh  will  of  Fortime :  fo  great  is 
our  incLnation  to  vanity  and  error .  I  fpeake  now  altogether  of  the  moft  ex- 
cellent ,  and  not  of  the  common  fort ,  whofe  madnes  hath  infinitely  wande- 
red in  prophaning  the  truth  o^God. 

II  Hereof  proceedcth  that  vnmeafurable  finck  of errors,wherewith  the 
whole  world  hath  bin  filled  and  ouerflowne .  For  ech  mans  wit  is  to  himfelf 
as  a  maze,  fo  that  it  is  no  marucll  that  euery  feuerall  nation  was  diuerfly 
drawne  into  feueralldcuiies,  and  not  that  onely,  but  alfo  that  ech  feuerall 
man  had  his  feuerall  gods  by  himfelfe.  For  fince  that  rafh  prefumption  and 
wantonnefTe  was  ioyned  to  ignorance  and  darkcnfle^there  hath  bin  fcarcelv 
at  any  time  any  one  man  found ,  that  did  not  forge  to  himfelfe  an  idole  or 
fanfle  in  fteede  of  God .  Ttucly  euen  as  out  of  a  wide  and  large  fpring  doc 
iflue  waterSjfo  the  infinite  number  of  gods  hath  flowed  out  of  the  wit  of  ma, 
while  euery  man  ouer  licentioufly  ftraying,  erronioufly  dcuifcth  this  or 
that  concerning  God  himfelfe.  Andyct  Ineedenothcre  to  make  a  rcgi- 
fter  of  the  fupcrftitions,  wherewith  the  world  hath  bin  entangled :  becaufe 
both  in  fo  doing  I  fhould  neuer  haue  end,  and  alfo  though  I  fpeake  not  one 
wordofthcmjyetby  fo  many  corruptions  it  fufficiently  appearerh  howe 
horrible  is  the  blmdencs  of  mansmindc.  Ipafleouer  the  rude  and  vnlear- 
ncd  people .  But  among  thePhilofophers,which  enterprifeJ  wjcii  realbn  and 
learning  to  pearcc  into  heauen ,  how  fiiamefuU  is  the  difagieemcnt }  With 
the  higher  wit  that  any  of  them  was  endued,  and  filled  with  art  and  fcience, 
with  fo  much  the  m.orc  glorious  colours  he  fcemed  to  paint  out  his  opinion. 
All  which  notwithftanding ,  if  one  do  narrowly  lookc  vpon ,  he  fti  ill  finde 
them  to  be  but  vanifhing  falfe  colours  .  The  Sroickes  feemed  in  their  ownc 
conccite  to  fpeake  very  wifely ,  that  out  of  al  the  parts  of  namre  may  be  ga- 
thered diiierfc  names  of  God,and  yet  that  God  being  but  one  is  not  thereby 
torne  in  fuder.  As  though  we  were  not  already  more  tha  enough  enclincd  to 
4  vanity ,  vnlefle  a  manifold  plenty  of  gods  fetbefore  vs  (houlde  further  and 
more  violently  draw  vs  into  error .  Alfo  the  iEgyptians  myftical  fcience  of 
diuinity  fiicweth,that  they  al  diligetly  cndeuoured  to  this  end,  not  to  fecmc 
to  en-e  v/itho\it  a  reafon  .  And  it  is  pofliblc,that  at  the  firft  fight  feme  ihing 
fceming  probable,might  deceiue  the  fimple  &  ignorant :  but  no  mortal  ma 
€uer  inucntcd  any  thmg ,  whereby  religion  hath  not  bin  fowlly  cornipted. 

And 


^^Z*-  /•  Of  the  knowledge  of 

ofgo<Uinefle,byktle  andlutletocaftofalfceLngofGod.  Forwhendiev 
^wche  w^fcfto/alltoftnucmcontraryopmionsAhcy  ft,ckcd  Po^^^^^^^ 

ofcachofthem  to  gather  that  men  doc  in  vamc  and  fondly  Procure  t^r! 
menmothemfelueswhilethcyfcarchfor  God,which  is  noneatal.  Ind 
this  they  thought  that  they  might  frcelv  doe  without  punifhmcnt ,  becaufe 
It  was  better  briefcly  to  deny  vtterly,  tLt  there  is  any  God,  than  o  S^ 
vncertainc  Gods,and  fo  to  raife  vp  contenaons  that  ncuer  nIonJd  haue  end 
And  too  much  tondly  doe  they  reafon^or  rather  caft  a  mift,  to  h. de  their  vn- 
godhnes  oy  ignorance  of  men,wherby  it  is  no  reafon  that  any  thine  niou^d 
be  taken  away  from  God  But  forafmuch  as  all  doe  confcl]b,that  thefe  is  no^ 
hing,aboutwhichboththeleaincdand  vnlearneddoe  fo  much  dfce^ 
thereupon  is  gathered  that  the  wittes  of  men  arc  more  than  dull  and  bJindr 

mheaue^Uy  mylteries,thatdoefocrrcinfeekingoutof  God     Some  o^^^^^^ 
docpraifc  that  anfwere  of  Symonidcs ,  which\emg  demanded  cJ  Km' 

HieronwhatGodwas^defiredtohaucadayesrefpiteVnuntedhi^^^^^^ 
;   jr  '\:  '^"^  ""^7  the  next  day  following.tliekmg  demanded  Se  fame 
cjuelt  on  he  required  two  dayes  rcfpitc,  and  fo  oftentimes  doublme  the  n^! 
berofdaycsat  length  he  anfwered:  Howemuch  the  more  I  coniTd-r  u  fo 
n^uch  the  harder  the  matter  feemeth  vnto  me  .  But  graunting  th  t  hee  dfd 
Wifely  tofufpendhisfentenceofrodarkeamatter,yetherbvappea^^^^^ 
f  men  be  one  y  caught  by  nature.they  can  know  nothing  certE  found 
y,and  plainely  concerning  God,  but  oncJy  are  tj^ed  to  Lnftiied  prmaples' 
towoilhipanvnknowncGod.  '^u  principles 

I  z  Now  we  muft  alfo  hold,  that  all  they  that  corn.pt  the  pure  religion  fas 
all  they  ^uft        d     d,,  hjit  are  giuen  to  their  owAe  opir.ion)  docTp  r 
f  o  the  one  God   They  wil  boaft  that  their  meaning  is  other  wife  •  but  what 
1  eymcaneorwhattheypeifwade  thcTcluesmakethnotnJ^^^^ 
cr  uh  the  holy  phoft  pronounceth,;^  al  they  are  Apoftates,that  accordin; 

to  the  darknes  of^thcir  own  mind  do  thruft  dLels  in  the  place  of  GoT  F^^^ 
Ephc.  ^.^^.    ^^'^  reafon ,  Paule  pronouncerh  that  the  Ephefians  wcri  ^^,thout  a  God  ri^ 

we  n  lit  not  thinkc  this  to  be  fpoke  ot  one  nation  only,for  as  much  -s  he  c^ 
i^einlly  nhnmeth  in  an  other  place,that  all  men  were  become  ;^inc  n  th^' 
magmations  fince  that  m  the  creation  of  the  world.thc  Maielly  of  he  crca 
tor  was  d.fc  ofed  ^  nto  them.  And  therefore  the  fcripa,re,to  nl^lTJlt 
the  true  and  one  only  God,condemneth  of  falfehood  and  vine  ;^^^^^^^^^ 

Trn;!  T       '  Sion,wherc  flouri/hcd  ^  peculiar  knowledge  of  God 

loha.4.. z.    Tru  ^y  ^'"""S  tHc  Gentiles  the  Samaritans  in  Chnftes  tmie  feemed  to  an 

proch  nigheft  to  true  godhnes:  and  yet  we  heare  it  Ipoken  by  Chnftes  owL"  * 

thy  ueie  decerned  with  vamc  error.  Finally  although  they  were  not  al  in 
fected  withgrollefaulces,or  fcl  into  open  idolatries    vctwarti  l.n 
andapproucdreligicnthacwasgrounScdonlyvprn'clLrea^^^^^^^^ 


JC 


God  the  Creator,  Zih.t,  tt 

beitj  tliat  there  were  a  few  y  were  not  fb  mad  as  the  comon  people  werc,yct 
this  doftrine  of  Paul  remaincth  certainly  true^that  the  princes  of  this  world  ».Cor,a.8. 
conceiue  not  the  wifdome  of  God.  Now  if  the  molt  excellent  haiie  wandred 
mdarknefre,whatiscobefrjideof  the  very  drcggcs^  Wherefore  it  is  no 
memaile,  if  the  holy  Ghoft  doe  refufe  as  baft.ird  worlhippings  all  formes  of 
woi  {hipping  deuifedby  the  wilof  men.  Bccaufe  in  hcauenly  myltenes  opi- 
nion conceiued  by  wit  of  men  ,  although  it  doe  not  alway  breed  a  heape  of 
crrorSjVet  is  alway  the  mother  of  errcur.  And  though  there  come  no  woi  fe 
ofit,yeus  thisnormallfault,at3ducnturc,to  wcrfhipan  vnloiowne  God:  of  ^ 
which  fault,  al  they  by  Chrifts  own  mouth  arc  pronounced  guilty,  y  arc  not    ''""•^•*'* 
taught  by  the  law  v/hat  God  they  ought  to  worlhip.  And  truly  the  beft  law- 
makers that  euer  were,proceeded  no  further ,  than  to  faye  that  religion  was 
grounded  vpon  comon  confent.  Yea  and  m  Xenophon  Socrates  praifed  the 
anfwere  of  Apollo,  wherein  he  willed  chat  euery  man  fhould  worlhip  gods 
after  the  maner  of  the  countrcyjand  the  cuftome  of  his  owne  city .  Buthow 
came  mortall  men  by  this  power,of  their  owne  authority  to  determine  that 
which  farrc  furmounreth  the  world?  or  who  can  fo  reft  in  the  decrees  of  the 
ciders,  or  common  ordinances  of  peoples,  as  toreceiue  without  doubting 
a  God  deliuered  by  mans  deuife?    Euery  man  rather  willftande  to  his 
owne  iudgement,than  yeelde  himfelfe  to  the  will  of  an  other.  Sich  thcrfore 
it  is  too  wcake  &  feeble  a  bond  of  godlines,  in  woilhipping  of  God  to  follow 
cither  a  cuflomc  of  a  cicie  or  the  confent  of  antiquitie,  it  remameth  that 
God  himfelfe  mufl  teflifie  of  himfelfe  firom  heauen. 
13    In  vaine  therefore  fo  many  lampes  hghtned  do  fhine  in  the  cMicc  of 
the  worldjto  fhew  foorth  the  glory  of  the  creator ,  which  doe  ^o  cuerv  way 
diiplay  their  beames  vpon  vs ,  that  yet  of  themfelues  they  cannot  brim^  vs 
into  the  right  way.  In  deede  they  rajfe  vp  cerraine  fparkles,but  liich  as  bee 
choked  vp  before  that  they  can  fprcad  abrode  any  fill  brightncs.Thcrfore  y 
Apoftle  in  the  fame  plare  where  he  calleth  the  ages  of  the  world  images  of  u  t, 
things  inuifible,faithfurther,that by  faith  is  perceiucd,  that  they  were  fia-     "^  **''^* 
med  by  the  word  of  God :  meaning  thereby  that  the  inuifible  godhead  is  in 
deede  reprefented  by  flich  fliewcs,but  that  we  hauc  no  eyes  to  fee  the  (cme 
throughly^ vnles  they  be  enhghmcd  by  y  reuelatioof  god  through  faith.And 
Pauljwherc  he  teacheth  that  by  the  creation  of  the  world  was  tl.fciofrd  that 
which  was  to  be  known  concerning  God,dcth  not  meane  fuch  a  dxlofing  as 
may  be  coprehended  by  the  wit  of  mcn;but  rather  fheweth,  y  ti:e  fame  pro- 
cecdeth  no  further  but  to  make  them  vncxcufable.  The  fame  Paul  alfo,  al-  ^a.  i  j.S  27 
though  in  one  place  he  fairh,that  god  is  not  to  be  fought  a  far  of,as  one  that  Att^  i  j.i.  » « 
dwelleth  within  vs:  yet  in  an  other  place  teacheth  to  what  cnie  that  ncere- 
nefle  auayleth .  In  the  ages  paft(faith  he)  God  fufFred  the  nations  to  walke 
in  their  owne  wayes  :  yet  he  left  not  himfelfe  without  teftimonie ,  domg 
good  from  heauen,  giuing  Ihowers  and  fruitfiill  leafonsjfilhng  the  hearts  of 
of  men  with  foode  &  gladnelTe .  Howfoeuer  therfore  the  Lord  be  not  with- 
out teftimony,while  with  his  great  and  manifold  bountifukeife  he  fvieetlv 
allurcch  men  to  the  knowledge  of  him :  yet  for  all  that,they  ccifc  not  to  fol- 
lows their  owne  wayes^that  is  to  fay,  their  damnable  crrcurs. 

14  But 


Cap.  6,  Of  the  l^orvhdge  of 

14  But  although  wc  want  namrall  power ,  whereby  we  cannot  climbe  vp 
vnto  the  pure  and  cleare  knowledge  of  God,  yetbecaufe  the  faulteofour 
dulnefle  is  in  our  felues,  therefore  all  couloui-  of  excufc  is  cut  away  from  vs. 
For  we  cannot  fo  pretend  ienorance,but  that  euen  our  confcience  doth  ftiU 
condemne  vs  of  flouthfulncflc  and  vnthankfulncfle.  It  is  a  defence  forfooth 
right  worthy  to  be  receiuedjif  man  will  alleage  that  he  wanted  earcs  to  hear 
the  tnith,  for  the  publishing  v/hereof  the  veiy  dumbe  creatures  haue  lowdc 
voices :  if  man  (hall  fay  that  he  cannot  fee  thofe  things  with  his  eyes,  which 
the  creatures  without  eyes  doe  (hew  him  •  if  man  ftialllay  for  his  excufe  the 
feeblencfle  of  his  wit ,  where  all  creatures  without  reafon  doc  inftrud  him  : 
Wherefore  fith  all  things  do  (hew  vs  the  right  way,we  are  worthily  put  from 
all  excufe  of  our  wandering  and  ftraying  out  of  the  way .  But  howfoeuer  ic 
is  to  be  imputed  to  the  faulte  of  men ,  that  they  doe  by  and  by  corrupt  the 
fccdc  of  the  knowledge  of  God ,  fowne  in  their  mindes  by  maruelous  work- 
manlhip  of  nature ,  fo  that  it  groweth  not  to  good  and  cleane  fruite :  yet  it 
is  moft  true ,  that  we  are  not  fufficicntly  inftruded  by  that  bare  and  fimplc 
teftimony,  that  the  creatures  doc  honorably  declare  of  Gods  gloxie .  For  fo 
foone  as  we  haue  taken  by  the  beholding  of  the  world  a  fmall  tafte  of  the 
Godhead,  we  leauing  the  true  God  doc  in  ftead  of  him  raifc  vp  dreamcs  and 
fanfies  cf  our  owne  braine,and  doe  conucy  hither  and  thitlicr  from  the  trac 
fountaine  the  praife  of  righteoufncs,vvifdomc,e;oodncfle  and  power.  Morc- 
oucr  we  doc  fo  either  ob(cure,  or  by  ill  eftccming  them  ,  depraue  his  dayly 
doingcs ,  that  we  take  away  both  from  them  tlieir  glory ,  and  from  the  Au- 
thor his  due  prailc. 

The  v).  Chapter. 

That,  te  tttaint  to  Cod  the  Creator ,  it  it  needefuU  to  hdue  the  Scripttirt 
to  be  our  guide  and  rMaiftreJfe, 

Tp  Hcrefore  although  that  fame  brightneflc  ,  whi-.h  both  in  heaucn  and 
'*  earth  flilncth  in  the  eyes  of  all  men,  doth  fufficicntly  take  away  all  de- 
fence from  the  wickedncfle  of  men ,  euen  fo  as  God ,  to  wrap  all  man- 
kinde  in  one  giltincire ,  doth  fiiew  his  diuine  maicftie  to  all  without  exccp- 
tionasitwere  portrayed  out  in  his  creatures :  yctisit  neccflaric  thatwee 
haue  alfo  an  other  and  a  better  helpc  that  may  rightly  dired  vs  to  the 
very  Creator  of  the  world  ,  Therefore  not  in  vaine  hcc  hath  added  the 
light  of  his  word,  that  thereby  he  might  be  knowne  to  faluaticn .  And  this 
prcrogaiiue  he  hath  vouchfafed  to  giue  vs,whom  it  plcalcd  him  more  nerely 
and  more  familiarly  to  draw  together  to  himfclf .  For  becaufc  he  fawe  the 
mindcs  of  al  men  to  be  caried  about  with  wandering  and  vnftedfaft  motion, 
after  he  had  chofcn  the  I  ewes  to  his  peculiar  flockc ,  he  compaflcd  them  in 
as  it  were  with  bars,  that  they  fliould  not  wander  out  in  vanity  as  other 
did.  Andnotv/ithoutcaufcheholdethvs  with  tlie  fimc  meane  m  the  true 
knowledge  of  himfelfc.  For  otherwife  euen  they  fliould  quickly  fwaruea- 
way  thatllcmctoftandftcdfaftin  comparifon  of  other .  For  asoldemen 
orpooreblinde,  or  they  whofe  eyes  are  dimmefighted  ,  ifyoulaye  a  fairc 
booke  before  them ,  though  they  pcicciuc  that  there  is  fomcwhat  written 

therein. 


godthe  Q-eatcr,  Lih,  /.  /^ 

thercinjVet  can  they  not  read  two  wordes  together :  but  being  holpen  with 
fpedaclesfetbetwccnc  them  &it,thcy  begin  to  read  diftinftlyifo  the  Scrip- 
ture gathering  vp  together  in  our  mindes  the  knowledge  of  God ,  which  o-. 
therwife  is  butconfufed,doth  remoue  the  mill,&plainly  (hew  vs  y  true  God. 
This  therefore  is  a  fingular  gift,that  to  the  inftruftion  of  his  church  god  v- 
feth  not  only  dumme  teachers,but  alfo  openeth  his  owne  holy  mouth :  not 
only  publiflieth  that  there  is  fome  God  to  be  worftiipped,but  alfo  therwith- , 
al  pronoiinceth  that  he  himfclfis  the  fame  God  whom  we  ought  to  woiihip: 
&  doth  not  only  teache  the  eled  to  looke  vpon  God,but  alfo  prefentcth  hi|n 
felfe  vnto  them  to  be  looked  vpon.This  order  hath  he  kept  from  the  begin- 
ning toward  his  chiirch,belide  thefe  common  inftruftions  to  giue  them  alio 
his  word.Which  is  the  righter  8f  certainer  marke  to  know  him  by.  And  it  is 
not  to  be  doutedjthat  AdamjNoc,Abraham  &  the  reft  of  the  fathers  by  this 
help  attained  to  that  famihar  knowledge,  which  made  them  as  it  were  feue- 
raUydifterentfromthcvnbeleucrs.Iipeakenotyct  of  the  proper  dodrinc 
of  faithjwherewith  they  were  cnhghtened  into  the  hope  of  eternal  life.For, 
(that  they  might  pafle  from  death  to  life,  it  was  ncdeful  for  them  to  knowc 
God  not  only  to  be  the  creator,but  aKo  the  redemer:as  doutblefle  they  ob- 
ceined  both  by  the  word.For  that  kind  of  knowledge  whereby  was  giucn  to 
vnderftand  wno  is  the  God  by  whom  the  world  was  made  &  is  gouerned,  in 
order  came  before  the  other:and  then  was  that  other  mward  knowledge  ad- 
ioynedjwhich  only  quickneth  dead  foules,  wherby  God  is  knowen  not  only 
JO  be  the  maker  of  the  world  &  the  only  author  &  iudge  of  al  things  that  arc 
doncjbut  alfo  to  be  the  redeemer  in  the  perfon  of  y  mediator .  But  becaulc 
I  am  not  yet  come  to  the  fall  of  the  world  &  conoiption  of  nature  ,  1  will  o- 
ixiit  aKb  to  entreat  of  the  remedie  therof.Therefore  let  the  readers  remeber 
that  I  do  not  yet  (peakc  of  the  couenant  whereby  God  ha  th  adopted  to  him 
fclf  the  children  of  Abraham,&  of  that  fpecial  part  of  doftrine  whereby  the 
faithful  haue  alway  bin  peculiarly  feuered  from  the  prophanc  nations  :  be- 
caufe  that  doftrine  was  founded  vpon  Chrift:but  I  fpcake  howe  we  ought  to 
learne  by  die  Scripture,thatGod  which  is  tlie  creator  of  the  world,is  by  cer- 
taine  markes  feuerally  difcerned  from  y  counterfait  muljcitudc  of  falfe  gods. 
And  then  the  order  it  felfe  fhal  conueniently  bring  vs  to  the  redeemer.  But 
although  we  {hall  alleage  many  teftimonies  out  of  the  newe  Teftamentjand 
fome  alfo  out  of  the  law  &  the  Prophets,  wherein  is  exprefle  mention  made 
of  Chriftryet  they  ihall  all  tend  to  this  end,  to  proue  that  in  the  fcripture  is 
difclofed  vnto  vs  God  the  creator  of  the  world,&  in  the  Scnpmrc  is  fet  forth 
^hat  we  ought  to  think  of  him ,  to  the  ende  that  we  fhould  not  feeke  about 
the  bufh  for  an  vnccrcaine  godhead. 

z  But  whether  God  were  knowen  to  the  fathers  by  oracles  &  vifions,  or 
whether  by  y  mean  &miniftration  of  men  he  informed  them  of  that  which 
they  fhould  from  hand  to  hand  dehucr  to  their  pofteritie :  yet  it  is  vndoub- 
tedly  true  that  in  their  harts  was  engrauen  a  ftedfaft  certcintie  of  dodrine. 
To  as  they  might  be  perfwadedSc  vnderftand,  that  it  which  they  had  lear^ 
ncd  came  from  God.For  God  alwayes  made  vndoubted  aflurance  for  credit 
cfbiswordjwhichfarre  exceeded  alvncertein  opinion.  At  length  that  by 

D^  oonti- 


Ciif>*      ^,  Of  the  k^oivledge  of 

continual  proceeding  of  dodrine,the  cnieth  furuiuing  In  all  ages  might  ftill 
remainc  in  y  world,tne  fame  oracles  which  he  had  left  with  the  fathers,  his 
pleafiire  was  to  hauc  as  it  were  enrolled  in  pubhke  tables.For  this  entent  was 
y  law  publilh:d,whcreunto  after  were  added  the  Prophets  for  expofitors.For 
though  there  were  diuerfe  vfes  of  the  1  iw,as  hereafter  flial  better  appeare  in 
place  conuenicnt:and  fpeci.illy  the  principal  purpofe  of  Mofes  &  al  y  pro- 
phets was  to  teach  y  mancr  of  reconciliation  betwene  god  &  men/or  which 

Rom. 10.4.  caufe  alfo  Paid  calleth  Chrift  the  end  of  the  law:yet,as  1  lay  once  againe,be- 
fide  y  proper  doftrinc  of  faith  &  repentance  which  fliewetii  forth  Chrift  the 
mediatour,the  Scripture  doth  by  certaine  markes  &  tokens  paint  out  y  only 
&  true  God,in  that  that  he  hath  created  &  doth  gouernc  the  world ,  to  the 
end  he  Ihould  be  feuerally  knowcn  &  not  reckned  in  the  falfe  niunber  of  fai- 
ned  gods.  Therfore  although  it  behoueth  man  earncftly  to  bend  his  eyes  to 
confider  the  works  of  God,fbrafmuch  as  he  is  fct  as  it  were  in  this  gorgeous 
ftage  to  be  a  beholder  of  thcm:yet  principally  ought  he  to  bend  his  earcs  to. 
the  word.that  he  may  better  profit  therby.  And  therefore  it  is  no  maruell  y 
they  wliich  are  borne  in  darknellc  do  more  Sc  more  waxe  hard  in  their  ama- 
fed  dulneSjbecaufe  very  few  of  them  do  giue  themfelues  pHable  to  learne  of 
the  word  of  God,  whereby  to  kepe  them  within  their  boundes,  but  they  ra- 
ther reioyce  in  their  own  vanitie.Thus  then  ought  we  to  hold,that  to  y  cnde 
true  religion  may  {hine  among  vs,  we  muft  take  our  beginning  at  the  hea- 
aenly  doftrine.  And  that  no  man  can  haue  any  taft  be  it  neuer  fo  little  of 
true  &  found  doftrinejvnleffe  he  haue  bin  fcholer  to  the  Scripture.  And  fro 
hence  groweth  the  originall  of  true  vnderftanding,  that  wee  reuerently  cm- 
brace  whatfoeuer  it  pleafeth  God  therein  to  telbfic  of  himfelfe.For  not  on- 
ly the  pcrfcd  8c  in  all  points  abfolute  faith,  but  alfo  all  right  knowledge  of 
Godfpringethfromobedience.Andtruelyin  this  behalfeGod  of  his  lin- 
gular prouidence  hath  prouided  for  men  in  and  for  all  ages. 

3  For  if  we  confidcr  now  flippery  an  inclination  mans  minde  hath  to  flidc 
into  forgetfulnes  of  God,how  great  a  readines  to  fal  into  all  kinde  of  eiTors, 
howe  great  a  luft  to  forge  oftentimes  new  &  connterfait  religions,  wee  may 
thereby  perceiue  how  necelTary  it  was  to  hauc  the  heauenly  do^rine  fo  put 
in  writingjthat  it  {hould  not  either  periih  by  forgetfulnes,  or  grow  vaine  by 
errour,or  be  corrupted  by  boldnes  of  men.  Sith  therefore  it  is  manifeft  that 
God  hath  alway  vied  the  helpe  of  his  v/ord,toward  al  thofe  whom  it  pleafed 
him  at  any  time  fruitfully  to  inftruft,bccaufe  he  forcfaw  that  his  image  em- 
printed  in  y  moft  beautiful  forme  of  the  world  was  not  fufficiently  erfeftual: 
Therefore  it  behoueth  vs  to  trauaile  this  ftraiglit  way,  if  we  carneftly  couct 
to  attaine  to  the  true  beholding  of  God.We  muft,I  fay,  come  to  his  wordc, 
wherin  God  is  wel  &  liucly  fet  out  by  his  workes,  when  his  workcs  be  weycd 
not  after  the  peruerfneire  of  our  own  iudgement ,  but  according  to  the  rule 
of y  eternal  trueth.If  we  fwarue  from  that  word,as  I  faid  cuen  noWjalthough 
we  runne  neuer  fofaft,yet  we  Hial  neuer  attaine  to  the  markc  ,  becaufethe 
courfe  of  our  running  is  out  of  the  way  .For  thus  we  muft  think,y  the  bright- 

uTittitSAC  "cfle  of  the  face  of  Godjwhich  the  Apoftle  callerh  fuch  as  cannot  beattet- 
ncd  vnto^is  vnco  vs  like  a  iaazc,out  of  which  wc  .caimot  vnwrap  ourfclues, 

vnJeilc 


^odthe(yeator.  Lih.  t.  i^ 

viJeflc  we  be  by  the  line  of  the  word  guided  into  it:  fo  that  it  is  much  better 

for  vs  to  halt  in  this  way,  than  to  run  neuer  fo  faft  in  an  other.  And  thcrfore  pfai.p.jf  ^g^ 

Dauid  oftentimes  when  he  teacheth  that  fuperftitions  arc  to  be  taken  away  «>7.9p.&c. 

outof  the  worldjthat  pure  religion  may  flourifli,bringeth  in  God  reigning: 

meaning  by  this  word  reigning,not  the  power  that  he  hath ,  but  y  dodrine 

whereby  he  chalcngeth  to  himfclfe  a  lawftill  gouernment:  becaufe  errours 

can  neuer  be  rooted  out  of  the  hearts  of  men,till  the  true  knowledge  of  God 

be  planted.  nn  • 

4  Therfore  the  fame  Prophet,  after  that  he  hath  recited  that  the  heaucns  Pial.ij.ax. 
declare  the  gloiy  of  God ,  that  the  firmament  fheweth  foorth  the  workes  of 
his  handes ,  that  the  orderly  fucceding  courfc  of  daies  &  nightes  preacheth 
his  maiefty,then  defcendetn  to  make  mention  of  his  word.  The  lawe  of  the 
Lord(r3ith  he)is  vndefiled,c6uerting  foules:  the  witnes  of  the  Lord  is  faith- 
full,giuing  wifdome  to  little  ones :  the  righteoufnefles  of  y  Lord  are  vpright, 
making  harts  chearefid;the  comandcment  of  the  Lord  is  brightjgiuing  light 
to  the  eyes.  For  although  he  comprehendcth  alfo  the  other  vfes  of  the  law, 
yet  in  generality  he  meaneth,that  forafmuch  as  God  doth  in  vaine  cal  vnto 
nim  all  nations  by  the  beholding  of  the  hcauen  and  earth ,  therefore  tliis  is 
the  peculiar  fchooleofthe  children  of  God.  The  fame  meaning  hath  the 
xxix.Pfalme,where  the  prophet  hauing  preached  of  y  terrible  voice  of  God, 
which  in  thunder ,  windes,  {howers,whirlewindes  and  ftormes,  ihaketh  the 
earth,maketh  the  mountaines  to  tremble,  and  breaketh  the  ceder  trees :  in 
the  end  at  laft  he  goeth  fiirther  and  faith ,  that  his  praifes'are  fong  in  the 
fanftuary, becaufe  the  vnbelceuers  arc  deafe  and  heare  not  all  the  voyces  of 
God  that  refound  in  the  aire .  And  in  like  maner  in  an  othetl'falme  ,  after  Pfal.p  j.  5. 
y  he  had  defcribed  the  terrible  waucs  of  the  Sea,he  thus  cocludeth:thy  tefti- 
monies  are  verified,  the  beauty  of  thy  temple  is  holines  for  euer .  And  out  Iohn4.zJ, 
of  this  meaning  alfo  proceeded  thatwhichChriftfaidtothewomanof  Sa- 
maria,that  her  nation  and  the  reft  did  honor  that  which  they  knew  not,and 
that  onely  the  lewes  did  worfhip  the  true  God .  For  wheras  the  wit  of  man 
by  reafbn  of  the  feeblenes  thereof  can  by  no  meane  attaine  vnto  God ,  but 
being  holpen  and  lifted  vp  by  his  holy  word,it  folowcd  of  neceflity,that  all 
mcn,except  the  Iewes,did  wander  in  vanitie  &  errour ,  becaufe  they  fought 
God  without  his  word. 

Tlievij.  Chapter. 

By  what  teJlmwKtt  the  Scripture  ought  to  be  eflab'.nbed,  that  u  hy  the  vvitnejfe 

of  the  holy  Ghoft,  that  the  auth  orttie  therofmay  remaifte  certaine.^nd 

that  it  ua,vvic\ed  inuention  to  [ay  that  the  credit  there  f  doth 

hangvpon  thetudgement  of  the  Church. 

VX  Vtbeforel  go  any  further,it  is  needful!  to  fay  fomwhat  of  the  authority 
of  the  Scripture,not  onely  to  prepare  mens  mindes  to  reuerence  it ,  but 
alfo  to  take  away  all  doubt  therof.  Now ,  when  it  is  a  matter  confefled  that 
it  is  the  word  of  God  that  is  there  fet  foorth ,  there  is  no  man  of  lo  dcfpe- 
ratcboldcnefTe,  vnlefle  he  bee  voideof  all  cejnmon  fenfc  and  natuarall 
wittc  of  man  ,  that  dare  derogate  the  credite'xjf  him  that  fpeaketh  it . 

D 1  But 


Cap,     7.  Of  the  knowledge  of 

But  becaufe  there  are  not  dayly  oracles  giucn  from  hcaucn ,  and  the  oncly 
Scriptures  rcmaine  wherin  it  hath  pleafcd  to  prefcruc  his  truth  to  perpetual 
memone,  the  fame  Scripture  by  none  other  mcanes  is  of  full  credit  among 
the  faithfuljbut  in  that  thty  doe  belccue  that  it  is  as  verily  come  fro  heauen 
as  if  they  heard  the  liucly  voice  of  God  to  fpcake  therein  .  This  matter  in- 
dcedc  is  right  worthy  both  to  be  largely  entreated  of  and  diligently  weyed. 
But  the  readers  (h\\  pardon  me  if  herein  I  rather  rcg.irdc  what  y  proportio 
of  the  workc  which  I  hauc  begon  may  bearc ,  than  what  the  largenes  of  the 
matter  requircth  .  There  is  grownc  vp  among  the  moft  part  of  men  a  moft 
hurtfull  error ,  that  the  Scripture  hath  onely  fo  much  authority  as  by  com- 
mon confenc  of  the  Church  is  giuen  vnco  it:as  if  the  etemall  and  inuiolablc 
tnith  of  God  did  reft  vpon  the  plcafure  of  men .  For  fo  ,  to  the  great  fcornc 
of  the  holy  ghoft,rh:y  ask  of  vs  who  can  affurc  vs  that  thcfc  fcripnires  came 
from  God :  or  who  can  afcertaine  vs  that  they  haue  continued  vnto  our  age 
fafe  and  vncorrupted :  who  can  per(\vadc  vs,  that  this  one  booke  ought  to  be 
reuerenrly  receiucd,and  that  other  to  be  fbriken  out  of  the  number  of  fcrip- 
ture,  vnlcfle  the  church  did  appoint  a  certaine  rule  of  all  thcfe  thinges  >  It 
hangeth  therefore  (fay  they)  vpon  the  determination  of  the  church ,  both 
what  reuerence  is  due  to  the  Scripture  ,and  what  bookes  are  to  be  reckened 
in  the  canon  therof.  So  thefe  robbers  of  Gods  honor  ,while  they  fceke  vndcr 
colour  of  the  church  to  bring  in  an  vnbrideled  tyranny,  care  nothing  with 
whatabforditiesthey  fnare  both  themfelues  and  other,  fo  that  they  may 
enforce  this  one  thing  to  be  beleeued  among  y  fimple,  that  the  Church  can 
doe  all  thinges.  But  if  it  be  fo :  what  fhall  become  of  the  poore  confciences 
that  feeke  ftedfaft  aflurance  of  etemall  hfc ,  if  all  the  promifes  that  remaine 
therofftand  and  be  ftaied  onely  vpon  the  iudgemcnt  of  men  ^  When  they 
receiuefuch  anfwere,{hall  they  feafe  to  wauer  and  tremble  ^  Again  to  what 
fcornes  of  the  vngodly  is  our  faith  made  fubiefl  ?  into  how  great  fufpition 
with  all  men  is  it  brought,  if  this  be  beleeued  that  it  hath  but  as  it  were  a 
borowed  credit  by  the  tauour  of  men? 
,  2   But  filch  bablcrs  are  well  confuted  euen  with  one  word  of  the  ApoftIe» 

p  e.i.ao.  j^^  teftifieth  that  the  church  is  builded  vpon  the  foundatio  oftlie  Prophets 
and  Apoitles.  If  the  doftrine  of  the  Prophets,  and  Apol^es  be  the  founda- 
tion of  the  Church:  thcnmuftitncedesbe,  that  the  fame  doftrine  ftoodc 
in  ftedfaft  certainty ,before  that  the  Church  bccan  to  be  .  Neither  can  they 
well  cauil,  that  although  the  Church  take  her  hrft  beginning  thereof,  yet  it 
rcmaineth  doubtful  what  is  to  be  faid  of  the  writings  of  the  Prophets  and  A- 
poftles,  vnlefle  the  iudgement  of  the  Church  did  decbre  it.  For  if  the  Chri- 
ftian  Church  were  at  the  beginning  builded  vpon  the  writinges  of  the  Pro- 
phets and  preaching  of  the  Apoftlcs :  wherfocuer  that  doftrine  fhalbc  foud) 
the  allowed  credit  therof  was  furely  before  the  Church,  without  which  the 
Church  it  fclfe  had  neucr  bin.Thcrefore  it  is  a  vaine  forged  deujfe.tha t  the 
Church  hath  power  to  iudge  the  Icripturc ,  fo  as  the  certainty  of  the  fcrip- 
lure  fhould  be  thought  to  bang  vpon  the  will  of  the  Church.  Wherefore 
when  the  Church  doth  recciuc  the  Scripture  and  fcalcth  it  with  her  confen- 
ting  teftimonic  ,  (he  doth  not  of  a  ihing  doubtfull ,  and  that  otlicrwife 

fliould' 


Godthe  Creator,  Lth.  f,  /^ 

/houldbcmcontroucriic.makcjtautentikeandofcrcdic  :  butbccaufcfhc 
acknowledgeth  it  to  be  the  trueth  of  her  God ,  according  to  her  duetic  of 
godlincfle  without  delay  flic  doth  honor  it .  Whereas  they  demaund,howc 
Biall  we  be  perfwaded  that  it  came  from  God^vnlcfle  we  rcfort  to  the  decree 
of  the  Church  ?  This  is  all  one  as  if  a  man  fliouJd  afkc ,  how  fhall  wc  learnc 
to  knowe  light  from  darkencflc ,  white  from  blacke ,  or  fwcctc  from  fower. 
For  the  Scripture  fhcweth  in  it  felfe  no  lefie  apparant  fenfe  of  her  trueth, 
than  white  and  blacke  thinges  doe  of  their  colour,  or  fwectc  and  fower 
thmgesoftaft. 

3   I  know  that  rhey  commonly  allcagc  the  fay  mg  of  Auguftmc,  wherchc  cstra  cpift. 
faith  that  he  woulde  not  bcleeue  the  Gofpcll ,  (aue  thattheauthoritieof  fundamen- 
the  church  moued  him  thereto.  But  how  vntruely  and  cauilloufly  it  is  allc-  talem-cap.j 
ged  for  fuch  a  meaning,by  y  whole  tenor  ofhis  writing  it  is  eafie  to  pcrceiue. 
He  had  to  doe  with  the  Manichees ,  which  required  t  ■)  be  beleeued  without 
gainefaying ,  when  they  vaunted  y  they  had  the  truth  on  their  fidc,but  pro- 
ued  it  nor.  And  to  make  their  Manicheus  tobebeIecued,thcy  pretended  the 
GofpeLNow  Auguftine  asketh  the  what  they  would  do,if  they  did  light  vp6 
a  man  that  would  not  beleeue  the  gofpel  it  felfe,with  what  mnner  of  pcrfwa- 
fion  they  would  drawc  him  to  their  opinion.  Afterward  he  faith :  I  my  felfc 
would  not  beleue  the  Gofpel,  Sec.  fiuc  that  the  authority  of  the  church  mo- 
ued me  thereto.  Meaning  that  he  hi  mfelfe,when  he  was  a  ftranger  from  the 
faith ,  could  not  otherwifc  be  brought  to  embrace  the  gofpel  for  the  affured 
truth  ofGod,  but  by  this  that  he  was  ouercome  with  the  authority  of  the 
church.  And  what  rnarucll  is  it,if  a  man  not  yet  knowing  Chrift,haue  regard 
to  men  >  Auguftine  therfore  doth  hot  there  teach  that  the  faith  of  the  god- 
ly IS  grounded  vpon  the  authority  of  the  church,  nor  mcaneth  that  the  cer- 
tainty ofy  gofpel  doth  hang  therupon:  but  fimply  &  only,  that  there  Ihould 
be  no  afliircdnes  of  the  gofpel  to  the  infidels,wherby  they  might  be  won  to 
Chrift,  vnlefle  y  confent  of  the  church  did  driue  them  vnto  it.  And  the  fame 
meaning  a  little  before  he  doth  plainly  confirme  in  this  faying.When  I  fhal  q^^^^  ^pj^^  ^ 
praife  that  which  I  beleeue,&  fcorne  that  which  thou  beleeucft,  what  thin-  fundjmen- 
keft  thou  mete  for  vs  to  iudgc  or  do?  but  that  we  forfakefuch  men  as  firft  cal  talcm.c3p.4 
vs  to  come  and  knowe  certaine  truethes  and  after  commaund  vs  to  beleeue 
things  vncertaine :  and  that  we  follow  them  that  require  vs  firft  to  beleeue 
that  which  we  are  not  yet  able  to  fee ,  thatbcing  made  ftrongby  bclccuing 
wc  may  attainc  to  vnderftand  the  thing  that  wc  beleeue :  not  men  nowc,but 
God  himfelf  inwardly  ftrcngthning  and  giuing  light  to  our  mind.Thefe  are 
the  very  words  of  Auguftine:wherby  cucry  man  may  eafcly  gather,  that  the 
holy  man  had  not  this  meaning,to  hang  the  creditcthatwc  haucto  the  "*» 

Scriptures  vpon  the  will  and  awardement  of  the  church,but  oncly  to  fticwc  ^ 

this ,  (  which  we  our  felues  alfo  doe  confefTe  to  be  true)  that  they  which  arc 
notyet  lightned  with  the  fpirite  of  God,are  brought  by  the  reucrence  of  the 
church  vnto  a  willinenes  to  be  taught,  fo  as  they  can  hnde  in  their  hearts  to 
learne  the  faith  of  Chrift  by  the  Gofpell:  and  that  thus  by  this  racane  the 
anthoritie  of  the  Church  is  an  introduftion ,  whereby  we  are  prepared  to 
bclccucthc  Gofpell.  For,aswefee,hismindeisthattheafluranceof  the 

D  3  godly 


Cap.  7.  '       Of  the  knowledge  of 

c    tra  F    •  E°^^y  ^^  ft^ycd  vpon  a  far  other  foundation.  Other\vi{c  I  doe  not  deny  but 
f\a.Ub.  3  J,    ^^^  "^  often  prclicth  the  Manichies  witli  the  confcnt  of  the  whole  church, 
when  he  ftcketh  to  prouc  the  fame  Scripture  which  they  refiifed  .  And  from 
hence  ic  came,  that  he  ^o  rcproched  Faiiftus  for  that  he  did  not  ycld  himfclf 
to  the  tuich  of  the  gofpcl  fo  ground;d,ro  Ibbhfhcd,  fo  glorioufly  rcncumed 
and  from  the  very  time  of  the  ApolUcb  by  ccrtaine  fiicceilions  perpetually 
commended.  But  he  neucr  traueiJcth  to  this  cnd,to  teach  that  the  authority 
which  wc  acknowledge  to  be  in  the  Sci  ipuirCjhangeth  vpon  the  determina- 
tion or  decree  of  men.  Ikit  only  this,which  made  much  for  him  in  the  mat- 
tery he  difiUiccd  of,  he  bringcth  forth  y  vniuerfal  ludgemcnt  of  the  church, 
Aug.de  vti-  wherein  he  had  the  auantagcofhisaducrfiirics.  If  any  defire  a  fuller  proofe 
Ijcate  creil.     )^^^^^^  let  him  read  his  bookc  concerning  the  profit  of  bclccuing.  Where  he 
flr.ll  find  that  there  is  no  other  readincs  of  bcbcfe  com.mended  vntovs  by 
hinijbut  that  which  ondy  giucch  vs  an  cntrie ,  and  is  vnto  vs  a  conucnient 
bcguimng  to  enquire ,  ?s  he  tcrmeih  it :  and  yet  not  that  wc  o'-ght  to  reft 
vpon  bare  opinion,  but  tolcanc  to  the  certaine  and  found  tructh. 
4  We  ought  to  hold,  as  I  before  faid,  that  the  credit  of  this  do(ftrine,is  not 
cftabliflicdinvsjvntillfuchtimeas  wc  be  vndoubtedly  perfwadcd  y  God  is 
the  author  thcrof.  Therefore  the  principall  proofc  of  the  Scri])cui  e  is  com- 
nionlv  taken  of  the  pcrfon  of  God  the  fpcaker  of  it.  The  Prophets  and  Apo- 
ff  Ics  boaff  not  of  their-  owne  fharp  wit  or  any  fuch  things  as  })rocurc  credit 
to  men  that  fpcake:  neither  ftand  they  vpo  proucs  by  reafon,  but  they  bring 
foorth  the  holy  name  of  God ,  thcrby  to  compel  the  whole  world  to  obedi- 
ence. Now  we  haue  to  lee  how  not  only  by  probable  opinion,but  by  ajxirani 
truth  it  is  cuident,that  in  this  behalf  the  name  of  God  is  not  without  caufe 
nor  deceitfully  pretended.  If  then  wc  wil  proiude  wel  for  confcicnces,y  they 
be  not  continu  ally  caried  about  witlivnffcdfaft  doubting,  nor  may  wauer, 
nor  flay  at  cuery  fmal  flop,thls  maner  of  perfwafion  muff  be  fetched  deeper 
than  from  either  the  reafons  ,  ludgcmcnts  or  the  conicctures  of  men  ,  eucn 
from  the  fecret  teffimonic  of  the  holy  Ghoft.  True  in  deedc  it  is,  that  if  we 
lifted  to  worke  by  way  of  arguments  ,  m.iny  thiiigcs  might  be  allcdged  that 
may  cafily  prouc,if  there  be  any  God  in  hciue.that  the  law,  the  prophecies 
and  the  gofpel  came  from  him .  Yea  although  men  learned  and  of  deepc 
iudGcment  would  ffand  vp  to  the  contraiy ,  &  would  employ  &  ihew  fooi  th 
y  whole  force  of  theii'  v.its  in  this  difputatio:  yet  if  they  be  not  fo  hardned  as 
to  become  defpcratcly  fhamclcrfc ,  they  would  be  copeUcd  to  confelfcjthat 
there  are  fcenc  in  the  fcripture  manifcif  tokens  that  it  is  God  that  fj)cakcth 
therin:whcrby  it  may  appcare  that  the  doiftrinc  therof  is  from  hcauen.  And 
fliovtly  hereafter  wc  fhal  fee,y  all  the  books  of  y  holy  Scripture  do  far  exccll 
al  other  writings  what  foeucr  they  be.  Yea  if  we  bring  thither  pure  eves  and 
vncoriTjpted  fenfeSjWe  fhal  forthwith  findc  there  the  maicity  of  God,which 
ihall  fubduc  all  hardnes  ofgainefaying  and  enforce  vs  to  obey  him  .  But  yet 
they  doe  diforderly,  that  by  difpucation  traucl  to  cftablifh  the  pefcd  credit 
of  the  fcripture.  And  truely  although  I  am  not  fumilhcd  witli  great  dexteri- 
ty, nor  eloquence :  yet  if  I  v.cre  to  contend  with  the  moff  fubtile  delpifers  of 
God,tlut haue  a  dciirc  to  flicw  tbtmfclucs  witty  and  pkal'ant  in  fcblmg  the 

autho- 


God  the  Creator*  Lth,  /.  is 

authority  of  Scripture,  I  truft  it  fliould  not  be  hard  for  mec  to  put  to  filcnce 
their  bablinges .  And  if  it  were  profitable  to  fpend  labour  in  confuting  their 
cauillationsj  I  woiildwithnogreatbufinesfliakeinfunderthebragccsthat 
they  mutter  in  corners .  But  though  a  man  doe  dcliucr  the  found  woide  of 
God  from  the  reproches  of  men ,  y  et  that  fufficeth  not  foorthwith  to  faften 
in  their  heartes  that  aflurednelle  that  godlmes  requireth.  Prophane  men 
becaufe  they  thmke  religion  ftandeth  onely  in  opinion,  to  the  end  c  they 
would  beleeue  nothing  fondly  or  lightly,  doe  couet  and  require  to  haueit 
proucd  to  them  by  reafon,  that  Mofes  and  the  Prophetes  fpake  from  God. 
V>\xt  I  anfwere  that  the  teftimonic  of  the  holy  Ghoft  is  better  than  all 
reafon .  For  as  onely  God  is  a  conucnicnt  witnefTe  of  himfelfc  in  his  ownc 
wordjfb  fhall  the  fame  word  neuer  finde  credit  in  the  hearts  of  men,vntill  it 
be  fealed  vp  with  the  inward  v/itnes  of  the  holy  ghoft.  It  behoueth  therforc 
ofneceflitic  that  the  fame  holy  Ghoft  which  fpake  by  the  m.outh  of  the 
Prophets,  doe  enter  into  our  heartes  to  perfwade  vs  that  they  faithfully  vt- 
tered  that  which  was  by  God  commanded  them.  And  this  order  is  very  apt- 
ly fct  foorth  by  Efai  in  thefe  words:  My  {{nric  which  is  in  tliee,&  the  words  Ef3y.5i,i  tf, 
that  I  hauc  put  in  my  mouth  and  in  the  mouth  of  thy  feede,(hall  not  failc 
foreucr.  Itgreeucth  fome  good  men,  that  they  haue  not  ready  at  hand 
fome  deare  proofe  to  alleage,  when  the  wicked  do  without  punillimet  mur- 
murc  againft  the  word  of  God :  As  chough  the  holy  Ghoft  were  not  for  this 
caufe  called  both  a  feale  and  a  pledge,  becaufe  vntill  he  doe  lighten  mens 
mindes  they  doe  alway  wauer  among  many  doutinges, 

f  Let  this  therforeftand  for  a  certainly  perfwaded  truth,  that  they  whom 
the  holy  Ghoft  hath  inwardly  taugh£,doe  wholy  reft  vpon  the  fcripturc,and 
y  the  fame  fcripture  is  to  be  credited  for  it  felf  fake ,  &  ought  not  to  be  made 
fubied  to  demonfirationandreafons.-butyct  the  certainty  which  itgetteth 
among  vs,  it  atraineth  by  the  wjtnes  of  the  holy  Ghoft .  For  though  hy  tlie 
onelymaieftieofif  felfeitprocurethreuerenceto  be  giuentoit:  yet  then 
onely  it  throughly  pearceth  our  aftcftions  ,  when  it  is  Icaled  in  our  heartes 
by  tn.c holy  Ghoit .  So  beinglightnedby  his  vertue,wedoe  then  beleeue, 
not  by  our  owneiudgemcnt,or  other  mens,thar  the  fcriprure  i$  from  God : 
but  abouc  all  mans  iudgcment  we  hold  it  moft  certainly  determined,cuen  as 
if  we  beheld  the  maiefty  of  God  hirafelfe  there  prefent ,  that  by  the  raini- 
ftery  of  men  it  came  to  vs  from  the  very  mouth  of  God .  We  fcclc  not  for 
arguments  andhkclihodcs  to  reft  our  iudgemcnt  vpon  :  butasroathm^ 
without  al  compaflc  of  confideratio,we  fubmit  our  iudgement  &  v/ic  vnto  it. 
And  that  notin  fuch  fort  as  fome  are  wont  fonietime  hafte'y  to  tal:c  liold  of 
a  thing  vnknownc,wh  ch  after  being  throughly  perceiued  difple^feih  th.eiii: 
but  becaufe  we  arc  in  our  confcieces  well  allured  that  we  hold  an  inuincible 
truth.  Neither  in  fuch  foit,  as  filly  me  are  wont  to  yeeld  their  mind  m  thral- 
dome  to  fuperftitions  :  but  becaufe  we  vndoubtedly  perceiue  therein  the 
ftrength  &  breathing  of  the  diuine  maiefty  ,wherwitn  we  are  drawne  &  ftir- 
red  to  obeVjboth  wittingly  &  willingly,  &  yet  more  liuely  &  eftedually  than 
mans  will  or  wit  can  attaine.  And  therefore  for  good  caufe  doth  God  cry 
put  by  ETay-j  that  the  Prophetes  with  the  whole  people  doe  bcare  him  Efa.4j.10. 

D  4  w.c= 


C^tp,  f,  Oftheksiorfoledgeof 

witnesjbccaufc  being  taught  by  prophecies  they  did  vndoiibtedly  belecue 
without  guile  or  vnccrtainiy  that  God  himfclfe  had  fpokcn.  Such  therforc  is 
our  pcrf/'/afion,as  rcqiiircth  no  reafoni.-fuch  is  cur  kno\vledge,as  hath  a  right 
c:)od  reafon  to  mamtaine  it,euen  fuch  a  onc,whcrin  the  mmd  more  aflured- 
ly  &  ftcdfaftly  reftcth  than  vpon  any  reafons  :  fuch  is  our  feeling, as  cannct 
proccedc  but  by  rcuehtion  from  hcauen.I  fpeake  nowc  of  none  other  thing 
but  that  which  eueiy  one  of  the  fakhfuli  doth  by  experience  find  in  himfcl^ 
fauing  that  my  words  doe  much  want  of  a  tlill  declaration  of  it.  1  leaue  here 
many  thingc;s  vnfpoken ,  becaufe  there  wilbe  clfwhereagaine  a  conuenienc 
place  to  cntrearc  of  this  matter.Onely  now  let  vs  know,diat  only  that  is  the 
u  ue  fiith  which  the  Ipiritc  of  God  doth  fealc  in  our  hearts  .  Yea  with  this 

I  ia.54.i  J.  only  reafjn  will  the  (ober  reader ,  and  willing  to  Icarne ,  be  contentcd.Efai 
proaufethjthat  all  the  children  of  the  rcnucd  church  Ihalbe  the  fcholers  of 
God.  A  fingular  priiuledge  therein  doth  God  vouchfate  to  grant  to  his  cleft 
onely,  whom  he  feucreth  from  all  the  reft  of  mankinde.  For  what  is  the  be- 
ginning of  tnic  do(5trine,but  a  ready  chereflilncs  to  hear  thevoyccof  God  ? 
But  God  required!  to  be  heard  by  the  mouth  of  Moles,  as  it  is  written :  Say 
not  in  thy  hart,who  fhall  afccnd  into  heauen ,  or  who  ihall  defcend  into  the 

Deu.jo.i  a.  dcepe?  the  word  is  euen  in  thine  ovvne  mouth.  If  it  bey  pleafure  of  God  that 
this  treafure  of  vnderftanding  be  laydc  vp  in  ftore  for  his  children ,  it  is  no 
maruell  nor  vnlikely,that  in  the  common  mukiuide  of  men  is  feene  fuch  ig- 

Rom.  10.6.  norancc  and  dulneife.Thc  c6mon  multitude  I  cal  eue  the  moft  excellent  of 
thcjvntil  fuch  time  as  they  be  grafted  into  y  body  of  the  church  .  Moreouer 

^r  Efai  giuing  warning  that  the  prophets  dodrine  fliould  feeme  incredible  not 

only  to  ftragers  but  alfo  to  the  lev/es  that  would  be  accounted  of  the  houfe- 
hold  of  God,addeth  this  reafon:becaufe  the  armeofGod  fliall  not  be  reuei- 
led  to  all  men.  So  oft  therefore  as  the  fmalnefl'e  of  number  of  the  belceucrs 
doth  trobule  vs,on  tlie  otherfide  let  vs  call  to  mind e,  that  none  can  compre- 
hend the  myfteries  of  God  but  they  to  whome  it  is  giuen. 

The  vii).  Chapter. 

Tbatfofarrt  a$  mtis  reafon  may  lean, there  are  fuffcietit  freuts  to 
ftabliib  the  credit  ofScnpturt. 

"XT'  Nlcflc  we  hauc  this  afllirance,  which  is  both  more  excellent  &  of  more 
'  force  than  any  iudgement  of  man,  in  vaine  fhall  the  authority  of  fcrij*- 
turc  either  be  ftrengthcncd  with  arguments,or  ftabliflicd  with  confcnt  of y 
churchjOr  confirmed  with  any  other  meancs  of  dcfencc.For  vnkflc  this  fou- 
dationbclayd,  itftilFrcmayneth  hanging  in  doubt .  As  on  the  other  fide 
when  exempting  it  from  the  common  ftate  of  thingcs ,  we  haue  embraced 
jt  dcuoutly  and  according  to  the  worthincflc  of  it  :  then  thcfe  thinges  be- 
come very  fithelpcs  which  before  were  but  of  fmalc  force  to  graffc  and 
faftcnthc  afllirance  thereof  in  our  mindes .  For  it  is  marucilous  ,  howe 
great  eftabliftimcnt  growctli  hereof,  when  with  earneft  fcudy  wee  confidcr 
howe  orderly  and  well  framed  a  difpofition  of  the  diuinc  wiledome  appea- 
reth  therein,  howe  hcaucnlya  dodrine  in  cucryc  place  of  it,  and  no- 
thing 


thing  fauoutlng  of  earthlinefle,  howe  bcautifidi  an  agreement  of  all  the 
partes  among  tnem  fekies,and  fuch  other  thingcs  as  auailc  to  procure  a  ma- 
icftie  to  wriunges .  But  more  pcrfedly  are  our  heartes  com'iniicd  when  we 
confider,how  we  arc  euen  violently  carxed  to  an  admiration  of  it  rather  with 
dignitie  ofm:^ttcr,  than  with  grace  of  wordcs.    For  this  alfo  was  not  done 
without  the  fingular  prouidence  of  God,  that  the  hie  myfteries  of  y  hcaucly 
kingdome  fliDuld  for  the  moft  part  be  vttcred  vnder  a  contemptible  bafenes 
of  wordes,  leaft  if  it  had  bene  beautified  with  more  glorious  lpeach,the  wic- 
ked (hould  cauile  that  the  onely  force  of  eloquence  docthraigne  therein. 
Butwhenthatroiifjhandinamaner  rude  fimplicity  doth  raife  vp  a  greater 
reucrence  of  it  felfe  than  any  Rhctorici.ins  eloquence,  what  may  we  Judge, 
but  that  there  is  a  more  mightie  flrcngth  of  trueth  in  the  holy  Scripture, 
th.m  that  it  ncedeth  any  art  of  wordcs?  Nor  witliout  caufe  therefore  the  A- 
poflle  m.iketh  his  argument,  to  proue  that  the  faith  of  the  Corinthians  was 
grounded  vpon  the  power  of  God,andnot  vpon  mans  wifdome,  becaufe  his  ''    °'^'  ''  ^' 
preaching  among  them  was  fet  fooi  th  not  with  entifing  fpeach  of  mans  wif- 
dome, but  in  plaine  euidence  of  the  fpirite  and  of  power .  For  the  trueth  is 
then  fet  free  from  all  douting,  when  not  vpholden  by  foraigne  aids  it  felfe  a- 
lone  fufficeth  to  fuftaine  it  felfe  .  But  how  this  power  is  properly  alone  be- 
longing to  the  Scripture,  hereby  appeareth,  that  of  all  the  writings  of  men, 
be  they  neiier  fo  cunningly  garniflud ,  no  one  is  fo  farre  able  to  pearce  our 
afFedions .  Reade  Dcraofthenes  or  Cicero,  read  Plato,  Ariftotle,  or  any  o- 
ther  of  all  that  forte  :  I  graunt  they  fhall  marueiloufly  allure,  dclite,  moue, 
and  rauilh  thee .  But  if  from  them  thou  come  to  this  holy  reading  of  Scrip- 
tures, wilt  thou  or  not,  it  fliail  fo  httcly  moue  thy  aftedions,  it  Ihal  fo  pearce 
thy  heart,  it  fhall  fo  fettle  within  thy  bones,tliat  in  comparifon  ofthe  effica- 
cie  of  this  feeling ,  all  that  force  of  Rhetoricians  and  Philofophers  fhall  in 
manner  vniHi  away :  fo  that  it  is  cafie  to  pcrceiue  that  the  Scriptures,which 
do  farre  excell  all  giftes  and  graces  of  mans  induftrie :  doe  in  decdc  breath 
out  a  certainc  diuinitic. 
i    I  graunt  in  dede,  that  fome  ofthe  Prophets  haue  an  elegant  cleare  yea 
and  a  beautifull  phrafe  of  fpeach,  fo  as  their  eloquence  giueth  not  place  to 
the  prophane  writers:  and  by  fuch  examples  it  pleafed  the  hohe  Ghoft  to 
fhcwe  that  he  wanted  not  eloquence,  though  in  the  reft  he  vfed  a  rude  and 
grofTe  ftyle .  But  whether  a  man  read  Dauid,  Efay ,  and  fuch  hkc ,  who  haue 
a  (weete  and  pleafant  flowing  lpcach,or  Amcs,the  heardman.Hieremie  and 
Zachirie,whofe  rougher  talkc  fauorethof  countrie  nidcnefle :  in  cucrie  one 
of  them  Ihall  appeare  that  maieftie  ofthe  holy  Ghoft  that  I  fpake  of .  Yet 
am  I  not  ignorant,  that  as  Satan  is  in  many  thingcs  a  counterfaiter  of  God, 
that  with  deceitful!  refemb lance  he  might  y  better  creepe  into  (iniple  me  s  ,  ,   . 
mindes;  fo  hath  he  craftihe  fpread  abroad  with  rude  and  in  manner  barba-  ^  Cjnom- 
rous  fpeachjthofe  wicked  errours  wherewith  he  deceiucd  filly  men ,  &  bath  fles. 
oft  times  vfed  difcontinucd  phrafes,that  vnder  fuch  vifour  he  might  hide  his 
dcceites.  Buthowvaine  andvncleanUeisthat  curious  counterfaiting ,  all 
men  that  haue  but  meane  vnderftanding  doe  plainely  fee .  As  for  the  holie 
Scripture,  although  froward  men  labour  to  bite  at  many  things,  yet  is  it  fuU 

Dy  of 


Cap.  S,  Of  the  knowledge  of 

'  of  fuch  fentenccs  as  could  nor  be  conceiued  by  man .  Let  all  the  Prophets 
be  looked  vpon,  there  lliall  not  one  be  found  among  them,but  he  hath  farre 
excelled  aD  mans  capacitie ,  in  fuch  forte  that  thofe  are  to  bee  thought ,  to 
hauc  no  iudgcmement  of  taft  to  whomc  their  doftrine  is  vnfauorie. 

3  Other  men  hauc  largely  entreated  of  this  argLimcnt,\vhcTefore  at  this 
time  it  fufficcth  to  touch  but  a  few  things ,  y  chiefly  make  for  the  principall 
fummc  of  the  whole  matter.Befide  thcfe  points  thatl  haue  already  touched 
th:  very  antiquitie  of  y  Scripture  is  of  great  weight.  For  howfoeuer  y  Greek 

■  writers  tel  many  fables  of  the  Egyptian  diuinicic:  yet  there  remameth  no 
monument  of  any  religion,  but  that  is  far  infcriour  to  the  age  of  Mofcs.And 
Mofes  dcuifcth  not  a  new  God , but  fettcth  foorth  the  fame  ching  which  the 
lllaehtes  had  rcceiued  in  long  procelfc  of  time  ,conueied  to  them  by  their 
fathers  as  It  were  from  hand  to  hand  concerning  the  euerlafting  God .  For 
what  doth  he  clfc  but  labour  to  call  them  backe  to  the  couenant  made  with 
Abraham  ?  If  he  had  brought  a  thing  neuer  heard  of  before ,  he  had  had  no 
ciitiie  to  bcgin.But  it  mull  necdes  be  y  the  debucrance  from  bondage,wher- 
111  they  wci  e  detained,  was  a  thing  well  &  commonly  knowen  among  them, 
lb  that  the  hearing  of  the  mention  thereof  did  foorthwith  raifc  vp  all  their 
niinds.Itisalf  )likelv  that  they  were  informed  of  the  number  of  the  CCCC. 
y  eares.  Nowe  it  is  to  be  conlidered,  if  Mofes  which  himfelfe  bv  fo  long  di- 
Ihmce  of  time  was  before  all  other  writers  ,  do  from  a  beginning  fo  long  be- 
fore himfelfe  fetch  the  origuiall  deliuerance  of  his  dodrine :  how  much  the 
holy  Scripture  then  is  beyond  all  other  writinges  in  antiquitie. 

4  VnlcHe  perhaps  fume  lilf  to bclccue  the  itgyptians ,  that  ftretch  their 
aunticnty  to  lixe  thoufand  yeai  es  before  the  creation  of  the  worlde  .  But 
fith  their  vaine  babhnghathbm  alwiy  fcorned  euen  of  all  y  prophane  wri- 
ters themfelues,  there  is  no  caufe  why  1  fhould  fpend  labour  in  coniiitrng  of 
it.  But  lolcphus  againft  Appion,alleageth  teftimonies  worthy  to  be  remem- 
bred  out  of  aimcient  writers ,  whereby  may  be  gathcred,that  by  confcn  t  of 
all  nations  the  doftrinc  that  is  inthclasve  hath  bin  famous  eucn  from  the 
firftages,  although  it  were  neither  read  nor  truely  knowen  .  Nowe,  that 
neither  there  Hiould  remainetothe  malitious  any  caufe  of  fufpicion,  nor 
to  the  wicked  any  cccafion  to  cauill,  God  hatli  for  both  thcfe  daimgcrs 
prouided  good  remedies.When  Moyfes  rehcarfeth  what  lacob  almoft  three 
hundred  yeares  before  had  by  heaucnle  infpiration  pronounced  vpon  his 
owne  pofteritic ,  how  doth  he  fet  foorth  liisowne  tribe  ?     yearn  the  per- 

G<.4<>,j.  Ton  of  Lcuihefpottethkwitheternallinfamie.  Symeon(  faythhc)ard 
Lcui  the  velfels  of  wickcdncfle.  My  loulc  come  not  into  their  counfel ,  nor 
my  tongue  into  their  fccret .  Tiucly  he  might  haue  palled  ouer  thatblottc 
with  Hknce,  in  fo  doing  not  onely  to  pleale  Ins  father ,  but  alio  not  to  llainc 
himfelfe  and  his  whole  family  with  part  of  the  fame  Ihame .  Howe  can  that 
writer  be  fufpeftcd,  which  vnconftrainedly  publiHiing  by  the  oracle  of  the 
holy  Ghoft,  that  the  principall  aimcefter  of  the  family  wherof  him  fclfc  de- 
(cended  was  an  abominable  doer ,  neither  priuatclie  prouided  for  his  ownc 
honor,  nor  refiifed  to  enter  in  difpleafure  of  all  his  owne  kinfcmcn ,  wjiomc 
vndoubtcdiy  this  matter  grecued  >     When  alTo  he  rchcarl'ctli  the  wicked 

murmu- 


(jodthe(reator,  Lib.i,  // 

murmuring  of  Aaron  his  owne  brother,  and  Marie  his  fifter :  fhall  wee  faie  Num.  i  i,i. 
that  he  fpake  after  the  meaning  of  the  flefli,or  rather  that  he  wrote  it  obcy- 
iTiP  the  commandemcnt  of  the  holy  Ghoft  ?  Moreouer  fith  himfelfe  was 
hveft  in  authoritic  ,  why  did  he  not  leaue  at  leaft  y  office  of  the  hy  e  pricft  - 
hodetohisownfonnes,  but  appointeth  them  to  thebafeftplace  >!  touchc 
hcreonely  afeweihmgesofmany  .  But  in  the  laweit  felfe  a  man  Hiall 
eche  where  meete  with  many  argumentes  that  are  able  to  bring  full  proofc 
to  make  men  belccue  that  Mofes  without  all  cjueftion  commeth  ftomhca- 
uen  as  an  Angell  of  God. 

y     Now  thcfe  ^o  many  and  (o  notable  miracles  th^t  he  recounteth,  are  e- 
uen  as  many  ellablilhrncntcs  of  the  lawe  that  he  dehueredjand  the  doftrme 
chathcpubliflied.  Foi,  this  that  he  was  caried in  a  cloud  vp  into  the  moun-  Exo,  24.18, 
taine :  that  there  euen  to  the  fourticth  day  he  continued  without  companie 
ofmcn:  that  in  the  very  piibh/liing  of  the  lawe  his  face  did  Ihine  as  it  were  Exo.}4. 29, 
befette  v/ith  fiinne  beames; that  lighccninjs  flaihed  round  about:  that  thun-  Exo.ij.i  o. 
ders  and  noifes  were  heard  echewhere  m  the  ayre:  that  a  trompetfoun-  fc''0'4<^.H' 
ded  being  not  blowcn  with  any  mouth  of  man :  that  the  entrie  of  the  taber- 
nacle by  a  cloude  fcttc  betvi'cnc  wns  kept  from  thciight  of  the  people  :  that 
his  authority  was  fo  miraculoufly  reuenged  with  the  horrible  deilrudion  of 
Chore,  Dathan  and  Abiron,  and  all  that  wicked  fadion  :  that  the  rock  ilri-  Num.i^.  24. 
ken  with  aroddedidby  and  by  powre  forth  ariucr  :  chat  at  his  prayer  it  Num.to.ic, 
rayned  Msnna  from  heauen:  did  not  God  herein  commende  him  from  hea-  "  "'^'^*'  *'^ " 
uen  as  an  vndouted  Prophet?  If  any  man  obicft  agiynft  me,  that  I  take, 
ihefe  thinges  as  confcifed,  wliich  are  not  out  of  controuerfic,  ic  is  eafic  to 
anfwcre  this  cauiliation .  For  feeing  that  Mofcs  in  open  alfembly  pubLihed 
all  thefe  thingcs,  what  place  was  there  to  fayns  before  thofe  witnclfes  that 
had  them  fclues  feene  the  thingcs  done  ?  It  is  likely  forfoth  that  he  would 
come  among  them  ,  and  rebuking  the  people  of  inhdelity,  flubbornes,vn- 
thankflibcs  and  other  finnes,would  haue  boafted  that  his  dofti  ine  was  efta- 
bliihed  in  their  owne  fight  with  fuch  miracles ,  which  in  decde  they  ncucr 
fawe. 

6    For  this  is  aFo  worthy  to  be  noted ,  fo  oft  as  he  tcUeth  of  iiny  mi- 
racles, he  therewithall  odioufly  ioyneth  fuch  thingcs  as  might  ftnrethc 
whole  people  to  crie  out  againl^  him,if  there  had  bin  neuer  fo  htle  occafion; 
Whereby  appcareth,  y  they  were  by  no  other  mcane  brought  to  n  grec  vnto 
him,  but  becaufe  they  were  euer  more  than  lufficicmjy  conumccd  by  the ir 
owne  experience.  But  becaufe  the  matter  was  plainlier  knowen,  than  y  the 
prophane  coulde  dcnie  that  miracles  wcie  doneby  Mofes:  the  father  ofly-  Eico.7. 1 1,. 
ing  hath  miniitred  them  an  other  cauillation,fiying,thar  thty  were  done  by 
Magicallartcsandforcene  .     But  what  likely  proofe  haue  they  to  accufe 
him  for  a  forcerer,which  fo  farre  abhorred  from  fiich  fu}>erftition,y  he  com-  Leu.2o. 
mandcth  to  ftone  him  to  death,that  doth  but  aske  counfcll  of  forccrers  and  Exo.i<5. 
foothfaiers  ?  Trucly  no  fuch  deceiuer  vfeth  his  iuggling  caftes,  but  that  he 
ftudieth  to  amafe  the  mindes  of  the  people  to  get  himfelfe  a  famcBut  what 
doth  Mofes?  by  this  that  he  crieth  our,  that  himfelfe  and  his  brother  Aaroa 
are  notliingjbut  doth  only  execute  thofc  thinges  that  God  hath  appointed, 

he 


Cap.  S,  OftheknoroUdgeof 

he  doth  fufficicntly  wipe  away  all  blottes  of  thinking  cuil  of  him .  Nowe  if 
the  thingcs  themfelues  be  confidcred ,  what  enchancement  could  bring  to 
pafle  that  Manna  daily  raining  from  heauen,fhould  fuffice  to  fcedey  people? 
and  if  any  man  kcept  in  ftore  more  than  his  iuftmeafure,  by  the  vcrierot- 
■ting  thereof  he  fliould  be  taught,  that  God  did  puniftihis  wantof  beleefe? 
Beudc  thatjwith  many  great  proues  God  fufFred  his  fcruant  fo  to  be  nied,  y 
now  the  wicked  can  nothing  preuaile  with  prating  againft  him.  For  how  oft 
did  rometime  the  people  proudlie  and  impudently  nuke  infurredions,fom- 
timc  diuers  of  them  cofpinng  among  themfclues  went  abouc  to  ouerthrowc 
the  holy  feruant  of  God:  how  could  he  haue  begilcd  their  fliror  with  illufi- 
ons?  And  the  ende  that  followed  plainely  fhcweth ,  tliat  by  this  meane  his 
doillirine  was  ftabliflied  to  continue  to  the  ende  of  all  ages. 

Gen.  49.  7  Moreouer  where  he  afligneth  the  chiefe  gouernement  to  tlie  tribe  of 
luda  in  the  perfon  of  the  Patriarche  lacob,  who  can  denie  th.it  this  was 
done  by  fpirite  of  prophccie ,  fpecially  if  we  wey  in  con/ideration  the  thing 
it  felfe,  how  in  comming  to  pafle  it  proued  true?  Imagine  Mofes  to  haue  bin 
the  firft  author  of  this  prophecie:  yet  from  the  time  that  he  did  firft  put  it  in 
writing,  there  pafled  fowcr  hundred  yeares  wherein  there  was  no  mention 
of  the  Iccpter  in  the  tribe  ofluda.  After  Saul  was  confecrate'king,it  jbcmed 

Sam. 1 1. 15.  that  the  kingdome  fhoulde  reft  in  the  tribe  of  Beniam  in.  When  Dauid  was 
annointed  by  Samuel,  what  rcafon  appeared  there  why  the  courfe  of  inhc- 

Sam.  1 6.  ritancc  of  the  kingdome  fliould  be  c haungcd  ?  who  would  haue  looked  that 
there  Hiould  haue  come  a  king  out  of  the  bafe  houfe  of  a  heardman  }  And 
when  there  were  in  the  fame  houfe  feuen  brethren,who  wouldhaue  faid  that 
that  honour  (hold  light  vpon  the  yongeft .''  By  what  nicane  came  he  to  hope 
to  be  a  king?  who  can  fay  thatthisannointment  was  gouerned  by  any  arte, 
trauaile  or  policy  of  man,and  not  rather  that  it  was  a  fijlfillmg  of  y  heaucnly 
prophecie?  Likewife  thofe  things  that  Mofes  afore  fpeaketh,albcit  darkcly, 
concerning  the  Gentiles  to  be  adopted  into  y  couenant  of  God,  feeing  they 
came  to  pafle  almoft  two  thoufande  yeres  aftcr,doe  they  not  make  it  plaine 
thathefpakcby  the  infpiration  of  God  ?  louerskippchisothcrtellinges 
aforchand  of  things,which  do  fo  euidently  fauour  of  the  rcuelation  of  God, 
that  all  men  that  haue  their  foundc  wit  may  plainely  percciue  that  it  is  God 

Ptuter.  J  2.  ti^jf  fpeakcth .  To  be  Hiort ,  that  fame  one  fong  of  his ,  is  a  cleare  looking 
glafle,vvhcrein  God  euidently  appeareth. 

8  But  in  the  other  prophetcs  the  fame  is  yet  alfomuch  morepbinelie 
fcene.  I  will  choofe  out  only  a  few  examples,  bccaule  to  gather  them  all  to- 
gether were  too  great  a  labour .  When  in  the  time  of  Efay  the  kingdome  of 
luda  was  in  peace,  yea  when  they  thought  that  the  Chaldces  were  to  them 

Sfj.  45.!.  fome  ftay  and  defence,  then  did  Efaie  prophecie  of  the  deftnidion  of  the 
citic  and  exile  of  the  people.  But  admit  tliat ,  yet  this  was  no  token  plaine  e- 
nough  of  the  inftinft  of  God,  to  tell  long  before  of  fuch  thinges  as  at  y  tirac 
fecmcd  falfe,  and  afterward  proued  true  :  yet  tliofe  prophecies  that  he  vt- 
tercth  concerning  their  deliuerance,  whence  fhall  we  fay  that  they  procee-. 
d-td  but  from  God  ?  He  nameth  Cynis  by  whome  the  Chaldces  thoiild  be 
fubducd,and  the  people  reftorcd  to  libcruc.Thcrc  pafled  more  tlian  an  hun- 
dred 


Godthe  Creator,  Lih.t,         i9 

dred  yearcs  firom  the  time  that  Efaie  fo  prophecied  before  that  Cynis  was 
borne:  for  Cyrus  was  borne  in  the  hundreth  yeare  or  thereabouts  after  the 
death  of  Efaie.  No  man  could  then  gefle  that  there  fhould  be  any  fiich  Cy- 
rus, that  (hould  haue  warre  with  the  Babylonians ,  that  fhould  bring  fubied; 
fo  mightie  a  monarchic  vnder  his  dominion,  and  make  an  ende  of  the  exile 
of  the  people  of  Ifraell.  Doth  not  this  bare  telling  without  any  garnifhment 
of  wordes  euidently  fhew,  that  the  thmges  that  Efaie  fpeaketh ,  are  the  vn- 
doubted  oracles  of  God,and  nor  the  coniedures  of  men?  Againe,when  lere-  Icre.  j  5.  x  x, 
mie  a  licle  before  that  the  people  was  caried  away ,  did  determine  the  ende 
of  the  captiuitie  within  threefcore  &  ten  yeares,  and  promifed  returne  and 
libertie,  muft  it  not  needes  be  that  his  tongue  was  gouerned  by  the  fpiric  of 
God  ?  What  fhamelcfnefle  fhall  it  be  to  denie,  that  the  credite  of  the  pro-  Efa.  41. 
phetes  was  ftablifhed  by  fuch  prooues  ,  and  that  the  fame  thing  was  fulfilled 
in  deede,  wliich  they  them  fellies  do  reporte  to  make  their  faymgs  to  be  be- 
leeued?  Behold,  the  former  thinges  are  come  to  pafle ,  and  new  thinges  do 
I  declare :  before  they  come  foorth ,  I  tell  you  of  them .  I  leaue  to  fpeake 
how  Hieremie  and  Ezechiellbeing  fo  farre  afunder ,  yet  prophecying  both 
atone  time,  they  fo  agreed  in  all  their  fayings  as  if  either  one  of  them  had 
endited  the  wordes  for  the  other  to  write.  What  did  Daniel  ?  Doth  he  not 
write  continuing  prophecies  of  things  to  come  for  the  fpace  of  fixe  hundred 
yeares  after,  in  fuch  (brt  as  if  he  had  compiled  an  hiftorie  of  things  already 
done  and  commonly  knowen  ?  Thcfe  things  if  godly  men  haue  well  confi- 
dered ,  they  fhall  be  fufficiently  well  ftirniihed ,  to  appeafe  the  barkinges  of 
the  wicked .  For  the  plaine  proofe  hereof  is  too  clearc  to  be  fubiede  to  any 
cauillations  at  all. 
9  I  know  what.fome  learned  men  do  prate  in  cornerSj  to  fhew  the  quick- 
nes  of  their  wit  in  aflaidting  the  truth  of  God.  Fcm:  they  dcmande,  who  hath 
afllired  vs  that  thefe  thinges  which  are  read  vnder  title  of  their  namcs,were 
cuer  written  by  Mofes  and  the  prophetes .  Yea ,  they  are  fo  hardy  to  moue 
this  cjueftion,  whether  euer  there  were  any  fuch  Mofes  or  no  .  But  if  a  man 
fliould  call  in  doubt  whether  euer  there  were  any  Plato,  or  Ariftotlc,  or  Ci- 
cero: who  would  not  fay ,  that  fuch  madneflfe  were  worthy  to  bee  correded 
with  ftro'-ccs  and  ftripes?  The  law  of  Mofes  hath  bin  marueiloufly  preferued 
rather  by  heauenly  prouidence  than  by  diligence  of  men .  And  though  by 
the  negligence  of  the  Prieftes  it  laic  buried  a  httle  while :  yctfince  the  time 
that  the  godly  king  lofias  found  it,  it  hath  ftiJl  by  continual  fucccffion  from 
age  to  age  bin  vfedin  the  handes  of  men.  Neither  did  lofias  bring  it  foorth 
as  an  vnknowen  or  new  thing ,  but  fuch  a  thing  as  had  bin  cuer  commonlic 
publifhed,and  whereof  the  remembrance  was  at  that  time  famous.  The  o- 
riginall  booke  it  fclfe  was  appointed  to  be  facredly  kept  in  the  temple,  and  a 
copie  written  out  therof,to  remaine  with  the  keepers  of  the  kings  Records. 
Only  this  had  happened,that  the  Prieftes  had  ceafled  to  publifh  the  law  ac- 
coring  to  the  olde  accuftomed  mancr,and  the  people  themfelucs  had  neg- 
leded  their  wonted  reading  of  it .  Yea  there  in  maner  paffed  no  age  wherin 
the  eftabliihment  thereof  was  not  confirmed  and  renued  .  They  that  had 
Dauidin  theii-  handes,  knewe  they  not  of  Mofes?  But  to  Ipeake  or  them  all 

at 


Cap.  S,  Of  the  k>}0vpk^ge  of 

at  oncc,it  is  mofl:  ccrtelne  that  their  writings  came  to  pofterltie  none  other- 
wife  but  from  hand  to  hand(as  I  may  terme  it)by  continuall  orderly  courfc 
of  yeres  dehuercd  ftom  their  fathers,which  had  partly  heard  them  fpeake, 
&  partly  while  the  remembrance  was  firc/h  of  it,  did  learne  of  them  which 
heard  them  that  they  had  fo  fpoken. 

1  Mac  T.  lo   As  for  that  which  they  obie(ft  out  of  the  hiftoric  of  the  Machabees, 

to  minilh  ihc  creditc  of  fcripturc,  it  is  fuch  a  tiling  as  nothing  can  be  dcui- 
fed  more  fitte  to  ftabhfli  the  fame.  But  firlt  let  vs  wipe  away  the  colour  that 

2  Mac  I.S9.  they  lay  vpon  it,&  then  let  vs  turne  vponthem  felucsthe  engine  that  they 

*  raife  vp  againft  vs.  When  Antiochus(fay  they)  commaundcd  all  the  bookes 
to  be  burned  ,  whence  arc  come  thefe  copies  that  wc  now  haue  ?  On  the  o- 
ther  fide  I  aske  them,in  what  fhop  they  could  fo  fone  be  made  ?\t  is  euidenr, 
tliat  after  the  crueltie  appeafed  they  were  immcdiatly  abroade  againe,  and 
were  without  controuerfie  knowen  to  be  the  fame  of  all  godly  men,that  ha- 
uing  bene  brought  vp  in  the  doftrine  of  them,  did  familiarly  knowe  them. 
Yea,when  all  the  wicked  men  being  as  it  were  confpired  togither ,  did  info- 
lently  triumphewithreproches  vpon  the  lewes,  yctneucr  was  there  any 
that  durft  lay  to  their  charge  falfe  changing  of  their  bookes.  For  whatfoe- 
uer  they  thinke  the  lewes  religion  to  be ,  yet  ftill  they  thinke  Mofcs  to  be 
die  autnour  of  it.  What  then  doc  thefe  praters  elfc,  but  bewray  their  owne 
more  tlicn  doggifh  frowardnefle,  while  they  falfcly  fay  that  thefe  bookes 
are  changed,  and  newc  put  in  their  places,whole  facrcd  antiquitie  is  appro- 
ued  by  confent  of  all  hiftories?  But  to  (pcndc  no  more  laboiu^  vainly  in  con- 
fii ting  fuch  foolifhcauiUations  :  let  vs  rather  hereby  confider  howgreate 
a  care  God  had  for  the  prefemation  of  his  wordc,  when  beyond  the  hope  of 
all  men,hc  faued  it  from  the  outrage  of  the  moft  criicU  tyrant ,  as  out  of  a 
prefent  fire :  that  he  endewed  the  godly  prieftcs  &  other  with  fo  great  con- 
llanci£,y  they  fticked  not  to  redecme  this  booke  cucn  with  lofle  of  their  life 
if  need  were,&fo  to  conuey  it  oucr  to  pofteritic:that  he  difappoiiued  y  nar- 
rov/  fearch  of  fo  many  goucrnors  &  fouldiours.  Who  can  but  acknowledge 
the  notable  &  miraculous  workc  of  God,y  thefe  facred  monumcntes  which 
the  wicked  verily  thought  to  haue  bene  vttcrly  deftroycd ,  by  and  by  came 
abroade  againe  as  fully  rcftored,&  that  with  a  great  deale  more  honour.'For 
by  &  by  folowcd  y  tranflating  of  them  into  Greek,  to  publilh  them  through 
out  the  world.And  not  in  this  only  appeared  the  miraculous  working ,  that 
God  prcfcrucd  the  tables  of  his  couenant  from  the  bloiidy  proclamations  of 
Antiochus:but  alfo  chat  among  fo  manifold  niifcrable  affliftions  of  v  lewes, 
Vv'hcrewith  the  whole  nation  was  fomctime  wornc  to  a  fewe  &  wafted,&  laft 
of  all,brought  in  mancr  to  vtter  dcfrruftion,  yet  they  remained  ftill  fafc  and 
extant.  The  Hebrue  tongue  lay  net  onelyvneftecmcd,  but  almoft  vnkno- 
wen.  And  furely  had  not  bene  Gods  pleafure  to  haue  his  religion  prouided 
for,it  had  peri/hcd  altogether  .  Forhowe  muchtlic  lewcs  that  were  fince 
their  rcnirne  from  exile,  were  fwarued  from  the  naturall  vfc  of  their  mo- 
ther tongue  ,  appeareth  by  the  Prophctes,"  that  hucd  in  that  cgc,  which 
is  therefore  worthic  to  be  noted,  bccaufe by  tliis  comparifon  the  antiqui- 
tic  of  thclawc  and  die  prophets  IS  the  more  plainly  percciucd  .   And  by 

whomc 


God  the  Creator,  Lih.f»         ip 

whom  hath  God  prcrcrued  for  vs  the  doftrine  of  faluation  conteined  in  the 
law  and  the  prophetes ,  to  the  end  that  Chrift  might  in  his  appointed  time 
be  openly  fliewed?  euen  by  the  moft  cruelly  bent  enemies  of  Chrift,y  lewcs 
whom  Saint  Auguftine  doth  therefore  worthily  callthekecpcisofthe  Li- 
brarie  of  Chriftian  Church,becaufe  they  haue  miniftred  vnto  vs  that  thing, 
to  reade  whereof,  themfelues  haue  no  vie. 

11  Noweif  wecometothenewTeftamentjWithhowfoundepillersis 
the  trueth  thereof  vpholden  ?  The  three  Euangeliftes  write  the  hirtorie  in 
bafe  and  fimpic  ipeache.  Many  proud  men  do  lothe  that  (imp]icitic,becaufe 
they  take  no  heedeto  thecheife  pointesof  dodrine  therein ,  whereby  it 
were  ea/ie  to  gather,  that  they  entreate  of  heauenly  myfteries  aboue  mans 
capacitie  .  Surely  whofoeuer  haue  but  one  droppe  of  honeft  fliamewill 
be  afhamcd  if  they  reade  the  firft  chapter  of  Luke  .  Now ,  the  fermons  of 
Chrift,  the  fum-me  whereof  is  (hortly  comprifed  by  thcfe  three  Euangelifts, 
do  eafily  deliuer  their  writing  from  all  contempte  .  But  John  thundering 
from  on  hie ,  thofe  whome  he  compelleth  not  to  obedience  of  faith,  hee 
throweth  down  their  flubburnes  more  mightily  than  any  thunderbolt.Now 
let  come  foorth  all  thcfe  fharpnofed  faultfinders,  that  haue  a  great  pica  (lire 
to  fliake  the  reuerence  of  fcriptiire  out  of  their  owne  and  other  mens  hearts, 
let  them  reade  lohns  Gofpell :  Wil  they  or  no,  they  fliall  there  findc  a  thou'- 
fande  fentences  that  may  at  leaft  awaken  their  fluggiflinefle,  yea  that  may 
printahorriblebrandein  their  owne  confciences  to  reftraine  their  laugh- 
ing. The  fame  is  to  bee  thought  of  Peter  and  Paul ,  in  whofe  writtings  al- 
though the  more  parte  be  blinde,  yet  the  verie  heauenly  maieftiein  them 
holdeth  all  men  boimde,and  as  it  were  faft  tied  vnto  it .  But  this  one  thing 
doofhfufficientlieaduaunce  their  doftrine  aboue  the  worlde,thatMathevv 
being  before  all  giuen  to  the  gaine  of  his  monie  boorde,  Peter  and  lohii 
brought  vp  in  their  fifher  boates,  all  groflc  vnlearncd  men,  had  learned  no- 
thing in  mens  fchoole  t-hatthey  might  deliuer  to  other.  Paul,  not  only  from 
a  profeffed ,  but  alfo  from  a  cruell  and  bloudy  enemie  comierted  to  anewe 
man,  with  fodaine  and  vnhoped  chaunge  doth  fhewe,  that  being  compelled 
by  heauenly  authoritic  he  now  mainteincth  that  dodrine,  which  before  he 
had  fought  againft .  Now  let  thefc  dogges  deny ,  that  the  holy  Ghoft  came 
downe  vpondieApoftleSjOrletthemdifcreditethehiftorie  :  yet  ftill  the 
trueth  it  felfe  openly  cry  eth  out ,  that  they  were  taught  by  the  holy  Ghoft, 
which  being  before  time  defpifed  men  among  the  raskall  people ,  fodenly 
began  fo  gloriouHy  to  entreate  of  heauenly  myfteries. 

1 2  There  be  yet  alfo  furthermore  many  very  good  reafons,why  the  c6- 
fente  of  the  Church  (hould  not  be  efteemed  without  weight  .  For  it  is  to 
be  accounted  no  final  matter,  that  fince  the  Scripture  was  firft  pubhflied ,  y 
wiUcs  of  fo  many  ages  haue  conftantly  agreed  to  obey  it .  And  y  howfoeuer 
Sathan  with  all  the  worlde  hath  tiauailedby  marueilous  meanes,  either 
•tdopprefle  it,  or  ouerthrowe  it,  or  vttcrly  to  blotte  &  deface  it  out  of  mens 
xemembraunce,  yet  euer  ftill  like  a  palme  tree ,  it  hath  rifen  vp  aboue ,  and 
remained  inuincible.  For  there  hath  not  lightly  bin  in  oLie  time  any  fophi- 
Jler  or  ^  hetorjciany  had  any  more  excclle t  wit  tlia  oihgr,  but  he  hath  bene 

111* 


Cap.  9,  Of  the  knowledge  of 

his  force  againft  this  Scripture :  yet  they  all  haue  nothing  preuailcd .  The 
whole  power  of  the  earth  hath  armed  it  felfc  to  dcftroy  it,  &  yet  al  their  en- 
terpnfcs  are  vanifhcd  away ,  as  in  fmoke  .  How  could  it  haue  refifted  be- 
ing fo  mightily  oncchefideaflailed,  ifithadhad  none  other  defence  but 
mans  ?  Yea  rather  it  is  hereby  proued,  that  it  came  from  God  himfelfejthat 
all  the  trauailes  of  men  ftriuing  againft  it,  yet  it  hath  of  her  owne  power  ftill 
rifen  vp.  Bcfidc  that,  not  one  citie  alone ,  nor  one  only  nation  hath  agreed 
to  receiuc  and^mbracc  it :  but  fo  farre  as  tlie  worldc  cxtendeth  in  length  & 
breadth,  the  Scripture  hath  attained  her  credite,by  one  holy  confpiracie  of 
diners  nations,which  otherwife  were  in  nothing  agicable  one  with  another. 
And  foralmuch  as  fuch  agreement  of  mindes  fo  diucrs  &  difagrceing  m  ma- 
ner  in  all  things  els,  ought  much  to  moue  vs,  becaufe  it  appeareth ,  that  the 
fame  is  brought  about  none  other  way,  butby  working  of  the  hcauenjy  ma- 
ieftie  :  no  fmaU  eftimation  groweth  vnto  it, when  we  behold  their  godlines, 
that  do  fo  agree,  I  meanc  not  of  them  all,  but  onely  of  thofe,  with  whome  as 
with  lightes  it  pleafed  God  to  haue  his  Church  to  fhine. 

13  Now  with  what  afTuredncflc  of  minde  ought  we  to  fubmitte  vs  to  that 
dodrine  which  wc  fee  ftabliflied  and  witneflcd  with  thebloudeof  foraany 
holy  men  ?  They  when  they  had  but  once  receiued  it ,  fticked  not  boldly 
without  feare ,  yea  and  with  great  chearefulnes  to  die  for  it :  howe  ihould  it 
thencometopaflc,  thatwe,hauingit  conueiedtovs  with  fuch  an  aflured 
pledge,  Ihould  not  with  certaine  and  vnmoueablc  perfuafion  takeholdc  of 
it?  It  is  therefore  no  fmall  confirmation  of  the  Scripturc,that  it  hath  beenc 
fealcd  with  the  bloud  of  fo  many  witneflcs  ,  fpecially  when  we  confidcr  that 
they  fufFred  death  to  bearc  witnefle  of  their  faith :  and  not  of  a  frantike  di- 
ftemperaunce  of  braine,  as  fometime  the  erronious  fpirites  are  wont  to«doe, 
but  with  a  firme  and  conftant  and  yet  fober  zeale  of  God .  There  be  other 
reafbns  and  thofe  not  few  nor  weakc  ,  whereby  the  Scripture  hath  her  dig- 
nitie  and  maieftie  not  onelyafcertained  vnto  godly  hartes ,  but  alfo  honou- 
rably defended  a^ainft  the  fubtilties  of  cauellers , y  et  be  they  fuch  as  be  not 
of  them  felues  fufficiently  auaylablc  to  bring  ftedfaft  credite  vnto  it ,  vntill 
the  heauenly  father  difclofing  therin  his  maieftie,  doth  bring  the  reuerence 
thetofoutof  al  controuerfie .  Wherforc  then  only  the  fcripture  ftiallfuffice 
to  y  knowledge  of  God  that  bringcth  faluation,  when  the  ccrtentie  thereof 
fhall  be  grounded  vpon  the  inwarde  perfuafion  of  the  holy  Ghoft .  So  thofe 
teftimonies  of  men  that  feruc  to  confirme  it  (hall  not  be  vaine,  if  as  feconde 
helpes  of  our  weaknefle  they  follow  that  chcefe  and  hycft  tertimony.  But 
they  do  fondly  that  will  haue  it  perfwaded  by  proofe  to  the  vnfaithfull,  thnt 
thefcripturcisthewordc  of  God,  which  can  not  be  knowenbut  by  faith, 
De  t'litat  Fo'^' good  reafon  therefore  doth  Auguftine  giue  warnmg  ,  that  godlincfle 
credendi,  ^"*^  peace  of  minde  ought  to  goe  before ,  to  make  a  man  vfldcrftand  fome- 
what  of  fo  great  matters. 

The  ix.  Chapter, 

Th*t  tboftflfHtieaU mt»,-vihscb forfkl^ittg  Scnpture.rtfort vtttt uuelttioa, 
dtttucrtkrrvvtttlitbtfrtHcifltt  «fioiUmJft, 

Nowc 


NOvir  th4y  that  forfaking  the  Scripture  doe  imagine  I  wore  no^whnc 
way  to  atcainc  vnto  God,  are  to  be  thought  not  (o  much  to  be  holdea 
with  errour,  as  to  be  caried  wich  rage.  For  there  haue  arifcn  of  late 
ccrteinc  giddic  brained  men ,  which  moft  prefumptuouily  pretending  a 
fchoolc  of  the  fpirite,both  them  feiues  do  forfake  all  reading  ,  and  alfo  doc 
fconie  their  fimpljcitiewhichftill follow  the  dead Siflayingletter,  as  they 
call ic  But  I  would fainc  knowc  of  thefe  men ,  what  fpirite  that  is,  by  wliofe 
inlpiration  they  are  carted  vpfohie.that  they  dare  defpife  the  doftrincof 
the  Scripture  as  rliildilh  and  bafe.  For  if  they  anfwerc  that  it  is  the  fpirite  of 
Chriftjthen  fiich  carelefnefle  is  wor  thie  to  be  laughed  at.  For  I  thinke  they 
Will  graunt,that  the  Apoftles  ofChrift  and  other  faithfull  in  theprimitiuc 
Church  \vere  lightned  with  none  other  Ipirite.  But  none  of  diem  did  learne 
of  chat  fpirite  to  defpife  the  worde  of  God.-but  rather  euery  one  was  moued 
more  to  reucrencc  it,as  their  writings  do  moft  plainly  witnefTe.  And  furely 
lb  was  ic  foretold  by  the  mouth  of  Efaie.  For  where  he  faith  ,  My  fpirite  . 
thatis  vpon  thee,and  my  wordes  which  I  haue  put  in  thy  mouth ,  fhall  not  "*  *  >^*  *  '• 
depart  out  of  thy  mouch,nor  out  of  the  mouth  of  thy  fecde  for  euer:  he  doth 
notbinde  the  oldc  people  to  the  outwarde  doArinc  as  though  they  were  fee 
eft  learne  to  fpell,  but  rather  he  teacheth ,  that  this  Ihall  be  the  true  &  pcr- 
fed  felicitie  of  the  ncwe  church  vnder  the  reigne  ofChrift ,  that  it  IhaU  no 
lefle  be  c  led  by  the  voice  of  God,than  by  the  fpirite  of  God.  Whereby  wee 
gather,that  thefe  lewde  men  with  wicked  facrilegc  doe  feuer  afunder  thofe 
things  that  the  Prophet  hath  ioyned  with  an  inuiolable  knot  .  Moreouer, 
Paul  bemg  rauiftisd  vp  into  the  third  heauen,yet  ceailed  not  to  go  forward 
in  the  doftrine  of  the  law  and  the  Prophets,cuen  fo  as  he  exhorteth  Timo-  i  .Tim.  4.1  j . 
chieja  doftour  of  fingidar  cxcellcncie  to  apply  reading.  And  worthie  is  that 
Commendation  to  be  remembrcd ,  wherewith  hefctteth  foorththe  Scrip-  «.Tiai.j.i5'. 
lure,  faying,  that  it  is  profitable  to  teach,to  adm.onifhand  to  reprooue,  that 
the  feruants  of  God  may  be  made  perfeft .  How  diuclifli  a  madneflc  is  i  t  to 
faine  ,that  the  vfe  of  Scripture  is  but  tranfitorie,and  lafleth  but  for  a  while, 
which  in  deede  guideth  the  children  of  God  cuen  to  the  hft  ende  ?  Againc, 
I  would  haue  them  anfA^ere  me  this :  whether  they  haue  tafted  of  another 
fpiiit  than  that,which  the  Lord  promifed  to  his  difciples  .  Although  they 
be  vexed  with  extreme  madne{re,yet  I  thinke  they  arc  not  caricd  with  fucn 
giddincfle ,  that  they  dare  fo  boaft.  But  what  manner  of  fpirite  did  he  (peak  j^j,  x6.\u 
of  in  his  promife?  cuen  that  fpirite  which  {hould  not  (peakc  of  itfelfc,  but 
fhould  minifter  and  infpire  into  their  mindes  thofe  thingcs,  which  he  the 
Lord  himfelfc  had  taught  by  his  worde.  It  is  not  therefore  the  office  of  the 
fpirite,  which  is  promifed  vs,to  faine  new  and  vnheard  of  reuclations ,  or  to 
coine  a  newekinde  of  dodrine,whereby  we  ftiouldbe  led  from  the  receiucd 
doftrine  of  the  Gofpel,but  to  feale  in  our  minds  th;  felfe  fame  doftrine  that 
is  commended  vnto  vs  by  the  Gofpcl. 

2  Whereby  we  plaincly  vnderftand,that  we  ought  right  ftudioufly  to  ap- 
ply the  reading  and  hearing  of  the  Scripture,  if  we  hft  to  take  any  vfe  and 
finite  of  the  fpirite  of  God .  As  alfo  Peter  praifeth  their  diligence  that  are 
hcedcful  to  the  dodrineof  the  Prophets,whichyet  might  fecme  to  haue  gi-  »'P«*'  *•  **• 

E  uen 


Cap,      1 0 ,  Oft  he  knowledge  of 

boundcs.  So  for  this  prcfcnc,  let  it  fuffice  vs  to  Icarnc,  howe  God  the  maker 
of  heaucn  and  earth  doth  gouerne  the  worldc  by  him  created.  Euery  where 
is  rcnoumed  both  his  fatherly  bountic  and  enclined  wiJ  to  do  good,&  there 
arc  alio  examples  rehearfed  of  his  fcueritie ,  which  fhcwe  him  to  be  a  righ- 
teous puniiher  of  wicked  doingcs,  fpccially  where  his  fufFeraunce  nothing 
prcuailech  with  the  obilinatc. 
i  In  f  ercaine  places  are  fet  foorth  more  plaine  dcfcriptions  wherein  his 
p  g      n,' ttirall  face  is  as  in  an  image  reprefenrcd  to  be  feen.For  in  the  place  where 

Mofcs  defci  ibcth  it,  it  fcmeth  that  his  meaning  was  [horily  to  comprehend 
all  rhar  was  lawfull  for  men  to  vndcrftand  of  God.  The  Lord  (  fayth  he)  the 
Lordja  mcrcifull  God,  and  gratious ,  patient  and  of  much  mercy ,  and  true, 
which  keepeft  mercy ,  vnto  thoufindcs  which  takcft  away  iniquitic  &  wic- 
ked doinges,bcfore  whome  the  innocent  fh  lU  not  bee  innocent,  which  ren- 
dreft  the  wickedncfl'c  of  the  fathers  to  the  children  and  children*  chUdi'cn. 
Where  let  vs  marke,  that  his  ctcrnitie  and  being  of  himfelfe  is  cxprclfed  in 
the  twife  repeting  of  chat  honorable  name:  and  that  then  his  vertues  are  re- 
hearfed, in  which  is  defer ibed  vnto  vs ,  not  what  he  is  in  rcfped  to  liimfeltc, 
but  what  a  one  he  is  toward  vsrthat  this  knowledge  of  him  may  rather  Hand 
in  a  liuely  feeling,  than  in  an  empty  and  fupernatural  Ipcculation.  And  here 
we  do  heare  recited  thofe  vertues  of  his  which  we  noted  to  Hiine  in  the  hca- 
uen  and  earth,  that  is  to  fay,  clemencie ,  bountie,mercy,iiiftice,  iudgcment 
andtructh.  For  might  and  power  arc  conteined  vnder  this  name  Elohim 
God.  With  the  fame  names  of  addition  do  the  Prophets  fet  him  fortli  when 
Pf    «i?  J    theymeanefully  to  paint  out  his  holy  name.  But, becaufc  I  would  not  heap 
vp  too  many  examples  together ,  at  this  prefent  let  one  Pfalme  fuffice  vs, 
wherein  the  fumme  of  all  his  vertues  is  fo  exaftly  reckcned  vp,that  nothing 
can  fecme  to  be  omitted.And  yet  is  nothing  there  rehearfcd,but  that  which 
we  may  behold  in  his  creatures.  So  plaincly  do  we  pcrceiue  God  by  infor- 
mation of  experience,  to  be  fuch  as  he  declareth  himfelfe  in  his  worde  .  In 
lere  tf .  14.     Icremie  where  he  pronounceth ,  what  a  one  he  would  haue  vs  knowc  him  to 
be,  he  fetteth  forth  a  defcription  not  altogether  fo  full,  but  yet  comming  all 
to  one  ef^id .  He  that  glorieth,  faith  he,  let  liim  glory  in  this  that  he  know- 
eth  me  to  be  the  Lord  that  do  mercy,  iuftice ,  and  iudgement  on  the  earth. 
Surly  thefe  three  things  are  very  neceflary  for  vs  to  know:  mercy,  in  which 
alone  confifteth  all  our  faluation :  Iudgement,  which  is  daily  executed  vpofi 
euil  doers,&  more  grecuous  is  prepared  for  them  to  cternall  deftnidion:  Iu- 
ftice, whereby  the  faithfuUare  prelerued  &  moft  tenderly  chcrifhed.Which 
things  when  thou  haft  conceiued,  the  prophecy  faith  thou  haft  fufficiently 
enough  whereof  thou  maieft  glory  in  God  .And  yet  here  arc  not  omitted  ei- 
ther his  rrueth  or  his  power,or  his  holines  or  goodnes .  For  how  fhould  the 
knowledge  ftand  fure  which  is  here  required  of  his  iuftice,mcrcy  and  iudge- 
ment, vnles  it  did  reft  vpon  his  vnmoucable  tnicth?'  And  how  lliould  wc  bc- 
leeuc  that  he  doth  gouerne  the  earth  with  iuftice  and  iudgcment,but  vnder- 
ftanding  his  power?  And  whence  comcch  his  mercy  but  of  liis  goodnes  ?  If 
then  al  his  waies  be  mercy ,  iudgement  &  iuftice  ,  in  them  mult  holines  alio 
nccdcs  be  fcenc.And  to  none  other  end  is  dircAcd  y  knowledge  of  God  that 

is 


Godthe  Creator,  Lth.  t,  22 

is  fctfoorth  vnto  vs  in  the  Scriptures,  than  is  that  knowledge  alfb  which  ap- 
pcareth  cmprinted  in  his  creatuies ,  that  is  to  fay :  it  firft  moueth  vs  to  tlic 
feare  of  God, and  then  to  put  confidence  in  him,  to  the  cndc  we  may  learne 
firft  to  honour  him  with  perfcftinnocencyof  hfeand  vnfaincd  obedience, 
and  then  to  hangahogether  vpon  his  goodneffe. 

3  Butherelmeanetogatherafummeofgencralldoftrinc  .  And  firft 
let  the  readers  note,  that  the  Scripture  to  the  end  to  dired  vs  to  y  ttue  God, 
doth  exprefly  exclude  and  caft  away  all  the  gods  of  the  Gentiles ,  becaufc 
commonly  in  a  manner  in  all  ages  religion  hatli  bin  corrupted.  True  it  is 
in  deed  that  the  name  of  one  God  was  cuery  where  knowen  and  renoumed. 
For  cucn  they  that  woi  {hipped  a  great  number  of  Gods ,  fo  oft  as  they  did 
fpeake  according  to  the  proper  fenfe  of  nature,  they  fimply  vfed  the  fingular 
nimeofGod,asifthey  were  contented  with  one  God  alone  .  And  this  was 
wifely  marked  by  luftine  the  Martyr ,  which  for  this  purpofe  made  a  booke 
of  the  Monarchie  of  God ,  where  by  many  teftimonies  he  fheweth  y  this, 
that  there  is  but  one  God,  was  engrauen  in  the  heartes  of  al  men.  The  fame 
thing  alfo  doth  Tertullian  proue  by  the  common  phrafc  of  fpeach.But  for- 
afmuch  as  all  without  exception  are  by  their  owne  vanitie  either  drawen  or 
fallen  to  faKe  forged  deuifes,  and  fo  their  fenfes  are  become  vaine,thcrefore 
all  that  euer  they  naturally  vnderftoode  of  the  being  but  one  God ,  auailcd 
no  further  but  to  make  them  inexcufable .  For  euen  the  wifeft  of  them  doc 
plainely  fhewe  the  wandering  error  of  their  mind,when  they  wifh  fome  god 
to  aflift  them,and  fo  in  their  prayers  doe  call  vpon  vncertaine  gods.  Moreo- 
uerin  this  that  they  imagined  God  tohauemany  natures  although  they 
thought  foraewhatlcfle  abfurdely  than  the  rude  people  didoflupiter,  Mer- 
curie,  Venus,Minerua  and  other :  yet  were  they  not  free  from  the  deccitcs 
ofSatan,and  as  we  hauc  already  fay de  els  where ,  whatfoeucr  wayesof  e(^ 
cape  the  Philofophers  haue  futtlely  inuented,  they  cannot  purge  thcfclues 
of  rebellion  but  that  they  al  haue  corrupted  the  trueth  of  God.  For  this  rca- 
fon,Hd>ucuc  after  he  had  condemned  .ill  idoles  biddeth  to  fceke  God  in  Aba.z. 
his  owne  temple ,  that  the  faithfiill  {hould  not  admitte  him  to  be  any  other 
than  fuch  as  he  had  dilclofcd  himfelfe  by  his  word. 

The  x).  Chapter 

thtt  it  is  vnlavvfuUta  attnbuttvnta  GodavifibU  forme^and  that 
gtnsrallj/  th^forfal^e  Gad,  fo  many  at  do  craci  to 
themfdutsttny  pnages, 

15  Vt  as  the  Scripture  prouiding  for  the  rude  and  grofle  wit  of  man  vfetk 
'"-'to  fpeake  after  the  common  maner :  fo  when  it  meaneth  to  make  fcue- 
rally  knowen  the  true  God  from  the  falfe  gods,  it  chiefly  comparcth  him 
with  idoles :  not  that  it  doth  allow  thefe  inuentions  that  are  more  futtlehc 
and  finely  taught  by  the  Philofophers ,  but  the  plainher  to  difclofe  the  foo- 
lifhnefle  of  the  worlde,  yea  rather  their  madneflc  in  feeking  God  fo  long  as 
they  cleaue  eucry  one  to  their  owne  imaginations  .  Therefore  that  exclu- 
fiue  definition  which  we  commonly  hear  ejbringeth  to  nought  al  that  maner 

E3  of 


Cap.  //.  Ofthek^invledgeof 

of  Godhead  that  men  frame  to  themfclucs  by  their  owne  opinion ,  becaufc 
God  himfclfe  is  the  oncly  conuenicnt  witnclfe  of  himfelfe .    In  the  mcanc 
timCjfith  this,  bmnfh  gioireneflc  hath  poffefTcd  the  whole  world,to  couct  vi- 
able fhapcs  of  God,  and  fo  to  fort^c  themfclucs  Gods  of  timber,  ftone,  gold, 
filucr,  and  other  dead  and  corruptible  matter  ,  we  ought  to  hold  this  prmci- 
plc,  that  with  wicked  falfliod  the  gloric  of  God  is  corrupted  fo  oft  as  any 
fliape  is  faincd  to  reprefent  him.  Therefore  God  in  v  law,  after  he  had  once 
chalengcdthc  glorie  of  his  dcitie  to  himfelfaIone,me2nmg  to  teach  vs  what 
manner  ofwor(hippi.'ighim  hee  alloweth  or  refiifeth,  addeth  immediately: 
Exo .  JO.  4,  Yhou  flnlt  make  thee  no  graucn  image,  nor  any  fimi]itude,in  which  wordes 
he  rcftrainethour  Lberty  ,  that  wee  attempt  not  to  reprefent  him  with  anie 
vifible  imagcAnd  there  he  fhortly  rccb^-cth  vp  all  the  formes  wherewith  of 
long  time  before,  fuperilition  had  begun  to  turnc  his  trueth  into  lying.  For 
we  know  that  the  Perfians  worfliippcd  the  fimne,yea  &  fo  many  ftars  as  the 
foohfh  nations  fawe  in  the  skie,  fo  many  goddcs  they  faincd  them  .      And 
fcarce  was  there  any  liuing  creature  whichwasnotamongy  ifgyptians  a 
MaximusTi-  f^g^^g  of  God.  But  the  Grecians  were  thought  to  be  wifer  than  the  reft ,  be- 
£ut  fermo-    caufe  they  worfhipped  God  in  y  fhape  of  a  man.  But  God  coparcth  not  ima- 
ne  3  8.  gcs  one  with  an  other,as  though  one  were  more  &  an  other  leflc  meet  to  be 

vfed,  but  without  any  exception  he  reiefteth  all  images,piftures  and  other 
fignes,whei:eby  the  lliperftitious  thought  to  haue  God  neere  vnto  them. 
t>«u.4. 10.       i     This  is  eafie  to  be  gathered  by  the  reafons  which  hee  ioyncth  to  the 
1  a*i  5  ♦  prohibition.  Firft  with  Mores:Remembcr  that  rhe  Lord  hath  fpoken  to  thee 

m  the  vale  of  Horeb.Thou  heardeft  a  voyce,but  thou  faweft  no  body.Thcr- 
forc  take  hcede  to  thy  felfe ,  leaft  peraduenture  thou  be  decciued  and  make 
to  thy  felfe  any  hkenelfe.  &c.  We  fee  how  openly  God  fetteth  his  voyce  a- 
gainft  all  counterfait  Ihapes,  that  we  may  know  that  they  forfake  God  who- 
foeuer  do  couet  to  haue  vifible  formes  of  him.  Ofthc  Prophetes  onely  Efay 
Ef3.40.j8.     fhalbe  enough  which  fpeaketh  oft  and  m.uch  hereof,  to  teach  that  thema- 
and  4'-7«&  icftieofGodis  deHledwithvncomely  andfooLlhcounterfaiting,  when  he 
■^  ^  ■  being  without  body  is  likened  to  bodily  maner:  being  iniufible,  to  a  vifible 

image:  being  a  fpirit,  to  a  thing  without  life  :  being  incomprchenfiblc ,  to  a 
AO:  17.  39.  fi"^fi  lumpe  of  timber,  ftone  or  gold.  In  like  manner  rcafoncth  Paul :  For  af- 
much  as  we  are  the  generation  of  G  O  D ,  we  ought  not  to  tliinkc  that  die 
godhead  is  like  vnto  gold,  or  filuer,or  ftone  grauen  by  art  and  the  inuention 
ofman.Whcrebvitcertainely  appcareth,  whatl'oeucr  images  arcerefted 
or  pidurcs  painted  to  expiefle  the  fhape  of  God,  they  fimply  difplcafe  him 
as  certainc  difhonours  of  his  maieftie  .  And  what  marucl  is  it  if  the  holie 
Ghoft  do  thunder  out  thefe  oracles  from  heaucn,  fith  he  compellcth  the  ve- 
ry wretched  and  blind  idolaters  themfclucs  to  confelle  this  in  earth  ?  It  is 
li  e.ie  ciu'i.  knowcn  how  Seneca  complained  as  it  is  to  read  m  Augiiflin.  Thty  dedicate 
dei  cjp.i  o,  (faith  he)the  holy  immortall  and inuiolable  Gods  in  moft  vile  &  bafc  ftitftcy 
and  put  vpon  them  the  fiiapcs  of  men  and  bcaftes  ,  and  fomc  of  them  vvitli 
kinde  ofman  &  v/oman  mingled  together ,  and  with  fundrie  fliapcn  bodies, 
and  (uch  tlitv  call  Gods  which  if  they  fhould  receiue  breath  &  mcete  them, 
would  be  reckcned  nionftcrs .  Whereby  agarnc  plainly  appcartth,that  it  is 

a  fondc 


God  the  Creator.  Lik  /.  sj 

fondcauillation  wherewith  the  defenders  of  images  feeke  to  efcape ,  which 
fay  that  the  lewes  were  forbidden  images ,  becaufe  they  were  inclma'ole  to 
fuperftition.As  though  that  thing  perteincd  to  one  nanon  only  which  God 
brineeth  forth  of  his  eternal!  being  and  the  continual!  order  of  nature.  And 
Paul  fpake  not  to  the  Icwcs  but  to  the  Athenienfes  when  he  confuted  their 
error  m  counterfaiting  a  fiiape  of  God. 

3     God  in  decdc,  1  graunt ,  fometime  in  cercainc  figncs  hath  giuen  a  prc- 
fence  oFhis^odhcade,  To  as  heewasinyde  to  bee  beholden  face  to  hcc, 
but  all  thefe  fiignes  that  euer  he  flr.wcd  did  aptly  feme  for  mcanes  to  teach, 
3nd  wichall  didplainely  admomni  men  of  an  incomprehcniible  eflence.  ►, 
For  the  cloud  and  fmoke  and  flame ,  although  they  were  tokens  of  the  hea- 
uenly  glory,  yet  did  they  as  it  were  bridle  and  reftrainc  the  minde ;.  of  men 
that  they  fliould  not  attempt  to  pailc  any  further  .     Wherefore  not  Moles  Exo.j  j.  tj. 
himfelfc,  towhomeGoddifclofcdhimielfemoft  familiarly  in  comparifon 
of  other ,  obremed  by  prayer  to  fee  that  face ,  but  recciued  this  anfwere 
that  man  is  not  able  to  luftaine  fo  great  brightnefle  .      The  holy  Ghoft  ap- 
peared vnder  the  hkenefl'e  of  a  done,  but  fitn  he  immediatly  vaniftied  away,  Mar.j.ie.^ 
who  doch  not  fee  that  by  that  token  of  fo  fliort  a  continuance  of  a  moment 
the  faithfuli  are  put  in  minde  that  they  ought  to  beleeue  him  to  be  an  inui- 
fible  fpirite ,  that  holding  them  contented  with  his  vertuc  and  grace ,  they 
ihould  make  him  no  ounvai  d  (hape .     This,  that  God  appeared  fometimcs 
in  forme  of  a  man ,  was  a  forefliewmg  of  the  reueiling  that  was  to  be  made 
of  him  in  Chrift  .     And  therefore  it  was  not  lawful!  for  the  lewes  to  abuf c 
this  pretence  to  ercft  to  themfelues  a  reprefentation  of  the  godhead  in  the 
/hape  of  man .     Alfo  the  mercy  feate  wherein  God  flicwcd  foorth  the  pre- 
fcnce  of  his  power  in  the  time  of  the  lawe ,  was  fo  made  as  it  might  teache 
ihatthebcftbeholdingof  the  godhead  IS  this,  when  mensmindes  areca- 
,ricd  beyond  theiiielues  with  admit., tion  ot  it.   For  the Cherubins with 
their  winges  ffretched  abroade  did  cotier  it,  the  veile  did  hide  it,&  the  place  E.ko,  15.17. 
it  felfe  being  fet  faire  inward  did  of  it  felfc  fufficiently  keepe  it  fecrct.  Ther- 
fore  it  is  very  pi  aine  that  they  be  very  mad  that  go  about  f  o  defcndc  y  ima- 
ges of  God  and  of  Saints  with  the  example  of  thefe  Cherubins .  For,  I  pray 
you,  what  meant  thefe  laic  images,  but  to  fliewe  that  imagjs  are  not  mectc 
toreprefcnt  tlie  myfteries  ofGod?  fcrafmuch  as  they  were  made  for  this 
purpofe,  that  hyding  th;  mercy  feate  with  their  wings  they  fhould  noton- 
ly  keepe  backe  the  eyes  of  man  ,  but  alfo  all  his  fcnfes  from  the  beholding 
of  God, and  fo  to  correft  his  rafli  hardinede.  For  this  purpolc  mjkcth  it  that 
the  Prophctes  defcribed  the  Seraphins  ihcwed  them  invifion,  with  their  ^pj^  ^_j^ 
face  vncouered:  vvherby  they  figmfie.that  fo  great  is  the  brightncs  of y  glo- 
lyof  God  y  the  Angels  themfelues  are  kept  from  dircft  beholding  it,  and 
the  fmall  fparkes  thereof  that  fhine  in  the  Angels  are  withdrav/en  from  our 
eyes.  Although  yet  fo  many  as  rightly  iudge,do  acknowledge  that  the  Che- 
rubins of  whome  we  nov/  fpeake ,  perteined  onely  to  the  oldc  maner  of  in- 
troduftion  as  it  were  of  children  vfed  in  the  lawe.  So  to  draw  them  now  for 
an  example  to  our  age,  is  an  sbfurditie.  For  y  childiih  age,  as  I  mr,y  fo  terme 
it,  is  palfed,  for  the  which  fuch  rudimentes  were  appointed .  And  it  is  much 

E  4  .   iharae. 


Cap.  ti,  OfthehnorvUdgeof 

fliame,  that  tVie  pamimc  writers  arc  better  expounders  of  the  lawc  of  God 
than  the  Papiftes  are  .     luucnal  reprochcth  the  Icwes  as  it  were  in  fcomc 
that  they  honor  the  white  cloudcs  and  the  deitie  of  heaucn.I  grant  he  fpea- 
keth  perucrfly  &  wickedly :  and  yet  he  fpeaketli  more  truely  in  faying  that 
they  haue  among  them  no  image  of  God,  than  tlie  Papiftes  do  which  prate 
that  they  had  a  vifible  image  ot  God.  And  whereas  that  people  with  a  cer- 
taine  hote  haftincflejbrake  out  oftentimes  to  feeke  them  idolcSjCuen  as  wa- 
ters out  of  a  great  frefh  fpringboile  out  with  violent  force  :    hereby  rather 
let  vs  learne  now  great  is  y  inclination  of  our  nature  to  idolatryjlcft  throw- 
ing vpon  the  lewcs  the  blame  of  that  fault  which  is  common  to  a],we  fleepe 
a  deadly  fleepe  vnder  vainc  allurcmentcs  to  finne. 
4     To  the  fame  purpcfc  ferueth  this  faying :  The  idoles  of  the  Gentiles 
Pf.115.  4.&  are  gold  and  filuer,euen  the  woikcs  of  mens  handes  .  Becaufc  the  Prophet 
'  3  5**  5»       doth  gather  of  the  ftuffe  it  fclrc,that  they  are  no  gods  that  haue  a  golden  or 
filuer  image :  and  he  takcth  it  for  confeflcd  tructh ,  that  it  is  a  foolifli  faincd 
inuention  whatfoeuer  we  concciue  of  our  ovvne  ferfe  concerning  God .  He 
nameth  rather  gold  and  filuer  than  clay  or  ftonc,  that  the  beautie  or  y  price 
Ihould  not  ferue  to  bring  a  reuercnce  to  idols.  But  he  concludeth  generally 
that  nothing  is  Icfle  allowable,  than  gods  to  be  made  of  dead  ftuffe .  And  in 
the  meane  while  heftandethas  much  vpon  this  point,  tliat  men  are  caried 
away  with  too  mad  a  raflincs  ,  which  themfclucs  bearing  about  with  them 
but  a  borrowed  breath,  readie  to  vanifhe  away  at  cuery  momentc ,  vet  dare 
giuethehonorofGodtoidolcs.  Manmuft  needes  confeflc  thathimfelfe 
is  but  a  creature  of  a  daies  continuance,  and  yet  he  will  haue  a  peecc  of  me- 
tall  to  be  counted  God  to  which  himfelfe  gaue  the  beginning  to  bee  a  God. 
For  whence  came  the  begiiming  of  idols  but  from  the  wJ  of  men"- Very  iuft- 
ly  doth  the  heathen  Poet  giuc  them  this  taunt : 
Horat.ferm*        J  woifometimt  a  fig  tree  log,  a  blockf  that  ftrud  for  nought: 
i.fat.8,  TheworkfmandoutedwhatoftHewerefjttcfitobevrought: 

jifourmt  to  fit  vpon,  or  els  a  Vriap  Cod  to  he. 
M  length  he  thought  the  better  VM  a  God  to  mahf  of  me. 
Forfooth  an  earthly  fUly  man  that  breatheth  out  his  owne  life  in  mancr 
euery  moment,  by  his  workemanfliip  ftiall  conuey  the  name  and  honour  of 
God  to  a  dead  ftock.  But  forafmuch  as  Epicure  in  fcoffingly  iefting  hath  ca- 
red for  no  religion,  let  vs  leaue  die  tauntes  of  him  and  fuch  as  he  is ,  and  let 
the  rebuking  of  the  Prophet  prickc  vs  or  rather  thruft  vs  through  where  he 
-fj      .  J ,   faith,  that  they  are  too  much  beaftly  wittcd  y  v/ith  one  felfe  peecc  of  woode 
do  make  a  fire  and  warme  themfclucs,  doe  heat  the  ouen  ro  bake  bread,  doe 
roft  or  fccth  flcfh,  &  do  make  them  a  God  before  which  they  fal  down  hum- 
bly to  pray.Therfore  in  an  other  place  he  doth  net  only  accufe  them  by  the 
laWjbut  alfo  doth  reproch  them  that  they  haue  not  learned  of  y  foundations 
of  the  e.nnh:for  that  there  is  nothing  Icffe  conucnicnt  than  to  bring  God  to 
Efa. 40.11.     t^c  meafure  of  fiue  foote  which  is  aboue  all  meafurc  and  incomprchcnfiblc. 
And  yet  this  fame  monftrous  thing  which  manifeftly  repugnethagainfty 
Efai.  :,8.3^    order  ofnature,  cuftomc  flicweth  ro  be  natural  to  men.  We  muft  moreouer 
J 1 .7.&.  57»  hold  in  mind,  that  fuperftitions  arc  in  Scnpnac  commonly  rebuked  in  this 
»o-  phrafc 


^od  the  creator,  tik  t,         24 

phr.ifc  of  fpcachjthat  they  are  the  workes  of  mens  hand  which  want  the  au'  ore.  1 4.4. 
thorityofGod:  that  this  may  beccrtaine,  that  all  thefe  manners  of  wor-  pV^'^*'*' 
(hipping  that  men  doe  deuile  of  themfelues  are  detelhble .  The  Prophet     ^  • "  5-5. 
in  the  Pfalme  doth  amphfie  the  madnefle  of  them  that  therfore  are  endued 
with  vnderftanding,  that  they  fliould  know  that  all  thinges  are  moued  with 
the  onely  power  ofGod,  and  yet  they  pray  for  heipe  to  thinges  dead  and 
fenfelefk.  Butbecaufe  the  corruption  of  nature  carieth  as  wellal  nations,as 
cch  man  priuately  to  fo  great  madnes^t  lall  the  holy  Ghoft  ihundreth  with 
terrible  curfe  againft  them,  faying:Let  them  that  make  them  become  Lke  ro 
them  and  io  many  as  truft  in  them.  And  it  is  to  be  noted  that  a  fimihtude  is 
nolefle  forbidden  than  a  erauen  image,  whereby  die  fond  futtiky  of  the 
Greckcs  is  confxited.  For  tfiey  thinke  they  aie  well  difcharged  if  they  graue 
not  a  God ,  while  in  painting  they  doc  more  Ikentioufly  outrage  than  any 
other  nations.  But  the  Lord  forbiddcth  an  image  not  onely  to  be  made  by 
the  grauer  but  al(b  to  be  counterfaited  by  any  other  wotkeman,becaufe  fuca 
tounterfaiting  is  euill  and  to  the  diflionor  of  his  maieftie. 
5  I  know  that  it  is  a  faying  more  than  common  among  the  people ,  that  i- 
mages  are  lay  mens  bookes .  Gregory  fo  faid,but  the  fpirite  of  God  pronoii- 
ceth  far  otherwifc,  in  whofe  fchoole  if  Gregory  liad  bin  taught ,  he  woulde 
neuerfohauefpoken.  For  whereas  Hieremy  plainly  faith  that  the  ftocke  ^J'cr-'o.S. 
is  a  dodrine  of  vanit\' :  and  whereas  Habacuc  teacheth  that  the  molten  i-    ^'^•'  * 
mage  is  a  teacher  of  lyes :  (urely  hereof  is  a  general  doftrine  to  be  gatlicred, 
thai  it  is  vaine  and  lying  whatfoeuer  men  Icarnc  by  images  concerning 
God .  If  any  man  take  exception,and  fay  that  the  Prophetes  reproue  them 
onely  which  abufed  images  to  wicked  fuperftition :  I  graunt  that  to  be  true. 
But  I  adde  fiirthcr  that  which  is  eafie  for  all  men  to  fee,that  they  condcmne 
that  thing  wholy  which  the  Papirtes  take  for  an  afl'ured  principle,  that  ima  • 
gcs  are  in  fteede  of  bookes.  For  they  doe  in  comparifon  fet  images  againft 
God  as  thinges  direftly  contrary  and  fuch  as  neucr  can  agree  together. 
This  comparifon  I  fay  iz  made  in  thofe  places  which  I  haue  alledged .  Sith 
there  is  but  one  true  God  whome  the  lewes  did  worfhip,itis  amifleand 
falfely  done  to  forge  vifible  iliapes  to  reprefent  God,and  men  are  miferably 
deceiucd,  that  thereby  fceke  for  knowledge  of  God .  Finally  if  it  were  not 
tine  that  it  is  a  deceitfiil  and  corrupt  knowledge  of  God  that  is  learned  by  i- 
niages,  the  Prophetes  would  not  fo  generally  condcmne  it.  At  leait  thus 
muchlwinneofthemwhcnwclhewthatitis  vanity  and  lying  that  men 
doe  attempt  to  reprefent  God  with  images,  we  doe  nothing  but  rchearfe 
word  for  word  that  which  the  Prophets  haue  tavght. 
d  Let  be  read  what  Laftantius  and  Eufebius  haue  written  of  this  matter 
which  fticke  not  to  take  it  for  certainc  that  they  were  all  mortall  of  whome 
images  are  to  be  feene.  Likewife  Auguftine :  which  without  douting  pro- 
nounceth  that  it  is  vnlawfiUl  not  onely  to  wor/hip  images ,  but  alfo  to  fet  vp 
images  to  God  .  And  yet  faith  he  none  other  tiling  but  the  fame  which  ma- 
ny yearcs  before  was  decreed  by  the  Ehbertine  Councell ,  whereof  this  is  ConciJ.  EU 
the  xxxvi.  Chapter.  Itisordeinedthatnopiduresbe  had  in  the  Church,  l>err.ca.<f. 
that  the  thing  which  is  honoured  andworfhipped  be  not  painted  on  the  <=^P'3>« 

E  5  walles. 


Caf.  It,  Ofthek»orv!edgeof 

li  •  de  Ci-  walles.But  moft  notable  is  char  which  in  an  other  place  Auguftinc  alledgcth 
uj'cjte  Dei  out  of  Varro,  and  confirmeth  it  with  his  owne  aflent ,  that  they  which  fiift 
tt,$.ic  ji.  brought  in  the  images  of  Gods,both  took  away  the  fearc  of  God, &  brought 
in  error.  If  Varro  alone  fhould  fay  this,  peraduenturc  it  ihoulde  be  but  of 
fhiall  authority  .  Yet  ought  it  of  right  to  make  vs  afhamed  thatahcathea 
man  groping  m  darkenefle  came  to  this  liiht ,  to  fee  that  bodily  images  arc 
thcrcforevnmeete  for  the  maicfty  ofGod,  bccaufe  they  diminifli  the  fcare 
of  God  and  cncreafe  errour  in  men .  The  proofc  it  felfc  vvitneflcth  that 
this  was  no  Idle  truely  than  wifely  fpoken.  But  Auguftine  hauing  bor- 
rowed it  of  Varro  ,  bringechitfoorthasofhis  owncmindc  .  Andfirfthead- 
moniflieth,y  the  firft  errors  whcrwith  men  were  entangled  concerning  God, 
began  not  of  images,  but  as  with  new  matter  added  encreafcd  by  them.  Se- 
condly he  expoundcth  that  the  feare  of  God  is  therefore  niinifhcd  or  rather 
taken  away  therby,  becaufc  his  maiefty  may  eafily  in  the  fooiifhncfle  and  in 
the  fond  and  ablurd  forging  of  images  growe  to  contempt.  Which  fecond 
thing!  woidd  to  God  wc  did  not  byproofe  finde  to  be  fo  true  .  Whofoeucr 
therefore  will  couet  to  be  rightly  taught,let  him  elfe  where  learnc  than  of  i- 
mages,what  is  meete  to  be  knowne  concerning  God. 

7  Wherefore  if  the  Papiftes  haue  any  (liamc,  let  them  no  more  vie  this 
fliift  to  fay  that  images  arc  lay  mens  bookes,  which  by  many  tcftimonics  of 
Scripture  are  fo  openly  confuted  .  And  although  I  grant  them  ^o  much ,  yet 
Ihould  they  not  much  get  therby  for  dcfenfc  ot  their  idols .  What  monlters 
they  thruft  in,in  the  place  of  God,  is  wel  knowne.  The  pidures  and  images 
that  they  dedicate  to  Saints,  what  are  they  but  examples  of  extreme  not 
and  vnclcanefle,  wheiunto  if  any  would  fafhion  himfclfe,he  were  worthy  to 
be  beaten  with  ftaues?Surely  y  brothclhowfcs,  can  Ihew  harlots  more  chaft- 
ly  and  foberly  attyrcd,than  their  temples  (hew  images  of  rhcfe  whome  they 
would  haue  called  virgins.Eucn  as  vncomly  array  giue  thty  to  the  Martvrs. 
Let  the  therforc  fcihion  their  idols  at  Icaft  to  fome  honcft  ihewe  of  Hiamc- 
faftnes,  that  they  may  fomwhat  more  colourably  lye  infaying,that  ihcy  arc 
the  bookes  of  lome  holmcfle.  But  if  it  were  fo,  yet  then  would  we  anfwcrc, 
that  this  IS  not  y  right  way  to  teach  the  faithful  people  in  holy  places^whom 
God  would  haue  there  inftrufteH  with  far  ether  doftrine  thawitli  thcfe  tri- 
fles. God  commanded  in  the  cliurchcs  a  ccmon  doftrinc  tobcfet  foorth  to 
al  men  in  preaching  of  his  word  and  in  his  holy  myfterics :  whercunto  they 
/liew  thcmfclues  to  haue  a  mind  not  very  hccdfuli,that  caft  their  eyes  about 
to  behold  images.  Bvu:  whom  dothe  Papiftes  call  ley  and  vnlcarned  men 
whole  vnskilfulnes  may  bearc  to  be  taught  cncly  by  images  }  foifooth  euen 
thofe  whom  y  Lord  knowledgeth  for  his  difciples,to  whom  he  vouchfafct h 
to  rcucile  y  heauenly  wifdomc,  whome  he  willeth  to  be  inftruftcd  with  the 
vvholfomemyftcnesofhiskingdome,  Igrnunt  indeede  as  the  matter  ftan- 
dcth  that  there  are  at  this  day  miny  which  cannot  be  without  fuch  bookes. 
Dut  whence  I  pray  you  groweth  that  dulncs,  but  that  they  are  defrauded  of 
that  do(firinc  which  only  was  mcete  to  inftriid  them  with '  For  it  is  for  no 
other  caufe  that  they  which  had  the  cure  of  churches  gaue  ouer  their 
office  of  tcachmg  to  idols,  but  becaufc  thcmfclues  were  d  :nuiic.  Paul  tefti- 
.  -  ,  ficth 


(joi  the  Creator,  Lih.  /.  -2/ 

flech  that  Chriftlsiny  true  preaching  ofthcgofpeljpaintcd  out  in  a  maner  CaLj.i. 
crucified  before  our  eyes .  To  what  purpofe  then  were  it  to  haue  commonly 
fet  vp  in  churches  fomany  crolfes  of  wood,  ftone,fiIuer  and  goId,if  this 
were  wel  &  faithfully  beate  nito  the  peoples  heads,  that  Chrift  died  to  bear 
our  curfe  vpo  the  croire,  to  cleanfe  our  finnes  with  the  Sacrifice  of  his  body, 
and  to  wafii  them  away  with  his  blood ,  and  finally  to  reconcile  vs  to  God 
tlic  father  ?  Of  which  one  thing  tliey  might  learne  more  than  of  a  thoufand 
crofles  of  wood  or  ftone.  For  perhaps  the  couetous  do  fet  their  mindes  and 
eyes  fafter  vpon  the  golden  &  fiJuer  crolfes  than  vpon  any  wordes  of  God. 
3  As  concerning  the  beginning  of  idols,that  is  by  comon  confent  thought 
to  be  true  which  is  writren  in  the  booke  of  wifdomc ,  that  they  were  the  hrll  Sap.14.1  j, 
authors  of  themjwhich  gaue  this  honor  to  the  dead,  fuperftitioufly  to  wor- 
ftip  tlieir  memorie .  And  truly  I  graunt  that  this  euill  cuftome  was  very  an- 
cient,&  I  deny  not  that  it  was  the  fierbrand  wherwith  the  rage  of  men  being 
kindled  to  idolatry,did  more&  more  burnc  therin.  Yet  do  I  not  graunt  that 
this  was  the  firft  originall  of  this  mifchiefe .  For  it  appeareth  by  Mofes  that 
images  were  vfed  before  that  this  curiofity  in  dedicating  the  images  of  dead 
men,  wherof  the  prophane  writers  make  often  mention  ,  were  come  in  vre. 
When  he  tellcth  that  Rachcll  had  ftolcn  her  fathers  idols,  he  fpeakethitas  Gen.ji.ip 
of  a  comon  fault .  Wherby  we  may  gather  that  tlie  witof  manis.as  I  may  To 
call  it,a  continuall  worfhip  of  idols .  After  tlie  general!  floud,there  was  as  it 
were  a  new  regeneration  of  die  vvorld,and  yet  there  pafled  not  many  years 
but  chat  meaccording to  their  owne  luft  faigned  them  gods.'And  itis  likely 
that  the  holy  Patriarch  yet  liuing,his  childrens  children  were  giuen  to  ido- 
latry ,fo  that  to  his  bitter  grief  he  faw  the  earth  defiled  with  idols,\vhore  cor- 
ruptions the  Lord  had  but  late  purged  with  fo  horrible  iudgemet.For  Thare,  loH  i^.a 
and  Nachor  euen  before  the  birth  of  Abraha  were  woilliippcrs  of  falfe  gods 
as  lofue  tcftifieth.Seing  the  generation  of  Sem  fo  fone  fwarued.what  Ihal  we 
iudge  of  y  pofterky  of  Cham,  who  were  already  curfcd  in  their  father  ?  The 
mindofmcn,as  it  is  tiiU  of  pride  &raftiboldnes,  prcfumcth  to  imagine  God 
according  to  her  owne  conceit :  &  as  it  is  poflciled  w  dulnes,  yea  ouerwhel- 
med  with  grofTe  ignorance,fo  it  conceiueth  vanity  &  a  fond  fantafie  in  ftede 
of  God .  And  in  thefe  ciuls  is  added  a  new  mifchiefe,  that  man  atreptcth  to 
cxprefl'einworkroanfhipfuchaGod  ashcinwardly  conceiueth.  Thus  the 
mind  begetteth  the  idole,&  the  hand  bringeth  it  forth.  The  example  of  tlie 
Ifraelitcs  proueth  that  this  was  y  beginning  of  idolatry,  that  men  do  not  be- 
Iceue  that  God  is  among  tliem  vnlellc  he  fhew  himfelf'cainally  preient.  Wc 
know  not(f3id  they)what  is  become  of  this  Mofes:  make  vs  gods  y  may  goe 
before  vs.  They  knew  that  there  was  a  God  whole  power  they  had  h?.d  ex- 
perience of  in  fo  many  miracles:  but  they  did  notbeleeue  y  he  was  nie  vnro 
tile  vnleflc  they  did  lee  with  tlieir  eyes  a  corporal  reprefen  ration  of  his  face 
to  be  a  witncs  vnto  them  of  the  God  that  gouerned  them.  Their  rainde  was.  Exod.j  x  ^. 
thcrforc  to  know  by  y  image  going  before  them ,  that  God  was  the  guide  of 
their  iourney.  This  thing  daily  experience  tcacheth,that  tlie  flefh  is  alway 
vnquiet  tiU  it  hath  gotten  fome  counterfaite  deuife  likeitfelfc,vvhereinic 
may  vainely  delight  as  inanimageofGod,  Inamanerinalagcsfincetht 


Cap.  //•  Ofthc knowledge  of 

creation  of  the  worldc,  men  to  obey  this  bLndcdefirc  haue  ercftedfignet 
wherein  they  imagined  God  to  be  prefent  before  their  carnaU  eyes. 
9  After  fuch  inuention  forged ,  by  and  by  followeth  worfhipping .  For 
when  men  thought  that  they  beheld  God  in  images,  they  did  alio  vvorfliip 
him  in  them.At  length  being  both  with  mindcs  and  eyes  altogether  faftned 
theron,tl)ey  began  to  waxe  more  and  more  brutifh ,  and  to  wonder  at  them 
and  haue  tnem  in  admiration  ,  as  if  there  were  fome  namre  of  godhead 
in  them.  So  appeareth  that  men  brake  not  out  into  the  worshipping  of  iraa- 
mages,  till  they  were  perfwaded  in  fome  grofle  opinion:  not  to  thinke  the  i- 
mages  to  be  gods,but  to  imagine  that  there  did  a  certaine  force  of  Godhead 
abide  in  them  .   Therefore  whether  thou  reprefent  to  thy  felfc  either  God 
or  a  creature  m  the  image  ,  when  thou  falJcft  downe  to  woifliip,thou  art  al- 
ready bewitched  with  fome  fuperftition .  For  this  reafon  the  Lord  hath  for- 
bidden not  onely  images  to  be  ereded  that  are  made  to  exprefl'e  a  likeneflc 
of  him,  but  alfo  any  tiues  or  ftones  to  be  dedicated,that  fhould  ftand  to  bee 
worftuppcd.  And  for  the  fame  reafon  alfo  in  the  commandement  of  the  law, 
this  other  point  is  added  concerning  worfhipping.  For  fo  fone  as  they  haue 
forged  a  viliblc  forme  for  God,  they  alfo  tye  the  power  of  God  vnto  it .   So 
bc.ilUy  foolilharemen,  that  there  they  faften  God  where  they  counter- 
faite  him,  and  therefore  muft  they  needes  worfliip  it .  Neither  is  there  a- 
ny  difference  whether  rhey  limply  worfliip  the  idole,or  God  in  y  idole.This 
is  alway  idolatry ,when  honours  due  to  God  are  giue  to  an  idolc,vnder  what 
colour  foeuer  it  be.  And  becaufe  God  will  not  bee  worfliipped  fuperftiti- 
cudy,  therefore  whatfoeuer  is  giuen  to  idols  is  taken  from  him.  Let  them 
cake  heede  hereunto  that  feeke  for  pretenfcs  to  defende  the  nbhominable  i- 
dolatry,  wherwith  thcfe  many  ages  part ,  true  rehgion  hath  bin  drowned 
and  ouerthrov/ne.  But(fay  they)  the  images  are  not  taken  for  Gods.  Nei- 
ther were  the  lewes  themfelues  fo  vnaduifed  to  forget  that  it  was  God  by 
whofc  hand  they  had  bin  brought  out  of  itgypt  before  they  made  the  calfc. 
Yea  when  Aaron  faid,  that  thofe  were  die  Gods  by  whome  they  weredili- 
uered  out  of  the  land  of  ^gypt ,  they  boldly  aflented ,  Ihewing  a  plaine  to- 
ken of  their  meaning,  that  they  would  ftillkeepe  that  God  y  was  their  deli- 
ucrcr,fo  that  they  might  fee  him  goe  before  them  in  the  calfc  .  Neither  is 
it  to  be  beleeued  that  the  heathen  were  fo  grolfeas  tobcleeue,tliatGod 
was  no  other  thing  but  ftockes  and  Hones .  For  rhey  changed  their  images 
at  their  pleafure,but  ftil  they  kept  the  fame  Gods  in  their  minde :  and  there 
were  many  images  of  one  God,  &  yet  they  did  not  according  to  the  multi- 
tude of  images  faigne  them  many  Gods.  Befide  that  they  did  dayly  confe- 
crate  new  images,  yet  did  they  not  thinke  that  they  made  new  Gods  .  Let 
In  Pfal.i  I  J,  the  excufes  be  read  which  Auguftine  faith  were  pretended  by  the  Idolaters 
of  his  age  .  When  they  were  rcbukcd,thc  common  fort  anfwered,  that  ihey 
did  not  worfhip  that  vifible  thing,  but  the  deity  that  did  in  it  inuifibly  dwel. 
And  they  that  were  of  fomwhat  better  religion,as  he  callcth  it ,  did  lay  that 
they  did  neither  worfhippc  the  image  nor  the  fpirite  in  it ,  but  by  the  cor- 
porall  image  they  did  beholde  the  (igne  of  that  thing  which  tney  ought 
to  worfhip .  How  then  ?  AU  idolaters,  whether  they  were  of  the  Iewes,or  of 

the 


'       God  the  Creator,  tih.f,         26 

the  gentiles  were  none  otherwife  mincleci  than  as  I  hauc  faide :  being  not 
contented  with  a  fpirituall  vnderftanding  of  God,  they  thought  by  the  ima- 
ges he  fhould  be  more  fure  and  ncerer  imprinted  in  them .  After  once  that 
fuchdiforderedcouncerfaitingofGod  well  liked  them,  they  neuer  ended, 
till  dayly  more  and  more  deluded  with  newe  deceites  they  imagined  that 
God  aid  {hewc  foorth  his  power  in  images .  And  ncuerthelefTe ,  both  the 
Icwes  were  perfwaded  that  vnder  fuch  images  they  didworihip  the  one  tnie 
Lord  of  hcauen  and  earth :  and  hkewife  liic  gcntilcs,theii-  falfe  godsjwhome 
yet  they  faigned  to  dwell  in  heauen. 

10  Whofoeuer  deny  that  it  hath  thus  bin  done  in  timepaft,  yea  within 
our  owne  remembrance,  they  impudently  lye.  For,  why  fall  they  down  be- 
fore them  !"  Andwhen  they  pray,  why  turne  they  toward  them  as  to  tlic 
cares  of  God?  For  it  is  true  that  Augulline  faith,  that  no  man  prayethor 
worfhippeth  when  he  fo  beholdeth  an  image  but  he  is  fo  affected  in  mind 

that  he  thinketh  himfelfe  to  be  heard  of  it,or  that  it  will  doe  for  him  what  he  *  '* 

defireth  .  Why  is  there  fuch  difference  betwcene  the  images  of  one  God, 
that  pafling  by  one  image  with  little  reuerence  or  none  done  to  it,  they  ho- 
nor an  other  (olemnly  {'Why  doe  they  weary  themfclues  with  vowed  pilgri- 
mages to  vifite  thofc  images  wherof  they  haue  hke  at  home?  Why  doe  they 
at  this  day  in  defenfe  of  them  as  it  were  for  their  religion  &  countrcy ,  Hght 
to  flaughter  and  deftruftion,  in  fuch  fort  as  they  would  better  fuftcr  to  haue 
the  one  onely  God  than  their  idols  to  be  taken  from  them  ?  And  yet  I  doe 
not  reckenvp  the  grofl'ecrrours  of  the  common  people,  which  are  almoft 
infinite,  and  doe  in  maner  poflefle  the  hearts  of  all  men.  I  doc  onely  /liewe 
what  therafelues  doe  confefle  when  they  meane  moft  of  all  to  cxcufe  thcm- 
felues  of  idolauie.  We  doe  not  call  them(faythey)our  Gods.  No  more  did 
the  lewes  nor  the  Gentiles  call  them  theirs  in  time  paft :  and  yet  the  Pro- 
phets ech  where  ceafe  not  to  cafl:  in  their  teeth  their  fornicatio  with  ftockes 
and  ftones,  for  doing  no  more  but  fuch  thinges  as  are  dayly  done  by  them 
thatwouldbe  counted  Chriftians,  thatis  to  fay,  that  they  carnally  wor/hip- 
ped  God  in  ftockes  and  ftones. 

1 1  Although  I  am  not  ignorant ,  nor  thinke  good  to  palTe  it  oirer  as  if  I 
knewe  itnot^how  they  feckc  to  cfcape  with  a  more  (little  diftindion,wherof 
I  (hall  againe  make  mention  more  at  large  hereafter .  For  they  prctende 
that  the  worfhip  which  they  giue  to  images,is  Idolodulia,which  is  fcruice  of 
images,  &  not  Idololatria  which  is  worfhip  of  Images.  Forfothcy  terme  it 
when  they  teach  that  they  may  lawfiilly  without  any  wrong  done  to  God 
giue  vnto  images  and  piftures  that  worfhip  which  they  call  Doulia  or  fer- 
uicc.  And  fo  they  thinke  themfelues  without  blame  if  they  be  but  the  fcr_ 
uantsandnotalfotheworfhippersofidoles:  as  though  it  were  not  a  Itttlc 
lighter  matter  to  worftiip  than  to  ferue .  And  yet  while  they  feeke  a  hole  to 
hidcth^intheGreekewordjthey  childifhly  difagree  with  themfelues. 
For  feeing  Latreuein  in  Grceke  fignificth  nothing  but  to  worfhip,  their  fay- 
ing Cometh  but  to  this  effeft,as  if  they  would  fay  that  they  worllitp  indecdc 
their  images,  but  without  any  worfhipping.  And  there  is  no  caufe  why  they 
/hould  fay  chat  I  feeJ;c  to  catch  them  in  wordcs  :  but  they  therafelues  while 

chcy 


Cap.  It,  Of  the  kncrtvledge  of 

they  fccke  to  caft  a  mift  before  the  eyes  of  the  {implc,do  bewray  their  ownft 
ignorance.  And  yet  though  they  be  neucr  fo  cloauent,thcy  (hall  not  attainc 
by  their  eloquence  to  proue  vnto  vs  that  one  feltc  fame  thing  is  two  fundiy 
things.  Let  them  (fay  l)niewe  me  a  difference  in  the  thing  it  felfe  whereby 
they  may  be  thought  to  difter  from  the  old  idolaters.  For  as  an  adulterer  or 
a  murderer  cannot  efcape  giltineflc  of  his  fault ,  by  giuing  his  finne  a  ncwc 
deuifedname:foitisavcryabfurditie  to  thinketnat  thefe  men  be  qujt  by 
new  deuife  of  a  name,if  in  the  matter  it  felfe  they  nothing  differ  from  thole 
idolaters  whome  they  thcmfclucs  are  compelled  to  condemne.  But  fo  farrc 
are  they  from  prouing  that  their  cafe  difFereth  froir.  the  cafe  of  thofe  idola- 
ters,thatratlicrthefountaineof  all  this  whole  mifchiefc  is  an  vnorderly 
countcrfaiting,wherein  they  haue  ftriued  with  tliem  while  both  with  their 
ownc  wit  they  deuife,&  witn  their  owne  hands  the)'  frame  them  fignifying 
formes  to  cxprefle  tliem  a  faftiion  of  God. 

li  And  yet  am  I  not  fo  fuperftitious  that  I  thinke  no  images  may  befuf- 
fred  at  all.  But  forafmuch  as  earning  and  painting  are  thegiftesot  God,  I 
require  that  they  both  be  purely  and  lawfully  vfcd.  Leafr  thefe  things  which 
God  hath  giucn  vs  for  his  glorie  &  for  our  own  benefit,  be  not  onely  defiled 
by  difoi  dcred  abufe,but  alfb  turned  to  our  ownc  deftruftion.  We  thinke  ic 
vnlawfiill  to  haue  God  fafriioncd  out  in  vifible  forme,  becaufc  himfclfc  hatli 
forbidden  it,&becaufe  it  cannot  be  done  without  fomc  defacement  of  his 
gloiy.  And  leaft  they  tlvink?  that  it  is  only  we  that  are  in  this  opinion ,  they 
that  haue  bene  traueilied  in  their  workcs  ihal  findc  that  all  found  writers  did 
alway  rcprouc  the  fame  thmg.  If  then  it  be  not  lawful!  to  make  any  bodily 
image  of  God,much  lelfe  fliall  it  be  lawfuU  to  worHiip  it  for  God ,  or  God  in 
it. It  remaincth  therefore  lawful  tliat  only  thofe  things  be  painted  &  grauen 
wherof  our  eyes  are  capable:  but  that  the  maicftic  of  God  which  is  farre  a- 
bpue  the  fenfc  of  our  eycs,be  noj  abufed  with  vncomly  dcuifcd  fhapes.  Of 
this  fort  are  partly  hUVories  iji  things  don^partly  images  &  Lfhions  of  bo- 
dies, without  exprefling  of  any  things  done  by  them.  The  firft  of  thefe  haue 
feme  vfc  in  teaching  or  admonifliing  a  man:  but  what  profit  the  fccond  can 
bring  faue  only  dclcdation,!  fee  not.  Andyetitiseuidcnt,  that  eucn  fuch 
were  almoft  all  the  images  that  .heretofore  haue  ftande  vp  in  churches. 
Whereby  we  may  iudge  that  they  were  there  fet  vp  not  bydifcrcce  iudge- 
mcnt  or  choifc,but  by  fooli{h  and  vnaduifed  dcfirc.  I  fpeake  not  how  much 
air.ilfc  &vncomely  they  were  for  the  inoft  paite  falhioned,  nor  howlicen- 
tioufly  Painters  &  Carucrs  haue  in  this  point  fhcwcd  their  wantonnclfc, 
winch  tiling  I  haue  a^readie  couched.  Only  1  {peake  to  this  end,that  though 
there  were  no  fault  in  ihcm,yct  do  they  nothing  auailc  to  teach. 

13  But  leaiiing  alfo  that  clirfercnce,lct  vs  by  the  way  conlider  whether  it 
be  expedient  in  Chnftian  temples  to  haue  any  images  at  al,that  do  cx])reire 
cither  things  done  or  the  bodies  of  men.Firft  if  the  authoruic  of  t||e  aunci- 
Ciit  church  do  any  thing  moue  vs,let  vs  remember  that  for  about  v.  C.yeres 
togcther,whilc  religion  yet  better  flori/licdj^c  fin^ere  doftnnc  was  in  :orcc, 
the  Chnftian  churches  were  vniuerfally  without  images.  So  they  were  tlicn 
fiift  brought  in  for  the  garni/h.ViCnt  of  churches,  when  thcfinccritieof  mi- 

ndlra- 


God  the  Creator,  Lih,t,         27 

niftration  was  not  a  litlc  altcred.I  wil  not  now  difputc  what  rcafon  they  had 
with  them  y  were  the  firft  authors  thcrof.But  if  a  man  coparc  age  with  age, 
he  (hnl  fee  that  thev  were  much  fwarucd  from  that  vprightnes  of  them  that 
were  without  imagcs.What?do  we  thinkeythofe  holy  fathers  would  hauc 
fuftered  the  church  to  be  fo  longwithour  the  thing  wliich  they  judged  pro- 
fitable &  good  for  them?But  rather  bccaufe  they  faw  cither  lirle  or  no  profit 
in  it,&  much  danger  to  lurk  vnderneath  Tt,rhey  did  rather  of  purpofe  &  ad- 
uifedly  reieft  it,chan  by  ignorance  or  negligence  omit  it.  Which  thing  Au-  EpJ'4J'« 
guftine  doth  alfo  in  expreflc  words  tcftifie:  When  they  befetin  fuch  places 
(faith  he)honorabIy  on  hye,to  be  feene  of  them  that  pray  &  do  Sacrjficc,al- 
though  thcv  want  both  fenfe  &  life,  yet  with  the  very  hkenefle  y  they  haue 
of  liuely  members  &  lenfcs.rhcy  fo  moue  the  weakc  mindes,that  they  fceni 
to  Hue  &  breathj&c.Ahd  in  another  place:For  that  fhape  of  members  doeth 
worke  &  in  maner  enforce  thus  rauch,that  the  minde  liiung  within  a  bodye  *"  ?'*•*»  J  • 
doth  thinke  that  body  to  haue  fenfc,which  he  feetli  like  vnto  his  own.  And 
a  litle  aftenlmages  do  more  auaile  to  bow  downe  an  vnhappic  foule,  by  this 
that  they  haue  mouth,eycs,eares,&  fccte,than  to  amend  it  by  this  that  they 
neither  fpeake  nor  fee  nor  heare  nor  go.  This  truely  fccmcth  to  be  y  caufe 
why  lohn  willed  vs  to  beware  not  only  of  worfhipping  of  images,  but  alio  of  ^ 
imagcschemfelues.And  we  hauc  found  it  too  much  in  expenence,y  through  '*  **  'J-*^* 
the  horrible  madneffe  which  hath  heretofore  poffcfled  the  worIdc,tothe 
dcftruftion  in  maner  of  all  godlineflc,fo  Ibone  as  images  be  fct  vp  in  chur- 
ches,therc  is  as  it  were  a  figne  fet  vp  of  idolatrie  ,  becaufe  the  folly  of  men 
cannot  refraine  it  fclfe,but  it  mufV  forthwith  runne  on  to  fuperftitious  wor- 
fhippings.But  if  there  were  notfo  much  danger  hanging  thereby;  yet  when 
I  confldcr  for  what  vfe  temples  are  ordeined,  me  thinkes  it  is  very  ill  befee- 
tning  the  holinefle  thereof  to  receiue  any  other  images  than  thcfe  liuely  & 
natural!  images,  which  the  Lord  by  his  word  hath  confecrate.  I  meane 
Baptifme  and  the  Lords  fupper,and  other  ceremonies  wherewith  our  eyes 
ought  both  more  earneftly  to  be  occupied  &  more  liuely  to  be  moucd,tnaii 
that  they  {hould  nccde  any  other  images  framed  by  the  wit  of  men  .  Loe 
this  is  the  incomparable  commoditie  of  images,  which  can  by  no  value  be 
rccompenfed^f  we  belceue  the  Papiftes. 

14  I  thinke  I  had  Ipoken  enough  of  this  thing  already,  but  that  the  Ni- 
cene  Synode  doth  as  it  were  lay  hand  on  me  to  enforce  mec  to  fpeake  more. 
I  meane  not  thatmoft  famous  Synode  which  Conftantme  the  Great  aflem- 
bled  ,  but  that  which  was  holdcncyght  hundred  ycares  agoe,by  the  com- 
maundementand  authority  of  Irene  the  empreffe  .  For  that  Synode  de- 
creed, that  images  fhould  not  only  be  had  in  churches,  but  alfo  woilliipped. 
For  whatfoeuer  I  fhould  fay,  the  autoi  itie  of  the  Synode  would  make  a  great 
preiudice  on  the  other  fide .  Although  to  fay  truth ,  that  doth  not  fo  much 
moue  me ,  as  make  it  appeare  to  the  readers  how  farre  their  rage  extended , 
that  were  more  defirousofimagcs  than  became  Chriftians.  But  firfl  let  vs 
difpatche  this.They  that  at  this  day  maintaine  y  vfe  of  images,allege  the  de- 
cree of  that  Nicene  Synode  for  their  dcfenfe.  Bik  there  is  extant  a  booke  of 
confuutio  bearing  the  name  ofCharlcsy  Great,  which  by  yphrale  we  may 

gather 


Cap.  ir.  Of  the  kri$ivkAge  of 

gather  to  hftue  bin  written  at  the  fame  time.  Therein  dre  recited  thefeft- 
tenccs  of  the  Bifliops  that  were  prefcnt  at  that  Councel,and  the  arguments 
wherewith  they  contended.  lohn  the  Legate  of  the  eaft  partes  fajd:  God 
created  man  after  his  owne  image :  and  thereupon  gathered  that  we  ought 
TO  haue  images .  The  fame  man  thought  that  images  were  commended 
vnco  vs  in  this  fentence :  fhewe  me  thy  face  bccaufe  it  is  beautiful! .  An  o- 
thcr  to  prouc  that  images  ought  to  be  fet  vpon  altars ,  cited  this  tcftiraony: 
no  man  lighteth  a  candle  and  putteth  it  vnder  a  buflisil .  An  other,to  ftewe 
that  the  beholding  ofthem  is  profitable  for  vs,  brought  foorth  averfe  out 
of  the  Pfalme  :  the  light  of  thy  countenance  is  fealcd  vpon  vs .  An  other 
tookc  this  fimilitude  :  As  the  Patriarches  vfed  the  Sacrifices  of  the  Gen- 
tiles, fo  muftChriftian  men  haue  the  images  of  Saintcs  in  ftcadcof  thci- 
mages  of  the  Gentiles .  To  the  fame  purpofe  haue  they  writlicdthis  fay- 
ing :  Lord,  I  haue  loued  the  beauty  of  thy  houfc .  But  fpecially  witty  is  the 
expofition  of  this  place,  As  we  haue  heard  fo  haue  we  (ccne,  that  God  is  not 
knowne  by  onely  hearing  of  his  worde ,  but  alfo  by  linking  vpon  images . 
Like  is  the  ihiarpe  deuife  of  Bifhop  Theodore.  Marueilous(faith  he  )  is  God 
in  his  Saints.  And  in  an  other  place:  In  the  Saintes  that  arc  in  the  canh: 
therefore  this  ought  to  be  referred  to  images .  Finally  fo  filthy  arc  their  vn* 
fauorie  follies  that  it  greeueth  me  to  rehcarfe  them. 
1 5  When  they  talkc  of  the  worftiipping:  then  are  brought  foorth  the  wor- 
(hipping  of  Pharao,  and  of  the  rod  of  lofcph,  and  of  the  piller  that  lacob  fet 
vp .  Albeit  in  this  laft  example ,  they  doe  not  onely  depraue  the  meaning  of 
the  Scripture,  but  alfo  bring  in  that  which  is  no  where  to  be  read.  Then 
thcfe  places  fceme  to  them  mariieilousftrong  andmeetc  proues.  Woiihip 
his  footeftole.  Again e,wor{hip  on  his  holy  hill .  Againe,all  the  rich  men  of 
the  people  fliali  worfliip  thy  countenance .  If  a  man  would  in  fcorne  put  the 
pcrfonage  of  a  riding  foole  vpon  the  patrones  of  Images  ,  coulde  he  gather 
together  greater  and  groflcr  follies  }  But  to  put  all  out  of  doute ,  Theodo- 
fius  Bifhop  of  Mira,doth  lb  earneftly  confirmc  by  the  dreames  of  his  Archc- 
deacon  ,  that  images  ought  to  be  worrtiippcd ,  as  if  he  had  an  oracle  from 
heauen  to  fhcw  for  it .  Now  let  the  fauourers  of  images  goe  and  prefl'c  vs 
with  tlic  decree  of  that  Synode .  As  though  thofe  reuerend  fathers  doe  not 
altogether  difcredit  rhemfelues,in  either  fo  childiflily  hadling,or  fo  vngod- 
ly  and  fowiy  tearing  the  Scripnires. 

i6  Now  come  I  to  thofe  monftrous  impieties ,  which  it  is  marucll  that  c- 
ucr  t  hey  durft  vomit,  and  twife  marueilous  that  they  were  not  cried  out  a- 
gainft  with  hie  dctcftation  of  all  men  .  And  it  is  good  that  this  outragioully 
wicked  madnefl'e  be  bcwrayed,that  at  leaft  the  falfe  colour  of  antiqi'ity  may 
be  take  away,which  y  papiftes  pretend  for  the  worfhipping  of  images.  The- 
odofius  the  Bifhop  of  Amoru  pronounceth  curfc  againft  al  them  that  wil  not 
haue  images  worfiiipped .  An  other  imputctli  all  the  calamities  of  Grecia 
and  the  Eaft  part  to  tnis,  that  images  were  not  worfliipped ,  What  punifh- 
ment  then  were  the  Prophctcs,  the  ApolUcs  and  Martyrs  worthy  to  fuffcr 
in  whofe  time  there  were  no  images?  They  addc  fiirthcr :  If  the  Emperours 
image  be  met  with  pcifume  and  ccniing :  much  more  is  this  honor  due  to 


^odthe  (reator,  Lih.i»  iS 

the  Images  of  Saints.  Conftantius  Bifliop  of  Gonftance  in  CipruSjprofefTcth 
that  he  reuerenrly  embraceth  images ,  and  affirmcth  that  he  wiJJ  giue  to 
the  the  fame  honorable  maner  of  worfhip  that  is  due  to  the  Trinity  that  gi- 
uethljfc.  And  who  focuer  rcfiifeth  To  to  doe ,  hecurfcthhira  and  fc^eth 
him  away  with  the  Manichees  and  Maidonitcs .  And,  that  ye  fhould  not 
thinke  that  this  was  the  priuate  fentence  of  one  man,thcy  did  al  aflent  vnto 
it .  Yea  lohn  the  Legate  of  the  eaft  parts  being  further  caried  with  hcat/aid 
it  were  better  to  bring  all  brothelhoufes  into  die  city  than  to  deny  the  wor- 
{hippingof  images .  Atlengchby  confent  of  them  all  itwas  decreed,  that 
worfc  than  all  Heretikes  are  the  Samaritans,  and  worfe  than  the  Samaritan^ 
are  the  enemies  of  images .  And  becaufc  the  play  fhould  not  be  without  his 
folcranc  farewell,  this  claufe  was  added,  let  them  be  glad  and  reioyce  that 
hauing  the  image  of  Chrift  doe  offer  Sacrifice  vnto  it .  Where  is  now  the  di- 
ftinftion  of  Latria  and  Dulia,  wherewith  they  are  wont  to  fcekc  to  blmdc 
the  eyes  both  of  God  and  men  ?  For  the  councell  without  any  exception 
doth  giue  euen  as  much  vnto  images  as  vnto  the  liuing  Godhimfelfe. 

The  xi j.  Chapter. 

ThatGeinfeutrtiUy  difctmedfrom  idols,  that  htmaj  beontlj 
*nd  whofy  worshipped, 

WE  faydeinthe  beginning  that  the  knowledge  of  God  ftandeth  not 
in  bare  fpcculation  ,  butdraweth  with  it  tneworfhipping  of  him, 
and  by  the  way  we  touched  howehc  is  rightly  worfh  ipped ,  which 
point  (halbc  in  other  places  more  largely  to  be  fet  foorth  .  Nowe  I  doe  but 
{hortly  rcpeate ,  that  fo  oft  as  the  Scripture  aflSrmerh  chat  there  is  but  one 
GOD,  it  ftriucth  not  for  the  bare  name  of  G  O  D  ,  but  withall  com- 
maundeth  this,  that  whatfoeuer  belongcth  to  the  Godheaed,  bcnotgi- 
uen  to  any  other  .  Whereby  alfo  appeareth  what  pure  rehgion  doeth 
differ  from  fupcrftition .  Eufebeia,  in  Grecke  fignifieth  as  much  as  true 
worfhip,  becaufc  alwav  euen  the  blinde  thcmfclues  groping  indarkeneffp 
haue  found  that  this  rule  ought  to  be  holden ,  that  God  bee  not  vnorderly 
wor/hipped .  The  name  of  religion  although  Cicero  truly  and  well  denucth  ^  , 
from  relcgcre ,  to  recordc ,  or  gather  v  p  together :  yet  is  the  reafon  that  he  deorum.* 
afligneth  enforced  and  farre  fet,  that  good  worfhippers  did  often  record  and 
diligently  wey  what  was  the  truth.  1  rather  thinke  that  that  name  is  fet  as  a 
contrary  to  wandering  liberty,  becaufe  the  greater  part  of  the  worldc  vn- 
aduifedlytaketh  hold  of  that  which  they  firft  meetc  withall,  andfliecha- 
bout  hither  and  thither  :  but  tnie  godlineflc ,  to  the  cnde  it  may  If  and  in 
lledfaft  ftate  5  Relegit,  that  is  to  fay  doth  gather  vp  it  fclfe  together  wiiiun 
her  bonds.Like  as  I  thinke  fup erftition  to  haue  her  name  hereot-,that  not  bc- 
inq  contentedjWith  the  maner  &  order  prefcribed ,  (he  heapech  vp  together 
a  fuperfluous  number  of  vaine  things .  But  to  leaue  the  words  it  hath  alwny 
bin  agreed  by  the  confent  of  all  ages,ch2t  religion  is  with  falfc  errours  cor- 
rupted and  peruei  ted .  Whereupon  we  gather  that  it  is  a  very  fond  colour 
which  the  fuperftitious  doe  pretcnd,when  with  vndifcrete  zcalc  we  giue  our 
fclues  Icaue  to  doe  all  thinges ,   And  although  this  confcflion  found  in  the 

F  mouihes 


Cjip  .12,  Oft  he  k»&i»/edge  of 

mouthcs  of  all  mcn:yet  herein  a  ftiameful  ignorance  bcwrayeth  it  fclfejthat 
neither  they  cleauc  to  the  one  God,  nor  haue  any  regardc  of  order  in  the 
worfhipping  of  him,as  we  hiue  already  IhewedJJut  God,to  claime  his  ov/nt 
right  vnto  himfelfe,  crieth  out  that  he  is  iclous ,  and  that  he  will  be  a  fcuere 
reuenger  if  he  be  mingled  v/ith  any  fained  God.  And  then  he  fectcth  foorth 
the  lawful!  maner  of  worshipping,  to  hold  mankinde  in  obedience.  He  con- 
tcineth  both  thefe  points  in  his  law,  when  firft  he  bmdcth  the  faithfull  vnto 
himfelfe  that  he  only  may  be  their  lawmaker:  and  then  he  prefcribeth  a  rule 
wherby  to  be  worfhipped  attcr  his  owne  mindc.  Ofthe  law,becaufe  the  vfcs 
&  endes  thcrof  are  maity,!  will  entreat  in  place  ht  for  it .  Now  I  only  touch 
this  point,  that  thereby  men  arc  bridcled  that  they  run  not  out  of  tne  way 
to  wrong  vvorlhtppings .  Now  as  I  firft  faid,we  rnuft  hold  in  mind,  that  if  all 
y  eucr  properly  bclont^eth  to  godhead  doe  not  reft  in  God  3lone,hc  is  fpoy- 
led  of  his  honour,&  his  wordup  broken.  And  there  niuft  we  fomwhat  liecde- 
fiillymarke  with  what  futtlcties  fupeifticion  deceiuech.  For  it  doth  not  fo 
reuolte  vnto  ftrange  gods  that  it  feemedi  to  forfake  the  higheft  God ,  or  to 
bring  him  downe  into  the  number  of  other  gods :  but  while  fhe  grauntcth 
vnto  him  the  higheft  place  ,  (he  fetteth  round  about  him  a  number  of  lelTer 
god s,among  whom  (he  diuideth  his  offices.  And  fo(albeic  clokedly&  crafte- 
ly)ygloiy  ofthe  godhead  is  cut  in  parts,thatitremaineth  not  whole  in  him. 
So  in  the  olde  umc,as  wcl  they  ofthe  lewes  as  ofthe  Ge  tiles  did  fet  beneath 
the  father  and  iudge  of  gods  a  great  route  of  gods  which  (hould  euery  one 
according  to  his  degree  in  common  haue  with  the  higheft  God  the  gouern- 
ment  ofthe  heauen  and  earth.So  the  Saints  that  in  a  few  ages  paft  departed 
this  life,  are  aduanced  ta  the  fellow(hip  of  Gpd,  to  be  wor  (hippcd,called  vp- 
on,  and  honored  in  ftead  of  him.And yet  with  fiich  abhomination  we  thinkc 
that  the  maiefty  of  God  is  not  fo  rauca  as  diuided,whcn  in  deede  it  is  a  great 
part  fupprelfed  and  extingui(hed,fauing  that  we  retaine  ftil  a  poore  opinion 
of  his  liipreme  power :  and  in  the  meane  time  dcceiued  with  entangled  fu- 
tleties,  we  are  funderly  caried  to  diuers  gods. 
z  For  this  purpofe  alfo  was  inuented  the  diftindion  of  Latria  and  Dulia, 
as  they  terme  them  ,  thit  is  worfhip  and  feruice  ,  whereby  they  might  free- 
ly fceme  to  giue  away  the  honours  of  God  to  Angels  and  dead  men .  For  it 
is  euident,  that  the  wor(hip  which  the  Papiftesgiue  vntoSaintes  dififercth 
nothing  indeedc  from  the  wor(hip  of  God .  For  all  ahke  without  diuer/ity 
they  worfliip  both  God  and  them  :  fauing  that  when  they  be  charged  with 
it ,  they  v/indc  away  with  this  exception ,  that  they  keepc  ftill  for  God  the 
honour  that  is  due  vnto  him  inuiolatc,bccaufc  they  leaue  vnto  him  the  wor- 
ship that  they  caJI  Latria .  Butlith  thequcftion  llandcthvpon  the  matter, 
and  not  the  word,  who  would  permit  them  fo  carcleflcly  to  mockc  in  a  mat- 
ter of  all  matters  moft  weighty  ?  But  to  let  that  alfo  palfc  ,  yet  winnc  they 
nothing  by  this  diftindion  ,  but  to  proue,that  they  giue  wor(hip  to  one  God 
aud  feruicc  to  an  other.  For  Latria  inGreeke  (igni(icth  as  much  as  in  Latine 
Cultus,  and  in  Englillic  wor(hip  .  Dulia,  properly  (ignifieth  feruice. 
And  yet  fomtimc  in  Scripture  this  difference  is  confounded  together  with- 
out diuci  (itie.  But  graiint  it  be  a  perpetual!  diiFci:cnce,thcn  mufte  wc  fearch 

vhat 


^odihe  creator,  Lih.i,  2p 

what  both  the  wordes  may  meane.  Dulia  is  feruice,  Lacria  is  worflup.  Now 
nomandouteththattoferue,ismoxethentoworfliip  .  For  many  times  a 
man  could  hardly  beare  to  ferue  him  whcme  he  would  not  ftick  to  worfliip. 
So  is  it  an  vnegall  dealing  to  giue  to  the  faints  that  which  is  the  greater ,  & 
to  Icaue  to  God  that  which  is  the  leflfer.  But  many  of  the  auncicnt  authors, 
hauc  vfed  this  diftinution.What  maketh  that  matter,  if  all  men  do  percciucr 
it  to  he  not  onely  vnfit,  but  altogether  very  fond? 

3  Now  leauing  nice  futtleties,  let  vs  wey  the  matter  it  felfe.When  Paul 
puttcth  the  Galathians  in  remembrance  what  they  were  before  that  they  ^.^j  j 
were  lightened  in  rhe  knowledge  of  God  ,  he  faith  that  they  gaue  Duliam 
feruice  to  thofe  that  of  nature  v/ere  no  gods.  Although  he  name  not  Latri- 
am  or  worfhip,is  therefore  their  fuperltition  excufable?  He  doth  neuerthe- 
lefle  condemne  their  pcruerfc  fuperftition,  which  he  tcrmcth  by  the  name 
of  Dulia  feruice,  than  if  he  had  exprcffed  the  name  of  Latria,  wor(hip.  And  Matt.4.10. 
when  Chrjft  repulfeth  tlie  aflault  of  Sathan  with  his  buckler ,  that  it  is  writ-  *^'"''5«'°' 
ten,thou  {halt  worfhip  y  Lord  thy  God,the  name  of  Latria  was  not  brought 
in  queftion.  Sathan  required  but  an  adoration.Likewife  when  the  Angel  rc- 
prowcd  Iohn,becaufe  he  fell  downe  on  his  knees  before  him,  wee  ought  not 
to  thinke  that  John  was  fb  madde  that  he  would  giue  vnto  the  Angcll  the 
honor  that  was  due  onely  to  God.  But  becaufe  it  was  not  poffiblc  ,  but  that 
all  worfliip  that  is  ioyned  with  religion  fauoureth  fomewhat  as  pertaining 
to  Godjthercforc  he  could  not  adore  the  Angell,but  that  he  muft  take  away 
fomewhat  from  the  glory  of  God.  We  read  in  deede  often,  that  men  hauc 
bene  honoured:  but  that  was  a  ciuil  honor ,  as  I  may  fo  call  it.  But  religion 
jiath  an  other  rule,which  fo  foone  as  itis  ioyned  with  worfhip,bringeth  with 
it  a  prophane  abufe  of  the  honor  of  God.  The  fame  may  we  fee  in  Cornc-  Ai2. 10.15. 
lius.  He  had  not  fo  fclenderly  proSted  in  godhnefl'e  ,  but  that  he  had  lear- 
ned to  giue  the  (bueraignc  worfhip  to  God  alone.  Therefore  when  he  fell 
downe  before  Peter , he  did  it  not  of  this  meaning  to  worfhip  him  in  v  fteede 
ofGod.  And  yet  did  Peter  earneftly  forbid  him  to  doe  that  which  he  did 
And  why  fo?but  becaufe  men  do  ncuerfonarowly  put  difference  bctwerie 
the  worfhip  ofGod  and  of  his  creatures  :  but  that  without  diuerfitie  they 
giue  away  tfiat  vnto  the  creanire,which  belongeth  vnto  God.  Wherefore  if 
we  haue  one  GodjWC  muft  remember  that  nothing  be  it  neucr  fo  httlc  muft 
be  taken  away  from  his  gloric,but  that  he  kccpe  ftill  that  which  is  properly 
his.Thcrefore  Zachary  whenhe  preachcth  ofthc  repairing  of  the  Church,  ''''•^4'5'. 
in  plainc  words  exprelfeth:  That  there  fhal  not  only  be  one  God,  but  aJfby 
there  fhalbe  one  name  of  that  God,  to  the  end  that  he  hauc  nothing  in  c6- 
mon  with  Idols.What  maner  ofwoifhip  God  recjiuretli,  \vc  flial  fee  in  ano- 
ther place  when  it  falleth  in  order.  For  it  pleafcd  him  in  his  law  to  prefcribe 
vnto  men  what  is  lawful  &  right,&  To  to  bm'de  them  to  a  certaine  rule,  that 
cuery  man  ftiould  not  giue  himfclf  leaue  to  deuife  what  form  of  worfhip  he 
lift.But  becauf;  it  is  not  expedient  to  loadc  the  readers  wich  heaping  many 
matters  together,!  will  not  touche  that  point  yec.OncIy  let  it  fufhrc  for  this 
time  to  kccpe  in  minde,  that  euery  carying  av;ay  of  the  dutifiill  behauiours 
pf  Godlmcflbto  any  other  than  to  God  alone  ,  is  not  without  robbery 
".  F  i  of 


Cap.rj,  Ofthehitewledgeof 

of  God .  And  firft  lupcrftition  dcuifed  to  giuc  diuine  honours  to  the  Sunne, 
or  other  ftarres  or  idoles :  then  followed  ambitious  pride  ,  which  garniftiing 
mortall  men  with  fpoiles  taken  from  God,  prefumcd  to  prophane  all  that  e- 
uer  was  holy .  And  although  this  principle  remained  among  them ,  to  ho, 
nour  the  foueraignc  deitie ,  yet  grcwe  it  m  vfe  indifferently  to  offer  facrifi- 
ces  to  fpirites,  lelfer  gods,  or  dead  men  of  honour  .  So  flippery  is  the  way 
to  Hide  mto  this  fault ,  to  make  common  to  a  number  y  wluch  God  fcuerely. 
chaJengeth  to  himfclfc  alone. 

Thexii).  Chapter. 

Tbst  there  it  taught  in  the  Scriptures  tne  ejjence  of  Godjram  the  very  crtsti- 
on,  -vvhich  ej?ence  contetneth  in  it  three  fer font, 

np  Hat  which  is  taught  in  the  Scriptures  concerning  the  incomprchenfi- 
-■•  ble  and  fpirituall  effence  of  God ,  ought  to  fuflficenot  onely  to  oucr- 
throwe  the  foolifh  errours  of  the  common  people ,  but  alfo  to  confute  the 
fine  futtelties  of  prophane  Philofophie  .  One  of  the  olde  writers  fec- 
med  to  hauc  faidc  very  well ,  That  God  is  all  chat  we  doe  fee ,  and  all  that 
wc  doe  not  fee  .  But  by  this  mcane  he  hath  imagined  the  godheade  to  bee 
powred  into  all  the  partes  of  the  woildc  .  Although  God ,  to  the  intent  to 
kecpc  men  in  fober  minde,  fpcaketh  but  fparcly  of  his  owne  effence  ,  yet  by 
thofe  two  names  of  addition  that  1  haue  rdiearfed,  he  dotla  both  take  away 
al  groffe  imaginations,and  alfo  rcpreflc  the  picfumptuous  boldnes  of  mans 
minde.  Forfurcly  his  immcafurable  greatneffc  ought  to  make  vs  afraide, 
that  we  attempt  not  to  mcafurc  him  with  ourfenfc:  &  his  fpirimall  nature 
forbiddeth  vs  to  imagine  any  thing  earthly  or  fleflily  of  him  .  For  the  fame 
caufe  he  often  affigncth  his  dwelhng  place  to  be  in  heauen  .  For  though,  as 
he  IS  incomprehenfible,  he  fillcth  the  earth  alfo :  yet  bccaufe  he  fceth  our 
mindes  by  reafon  of  their  dulnes  to  lye  flill  in  the  earth  ,  for  good  caufe  he 
lifteth  vs  vp  aboue  the  world,  to  (hake  off  our  flouth  and  fluggifhneffc .  And 
here  fallcth  to  ground  the  errour  of  the  Manichces ,  which  in  appoynting 
two  oricinall  bcginningcs  haue  made  the  diucll  in  a  mancr  egall  with  God. 
Surely  this  was  as  much  as  to  breake  the  vnity  of  God  and  reftraine  his  vn- 
mcafurablenes.Foi  where  they  haue  prcfumed  to  abufe  cci  tarn  teflimonies: 
that  fhcweth  a  fowlc  ignorance ,  as  their  errour  it  ftlfe  fliewcth  a  dctcflable 
madneffe.  And  the  Anthropomorphitcs  are  alfo  eafily  confuted  which 
hauc  imagined  God  to  confifl  of  a  body  ,  bccaufe  oftentimes  the  Scripture 
afcnbeth  vntohimamouth,earcs,cycs,handcs,and  fceie.  For  what  man 
yea  though  he  be  fckndcrly  wittcd  doech  not  viiderfland  that  God  doth  fo 
with  vs  fpeake  as  it  were  childiflily ,  as  mirfes  doe  with  their  babes  ?  There- 
fore fuch  maners  of  fpecch  doc  not  fo  plairdy  cxprcffc  what  God  is,  as  they 
doe  apply  the  vnderlladding  of  hmi  to  our  fclcndcr  capacity  .  Which  to 
doc  ,  It  bchooued  of  ncccfUtie  tliat  hce  dcfccndcd  a  great  way  beneath  liis 
owne  height. 

i  But  he  alfo  fetteth  out  hlmfclf  by  an  other  fpccial  maikc  wherby  he  may 
be  more  ncerely  knowne  .  For  he  fo  dcclarcthhimfclfe  to  bee  but  one,  that 
he  yet  giucth  himfclfc  d^itintUy  to  bcc  coniidcrcd  \i\  three  perfcns  :  which 

cxccp 


Godthe  Creator,  Ltl>,  /.  39 

except  we  learne,  a  bare  and  empty  name  of  God  without  any  tnie  Gcd  fii- 
eth  in  our  braincAnd  y  no  man  fhould  thinke  that  he  is  a  threefold  God,  or 
that  the  one  eflence  of  God  is  diuided  in  three  perfons ,  wc  muft  here  feckc 
a  fhort  and  eafie  definition  to  dehucrvs  from  alerrour.  But  becaufemany 
doe  make  much  a  doc  about  this  word  Perfon  ,  as  a  thing  inuented  by  man :  , 
howiuftlytheydoefo.itisbcftfirfttofee.  The  Apoftle  naming  the  fonne  *  "'*'* 
the  en^raucd  forme  of  the  Hypoftafis  of  his  fatlicr ,  he  vndoubtcdly  mca- 
netli,  that  the  Father  hath  fome  being,  wherin  he  differeth  from  the  fonne. 
For  to  take  it  for  efrcnce(as  fome  expolitours  haue  done ,  as  if  Chrift  hke  a 
peecc  of  waxe  printed  with  a  feale  did  rcprcfent  the  fubftance  of  the  father) 
were  not  onely  hard  but  alfo  an  abfurdity .  For  fith  the  Effcnce  of  God  is 
(ingle  or  one  and  vndiuifiblc  ,hc  that  in  hxmfclfe  conteineth  it  all  and  not  by 
peecemeale,  or  by  d:riuation ,  but  in  whole  perfcdion ,  ihoiild  very  vnpro- 
perly  yea  fondly  be  called  the  engraued  forme  of  him .  Butbecaulc  the  fa- 
ther although  he  be  in  his  ownc  property  diftinft ,  hath  exprcflcd  himfelfe 
wholely  in  his  fonne,it  is  for  good  caufe  laid ,  that  he  hath  giuen  his  Hypo- 
ftafis, to  be  feene  in  him .  Wherewith  aptly  agreeth  that  which  by  and  bv 
followcthjthat  he  is  y  brightnes  of  his  glory  .  Surely  by  the  Apoftles  words 
wc  gather,  that  there  is  a  ccrtaine  proper  Hypoftafis  in  the  father ,  that  fhi- 
nctn  in  the  fonne :  whereby  alfo  againe  is  ealily  perceiued  the  Hypoftafis  of 
the  fonne  that  diftinguifheth  him  from  the  Father.  Like  order  is  in  the  holy 
ghoft.  For  we  ftiall  by  and  by  proue  him  to  be  God,  and  yet  he  muft  necdes 
be  other  than  the  fatner.Yct  this  diftinftion  is  not  of  the  efl"encc,which  it  is 
vnlawftill  to  make  manifold.  Therefore  if  the  A,poftles  teftimony  be  credi- 
tcdjit  followeth  that  there  be  in  God  three  Hypoftafcs .  This  tcrme  feeing 
the  Latines  haue  exprefled  with  the  name  of  Perfon,it  were  too  much  pride 
&  way  wardnes  to  braule  about  fo  clear  a  matter  J>ur  if  we  lift  word  for  word 
to  tranflate,  we  may  call  it  Subfiftence.  Many  iii  the  fame  fenfe  haue  called 
it  (ubftancc.  And  the  name  of  Perfon  hath  not  bin  in  vfe  among  the  Latines 
onely:  but  alfo  the  Grecians,perhaps  to  declare  a  confcnt,hauc  taught  that 
there  are  three  Profopa,that  is  to  fay  Perfos  in  God.But  they,whcther  they 
be  Greekes  or  Latines  that  differ  one  from  an  other  in  the  word ,  doc  very 
well  agiee  in  tlie  fumme  of  the  m  atter. 
3  Now  howfbcuer  the  hcretikcs  barke  at  the  name  of  perfon ,  or  fome  o- 
uermuch  precife  men  doe  carpe  that  they  Lke  not  the  word  fainedby  dcuife 
of  men :  fith  they  cannot  get  of  vs  co  fay,  that  there  be  three,  whereol-  tue;y 
one  is  wholy  God.nor  yet  that  there  be  many  gods:  what  vnieoibnablnci]c 
is  thisj  to  millikc  words,v/hich  cxpreiic  none  other  thing  but  that  which  is 
tcftified  &•  anpioued  by  the  Scriptures  ?  It  were  berrer (i'^y  they  )to  wftrairjc 
not  onely  our  meanings  but  alfo  our  words  vvitbin  the  boundes  oi  Sciipiure, 
than  to  deuife  ftrange  names  that  may  be  the  beginninges  of  dii  igrccmcnt 
and  brawling:  fo  doe  wee  tyer  our  fclucswith  flrifc  about  v/orics;  io  the 
tructh  is  loft  in  contending :  fo  charity  is  broken  by  odioufiy  biTiWling  toge- 
ther. IfthcycallthataftraniTev/orde,  which  cannot  belhcvNcdin  Scn[>- 
ture,as  it  is  writ  ten  in  number  of  filial  les :  then  they  biridc  vs  to  r.  hard  law, 
wherby  is  condemned  all  expofition  that  is  nocpeeccd  to^echcrj  with  bare 

F  3       "  lay.ng 


C;lp.  1$,  Ofthehi?owlecigeof 

laying  together  of  tcxtes  of  Scripture.  But  if  they  mcanc  that  to  be  ftrange, 
wnich  being  cuiiouflydcuifcd,  is  fupcrftitioufly  defended ,  which  makcth 
more  for  contention  than  cdificaticn,which  is  either  vnaptly,  or  to  no  pro- 
fitc  vfcdjwhich  withdraweth  from  the  fiir.plicitic  of  the  vvordc  of  Godj  then 
with  all  my  heart  I  embrace  th<rir  fobcr  mindc.  For  1  iudge  that  wee  ought 
with  no  Iclle-  dcuout  rcuerence  to  talkc  of  God  than  to  thinkc  of  him,  for  as 
much  as  whatfoeuer  we  do  of  our  fclues  thinke  ot  him,is  foolifh^and  whatfo 
euer  we  fpeake  is  vnfauourie.But  there  is  a  ccrtcine  meafare  to  be  kept.  We 
ought  tolcarnc  out  of  the  Scriptures  a  rule  both  to  thinke  &  fpeake,  where- 
by to  examine  all  the  thoughts  of  our  minde  and  wordes  of  our  mouth.  But 
what  withftadcth  vSjbut  that  fuch  as  in  Scripture  are  to  our  capacitie  dout- 
full  and  cntancled,we  may  in  plainer  words  cxprefle  them  ,  being  yet  fuch 
words  as  do  rcuerently&faitnfullyfcrue  the  trueth  of  the  Scripture  ,  &be 
vfed  fparely,modeftIy,&  net  without  occafion?  Of  which  fort  there  are  ex- 
amples enow.  And  where  as  it  fhnl  by  proofc  appeare  y  the  Church  of  great 
neceflitie  was  enforced  to  vfe  the  names  of  Trmitie,&  Perfons,  if  any  fhall 
then  finde  fault  with  the  newncile  of  words ,  fhall  he  not  be  iuftly  thought 
to  be  grieucd  at  the  light  of  the  tructh,as  he  that  blameth  only  this  that  the 
trueth  is  made  fo  plainc  and  cicare  to  dilcerne? 

4  Such  ncwnefl'e  of  wordes, ifit  be  fo  to  be  called,conimeth  then  chiefly 
in  v(c,vvhen  the  trueth  is  to  be  defended  againft  wranglers  that  do  mocke  it 
out  with  cauiUations.  Which  thing  we  haue  at  this  day  too  much  inexpe- 
rienccjvvho  haue  great  bufineirc  in  vanquifhing  the  enemies  of  true  &  found 
dodnne.With  fuch  folding  &  crooked  winding  thefe  flippcrie  fnakes  doe 
flide  away,vnleile  they  be  ftrongly  griped  &  holden  hard  when  they  be  ta- 
ken. So  the  old  fathers  being  troubled  with  contending  againft  falfe  do- 
ftrincs,were  compelled  to  {hew  their  meanings  in  exquifite  plainnefre,leaft 
they  fhoiild  leaue  any  crooked  bywaycs  to  the  wicked,  to  whome  the  dout- 
fiill  conftruftions  of  wordes  were  hiding  holes  of  enours.    Arrius  confeffed 
Chrifl  to  be  GodjSc  the  fonne  of  God,bccaufe  he  could  not  againfay  the  e- 
uidentwordsofGod,andasif  he  had  bcene  fo  fufficiently  difcharged  did 
faine  a  ccrteine  confcnt  with  the  reft.But  in  the  meane  while  he  cealfed  not 
to  fcatter  abroade  that  Chrifl  was  create,&  had  a  beginning  as  other  crea- 
tures.But  to  the  end  they  might  draw  forth  his  winding  fabtletie  out  of  his 
denne,the  ancient  fathers  went  further,pronouncing  Chrift  to  be  the  etcr- 
nallfonnc  of  the  father  &  confubftantiall  with  the  father.  Hereat  wickcdnes 
began  to  boilc,when  the  Arrians  began  to  hate  &  deteft  the  name  Omooufion, 
confubftanriall.  But  ifin  the  beginning  they  had  fyncerely  and  with  plainc 
meaning  confeflcd  Chrift  to  be  God,they  woidd  not  now  haue  denyed  him 
to  be  confubftantiall  with  the  father.  Who  dare  now  blame  thefe  good  men 
as  brawlers  and  contentious,becaufe  for  one  litle  wordes  fake,  they  were  fo 
whote  in  difputation,  and  troubled  the  auict  of  the  Church  ?  But  that  litle 
worde  flicwcd  the  difference  betwecne  the  true  belccuing  Chriftians  ,  and 
the  Arrians  that  were  robbers  of  God.  Afterward  rofe  vp  Sabcllius  which 
accompted  in  a  miner  for  nothing  the  names  of  the  Father,  y  Sonne,  &  the 
Holy  ghortjfaying  in  difputation  y  they  were  not  made  to  fhcwc  sny  maner 

of 


Godthe  Creator,  Lth.  i.  sf 

of  diftin<Siion,butoncly  were  feticral  additions  of  God,  of  which  fort  there 
arc  many .  If  he  came  to  dirputation,he  confefl'ed^that  he  bclecued  the  fa- 
ther Godjthc  fonnc  God,the  Holy  ghoft  God .  But  afterward  he  would  rea- 
dily flip  away  with  faying  that  he  had  in  no  otherwifc  fpoken  than  as  if  he 
had  named  God,a  ftrong  God,iuft  God,&  wife  God:and  fo  he  fong  another 
fong,  that  the  Father  is  the  Sonne,and  die  Holy  ghoft  is  the  father,withouc 
any  ordcr,without  any  diftindion.The  good  dodours  which  tlien  had  care 
of  godhncs,  to  fubdiie  his  wickednes,  cried  out  on  the  other  fide  that  there 
ought  to  be  acknowledged  in  one  God  three  properties .  And  to  the  end  to 
fcnfe  themfelues  againft  the  croked  writlien  futdetics  with  plaine  &  fimple 
truth,they  affirmed,that  there  did  truly  fubfift  in  one  God,or (which  came  al 
to  one  effed)chat  there  did  fubfift  in  the  vnity  of  God  a  Trinity  of  perfons. 
5"  If  then  the  names  haue  not  bin  without  caufc  inuentcdjwe  ought  to  take 
hccdc,that  in  reieding  them  wee  bee  not  iuftly  blamed  of  proude  prefump- 
tuoufnes .  I  woidd  to  God  they  were  buried  indeedc ,  fo  that  this  faith  were 
agreed  ofall  men,  that  the  Father  and  the  Sonne,  and  the  Holy  ghoft  bee 
one  God:  and  yet  that  the  Father  is  not  the  Sonne,  nor  the  Holy  ghoft  the 
SonnCjbut  diftinft  by  ccrtaine  property .  Yet  am  I  not  fo  precife,  that  I  can 
finde  in  my  heart  to  ftriue  for  bare  wordes.  For  I  note,that  the  olde  fathers, 
which  otherwifc  fpeake  very  religioufly  of  fuch  matterSjdid  not  euery  where 
agree  one  with  an  other,  nor  euery  one  with  himfelfe .  For  what  formes  of 
Ipcech  vfed  by  the  councels  doth  Hilary  excufe }  To  how  great  liberty  doth 
Auguftine  fomtime  breake  foorth  ;■  How  vnlike  are  the  Greekes  to  tne  La- 
tins? But  of  this  variance  one  example  Ihall  fuffice  for  this  time .  When  the 
Latins  ment  to  exprefle  the  word  Omooufion,  they  called  itConfubftanti- 
all,  declaring  the  fubftance  of  the  Father  and  the  Sonne  to  be  one ,  fo  vfing 
the  word  fubftance  for  eflence.  Wherupon  Hieromc  to  Damafusfaith,itis 
facrilege  to  fay,that  there  arc  tluee  fubftaces  in  God:&  yet  aboue  a  hudred 
times  you  flial  find  in  Hilary ,y  there  arc  three  fubftaces  in  God.In  the  word 
Hypofta(]5,howisHierome  accombredpEorhe  fufpedeth  that  there  lurketh 
poy  fon  in  naming  three  Hypoftafes  in  God.  And  if  a  man  doe  vfe  this  word 
in  a  godly  fc  nfe,  yet  he  plainely  faith  that  is  an  improper  fpccch,  if  he  fpakc 
vnfaincdly,and  did  not  rather  wittingly  and  willingly  fceke  to  charge  the 
Biftiops  of  the  Eaftlandes,  whom  he  fought  to  charge  with  an  vniuft  fclan  • 
der .  Sure  this  one  thing  he  fpeaketh  not  very  trucly ,  that  in  all  prophane 
fchooles,  oufiajeflence  is  nothing  clfe  by  hypoftafis.v/hich  is  proued  falfe  by 
the  common  and  accuftomed  vfe.  Auguftine  is  more  modcft  and  gentle,  Detrinirii 
which  although  he  fay,that  the  word  hypoftaiis  in  th.u  fcnfcisftrangcto  s.cap.S.ic^* 
latineeares,yetfofarisitofthathctakcthfrom  the  Greekes  their  vlliall 
manor  of  fpcaking.that  he  alfo  gently  beareth  with  the  L.uins  thn  had  fol- 
lowed the  Grcckc  phrafc. And  thatvvhich  Socrates v.ricc th  m  die  fxc booke 
ofth;  Tripartite  hiftoiy,tendcth  to  this  end,as  thoughhe  mcnt  that  he  had 
by  vnskilful  men  bin  wrongftilly  applied  vnto  this  matter.  Yea  and  the  fame 
Hillary  hin^llfc  laycth  it  for  a  great  fault  to  the  herctikes  charge,  that  by 
their  waiwardnes  he  is  compellcdjto  put  diofe  things  in  peril  of  the  fpcech  Detrii.li'.i, 
of  racjwhich  ought  to  haue  bin  kept  in  die  rehgioufnes  of  minds  plainly  cc- 

F  4  fciling 


Cap.  IS,  Of  the  knowledge  of 

fcfling  that  this  is  to  aoc  thingcs  vnlavvRiIl ,  to  fpeake  that  ought  not  to  bee 
fpokcn,  to  attempt  things  not  licenced ,  A  little  after,  he  excufcrh  himfclfe 
v/ith  many  wordcs,  for  that  he  was  fo  bold  to  vttcr  new  names  .  For  after  he 
hidvfedthcnaturall  names  Father , Sonne ,  and  holy  Ghoft,lie  addcth 
that  whr.tfueiicr  is  fought  furthcr,is  beyond  the  compalic  of  fpeachjbeyond 
the  reach  of  fenfc,  and  beyond  the  capacitie  of  vnderft.tnding.  And  in  an  o- 
ther  place  he  faith,  that  happy  are  the  Bifhops  of  Gnllia,  which  neither  had 
nor  receiiicd  nor  knew  any  other  ccnfcflion  ,  but  that  olde  and  fimple  one, 
which  fro  the  time  of  the  Apoftlcs  was  rcceiued  in  all  Churches.  And  much 
like  is  the  excufe  of  Auguftme,that  this  word  was  wrong  out  of  necejTitic  by 
rcafon  of  the  imperfcdion  of  mens  language  in  fo  great  a  matter:  not  to  ex- 
prefle  that  which  is,  but  that  it  /liould  not  be  vnfpokcn  how  the  Father,  the 
Sonne,  and  the  Holy  ghoft  are  three .  This  modcftie  of  the  holy  men  ought 
to  warne  vs,that  we  doe  not  forthwith  fo  feuerely  like  Cenfors ,  note  them 
with  infamy  that  reftifc  to  fubfcnbc  &  fvveare  to  fiich  words  as  we  propound 
them :  fo  that  they  doc  it  not  of  pride^  of  frowardnes ,  or  of  malicious  craft. 
But  let  them  againe  cofidcr,  by  how  great  neccflity  we  are  dnuen  to  fpeakc 
fo,that  by  little  and  little  they  may  be  enured  with  that  profitable  maner  of 
fpeach.  Let  the  alfo  learne  to  bcware,lcft  fith  we  muft  meete  on  the  one  fide 
with  the  Arrians ,  on  the  other  fide  with  Sabcllians,  while  thev  be  offended 
that  v/e  cut  ofFoccafion  from  them  both  to  cauill ,  they  bring  themfelues  in 
fu{pirion,that  they  be  the  difciples  cither  of  Arrius  or  of  Sabtllius .  Arrius 
faith  that  Chiift  is  God,but  he  mutrereth  that  he  was  create  ,  and  had  a  be- 
ginning. He  faith  Chnft  is  one  with  the  Father ,  but  fecrctly  he  whifpercth 
in  the  eares  of  his  difciples,that  he  was  made  one  as  the  other  faithfiil  be, al- 
though by  fingular  prcrogatiue.Say  once  thatChriltis  Confubftantial  with 
his  father,thcn  pluck  you  of  his  vifour  from  the  diflembler,  &  yet  you  adde 
nothing  to  the  Scripture. Sabellius  faith,that  the  feucral  names,Fathei,Son, 
and  Holy  gholt  fignific  nothing  in  God  fcuerally  diftinifi :  fay  that  they  are 
three:&  he  will  cry  out  y  you  name  three  gods.Say  y  there  is  in  one  cflence 
a  Trinity  of  pcrfons,then  fliall  you  in  one  word  both  fay, what  the  Scripture 
fpeaketh,  and  ftop  their  vaine  babling .  Now  if  any  be  holden  with  fo  curi- 
ous fuperftition,  that  they  cannot  abide  thcfe  names  :  yet  is  there  no  man, 
though  he  woulde  neucr  lb  faine,  that  can  deny  but  that  when  we  heare  of 
one  ,  we  mwft  vndciftand  an  vnity  of  fubftancc :  when  we  heare  of  three  in 
one  eflence,  that  it  is  ment  of  the  perfons  of  the  tiinitie. Which  thing  being 
without  fraude  confcfTcd ,  we  ftay  no  longer  vpon  wordes  .  But  1  haue  long 
ago  found ,  and  that  often ,  that  whofocucr  doc  obftinatcly  quarell  about 
wordsjdoe  kcepc  within  them  a  fccrct  poy fon  :  fo  that  it  is  better  willingly 
to  prouoke  them,  than  for  their  pleafurc  to  fpeakc  darkely. 
6  Butleauing  diiputation  of  wordes,!  will  now  begin  to  fpeake  of  the  mat- 
ter it  fclfe.  I  call  thercff  re  a  Perfon,  afubfiftence  in  the  elfencc  of  God^ 
which  hauing  relation  to  the  other  is  diftinguilhcd  from  them  with  vnconv- 
municable  property.  By  the  name  of  the  Subfiftece  we  mean  an  other  thing 
than  the  eflencc.  For  ify  word  had  fimply  bin  God,&:  in  the  mean  time  baa 
nothing  feuerally  proper  to  it  felfcjiohn  had  {aid  amiflcy  it  was  with  God. 

where- 


(jocithe  Qreator,  Lib.  /.  32 

Where  he  forthwith  addeth,  that  God  himfelfe  was  the  fame  worde,he  cal-  ^ohn.i.  i. 

leth  vs  backc  againe  to  the  one  finglc  efience .  But  becaufe  it  coiild  not  bee 

with  God,  but  that  it  muft  reft  in  the  father ;  hereof  arifcth  ths  t  lubfiftenccj 

which  though  it  be  ioyned  to  the  eflence  with  an  vnfcparablc  knot,  yet  hath 

it  a  fpeciall  mra  kc,  whereby  it  doth  differ  from  it .  So  of  the  three  kibhiten- 

C£s,l  fay  that  ech  [lauing  relation  to  other  is  in  propertie  dnlmguilhtd.  R  c- 

lation  is  hei  c  exprefllly  mentioned.  For  when  tliere  is  fimple  and  indefinite 

mention  made  of  God,  this  name  belongethno  lefTe  to  the  Sorins  and  the 

Holy  Ghofl: ,  than  to  the  Father  .    But  when  the  Father  is  compared  with 

the  Sonnc,the  feueral  property  of  either  doth  difcerne  him  from  the  other. 

Thirdly,  whatfoeuer  is  proper  vnto  eueiy  of  them  is  vncommunicable.  For 

that  which  is  giuen  to  the  Father  for  a  marke  of  difference,  can  not  agree 

with,  nor  be  giuen  to  the  Sonne.  And  I  miflike  not  the  definition  of  Tertid-  .  , 

Lan ,  fo  that  it  be  rightly  taken ,  That  there  is  in  God  a  certaine  difpofition  praxcam"^ 

or  diftribution,  which  yet  chaungeth  nothingof  the  vnitie  of  the  eilcnce. 

7     But  before  that  I  goe  any  fiirther ,  it  is  good  that  I  proue  the  Godhead 
of  the  Sonne  and  of  the  holy  ghoft.  Then  after  we  fliall  fee,  how  they  differ 
one  from  an  other.  Surely  when  the  worde  of  God  is  fpoken  of  in  the  Scrip- 
ture ;  it  were  a  very  great  abfurditie  to  imagine  it  onely  a  fading  and  vani- 
shing voyce,  which  fent  into  the  aire,  cometh  out  of  God  himfelfe,  of  which 
fort  were  the  oracles  giuen  to  the  fatliers,  and  all  the  prophecies :  when  ra- 
ther the  worde  is  mcnt  to  be  the  pcrpetuall  wifedomcab; ding  with  the  Fa- 
ther, from  whence  all  the  oracles  and  prophecies  proceeded .  Foras  Peter  i.Per.j,  n. 
teftifieth,  no  leflTe  did  the  old  prophets  fpeake  with  the  fpirit  of  Chrift ,  than 
did  the  Apoftles  and  al  they  that  after  them  did  diftribute  the  heauenly  do- 
drine .  But  becaufe  Chrift  was  not  yet  openly  Ihewed ,  we  muft  vnderftand 
that  the  Word  was  before  all  worldes  begotten  of  the  Father  .     And  if  the 
Spirite  was  of  the  word,  whofe  inftrumentes  were  the  prophets,  we  dee  \  n- 
doubtedly  gather  that  he  was  true  God .  And  this  doth  Mofes  teach  plain- 
ly enough  in  the  creation  of  the  worlde ,  when  he  icttcth  the  worde  as  the 
meane.For  why  doth  he  cxprefly  tell,thatGod  in  creating  of  all  his  works 
fayd.  Be  this  done;  or  that  done:  bat  that  the  vnfercheable  gloiye  of  God 
may  (hmingly  appeare  in  his  images?  The  futtlenofed  andbabblmg  men  do 
cafily  mocke  out  this,  with  fsying  that  the  name  Worde ,  is  there  taken  for 
his  bidding  or  commaundement  .    But  better  expofiiors  are  the  apoftles, , ,  , 
which  teach  that  the  worldes  were  made  by  the  fame,  and  that  he  uifteineth  '    *  '  '* 
ch-m  all  with  his  mightie  Worde .  For  here  we  fee  that  the  Worde  is  tr.ken 
for  the  bidding  or  commaundcment  of  the  Sonne ,  which  is  himfelfe  the  e- 
icrnall  and  effentiaU  Word  to  the  Father .  And  to  the  wife  and  fober  it  is  not 
darke  that  Salomon  faith,  where  he  bringeth  in  Wifdome  begotten  of  God  Ecc^ef, :  4. 
before  all  worldes,  and  bearing  rule  in  the  creation  of  thinges,and  in  sil  the  '  ■*• 
workes  of  God  .  For  to  fay  that  it  was  a  certaine  commaundcment  of  God, 
fcruingbut  for  a  time,  were  very  fohfh  and  vaine :  where  as  in  dcede  it  was 
Godspleafurc  atthat  time  to  fhcwe  forth  his  ftedfaft  and  eternall  pur- 
pofe,  yea  and  fome  thing  more  fecrete .  To  which  intente  alfo  makcth  that .  , 
faying  of  Chrift.:  My  Father  and  I  do  worke  euen  to  tliis  daie.For  in  laying,        '*' '  '* 

F  J  That 


Cap.  IS*  Ofthek!towtedgeof 

That  from  the  beginning  of  the  worldc  he  was  contlnuallv  working  with 
his  Father,he  dodi  more  openly  declare  that  which  Mofcs  had  more  (hort- 
ly  couched.  We  gather  then  y  the  meaning  of  Gods  {peaking  was  this,  that 
the  Word  had  his  office  in  the  doing  of  tilings,  &  fo  they  both  had  a  com- 
mon workmg  together  .But  moftplaincly  of  all  doech  lohn  fpcake,  when 
lo'm  1.1  he  fheweth  that  the  fame  Worde,  which  from  the  beeinmng  was  God  with 
God ,  was  rogechcr  with  God  the  Father  the  caufe  ofall  chinges.  For  hcc 
both  giueth  to  the  Worde  a  perfefte  and  abiding  efi"ence,and  alfo  afligneth 
vmo  It  fome  thing  peculiar  to  it  felfe,  and  plaincly  iKcwcth  howe  God  in 
fpcaking  was  the  creator  of  the  worlde.  Therefore  as  all  reuelations  pro- 
ceedmg  from  God  doe  wel  bcarc  the  name  of  the  word  of  Gcd,fo  ought  we 
yet  to  let  in  the  hycll  place  that  fubftantiall  Worde ,  the  wellfpring  of  all 
Oracles,  which  being  fubieftc  to  no  alteration,  abidcth  alwayes  one  &  the 
felfe  fame  with  God,  and  is  God  himfelfe. 

8  Here  manie  dogges  doe  barkcagainft  vs,  which  when  they  dare  not 
openly  take  from  him  his  Godheade,  doe  fccretely  fteale  from  hira  his  E- 
ternitie.  For  they  fay,  tliat  the  Worde  then  bcgannc  firft  to  be,  when  God 
in  the  creation  of  the  world  opened  his  holy  mouth.  But  veric  vndilcretly 
do  they  to  imagine  a  certaine  innouation  of  the  fiibftance  of  God.  For  as 
thofc  names  of  God  that  haue  relation  to  his  outwarde  worke,  began  to  be 
giucn  vnto  him  after  the  being  of  his  worke,  as  for  example,this  that  hee  is 
called  the  creator  of  hcauen  and  earth :  fo  doeth  Godluicire  knowe  or  ad- 
mit no  name  that  Ihouldcfignifie  any  newe  thing  in  himfelfe  to  haue  chan- 
ced vnto  God.  For  if  any  fhoulde  come  to  him  from  elfe  where  than  in  him 
{life,  the  this  laying  of  lames  ftioulde  failc,y  eueric  good  giuing  and  cuery 
perfeft  gifce  is  from  aboue,and  commeth  downe  from  the  Father  of  lightes, 
with  whomc  is  no  variablenefl'e  neither  fliadowing  by  turning.  Therefore 
nothing  is  Icfle  to  be  fuffred,  than  to  fainc  3  beginning  of  that  Word,which 
both  alwaies  was  God,  and  afcctwnrde  was  creator  of  the  worlde  .  But  ful 
f uttlely  forfooth  they  rcafon,that  Moles  in  faying  tha tGod  then  firft  fpake, 
doth  fccretly  fhewc  that  there  was  no  Worde  in  him  before.  Which  is  a 
moft  tryfling  argument.  For  it  followeth  not,  becaufea  thing  at  fome  one 
certaine  time  bet^inneth  to  be  ihcwed  openly,  that  therefore  it  had  neuer 
any  being  before.  But  I  conclude  farre  otherwifc  and  fay:fceing  that  in  the 

Gen.t. } .  f  ime  moment  that  God  faide,  let  light  be  made ,  the  power  of  the  word  ap- 
peared and  Hiewed  it  felfe:  the  fame  Woidc  was  long  before:  but  if  a  ma 
askc  howe  long  before,  he  {hall  findc  no  beginning.  For  he  appointed  no 
certaine  fpace  of  time  when  himfelfe  faide :  Father  ,  glorific  mec  with  the 
rlorie  which  I  had  with  thee  before  the  worlde  was.  And  this  tiling 
lohn  alfo  Icfcc  not  vntouchcd,becaufe  hee  firft  ihcwetli  that  in  the  bcgin- 

Ioh.i7.j.  ning  the  worde  was  with  God,  before  that  hee  commeth  to  the  creation 
of  the  worlde.  Wee  fay  tliereforc  agninc,  that  the  Worde  v/hich  was  con- 
cerned ofG  O  D  before  any  beginnmg  of  time ,  was  continually  remai- 
ning with  him.  Whereby  both  his  cternitic,  true  eflence.  and  Godlicad  is 
proucd. 

9  Although  I  do  not  ycc  touch  the  pcrfon  of  the  Mcdiator,buc  do  defer 

it 


^od the  greater.  Lik  /..         sj 

It  to  that  place  where  we  fhall  fpccially  entreate  of  the  Redemption  :    yet 
becaufe  it  ought  to  bee  certeinely  hoJden  without  controuerfic  among  all 
men,  that  Chrift  is  the  fame  Word  clad  with  flefli,  in  this  place  will  be  very 
lit  to  recite  all  thofc  teftimones  that  prone  Chrift  to  be  God  .     When  it  is 
faid  in  the  xlv.  Pfalme ,  thy  throne  O  God  is  for  cuer  and  euer.  the  lewcs  do 
cauill  and  fay,  thatthcnameElohimisalfo  applyed  tothe  Angels  andfo-  Pf"-'.45'*# 
ueraigne  powers.  But  in  all  the  Scripture  there  is  not  a  like  place ,  that  rai- 
feth  an  eternall  throne  to  any  creaairc  .     For  he  is  here  not  fimpJy  called 
God,  butalfo  the  eterniil  Lorde.Ag^jinCjthis  title  is  giuen  to  none  but  with  Exo«7«»» 
an  addition,  as  it  is  faid:  that  Mofes  /halbe  for  a  God  to  Pharao.  Some  read 
it  in  the  Gcnitiue  cafe  which  is  very  fooliHi  .  Igrauntindcede  that  often- 
times a  thing  is  called  Diuine  or  of  God,  that  is  notable  by  any  lingular  ex- 
cellence ;  but  here  by  the  tenour  of  the  text  it  appearcth  ,  that  fuch  a  mea- 
ning were  hardc  and  forced ,  and  Will  not  agree  .    But  if  their  ftubbornclfe 
will  not  lb  yclde :  In  Efaie  is  very  plainclv  brought  in  for  all  one  both  Chiift 
and  God,  and  he  that  is  adorned  with  the  .'^''leraigne  power ,  which  is  pro- 
perly belonging  to  God  alone.  This  (  fayeth  he)  is  the  name  whereby  they  Efjtjj.tf. 
/hall  call  him,  the  ftrong  God,  the  Father  of  the  world  to  come,  &c.   Here 
thelewesbarkeagaine,  and  turne  the  text  thus  :  this  is  the  name  whereby 
the  ftrong  God  the  father  of  the  worlde  to  come  fhiU  call  him ;  fo  that  they 
leauc  this  onely  to  the  Sonne  to  be  called  the  Prince  of  peace .  But  to  what 
purpofe  /hould  lb  many  names  of  addition  in  this  place  bee  heaped  vpon 
God  the  Father  jfeeing  it  is  the  purpofe  of  the  Prophet  to  adorn  Chrift  with 
fuch  fpeciall  notes  as  may  buildeour  Faith  vpon  him  ?  Wherefore  it  is  out 
ofdout  that  he  is  here  in  like  fort  called  the  ftrong  God,  asheisahtle 
before  called  Immanuell.     But  nothingcanbe  founde  plainer  than  that  lere.ij.d". 
place  of  Hieremie  where  he  fay  th,  that  this  iliall  be  the  name  whereby  the 
leede  of  Dauid  ftiall be  called  lehouah  our  righteoufnelfe  .    For  where  the  Efa.  4 2,  t.] 
lewes  themfelues  do  teach  ,  that  all  other  names  of  God  arc  but  adieftiue 
names  of  addition ,  and  that  this  onely  name  lehouah  which  they  call  vn- 
fpeakablc  is  a  fubftantiue  name  to  expreffe  his  efiencet  wee  gather  that  the 
Son  is  the  onely  and  eternall  God,  which  faith  in  an  other  place  that  he  vnl 
not  giue  his  glorie  to  an  other .   But  here  alfo  they  fecke  to  fcape  away  be- 
caufe that  Moles  gaue  that  name  to  the  Altar  thst  hce  builded,  &  Ezechiel 
gaueittothenewecitieHierufalem.  But  who  dith  not  fee  that  the  Altar 
was  builded  for  a  monument  that  God  was  the  auancement  of  Mofes ,  and 
that  Hierufalem  is  not  adorned  with  the  name  of  God ,  but  onely  to  tcftifie 
theprefenceofGod?  ForthuslayththeProphcte;  Thenameofthecitic 
from  that  day  Hialbe  lehouah  tliere.And  Mofes  faith  thus:Hc  builded  an  al-  Eie.^?.}  y, 
tar  and  called  the  name  ofit,  lehouah  my  exaltation  .    But  more  bufinelfe  £>*"•' 7- '  ^» 
arifeth  by  an  other  place  of  Hieremie  ,  where  the  fame  title  is  applyed  to   ^"*  ^  ^' ' 
Hiei-ufalem  in  thefe  wordes  ;   this  is  the  name  whereby  they  ftiall  call  her 
lehouah  our  righteoufneflc  .     But  this  teftimonie  is  fo  farrc  from  m.a!-:ing 
againft  the  trueth  which  wee  defende,  that  it  rather  confirmeth  it  .     For 
whereas  he  had  before  teftified  that  Chrift  is  the  true  lehouah  from  whom 
floweth  rightcoufncffe ,  nowe  hee  pronounccih  that  the  Chruch  £hall  fo 

verily 


Cap,  //.  OftheJ^owUdgeof 

verely  fcelc  the  fame ,  that  rtiec  may  glorioufly  vie  the  vcrv  name  it  fclfe. 
And  lo  in  the  firft  place  is  fet  the  fountainc  and  caufe  of  righteoufneflc ,  in 
the  other  the  cflfed. 

lo     Now  if  this  do  not  fatisfie  the  Icwes,  that  lehouah  is  fo  oft  prefented 
in  the  perfon  of  an  Angcll,  I  fee  not  with  what  cauillations  they  can  mocke 

lud  S  7  Jtout.ItisfaycdthattheAngell  appeared  to  the  holy  fathers:  and  the  fame 
Angell  chalengcth  to  hira  fclfe  the  name  of  the  eternal  God.  If  any  take  ex- 
ception and  fay ,  that  this  is  fpokcn  in  refpeA  of  the  Pcrlbn  that  hce  reprc 

lud.ij.t^.  fcnteth:  this  knot  is  not  thus  lofed.  For  being  a  fbruant  he  would  not  fuffer 
Sacrifice  to  be  offered  to  him  and  take  from  God  his  due  honour .  But  the 
Angell  refufing  to  eate  bieade,  commaundeth  Sacrifice  to  be  offered  to  le- 
houah .  And  then  he  proueth  that  him{elfe  in  deede  was  the  fame  leho- 
uah, and  therefore  Manoah  and  his  wife  by  this  token  did  gather,  that  they 
had  feene  nor  only  an  Angell  but  God .  And  thence  came  it  that  he  fayd: 
v/e  (hill  die  becaufe  we  haue  feene  God  .  And  when  his  wife  aunfwereth, 
if  lehouah  would  haue  flaync4?9^hee  would  not  haue  receiucd  Sacrifice  at 
ourhandcs.-in  this  fhc  doth  confclTe  that  he  was  God  which  before  was  cal- 
led the  Angell,  Befide  this,  the  aunfweare  of  the  Angell  himfelfe  takcth  a- 
way  all  doubt  of  it,  faying :  why  doeft  thou  aske  me  of  my  name ,  which  is 
iTir>niclIousf'  So  much  the  more  dctcflable  was  the  wickcdneffc  of  Scruetto, 
when  hce  affirmed  that  God  neuer  appeared  to  Abiahara  rnd  the  other 
fathers,  but  that  an  Angell  was  worfhipped  in  place  of  him.  But  trucly  rnd 
wifely  haue  the  true  teaching  doftors  of  the  Church  expounded ,  that  the 
fam.e  i)rincipall  Ange  11  was  the  word  of  God,  which  then  as  aforehandc  be- 
gan to  execute  the  office  of  Mediatour .  For  though  he  was  not  yet  clothed 
with  flcfh,  yet  he  came  downe  as  a  meane  betwccne  God  and  men,  to  come 
H'ore  familiarly  to  the  faithfuU .  Therefore  his  nye  communicatmg  him- 
felfe made  him  to  be  called  an  Angell:  yet  fliil  in  the  meane  time  hee  retei- 
ncd  that  which  was  his  owne,  to  be  the  God  of  vnfpeakeable  gloiy  .     The 

©fe.  ra.s.  f'.me  thing  menncthOfens,  which  after  he  had  recited  the  wraftlmg  of  la- 
cob  with  the  Angell,  faith :  lehouah  the  God  of  hoftes,  lehouah,  worthy  of 
memorie  is  his  name.Herc  againc  Scruetto  carpcth,  y  God  did  bcare  y  i)cr- 
fon  of  .-in  Anc^cl.  As  though  the  Prophet  did  not  cofirme  y  which  Mofes  had 
fliid:  why  doeft  thou  aske  me  of  my  name?  And  the  confcfllon  of  the  holy 
Patriarchc  doth  fufflciently  declare  y  he  was  not  a  created  Angel ,  but  one 

Of.  J :. '.  s.     "^  whomc  the  fill  godhead  was  refident,  when  he  laid :  1  haue  fcen  God  face 

I,  Cor.  10.4.  to  face .  And  for  this  caufe  Paul  faith ,  that  Chrifte  was  guide  of  the  people 

Zuch.2.;.  in  the  wildcrncs.  For  though  the  time  was  not  vet  come  of  his  abafement: 
y  :t  th<it  cternall  wordc  iliewed  a  figure  of  that  cfricc  to  which  hee  was  ap- 
pointed. Now  ifthefecond  Chapter  ofZachaiie  be  wcyed  without  conten- 
tion, tlic  Argel  that  fent  an  other  Angell  was  by  and  by  pronounced  to  bee 
t!ic  God  of  hoftes,  and  to  hiui  is  foueraigne  power  afcnbed  .  I  omittc  innu- 
mcrsh'c  tcftimonies  on  y  which  our  Faith  fafcly  rcftcth,  although  they  doc 

Eij.ij.p,  r.oc  much  mouc  the  lev/es.  Forwhenit 'sfaide  in  Hfaic:  I'chcld,  this  is  our 
Gcd,  this  is  lehouah,  wc-  fliall  waite  vpon  him,and  he  llinll  faue  vs,thcy  that 
hnue  eyes  may  fee,  that  herein  is  mcnt  God  which  lailltli  vp  for  the  Ihlua- 

tion 


God  the  Creator,  Lih.i,         ^4 

don  of  his  people.  And  thefe  vehement  demonftrarionstwife  repetedfuf- 
fcrittobedrawennoothenvhcrcbuttoChrift.  And  yet  plainer  and  fuller 
is  the  place  of  Malachie  where  he  promifcth  that  hec  fhall  come  the  Lorde  ^^^•'i'  '• 
that  was  then  deflrcd,  to  his  owne  temple .  But  to  none  but  to  the  onely  fo- 
ueraigne  God  was  the  temple  dedicate,  which  temple  yet  the  Prophet  doth 
claime  for  Chrift .  Whereupon  followcth  that  Chrift  is  the  fame  God  that 
was  cuer  honored  among  the  lewes. 

II    As  for  the  new  Teftament^t  fwarmeth  with  innumerable  teftimonies, 
therefore  we  muft  trauaile  rather  fliortly  to  choolc  out  fewe,than  largely  to 
heape  vp  all.     For  though  the  Apoftles  fpeake  of  him  fince  he  was  now  be- 
come the  Mediator  in  flefhc;  vet  all  that  I  /hall  bring  forth  {hall  aptly  ferue 
to  proue  his  godhead .  Firft  this  is  worthy  to  be  fingularly  marked ,  y  thofc 
thinges  which  were  before  fpoken  touching  the  cternall  God ,  the  Apoftles 
doe  ihewy  they  are  either  already  performed,  or  hereafter  to  be  performed 
in  Chrift.  For  where  Efaie  prophecieth  that  the  Lorde  of  hoftes  fhalbe  to 
the  lewes  and Ifraelites  a  ftumbling  ftone  and  a  rocke  to  fall  vpon :  Paul  af-  Efa.8.  14. 
firmcth  thatthe  fame  is  fldfilled  in  Chrift.  Therfore  he  declareth  him  to  be  ^"'"•^•-■|- 
the  Lord  of  hoftes.  Likewife  in  an  other  place ,  We  muft  all  (faith  he)  once  Efa™/ 5!^  j°* 
be  brought  to  appeare  before  the  iudgement  throne  of  Chrift.  For  it  is  writ- 
ten, to  me  (hall  all  knees  bow,  and  to  me  (hal  al  tongues  (weare.Seeing  Gcd 
in  Efaie  Ipeaketh  this  thing  of  himfelfe,and  Chrift  in  decde  pcrformct'h  it  in 
himfelfe,  it  foUoweth  that  he  is  the  felfe  fame  God  whofe  glory  may  not  be 
withdrawen  to  an  other .  And  that  thing  which  writing  to  the  Ephefians  he  Ephe.  8-  4. 
allegeth  out  of  the  Pfalmes  ,is  euident  that  it  can  be  applied  to  none  but  to  ^^'''^•57.'?» 
Godalone  .  Afcendingonhichehathcaricdcaptiuitiecaptiue,  meanm<» 
y  fuch  afcending  was  in  ftiadow  {hcwed,whc  God  in  notable  vi<^ory  againft 
forcin  nations  did  fhew  forth  his  power ,  but  he  declareth  that  in  Chrifte  it 
was  more  fully  performed .   Solohn  teftifieththat  it  was  the  glorie  of  the  lohn.i.u. 
Sonne  that  was  reueiled  to  Efay  by  a  vifion,whercas  in  deed  y  Prophet  him-  Ei'-J.  6. 1 .  * 
felfe  writeth  that  the  maieftie  of  God  appeared  vnto  him  .  And  it  is  euident 
that  thofc  thinges  which  the  Apoftle  writing  to  the  Hebrues  applieth  to  the 
Sonne,  are  the  plaine  titles  of  God  r  as.  Thou  Lord  in  the  beginning  dideft  andV''°' 
laie  the  foundations  of  heauen  and  earth.  &c.  Againe,worftiip  him  al  y  e  his 
Angels  .     And  yet  he  abufeth  not  thofe  titles  when  heedrawetli  them  to 
Chrift .  For  all  thofe  thinges  that  are  fpoken  of  in  thofe  Pfalmes ,  hee  him- 
felfe alone  hath  fulfilled .     For  it  was  he  that  rofe  vp  and  had  mercy  on  Si- 
on .     It  was  he  that  claimed  to  himfelfe  the  kingdom.e  of  all  the  nations  & 
ilandes.  Andwhyfhouldlohnfticke  to  apply  the  maieftie  of  God  to  Chi  ift  lohn.  i.;. 


which  in  his  preface  had  fayd  that  the  worde  was  alway  God?  Why  ftiould 

Paul  feare  to  fet  Chrift  irt  thciudgement  throne  of  God,hauing  before  with  Rom!o.*5°* 

foopen^proclamation  declared  his  Godbeadc,  wherehcfayed  that  hcwas 


God  bleded  to  the  ende  of  worldcs?  And  to  make  appeare,  how  well  he  a- 

greeth  in  this  point  with  himfelfe,  in  another  place  he  writcth  that  Chrift  is 

God  openly  flicwcd  in  the  fiefh.  If  he  be  God  to  be  pray  fed  to  the  ende  of 

worldes,  thcnhcis  thefame  to  whom  in  an  other  place  hee  sffirmcth  all  '•Tim.j.i^. 

glorie  and  honour  to  be  due .    And  thus  he  luideth  not,  but  plainely  crveth 


Cap,  I  /.  Of  the  knowledge  of 

outjthathewouldehauccounteditnorobbericifhehad  flicwed  hlmfelfc 
I  .Tim. 1. 1 7  egaii  ^ith  God ,  but  that  he  willingly  abafcd  himfclfe.   And  that  the  wic- 
1  !>hn^i*  *o  *  ^^^  fli^uldc  not  carpc  that  hce  is  feme  made  God ,  lohn  gocth  further  and 
1  Co:.s'°.'    faith:  He  is  the  tnic  God  and  the  eternall  life.  Although  it  ought  aboun-.. 
i.iim.j.'itf.  dantlytofatisficvSjthathciscalledGodjfpeciallyof  that  witncfTe  which 
>■  K  JO.  i8.  cxprefly  affirmeth  vmo  vs  that  there  arc  no  more  Gods  but  one.    That 
lohii.io.  1 8.  j-^j^^  vvitneflc  is  Paul ,  which  faith  thus  :  Howe  manic  foeuei  be  called  gods . 
either  in  heauen  or  in  earth ,  to  vs  there  is  but  one  God  from  whome  arc  al 
thinges.  When  we  hcareofthe  fame  mouth,  that  God  was  openly  rtiewed- 
in  the  flefh,  that  God  with  his  owne  bloode  purchafcd  the  Church  to  him- 
felfe:  why  {houlde  we  imagine  a  fecondc  God  which  he  himfelfe  acknowc- 
legeth  not?  And  it  is  no  doubt  that  all  the  godly  were  of  the  fame  meaning. 
Likewife  Thomas  m  protefting  him  to  be  his  Lorde  and  his  God,  doth  pro- 
feffethatheisthatonely  one  God  whome  hee  had  alwayes  worfliipped. 
I  z     Nowe  if  wee  efteeme  his  Godhead  by  the  workes  tha  t  in  the  Scrip- 
ture are  afcribed  vnto  him,  it  fliall  iherby  more  euidently  appeare.For  whc 
he  faide  that  from  the  beginning  hee  was  thitherto  working  with  his  Fa- 
lohp^  5.17.    ther :  tlie  Icwes  which  were  moft  dull  in  vndcrftanding  of  all  his  other  fay- 
inges,  yet  tlien  percciucd  that  hee  tooke  vpon  him  the  power  of  God.  And, 
therefore,  as  lohn  telleth ,  they  fought  the  more  to  kill  him,  becaufe  he  did 
not  oncly  brcake  the  Sabbath,but  alfo  did  call  God  his  I3thcr,making  him- 
felfe egall  with  God.  Howe  dull  fliall  wee  be  thcn,ifwee  doe  not  perceiue 
that  his  Godheade  is  heremplainely  affirmed?    And  truely  to  order  the 
Heb.i.  J.      worldc  with  prouidencc  and  power,  &  to  gouerne  all  thinges  with  the  au- 
thoritie  of  his  owne  might,which  y  Aportle  afcribcth  vnto  him,  belongetli 
to  none  but  onely  to  the  creator.  And  he  not  onely  cntcrpartcneth  the  go-, 
iicrncmcntofthcworlde  with  his  Father,  but  alfoaU  other  offices  which- 
can  not  be  made  common  to  God  with  his  creatures.  The  Lorde  cricth  out, 
by  tl:e  Prophetc:  I  am  hee,  I  am  he,  that  doe  awaye  thine  offences  for. 
Ef2y.4  J.  I  y .  mine  owne  fake.According  to  the  meaning  of  this  fcntence  when  the  lewes 
thought  that  wrongwas  done  to  God  for  that  Chrift  did  forgiuc  liruies, 
Mit.p.ff.       Chrift  not  onely  affirmed  in  wordes  but  alfo  proucdby  miracle  that  this 
power  belonged  vnto  himfelfe .  Wee  fee  therefore  that  hce  hath,  not  the 
miniftration,  but  the  power  of  forgiuenclfe  of  finncs,  which  the  Lord  faith 
Mac,?.  4.      j^^^  ^^jjj  j^Qj  fuffcr  to  pafle  away  from  himfelfe  to  any  .What  fhal  w  e  fay  of 
fearching,  &  pearling  the  fecrete  thoughts  of  harts  ^is  it  not  the  propertic . 
of  God  alone?But  the  fame  had  Chrift:  whereby  is  gathered  that  he  isGod. 
..  ij     Now,  in  his  miracles  howeplainely  and  clearely  doth  he  appcire? 
And  though  I  sraunt  that  as  well  the  Prophetcs  as  the  Apoftlcs  did  egall  &, 
like  miracles  to  thefc  that  hee  did :  yet  this  great  difference  is  there,  that 
ihcy  by  their  miriiftration  difpofcd  tlie  gifts  of  God,  hee  fliewcd  foorth  his. 
owne  power.He  vfcd  fometime  prayer,  to  the  cnde  to  giue  glorie  vnto  his 
Father.  But  we  fee  for  the  moft  part  his  owne  power  flicwed  vnto  vs.    And 
howcoulditotherwifebcbuty  he  was  y  vcric  author  of  miracles  that  by 
his  owne  authoritic  gaue  power  to  other  to  dealc  mhacles  abrode?  For  y  E- 
Mat.io.8.    uangclift  dcdaicth  that  he  gaue  power  to  tlic  Apoftlci  to  raifc  vp  y  dcad,ta 

heale 


Cod  the  Creator,  Lih.i,  3} 

heale  the  leprous,  to  caft  out  deuils.  &c.  Andtheyfo  vTed  themirriftrarionMsr.j.is.fi: 
thereof  that  chcy  lufficiently  fhewed  y  this  power  came  not  from  els  where  ^-i- 
but  from  Chnft .  In  the  name  of  lefiis  Chrift(  fayeth  Peter  )  nfe  and  walke,  ^'?"  ^'^\ 
It  is  therefore  no  maruell  if  Chrift  alJeeed  his  miracles  to  confound  the  vn-  a«a"i oi  ^  ^  7, 
beleemngnefle  of  the  lewes:  forafmucn  as  they  were  fuch  as  being  doncby  and14.11. 
his  owne  power  did  giuc  a  moft  plaine  teftimonie  of  his  godhead  .      If  elfe 
where  th;n  in  God  there  is  no  faluation,no  righteoufneflc,  no  life:  &  Chnft 
conteincth  all  thcfe  things  in  him^  furcly  he  i  s  thereby  declared  to  be  God. 
And  no  man  can  obied  againft  mc  and  fay,  that  hfe  and  faluation  is  powred 
intohirabyGod:  foritisnotfaiedthathcreceiuedfaluationjbutthatheis 
faluation  himfelfc  .  And  if  none  be  good  but  only  God :  how  can  he  be  on- 
ly nwn,  being  I  will  not  fay  good  and  iuft,  but  felfe  goodnes  and  iuftice?Yea  ^3,  ,0^ ,  -, 
from  the  firft  beginning  of  the  creation  as  the  Euangehfte  witnefleth,in  him  lohn  i  .'4, 
was  life:    and  he  eucn  then  being  life  was  the  light  of  men  .     Wherefore  lohn.  14.1. 
being  fupported  with  fuch  proues  we  are  bolde  to  repofe  our  faith  and  hope  ^j^-**^-  •^• 
in  him :  when  yet  v/c  know  that  it  is  an  vngodlinefTe  that  robbeth  God  for  Ro!Io!  n' 8c 
any  man  to  faflren  his  confidence  in  creatures.  Beleeue  yc  in  God?  fay  th  he.  1  jlw," 
Bcleeue  then  alfo  in  me.  And  fo  doth  Paul  expound  thofe  two  places  of  E- 
fay,  Whofoeuer  trufteth  in  him,!]!^!  not  be  put  to  fhame.  Againe,Out  of  the 
roote  of  Ifay  fhall  he  come  that  fhall  rife  to  rule  peoples,  in  him  the  nations 
jfhall  truft .  And  why  fhould  we  feeke  out  more  teftimonies  of  Scripture  for 
this  matter,  when  we  fo  often  meete  with  this  fentence?  He  that  beleeueth 
in  me  hath  eternal  hfe.Moreouer  the  inuocaticn  which  hangeth  vpon  Faitk 
bclongeth  alfo  to  him,  which  yet  is  proper  to  the  maieftie  of  God  if  he  haue 
any  thing  at  all  proper  to  himfelfe .    For  one  Prophet  fay  th :  Whofoeuer  p**'  ^  j  '  *' 
calleth  vpon  the  name  of  lehouahftialbefaucd:  and  an  other  fay  ch:n  moft     *     '  "' 
ftrong  toure  is  the  name  of  lehouah  :.  to  it  the  righteous  fliall  flee  r  nd  hec 
ftialbe  faucd,but  the  name  of  Chrift  is  called  vpon  for  faluation :  it  followcth  ' 

therefore  that  he  is  lehouah  .  As  for  inuocation,  we  haue  an  example  of  it  A;.\  7.  <?, 
in  Stephen,  when  he  fayeth,  Lordelcfu  rcceiue  my  fpirite  .   Againe  in  the  Aft  .9.1  j. 
whole  Church,  as  Ananias  reftificth  in  the  fime  booke .  Lord(faith  he)thou 
knoweft  how  great  euils  this  man  hath  done  to  thy  Samtes  that  call  vpon 
tkyname.  And  that  it  may  be  more  plainly  vnderftanded  that  the  whole 
fiiHieUe  of  the  Godhead  doth  corporally  dwell  in  Chrift,  the  Apoftle  doeth 
confefle  that  he  brought  no  other  doftrine  among  the  Corinthians  but  the  '  .Cor.z* 
knowledge  of  him,and  that  he  preached  no  other  thing  but  that  knowledqe. 
What,  Ipray  you,  andhowe  great  a  thing  is  this,  thatthe  name  of  the 
Sonne  onely  is  preached  vnto  vs  whomehewillcth  to  glory  in  theknov/e- 
Icdge  of  himfelfc  alone  ?     Who  dare  fay  thathe  is  but  a  creature,  of  whom  ni«..MA, 
the  onely  knowledge  is  our  whole  glorie?   Bclide  that,  the  falutations  fet 
before  the  Epiftles  of  Paul ,  wifh  the  fame  benciites  from  the  Sonne  wliich 
they  do  from  the  Father,  whereby  we  are  taught  not  only  that  thofe  things 
which  the  Father  giueth  vs  do  come  vnto  vs  by  his  interccfhon  ,but  alfo  by 
communitieof  power,  heistheauthourofthcm  .     Which  knowledge  by 
praflifeis  without  do ut  more  certaine  and  perfeft  than  any  idle  fpcculal- 
tion .    For  there  the  godly  minde  doth  beholde  God  moft  prefent ,  and  in 

CQancr 


Cap.  ts*  Of  the  k^owled^e  of 

maner  handle  him  where  it  feeleth  it  fclfe  to  be  quickened,  lightncd,  faued, 
iuftificd  andfanftificd. 

14  Wherefore  out  of  the  Time  foimtaincs  we  muft  fetch  ourmeancof 
prouing  to  confirme  the  Godhead  of  the  Holy  ghoft .  Verie  plaine  is  the  te- 

*  •  '  *  ftimonic  of  Mofes  in  the  hiftorie  of  the  creation,  that  the  fpirite  of  God  was 
vpon  the  depthesjor  vpon  the  vnfafliioned  heap :  becaufc  he  fheweth  that 
not  only  the  beautie  of  the  world  that  is  now  to  be  fcene  is  prefcrued  by  the 
power  of  the  Spirite,but  ere  this  beautie  was  added  ,  the  Spuite  was  then 
biificdin  prcferuing  that  confufed  lurapc  of  things.  And  that  fay  ingof  Efai 
Efa  48  itf.  ^^^"'^^'^  ^^  cauiUcd  againft,  And  now  lehouah  and  his  Spirite  hath  fent  mc. 
For  he  communicatcth  with  the  Holy  ghoft  his  chiefc  power  in  fending  of 
Prophets  .  Whereby  appearcth  thediuine  maieftie  of  the  Holy  ghoft.  But 
OLxrbeftpioofe,  aslhauefaid,  flialbe  by  familiar  vfe.  For  that  which  the 
Scriptures  impute  vnto  it,  is  farrc  from  the  propertie  of  creatures,  and  {uch 
n  thing  as  we  our  felucs  doe  learneby  afliircd  experience  of  godlincfle.  For 
he  it  isy  being  eche  where  poured  abroade,  dotn  fuftaine  and  giueth  grow- 
ing and  life  to  all  things  in  heaucn  and  in  earth  .  And  by  this  point  he  is 
prooued  to  be  none  of  the  number  of  creatures ,  for  that  he  is  not  compre- 
hended within  any  boundcs :  but  by  pouring  his  huely  force  into  all  things 
to  breath  into  them  life  and  motion,  this  is  the  verie  worke  of  God .  More- 
ouer,  if  regeneration  into  an  incorruptible  life  be  better  and  more  excel* 
lent  than  any  prefent  quickening.-  what  (hall  we  iudge  of  him  from  whofc 
power  the  fame  procecdcth  ?  And  that  he  is  the  author  of  regeneration, 
not  by  a  borrowed,  but  by  his  ownc  force,the  Scripture  in  many  places  tea- 
cheth :  and  not  of  that  oncly,but  alfo  of  the  immortalitic  to  come.  Finally, 
as  vnto  the  Sonne,  fo  vnto  him  alfo  are  applied  all  thofe  offices  that  are 
_^  moft  of  all  properly  belonging  to  the  Godhead.  For  he  fcarchcth  the  decpc 
.'<~-?r".V  ,,,'  fccretes  of  God,  wherewith  none  of  all  the  creatures  is  of  counfcU  .  Heei- 
I:xo*4.ii.  ueth  wilcdomc  and  skill  to  Ipeakc,  whereas  yet  the  Lorde  pronouncech  to 
Mofes  that  it  is  onely  his  worke  to  do  it.  So  oy  him  we  come  to  a  partaking 
of  God,  fo  that  we  may  fcele  his  power  as  it  were  working  life  in  vs  .  Our 
iuftification  is  his  worke.  From  him  is  power,fanciificaiion,trueth,  grace,  & 
what  good  thing  focucr  may  be  thought  of,bccaufc  it  is  the  Holy  ghoft  one- 
ly from  whomcproccedcth  all  kindc  of  giftcs.  For  that  fcntcnce  of  Paul  is 
right  worthie  to  be  noted.  Although  tliere  be  diucrfc  giftes,  and  manifolde 
and  fundi ic  is  the  diftiibution  of  thcnijyct  is  there  but  one  holy  Spintc:be-. 
caufc  he  makcth  him  not  onely  the  oiigmall  or  beginning,  but  alfo  the  au- 
1  Com  J.  thor.Which  a  little  after  is  more  plainly  cxprcfled  in  thefcwordes.  OncSc 
,,\  the  fame  Spirite  diftnbuieth  all  thingcs  as  he  will.  For  if  he  were  not  fomc- 

thing  fublifting  in  God,  he  would  not  attribute  vnto  him  choifc  of  mindc 
and  will.Thercf'Temoftcuidcntly  doeth  P.nul  giue  to  the  Holy  ghoft  di- 
ume  powcr,and  Hievveth  that  he  is  fubrtantially  relidcnt  in  God.' 

15  And  the  Scripture  ic  fclfc ,  when  it  fpcakcth  of  him,  foibcareth  not 
Jjij^g'!*'''' thenamcofGod.  For  Paul  hacby  gathcreth  that  wee  are  the  temple  of 
i.Cor'tf.  ^6.  God,bccaufc  his  fpirite  dwclleth  in  vs:which  thing  is  not  lightly  to  be  paf- 

fcdoucr.  For  whereas  God  fo  often  promifcth  that  he  will  choofe  vs  for  a 

temple 


God  the  Creator,  L$h.  /.  36 

temple  to  himfelfe,that  promife  is  no  other  way  fulfilled,  but  by  his  fpiiite  a  fguR.ad 

dwelling  in  vs.Surcly,as  Auguftine  very  well  fayetlirif  we  were  commanded  M'ximinum 

to  make  vnto  the  Holy  ghoft  a  temple  of  timber  &  ftone  becaufe  fuch  wor-  '"^ '  ^  ^« 

fhip  is  due  to  God  only,it  were  a  clcare  argument  that  he  is  Godr  now  ther- 

fore  how  much  clearer  is  this,that  we  ought  not  to  make  a  temple ,  but  our 

felues  to  be  a  terr.ple  for  him?  And  the  Apoftle  himfcllc  calleth  vs  fomctimc 

the  temple  of  God ,  fometime  the  temple  of  the  Holy  ghoft ,  both  in  one 

meaning.  And  Peter  reprehending  Ananias  for  that  he  had  lied  to  yHoIy     « 

ghoftjfaid  that  belied  not  vnto  men  but  vnto  god.And  where  Efay  bringeth  Efa/d/o.* 

inthcLordofhoftesfpeaking,Paulteacheththatitis  the  Holy  ghoft  that  A^.zS.ij. 

fpeaketh.Yea,  where  comonly  the  Prophets  fay,  that  the  words  which  they 

vtter  are  the  wordes  of  the  Lord  of  hoftes,Chnft  &  the  Apoftlcs  doe  referre 

them  to  the  Holy  ghoft.  Whereby  it  followeth  thatheisthetruelehouah 

thatis  the  chiefe  author  of  prophecies.    Againc,  where  God  complaineth 

that  he  was  prouoked  to  wrath  by  the  ftubbornefle  of  his  people ,  in  fteedc 

of  that  Efay  faith  that  his  holy  Spirite  was  grieucd.  Laft  of  all,if  blafphemie 

againft  the  Holy  ghoft  be  not  forgiuen  in  thisworlde  nor  in  the  wor Ide  to  Ef3.4j.10. 

come,whereas  he  may  obtcine  pardon  that  hath  blafphemed  againft  the  Mat.  12,50. 

Sonneihis  diuine  maieftie  is  here  plainly  prooued,  the  offence  or  diminiih-  Mir.j.zp. 

meat  whereof  is  an  vnpardonable  crime.  I  do  wittingly  and  of  purpofe  omit  p"^  ,'f  ^  °' 

many  teftimonies  that  the  auncient  writers  haue  vfed.  They  haue  thought 

it  a  maruellous  meete  place  to  alleage  out  of  Dauid :  with  the  worde  of  the 

Lord  the  heauens  were  ftabhftied,and  all  the  power  of  them  with  the  fpiritc 

of  his  mouthjto  prooue  that  the  worldewasnolelfe  theworkeof  the  Holy 

ghoft  than  of  the  Sonne.  But  for  as  much  as  it  is  comonly  vfed  in  y  Pfalmes 

to  repere  one  thine  twife :  and  in  Efay  the  fpirite  of  his  mouth  is  as  much  to  p^ 

fay  as  his  worde,  that  reafon  is  very  weake.   Therefore  I  thought  good  to      *    "** 

touchc  a  fewe  fuch  things  as  godly  mindes  might  foundly  reft  vpon. 

\(>  And  as  God  hath  more  plainly  difclofed  himfelfe  by  the  comming  of 
Chrift5fo  is  he  alfo  in  the  three  Pcrfons  become  more  familiarly  knowen. 
But  of  all  the  teftimonies  let  this  one  fuffice  vs  for  this  prefent.  Paul  fo  knit- 
teth  thefe  tliree  togethcr,God,Faith,and  Baptifme,  that  he  reafoneth  from  g 
the  one  to  the  other  in  this  maner.  Becaufe  there  is  but  one  Faith,  he  there- 
by  fheweth  that  there  is  but  one  God.  And  becaufe  there  is  but  one  God,he 
thereby  prooueth  that  there  is  but  one  Faith.  Therefore  if  we  be  cncred  in- 
to the  Faith  and  rehgion  of  one  God  by  Baptifme:  we  muft  needs  tliink  him 
the  true  God  in  whofe  name  we  are  baptifed.  And  it  is  no:  to  be  douted,  but 
that  in  this  folemneproteftation,Chrift  meant  to  telfific  that  the  perfcd 
light  of  Faith  was  already  deliuered,when  he  fayd:  Baptife  them  iny  name 
of  the  Father  and  of  the  Sonne  and  of  the  Holy  ghoft.  For  itis  asmuchin  ^^^'^S.ij* 
cffed  as  to  be  baptifed  in  the  name  ofy  one  God,which  with  perfed  bright- 
nefle  hath  appeared  in  the  Fatbcr,the  Sonne,  and  the  Holy  ghoft.  Where- 
by is  euident  that  in  the  clfence  of  God  abide  three  Perlbns  in  which  the 
one  God  is  knowcn.And  furely,  forafmuch  as  our  faith  ought  not  to  looke 
hither  &  thither,nor  diuerfiy  to  wander  about,but  to  haue  regard  to  the  one 
God,to  be  applied  tohim,&toftickef3ftinhim:itis  hereby  eafilv  proucd, 

G.  '        thic 


Cap.  ts>  Ofshek^ovcledge  of 

that  if  there  be  diuc!  fe  kindes  of  faith,  there  muft  alfo  be  many  ecus,  Nowc 
whereas  baptifme  is  a  Sacrament  of  faiih :  it  proueth  vnto  vs  the  vnitie  of 
God,  bccaufc  it  is  but  one  .  And  hereof  alfo  followcth,  that  it  is  not  lawful 
tobebaptifcdbutintooncGod,  bccaufcweembince  the  Fr.ithofhim,jnto 
whofc  name  we  arebaptifed.  What  mcntChrilUhen.v/hcn  !)e  ccraman- 
dcd  to  be  baptifed,  in  th°  name  of  the  Fa  therj  the  Sonne,  &  the  Holy  ghofV, 
but  that  we  ought  with  one  Faith  to  bclecuc  in  the  Father ,  Sonne  ,  and  the 
HoJy  ghoHrThcrfore  fith  this  rcmaincth  certau!,thr.t  there  is  but  one  God, 
and  not  many ,  we  determine  thst  the  W'cid  and  the  Spintc  are  nothing  eJs 
but  the  veric  fclfc  eflcncc  of  God .  And  ;eiy  foo^:  Ihly  did  the  Arrians  prate, 
which  confcfTingthe  godhead  of  il;e  Sonne  did  t:ke  from  h;m  the  fubltance 
of  God.  Andluch  a  hke  rage  vexed  the  M  iced' 'nians,  which  would  hauc  to 
bevndcrftandedby  the  Spirite ,  oncly  the  gifics  of  grace  that  arc  poiued 
forth  into  men .  For  as  wifedcmc,  vndei  {tanding,prudence,  fortitudcjfearc 
of  God  do  proceedc  from  him:  (o  he  only  is  the  fj^irit  of  wi'dome,prudcnce, 
fortinide,andgodlinefle.  Yet  is  not  he  diuidcd  according  to  the  diftnbuti- 
on  of  his  graces :  but  how  foeucr  they  be  diuofely  dealt  abroade,  yet  be  rc- 

i.Cor.i  J.I  I .  maineth  one  and  the  fame,  as  the  ApolHe  faith. 

17  Againe,thcre  is  fhcwed  in  the  Scriptures  a  certaine  diftinfticn  of  the 
Father,  from  the  Word,  and  of  the  Word  from  the  Spirite.  In  difcufTing 
whereof,  how  greatc  religioiifucfl'e  and  fobi  iet ie  we  ought  to  vfe,  the  great- 

In  fermone   neflc  of  the  myftery  it  fclfe  doth  admonilh  vs .  And  I  very  v^el  hke  that  fay- 

defacro        ingof  Grecorie  Nazianzcnc:  I  can  not  thinke  vpon  the  one ,  but  by  and  by 

baptifmo,  I  am  compafled  about  with  the  brightnelfc  of  the  three  :  Andlcannotfe- 
iierally  difcerne  the  three,  but  I  am  fodeincly  driuen  backe  to  one  .  Wher- 
fore  let  it  not  come  in  our  mindcs  once  to  imagine  fucha  Trinitie  of 
Pcrfons  as  may  holdc  our  thought  withdrawcn  into  feuerakies  ,  and  doeth 
not  forthwith  bring  vs  againe  to  that  vnitie .  The  names  of  Father,  Sonne, 
andHoly  ghoft,  doeproucatnie  diftinftion  ,  that  no  manfhoulde  thinke 
them  to  be  bare  names  of  addition ,  whereby  God  according  to  his  workes 
is  diuerfly  entitled:  butyetitisadiftm(ftion,notadiuifion  .  The  places 
that  we  haue  already  cited,  do  rtiewe  that  the  fonne  hatli  a  property  difl^inft 
from  the  Father  ,bec3uie  the  Word  had  not  bin  with  God,  if  he  had  not  bin 
an  other  thing  than  the  Father:  neither  had  he  had  his  glory  with  tlie  Fa- 
ther ,  butbccing  diltind  from  him  .  Likewifc  he  doth  diftinguilh  himfelfe 
from  theFather.when  he  faith,that  there  is  an  othcrwhich  beareth  him  wit- 

lohn.  5.  i-ic  j^gj^  ^j^ J  £q^  jJ^jj  purpofe  makeih  that  which  in  an  other  place  is  faide ,  that 
*  *  '  the  Father  created  all  thinges  by  the  Word ,  which  he  could  not,  butbeing 

after  a  certaine  maner  diftinft  fro  him.Moreoucr  y  Father  came  not  downe 
into  the  earth,  but  he  that  came  out  from  the  Father.  The  Father  died  not 
nor  rofe  again,  but  he  that  was  lent  by  liim.  Neither  yet  did  this  diftindion 
begin  at  the  taking  of  flcfhe  :  butitismanifcft  that  he  was  alfo  before,  the 

.  ,         g     onelv  begotten  in  the  bofome  of  the  Father  .  For  who  can  abide  to  fay,  that 
then  the  Sonne  entrcd  into  the  bofomc  of  the  Father ,  when  he  dcfccnded 

John  1 4  6,    ^^^"^  hcnucn  to  take  manhode  vpon  him  ?  Hee  was  therefore  before  in  the 
15. z<?,     '    bofome  of  the  Father,  and  enioycd  liis  glory  with  the  Fatlicr .       As  for 

the 


God  the  Creator.  tth.  /.  3? 

the  diftinftion  of  the  holy  ghoft  from  the  Father,ChLift  fpeakcth  of  it  when 

he  faith,  that  it  procrcdeth  from  the  Father .  And  how  oft  doth  he  fhewe  it 

to  be  an  other  befide  himfclfe  ?  as  when  he  promifcth  that  he  will  fende  an  lohn.i  4. 1 « 

other  comforter,  and  often  in  other  places. 

18  But  to  borow  fimilirades  from  matters  of  men,  to  cxprefle  the  force 
of  this  diftinftion,!  know  not  whether  it  be  expedient.  In  deedc  the  old  fa- 
thers are  wont  fo  to  do  fometimc :  but  withall  they  doe  confeife,  that  what- 
focuer  they  bring  foorth  for  like ,  doth  much  differ  .  For  which  caufe  I  am 
much  afraide  to  be  any  way  bold^eaft  if  I  bring  foorth  any  thing  vnfitly  ,  it 
ftiould  giue  occafion  either  to  the  malicious  to  cauiU ,  or  to  the  vnskilfull  to 
be  deceiued .  Yet  fuch  diftinftion  as  we  haue  marked  to  be  fet  out  in  Scrip- 
tures, it  is  not  good  to  haue  left  vnfpokcn.  And  that  is  this,  that  to  the  Fa- 
tlier  is  giuen  the  beginning  of  working,  the  fountainc  &fpring  of  al  thinges: 
to  the  Sonne  wifedome,counfcllj&  the  very  difpofition  in  y  doing  of  tilings; 
to  the  holy  ghoft  is  afligned  power  and  effeftuall  working .  And  although 
cternitie  belong  vnto  the  Father,  and  eternity  to  the  Sonne  and  to  the  Ho- 
ly ghoft  alfo,  for  as  much  as  God  could  neuer  haue  bin  witliout  his  wifcdom 
and  power,  and  in  eternity  is  not  to  be  fought ,  which  was  firft  or  laft  :  yet 
this  obferuation  of  order  is  nor  vaine  or  fupcrfluous ,  wherein  the  Father  is 
rcckned  firft,  and  then  of  him  the  Sonne ,  and  after  of  them  both  the  Holy 
ghoft ,  For  euery  mans  minde  of  it  felfe  enclmeth  to  this ,  firft  to  confider 
God,  then  the  wifdome  rifing  out  of  him ,  and  laft  of  all  the  power  where- 
with he  putteth  the  decrees  of  his  purpofein  execution.  In  what  forty  Son 
is  faid  to  be  of  the  Father  onely,  and  the  Holy  ghoft  both  of  the  Father  and 
the  Sonne,is  Ihewed  in  many  places,but  no  where  more  plainly  than  in  the 
viii.  Chapter  to  the  Romanes,  where  the  fame  Spirite  is  without  difference 
fomtime  called  the  Spirit  of  Chrift ,  and  fomerime  of  him  y  raifed  vp  Chrift 
from  the  dead :  and  that  not  without  caufe.  For  Peter  doth  alfo  teftifie  that 
it  was  the  Spirite  of  Chrift  wherewith  the  Prophetes  did  prophecy,  wheras 
the  Scripaire  fo  often  teacheth ,  that  it  was  the  Spirite  of  God  the  Father. 

19  Now  this  diftiniftion  doth  not  foftandagainft  the  finglevnity  of  God, 
that  thereby  we  may  prouc  that  the  Sonne  is  one  God  with  the  Father,  bc- 
caufe  he  hath  one  Spirite  wi  ch  liim  ,  &  that  the  Holy  Spirit  is  not  a  thing  di- 
uers  from  the  Father  and  the  Sonne.  For  in  ech  Hypoftafis  is  vnderftandcd 
the  whole  fubftancejwith  this  that  eucry  one  hath  his  owne  property.  The  j  t 
Father  is  whole  in  the  Sonne,  &  the  Sonne  is  whole  in  the  Father ,  as  him- 
Iclfe  affiimeth.I  am  in  the  Father  and  the  Father  is  in  mc .  And  the  Ecclc- 
fiafticall  wiitets  do  nor  graunt  the  one  to  be  feuered  from  the  other  by  any 
difference  of  effence.By  thcfe  names  y  betoken  diftia!fiio(  fnith  Auguliinc)  Aufri.d.ho* 
y  is  mcnt  wherby  they  haue  relation  one  to  an  other,&  not  y  very  fubftancc  de  tempo, 
whcrby  they  are  al  one  .  By  which  meaning  are  tiic  f  ayings  of  y  old  vyritcis  3  3, 

to  be  made  agree,which  othcrwife  would  fecme  not  a  litle  to  difagree .  For 
fomtime  they  Tiy  y  the  Father  is  rhe  beginning  of  the  Son ,  &  fomtime  rhat 
the  Son  h:ith  Loch  godhead  Sc  effcnce  of  himf jlfe ,  an  d  is  all  on2  begianing 
with  y  Father .  The  caufe  of  this  diucrfity  Augiiftine  doth  in  an  other  place 
wel  Sc  plainly  declarejwhe  he  faith-.Chnft  hauing  refped  to  hJmfell^is  called 

G  i  Col, 


Cap.  is*  Oftheknovctc^geof 

Detrinitate  God,  and  to  his  Father  Ts  called  the  Sonne .  Andagaine,  the  Father  as  to 
&  coll.  ad  hitnfelfc  is  called  God,  as  to  his  Son  is  called  the  Father ,  where  hauing  re- 
Pafcentium  fp^^  to  the  Son  he  is  called  the  Father,  he  is  not  the  Sonne  :  &  where  as  to 
CvrUufs  dc  ^^^  Father  he  is  called  the  Sonne,lie  is  not  the  Father:  &  where  he  is  called 
trini.  li.<5.  i-  as  to  himfclfe  the  Fathcr,&  as  to  himrdfe  the  Son :  it  is  all  one  God.Thcrc- 
dem  li.j.di.  fore  when  we  (imply  fpeakc  of  the  Sonne,  without  hauing  refpcft  to  the  Fa- 
^°g'  .  thcr,  we  do  well  and  properly  fay,  that  he  is  of  hirafelfe:  &  therefore  we  call 
pral"i  09  &  ^^'"^  °^^  °"^  beginning:  but  when  we  make  mention  of  the  relation  betwene 
traa.in  lo.  him  and  his  Father,  then  we  rightly  make  the  Father  thebegmningof  the 
J  9.&  pfjl,  Sonne.  All  the  whole  fifth  booke  of  Auguftine  concerning  the  Trinity  doth 
*'•  nothmg  but  fet  foorth  thss  matter.  And  much  fafer  it  is  to  rell  in  that  relati- 

on that  he  fpeakcth  of,  than  in  too  futtk  ly  pearling  vnto  the  hie  myftery  to 
wander  abroadc  by  many  vaine  fpcculations. 

20  Let  them  therefore  that  are  plcafed  with  foberneflc ,  and  contented 
with  meafiire  of  Faith  ,  fhortly  leame  fo  much  as  is  profitable  to  be  know- 
en:  that  is,  when  we  profclfe  thatwe  belecueinoneGod,  vndcr  the  name 
of  God,  we  vnderftande  the  one  only  andfingle  cfibncc  in  which  we  com- 
prehend three  Perfons  or  Hypoftafes.  And  therefore  fo  oft  as  we  do  indefi- 
nitely fpeake  of  the  name  of  God,  we  meanc  no  lefle  the  Sonne  and  the  ho- 
ly ghoft  than  the  Father.  But  when  the  Sonne  is  ioyned  to  the  Fathcr,then 
commeth  in  a  relation  ,  and  fo  we  make  diftinftion  betweene  the  Perfons, 
And  becaufe  the  properties  in  the  Perfons  bring  an  order  with  them,  fo  as  y 
beginning  and  original  is  in  the  Father:  fo  oft  as  mention  is  made  of  the  Fa- 
ther and  the  Sonne,  or  the  Holy  ghoft  together,  the  name  of  God  is  peculi- 
arly giuen  to  y  Father.  By  this  meane  is  reteincd  the  vnitie  of  the  eflence,& 
regard  is  had  to  the  order,which  yet  doth  minifh  nothing  of  tlie  godhead  of 
the  Sonne  and  of  the  Holy  ghoft .  And  whereas  v/e  haue  already  fecne  that 
the  Apoftles  doc  affirme,  that  the  Sonne  of  God  is  he,  whom  Mofes  and  the 
Prophetes  do  teftifie  to  be  Ichouah  the  Lord ,  wee  muft  of  ncceflitie  alway 
come  to  the  vnitie  of  the  eflence .  Wherefore  it  is  a  deteftablc  facriledge 
for  vs  to  call  the  Sonne  afcuerallGod  from  the  Father,  becaufe  the  fim- 
ple  name  of  G  O  D  ,  doth  admitte  no  relation ,  and  God  in  rcfpeft  of  him- 
I  .Cor.i  2,p,  fclfe  can  not  be  fiyd  to  be  this  or  that .  Now ,  that  the  name  of  lehonah  the 
Lord  indefinitely  taken  is  applied  to  Chrifte ,  appeareth  by  the  wcwrdes  of 
Paul,  where  he  fayth :  Therefore  I  hauethrife  prayed  the  Lorde,  becaulc 
that  after  he  had  receiued  the  aunfweare  of  Chrift ,  My  grace  is  fufficienc 
for  thee:  he  fayth  by  and  by,  that  the  power  of  Chrift  may  dwell  in  me.  It  is 
ccrteinethat  the  name  Lord  is  there  fcttc  for  Ichouah,  and  therefore  to 
rcftrajnc  it  to  the  perfon  of  the  Mediatour  were  very  fonde  and  childifti,  for 
fo  much  as  it  is  an  abfolute  fentence  that  compareth  not  the  Father  with  the 
Sonne .  And  we  knowe  that  after  the  accuftomed  maner  of  the  Greekcs, 
the  Apoftles  do  commonly  fette  the  word  Kyrios,  Lord ,  in  ftecde  of  leho- 
nah. And,  not  to  fetch  an  example  fa  rre  of,  Paul  did  in  no  other  fcnfe 
Ad.t.  1 S.  pray  to  the  Lorde,  than  in  the  fame  fenfe  that  Peter  citcth  the  place  of  lo- 
loel. J.  18.  ^]]  .  vvhofoeuer  calleth  vpon  the  name  of  the  Lorde  fhall  be  faucd .  But 
where  this  name  is  peculiarly  giucn  to  the  Sonnc,wc  ftialfcc  that  there  is  an 

other 


^od  the  Creator,  Lthj.      3S 

other  rcafon  thereof, v.-hen  we  come  to  a  place  fit  for  It.  Nowe  it  is  enough 
to  haiie  in  minde^v/iien  Paul  had  abfoiucely  prayed  to  God  ,  hee  tynndby 
bringethinthenameofChrift.  Eutn  fo  js  the  whole  God  c?.Ilcdby  ChrilT: 
himlclfc  the  Spirirc.  For  there  is  no  caufe  ngainft  it,  but  that  the  whole  ef- 
fcnceofGod  may  be  Ipuitu.iUjWheiein  the  Father,  theSor.ne  &  the  Holy 
ghoft  be  compiehcndcd.Vv'inch  is  very  plaine  by  th  5  Scr;prurc.  For  ciien  as 
therewehcareGodtobcmadeaSpinte;  fo  v/e  do  i-'carethe  Holy  choft, 
for  fo  much  as  it  is  aa  Hypolliuis  of  the  whole  clience ,  to  bee  called  both 
God,  and  proceeding  from  God. 

2 1   But  for  as  much  as  Sathan.to  the  end  to  roote  out  our  Faith,  hath  al- 
way  moued great  concenrions.partly  concerning  the  diuinc  eflencc  of  the 
Sonne,  and  of  the  holy  Ghoft,and  partly  concerning  their  diftniftionof 
Perfons:  Andasmamancr  inallagcshchathftirred  vp  v/ickedfpmtes  to 
trouble  the  true  teachers  in  this  bchalfeifo  at  this  day  he  trauaileth  out  of 
the  old  embers  to  kindle  a  nevve  fire:  therefore  here  it  is  good  to  anfwere  the 
pcrucrl'c  foolilh  errcurs  of  Ionic.  Hr  herto  it  hath  bene  our  purpore,to  leadc 
as  it  were  by  the  hand  thofe  th.^.r  are  willing  to  learne,:ind  not  to  ftriue  hand 
to  hande  wirh  the  obftinate  and  contentiou?.  But  now  the  trueth  which  we 
haue  already  peaceably  fhcv/ed,  muft  be  reskuedfrom  the  cauillations  of 
the  wicked:  Allbeitmy  chiefetrauaile  ihall  yet  be  applyed  tothiscnde, 
that  they  which  giue  gentle  and  open  eares  to  the  worde  of  God,  may  hauc 
whereupon  lliedfaftly  to  reft  their  foute.  In  this  pome ,  if  any  where  at  all  in 
tliefecrctemyftericsof  Scriptire,  we  ought  to  difpute  foberly,  and  with 
great  moderauon,  and  to  take  great  heede  that  neither  our  thought  nor  our 
tounge  proceede  any  further  than  the  bcurdes  of  Gods  word  do  extcndc. 
>'or  howe  m:.y  the  mmdc  of  man  by  his  capacity  define  the  immenfurablc 
eifence  of  God ,  which  ncuer  ye:  could  certainely  determine  how  great  is 
the  body  of  the  Sunne  which  yet  he  daily  fecth  with  his  eyes  ?  yea  how  may 
Ihe  by  her  own  guiding  attaine  to  difcufl'e  the  fubftance  of  God,  that  cannot 
reach  to  know  her  cwne  fubflance  /  Wherefore  let  vs  willingly  giue  ouer  va- 
to  God  the  knov/ledgc  of  himfclfe.  For  he  on'y ,  as  Hilarie  fay  th,is  a  conue-  Hib.li.prf. 
nicnt  witnefle  to  himlclf,  which  is  not  known  but  by  himfclf.Wc  fhal  giue  it  ^^  T;i:atatc 
ouer  vntohim,  if  v/e  dial  both  concemehimtobefuchashehathopencd 
himfelf  vnto  v%j^  fhal  not  clfe  where  fearch  to  know  of  hini,than  by  his  own 
word.  There  are  to  this'ende  written  fiue  homehes  of  Chiylbftome  againft 
the  Anomei .    Yet  the  boldnellc  of  Sopbifters  could  not  bee  rcftrayned  by 
them  from  babling  vnbridlcdly .  For  they  haue  behaued  themfchies  in  tins 
behalfe  no  whit  more  modtftly  than  they  are  wonted  in  all  other  .  By  the 
vnhappiefuccelleofwhichvndifcretion  ,  we  ought  to  be  warned  to  take 
care  that  wc  bend  our  felues  to  rrauailc  in  this  qucflion  rather  with  trada- 
ble willingncire  to  Icarncj  than  with  (harpnefle  of  wit, and  ncuer  haue  in  our 
minde  cither  to  fearch  for  God  any  where  clfe  th:  n  in  his  holy  worde ,  or 
rothinkeany  thing  ofhim,  but  hauing  his  Worde  going  before  to  guide  vs, 
or  to  fpeake  any  thing  but  that  vv-hich  is  taken  out  of  the  fame  Worde :  The 
difi^inition  that  is  in  the  one  Godhcrd  of  the  Father,the  Sonncjand  the  ho- 
ly  Ghoft,asitisvcrichardetoknov//odoeth  it  bring  more  buiineire  and 

G  3  com- 


I«bn.i.i> 


Cap.  IS*  Of  the  k»9)yleil£ff  of 

combcrance  to  fomc  witccs  than  is  expedient  .  Let  them  remember  that 
the  mjndes  of  men  do  enter  into  a  maze  when  they  followe  their  owne  cu- 
riofiticj  and  fo  let  them  fuftcr  thcmfclues  to  be  ruled  with  the  heauenJy  ora- 
cles, how  focuer  they  cannot  anainc  the  height  of  the  myftcry. 

11  To  make  a  rcgifter  of  the  erroursj  wherewith  tlie  purenefie  of  Faith 
in  this  pomt  of  doftrine  hath  in  times  pad  beene  aflailed  ,  were  too  long  & 
foUofynproficablctedioufncfre:  and  the  moft  parte  of  herctikcs  haue  fb 
attempted  to  ouei^helme  the  glory  of  God  with  grofle  doting  crrours, 
that  they  haue  thought  it  enough  for  them  to  fliakc  and  trouble  the  vn- 
skilfull .  And  fi om  a  fcwe  men  haue  fprong  vp  many  fcdcs  ,  whereof  fomc 
doetcareinfunder  thceirtnccofGod,  fomedoe  confounde  thedilHnfti-* 
en  that  is  bctweenc  the  Pci  fons .  But  if  wee  holde  faft  that  which  is  alrea- 
dy fufficiently  fliowed  by  the  Scripture,that  y  cH'cncc  of  the  one  God  which 
belongcth  to  the  Father,thc  Sonnej&  the  Holy  choft,is  fingle  &  vndiuided: 
Againe,that  the  Father  by  a  certcine  propcrcic  differeth  from  the  Sonne,& 
the  Sonne  from  the  Holy  ghofl:  we  (hall  ftop  vp  the  gate  not  onely  againft 
Arrius  &  Sabellius,but  alfo  the  other  old  authors  of  crroms .  But  bccaufe  in 
our  time  there  be  nfen  vp  certame  phrcntike  mcn.as  Senietto  &  other  hkc, 
which  haue  cncombred  all  things  with  new  deceits ;  It  is  good  in  few  words 
to  difcuife  their  falHiodes  .The  name  of  the  Trinitie  was  lb  hatchdl,yea  Co 
deteftable  to  Seruetto,that  he  fayd^hat  all  the  Trinitaries,  as  hec  called 
them,were  vtterly  godleflc.  I  omit  the  foolilh  words  thathehaddcuifed  to 
raile  witliall.  But  of  his  opinions  this  was  the  fumme.  That  God  is  made 
Tripartite,when  itis  faidjthat  there  abide  three  pcrfons  in  his  efl"ence,nndy 
this  Trinitie  is  but  a  thing  imagined,becaufe  it  difagrceth  with  the  vnitie  of 
God. In  the  mcane  time  the  Perfons  he  would  haue  to  be  certeinc  outward 
conceptions  of  Forme,which  are  not  trucly  fubfifting  in  the  eflence  of  God, 
but  do  reprcfent  God  vnto  vs  in  this  or  that  fifhion.  And  at  the  bcginningy 
there  was  in  God  noclring  diftinft  becaufe  once  the  V/ord  &  the  Spirit  were 
allone:butfinccthatChnftarofeGodoutofGod,  the  holy  Ghoft  fprong 
alfo  an  other  God  out  of  him .  And  though  fometimc  he  colour  his  foHies 
with  allegories,as  when  he  faith,that  the  eternall  Word  of  God  was  the  fpi- 
rire  of  Chnft  with  God,&  the  bright  fhining  of  his  forme:  Againe,  that  the 
Holy  ghoft  was  the  ihsdovv  of  the  godhead,  yet  aftei-ward  he  brin^^eth  the 
godhead  of  them  both  to  nothing,affiiming  that  aft;r  the  rate  of  diftiibuti5 
there  is  both  in  the  Sonne  and  in  the  holie  Spirite  a  part  of  God.euen  as  the 
fame  Spirite  in  ys,Si  alfo  in  wood  &  ftones  is  Uibft^antially  a  portion  of  God. 
What  he  babbleth  of  the  Pcrfon  of  the  Mcdi.uour,  we  fhal  hereafter  fee  in 
place  conuenict.  But  this  monftrous  forged  dcuile,  that  a  Peifon  is  nothing 
clfe  but  a  vilible  forme  of  the  glory  of  God,  necdcth  no  long  confutation. 
For  v/hrre  as  lohn  pronounceth ,  that  the  Word  was  God  before  the  world 
was  yet  creat,  he  makcth  it  much  dilfcring  from  a  conception  of  forme.  But 
if  then  alfb,yca,nnd  from  farrheft  Eternitie  of  time,  thatWorde  which  was 
God  was  with  the  Father,and  had  his  osvnc  proper  glorie  with  the  Father, 
he  could  not  be  an  outward  or  figuratiuefhming:but  it  neccirarilvfolloweth 
that  he  was  an  Hypoftafis  th  u  did  lawardly  abydc  in  God.    And  aJthough 

there 


^odtke  Creator,  Lth.  /.      S9 

there  be  no  mention  made  of  the  Spiritc,  but  in  the  hiflorlc  of  the  creation 
of  theworlde:  vet  he  is  not  there  brought  in  as  a  fhadowe ,  but  an  efTentiall  ^f--'-* 
power  of  God  \  when  Mofes  fliewcth  that  the  very  vnfafhioned  lumpe  was 
fufteined  in  him .  Therefore  it  then  appeared,  that  the  eternall  Spiritc  was 
alwayes  in  God,  when  he  prefemcd  and  fufteined y  conftifcd  matter  of  hea- 
ucn  &  earth,  vntill  beautie  &  order  were  added  vnto  it .  SuieJy  he  could  not 
yet  be  en  image  or  leprefcntatio  of  God  as  Seiuctto  dreameth.  But  in  other 
pointcs  he  is  compelled  more  openly  to  difclofe  his  wickednefle ,  in  faying 
that  God  by  his  eternall  purpofc  appointing  to  himfelfe  a  viiible  Sonne,  did 
by  this  meane  {lievre  himlelfe  vifible .  For  if  that  bee  nue  there  is  no  other 
godheadlcftvntoChrift ,  but  fo  far  as  he  is  by  the  eternall  decree  of  God 
ordeined  his  Sonne  .  Moreoucr  he  fo  transformeth  thole  imagined  fliapes 
y  he  fticketh  not  to  faine  nev/  accidents  in  God.  But  this  of  all  other  is  mod 
abhominable,  that  he  confufcly  rainglcth  as  well  the  Sonne  of  God ,  as  the 
holy  ghoft,  wirh  all  creatures.  For  he  plainely  afiirmcth,  that  ihere  be  part, 
and  partitions  in  the  eflence  of  God ,  of  which  euery  portion  is  God .  And 
namely  he  faieth,  that  the  Spiritcsofthefaithfull  are  coetcrnsll  and  con- 
fubftantialwith  Gcd :  albeit  in  an  other  place  he  afljgneththe  fubftantiall 
Deitic,  not  onely  to  the  foule  of  man,but  alfo  to  other  creatures. 

13  Out  of  this  finke  came  forth  an  other  hke  monftcr.  For  certeine  leud 
men  meaning  to  efcape  the  hatred  and  ftiame  of  the  v/ickednel1"c  of  Seruct- 
ro,  haue  in  deede  confeflcd,  thit  there  are  three  Perfons,but  adding  a  man- 
ner how:  that  the  Father  wliich  trucly  and  properly  is  the  one  onely  God, 
informing  the  Sonne  &  the  holy  ghoft,hath  powred  his  godhead  into  them. 
Yea  they  forbeare  not  this  hoiriblemaneroffpeech,  that  the  Father  is  by 
this  marke  djftinguifhcd  from,  the  Sonne  and  the  holy  ghoft ,  that  he  is  tlie 
onely  cflentiator  or  maker  of  the  eflence  .  Fiift  they  pretend  this  colour, 
thatChrift  is  echwhere called  the  Sonneof  God:  whereof  they  gather, 
that  there  is  none  other  properly  God  but  the  Father  .  But  they  marke 
not,that  though  the  name  of  God  be  alfo  common  to  the  Sonne,vet  by  rea- 
Ibn  of  preeminence  it  is  fomctimc  gaicn  to  thp  Father  onely  ,becaufc  he  is 
the  fountaine  and  originall  of  the  Deitic,  and  that  for  this  purpofe,to  mske 
thefinglc  vniticofthe  eflencc  to  be  thereby  noted  .  They  take  exception 
&  fay:  If  he  be  truely  the  Sonne  of  God,i:  is  inconucnicnt  to  hauc  bin;  rcck- 
ned  the  Sonne  ofa  Perfon.  I  anfweare  ihntboth  are  true :  that  i";,  that  1-eis 
the  Sonne  of  God,  becaufe  he  is  the  Worde  begotten  of  the  Father  before 
all  worlde  s  (  for  we  come  not  yet  to  fpeake  of  the  Perfon  of  the  Mcdiatour) 
and  yet  for  explications  fake  we  ought  to  haue  reg^.rde  of  the  Pei  fon ,  that 
the  name  of  God  fimply  be  not  taken,  bur  for  the  Father  onely .  For  if  we 
nicanc  none  to  be  God  but  the  Father,  we  plainely  thruv/e  down  the  Sonne 
from  the  degree  oFGod  .  Therefore  fo  oft  as  m;nticn  is  mad-  ofthe  god- 
head, we  muft  not  admit  a  compari'bn  bctweene  the  Sonne  and  the  Father, 
as  though  the  name  of  Gcd  did  belong  onely  to  the  Father  .  For  t:uciy  Eri',.<r.i. 
the  God  that  appeared  to  t  faie  was  the  true  and  onely  God ,  and  yet  lohn  ?'/■?"•'  2.4  >  • 
aflrirmeth  that  the  fame  was  Chrift .  And  he  that  by  the  mouth  of  hfiy  te-  ^'■^•^-  '4- 
ftih'cd,  that  he  fliouldbca  ftumbhnc  ftonc  to  the  lewes ,  was  the  cnly  God; 

G  4  and 


Cap.  //.  Of  the  k^iorrUilgf  of 

I^om.9.3  3.  nnd  yet  Paiilpronctmccth  that  th?  fame  was  Chrift.  Hethatcryethoutby 
Ei3y.45.i}.  Efay, IIiue,andtomea]lknccsflisllbov/c,J$  iheonely  God:  andyetPaul 
HeT\  o'""'  expovmdcth  that  the  fa  re  was  Chrift .  For  this  purpofc  feme  the  teftimo- 
Pfn.i'o  i.i6,  "ics  chat  the  ApcftJc  recii:cth-  Thou  O  God  haft  kyd  y  foundations  of  hea- 
Pfa.  57.7.  "^"  ^^^  earth.  Againc^et  all  the  ar.gels  of  God  wci  (hip  him,  which  th  jiges 
belong  to  nonc.but  to  the  onely  God  .  And  yet  he  faycth ,  that  they  are 
the  proper  titles  of  Chrift  .  And  tliis  cauilbrion  is  nothing  worth, 
that  that  is  giuen  to  Chrift.which  is  proper  to  Gcd,fcccaufe  Chrift  is  the  fhi- 
ning  brightneflc  of  his  glory  .For  bccaufc  in  ech  of  thefc  places  is  fct  y  name 
of  Ichouah,  it  followeth,that  it  is  fo  fsyd  in  refped  that  he  is  God  of  himfelf. 
Era.44.6.  ^^^  '^''^^  ^^  Ichouah,  it  can  not  be  denied  that  he  is  the  fame  God  that  in  an 
other  place  crytth  out  by  Efiv :  I ,  I  am,  and  beiidc  me  there  is  no  G  O  D. 
lere  lo.xi.  Itisgwodalfoto  confdcr  that  faying  of  Hicrcmie  :  The  gods  that  hauc  not 
made  the  heaucn  and  earth ,  let  them  perifh  out  of  the  earth  that  is  vndcr 
the  heaucn.  Whereas  on  the  other  fide  wc  muft  needes  confclfe ,  tha  t  the 
Sonne  of  God  is  he,  whofc  godhead  is  oft  prcued  m  Lfay  by  the  creation  of 
the  worldc .  And  how  can  it  be  that  the  Creator ,  which  giucth  being  to  all 
ihingeSjl'hallnotbeofhimfelfejbutborowchisbcingofanocherPForwho- 
foeuer  faith  that  the  Sonne  was  eflfentiatc  or  made  to  be  of  his  Father,  deni- 
eth  chat  he  is  of  himfclfe  .  But  the  Holy  ghoft  fay  th  the  contrary ,  naming 
him  lehcruah .  Now  if  wcgraunt  that  the  whole  clfencc  is  in  the  Father  on- 
ly, cither  it  muft  be  made  partabic,  or  be  taken  from  the  Sonne,  and  fo  fliall 
the  Sonne  be  fpoyled  of  his  clfcnce ,  and  be  a  God  onely  in  name  and  title. 
The  eflcncc  of  God,  if  we  beleeue  thefc  triflcrs:  bclongcth  onely  to  the  Fa- 
ther, for  as  much  as  he  is  onely  God,and  is  the  eflenccmaker  of  the  Sonne. 
And  fo  Hiall  the  godhead  of  tneSonncbecanabftinft  from  the  cflence  of 
God,  or  a  deriuation  of  a  part  cut  of  y  whole.  Now  muft  they  needes  graunc 
by  their  owne  principle,  that  the  holy  ^hoft  is  the  Spirite  of  the  Father  on- 
ly .  For  if  he  be  a  deriuation  from  the  firft  eifcncc ,  which  is  onely  proper  to 
the  Father,  of  right  he  can  not  be  accounted  the  Spirir  of  the  Sonne  :  which- 
jsconfiitcdby  thctcftimonieotPaul,  where  hee  makcth  the  Spirite  com- 
mon to  chrift  and  the  Father.  Morcouer  if  tlic  pcrfon  of  the  Father  be  wi- 
ped out  of  the  Trinitic,  wherein  fhal  he  differ  from  the  Sonne  and  the  holv 
ghoft,  but  in  this,  that  he  onely  is  God-  They  confcffe  Chrift  to  be  God ,  & 
yet  chcy  fay  he  diifercth  from  the  Father.  A  gaine,therc  muft  be  feme  mark 
of  dift'ercncc  to  make  tliat  the  Father  be  not  the  Sonne  .  They  which  fay 
that  markc  of  difference  to  be  in  the  cflence ,  doe  manifeftly  bring  the  true 
godhead  of  Chrift  to  nothing,  which  can  not  be  without  cflence ,  yea  and  y 
the  whole  cflence  .  The  Fath.r  diifercth  not  from  the  Sonne ,  vnlcfl'e  hce 
haue  f  ?mething  proper  to  himfclfe  that  is  not  common  to  the  Sonne.  What 
nov/  will  th  .y  hndc  wherein  to  make  him  ditFcrcnc?  If  the  difference  be  in  y 
cflence,  let  them  anfvverc  if  he  hau'e  not  comriiunicatcd  the  fame  to  v  Son. 
But  t'aar  could  not  be  in  part,  for  to  fiy  that  he  made  halfe  a  God  were  wic- 
ked. Bcfide  that  by  this  mcanc  they  do  fowlv  tcarc  in  fundcr  the  cflence  of 
God.  k  rennincth  therefore  that  the  cflence  is  whole,and  perfectly  comori 
to  the  Fatlicr  &  the  Sonne.  And  if  that  be  true,  then  as  touchipj  the  efl'cncc 

there 


(jod the  Creator.  Lih.t.       40 

there  is  no  diflfercnce  of  the  one  of  them  from  the  other .  If  they  fay  that 

the  Father  in  giuing  his  eflcncc,remayneth  neuerthckfle  the  onelyGod 

with  whome  the  cflence  abideth:  then  Chrift  (hall  be  a  figuratiuc  God,  and 

a  God  oneiy  in  ihew  and  in  name  but  not  in  deed :  becaufc  nothing  i s  more 

proper  to  God  than  to  bc,according  to  this  faying:  He  that  is  hath  fent  mce  Exo.5. » J* 

vnco  you. 

14     It  is  eaiie  by  many  places  to  prooue  that  it  is  falfe  which  they  hold, 
that  fo  oft  as  there  is  in  fcriprure  mention  made  abfolutely  of  God^  none  is 
meant  therby  but  the  Father.  And  in  thofc  places  that  they  themfeJues  do 
alleadge,they  fowJy  bewray  their  owne  want  of  confidcratio,  beraufe  there 
is  alfo  fet  the  name  of  the  Sonne.    Whereby  appeareth ,  that  the  name  of 
God  IS  there  relatiuely  taken,and  therefore  reftrayned  to  the  Perfon  of  the 
Father.  And  their  obicdion  where  they  fay,  Ifthe  Father  were  not  oneJy 
the  true  God,  he  fhouldchimfelfe  be  his  owne  Father,  is  aunfwcrcd  with 
one  worde.  It  is  not  inconuenient  for  degree  and  orders  fake,  that  he  be  pe- 
cuharly  called  God  which  hath  not  onely  of  himfelf  begotten  his  wifedom 
but  alio  IS  the  God  of  the  Mediatour ,  as  in  place  fit  for  it,  I  will  more  large- 
ly declare.  For  fith  Chrift  was  openly  fliewcd  in  the  flcflie,heis  called  the 
Sonne  of  God,  not  onely  in  refpefte  that  he  was  the  eternall  Worde  before 
all  worldes  begotten  of  the  Fathertbut  alfo  becaufe  he  tooke  vppon  him  the 
Pel  fon  and  office  of  the  Mediatour  to  ioyne  vs  vnio  God.And  becaufe  they 
do  fbboldely  exclude  the  Sonne  from  the  honour  of  God,  I  woiilde  faync  .. 
knowe  whether  the  Sonne  when  hce  pronouncech,  that  none  is  good  but        '^  ^* 
God,  doe  take  goodnefle  from  himfelfe  ?  I  doe  not  Ipeake  of  his  humaine 
nature,  leaft-  perhappes  they  fhoulde  take  exception,  and  fay,  thatwhatfo- 
cuergoodneffewasinit.itcameoffreegifte.  I  aske  whether  the  eternall 
Wordeof  Godbegoodorno'Ifthcyfay  nay  ,  then  wee  holde  their  vn- 
godlmeffefufficiently  conuinced:  in  faying  yea,  they  confounde  thcni- 
felues.  But  v/here  as  at  the  firft  fight,  Chrift  feemeth  to  put  from  himfelfe 
thenameof  Good,  that  doth  y  more  confirme  our  meaning  .For  firhitis 
the  fingular  title  of  God  alone,  forafmuch  as  he  was  after  the  common  ma- 
il erfalu  ted  by  the  name  ofGood,  in  reRjfing  falfe  honour,  hce  didadm-j- 
ni.lie  them ,  that  the  goodnefle  wherein  hce  excelled ,  was  the  good- 
neflethatGodhath.I  aske  alfo,  where  Paulaffirmcth  that  oneiy  Godis  -• 
immortall,  wife,  and  true,  whether  by  thefewordes  Chi-ift  be  brought  in-       * 
to  the  number  ofmenmortalljfcoLfli,  and  falfe  ?  Shall  nor  he  then  be  im- 
mortall,  that  from  the  beginning  was  life  to  giue  immort.nl itv  to  Angels  ? 
Shall  not  hee  be  wife,  that  is  the  eternall  wifcdomeofGod  ?  Shall  notrhc  phil.i.io. 
trueth  it  felfe  be  true?  I  aske  ftirrhcrmore,  whether  they  thinke  that  Chrift 
ought  to  be  worfhipped  or  no  f  For  he  claimeih  this  vnto  himfelfe,  to  haue 
all  knees  bowc  before  him:  it  followeth  that  he  is  the  God  which  did  in  the 
lawe  forbid  any  other  tobe  worfhipped  bur  him.fclfe.  If  they  will  hau^  that 
meantof  the  Father  onely  which  is  fpoken  inEfay  :  I  am,  and  none  but  I* 
thisteftimonieIturneagainftthcrnfelues,forafmuchas\vcefee,thatwhat-  ^. . 
focuer  pertaynerh  to  God  is  giuen  to  Chrift.  And  their  cauiUation  hath  no     ^'"^^' 
place  J  that  Cbjrifte  was  exalted  in  the  flelhe,  wherein  hee  had  becnc 

G  J  absfcd 


(ap .  1 3,  Of  the  k^jovoledge  of 

abafcd,  and  that  in  rerpe(5tc  of  the  flc/hc,  all  audioritic  Is  gluen  him  in  hca- 
uen  &  in  carth;bccaufc  although  tlic  maieftic  of  king  &  ludge  extend  to  the 
whole  Peifon  of  the  Mediatour,yctifhc  had  notbccnc  God  openly  ftiew- 

p. .,  cd  in  flcflijhe  could  not  haue  been  ad'.iaimced  to  fuch  heipht,but  that  God 

(houlde  haue  difagreed  with  himfelfe.  But  this  controucrfie  Paul  doth  well 
take  away,  teachirg  that  he  was  cgall  with  God  before  hee  did  abafe  him- 
felfc  vnder  the  /hape  of  a  femaunt.  Nowe  howe  couldc  this  cqualitie  haue 
ftandc  together,  vnleflTc  hee  iiad  beene  the  fame  God  whofc  name  is  lah  8t 

Efji.2  j.p,  Ichouah:  that  ridcth  vppon  the  Cherubin ,  thsL  is  king  of  all  the  earth  and 
Lorde  of  the  worldcs  ••  Nowe  howfbeuer  they  babbie  againltitjit  cannot  be 
taken  from  Chnft  which  Efaie  faith  in  an  other  place :  He,  he,  is  our  God, 
for  him  wee  haue  waytcd,  whereas  in  thefe  wordes  he  dcfcribeth  tlie  com' 
ming  of  God  the  Rcdeemer,not  onely  that  Hiouide  bring  home  the  people 
from  the  exile  of  Baby  ion.  but  alib  fully  in  all  pointes  rcltorc  the  Church. 
And  with  theit  other  cauillation  they  nothing  pi cuaile,  in  faying,  that 
Chrift  was  God  in  liis  Father.  For  though  wee  confclle  that  in  refpede  of 
order  and  degree  the  beginning  of  the  Godheadeis  in  the  Father,  yet  we 
fay  that  it  is  a  dctcftablc  inuention  to  faye  that  the  eficnce  is  one'y  proper 
to  the  Father,  as  though  hee  were  the  onely  Godmakcr  of  the  Sonne.  For 
by  this  meanes  cither  hee  flxouldc  haue  moe  cflences  than  onc,or  cife  they 
call  Chrift  God  onely  in  title  and  imagination.  If  they  graimt  that  Chnft^e 
is  God,  but  next  after  the  Father,  then  fhall  the  cfilncc  be  in  liim  begot- 
ten and  fafhioncd,  which  in  the  Father  is  vnbegotten  and  vnfafliioned.  I 
kncwc  that  many  quicke  nofcd  men  doe  laugh  at  this  that  wee  gather  the 
diftinftionofPerfons  out  ofthe  wordes  of  Mofes,  where  hee  bringcthin 

Cen.i,j5.  God  fpeakin^  thus:  Let  vs  make  man  after  our  image.  But  yet  the  godly 
readers  doe  ice  howe  vainely  and  fondly  iVIofes  Ihoulde  bring  in  this  as  a 
talkc  of  diuerfe  together ,  if  there  were  not  in  God  rioc  Pcrfons  than  one. 
Now  certaine  is  it,  that  they  whome  the  Father  fpakc  vnto ,  were  vncrc- 
ate  :  but  nothing  is  vncrcatc  but  God  hin.r-lfc,yea  the  one  onely  GOD. 
Now  therefore  vnleffe  they  grant  that  the  power  of  creating  was  comon,&: 
the  authoririe  of  commaunding  common,  to  the  Fatliei,  the  Sonne,  and 
theHoly  ghoftntflnllfollowe  thatGoddid  not  inwardly  thus  fpeake  to 
himfelfc,  but  dircifled  his  fpeach  to  other  forcync  workemen.  Finally  cnc 
place  fliall  eal'ly  aunfwcrc  two  of  their  obiedions.For  where  as  Chnlt  him- 
olin.4.2.}.  ftifcptonoiuiceththatGodisaSpirite,  thiswerenotconuenicntto  be  re- 
ftrayncd  to  the  Father  onely,  as  if  the  Worde  himfelfc  were  not  of  Spiritu- 
al! nature.  Ifthenthenamcof  Spiritc  dathas  well  agree  with  the  Sonne 
as  with  the  Father,  I  gather  that  the  Sonne  is  alfo  comprehended  vndcr 
the  indefinite  name  of  God .  But  he  addeth  by  and  by  after  that ,  none  are 
allowed  for  good  wotfliippcrs  of  the  Father,  but  they  that  wor/liippe 
him  in  Spiritc  and  tructh  ,  whcrtvppon  followcch  an  other  thingc, 
bccaulc  Chriftc  doeth  vnder  a  heade  execute  the  office  of  a  teacher, 
hee  doeth giuetlie  name  of  G  O  D  to  the  Father,  not  to  the  entente 
to  dcftroychis  ownc  Godhcade,  butby  degrees  to  lific  vs  vppe  vnto 
xc. 

zj     But 


^od  the  QreatoY,  Lih.t.       4t 

l<i  Butinthistlieyaredecciuedjthacrhcy  drcame  of  ccrtainevndiuided 
finaularchinges  whereof  echhaue  a  part  of  the  eflence.  But  by  the  Scrip- 
tures, we  tcach,that  there  is  but  one  elientially  God,  and  therefore  that  the 
eflencc  as  well  ofthe  Sonne  as  of  the  Holy  ghoft  is  vnbcgotten.  But  for  fo 
much  as  the  Father  is  in  order  tirft  and  hath  of  himfelfe  begotten  his  wjfe- 
dome,  therefore  rightfully  as  is  aboue  faidc,he  is  counted  the  originall  and 
fountaine  of  all  the  godhead.So  God  indefinitely  fpoken,is  vnbegotten,  and 
the  Father  alfo  in  refpeft  of  perfon  is  vnbegotten.  And  fooliflily  they  thinkc 
that  they  gather,  that  by  our  meaning  is  made  a  quatcrn  itie ,  becauTe  falfe- 
ly  and  cauilloufly  ihcy  afcribe  vnto  vs  a  deuife  of  their  owne  braine,as 
though  W2  did  fame  that  by  deriuation  there  come  three  pcrfons  out  of  one 
clfence :  wheras  it  is  euident  by  our  wri tinges  that  we  doe  not  draw  the  per- 
fons  out  ofthe  cfl'cncc,but  although  they  be  abiding  in  the  ell'encc  we  make 
a  diftindion  bctwcene  them  .  If  the  Perfons  were  fcuered  from  the  eflencc, 
then  peraducnture  their  reafon  were  like  to  be  true  .  But  by  that  meane  it 
fliould  be  a  Trinity  of  gods  and  not  of  Pcrfons ,  which  one  God  conteineth 
in  him  .  So  is  then  fond  queftion  anfwered,  whether  the  eflcnce  doe  meetc 
to  make  vp  the  Trinity  as  though  we  did  imagine  that  there  dcfccnd  three 
gods  out  of  it.  And  this  exception  growcth  of  like  fooliflmcfTc  where 
they  fay,that  then  the  Trinitie  (hould  be  without  God.For  though  it  meete 
not  to  make  vp  the  difldndion  as  a  parte  or  a  member,  yet  neither  arc  the 
Peifons  without  it  nor  out  of  it.  Becaufc  the  Father  if  he  were  not  God 
could  not  be  tlie  Father,  and  the  Sonne  is  none  otherwifethe  Sonne  but  be- 
caufc he  is  God .  We  fay  therefore,  that  the  godhead  is  abfblutely  of  it 
felfe .  Whereby  we  grant  that  the  Sonne  m  fo  much  as  he  is  God,is  of  him- 
felfe without  refpe<fl  of  his  perfon ,  but  in  fo  much  as  he  is  the  So:me,we  fay 
thathc  is  ofthe  Father.  So  his  eflencc  is  without  beginning,  but  the  be- 
ginning of  his  perfon  is  God  himfelfe.  And  the  true  teaching  writers 
that  in  old  time  haue  fpoken  of  the  Trinity,  hauc  onely  applied  this  name 
tothePerfons/orfomuchasitwerenotoncly-an  abfurde  crrour  but  nlf:)a 
grofTe  vngodlineiTe  to  comprehend  the  eflence  in  the  difhndion .  For  they 
thatwillhauethefe  three  to  mecte,  the  effence,  the  Sonne,  and  th;Holy 
ghoftjitisplainethitthey  docdeftroythc  effence  of  the  Sonne  .ind  the 
Holy  ghoft,  for  elfe  the  partes  ioyned  together  woidd  fall  in  fundcr ,  which 
is  a  fault  in  eucry  diflindion .  Finally  if  the  Father  and  the  Sonne  were  Sv- 
nonimes  or  feuerall  names  fignifyinj  one  thing,  fo  the  Father  fhould  be  the 
Godmaker,and  nothing  fhould  remainc  in  the  Sonnebutafhidovve,and 
the  Trinity  fhould  be  nothing  elfe,  buttheioyningof  oneGod  with  two 
creatures. 

x6  Whereas  they  obieft ,  that  if  Chrifl  be  properly  God,  he  is  not  right- 
fully called  the  Sonne  ,  to  that  we  haue  already  anfwered ,  that  becaufc  in 
fuch  places  there  is  a  comparifon  made  ofthe  one  Perfon  t  j  the  other ,  the 
name  of  God  is  not  there  indefinitely  taken  ,  but  rcflraincd  to  the  Fa- 
ther onely,  in  fomuch  as  he  is  the  beginning  of  the  Godheade,  notin 
makinc  of  eflencc  as  the  madde  men  doe  fondly  imagine ,  but  in  rcfped  of 
ordcr.inthis  meaning  is  coftiued  that  faying  of  Chiift  to  the  Father:  this  is 

the 


[af .  /  s.  Of  the  j^ort>ledge  of 

the  ctcrnollIifcjtViat  menbelecuc  in  thee  the  one  true  God,and  lefus  Chrifl; 
Iohn.17.3.  vvhome  thou  haft  fent .  For  Ipeakingin  the  Pcrfon  of  tlie  Mc(liatour,he  kee- 
peth  the  degree  that  is  meanebetwccncGodand  men  :  and  yet  is  not  his 
maicftic  thereby  diminiflicd .  For  though  he  abafed  himfclfcjyct  he  left  not 
with  the  Father  his  glory  that  was  hidden  before  the  world  .  So  the  Apoftlc 
in  the  fecond  Chapter  to  the  Hcbrues,  though  he  confcllcth  that  Chrift  for 
a  fhcrtc  time  was  abafed  beneath  the  Angels,  yet  he  rticketh  not  to  affirme 
wuhall,  that  he  is  the  f.»mc  eternall  God  that  founded  the  earth .  Wc  muft 
thcrfore  hold,  that  fo  ok  as  Chrift  in  the  Pcrfoof  the  Mediator  Ijxakcth  to 
the  Father,  vndcr  this  name  of  God  is  comprehended  the    godhead 

JoI>n.t^.7.  which  is  his  alfo  .  So  when  he  fiyd  to  the  Apoftlcs :  It  is  profitable  that 
IgocvptotheFather,bccaufethe  Father  is  greater:  He  giiieth  not  vnto. 
hinifclfe  oncly  the  fecond  degree  of  godhead  to  be  as  touching  his  eternall 
eflcnce  intenour  to  the  Father, butbccaufc  hauing  obteined  the  heaucniy 
glory,  he  gathcreth  together  the  faitlifull  to  the  partaking  of  it  .  He  fettcth 
his  Father  in  the  higher  degree ,  infomuch  as  the  glorious  pcrfe<ftion  of 
brightncs  that  appcareth  in  heaue,diftereth  fiOm  thatmeafurc  of  glory  that 
was  fcene  in  him  being  clothed  with  flcfli.  After  like  maner  m  another  place 
Paul  faith :  chat  C  hrift  fliall  yeelde  vp  the  kingdome  to  God  and  his  Father, 

uCoT.i  5.24  that  God  may  be  all  in  aU.  There  is  nothing  more  abfiird  than  to  nke  away 
eternall  connnuancc  from  the  godhead  of  Chnft .  If  he  fhill  ncuer  ceafe  to 
be  the  Sonne  of  God,but  IhiU  alway  remaine  the  fame  that  he  was  from  the 
beginning,  it  followeth  that  vnder  the  name  of  the  Father  is  comprehen- 
ded the  cnc  ellence  that  is  common  to  them  both .  And  furely  therforc  did 
Chi  ift  dcfccnd  vnto  vs,that  lifang  vs  vp  vnto  his  Father,he  might  alio  hftvs 
vp  vnto  himfelfjinafmuch  as  he  is  al  one  \v  his  Father,  It  is  dierfore  neither 
lawful!  nor  right  fo  cxcluiiuely  to  reftraine  the  name  of  God  to  th<?*'Fathcr, 

Iohn.i.i.  as  to  take  it  from  the  Sonne .  For ,  lohn  doth  for  this  caufc  aflirmc  that  he 
is  true  God,  that  no  man  fliouLl  thinke  that  he  rcftcth  in  a  fecond  degree  of 
godhead  beneath  his  Father .  Andlmarucll  vvhatthefc  framcrs  of  ncv/e 
Gods  doe  meane ,  that  while  they  confcfle  Chrift  to  be  true  God ,  yet  they 
foorrhwith  exclude  him  from  the  godhead  of  his  Father  .  As  though  there 
coulde  any  bee  a  true  God  but  he  that  is  the  one  God:  or  as  though  the 
godhead  powrcd  from  one  to  another ,  be  not  a  certaine  ncwe  forged  ima- 
gination. 

2.7  Whereas  they  heapcvp  many  places  our  of  Irencus,  where  he  sffir- 
Ricch  that  the  Father  of  Chrift  is  the  onely  and  eternall  God  of  ifrael :  that 
is  cither  done  of  a  fliameflill  ignorance,  or  of  an  extreeme  wickcdncs .  For 
they  oiiehc  to  haue  conHderedjthat  then  the  holy  man  had  to  do  in  difpuca- 
tion  with  thofe  frantike  men  that  denied  that  the  Father  of  Chnft  was  the 
fame  God  that  in  oJde  time  fpakeby  Mofes  and  the  Prophctes ,  but  that  he 
was  I  wot  not  what  imagmed  thing  brought  out  ot  the  corruption  of  the 
worlde .  Therefore  he  altogether  trauailcdi  in  this  point ,  to  make  it  plaine 
thatthereisnoother  Godpreachedof  in  the  Scripture  but  the  Father  of 
Chiiftjand  that  it  is  amiftc  to  dcuife  any  othcr.and  thcrfore  It  IS  no  marucl 
if  he  lo  oft  conclude  that  there  was  no  other  God  of  llraci ,  but  he  that  v/as 

fpokcn 


^od  the  Creator,  Lth.t,  4.2 

fpoken  of  by  Chrift  and  the  Apoftles .  And  in  like  mancr  now ,  whereas  wc 
are  to  ftand  againft  an  other  fort  of  errour ,  we  may  truely  fiy  that  the  God 
which  in  olde  time  appeared  to  the  Fathers,  was  none  other  but  Chrift.  But 
if  any  man  obieft  that  it  was  the  Father ,  cur  anfwere  is  in  readinelfe ,  that 
when  we  ftriue  to  defend  the  godhead  of  the  Sonne ,  we  exclude  not  the  Fa- 
ther .  If  the  readers  take  heede  to  this  purpofe  of  Ireneus,  all  that  contenti- 
on ihall  ceafe .  And  alfo  by  the  fixt  Chapter  of  the  thirde  booke ,  this  whole 
ftrife  is  ended,whcrc  the  good  ma  ftandeth  al  vpon  this  poinr,to  proue  that 
he  which  is  in  Scripture  abfolutely  and  indefinitely  called  God  :  is  verily 
the  one  onely  GOD,  and  that  Chrift  is  abfolutely  called  God .  Let  vs  re- 
member that  this  was  the  principall  point  whereupon  ftoode  all  his  difpu- 
tation,  as  by  the  whole  procefle  thereof  dothappcare:  andfpeciaUy  the 
4^.  Chapter  of  the  fecond  booke  ,  that  he  is  not  called  the  Father  by  darke 
fimilitude  or  parable,  which  is  not  very  God  indeede.  Moreouer  in  an  o-  Lib.j.cap.Q 
ther  place  he  faith ,  that  as  well  the  Sonne  as  the  Father  were  ioyntly  called 
God  by  the  Prophets  and  Apoftles.  Afterwarde  he  dcfineth  nowc  Chrift  Cap.12.e- 
whichis  Lord  of  all,  and  king,  and  God,andiudgc,  receiiied  power  from  iufd.li. 
him  which  is  the  God  of  all ,  that  is  to  fay  in  relped  of  his  fubiedion ,  be-  C^P*  \'^'*- 
caiife  he  was  humbled  cuentoy  death  of  the  crofle.And  a  little  after  he  affir-  *"'"'^'« 
me  th,  that  the  Sonne  is  the  maker  of  heauen  and  earth,  which  gaue  the 
lawe  by  the  hand  of  Mofes  and  appeared  to  the  Fathers .   Nowe  if  any  man 
do  prate  that  with  Ircncus  only  the  Father  is  the  God  of  Ifrael ,  I  will  turne 
againe  vpon  him  that  which  the  fame  writer  plainely  tcachcth,  that  Chrift 
isalloneandthefametasalfoheappliethvnto  him  the  Prophecie  of  Ha- 
bacuc.  God  fhall  come  out  of  the  South.  To  the  fame  purpofe  ferueth  that 
which  is  readin  the  ninth  Chapter  of  the  fourth  booke.  Chrift  himfelfe  ''^'^•'••S. 
therefore  with  the  Father  is  the  God  of  the  liuing .  And  in  the  twclfc  Chap-     ^  '* 
tcr  of  the  fame  booke  he  expoundeth  that  Abraham  beleeued  God,bccaufe 
Chrift  is  the  maker  of  heauen  and  earth  and  the  onely  God . 

28  And  with  no  more  uueth  doe  they  bring  in  Tcrtullian  for  their  de- 
fender. For  though  he  be  rough  fometime  and  crabbed  in  his  mancr  of 
fpeech ,  yet  doeth  he  plainely  teach  the  fumme  of  that  dodrine  that  we  dc- 
fende .  That  is  to  fay ,  where  as  he  is  the  one  God ,  yet  by  dipofition  and 
order  he  is  his  Worde :  that  there  is  but  one  God  in  vnitie  of  fubftance,  and 
yet  that  the  fame  vnitie  by  myfterie  of  orderly  diftribution  is  difpofed  into 
Trinitie ,  that  there  are  three ,  not  in  ftate,bur  in  degree ,  not  in  fubftance, 
but  in  forme,  not  in  power,  but  in  order.  He  faith  thatheedefendeth 
the  Sonne  to  bee  a  feconde  next  to  the  Father ,  but  he  meaneth  him  to  bee 
none  other  than  the  Father,  but  by  way  of  diftindion.  In  fome  places 
he  fayeth  that  the  Sonne  is  vifible.  But  when  he  hath  reafoncd  on  both 
partes  he  defincth  that  he  is  inuifible  in  fo  much  as  hee  is  the  Worde.  Fi- 
nallie  where  he  affirmeth  that  the  Father  is  determined  in  his  owne  perfon  , 
he  proueth  himfelfe  farre  from  that  errour  which  we  conflite .  And  though 
he  doeth  acknowledge  none  other  God  but  the  Father ,  yet  in  the  nexte 
peece  of  his  writing  expounding  himfelfe,  he  faith,  that  he  fpeakethnot 
cxcMuelyinrefpewtofthe  Sonne,  bccaufe he denieth that  the  Sonne  is 

any 


Cap.  is»  Ofthek*JorcIedgeof 

any  other  God  befide  the  Father ,  and  that  therefore  their  folc  gouein- 
mentisnotbrokenbydiftiniftionof  Pcrfon.And  by  the  perpetuall  ccurfe 
of  his  pmpofeic  is  cafie  to  gather  the  meaning  of  his  wordes.  For  heedif- 
putethagainll  Praxcas,  that  though  God  be  diftingiiidicd  into  three  pcr- 
fons,  yet  arc  there  not  made  many  gods  nor  the  vnitie  torne  in  funder.And 
bccaiilc  by  the  imagination  of  Praxeas  Chrift  coulde  not  be  God,  but  hcc 
mufl:  aFo  be  the  Father,  therefore  he  fomuch  labourcth  about  the  diftinfti- 
on  .  Whereas  he  callech  the  Wordc  and  tlie  Spirite  a  portion  of  the  whole 
although  it  be  a  hard  kinde  of  rpeech,yet  is  it  excufable,  becaufc  it  is  not  re- 
ferred to  the  fubftance^but  only  fhsweth  the  difpofition  and  order  ybelon- 
geth  only  to  the  PerfonSjas  Tertullian  himfelfe  witnefl'edi.And  iiereof  han- 
geth  that;How  many  perfons  thinkeft  thou  there  are,0  moft  froward  Prax- 
easjbut  euen  fo  many  as  there  be  names  ?  And  fo  a  litle  after  y,thcy  may  be- 
Iccue  the  Father  and  the  fon  ech  in  their  names  &  Perfons.  Hereby  I  thinkc 
maybe  fufficicnily  confuted  their irapudencie  that  leeke  to  beguile  the  fim- 
ple  with  colour  of  TertuUians  authoritie. 

2.5>  And  finely  whofoeuer  fliall  dihgcntly  compare  together  y  writings 
of  the  old  authors,  fhal  find  no  other  thing  in  Ircneus,than  that  which  hath 
beene  taught  by  other  that  came  after .  luftine  .is  one  of  the  auncien- 
teft,  and  he  in  all  thinges  doeth  agree  with  vs ,  Yet  let  them  obicft  that  hce 
as  the  rell  do,callcth  the  Father  of  Chril^  the  onely  God.  The  fame  thing 
doeth  Hilarie  tcachjyea,and  Ipeakcth  more  hardly ,that  the  cteinitie  is  in  y 
Father.  But  doth  he  that  to  takeaway  the  efl'encc  of  God  from  the  Sonnef' 
And  yet  is  hec  altogetlaer  in  defence  of  the  fame  Faith  that  we  follow.  Yet 
are  they  not  afliamedto  picke  out  ccrtaine  mangled  fentences  whereby 
they  vvoulde  perfwade  that  Hilarie  is  a  Patrone  of  their  errrour.  Where 
they  bring  in  Ignatius :  if  they  will  haue  that  to  bcc  of  any  authoritie,  let 
them  prooue  that  the  Apoftlcs  made  a  lawe  for  lent  and  fi:ch  Lke  corrupti- 
ons of  religion.  Nothing  is  more  vnfaucric  than  thofc  fonde  trifles  that  arc 
pubhfhcd  vndery  name  of  Ignadus,Whcreforc  their  impudencie  is  fomuch 
lefic  tolerable  that  difguil'e  thefclucs  with  fuch  vifers  to  dcceiuc.  Moreoucr 
the  confent  of  the  auncient  Fathers  is  plainely  perceiucd  by  this,  that  at  y 
councel  of  Nice,  Arrius  neucr  durft  allcdge  for  himfelfe  y  authoritie  of  any 
one  allowed  writer.  And  none  of  the  Grckes  or  Latincs  doch  cxcufe  himfclf 
and  fay,  thathe  difl'cntcth  from  them  thatwcic  before. It  nccdcth  not  to 
befpokcnhow  Auguftine,\vhomethele  lofcllcs  doe  molt  hate,  hath  dili- 
gently fcarchcd  the  writingcs  of  thcin  all,  and  howc  rcucrcntly  he  did  cm- 
brace  them.  Tiiiely  cucn  in  matters  of  Icaft;  weight  hcc  vfeth  to  flicvve 
what  compclleth  him  to  dilfcnt  from  them.  And  in  this  matter ,  if  he  lir.iie 
read  any  thing  doubtfull  or  darke  in  otlicr,  be  hydcth  it  not.  But  the  do- 
ftrinc  that  taefe  men  ftriiic  ag.iinft ,  he  takcth  it  as  confelfedjthat  hom  the 
fartlicfr  time  of  antiquitic  it  hath  bccnewitlvoiit  coacroucrfic  rccciued. 
Andby  onewordeitappcarcththathc  wasnot  ignorauntwhatothci-  had 
taught  before  him ,  where  hce  faith  that  in  the  Father  is  vnitie,  in  the  firft 
bookeof  Chriftiandcftrine.will  they  fay  that  hec  then  forgatc  himrdfc!' 
But  in  an  odaer  place  hcc  purgcth  himfelfe  from  fuch  reprochj  where  hce 

callcth 


^odthe  (Ireator.  hih.!.  43 

callcththcFathcr  the  beginning  ofthe  whole  Godhcade,  becaufe  heeis 
of  none:  conndering in  decde  wifely  that  the  name  of  Godis  fpccially  a- 
fcribcd  to  the  Father^  becaufe  if  the  beginning  fhouldenoc  be  reckoned  at 
hiiTi,thc  finglc  vnitie  of  God  cannot  bee  conceyued.  By  this  I  trufi:  the 
godly  leader  will  pcrceiue  that  all  the  cauiUations  arc  confuted  whei  cwith  • 

Sathanharh  hitherto  attempted  to  peruertor  duken  the  piuc  truech  of 
doftnne.  Finally  I  truft  that  the  whole  flimrae  of  doftrinc  in  this  pcynte  is 
fiilly  declared;,  if  the  readers  Will  temper  them  of  cunoficie,  and  not  more 
greedily  tlian  met  is  feeke  for  comberfomc  and  entangled  dilputations.  For 
I  take  not  in  hande  to  pleafe  them,  that  doc  delight  in  an  vntemperate  de- 
fire  of  fpeculicion.Trucly  I  haiie  omitted  nothing  of  futtle  purpofc  that  I 
thought  to  make  againftmee. But  while  I  ftudie  to  cdirte  the  Church,  I 
thought  it  bed ,  tolcaue  many  thinges  vntouched  which  both  fmally  profi- 
ted, and  wouldegrceue  the  readers  with  fuperfluous  tedioufncire.  For  to 
v/hat  purpofe  were  it  to  difputc,  whether  the  Father  doe  alwayes  beget?  For 
afmuch  as  it  is  folhe  to  faine  a  continuill  ade  of  begc  :ring,  fith  it  is  cuidcnt 
that  from  cternitie  there  haue  beene  three  Perfons  in  God. 

The  xiiij.  Chapter. 

Thit  theScripturesuen  tn  the  creation  of  the  world  andofaUthingi  :doth 
ly  ctrtainemtrkss  put  difference  betvvcene  the  true 
6od,a»dfai»ed  Gods. 

Although  Efay  doth  worthily  reproche  the  woj  (hippers  of  falfe  Gods  ^  . 
with  flouthftilneffejfor  that  they  hauenotlearncdby  the  very  founda-  ^'3'''^°'  *'• 
tions  of  the  earth,  and  rounde  compafle  of  the  heaucns,  which  is  the  true 
God:yet  fuch  is  the  duInelFc  &  groflenes  of  our  wit,y  Icafty  fay  thfull  fnould 
fall  away  to  the  inuentions  of  the  Gentiles,  it  was  nectflarieto  haue  God 
more  exprcfly  painted  out  vnto  thein.  For  whereas  the  faving  that  God  is 
the  minde  of  the  worlde,  which  is  compted  the  moft  tollcrable  defcription 
thatisfoundeamonsthe  Philo{cphers,isbutvaine, itbchoucth  vs  mere 
famiharly  to  knowe  him,  leaft  wee  alwayes  wauer  in  doubtfulneirc.  There- 
fore It  was  his  plcadire  to  haue  a  hiftorie  of  the  creation  remaining,wherc- 
vppon  the  Faith  of  the  Chiurch  might  reft,  and  feeke  for  none  other  Gcjd 
but  him,  whome  Mofes  hath  declared  to  bee  the  maker  and  buylder  of  the 
worlde  .  There  is  firftfet  foorth  the  time,  that  by  continuall  proceeding 
ofyeresthe  faithfoUmightcometothe  firftoriginallofmankinde,  and  of 
all  things.  Which  knowledge  is  verie  neccfTariejUotoncly  to  confute  thofe 
monftruous  fables  that  fometime  were  fpred  in  Egyptc  and  other  partes  of" 
the  worlde,  but  alio,  that  the  beginning  of  the  wo:  Ide  once  being  knowcn,y 
etcrnitie  of  God  may  more  clearely  fhine  foorth  and  rauifhe  vs  in  admirati- 
on of  it.  Neither  ought  we  to  be  any  thing  moued  with  that  vngodly  mccke, 
thatitismaruellwhy  itcamenolbonerin  the  minde  of  God  to  make  the 
heaucn  and  the  earth,and  why  he  fitting  idle  did  fufFer  fo  immeafurable  a 
fpaceto  palleawaye,  fith  hee  might  haue  made  it  many  thoufsnde  ages 
before:  v/hereas  the  whole  continuance  of  the  worlde  that  nowe  draw- 
eth  toanendc  ,is  not  yet  come  to  fixe  tlaoufandcyeares.  For  why  God 
fo  long  diffcrred  it,  is  neither  lawfiilj  nor  expedient  for  vs  to  enquire.  Be- 
caufe 


Cap.  14,  Ofthekttorcledgeof 

caufe  if  mans  minde  will  trauailc  to  attaincthercvnto ,  it  Hiall  fayle  an  hun- 
dred times  by  the  way,  ncy  ther  were  it  profitable  for  vs  to  know  that  thing 
which  God  himiclte  co  prooue  the  modcftie  of  our  faith ,  hath  of  purpofc 
willed  to  be  hidden .  And  well  did  that  godlic  olde  man  fpcake,  which  when 
•  a  wancon  fellowe  did  in  fcorne  demaundc  of  him  ,  what  God  had  done  be- 

fore the  creation  of  the  worldc,  aunfwered  that  hee  buylded  Hell  for  cu- 
ous  fooles.  Let  this  graue  and  feuere  warnirjg  rcprefle  the  wancoiincflc  that 
ticklcth  many  yea  and  driueth  them  to  cuilland  hurtfullfpcculations.  Fi- 
nally let  vs  remember  that  the  fame  iniiifiblc  God  whofe  wifedome,  power 
and  iulliccis  incomprehenliblc,dothfct  before  vs  the  hiftorie  of  Mofes  as 
a  lookincglafle,  wherein  his  liucly  image  appeareth.  For  as  the  eyes  that 
cither  arc  growen  dimme  with  age  or  dulled  with  anie  difeafe,  doe  not  dif- 
cerneany  thing  plainelyvnlefle  they  be  holpen  with  fpedaclcs  :  fo,  fuch 
is  our  weakenefle,  that  vnlefle  the  Scripture  direft  vs  in  fccking  of  God,  wc 
doe  foorthwith  runne  out  into  vanitie .  And  they  that  foUowe  their  ownc 
wantonncfle ,  becaufe  they  be  nowe  warned  in  vaine,  fliall  all  too  late  feelc 
with  horrible  del^ruftion ,  howe  much  it  had  bcene  better  for  them  reue- 
rently  to  rccciuc  the  fecrete  counfels  of  God,  than  to  vomitc  out  blafphe- 
mics,  to  obfcure  the  heauen  withall.  And  rightly  doetli  Auguftinc  com- 
tib.de  gen,  plaine  that  wrong  is  done  to  God  when  further  caufe  of  thinges  is  fought 
contra  Ma.  for^  than  his  onely  will.  The  fame  man  in  an  other  place  doth  wiiely  wnrne 
1  b*^o''  vs,  thatitisnoleirceuilltomouequeftionofimmeafurablcfpacesof  times 
than  of  places.  For  howe  brode  foeuer  the  circuit  of  the  heauen  is ,  yet  is 
there  feme  meafure  of  it.  Nowe  if  one  flioulde  quarell  withGod  for  that  the 
emptinclle  wherein  nothing  is  conteynedjis  an  hundred  times  more,  Hiail 
not  all  the  godly  abhorre  fuch  wantonnefle  finto  hke  madnefle  runne  they 
that  bufiethcmfelues  about  Gods  fitting  ftilljbccaufe  at  their  appointment 
he  made  not  the  worlde  innumerable  ages  fooner.  To  fatisfie  their  owne 
grccdineflc  of  mind ,  they  couet  to  pafle  without  the  compaflc  of y  world, 
as  though  info  large  a  circuitcof  heauen,  and  earth,they  couldenotfinde 
thinges  enough  that  with  their  ineftimablc  brightneflc  may  ouerwhelme 
allourfenfcs:as  though  in  fixe  thoufande  yeares  God  hath  not  (hewed 
examples  in  continual!  confideration,  whereof  our  mindes  may  be  exerci- 
fcd  .Let  vs  therefore  willingly  abide  enclofed  within  thofe  boundcs  where- 
with it  pleafcd  God  to  enuiron  vs,  and  as  it  were  topenne  vp  our  mindes 
that  they  ihould  not  ftray  abrodc  with  libertie  of  wandring  . 

1  For  like  rcafon  is  ic  that  Mofes  declareth,  that  the  worke  of  God  was 
not  ended  in  a  moment  but  in  fixe  daycs.  Forby  thiscircumftance  wc  arc 
withdrawen  from  forged  inucntions  to  the  one  oncly  God  that  deuided  his 
worke  into  Cxxc  diycs,  that  u  fliould  not  grceue  vs  to  be  occupied  all  y  time 
of  our  life  in  confidcring  of  ir .  For  though  our  eyes ,  what  way  {beucr  wee 
turne  them  ,are  compelled  to  laoke  vppon  die  workes  of  God,  yet  fee  wc 
howe  fickle  our  hcde  is ,  and  if  any  godly  thoughts,  do  touch  vs,  how  (bone 
they  paife  away.  Here  aqaine  mans  rcafon  murmurech  as  though  fuch  pro- 
ceedings were  difagreingfrom  the  power  of  God,vntill  fuch  time  as  being 
made  fubicft  toyobcdiccc  of  faith,ihc  Icarne  to  keep  y  reft  wherunto  y  hal- 
lowing 


(jodthc  Creator,  Ltt.t,      44 

lowing  of  y  feuench  day  calleth  vs.But  in  the  very  order  of  things,is  diligt  t- 
ly  to  be  coniidered  the  Fatherly  lone  ofGod  toward  mankind,  in  this:  that 
he  did  not  creat  Adam  vntil  he  had  ftored  the  world  v/ith  all  plentic  of  good 
things.  For  if  he  had  placed  him  in  the  earth  while  it  was  yet  barren  &  cir.r  - 
tie,if  he  had  giuen  him  life  before  that  there  was  any  light,  he  (hould  hai;  >i 
feemed  not  fo  well  to  prouide  for  his  commoditie  .  But  now  where  he  lirft 
difpofcd  the  motions  of  the  Sunne  and  the  Planets  for  the  vfe  of  man,  and 
fiirniflied  the  earth,the  waters  and  the  aire  with  liuing  crcatures,&  brought 
foorth  aboundance  of  fiuites  to  fuffice  for  foode,  taking  vpon  him  the  care 
of  a  diligent  and  prouident  houfeholdcr,  he  fhewed  his  marueilous  bountie 
toward  vs.  If  a  man  do  more  heedfully  wey  with  himfelfe  thofe  things  that 
IdobutAortly  touch,  itiliall  appeare  that  Mofes  was  the  fure  witnefTe  & 
publifherofthe  one  God  the  creator.  I  omit  here  that  which  Ihauealrea- 
dic  declared,that  he  fpeaketh  not  there  onely  of  the  bare  cfTence  of  God, 
but  alfo  fetteth  forth  vnto  ys  his  etemall  Wifdomc  &  Spirite,  to  the  end  we 
(hould  not  dreame  that  God  is  any  othcrjthan  fuch  as  he  will  be  knowen  by 
the  image  that  he  hath  there  exprefled. 

3  But  before  that  I  begin  to  fpeakc  more  at  large  of  the  nature  of  man,! 
muftfayfomewhatofAngcls.Becaufe  though  Mofes  applying  himfelfe  to 
the  rudencffe  of  the  common  people  recitcth  in  his  hiftorie  of  the  creation 
no  other  workesofGod  but  fuch  as  are  feene  with  our  eyes,yet  whereas  af- 
terward he  bringeth  in  Angels  for  minifters  of  God,  we  may  eafily  gather 
that  he  was  the  creator  of  thera  in  whofe  feruice  they  employ  their  trauell 
and  offices.  Though  therefore  Mofes  fpcaking  after  the  capacitie  of  y  peo- 
ple docth  not  at  the  very  beginning  rehearfe  the  Angels  among  the  crea- 
tures of  God:  yet  that  is  no  caufe  to  the  contrary' ,but  that  we  may  plainly  & 
exprcfly  fpeake  thofe  thinges  of  them,  which  in  other  places  the  Scripture 
commonly  teacheth.  Bccauie  if  we  defire  to  know  God  by  his  works,  fo  no- 
ble and  excellent  an  example  is  not  to  be  omitted.  Bcfide  that  this  point  of 
doifirine  is  verie  neceifarie  for  the  confuting  of  many  errors.Tlie  excellcn- 
cic  of  the  nature  of  Angels  hath  fo  dafcled  the  mindes  of  many ,  that  they 
thought  the  Angels  had  wrong  oftcred  them,if  they  fhould  be  made  fubicft 
to  the  authoritie  of  one  God,and  brought  as  it  were  in  obedience.  And  here 
vponwere  they  faincd  tobeGods.Thererofcvp  alfo  one  M:micheus  v/irh 
his  fcft,which  made  themlckcs  two  originall  beginnings  of  things,  GcdjSc 
the  Diuel,  and  to  God  he  niligfted  the  beginning  of  good  tliLngSjS:  of  things 
of  euil  nature  he  determined  the  diuel  to  be  the  author.  If  our  minds  Hioiild 
be  entangled  v/ith  this  error,  God  fliould  not  keepe  whole  his  glory  in  the 
creationoftheworld.  For  whereas  nothing  is  more  proper  to  God  than 
ctcrnitie  and  a  being  of  himfelfe  as  I  may  fo  tcrrac  it,  they  which  giuo  that 
vnto  the  diuel,do  they  not  in  a  maner  giue  him  the  title  of  qoc'hcad  ?  Now 
where  is  the  almightmefle  of  God  become,if  fuch  auchoiitie  be  granted  to 
the  d'Ucljthat  he  may  put  in  execution  whit  he  wil  thov.gh  God  Thy  ii:iy  & 
vvichftaiiu  it'  ^.s  (ox  the  onely  foundation  that  the  Manichee^  hnue,  that  it 
is  ViilswfuU  to  afcnbe  vnto  God  that  is  gocd,thc  ct c-^tion  of  r.nv  thing  that 
is  euikihi.t nothing h'arccth the  tcjc Fairh^r/hic'i adwiiit-di  net  ;.h. \r  thc^e 

H,  IS  any 


Cap.  1 4,  Of  the  k^iowUdge  of 

is  any  thing  naturally  culllin  the  whole  vniuerfaliticofthcvrorlde  ,bccaufe 
neither  the  frowardnefl'e  and  malice  both  of  man  and  the  dcuil,  nor  the  fins 
thr.t  proccede  thcrcofjarc  of  nature,  but  of  the  corruption  of  nature .  Nei- 
ther was  there  any  thing  from  the  beginning ,  wherein  God  hath  not  (hew- 
ed an  example  both  of  his  wifcdome  and  iuftice.  Therfore  to  anfwere  thcfc 
peruerfe  dcuifcs :  it  bchoueth  vs  toiift  vp  our  mindes  hier  than  our  eyes  can 
atcaine  to  fee  .  For  which  caufe  it  is  hkcjy  ,  that  where  in  the  Nicenecrcedc 
God  is  called  the  creator  of  all  thingcs,  thinse&muifible  arc  cxprcfled .  Yet 
will  wc  be  careful!  to  keepc  the  meafure  that  the  rule  of  godlinefle  appoin- 
teth,  leaft  the  readers  with  fcarchirgto  vnderftandfiirther  than  is  expedi- 
ent, {hould  wander  abroadc,  being  Icdde  away  from  the  fimphcirie  of  Faith. 
Andfiirely  forasmuchas  the  Holy  ghoft  teacheth  vsalwaic  for  our  pro- 
fitte  ,  and  fuch  thingcs  as  arefmaliv  auaylablc  tocditie,  heedocth  cither 
leaue  whalely  vnfpoken ,  or  but  lightly,  and  as  it  were  ouerrunningly  touch 
them :  it  (halbc  alfo  our  ductie  to  be  content  not  to  knowe  thole  thingcs 
that  do  not  profit  vs. 

4  That  the  Angels,  for  as  much  as  they  arc  the  minifters  of  God  ordci- 
ned  to  execute  his  commandementes  ,  are  alfo  his  creatures ,  it  ought  to  be 
certcincly  out  of  all  qucftion.Tomoue  doutof  the  time  and  order  that  they 
were  created  in,  {hould  it  not  rather  be  abuficwaiwardneflc  than  diligence? 
Mofcs  dcclareth  that  the  earth  was  made,  and  the  hcaucns  were  made, 
with  all  their  armies,  to  what  purpofc  than  is  it,  curioufly  to  fearche ,  what 
day  the  other  more  fecrct  armies  of  hcaucn  bcfide  the  ftarres  and  pianettes 
firft  began  to  be  ?  But,  bccaufc  I  will  not  be  long :  let  vs,  as  in  the  whole  do- 
firinc  of  religion,  fo  here  alfo  remember  that  wc  ought  to  kcepe  one  rule  of 
modeftie  &fobricty,that  ofobfcurc  things  we  neither  fpcak,  nor  thinke,nor 
yetdefireto  knowe  any  other  thingcs  than  that  hath  bin  taught  vs  by  the 
word  of  God:  and  an  other  point,that  in  reading  of  Scriptutc  we  continual- 
ly reft  vpon  the  fearching  and  ftudying  of  fuch  ihinges  as  pertcine  to  edifi- 
carion,&  not  giue  our  fclucs  to  curiofity  or  ftudy  of  things  vnprofitable.And 
becaufeitwas  Godsplcafurc  toinftruftvs,  not  in  trifling  queftiom  ,^  but  in 
found  godlinefle,  fcare  of  his  name,  true  confidence,  and  duties  of  holines; 
let  vs  reft  vpon  fuch  knowledge .  Wherefore,  if  wc  will  be  rightly  wife,  wee 
muft  leaue  thofc  vanities  that  idle  men  hauc  tiught  witliout  warrant  of  the 
word  of  God,  concerning  the  nature,  degrees,  and  multitude  of  Angels,  I 
knowe  that  fuch  matters  as  this,arc  bv  many  more  greedily  taken  hold  of,& 
arc  more  pleafant  vnto  them  than  fucn  things  as  lie  in  daily  vfe .  But  if  it 
greeue  vs  not  to  be  the  fcholersof  Chrift,  let  it  not  grccuc  vs  to  folowc  tliat 
order  of  learning  y  he  hath  appointed.  So  flial  it  fo  come  to  paflc,that  being 
contented  with  nis  fcholing,  we  flinl  not  oncly  forbcare  but  aLo  abhorrc  fu- 
pcrfluous  fpeculations^from  which  he  callcth  vs  away .  No  man  can  deny, 
that  the  fame  Dcnyfc,  whatfucucr  man  he  was,hath  difputed  many  diinges 
both  fubtlcly  &  wittily  in  his  Hierarchic  of  hcaucn  :  but  if  a  man  examine  is 
more  ncercly  ,  he  (hal  Gnde  that  for  the  moft  part  it  is  but  mccrc  babbling. 
Butthcdutifull  purpofc  ofadminc  is,  not  to  dclite  cares  with  prating  ,  but 
to  ftablifli  confcicnces  with  tcacliing  thingcs  true,  ccrtainc ,  and  profitable. 

If 


I 


<jodthe  Creator.  Lthj.      4/ 

If  one  (hould  rcade  that  booke,  he  vrould  thinkc  that  the  man  were  flipped 

downe  from  heaucn,  &  did  tell  of  thingcs  noty  he  had  learned  by  hcarel'iy, 

but  that  he  had  feene  v/ith  his  eyes.  But  Paul  which  was  rauifhcd  abouctiie  i.Cor.is.i. 

third  heaucn,  hath  vttered  no  fuch  thin^ ,  but  alfo  proteftcth ,  that  it  is  not 

lawful!  for  man  to  fpeakc  the  f;cretcs  that  he  had  fcene.  Therefore  bidding 

farewell  to  that  triflyng  wifcdorae,  let  vs  confider  by  the  fimple  dodrinc  of 

the  Scripnue,  what  the  Lord  would  haue  vs  kaowc  concerning  his  Angels. 

5  It  is  commonly  read  in  the  Scripture ,  thacy  Angels  are  heauenly  Spi- 
ritcs,  whofe  miniftration  and  fcruicc  God  vfeth  for  putting  in  execution  of 
thofethingestliat  he  hath  decreed.  For  which  realbnthat  name  isgiuen 
them,  becaufe  God  vfeth  them  as  meflengers,  to  flicwe  himfelfc  vnto  men. 
And  vpon  like  reafon  arc  deriucdthe  other  names  that  they  are  called  by. 
They  are  named  armies,  becaufe  they  do  like  a  gard  enuii  on  their  prince,& 
do  adorne  &  fet  forth  die  honorable  ihsw  of  his  maieftic ,  and  like  fouldiers 
they  are  alway  attending  vpon  the  enfigne  of  their  captainCjand  are  euer  fo 

repared  &  in  readines  to  do  his  commandements,  that  fb  (bone  as  he  doth 
ut  beckcn  to  them,  they  prepare  themfelues  to  worke,  or  rather  be  at  their 
worke  already .  Such  an  image  of  the  throne  of  God  to  fet  out  his  royaltie, 
the  other  prophets  do  defcribc,  but  principally  Daniel  where  he  faith ,  that  Djn.  7,  io» 
when  God  fate  him  downe  in  his  throne  of  iudgement,  there  ftoode  by  a 
thoufand  thoufand,  &  ten  thoufand  companies  of  ten  thoufands  of  Angels. 
And  becaufe  God  doth  by  them  maruailoufly  Ihew  forth  &  declare  y  might 
and  ftrength  of  his  hand,  therforc  they  are  named  l]:rengths,becaufe  he  cx- 
crcifeth  and  vfeth  his  authority  in  y  world  by  them,  therefore  they  are  fbm- 
time  called  principa1itics,fomctime powers,  fomtime  Dominions  .  Finally  CoIofT.i.io. 
becairfe  in  them  as  it  were  firteth  the  gloiy  of  God ,  for  this  caufe  alio  they    ?"*•''?'• 
are  called  Thrones:  though  of  this  laft  name  I  will  notcerteinly  fay,becaufc 
an  other  expofition  doth  either  as  well  or  better  agree  with  it.  But( (peaking 
nothing  of  that  name)the  Holy  ghoft  often  vfeth  thofe  other  former  names 
to  auancethc  dignitie  of  the  miniftcrie  of  Angels .  For  it  were  not  rcaf(  n  y 
thofc  in(truments  (hould  be  let  palfc  without  honor  by  whom  God  doth  (be- 
cially  iliewe  the  prefence  of  his  maicftie.  Yea  for  that  reafon  they  are  many 
times  called  Gods,  becaufe  in  their  miniftry  as  in  a  loking  £^]afle,they  part- 
ly reprefent  vnto  vs  the  godhead.  Although  in  dcede  I  miflike  nor  this  thn  (^     g 
the  old  writers  do  expound,that  Ciiriit  was  the  Angel, where  the  Scripture,  i|,r.  j. ,  4.  ** 
faith,  that  the  Angel  of  God  appeared  to  Abraham,  Iacoh,Mcfcs,S:  other,  !iKlj.(5.r4,& 
yet  oftentimes  where  mention  is  made  of  aU  the  Angels  in  dcede  this  naiiic  'i--^* 
IS  giuen  vnto  them.  And  that  ought  tofeeme  no  mcrucile  .    For  if  this  ho- 
nour be  giuen  to  princes  .ind  gouernours,  that  in  their  olhce  they  ifande  in  ^^^^^  -•^' 
the  fteedeof  Godthat  is  foueraigne  king  &  iudge,  much  creater  caufj  theic 
is  why  it  fliould  be  giuen  to  the  Angels,  in  whom  the  brightncs  of  the  glo- 
ry of  God  much  more  abundantly  fliincth. 

6  But  the  fcripcnre  ftandcth  moft  vpon  teaching  vs  that, which  might 
moft  make  to  our  comforte  and  confirmation  of  Faith :  that  is  to  wit ,  that 
ihe  Angels  are  the  diftributers&adminiftratoursofGods  bountic  tov.  ard 
vs ,    And  tlierefore  the  Scripture  reciteth,  that  they  watch  for  our  fafetie: 

H 1  they 


Cap .14.  Of  the  kaovcledge  of 

they  take  vpon  them  the  defence  of  vs.thcy  dircft  our  waics,  they  take  care 

that  no  hurtful!  thing  betide  vnto  vs .  The  fcntcnces  are  vniuerlall ,  which 

principally  pcrtiine  to  Chrift  the  hcade  of  the  Church ,  and  then  to  all  the 

prj.91. 1 1,    faithful!.   He  hath  giuen  his  Angels  charge  of  thee,  to  kcepe  thee  in  all  thy 

Pr.i.  J  .1.  S.      v/ive-;.  They  fhill  bearc  thee  vp  in  their  handes,  leaft  thou  chaunce  to  hit 

<jcii.  1  o.  y,     j.{^y  ^^^j.^  2g^j;i{^  a  (lone .   Againe,  The  Angel  of  the  Lord  ftanclerh  rounde 

about  them  that  fcare  himjand  he  dotli  dchucr  them.Wherby  God  fhewcth 

that  he  appointeth  to  his  Angels  the  defence  of  them,  whom  he  hath  taken 

Gen.  24 .7.    in  j-,-,ncl  to  kccpc.  After  this  order  the  Angel  of  the  Lord  doth  comfort  Agar 

Exo  14  :9  *  when  fheflcdawrty  j&commandcthhcr  tobe  reconciled  to  her  maiftres. 

&  1  J.  20.  *    God  promifeth  to  Abraham  his  feruant  an  Angel  to  be  the  guide  of  his  icur- 

lu'l.i.i.fj  6.  ney.  lacob  in  blclTingoFEphraim  &;  Manalfcs  praycch,that  the  Angel  of  the 

11,8c » 3.1 0.  Lord  by  whom  he  hnr-fclfe  had  bin  deliucrcd  from  all  euill,  may  mske  them 

profpcr .     So  the  ARgell  was  fct  to  dcfcnde  the  tcntcs  of  the  people  of  If- 

racl.     And  fo  oft  as  it  pkafcd  God  to  reskue  Ifrael  out  of  the  handes  of 

th  eir  enemies,  he  raifed  vp  reuengers  by  y  miniftcric  of  Angels .  So  finally 

'    '      (to  y  end  I  nccde  not  to  rchearfc  many  mo  )  the  Angels  Riiniftred  to  Chrift 

tuk.  1 1.4  J.  and  wore  ready  afllftcnt  to  him  in  alJ  nccelTities.  They  brought  tidinges  to 

Mac.  18.5.    j.Vjg  women  of  his  rcTurrei5tion,&  toy  difciplcs  ofhis  glorious  comming.And 

Luk.24. 5.     fo  to  fulfill  their  office  of  defending  vs ,  they  fight  againft  the  dcuiU  and  all 

Aa.i.io.      enemies,  and  do  executethc  vengeance  of  God  vpon  them,  that  are  bent 

a.King.i^,    againftvs.  As^wereadethatrhc  Angellof  God  to  dehuer  Hierufalem  from 

3  5-  y  fiege,flew  in  one  night  a  hundred  fowerfcore  and  fiuc  thoufand  in  y  campc 

ECa.37.3^-    oftheking AHVria. 

7     But  whether  to  euery  of  the  faithfull  be  a  feuerall  Angell  aligned  for 
Da. 10. 1  J.    their  defence,  I  dare  not  ccrtainely  afhime .   Surely  when  Daniel  bringcth 
3ndi2*.i.       intheAngelof  thePcrfians,  and  the  Angel  of  the  Grecians,  hcefheweth 
Mat.18.10.    that  he  mem,  that  there  are  to  kingdoms  andprouinces  ccrtaine  Angels 
appointed  as  goueinours.   And  when  Chrift  faithy  the  Angels  of  Childreri 
do  alway  bcholde  the  face  of  the  Father ,  he  fecmeth  to  meane,  that  there 
are  certaine  Angels  to  whome  the  preferuation  of^them  is  giuen  in  charge. 
But  I  can  not  tcM  whether  we  ought  thereby  to  gather,  that  euery  one  hath 
hh  Angell  fe  t  ouer  him.  But  this  is  to  be  holdcn  for  certcintie ,  that  not  one 
Angel  only  hath  care  of  euery  one  of  vs,but  that  they  all  by  one  confent  do 
watch  for  our  fafetie.  For  it  is  fpokcn  of  all  the  Angels  together  ,that  they 
I  k   ?  7     tnore  teioyceofone  firmer  conucrted  to  repentance,  than  of  nyntie&  nine 
Luk'.i  6. 2  1 .  i"ft  t^i3t  haue  ftand  ftil  in  their  righteoufncs.  Andit  is  faid  of  mo  Angels  tha 
2.  Kings  16.  one,  that  they  conucyed  the  foule  of  Lazarus  into  tlie  bofome  of  Abraham. 
17*  And  not  without  caufe  did  Elizeus  ftiewe  to  his  fcruant  fo  many  fierie  cha- 

riots that  v/cre  peculiarly  appointed  for  him  .    But  one  place  there  is  y  fee- 
raeth  more  plaiuc  ch.in  the  reft  to  prouc  this  point .  For  when  Peter  being 
A^.i  S.J  5.     brought  outof  prifon  knocked  at  y  doores  of  the  houfe ,  where  the  brethren 
were  affembled,  whc  they  could  not  imagine  that  it  was  he,  they  faid  it  was 
his  Angel.  It  ftiould  fccme  that  this  came  in  their  minde  by  the  common  o- 
vi^     £  pinion,y  to  euery  of  the  faithfidl  are  afligned  their  Angels  for  gouernours. 
,C  C/t  Albe  it  yet  here  it  may  be  an!\vcrcd  y  it  may  well  be ,  notwiihftanding  any 


% 


f^ 


^odthe(yeator.  Liki,  46 

thing  that  there  appeareclijthat  we  may  thinke  it  was  any  one  AngeIl,to 
whome  Gcd  had  gfuen  charge  of  Peter  for  that  time,  and  yet  net  to  be  his 
continual  keeper:  as  the  common  people  do  imagine  that  there  are  appoin- 
ted to  eueiy  one  two  Angcls^as  it  were  diuerfe  ghoftes^  a  good  ARgcl  and  a 
baddcButitisnotworrhrrauaile^cunoufiyrofearch  for  that  which  dceth 
nor  much  import  vs  to  know.  For  ifthis  do  not  content  .-.man,  that  all  de- 
grees of  the  armie  of  heniien  do  watch  for  his  fafetie,  I  doe  not  ^zz  what  hec 
canbethcbctter,ifhevnderfl:and  that  there  is  one  Angcl  peciiharly  ap- 
pointed tokeepe  him. And  they  which  rcftrainevnto  one  Angel  y  care  that 
God  hath  to  cuery  oneof vs,do  great  wrongto  themfelucSjS:  to  al  rhe  mem- 
bers of  the  Church;  as  if  that  power  to  fuccour  vs  had  beene  vainly  pro- 
mifedvs,  wherewith  being  enuironed  and  defended,  wee  ihouldc  fight  the 
more  boldly. 

8  They  that  dare  take  vppon  them  to  define  of  the  multitude  and  degrees 
of  Angels,  let  them  looke  well  what  foundation  they  haue.  I  grant  Michael  j. 
h  called  in  Daniel,the  Great  prince,&  with  Iude,the  Archangel.  And  Paul  lud'i.p.  * 
faith,  iffhal  be  an  Archangel  that  Ihal  with  found  of  trumpet  call  men  toy  i.Thch^.itf " 
iudgcmenr.  But  who  can  thereby  appoint  the  degrees  of  honours  betwecnc 
AngelSjOr  difcerne  one  from  another  by  fpeciall  m.arkes ,  &  appoint  euery 
one  his  place  Scftanding?  For  the  two  names  that  are  in  Scripture,MichaeJ, 
&  Gabrielrand  if  you  lift  to  adde  the  third  out  of  the  hiftoric  of  Thobie,may 
by  their  fignification  fccme  to  be  giuen  to  the  Angels,  according  to  theca- 
pacitieofourweakenefle,  although  I  had  rather  leaue  that  expofitionat 
large.  As  for  the  number  of  them,we  heare  by  Chriftes  mouth  of  many  Le- 
gions.bv  Daniel  many  companies  often  thoufands,  the  feruant  of  Elizeus  . , 
law  many  chariots  full:  and  this  declareth  that  they  arc  a  great  multitude,  pm.,  10. 
that  it  is  faidjthey  do  camp  round  .about  them  that  feare  Gcd.  A  s  for  ihape,  pfa.  34,8.* 
itiscerteine,th.atSpiritesh.iuenone,andyetthe  Scripture  for  thecapaci- 
tieofourwitdothnotinvainevnderCherubinand  Seraphin  paint  vsout 
Angels  with  wings  ,to  the  intent  we  {hould  not  dout  that  they  will  becuer 
with  incredible  fwiftneifejreadie  to  luccourvs  ,  folbonc  as  nccde  iliillre- 
quire,as  if  the  lichtning  fent  from  heaucn  fhould  fly  vnto  vs  with  fach  fwift- 
ncHcasitis  wonted  .  Whntfocuer  more  than  this  may  be  fought  of  both 
thefe  points,let  vs  beleeue  it  to  be  of  that  fort  of  myftcries,  whereof  the  fivU 
reuelation  is  deferred  to  the  I' ft  day .  Wherefore  let  vs  remember  to  t;ke 
heed  both  of  too  mnch  cunoncie  in  ferching  &  to  much  boldnes  in  fjicking. 
9     But  this  one  thing  which  many  trcublefbme  do  col)  in  doubt,  is  to  be 
holdcn  for  ccrteintie,  that  Ans:els  are  miniftring  fpirits,  vvhofe  feruice  God 
vfeth  for  the  defence  of  his,and  by  whome  he  both  diftnbureth  his  benefits 
among  men,and  alio  puttcth  his  other  workes  in  execution .    It  was  in  the 
olde  time  the  opinion  of  the  Sadduccs,that  by  Angels  is  meant  nothing  els, 
but  either  thcmotions  that  God  doth  infpire  in  men,  or  the  tokens  thathe 
flicwethofhispower.But  ngainft  this  errour  crie  out  (b  m.nnv  tcftimonics 
oFScripnirCithat  it  is  marucilc  that  fogrofi'e  ignorance  could  be  fufired  in 
that  peoplc.For  to  omit  thofe  places  that  I  haue  before  alleged  ,  where  are 
recited  thoufands  &  Legions  of  Angels:where  ioy  is  giuen  vnto  them.where 

H  3  it  is 


">t 


Cap.  t  /.  Oft  hi  knowledge  of 

it  is  fayd  that  they  vphold  the  faithful  with  their  hinds,  &  cary  their  foules 
into  reft:  that  they  fee  the  face  ot  the  Father,  and  dich  hke  :  there  are  other 
places  whereby  is  clearcly  proued ,  that  they  arc  in  dccdc  fpirits  of  a  nature 
AA  8  <  J  ^^^^^  ^^'•'^  fubftance.  For  where  as  Stephen  &  Paul  do  f- y ,  that  the  law  was 
G.il',  j.ip,'  giucn  by  the  hand  of  Ar.gcls,and  Chrift  faithjy  the  eL>ft  after  the  rcfurredi- 
MJt.i  2.  }o.  on  {h.ilbe  like  vnto  Angels:  that  the  day  of  ludg.cmcnt  is  not  knowen  to  the 
&  i-f- 17.  very  Angels-  rhathelhil  then  come  with  his  holy  A nj^els:  how  foeuer  they 
ImK9  III  ^^  writh-d,  yet  muft  they  fo  be  vnderftandcd.  Likewife  when  Paul  charged 
J.Tim.  J.I  I.  Timothic  beforeChnft  and  hischcfen  Angcls,tokeepe  his  comandemcnts, 
Hib.j.4.aad  he  meaneth  no:  qualities  or  inipirations  without  fubftance  but  vc;y  fpiriies. 
*•'*•  And  otherwifeicftandeth  not  together  thit  is  written  in  the  Epiftle  to  the 

HebiiicSjthat  Chrift  is  become  more  excellent  than  Angels ,  that  the  world 
is  not  made  fubieA  vnto  them;  that  Chrift  tooke  vpon  him  not  their  nature, 
but  the  nature  of  man.  If  we  meane  not  y  bleflcd  fpirites,to  v/hom  may  thefe 
comparifons  agree'And  the  author  of  y  Epiftle  expoudeth  liimfelfe  where 
he  placcth  in  the  kingdome  of  heauen  the  foules  of  the  faichfull  and  the  ho- 
ly Anecls  together  .  Alfo  the  fame  that  we  hauc  already  alleged,  that  the 
Angels  of  children  do  alway  behold  the  face  of  God,that  they  do  reioyce  at 
Htb.  11.11.  our  fafetie,  that  they  maruell  at  the  manifoldc  grace  of  God  in  the  Church, 
that  they  are  fubiec't  to  Chrift,  the  headc.  To  the  fame  purpofe  feiueth  this, 
that  they  fo  ofc  appeared  to  the  holy  Fathers  in  the  forme  of  men,that  they 
talked  with  them ,  that  they  were  lodged  with  them  .  And  Chrift  himfclfe 
for  the  principal  preeminence  that  he  hath  in  the  perfon  of  the  Mediatour, 
•'*  *  is  called  an  Angel.  This  I  thought  good  to  touch  by  the  way ,  to  ftirmfti  the 
fimple  with  defence  againft  thofe  fooli/h  and  reafonlcfle  opinions,that  ma- 
nic ages  agoe  raifed  by  Sathan  do  now  and  then  fpring  vp  againe. 
lO  Now  it  refteth,  that  we  feeke  to  meete  with  that  fuperftition  which  is 
commonly  v/ont  to  creepc  in,  where  it  is  laid :  that  Angels  are  the  miniftcrs 
and  deliuercrs  of  all  good  thinges  vnto  vs  .  For  by  and  by  mans  reafbn  fal- 
leth  to  this  point,to  thinke  y  therforc  all  honour  ought  to  be  giuen  thcm.So 
commcth  it  to  paflc  that  thofc  thinges  which  belong  only  to  God  &  Chrift, 
are  conucied  away  to  Angels .  By  this  meane  wc  fee  that  in  ccrtaine  ages 
paft,  the  glory  of  Chrift  hath  bin  many  wayes  obfcurcd,when  Angels  with- 
out warr.Tnt  of  Gods  word  were  lodcn  with  imraeafiuable  titles  of  honour. 
And  of  all  the  vices  that  wc  fpeake  againft.thcrc  is  alraoft  none  more  aunti- 
ent  than  this.  For  it  appearcthithat  Paul  himfclf  had  much  to  do  \vith  fome 
which  fo  auanccd  Angels ,  that  they  in  manner  would  hauc  brought  Chrift 
ColofTi  ,f , '^"'^^'' ^"^ic^o"'  And  therefore  he  doihfocaretully  prefle  this  point  in  his 
*  Epiftle  to  the  Coloftians ,  thatChriftis  not  cnely  to  be  preferred  before  all 
Angels,  but  that  he  is  alfo  the  authour  of  all  the  good  things  that  they  hauer 
to  theendwc  fhoiild  notforfake  himandturne  vnto  them,  which  can  not 
fufficicntly  helpe  them  felucs ,  but  are  fame  to  dravvc  out  of  the  fame  foun- 
taine  that  wc  do .  Surely  forafmuch  as  there  Ihincth  in  the  a  certain  bright- 
nes  of  the  maicfty  of  God ,  there  is  nothing  whereunto  we  are  more  cafily 
enchned,  thanwithaccrtamc  adirurarion  to  fall  downe  in  worftiippingof 
chcm,&  to  giue  vnto  them  all  tliiiigs  that  arc  due  only  to  God.  Wluch  thing 

John 


^od the  Creator.  Lih.t,  ^7 

lohn  in  the  Reuclation  confefleth  to  haue  chaiinted  to  lumfdfc,  but  he  ad- 
dethwithall,  that  he  receiiied  this  anftvcrc.  See  thou  doc  it  not.  For  I  am 
thy  fcllowe  fcniant,  Worftiip  God. 

1 1  But  this  daunger  we  fliall  well  beware  of,  if  we  doe  con/Ider  why  God 
vfcth  rather  by  them  than  by  himfelfe  without  their  fcruicc  to  declare  liis 
power,  to  prouide  for  the  fafety  of  the  faithfixll,  and  to  communicate  y  gifts 
of  his  liberality  among  them.  Surely  he  doth  not  this  of  neceflicy,as  though 
he  could  not  be  without  them:  for  lb  oft  as  pleafeth  him,  he  letteth  them  a- 
lone,  and  bringeth  his  worke  to  pafle  with  an  only  beckc ;  fo  far  is  it  of,  that 
they  be  any  aide  to  him,  to  cafe  him  of  the  hardnefle  therof.  This  therfore 
maketh  for  the  comfort  of  our  weakenes ,  fo  that  wc  want  nothing  that  may 
auaileourmindes,  either  in  raifing  them  vpin  good  hope,  or  confirming 
them  in  alTurance.  This  one  thing  ought  to  be  enough  &  enough  againc  for 
Ys,  that  the  Lord  affirmeth  y  he  is  our  protcftor.  But  while  wc  fee  our  felues 
beficged  with  fo  many  dangers,  fo  many  hurtefiill  thinges,  fomanykindes 
of  enemies :  it  may  be(fuch  is  our  weakencfle  and  frailtie)that  we  be  fomc- 
time  filled  with  trembling  fearc ,  or  fall  for  deipaire ,  vnlefTe  the  Lord  after 
the  proportion  of  our  capacity  do  make  vs  to  conceiue  his  prefence.  By  this 
meanc  he  not  onely  promiferh  that  he  will  haue  care  of  vs,  but  alio  that  he 
hath  an  innumerable  garde  to  whom  he  hath  giuen  in  charge  to  aauaile  for 
our  fafetic,  and  that  fo  long  as  wc  be  compafl'ed  with  the  garrifon  &  fupport 
of  them,  whatfoeuer  danger  betideth,  we  be  without  all  reach  of  hurte .  I 
graunt  we  do  amifie  that  after  this  fimple  promife  of  the  protedion  of  God 
alone,  wc  ftill  lookc  about  from  whence  other  help  may  come  vnto  vs.  But 
for  as  much  as  it  pcafcth  the  Lord  of  his  infinite  clemencie  and  gemlenes  to 
hclpe  this  our  fault,thcre  is  no  reafbn  why  wc  fliould  negleft  his  fo  great  be- 
nefit. An  example  thereof  wc  haue  in  theferuant  of  Elizeus,which  when  he 
fawe  the  hill  beficged  with  the  army  of  the  Syrians ,  and  that  there  was  no 
way  open  to  efcape,  was  fVriken  downe  with  fearc ,  as  if  his  maiftcr  and  hec 
were  then  viterly  deftroycd.  Then  Elizcus  praied  God  to  open  his  fcruants 
cies.and  by  &  by  he  fawe  the  hill  fumifhed  with  horfcs  and  fiery  chariotes,  i.Kin.^.J7i 
that  is  with  a  multitude  of  Angels  to  kecpe  him  and  the  prophet  fafe  .  En- 
couraged with  this  vifion  he  gathered  vp  his  heart  againc ,  &  was  able  with 
a  dreedclefi'e  mind  to  looke  downe  vpon  his  enemies ,  with  fight  of  whome 
he  was  before  in  a  manor  driucn  out  of  his  wittc. 

iz  Wherforc  whatfoeuer  is  faid  of  the  minilterie  of  Angels,  letvs  apply 
icto  this  ende,  that  oucrcomming  all  diftruft  ,  our  hope  maybe  the  more 
ftrongly  ftablifhcd  in  God .  For  thefe  fuccours  are  hcrcforc  prouidcd  vs  of 
God,that  we  (hold  notbe  made  afraid  with  multitude  ofcnemics,as  though 
they  could  prcuailc  againft  his  hclpe,  but  fiiould  flic  vnto  that  frying  of  EJi- 
teus,  that  there  be  mo  on  our  fide  than  be  againft  vs  .  Hov/  much  then  is  it 
againft  order  of  reafon,  that  we  ihould  be  Icddc  awr.y  from  God  by  Angels 
which  arc  ordeined  for  this  purpofc,to  tcftific  that  his  helpc  is  more  prefcnt 
among  vs?  But  they  doc  leade  vs  away  in  deedc,  if  they  do  not  ftreight  lead 
vs  as  it  were  by  the  hand  to  him,  that  wc  may  haue  eye  vnto,  call  vpon,  and 
pubiifii  hira  for  our  onely  helper:  if  we  confider  not  tncm  to  be  as  his  hands 

H  4  that 


Cap.  1 4,  Of  the  k^owleige  of 

that  moue  therafelucs  to  no  worke  but  by  his  dircfUon :  if  they  do  not  holde 
vs  faft  in  the  one  Mijdiatour  Chrift,  fo  mat  wcc  may  hang  wholcly  of  him, 
leancallvponhim,becai"iedtoh;mand  reft  m  him  .  For  that  which  is  de- 

Ce n.  1 8. 1  J,  fcribcd  in  the  vifion  of  Iacob,ought  to  fticke  and  be  f aftcncd  in  cur  mindes, 
how  Angels  defcend  downe  to  the  eaith  vnto  men^and  from  men  doe  go  vp 
to  hcauenby  a  ladder, whereupon  ftandcth  tlie  Lord  of  hoftes  .  Wherby  is 
mtntjthat  by  the  only  interceflion  of  Chtift  it  cometh  to  pafle,  that  the  mi- 
nifteries  of  tlie  Angels  doc  come  vnto  vs,  as  he  himfelfe  affirmeth ,  faying: 
Hereafter  ve  ihil  fee  thciheauens  open  &  the  Angels  defcending  toy  Sonne 

Gca.  1 4. 7.  of  man.Toh.i .  5  i.Therefore  the  feruant  of  Abraham  being  committed  to  the 
cuftody  of  the  Angel ,  doth  not  therefore  call  vpon  the  Angel  to  helpe  him, 
but  holpcn  with  y  commendation ,  he  praicth  to  the  Lord ,  andbefeecheth 
him  to  fliewc  hib  mercy  to  Abraham,  For  as  God  doth  not  therefore  make 
them  minifters  of  his  power  &  goodnes  ,  to  the  intent  to  part  his  glory  with 
them :  (o  doth  he  not  therefore  promifc  vs  his  heJpe  in  their  miniftration, 
that  we  ftiDuld  diuidc  oiu:  confidence  betwcene  him  &  them  .  Let  vs  there- 
fore forfike  that  Platonicall  philofophie,  to  feeke  y  way  to  God  by  Angels, 
and  to  honour  them  for  this  purpofe  that  they  may  make  God  more  gentle 

' ' "'" '.", ^'  vnto  vs-  which  fuperftitious  and  curious  men  hauc  from  the  begmninc  cone 
ivnonide  &    ,  1111  u-  t- 

Cracilo        about,  and  to  this  day  do  continue  to  bring  into  our  religion. 

13  As  for  fuch  thingcs  as  the  Scripture  teacheth  concerning  dcuils,thcy 
tendc  in  a  manner  all  to  this  cnde ,  that  we  may  be  carcfull  to  bev/are  afore 
hand  of  their  awaites  and  preparations',  &  furnifh  our  felues  with  fuch  wea- 
pons as  are  ftrong  &  fure  enough  to  driue  away  euen  the  ftrongeft  enemies. 
For  whereas  Sathanis  called  the  God  and  prince  of  the  worlde,  whereas  he 
is  named  the  ftrong  armed  man,  the  Spirit  that  hath  power  ofthe  aire,  and 
a  roaring  lion:  diefe  defcriptions  ferue  to  no  other  purpofe ,  but  to  make  vs 
more  ware  and  watchfull,  and  readier  to  enter  in  battaile  with  him.  Which 
is  alfo  fometime  fet  out  in  exprcfle  wordes  .  For  Peter  after  he  had  faydc, 
that  the  dcuill  gocth  about  like  a  roaring  lyon,  feeking  whomc  hce  may  de- 
uour,  by  i<  by  addeth  this  cxhortation,ywe  ftrongly  refift:him  by  Faith.And 
Paul  after  he  had  giuen  warning  chat  we  wraftle  nor  with  flcili  &  bloud,'buc 
with  the  princes  ofthe  ayrc,  the  powers  of  daikeneire,and  fpiritualJ  wicked- 
nclfes ,  by  and  by  biddeth  vs  put  on  fuch  armour  as  may  ferue  for  fo  great 
and  daungcrous  a  battayle .  Wherefore  let  vs  alfo  applie  aJl  to  this  ende, 
that  being  warned  howc  there  doeth  continually  approchvpon  vs  anene- 
mie ,  yea  an  encmie  that  is  in  courage  moft  hardy ,  in  ftrength  moft  migh- 
tie,  in  policies  moftfiitle,  in  diligence  andceleritie  vnweariable  ,  with  all 
forces  of  cngins  plentcoufly  furniflicd,in  skill  of  warrc  moft  ready,  we  fuffer 
not  our  lelucs  by  flouth  and  cowardife  to  be  furprifed ,  but  on  the  other  fide 
withboldc  andhardy  mindes  fctour  foote  to  rcfift  him :  and  ( becaufe  this 
wane  is  onely  ended  by  Death)  encourage  our  ftlues  to  continue.  Butfpc- 
cially  knowing  our  owne  wcakcnclle  and  vnskilfulncfle,lct  vs  call  vpon  the 
hcipe  of  God  and  cnterprife  notliingbut  vpon  truft  of  him ,  for  as  much  as 
it  is  jn  him  onely  to  giuc  vs  policie,  ftrength,  courage  and  ai  niour. 
1 4    And  that  we  Ihould  be  die  more  ftirrcd  vp  and  enforced  fo  to  do ,  the 

Scripture 


God  the  Creator,  Lih.i,  ^S 

Scripture  warnethvs,  that  there  are  not  one  or  two  or  a  fevve  enimies ,  but 

great  armies  that  make  warre  with  vs^  For  it  ii  fajdc,that  Mary  Magdalene  Mark,  i  G.s. 

was  deLuered  f  om  feiicn  diuels ,  wherewith  ilie  was  poffefled .  And  Chrift 

faich,that  it  is  y  ordinary  cnftome,  that  if  after  a  diuel  be  once  caft  out,  o  n  a  Math.i  2.42, 

make  the  place  open  againe,  he  bringetli  fciicn  fpirites  worfe  than  himfclle,  Luc.8.50. 

and  returneth  into  his  poircflion,finding  it  empty  .Yea  it  is  faid  that  a  whole 

legion  befieged  one  man .    Hereby  thef  efore  we  are  taiighr,  that  wee  muft 

fight  with  an  infinite  multitude  of  enimies ,  leaft  defpiling  the  fewencflc  of 

them  wc  fhould  be  more  flacke  to  entei  in  battaile,or  thinking  that  wc  hauc 

fome  rcfpitcin  the  meane  time  graunted  ,  we  Ihoiild  giue  our  felues  to  idle- 

nefle.  Where  as  many  times  Satan  or  thcdiuell  is  named  in  the  fingular 

number,  thereby  is  ment  thaf  power  of  wickedncs  which  llandeth  a^ainft 

the  kingdome  of  luftice.  For  as  the  Church  and  y  fellowfhip  of  Saints'haiic 

Chrift  to  their  hea4>  To  the  faftion  of  the  wicked  is  painted  out  vnto  vs  with 

their  prince,  thathath  the  chiefe  authority  among  them  .  After  which  ma- 

n.rthisisfpokcn.  Goe  y€  curfed  into  ccemall  fire  that  is  prepared  ibrthe  MjiIi»2j.4j 

diuell  and  his  angels. 

I  ^  Here  aifo  this  ought  to  ftirre  vs  vp  to  a  perpetuall  warre  with  the  di- 
uell ,  for  that  he  is  eiicry  where  called  the  enimie  of  God  and  of  vs  .  For  if 
wc  haue  regarde  of  Gods  glory,  as  it  is  meete  wc  fhould,then  ought  wc  with 
all  our  force  to  bend  our  fellies  againft  him,  that  goeth  about  to  cxtinguihe 
ir.  Ifwe  be  afFcdioned  to  mainetaine  the  kingdome  of  Chrift  as  we  ought, 
then  rauft  we  needes  haue  an  vnappeafable  warre  with  him  that  confpireth 
die  mine  thereof.  Againe,  if  any  care  of  our  owne  fafetie  doe  touch  vs, 
then  ought  we  to  haue  neither  peace  nor  truce  with  him  that  continually  li- 
cth  in  waite  for  the  deftruftion  of  it.Such  a  one  is  he  defcribed  inthe  3  .chap. 
ofGcnefis  where  he  leadeth  man  away  from  the  obedience  that  he  did  owe 
to  God,  that  he  both  robbeth  God  of  his  due  honor,and  throweth  man  him 
felfe headlong  into  deftruftion  .  Such  a  one  alfo  is  he  fet  forth  in  the  Euan-  Math.i  j.jg 
geliftes ,  where  he  is  called  an  enimy,and  is  faide  to  fcatter  taics,to  coaiipt  i(.hn.8.44, 
the  feede  of  eternalllife .  In  fumme ,  that  which  Chrift  tcftifieth  of  him, 
that  from  the  beginning  he  was  a  murthercr ,  and  a  Iyer ,  wc  finde  by  expe- 
rience in  all  his  doinges  .  For  he  ailailcth  the  tructh  of  God  with  lyes,  ob- 
fcureth  the  light  with  daikeneflejCntangleth  the  mindes  of  men  with  errors, 
raifethvphatiedesjkindleth  contentions  and  ftrifes ,  docth  ail  thingcs  to 
this  end  to  ouerthrow  the  kingdome  of  God  and  drownc  men  with  himfelfe 
in  eternall  deftrudion .  Wherby  appeareth ,  that  he  is  of  nature  frowardc, 
fpitefull  &  malicious.  For  needs  muft  there  be  great  frowardues  in  that  wit, 
that  is  made  toaflaile  the  glory  of  God  and  faluation  of  men.  And  that  doth 
lohn  fpeake  of  in  his  epiftle ,  when  he  writeth  ,  that  be  finneth  from  the  be- 
ginning. For  he  meaneth  that  he  is  the  authour,  captainc  and  principall 
workeman  of  all  malice  and  wickednefle. 

16  But  forafmuch  as  the  diuell  was  created  by  God,  let  vs  remember  that 
this  malice  which  we  afligncinhis  nature,  is  not  by  creation  but  byde- 
prauation .  For  what  fo  euer  damnable  thing  he  hatn ,  he  hath  gotten  to 
himfelfe  by  his  owne  reuolting  and  fall.Wbich  the  fcripture  therfore  giueth 

H  J  vs 


vs  warning  of,  leaft  thinking  that  he  came  out  fuch  a  one  from  God,  vvee 
fhoulde  afcnbc  that  to  God  himfelfe  which  is  farthcft  from  him;For  this  rea 
fon  doth  Chrift  fay  that  Satan  Ipeaketh  ot  his  ownc  when  he  fpcakcth  lyes, 
J  ,     J  snd  addcth  a  caufe  why,  for  that  heltodcnotft.il  in  the  triith.Now  when  he 

'  '  '*  faith  that  he  ftoodnotftill  in  the  tnithjhcfticwcth  that  once  he  had  bene  in 
the  tnith .  And  when  he  makcth  him  the  Father  of  lying,  he  taketh  this  fro 
him,that  he  cannot  lay  that  fault  to  God  whereof  hee  himfelfe  iscaufcto 
himfelfe.  Although  th'efc  things  be  but  fhortly  and  not  very  plainly  (polccn, 
yet  this  IS  enough  forthispurpofe  to  deliuer  the  maieftie  of  God  from  all 
Iclaunder.  And  what  makcth  it  matter  to  vs,  to  know  more  or  to  any  otlier 
purpofc  concerning  deuils?  Many  perhaps  doe  grudge,  that  the  Scripture 
doeth  not  orderly  and  diftinftly  in  many  places  fet  foorth  that  fall  and  the 
caufe,  raanner,time,and  faftiion  thereof.  But  bccaufe  thefe  thinges  doe  no- 
thing pertcine  to  vs,  it  was  better,  if  not  to  be  fupprelTed  wholy,  yet  to  bee 
butlightly  touched,  and  that  partly ,becaufe  it  was  not  befeeming  for  y  ho- 
ly ghoft  to  feed  curiofitie  with  vaine  hiftories  without  any  fruit:  and  wee  fee 
that  it  was  the  Lords  purpofe  to  put  nothing  in  his  holy  oracles  but  y  which 
we  fliould  learne  to  edification.  Therefore,  Icaft  we  our  lelues  fhoulde  taric 
long  vpon  thinges  fuperfluous,  let  vs  be  content  fliortly  to  know  thus  much 
p  concerning  the  nature  of  Dcuils,y  at  the  firft  creation  they  were  the  Angels 

lu.i.t.V  *     ofGod:butby  fwaruingoutof  kindethey  both  deftroyed  thcmfelues  and 
i.Tiai.5,10.  arc  become  inlhumcnts  of  deftniftion  to  othcr.Thus  much,  becaufcitwas 
profitable  to  be  knowcn,is  plainely  taught  in  Peter  and  lude.Godfparcd  not 
(fay  thcy)his  Angels  which  had  nnned,and  not  kept  their  beginning,  but 
had  forfaken  their  dwelUng  place.And  Paul  naming  the  cleft  Angels  doeth 
without  doubt  fecrctely  by  implication  fet  the  reprobate  Angels  in  corapa  - 
parifon  againft  them. 
17     As  for  the  difcorde  &  ftrifc  that  we  fay  is  bctwcene  God  &  Satan,we 
lob.i.S'.anJ  muftfo  take  it  y  ftill  wee  hold  this  for  certaine,  that  hee  can  doe  nothing 
i.i.  but  by  the  wil  Sc  fuftcrance  of  God.For  we  read  in  the  hillorie  of  Iob,thathc 

prefented  himfelfe  before  God  to  receyuc  his  comandemcnts,  &  durft  not 
go  forward  to  do  any  enterprife  til  he  had  obtained  liccnce.So  when  Achab 
I  iiic  ('"   "-^  ^^  decciued  he  to'oke  vpon  him  that  he  would  be  the  Spirit  of  lying  in  the 
&  iS.io.    *  mouth  ofall  the  Prophets,andfo  being  fencofGod  he  performed  it.For  this 
Pfji.  j  4.        rcafonis  he  called  the  euill  fpirite  of  the  Lord  y  tormented  Saul,becaufe  by 
him  as  with  akourge  the  fins  ofthc  wicked  king  were  puniflied.And  in  an 
other  place  it  is  written,y  the  plagues  were  laid  vpon  y  Egyptians  by  yeuUI 
angels.According  to  thefe  particular  examples  Paul  doth  generally  tcftifie, 
y  the  blmding  of  y  wicked  is  thcworkeofGod.whcras  before  he  had  called 
it  the  working  of  Satan.It  is  euidcnt  therefore  y  Satan  is  vndcr  the  power  of 
God,&  fo  goucrncd  by  his  authoriiie  y  he  is  compelled  to  doc  him  Ibruice. 
i.Thf ,  I.  p.  Now  when  we  fay  that  Satan  rcfifteth  God,y  the  works  of  Satan  difagre  with 
the  workcs  of  God,  wee  doe  therewithall  affirmc  that  this  difagremcnt  and 
ftrifehingethvppon  thsfuffcranceofGod.  Ifpeakenot  nowc  of  his  will, 
nororhisendeuor,  but  of  the  eftede  oncly  .  For  fith  the  deuill  is  wicked 
of  nature,  he  is  not  cnclincd  to  obey  the  wUof  God,but  is  wholy  caricd  to 

ftubborncflc 


yj^^l^'^^bV^^e  Creator,  tih.f.  ^9 

ftubborneflcand  rebellion.  This  therefore  he  hath  of  himfclfc  and  cf  his 
owne  v/ickcdneire ,  that  of  defirc  and  purpofe  he  withftandcthGod.And  by 
this  wickednelTe  he  is  ftirred  vp  to  the  enterpri/ing  of  thofe  thingcs  that  hee 
knowcthtobcmoftagamftGod.Butbecaiiie  Godholdechhiin  fai^  tycd  & 
reftrayacd  with  the  bridle  ofhis  power,  he  exccuceth  oneiy  thofe  thingcs 
that  are  grauntcd  him  from  God.  And  fo  doech  he  obey  his  creator  whether 
he  wil!  or  no,  becaufc  he  is  conftrayned  to  apphe  his  feruice  whithcifocuer 
God  compellcth  liim. 

18     No.vebecaufeGodboweththcvncIeane  Spirites hither  &thither, 
aspleafechhim,hefotempereththis  gouernmenc,  that  they  excrcife  the 
faithfull  withbattelljthcy  fet  vpon  them  out  of  ambii{hes,they  aflaylc  them 
with  inua(ions,they  prclfe  them  with  fightiag^and  oftentimes  wearie  them, 
trouble  them,  make  them  aflrraide,and  fometime  wounde  them,  but  neucr 
©uercome  nor  opprefle  them.But y  wicked  they  flibdue  &  draw  away,  they 
raigne  vpon  theii  foules  and  bodies  ,  &  abufe  them  as  bondflaues  to  a]  mif- 
chciious  doings.  Asforthefaithftill,becaufe  they  are  vncjuietcd  offuchc- 
nimies,  ihcreiore  they  hcare  thefe  exliortations.  Doe  not  giue  place  to  the  Ephe.  4  17. 
Dcuill.Thcdeuill  your  enimiegoeth about  as  a  roaring lyonfeeking  whom  i.Pet.5'8. 
hee  may  deuoure,  whome  refift  yee  being  ftrong  in  faith,and  fuch  likcPaul  ^•^'^'* ' '•  7* 
Gonfellcth  that  he  liimfelfe  was  not  free  from  this  kinde  of  ftrife,  when  hee 
faith,  that  for  a  remedie  to  tame  pride,  the  Angel  of  Satan  was  giiien  to  him 
by  whome  he  might  be  humbled. This  exercife  therefore  is  commoirto  all  Gen.j,i5. 
the  children  of  God.  Butbecaufe  that  fame  promife  of  the  breaking  of  Sa- 
thans  heade  perteineth  generally  to  Chrift  and  to  all  his  members,  there- 
fore I  fay  that  the  faithhiUcan  neuerbeouercome  nor  opprefledby  him. 
They  are  many  times  ftrickcn  downe,but  they  are  neuer  fo  aflonnied  witii- 
all  but  that  they  recouer  themfelues.  They  fall  downe  many  times  '.vith  vi- 
olence of  ftrokes,but  they  arc  after  raifed  vp  againe :  they  are  wounded  but  ^^^'  '4  *• 
not  deadly. Finally  they  fo  labour  in  all  the  courfe  of  their  life  that  inyend     ""'^  **° 
they  obteyne  the  viftorie:but  I  fpeake  not  this  of  eucrie  doing  of  theirs.For 
we  knowey  by  the  iuft  vengeance  of  God  Dauidwasfora  time  giiicn  ouer 
to  Satan,  by  his  motion  to  number  the  people;and  not  without  caiifc  Paul 
faith  there  is  hope  of  pardon,leaft  if  any  haue  bene  entangled  with  y  fnares 
ofthedcuiIl.Therfore  in  an  other  plice  the  fame  Paul  faith,  that  the  pro- 
mife aboue  alleaged  is  begonne  in  this  life,  wherein  we  muft  wraille,  and  is 
performed  after  our  wraftling  ended :  when  he  faith  the  God  of  peace  {hall 
fhortly  beate  downe  Satan  vndcr  your  feete.  This  vitfiorie  hath  alwiy  fully 
bcene  in  our  heade  Chrift,  becaufe  the  Prince  of  the  worlde  had  nothing 
in  him,  butin  vs  chat  are  Iiis  members  it  doeth  now  partly  appeare  and  lliall 
be  perlitcdjwhen  being  vnclothcd  of  our  fl:rti  by  which  wee  are  yet  (libieift 
to  weakencfle,  we  fhall  be  fiill  of  the  power  of  the  Holy  ghoft.  In  this  ma- 
ner  when  the  kingdome  of  Chrift  is  raifed  vp  and  aduaunced ,   Satan  v/ith 
his  power  falleth  downe  as  the  Lord  himfelfe  faith  .    I  fawe  Satan  fa  i  as  a 
lightning  downe  from  heauen.  For  by  this  aunfwere  hee  confirracth  that 
whichthe  Apoftles  had  reported  of  the  power  of  his  preaching  .  Againe,  in|r  ,c.i9. 
When  the  Prince pofleffech  his  owne  pajacc,  all  thinges  that  be  poffefleth  luv *i  i  .'31,' 

are 


Cap.f4*  OfthekjiOTrledgeof 

are  in  peace,  but  when  there  commeth  a  ftronger,  he  is  throwen  out  Bcc, 

And  to  this  cnde  Chiifl:  in  dyin^  oucrcame  Sathan  which  had  the  power  of 

death,  and  triumphed  vpon  all  his  armies  that  they  fhouldc  not  hurte  the 

Church,  for  othcrwife  they  woulde  cuerie  moment  an  hundred  times  de- 

ftroyit.  For(conridcringwhatisourweakcne(re,  and  what  is  his  furious 

ftrength  )  howe  coulde  we  ftande,yea  neucr  fo  little  time  againft  hisma- 

nifolde  and  continuall  aflaultcs,  but  being  fupported  by  the  victorie  of  our 

captaine?  Therefore  God  futfcrech  not  the  DiucI!  to  raigne  oucr  the  foulcs 

ofthefaithli.ilI,buconely  deliuereth  him  the  wicked  and  vnbelceuing  to 

goucrnc,  whomc  God  doeth  not  vouchfafc  to  hauc  reckcncd  in  his  flockc.' 

Cor  4  4.  P""^  '"^  *^  ^^'"^'^  ^'""^"^  ^"^^  poflefleth  this  worldc  without  controacrfJe  til!  he  be 

Lphe.i.z*.  '  thrulloiitbyChrift.  Againe,  that  hce  doeth blindc  all  them  that  beleeue 

not  the  Golpcll,3gaine,  tliat  hee  performeth  his  workeinthe  ftubborne 

children,and  worthihc,  for  all  the  wicked  arc  the  vcflelles  of  his  wrathe. 

Therefore  to  whome  Hiouldc  they  be  rather  fubied  then  to  the  minifter  of 

Gods  vengeance?  Finally  they  are  fayde  to  bee  of  their  Father  the  Deuil, 

bccaufc  as  the  faithfull  arc  hereby  knowen  to  bee  the  children  of  God,be- 

Iolin.8,44.     cauf.'they  beare  his  image  :  fo  they  by  the  image  of  Sathan  into  which 

i.lo!iii.3.!j.   [i^^y  aie  gone  out  of  kindc,3re  properly  difccrnedto  be  his  children. 

i^       As  wee  haue before  confuted  that  tiifling  Philofophie  concerning 
the  liolyAngels,  which  reacheth  that  they  are  nothing  el!e  but  good  infpi- 
rations  or  motions,  which  God  flirreih  vp  in  the  mindes  of  men  :  fo  in  this 
place  muft  wee  confute  them  thit  fondly  (ay  that  deuils  are  nothing  elfc 
butcuillatfeftions  or  perturbations  of  mindc,  that  are  thrufl:  into  vs  by 
our  flclhe .  That  may  we  (hortly  doe,  becaufe  there  bee  many  teftimonies 
of  Scripture,  and  thoPj  plaine  enough  vppon  this  poinre.    Firft  where  the 
vncleanc;  Spirites  arc  called,  Angels,Apolhtacs,  which  haue  fwarued  out 
of  kindcfrom  their  beginning,  the  verie  names  doe  fufficicntly  expreffe 
that  they  arc  not  motions  or  affcdions  of  mindes,  but  rather  in  deede  as 
they  bee  en  lied  mindes  or  Spirites  endued  withfenfe  and  vnderflandmg. 
i.Iohn.j.a.  Likcvv'ife  whereas  both  Chrift  and  lohn  doc  compare  the  children  of  God 
with  the  children  of  the  Deuill:  were  it  not  an  vnfit  comparifon,  if  the 
nams  ofy  Deuill  iignified  nothing  elfc  but  euill  infpirations?  And  lohn  ad- 
dcth  fomewhat  more  plainely,  that  the  diuill  (inneth  from  the  beginning. 
Likewifc  when  hide  bringcth  in  Michael  y  Archangel  fighting  with  y  dcuil, 
douclcs  he  fcttcth  againlf  y  good  Angel  an  cuil  &  rebellious  Angd.Wherc- 
l(i\i,i.6,        with  agrccch  that  which  isrcadin  the  hiltoric  of  lob,  that  Sathan  appea- 
red with  the  holy  Angels  before  God.  But  molf  plaine  of  all  are  thofc  pla- 
ces that  make  mention  of  the  puniflimcnt  which  they  begin  to  ttelc  by  the 
Mk.8,'9       iudgcmcntofGod,  andfpecially  Hiall  feelc  at  the  refurrciff ion,  Sonne  of 
Mk.ij.Ii,    Dauid,why  art  thou  come  before  the  time  to  torment  vs?  Agaync,  Goeyc 
lud.t.p,        curfedinto  eternall  fire  that  is  prepared  for  the  Deuill  and  his  Angels.  A- 
game,  Ifhccfparcd  not  his  ownc  Angels  that  had  finned,  but  cnft  them 
downo  into  hell  and  deliucred  them  into  chcines  of  darkenelle  to  bee  kept 
vnto  damnation.  &c.     Howe  fonde  fhouldc  thcfe  fpeechcs  bee  ,  that 
the  Dcuiilcs  arc  ordeynedto  ctcrnail  iudgcmcnt,  that  fire  is  prepared 

for 


^odthe(ye.itor.  L'th.i,        so 

for  them ,  that  they  are  nowe  alreadic  tormented  and  vexed  by  the  glorie 
of  Chrift  :  if  there  were  no  diiiels  at  2II  ?  But  becaufe  the  matter  necdcth  no 
difputation  among  them  that  beleeue  the  worde  of  the  Lord,?.nd  litdc  good 
is  don<;  with  tcftimonies  of  Scripture  among  thofe  vainc  fbudents  of  fpccu- 
lation,  whom  nothing  pleafeth  but  that  v/hich  is  new ;  I  fuppofc  I  haiie  per- 
formed that  which  I  purpofedjthat  is  that  the  godlie  minds  flioi'.Jd  be  farni- 
fhcd  againft  fuch  fond  errors,wherwith  vnquiet  men  do  trouble  both  thcm- 
fclucs  and  other  thst  be  more  fimple.  But  it  was  good  to  touch  this,lcaft  any 
entangled  with  that errour, while  they  thmke  they  haue  nonetoftand  a- 
gainft  them,{hould  waxc  more  flowe  and  vnprouided  to  rcfift. 

20  In  the  mcane  time  let  it  not  be  wearifome  vnto  vsjin  this  fo  beautifull  a 
ftagetotake  godly  delight  of  the  manifeft  and  ordinary  workcsof  God. 
For,  as  I  haue  clfewhere  already  faide ,  though  this  be  not  the  chicfe ,  y  et  is 
itin  order  the  fiift  doftrine  of  Faith ,  to  remember  that  what  way  foeuer  we 
turne  our  cycSjall  that  we  fee  are  y  workes  of  God,  and  with  godly  conlide- 
ration  to  wey  for  what  ende  God  did  make  them .  Therefore  that  we  may 
conceiue  by  Faith  fo  much  as  behouethvs  to  knoweof  God,  it  is  good 
fitft  of  all  to  learne  the  hiftorie  of  the  creation  of  theworlde,  how  it  is 
fhortly  rehearfed  by  Mofes ,  and  afterwardc  more  largely  fetout  by  holy 
men/pecially  by  Bafile  and  Ambrofe.  Out  of  it  we  fhall  lenrne  that  God  by 
the  power  of  his  word  and  Spirite  created  heauen  and  earth  of  nothing,  and 
thereof  brought  foorth  all  lining  creatures  and  thinges  without  life,  with 
maruellous  order  difpofed  the  innumerable  varietie  of  thinges ,  to  eucrie 
thing  he  gaue  the  proper  nauire,  afligncd  their  offices,  appointed  their  pla- 
ces and  abidingcs,  and  where  all  thinges  are  fubieft  to  corruption,  y  ec  hath 
he  fo  prouided  that  of  all  fortes  fome  fhalbe  prcferued  to  the  laft  day  ,  and 
therefore  fome  he  chcrifheth  by  fccretemeaneSjand  powreth  nowe  and 
then  as  it  were  a  newe  liuelinefl'e  into  them ,  and  to  fome  he  hath  giucn  the 
power  to  encreafc  by  generation ,  that  in  their  dying  that  whole  kindc 
/hould  not  dye  together .  So  hath  he  maruciloufly  garniflied  the  hc3Men 
and  the  earth,  with  fo  abfolutely  perfcft  plenty ,  variety  and  beauty  of  all 
thinges  as  poffibly  mightbe,  as  it  were  a  large  &  gorgeous  houfe  ftirnifhcd. 
and  ftorcd  with  aboundancc  of  moft  finely  chofen  ftuffe  ,  lafl  of  all  howe  in 
framing  man  and  adorning  him  with  fo  goodly  beauty,  &  with  fo  many  and 
io  great  giftes ,  he  hath  fhewed  in  him  the  moft  excellent  example  of  all  his 
workes.  But  becaufe  it  is  not  my  purpofe  at  this  prefent  to  fet  foorth  at  large 
the  creation  of  the  world ,  let  it  fuffice  to  haue  once  againe  touched  thefe 
fcwe  thinges  by  the  way .  For  it  is  better,  as  I  haue  already  warned  the  rea- 
ders ,  to  fetch  a  fiiUer  vnderftandingofthis  matter  out  of  Mofes  and  cthcr,^ 
that  haue  faithfully  and  diligently  conueicd  the  hiftorie  of  the  world  by 
writing  to  perpetuall  memorie. 

ai  It  is  to  no  purpofe  ,to  make  much  a  doe  in  difpating,  to  what  ende  the 
confideration  of  the  workes  of  God  ought  to  tende  ,  or  to  what  marke  it 
oughttobeapphed:  forafmuch  as  in  other  places  already  a  great  part  of 
this  queftion  is  declared,  and  fo  much  as  belongeth  to  our  prefent  purpofe 
may  in  fewe  wordes  be  ended .  Truely  if  we  were  minded  to  fet  out  as  it  is 

wor- 


Cap. 1 4*  Ofthek»or>t>ledgeof 

worthie,  how  Incftimablc  wiredome,po\ver,  iuftice  and  goodncs  of  God  ap- 
peareth  in  the  framing  of  the  worlde,  no  eloquence,  no  garnifhment  of 
fpeech ,  could  fiifficc  the  largcnes  of  fo  great  a  matter.  And  no  doubt  it  is 
Gods  pleafure  y  we  fhould  be  continually  occupied  in  fo  holy  a  meditation, 
thatwhilcwcbeholdeinhiscreaniresas  in  looking  glafles  the  infinite  ri- 
cheireofhiswifedome,iufticc,bountie  and  power,  we  fhouldnot  runneo- 
ucr  them  as  It  were  with  a  flying  eye,or  with  a  vamc  wandring  looke  as  I 
may  fo  call  it,  but  that  wee  fhoidd  with  confideration  reft  long  vpon  them, 
caft  them  vp  and  downc  earneftly  and  faithfully  in  our  mindes ,  and  oft  re- 
peate  them  with  remembrance.  But  bccaufe  we  arc  nowc  bufied  in  y  kinde 
that  pertaineth  to  order  of  teaching, it  is  met  that  we  omit  thofe  things  that 
require  long  declamations.  Therfore,  to  be  fhort,  let  the  readers  know,  that 
then  they  hauc  conceiued  by  Faith,  what  this  meanerh,that  God  is  the  cre- 
tor  of  heaucn  &  earth,  if  they  firft  follow  this  vniucrfall  rule,  that  they  paflc 
not  ouer  with  not  confidcring  or  forgetRilneiTe  of  thofe  vertucs,  that  God 
prefcnteth  to  be  fcenc  in  his  creatures,  then,  that  tlity  fo  learne  to  applic 
thcmfclucsthar  they  may  therewith  bee  tliroughlymoucdm  their  hat  tes. 
The  firfi:  of  thofe  we  do  wncn  wc  confider  how  excellent  a  workmans  vvorke 
it  was  to  place  &  aptly  fet  in  fo  well  difpofed  order  the  multitude  of  y  ftarres 
that  is  in  heaucn,  that  nothing  can  be  deuifcd  more  beautifiall  to  behold:  to 
fct  &  faften  fome  of  them  in  their  ftandmgs  fo  that  they  cannot  moue,  and 
to  othc.  fome  to  graunt  a  free  courfc,but  fo  that  in  moumg  they  wander  not 
beyond  their  appointed  fpacc,  fo  to  temper  the  morion  of  them  all  that 
it  may  diuidc  in  meafurc  the  daycs  and  nightes,  monethes,  yeares,  and 
fcafons  of  the  yeare,  and  to  bring  this  inequalitie  of  daycs  which  we  dayly 
fee  to  fuch  a  tempered  order  y  it  hath  no  confufion.  Likcwife,whcn  we  mark 
his  power  in  fuftcy  ning  fo  great  a  body,in  goucrning  the  To  fwift  wh  irling  a- 
bout  of  tlie  engine  of  heaucn,  and  fuch  like.  For  thcle  fcwe  examples  do  fuf^ 
ficiently  declare  what  it  is  to  recorde  the  power  of  God  in  the  creation  of 
the  worldc.  For  clfc  iz  I  /hould  trauell  as  I  faide  to  expreflc  it  all  in  wordes 
Il}iouldencuermakcan.erul,forafmuchas  therearcfo  manie  miracles  of 
the  power  of  God,fo  many  tokens  of  his  goodncfl"c,fo  many  exaniples  of  his 
wifdomc,  as  there  be  formes  of  rhinges  in  the  world,yea  as  tlierc  be  things 
cither  great  or  fmall. 

2  2  Now  rcmamcth  the  other  part  which  Cometh  necrcr  to  Faith,  that 
while  wc  confider  that  God  hathordayned  al  tilings  for  our  guard  &  fafct)', 
and  therewithall  do  fcclc  his  power  and  grace  in  our  fclues ,  and  info  great 
good  thinges  that  he  hath  bcftowcd  vpon  vs:  we  may  thereby  flirrevp  our 
fclues  to  the  truft ,  inuor  ation,  prayfe  and  loue  of  him.  Nowe  as  1  haue  be- 
fore faide,God  himfclfe  hath  fliewed  in  the  verie  order  of  creation ,  that  for 
mans  fake  he  created  all  thinges.  For  it  is  not  without  caufc  that  he  diuidcd 
the  making  of  the  world  mto  fixe  daycs,whereas  it  had  ben  as  cafic  for  hun 
in  one  moment  to  hauc  in  all  pointcsaccomphfhcd  his  whole  workc,  as  it 
yvas  by  fuch  proceeding  from  peccc  to  pcccc  to  come  to  v  end  of  it.But  then 
it  plcafcd  him  to  fliewe  his  prouidcncc  &  fatherly  carcfiilntile  toward  vs,^ 
before  he  made  man  he  prepared  all  tliat  he  forcfaw  ihould  be  profitable  for 

him 


^od  the  Creator.  Lihj,       // 

him  and  fit  for  this  preferuarion,  Howe  great  vnthankefuInefTc  nowe  ftiould 
it  be  to  doubt  whether  this  good  Father  doe  care  for  vs,  whomc  wet  fee  :o 
haue  ben  careful  for  vs  ere  that  we  were  bornef'How  wicked  were  it  to  trctn- 
blefor  diftruftleafthisgoodneflewouldcat  anic  timeleauevs  deftitutein 
ncceflltie,  which  we  fee  was  difplayed  for  vs  being  not  yet  borne,with  great  ^ 
aboundarKeofallgoodthinges.>BcfidcthatwehearebyMofes  thatby  his  g^*"*','  "'* 
liberalitie  all  that  euer  is  in  the  worlde  is  made  fubieft  to  vs.    Sure  it  is  that  * 

he  did  it  not  to  mocke  vs  with  an  emptie  name  of  gift.  Therefore  wee  fh-U 
neuer  lacke  any  thing,  fo  far  as  it  fhall  be  auailable  for  our  preferuarion.  Fi- 
nally to  make  an  cndjfo  oft  as  we  name  God  the  creator  of  heauen  &  earth, 
let  tnis  come  in  our  mindes  withall,  that  the  difpofition  of  all  thinges  which 
he  hath  create,  is  in  his  hande  and  power,  and  that  we  are  his  children  who 
he  hath  taken  into  his  ownc  charge  and  keeping  to  fofter  and  bring  vp:  that 
we  may  looke  for  all  good  things  at  his  hande,  and  afTuredly  that  he  wil  ne- 
uer fuffcrvs  to  lacke  thinges  need  full  for  our  fafe  tie,  to  the  ende  our  hone 
/hould  hang  vppon  none  other:  y  whatfoeuer  we  defire  our  prayers  may  be 
direfted  to  him:  of  what  thing  foeucr  wee  receiueprofitewc  may  acknow- 
ledge it  to  be  his  benefice ,  and  confeffe  it  with  thankes  giuing:that  being  al- 
lured with  (b  great  fweetnefTe  of  his  coodnelTc  and  liberaltJe,  we  may  fludy 
to  loue  and  honour  him  with  all  our  heart. 

The  XV.  Chapter. 

Vyhit  a  »>re  man  was  created.wherein  there  u  entreated  of  the 
powers  efthefoule,ofthe  image  ofGodyoffree  will 
ando/thtfirJiiHtegrttieofnatiure, 

^^Owe  muft  we  fpeake  of  the  creation  of  man,  not  onely  becaufe  he  is  a- 
■•■^mong  all  the  workes  of  God  the  moft  noble  and  moft  excellent  exam- 
ple of  his  iuftice,wife  dome  and  goodnes;  but  alfo  becaufe  as  we  haue  faidc 
in  the  beginning,  we  cannot  plamely  and  perfcdly  know  God,  vnlcflc  wee 
haue  withall  a  mutuall  knowledge  of  our  fclues.  Although  the  fame  know- 
ledge be  of  two  fortesjthe  one  to  know  what  we  were  created  at  the  firft  be- 
ginning, the  other  to  know  what  our  cftate  began  to  bee  after  the  fall  of  A- 
dam  (for  it  were  but  to  fmall  profite  for  vs  to  know  our  crearion,vnlcfle  wee 
did  alio  in  this  lamentable  fall  knowe  what  is  the  corruption  and  defer  mi- 
tie  of  our  nature:)yet  at  this  time  we  will  be  content  with  defcription  of  our 
nature  when  it  was  pure.  And  before  wee  defcende  to  this  miferable  eflatc 
whcrevnto  man  is  nowe  in  thraldomc,it  is  good  to  learne  what  a  one  he  v/as 
created  at  the  beginning.  For  we  mufi  take  heed  that  in  precifely  declaring 
onely  the  naturall  euils  of  man ,  we  feemc  not  to  impute  them  to  the  author 
of  nature.For  vngodlines  thinkcth  her  fclfe  to  haue  fufliciem  dcfcnfe  in  this, 
colour , if  it  may  lay  for  herfelfc  that  whatfoeuer  fault  fhe  hath,  the  fame  ^id 
after  a  ccrtaine  manner  proceede  from  GOD,  and  {ticketh  not  if  llice  be 
accufcd,to  quarrcUwich  GOD,  and  to  lay  the  fault  vppon  him  whereof 
(he  is  worthily  accufed.  And  they  that  wouldc  feemc  to  Ipeake  fomcwhat 
morereuercntly  ofy  maieftie  of  God,yct  do  willingly  feckc  to  cxcufe  their 

OWBC 


owncwickedneflejby  nature,  not  confidcring  that  therein  though  not  o- 
penly  they  blame  God  alfo ,  to  whofe  reproch  it  flioulde  fall  if  it  were  pro- 
ued  that  tncre  is  any  fault  in  nature .  Sith  then  we  fee  that  our  flcfh  gapeth 
for  all  the  wayes  to  cfcape,  whereby  ftiee  thinketh  the  blame  of  her  ownc 
euils  may  any  way  be  put  of  from  her,  wee  muft  diligently  traucll  to  meet 
with  this  mifcheefc.  Therefore  wee  muftfo  handle  the  calamitic  of  man- 
kindethatweecut  offall  excufe,anddeliuerthciufticcof  God  from  all 
accufation .  Aftcrwarde  in  place  conucnient  wee  (hall  fee  howe  far  men 
be  nuwe  from  that  purenelfc  that  was  giucn  to  Adam.  And  firfl  wee  muft 
remember,  that  in  this  that  man  was  taken  out  of  earth  and  claye,  a  bridle 
wasputvpponhis  pride,  for  there  is  no  greater  abfjiditie,  than  for  them 
to  glorie  in  their  pxcellencic  that  doe  not  onely  dwell  m  a  cotagc  of  claye, 
but  alfo  are  themfclues  in  parte  but  earth  and  a{hes.  But  forafmuch  as  God 
did  not  onely  vouchfafe  to  giue  life  vnto  an  earthen  vefl"ell,but  alfo  it  was 
his  pleafure  that  it  fhoulde  bee  the  dwelling  houfe  of  an  immortall  Spiritc, 
Adam  might  iuftly  glorie  in  fo  great  hberah  tie  of  his  maker. 

2  Now  it  is  not  to  be  doubted  that  man  confiftcth  offoulc  &body,  and 
by  the  name  offoulc  I  mc.ine  an  immortall  cflence,  and  yet  cicatcd,which 
is  the  nobler  part  oflum .  Sometime  it  is  called  the  Spirite .  Albeit  when 
thcfe  two  names  Soulc  and  Spirite  are  iovned  together ,  they  differ  one 
from  the  other  in  fignification,  yet  when  Spirite  is  fet  by  it  fclfe  it  meaneth 
as  much  as  Soulc.  As,  when  Salomon  fpeaking  of  death,  faith  that  then 
F.cclc.11.7.  thcfpiriteremrnethtohiuitliat  gaue it.  And Chrift commending  hisSpi- 
1  iik.2j.4^.  rite  to  his  Father,  and  Stephen  his  Spirite  to  Chrift  doe  both  meanc  none 
ACt.7.55.  other  thing,  but  that  when  the  Souleis  dcliucred  from  the  prifonof  the 
flefhc,  God  is  the  perpetuall  keeper  of  it.  As  for  them  that  imagine  that  the 
Soulc  is  therefore  called  a  Spirite  becaufe  it  is  a  breath  or  a  power  by  God 
infpired  or  poured  into  bodies  which  yet  hath  no  eflence  :  both  the  thing 
itfclfeand  all  the  Scripture  fheweth  that  they  doc  too  muchgrofiy  erre. 
Tiuc  it  is  that  while  men  are  fattened  to  the  earth  more  than  they  ought 
to  bee,  they  waxc  dull,  yea  becaufe  they  are  cftraungcd  from  the  Father 
of  lightes  they  are  blinded  with  darkeneffc  ,  fo  that  they  doe  not  thinke  v- 
pon  this,  that  they  fliall  remaine  aliuc  after  death.  And  yet  is  not  that  light 
fb  quenched  in  darkeneffe,  but  that  they  be  touched  with  fome  feeling  of 
immortalicie  .  Surely  the  confcience  which  difcerning  bctweene  cood 
and  eiiill  aunfwercth  tne  iudgemcnt  of  God ,  is  an  vndoubted  fignc  of  an 
immortall  Spiritc.  For  howe  couldc  a  motion  without  cffcncc  attaineto 
come  to  the  iudgemcnt  featc  of  God,  and  throwc  it  fclfe  into  fcare  by  fin- 
ding her  owne  guiitinefle?  For  the  bodie  is  not  moued  with  fcare  of  a  Spi- 
rituallpaincjbut  that  fallcth  onely  vppon  the  Soulc  .  Whereby  it  follow- 
cth  that  the  foule  hath  an  effcnce .  Morcoucr  the  verie  knowledge  of  God 
docrhprooue  that  the  foulcs  which  afcende  \  p  abouc  the  woildcarc  im- 
mortall :  foravanilhing  huelineire  were  not  able  to  .itcaine  to  the  foun- 
tnyne  of  life.  Finally  forafmuch  as  fo  many  cxccllenc  giftes  wherewith  mas 
m:ndcis  cndued,do  crie  out  that  there  is  fomc  diuine  thing  cngrauen  in  it, 
there  aic  cue  fo  many  tcftimonies  of  an  immortal  cU'cnccFcr  y  ienfc  which 

is 


godtheCr^atoY,  Lih.i,  /2 

Is  inbnitebeaftcs ,  goetli  not  out  of  the  body ,  or  at  Icnft  cxtcndcth  no  iur- 
thcr  than  to  things  prefently  fet  before  it.  But  the  nimblencfi'e  of  the  minHc 
of  man  which  vewcth  the  heaucn  and  earth  and  fecrets  of  nature,  and  ccm- 
prehending  all  aces  in  vndcrftanding  and  memory jdigefteth  cuery  thing  jn 
order  and  gathcreth  things  to  come  by  things  paft,  doth  plaincJy  fhew  that 
there  Iveth  hidden  in  man  a  cert.iine  thing  feueral  from  the  body.  We  con- 
ceiue  by  vndcrftanding  the  inujfiblc  God  and  Angels ,  which  the  Lcdy  can 
not  do .  We  knowc  things  thatbc  right,  iuft,  and  honcft,  which  are  hidden 
from  y  bodily  fenfes.  Therefore  it  muft  needcs  be  tliat  the  Spirit  is  the  feat 
of  this  vndcrftanding  .     Ycaandourneepeitfelfc,whichaftoniethamaa 
and  feemeth  to  take  Life  away  from  him,  is  a  plaine  wirncfTe  of  immortality, 
forafmuch  as  it  doth  notonely  minifter  vnto  vs,thoughtcs  of  thofc  thmges 
that  neuer  were  done,  but  alfo  forcknowinges  of  thinges  for  time  to  come.  I 
touch  thefe  thinges  fliortly  which  cuen  prophane  writers  do  excelknJy  (et 
out  with  more  gorgeous  garniflimentofwordcs:  but  with  the  godly  readers 
a  fimple  putting  in  minde  of  them  ftiaU  be  fufficient.  Now  if  the  foule  were 
not  a  certainc  thing  by  it  fclf  feueral  from  the  body,the  Scripture  would  not 
teach  that  wc  dwclTin  houfes  of  clay ,  that  by  death  wee  remouc  out  of  the 
Tabernacle  of  the  fle{h,that  we  do  put  of  that  which  is  corruptible,  y  finally 
atthelaftdaywemayrcceiue  reward euery  manashehathbehaued  him- 
felfc  in  his  body .  For  thefe  places  and  other  that  we  do  ech  where  comcn- 
Vf  light  vpon,do  not  only  manifeftly  diftinguifti  the  foulc  from  the  body,but 
alfo  in  giuing  to  the  foule  the  name  of  man  do  (bew  that  it  is  the  principall 
part.  Now  whereas  Paul  doth  exhort  the  faithful  to  clenfe  themfelues  from 
al  defiling  of  the  flcfh  and  the  Spirite,  he  maketh  two  partes  of  man  where-  ''^o'-T*'' 
in  abideth  the  filthinefle  of  fin .  And  Peter  where  he  calleth  Chrift  y  fliepe-  i  .!>ct.».  2  5, 
heard  and  bifhop  of  foules,<hould  haue  fpoken  fondly  if  there  were  no  foules 
about  whom  he  might  execute  that  office.  Neither  would  that  conueniently  ,  .p^j ,,,  « 
ftande  together  which  he  fayeth  of  the  eternal!  faluation  of  Ibules ,  and      p 
where  he  biddeth  to  clenfe  our  foules  ,  and  where  he  fayth  that  cuill  defires    *      •  •  *♦ 
<Ioc  fight  againft  the  foule ,  and  where  the  author  of  the  Epiftle  to  the  He-  y^^^^^ ,     j^^ 
brues  fayth,  that  the  Paftors  do  watch  that  they  may  yelde  account  for  our 
foules,  vnlelfc  it  were  true  that  foules  had  a  proper  effence  .     To  the  fame 
purpofeferuethitthat  Paul  calleth  God  for  witnefle  to  his  owne  foule, 
becaufe  it  coulde  not  bee  called  in  iudgement  before  God  vnleffe  it  were 
fubicd  to  punrfhment .  And  this  is  alfo  more  plainly  expreffcd  in  the  words  ^''"  ^o**'* 
of  Chrift,  when  he  biddeth  vs  to  feare  him  which  after  that  hee  hath  killed  Luk.  i  j,  j« 
the  body,  can  throwe  the  foule  into  hell  fier .  Now  where  the  author  of  the 
Epiftle  CO  y  Hebrues  doth  diftinguifh  yFathers  of  our  f^erti  from  God,which  Heb.i  j,> 
is  the  only  Father  of  Spirits,hc  would  not  othcrwife  more  plainely  affirme  y 
cfTcnce  ot  foules.  Moreoucr,if  the  foules  remained  not  aliuc  being  deliuercd  ^uk  ,  tf.j  j 
from  theprifons  of  their  bodies ,  Chrift  fhould  very  fondly  haue  brought  in 
the  foule  of  Lazaius  ioying  in  the  boforae  of  Abranam,and  againc  the  foule 
of  the  rich  man  fubieft  to  horrible  tormcntcs .     The  fame  thing  doth  Paul 
confirme  when  he  teacheth  that  wee  wander  abroadefirom  God,  fo  long  as  ^'  '"^'*' 
wc  dwellin  chc  flefhj  and  that  we  cnioy  his  prefence  being  cut  of  the  flc&e. 

I  Bur, 


Ca^,  tf,  Ofthek2'oy»ledge  of 

But,  bccaufc  I  wil  not  be  long  in  a  matter  that  is  not  obfcure,!  wlU  adde  on^ 
A(k,i}.9,     Ivthisoutof  Lukcjthatitisicckcned  amongtheerrours  of  the  Sadduces 
that  they  did  not  bclecue  that  there  were  any  Spirits  and  Angels. 

3  Alfo  a  ftrong  proofc  hereof  may  be  gatnered  of  this  where  it  is  faydc, 
that  man  is  create  hke  to  the  image  of  God  .  For  although  the  gloiyof 
Gen.i.  J  7,  God  do  appearc  in  the  outward  fhape  of  man,  yet  is  it  no  dout  that  the  pro- 
per feate  of  the  image  of  God  is  in  the  (bulc .  1  do  not  deny  that  as  concer- 
ning our  outward  fhape,  in  afmuch  ai,  the  fame  doth  diftinguifh  and  feucr  vs 
from  brute  bcaftes,  we  doe  alfo  therein  more  nccrely  approch  to  God  than 
they;  neither  will  1  much  ftand  againft  them  which  thinke  y  this  is  to  be  ac- 
counted of  the  image  of  God,  that  where  all  other  liuing  creatures  doe  gro- 
u;.llingwirc  behold  the  ground,to  man  is  giuen  an  vpright  facejSc  he  is  com- 
manded to  looke  vpon  the  heauen ,  &  to  aduance  his  countenance  towarde 
the  ftarrcs :  fo  that  this  remaine  certaine,y  the  image  of  God  which  k  fcenc 
appcareth  in  thefc  outward  figncs,  is  fpirituall .  For  Ofiander  (  whomc  his 
wntinges  declare  to  haue  bin  in  fickle  imaginations  fondly  witty)  referring 
the  image  of  God  without  difference  as  well  to  the  body  as  to  y  foulc,ming- 
leth  heauen  and  earth  together.  For  he  fay th,  that  the  Fathcr,the  Sonne,  & 
the  Holy  ghoft  did  fettle  their  image  in  man,  becauTe  though  Adam  had 
ftand  without  falling,  yet  fliouIdCniifl:  haue  become  man .  And  fo  by  their 
opinion  the  body  that  was  appointed  for  Chrift ,  was  but  an  example  or  fi- 
gure of  that  bodily  fhape  which  then  was  formed .  But  where  fliall  he  findc 
that  Chrift  is  the  image  of  the  Spinte  ?  I  grant  in  deede  y  in  the  Perfon  of 
th^  Mediator  fhineth  the  glory  of  the  whole  Godhead.  But  how  Ihall  the  c- 
tcrnall  word  be  called  the  image  of  the  Spirite  whom  he  gocth  before  in  or- 
der? Finally  it  ouerthroweth  the  diftindion  betwecne  the  Sonne  &  the  Ho- 
ly ghoft,  if  he  do  here  call  him  his  image .  Morcouer  I  would  faine  Icarne  of 
him  how  Chrift  doth  refemble  the  Holy  ghoft  in  the  flefh  that  he  tooke  vp- 
on him,  and  by  what  markes  &  features  he  doth  exprcfle  y  likcnefle  of  him. 
Gen.i.i^.  And  whereas  this  faying:Lct  vs  make  man  after  our  image,doth  alfo  belong 
to  the  Perfon  of  the  Sonne,  it  foUoweth ,  that  he  muft  be  tlic  image  of  him- 
felfc:  which  is  againft  all  reafon  .  Befide  that ,  if  Ofiandcrs  inuen'ion  be 
beleeucd,  man  was  faftiioned  onely  after  the  figure  and  patcrnc  of  Chrift  in 
that  he  was  man,  8c  fo  tliat  forme  out  of  which  Adam  was  takcn,was  Chrift-, 
in  that  that  he  was  to  be  clothed  with  flcfh,wherc  as  the  Scripture  in  a  farrc 
other  meaning  teacheth,  that  he  was  create  in  the  image  of  God.  But  their 
Turtle  inuention  ismoie  colourable  which  do  thus  cxpounde  it ,  that  Adam 
was  create  in  the  image  of  God,  bccaufe  he  was  falhioned  like  vnto  Ch/ifl^ 
which  is  the  onely  image  of  God  .  But  that  expofition  alio  is  not  founde. 
Alfo  fomc  interpreters  make  a  great  difputation  about  Image  and  Likcnes, 
while  they  fecke  a  difference  betwecne  thofc  two  wordcs  ,  where  is  no  dif^ 
fercncc  at  all,  facing  that  this  word  Likenes  is  added  to  expound  the  oihcc 
Firft  we  know  that  among  the  Hebrues  fuch  repetitions  arc  common,  wher- 
in  they  cxpreflc  one  thing  twifc :  and  in  the  thing  it  felfc  there  is  no  doubt, 
but  that  man  is  ihcrforc  called  the  image  of  God,  becaufe  he  is  like  to  Go<L 
Whcrby  appcarcth  that  they  are  to  be  laughed  at,  which  do  lb  futlcly  argue 

about 


GddtheCreatorl  Lth.  n  /} 

aboutthewordcs,  whether  they  appoint  Zclcm,  that  is  to  fay,  Image  in  the 
(ubftance  of  the  foule,  ofDcmuth ,  that  is  to  fay ,  Likencfle  in  the  c)ualities> 
or  what  other  thing  foeucr  it  be  that  they  teach.  For  where  as  God  determi- 
ned to  create  man  after  his  owne  image,  this  bein^  fomewhatdarkely  fpo- 
ken.hc  doth  as  by  way  of  exphcation  rcpete  it  in  this  faying.  After  his  hke- 
neffe,  as  if  he  would  hauc  fayd,  that  he  would  make  man,in  whom  he  would 
rcprefcnt  himfclfe,  as  in  an  image,  becaufe  of  the  markes  of  JikenclTe  gra- 
uen  in  him.  And  therefore  Mofes  ahtle  after  reciting  the  fame  thing,  doeth 
rcpeate  the  Image  of  God  twife,  leauing  out  the  name  of  Likcnes.  And  ir  is 
a  trifling  obicdion  that  Ofiander  maketh,  y  not  a  part  of  man , or  the  fouJc 
oncly  with  the  giftcs  thereof,  is  called  the  Image  of  God ,  but  the  whole  A- 
dam  which  had  his  name  giucn  him  of  the  earth ,  from  whence  hee  was  ta- 
ken. Trifling,  I  fay,wil  all  readers  that  haue  their  found  wit  iudge  this  ob- 
icdion  .  For  whee  whole  man  is  called  mortall,  yet  is  not  the  foulc  there- 
by made  fubieft  to  mortality.  Again,where  he  is  called  a  liuing  creature  en- 
dued with  reafon,it  is  not  therby  mcnt  y  the  body  hath  reafon  &  vndcrftan- 
ding.  Although  therfore  the  foule  is  not  the  whole  man ,  yet  is  it  not  incon- 
uenicnt,  that  man  in  refpeft  of  the  foule  be  called  the  imaec  of  God,  albeit  i 
Ihold  ftill  that  principle  which  I  haue  before  flablifhed,  that  the  Image  of 
God  extendeth  to  the  whole  excellence ,  whereby  the  nature  of  man  hath 
preeminence  among  all  kindes  of  liuing  creatures  .  Therefore  in  that  word 
is  noted  the  integrity  that  man  had  when  he  was  endued  with  ri  ght  vnder- 
ftanding,  when  he  had  his  afFeftion  framed  according  to  reafon,  and  .all  his 
fcnfcs  gouerned  in  right  order,  and  when  in  excellent  giftes  hedidtruc- 
ly  refemble  the  excellence  of  his  Creator  .  And  though  the  principall 
feate  of  the  image  of  God  were  in  the  minde  and  heart ,  or  in  the  foide  and 
the  powers  thereof,  yet  was  there  no  part  of  man,  not  lb  much  as  the  body, 
whereindid  not  fome  fparkes  thereof  appeare .  Certaine  it  is  that  aifo  in 
all  the  partes  of  the  wcrlde ,  there  doihine  (bme  refemblancc  of  the  gloric 
of  God:  whereby  we  may  gather  that  where  it  is  fay  de ,  that  his  Image  is  in 
man,  there  is  in  lb  faying  a  certaine  fecret  comparilbn ,  that  auanccth  man 
aboue  all  other  creatures,  anddothasitwercfeuerhim  from  the  common 
fort.  Neither  is  it  to  be  denied,  that  the  Angels  were  create  after  thelikc- 
ncflc ofGod, fith( as Chrift himfelfc  teftifieth )  our  chiefe  perfedion {hall  Mjt,t,,  .g,, 
be  to  become  like  vntoxhem.  But  not  without  caufe  doth  Mofes  by  that  pe- 
culiar title  fet  forth  the  grace  of  God  toward  vs,  fpccially  where  he  compa- 
reth  onely  vifible  creatures  with  man. 

4  But  yet  it  fcemeth  that  there  is  not  giucn  a  fuU  definition  of  the  image 
of  God,  vnlefle  it  plainher  appeare  in  what  quahties  man  excelleth:&  wher- 
by  he  ought  to  be  counted  a  glalfe,  rcfembhng  the  glory  of  God.  But  y  can 
be  by  no  other  thing  better  knowcn,than  by  the  repayringof  mans  corrup- 
ted nature.  Firft  it  is  doutlefle,  y  when  Adam  fell  from  his  cftatc ,  he  was  by 
that  departure  cftranged  from  God .  Wherefore  although  we  grant  y  the  I- 

mage  of  God  was  not  altogether  defaced  and  blotted  out  in  him ,  yet  was  it  

fo  corrupted,  that  all  that  remaincth ,  is  but  vgly  deformity.  Therefore  the 
beginning  ofrecouery  of  fafety  for  vsjis  inthatreftoringwhichwe  obtaine 

I  1  ^ 


I. Com  J. 
14. 


Co].3.io. 
>£ph,4.24. 


'a.Cor.j.iJ. 


C.Gor.  1 1.7 


l9bn.i.4. 


tib.de  tri. 
10. 
Peciiii.  dei 


by  Chrift ,  who  Is  alfo  for  the  fame  caiifc  called  the  fecond  Adam ,  becaufe 
he  reftored  vs  vnto  true  and  pcrfeft  integrity  .  For  although  where  Paul 
doth  in  comparifon  fet  the  quickning  Spiriteihat  Chiift  giueth  to  the  faith, 
full,  againft  the  liuing  foulc  wherein  Adam  was  created,  he  fetteth  forth  the 
more  abundant  meafure  of  grace  in  the  regeneration:  yet  doth  he  not  take 
away  this  other  principal  pointe,  that  this  is  the  ende  of  our  regeneration^ 
that  Chrift  fhould  new  fafhion  vs  to  the  image  of  God .  Therefore  in  an  o- 
ther  place  he  teachcth,  that  the  new  man  is  rcnued  according  to  the  image 
of  him  that  created  him.  Whercwirliagrecth  tins  faying;  putonthencwe 
man  which  is  create  according  to  God  .  Nowe  it  is  to  be  feenc  what  Paul 
doth  principally  coprehend  vndcr  this  rcnuing.  Firft  he  fpeakctli  ofknow- 
Icdgc,and  after  of  pure  rightcoufnefifc  and  holinefle.  Whereby  we  gather 
that  the  image  of  God  was  firft  of  all  to  be  feenc  in  the  light  of  tlie  mmdc,ia 
the  vprightnefTe  of  heart,  and  foundneflt  of  all  the  partes  .  Foralihoiighl 
graunt  that  this  is  a  figuraiiuc  phrafe  of  fpeech  to  fet  the  part  for  the  whole: 
yet  can  not  this  principle  be  ouerthrowen ,  that  that  thing  which  is  y  chiefe 
in  the  renuing  of  the  image  of  God ,  was  alfo  y  principall  in  rhe  creation  of 
him.  And  for  the  fame  purpofe  makcth  it  that  in  an  other  place  he  tcach- 
eth  ,  tharwc  beholding  the  glorie  of  God  with  open  face ,  are  transformed 
into  the  fame  image .  Nowe  do  we  fe  how  Chrift  is  the  moft  pet  fed  image 
of  God,  according  to  the  which  we  being  faSiioned  are  fo  reftored  ,  that  ia 
tnie  godlinelfe,  nghtcoulheire ,  purenefle  and  vnderftanding ,  we  bearc  the 
image  of  God .  Which  principle  being  eftabhfhcd,  Ofianders  imagination 
of  the  fhipe  of  our  body  doth  eafily  vanifbaway  of  it  fcllx; .  Where  as  the- 
man  alone  is  in  Paul  called  the  Image  and  glory  of  God,&  the  woman  is  ex- 
cluded firom  that  degree  of  honor,  it  appeareth  by  the  reft  of  the  text ,  y  the 
fame  is  to  be  applied  only  to  ciuilc  order  of  policy.  But  that  vndcr  the  name 
of  image,  whereof  we  fpeake,is  comprehended  all  tliat  belongetli  to  the  fpi- 
rituall  and  eternall  life,  I  thinkc  it  be  already  fufficiently  proucd  .  And  the 
fame  thing  doth  lohn  confirme  in  other  words :  faying  that  the  light  whicb 
was  from  the  beginning  in  the  etcrnall  word  of  God  v/as  y  hghtof  men.  For 
where  his  purpofe  was  to  praife  the  lingular  grace  of  God ,  whcrby  man  ex- 
cellerh  all  lining  creatures  to  feuer  him  from  the  common  force,  becaufe  he 
hath  atccincd  no  common  life,  but  ioyned  wixh  the  light  of  vnderlbnding,. 
he  thcrcwithall  iT^eweth  how  he  was  made  after  the  image  of  God .  There- 
fore fith  the  image  of  God  is  the  vncorruptcd  excellence  of  the  nature  of 
man,  which  /hined  in  Adam  before  his  fall ,  andafcerward  was  fo  corrupted! 
and  almoft  defaced,  chat  nothing  remnintth  fincc  that  ruine ,  but  diforde- 
red,  mangled,  and  filthily  fpottcd :  yet  y  fame  doth  in  fume  part  appeare  in 
the  tledjiiifomuch  as  they  are  regenerate ,  &  fhal  obtainc  her  ful  bi  ightnct. 
in  heaucn.  Bu:  y  we  n^ay  know  en  what  partes  it  confiftcth,  it  (Viall  be  good 
to  entreate  of  the  powers  of  rhe  foule .  Fcr  that  fpcculatiuc  dciiife  of  Au- 
guO:ii)c  is  not  founde ,  where  he  faieih  that  the  foule  is  a  glalfe  of  the  Trini- 
ty,  becaufe  that  there  are  inir  vnderftanding,  wil,  and  memorie.  Neither  is 
ihcir  opinion  to  be  approucd ,  which  fet  the  Image  of  God  jn  tl\c  power  of 

domi- 


Cod  the  Creator,  Ltk  /.  J4 

dominion  giiien  vnto  him,  as  if  he  rcfc  mb'cd  God  oncly  in  this  mr.rke,  that 
he  is  appointed  lord  and  pofTeflbr  of  all  things,whcre  as  in  dccde  the  Image 
of  God  IS  properly  to  be  fought  within  him,  and  not  without  him ,  and  is  an 
inward  good  gift  of  the  foule. 

f  But  before  I  goe  any  further,  it  is  needeful  that  I  meet  with  the  doting 
crrour  of  the  Manichees,  wliich  Seructto  hath  attempted  to  bring  in  againe 
in  this  age.  Where  it  is  fayd ,  that  God  breathed  the  breath  of  life  into  the  Can,  j.7, 
face  of  man,  they  thought  that  the  foule  did  conucy  into  man  the  fubftancc 
of  God,  as  if  fome  portion  of  the  immeafurable  God  were  come  mto  man. 
Butitiseafieeuenfhortlyto  fhewc  how  many  grofle  and  foule  abfurdities 
this  deuilli/he  errour  draweth  with  it .  For  if  the  foule  be  by  deriuation  part 
of  the  efTence  of  God ,  it  Ihill  follow  that  the  nature  of  God  is  fubieft ,  not 
only  to  change  and  paffions,  but  alfo  to  ignorance,  euill  lufles ,  weakenefTe, 
and  all  kinds  of  vices.  Nothing  is  more  inconftant  than  man ,  becaufe  con- 
trary motions  do  tofle  and  diucrfly  drawe  his  foule^  oftentimes  he  is  blindc 
by  ignorsnccjoft  he  yeldeth  as  vanquilhcd  euen  to  fmal  tentations,  and  wc 
knowe  that  the  foule  it  felfc  is  the  iinke  and  receiuer  of  al  filthines,  al  which 
thinges  wc  muft  afcribe  to  the  nature  of  God ,  if  we  graunt  that  the  foule  is 
of  the  eflence  of  God,  or  a  fccret  inflowing  of  godhcade  .  Who  would  not 
abhone  this  monftrous  deuile  ?  Truely  in  deede  doth  Paul  alledge  out  of  ^^^ ^ ,  j- 
Aramsjthat  we  are  the  ofspring  of  God,but  in  quality  and  not  in  fubftance, 
inafmuchashc  hathgarniflicdvs  with  godly  giftes  ,  But  in  the  meane 
rime  to  tearc  in  funder  the  efl'ence  of  the  Creator,  as  to  fay,  that  cuery  man 
doth  polfcffe  a  part  of  it,is  too  much  madnes.Therefore  wc  muft  ccrtainely 
hold,  that  the  foules,although  the  image  of  God  be  graucn  in  them,were  no 
Jefle  created  then  the  Angels  were.And  creation  is  not  a  pouring  out  of  one 
fubftance  into  an  odier ,  but  a  beginning  of  effencc  made  of  nothing .  And 
although  the  fpirite  of  man  came  from  God,  and  in  departing  out  of  the 
fleflie  returneth  to  God,  yet  is  not  foorthwith  to  be  faide ,  that  it  was  taken 
out  of  his  fubftance.  And  in  this  point  alfo  Ofiander,  while  he  glorieth  in  his 
iliulions,  hath  entangled  him(elfe  with  an  vngodly  errour,  not  acknowlcdg- 
ingy  image  of  Godto  be  in  man  v/ithout  his  cfrentialiuftice,as  though  God 
by  the  ineftimable  power  of  his  holy  fpirite  could  not  make  vs  hke  vnto  him 
fclfe,  vnlcffe  Chrift  ftiould  fubftantially  powre  himfelfe  into  vs.  With  what- 
foeuer  colour  many  do  goe  about  to  difguife  thefc  deceitcs,yet  fhal  they  ne- 
uer  fo  beguile  the  eyes  of  the  readers,  that  are  in  their  right  wittes,  but  that, 
they  will  eafily  fee  that  thefe  thinges  fauour  of  the  Manichees  crrour.  And  - 

wherefaintPaulentreatethofthcreftoringofthisimage,  it  may  be  readily  '  "'•  * 
gathered  out  of  his  wordes,  that  man  was  made  of  hkc  forme  to  Godjnot  by 
inflowing  of  his  fubftance,  but  by  grace  and  pov/cr  of  liis  Spii'ite.  For  he  fay- 
cth,  that  in  beholding  the  gloiy  of  Chrift  we  are  transformed  into  the  fame 
Image ,  as  by  the  Spirite  of  God,  which  furcly  fo  v;oiketh  in  vs ,  that  it  ma- 
kcth  vs  of  one  fubftance  with  God. 

<?  It  were  but  folly  to  borow  of  the  Philofophers  ^  definition  o^thc  fjule, 
of  whom  almoft  none,  except  Plato ,  hath  perfedly  afSrmcd  it  to  be  rai  im- 
mortall  fubftancc.In  decde  fome  other  alfo,y  is  the  Socrauans,  do  touch  it, 

I3  but 


Ciip.  t  / ,  Ofths  hnonvleiqe  of 

but  fo  ns  none  doth  plainly  teach  y  to  o:hcr, which  hlmfelf W3s  not  perfwadcd. 
But  therefore  is  Plito  of  the  better  iudgcinent,bcc.iufe  he  doth  in  y  fouk  con- 
fider  the  limqe  of  God. Some  other  do  lb  bind  th:  powers  &  vei  tucs  ot  y  fonle 
to  this  pi  ci'cr.t  life,  y  being  out  of  the  body  they  leauc  to  it  nothing.  Now  vvc 
hauc  already  t.iught  by  the  Scripnircy  it  is  abodilein.-  fubftancc-nov^  i^Uiu  we 
addc  y  although  properly  it  is  not  coprchcnded  in  place,yet  it  is  fcr  in  y  cody, 
&  doth  there  dwcl  as  in  a  houfcjnot  only  to  minifter  hfc  to  all  y  partes  of  y  bo- 
dy,S:  to  ir.ake  the  inftrun-icnts  therof  merc&intly  fcruing  for  the  adions  y  they 
arc  appointed  for,  but  alfo  to  beare  y  chief  office  in  goucrning  the  hfe  of  man, 
and  y  not  only  about  the  ducties  in  this  earthly  life,but  alfo  to  ftir  vs  vp  to  the 
Ilniicc  o^'God.  Although  this  later  point  in  this  corrupt;©  is  not  plainely  per- 
cciucd,  yet  cuen  iny  viCwS  thcfelues  there  remainc  empnnted  fome  leaumgs 
thereof  For  whence  conicth  it  but  of  (hamcy  men  haue  fo  great  care  what  be 
reported  of  che^And  whence  Cometh  flnmc,  but  of  regard  of  honeftic?VVlier- 
of  the  beginning  &  caufc  is,  y  they  vnderftad  thr.t  they  arc  narurally  borne  to 
obferue  luftice,in  which  peifwafion  is  encluledy  fecde  of  re'ligion.For  as  wouc 
all  controuerfie  man  was  made  to  meditation  ofy  hcaucniy  hfc:  fais  it  certain 
y  the  knowledge  therof  was  cngrauen  in  his  foule.And  furely  manlhould  want 
the  principal  vfe  of  his  vnderitandingjif  he  ihould  be  ignorant  of  his  own  feli- 
city, whereof  the  perfeftion  is  y  he  be  loyned  with  God ,  and  therfore  it  is  the 
chiefe  aflion  of  the  foule  to  afpirc  thcnmto.  And  fo  the  more  y  cuery  man  flu- 
dieth  to  approch  vnto  God,  y  more  he  thereby  proueth  himfclfe  to  be  endued 
with  rcafon .  As  for  them  y  would  haue  diuers  foules  in  man,  that  is,  a  fcclmg 
foule,&  a  r  eafonable  foide,although  they  feme  to  fay  fowhat  by  rcafon  proue- 
ablc,y ct  bccaufe  there  is  no  ftedfaft  certainty  in  their  reafons,wee  mail  reicd 
the,vnle{rc  wc  lifted  to  accober  our  felues  in  things  trifling  &  vnp:  ©Stable  .  A 
great  difigrement  fay  thcy,there  is  bctwcnc  y  inftiumetal  motions  &  the  part 
of  the  fo'.ile  endued  vv  reafo.  As  though  reafon  it  felfe  did  not  alfo  diifent  fr5  it 
fclf,  &  fomc  dcuifes  of  it  do  ftriue  with  other  fome,as  they  were  armies  of  cne- 
mies.But  forafmuch  as  y  troublefomnes  proceedeth  ofy  corruption  ot  nature, 
;c  were  amifle  to  gather  thereby ,y  there  arc  two  foules ,  becaufe  the  powers  of 
the  foule  do  not  agree  togcther,in  flich  wcl  fi  amed  order  as  they  ought.Eut  as 
for  more  futde  d.fputatio  ofy  Powers  thefelues,  1  Icaue  y  to  the  Philofophers. 
A  fimplc  definition  (hal  fuffife  vs  for  edification  of  godhnes.I  grat  y  the  thmgs 
that  ihey  teach  are  true ,  &  not  only  pleafant  but  alfo  profitable  to  be  knowcn, 
and  wcl  gathered  of  them,  &  I  forbid  not  fuch  as  arc  dcfirous  to  learn  to  fiudy 
them.Firft  therfore  I  admit  y  there  arc  fiue  Scnfes,which  Plato  better  liked  to 
InThoB-  j-jji  i,ifti;.amentes,whereby  all  obiccl5,are  powred  into  Comon  fenfe,  as  into  a 
*^°'  place  of  rcceit:thcn  folowcth  Phantafie,which  iudgeth  thofe  things  one  from 

othery  Common  fenfe  hath  conceiued,  next  is  Rcafon,to  which  belongeth  y 
vniucifal  iudgement  of  things:  laft,  is  y  Vndcrftandmg  mind,  which  with  ear- 
ncflly  bent  &  c]aict  viewing  beholdeth  all  thofe  things,  that  Rcafon  is  wont  to 
Arid.  difcouifc  vpop,&confider.  And  to  the  Vndcrftandmg  mind,Rea(bii,&Phaii- 

Ethiconim  fic.which  are  y  three  powers  of  the  foule,y  reft  m  lcnowlcdge,thcrc  do  anfwcrc 
li.i.ca.  vlr.  ^XxiZi:  other  y  d:)  reft  in  Appctite,th3t  is  to  fay,Wil,the  parts  wherof  are  to  co- 
lteai.hb.(?.  ^^^  ^^^,^^  things  y  the  Vndcrftandmg  mind  &  Rcafon  do  lay  before  ic:y  power 
^*^'  *'         of  Angcr,which  catchcth  thofe  thingsy  Rcafon  &  Phanfic  do  minifter  vnto  it. 

The 


^odthe  Creator,  Lih.i,  j^ 

The  power  of  Deflrlngjwhkh  taketh  hold  of  thofe  things  y  Phanfie  and  Senfc, 
prefenteth  it.  Alchough  thefe  things  be  trnc,or  at  Icaft  hkely  to  be  truc,yct  bc- 
caufe  I  fearc  y  they  fiiall  more  entangle  vs  with  obfcurenes  than  further  vs ,  I 
thinke  it  beft  to  ouerpafle  them.If  any  man  lift  otherwifc  to  diiiidc  the  powers 
of  tlic  foulc,&  to  cal  the  one  y  power  of  AppcticCjwhich  although  it  be  without 
rcafon  it  felfc,yet  doth  obey  rcafon,if  it  be  by  other  mcane  direfled,  &  to  calj 
tlie  other  the  power  of  vndcrfi:anding,which  is  by  it  felfc  partaker  of  reafbn ,  I 
am  not  much  againfl:  itjneither  wil  I  confute  this  opinianjy  there  are  three  be- 
ginnings of  doing:  that  is  to  ray,Scnfe,VnderfJ:anding,  &  Appetite .  But  let  vs 
rather  choofe  a  diuifion^that  is  witliin  y  capacitie  of  all  men,which  can  not  be 
had  of  the  Philofophers.  For  they  when  they  meane  to  (peak  moil-  plainly,  do 
diuide  the  fbule  into  Appetite  &  Vnder{tanding,but  cither  of  thefc  they  make 
of  two  fortes.  Vndcrflanding,they  fay,  is  fomtimc  Cqtemplatiue^which  being 
xrontented  with  only  knowlcdgjhath  no  mouing  of  adion,which  thing  Cicero 
thinketh  to  be  exprcflcd  by  this  word  ingcniu,wit.  Somtimc  they  fay  it  is  pra-  ck'sdean^ma 
dicall, which  by  conceiuingof  good  or  euill  doth  diuerfly  moue  the  WUl.  And  li.  j  ca.45). 
appetite  they  do  diuide  into  Wil,&  Luff.  Wil  they  caly  when  Appetite  which  Dednplici 
.  they  cal  Hormejobeycth  to  reafon,  and  Luff  they  call  that  when  the  appetite  ''?^^'  *  '.'^  ^'    , 
•ftiakingcffthe  yoke  ofrcafon,rimneth  out  to  intemperance.    Soalwaythey  "'  "*  "»- 5* 
imagine  reafon  to  be  that  in  man,wherby  man  may  rightly  gouerne  himfelfe. 
7     But  we  arc  conftayned  fomwhat  to  Iwaruc  from  this  mancr  of  teaching, 
,  becaufe  t'(ic  Pbilofopheis  which  knew  noty  corruption  of  mens  nature,which 
came  for  punifhmetof  his  faljdo  wrongfully  confoiid  y  two  very  diucrfc  ff  atcs 
;  of  man.  Let  vs  therforc  thus  thinke  of  it,y  there  are  in  j  foul  of  man  two  parts, 
which  fhal  fcrue  at  this  time  for  our  prefcnt  purpofe,y  is  to  fay,Vndcrffanding 
and  Will.  And  let  it  be  the  office  pf  Vndcrff  anding,  to  difcernc  bctweene  ob- 
-  ieftsjOr  things  fet  before  it ,  as  ech  of  the  fhal  feem  worthy  to  be  liked  or  m;f- 
liked:  and  the  office  of  Will  to  chofe  &  follow  that  which  vndeiif  anding  faith 
tobegood,andtorcfufenndflcey  which  Vndci.ffand;ng0ialldif3lowc.  Let 
vs  not  here  be  flayed  at  all  with  the  nice  futtleties  of  Ariff  otic,  thct  the  minde 
hath  pf  It  fclfe  no  nxouit'  g,  but  that  it  is  choife  which  moueth  it ,  which  choifc 
he  callcth  the  defiring  vr.dc;  flanding  .  But  to  the  cndc  we  be  not  entangled 
withfiiperfiijousqucftions,  let  this  fiiffifevs,  that  the  Vnderffandirgis  as  it 
were  the  guide  and  gouernour  of  ihe  foule,  and  that  Wil  liaih  alwaycs  regard 
■  to  the  appointment  of  Vnderff  anding,  and  abidcth  the  iudgcnicnt  thereof  in 

her  dcmcs.  Accordm;;  v.hcrcnnto,  x'lnflotle  himfelfe  hath  ttuc'y  fayc'^y  flee-  E''ulit,c:5p. 
.  ing  or  followjog  i'>  ip,  Appetite f lich  a  like  thinre,as  in  y  vnderftanding  minde  "' 
is  f  ffitming  si;d  denying .  Now  how  ccrtjine  thegoucrnmcnt  ofVnderftr,n- 
ding  is  to  dirciff  the  Will :  that  wc  will  confider  in  tin  other  place .      Here  we 
;.  me.ine  oiicly  to  ihewc  tha  t  there  can  be  found  no  power  in  the  fbiile  bur  that 
.  J  :•  may  \vell  be  fay  dc  to  bckng  to  the-c-ne  of  tliefe  uvo  members  .     And  in  this 
:  fort  vnder  Vnclei  ff  andinf>  we  corjprehcnde  Senfe ,  which  other  doc  fo  difl ju- 
;  guiflj,  that  they  fiy  Senfc  isenchnedtopleafu.e,  forwhich  Vndcrft;-,nding 
followeth  that  which  is  coed  :  and  that  To  it  commcth  to  pafle ,  that  the  Ap- 
petite of  f  crfe  is  Concupifccnce  and  Luff ,  the  affc<ff:o:i  of  vnderfcanding  is 
Will.  Againc  in  ficedc  cf  the  n^nie  of  Appetite  ,  v/hich  they  better  like  ,'l  fet 
the  name  of  Will;  v/wch  is  inofe  commonly  vf.-d. 

I4  8     Go 


Cap.  I  /,  Oft  he  ky^rvledge  of-  ■  \ 

8     God  therefore  hath  furniflied  the  foulc  of  mart  with  an  vndcrftan  ding 
mindcj  whereby  he  might  difcemc  good  From  euill ,  and  right  from  wiong, 
and  hailing  the  hght  of  reafon  going  before  him ,  might  fee  what  is  to  bee 
followed  or  forfakcn.  For  which  caufe  the  Philofophcrs  hauc  called  this  di- 
refting  part  the  Guider .  To  this  he  hath  adicyncd  Wiil ,  to  which  belongs 
cth  choifc.  With  thcfc  noble  gi'"tes  the  firft  ftate  of  man  excelled/o  that  he 
notoncly  had  cnoughofrcafon,vnderft>-'.ndins,  wifedomc,  andiudgcment, 
for  the  gouerncmcnt  of  this  earthly  life,  but  alfo  to  clime  vp  cucn  to  God  & 
to  cternall  felicity.  Then  to  haue  Choifc  added  vnto  it ,  which  might  dircft 
the  sppctircs,&  order  all  the  inftrumental  motions,and  that  fo y  Wil  might 
be  altogether  agreeable  to  the  gouerncmcnt  of  rcafon  .   In  this  Integritie, 
man  had  freewill,  whereby  if  he  would  he  might  haue  attained  eternall  life. 
Tor  here  it  is  out  of  place  to  motie  queftion  of  the  fecret  predeftination  of 
God:  becaufe  wc  aie  not  now  about  to  difcuflc  what  might  haue  chanced  or 
notjbut  whatat  that  rime  was  the  nature  ofman.Adim  therfore  might  haue 
ftand  ifhe  would,  becaufe  he  fell  not  but  by  his  owne  will  .  Butbecaufehis 
will  was  pliable  to  either  fide  ,  and  there  v/as  not  giuenhim  conftancy  to 
continue,  therefore  he  fo  eafily  fel.  Yet  his  Choife  or  good  and  euil  was  free. 
And  not  that  only,  but  alfo  in  his  vndcrftanding  mindc ,  and  in  his  will  was 
moft  great  vprightnefre,&  al  his  inftrumental  partes  orderly  framed  to  obe- 
dience, vntil  by  deftroyinghimfelfe  he  corrupted y  good  thinges  that  were 
in  him.  From  hence  commeth  it  that  all  the  Philofophers  were  fo  blmded, 
for  that  in  a  ruine  they  fought  for  an  vpright  building ,  and  for  ftrong  ioynts 
in  an  vnioynted  ouerthrowc.    This  principle  they  helde,  that  man  coulde 
rot  be  a  liuing  creature,endned  with  reafon,vnlefl"e  there  were  in  him  a  free 
choifc  of  good  and  euill :  and  they  confidered ,  that  othenvife  all  the  diffe- 
rence fhould  be  taken  away  bctweene  vertues  and  vices,vnlefl'e  man  did  or- 
der his  owne  life  by  his  owne  aduife.  Thus  farre  had  they  fay  d  well  if  there 
had  bin  no  change  in  man,  which  chaunge  becaufe  they  knewe  not  of,  it  is 
no  marueilc  though  they  confoimde  heauen  and  earth  together  .      But  as 
for  them  which  profcfTing  themfelues  to  be  the  difciples  of  Chrift ,  doe  yet 
feeke  for  freewill  in  man,  that  hath  bin  loft  and  drowned  in  fpirituall  deftni^ 
dion,thcy  in  going  meanc  between  the  Philofophcrs  opinions  and  heauen- 
ly  doftrine  are  plainely  deceiued  ,  fo  that  they  touchc  neither  heauen  nor 
earth.  But  of  thcfe  things  we  (hall  better  fpeake  in  place  fitte  for  them*  now 
oncly  this  we  haue  to  holde  in  mindc,  that  man  at  his  firft  creation  was  far 
other  than  hispofteritiecuer  fince,  which  taking  their  beginning  fiom 
him  bceing  corrupted,hath  from  him  recciucd  an  infcdion  deriucd  to  them 
as  it  were  by  inhcritaunce  .     For  then  all  the  partes  of  his  foule  were  fra- 
med to  right  order,"  then  ftcodc  fafethe  foundnefle  of  his  vndcrftanding 
irindc,3ndhis  will  free  to  chcofe  the  good  .  Ifany  doobie(ftthatitftoode 
but  in  flippcry  ftate,  becaufe  his  power  was  but  wcake  ,  I  anfweare  that  that 
ftate  v/as  yctfuch  as  fi:fflccd  to  take  fiomhim  all  excufc,  neither  was  it 
rcafonablc  to  rcftrayne  God  to  tliis  point,  to  make  man  fuch  a  one  as  either 
could  not  or  would  not  finne  at  all .  I  graunt  fuch  a  nature  had  beene  better, 
but  therefore  prccifcly  toquareUwiihGod,as  ilaoughithadbinhisduetie 

to 


^od  the  greater,  Lib.f»  j6 

toliaue  giuen that vnto  man,  is  too  much  vnliiftice,  fbrafmuchas  ic  was  p''S"^» 

inhisownechoyfs  togiuchowemuchpleafcd  him.  But  whyhce  did  not  g3^^"_'jj'  '  * 

vpholde  him  with  the  ftrcngth  of fteedfail  continuance,  that  rcftcth  hidden 

in  his  ownc  fecretc  counfell ;  it  is  our  part  oncly  to  bee  fo  f:;rre  wife  ?s  witii  .^ 

fobrietiewemay.  ManfcccaucdindeedetobeeableifhccwouIde,buthcc  ' 

had  not  to  will  that  hce  might  be  able  .For  of  this  will  flioulde  hraie  folow-  ^rl:t  .^j^'yi^ . 

edftedfaftcontinuance.Yet  is  hce  not  excufeable,  which  receiued  fo  much  k;iun.ca,  i». 

thatofhisowne  will  he  hath  wrought  his  ovmedcftrud  ion.  Andthcrewas 

no  neccflitie  to  ccmpeJl  God  to  giue  him  any  other  than  a  meane  will  and 

a  frayle  will ,  that  of  mans  fall  hee  might  gather  matter  for  his  owne 

glorie. 

The  XV  j.  Chapter. 

That  Godhyhis  povvtr  doth  nourish  and  mamtaine  the  vvorlde  ,vvbicb 
btrafelfe  hath  created^nd  by  hu  proutdence  da:h  gouernt 
all  the  part  a  tbertof. 

BVtitwereveriefondeandbnre  tomakcGoda  creatourfor  a  moment, 
which  doeth  nothing  finceiiec  hath  once  made  an  ende  of  his  worke. 
And  in  this  point  principally  ought  wee  to  differ  from  the  prophane  men, 
that  the  prefence  of  the  power  of  God  may  fhine  vnto  vs  noleflein  the 
continuall  ftate  of  the  worlde,  than  in  the  firft  beginning  of  it.  For  though 
the  mindes  of  the  vcrie  wicked  in  onely  beholding  of  the  heauen  and  earth 
are  compelled  to  rife  vp  vnto  the  creator ,  yet  hadi  faith  a  certaine  peculiar 
maner  by  it  felfc  wherby  it  giueth  to  God  tne  whole  praife  of  creation.  And 
therefore  ferueth  that  faying  of  the  ApoftIe,which  wee  before  alleagedjthac 
weedoenotvndcrftande  but  by  faith,  that  the  worlde  was  made  by  the 
word  of  God.  For  vnlefle  wee  pafie  forwardeeuen  vnto  his  prouidencc, 
we  doe  not  yet  rightlieconceiue  what  this  meaneth  that  God  is  the  crea- 
[  tor,  howe  foeuer  we  doc  feeme  to  comprehende  it  in  minde,  and  confefTe  it 
with  tongue.  When  the  fenfe  of  the  fiefhe  hath  once  fct  before  it  the  power 
of  Godintheveriecreation,it  refteth  there,  and  when  it  proceedeth  fur- 
theft  of  all,  it  doetli  nothing  but  wey  and  confider  the  wifedomcjpower,  & 
goodnefTe  of  the  workeman  in  making  fuch  a  peece  of  v/orke  (which  things 
doe  of  themfelues  offer  and  thruft  chem  felues  in  fight  of  men  whether  they 
will  or  no)  and  a  certayne  general!  doing  in  preferuing  and  gouerning  the 
fame ,  vppon  which  dependeth  the  power  of  mouing.  Finally  it  thinketh  y 
the  liuely  force  at  the  beginning  put  into  all  thinges  by  God,  doth  fuffice  to 
fufteynetliem.But  faith  ought  to  percc  deeper,  thatistofay,whom  he  hath 
learned  to  bee  the  creator  of  all  thinges,  by  and  by  to  gather  that  the  fime 
h  the  perpctuall  gouernor  and  preferucr  of  them:  and  that,  not  by  ftirring 
with  anvniuerfall  motion  as  well  the  whole  fram;  of  the  worlde,  as  all  ths 
partes  thereof,  but  by  f;ifl:cyning,cheri{hing  and  caring  for,  with  fingular 
prouidenceeuerieone  ofthofe  thinges  that  hee  hath  created  eutnco  the 
leafi  fparowe.  So  Dauid  after  hee  had  fiift  faide  that  the  worlde  was  crea- 
ted by  God,  by  Scby  dcfcendcth  to  the  continuall  courfe  of  his  prouidencc. 
By  the  worde  of  the  Lorde  (fayth  hee)  the  hcaueus  were  ftabh{hcd,and  all  Pfal.  j  j.tf. 
tlic  power  tliereof  by  the  fptricc  of  his  mouth.  By  and  by  hce  addeth,  The 

1  5  Lordc 


Cap.  1 6,  Oft  he  k^orrldge  of 

Lordc  looked  downc  vpon  the  fonncs  of  men,  and  fo  the  reft  that  he  faith 
further  to  the  fame  efteft.  For  although  they  doc  not  all  reafon  fo  orderly, 
yetbccaufcitwerc  not  likely  to  bee  belecuedthat  God  had  carcof  mens 
inatccrs,  vnlciVb  hee  were  the  maker  of  the  vvorlde,  nor  any  man  doeth  car- 
ncftly  behcuc  that  God  made  the  worldejvnleflc  he  be  perfwaded  that  God 
hatha!f>careof  his  workes:  therefore  nor  without  caufe  Dauid  doeth  by 
i;ood  order  conitey  vs  from  the  one  to  the  othcr.Gcne rally  indeed  botli  the 
Philofophers  doe  teach,and  mens  mindcs  do  conceiue  that  all  partes  of  the 
world  are  quickened  with  the  fecrct  infpiraticn  of  God.But  y  et  they  atteinc 
not  fo  farre  as  Dauid  both  himfelfc  proceedcthand  carrieth  all  the  godly 

p^  with  him,  faying:  all  thmges  waite  vppon  thee,  that  thou  maill  giuethem 

^  foodc  in  due  feafon.  Thou  giueft  it  to  them  and  they  gather  it.  Thou  ope- 

ncftthy  hmdc  and  they  arc  Hllcd  with  goodthinges.But  if  thou  hide  thy 
face,  they  arc  troubled.  If  thou  take  away  their  breath,they  die  and  rcturne 
to  their  Quit,  Againe,  if  thou  fende  foorth  thy  Spirite,  they  arc  created  and 
thou  rencwcft  the  face  of  the  earth.  Yea  although  they  agree  to  the  faying 

A5i7i2  of  Paul,  that  we  haue  our  being  and  are  moued,  and  doe  Hue  in  God,  yc^ 
arc  they  farre  from  that  carneft  feeling  of  grace  which  he  commendeth  vn- 
to  VS!  bccaufe  they  taft  not  pf  Gods  fpeciall  care  whereby  alone  his  fatherly 
fauourisknowen.  • 

,  2  That  this  difference  may  the  better  appearc,  it  is  to  be  knowen,  that 
theProuidenceofGod,  fuch  as  it  is  taught  in  the  Scripmre,  is  in  compa- 
rJfonfetas  contraric  to  fortune  and  chaunccs  that  happen  bv  aduenture. 
No'.ve  forafmuch  as  it  hath  becnc  commonly  belccued  in  all  ages,  and  the 
fame  opinion  is  at  this  day  alfoin  a  maaer  in  r.ll  men, that  al  things  happen 
by  fortune,  it  is  certaine,  that  that  which  ought  to  haue  bene  belccued  con- 
cerning Prouidence,  is  by  that  wrong  opinion  not  onely  darkened  but  al- 
fo  in  manner  buried  .  If  a  man  light  among  thceucs  or  wilde  benftcs,  if  by 
windefodcnlyrifinghcefufferfliipwrackconthe  feaj  ifhee  bee  killed  with 
thefallof  ahoufe  orofa  tree,  ifanother  wandringin  deferte  places  findc 
remcdie  for  his  pouertie,ifhauingbcene  tolled  with  the  waues,  he  atteync 
totheh.auenj-ifmiraculouflyhecfcapebuta  finger bieadrh  from  death,  all 
thefc  chaunccs  as  well  of  profpcritic  as  of  aducrficie  the  reafon  of  the  flefhe 

Mat  ta  ?o  "^^''^  afcribe  to  fortune. But  whofocuer  is  taught  by  the  mouth  of  Chriftc, 
that  all  the  hcares  of  his  head  are  numbrcd,\vilfeek  for  a  caufe  furtherof,& 
will  H;me!y  beleeue  that  all  chaunccs  are  gouerncd  by  the  fecrct  counfell  of 
God.  And  as  concerning  thingcs  without  lifc,this  is  to  be  thought,  that  al- 
thoigh  cuery  one  ofthem  haue  his  ownj  pro^ertie  n.iturally  put  into  it,yct 
do  they  not  put  forth  their  power  but  only  fo  far,as  they  be  diredcd  by  the 
pref:nt  hand  of  GoJ.They  are  thcrfore  nothing  clfe  but  infl:  umcn:s,\vhcr- 
by  God  contininlly  pour^th  in  fo  much  cfirft  as  picafjth  liim.and  at  his  wil 
boweth  and  r.irneth  them  to  this  cr  that  doing.  Of  no  crer.fjre  is  the  power 
more  miruellous  or  more  glorious  thanof  thefunnc.  ForbcfiJcs  that  it  gi- 
iicth  light  to  the  whob  worldc  with  his  brightncs,  howc  g  eat  a  thin^  is  this 
that  he  chcrifh-'th  and  t^iiickcncth  all  lining  creatures  wuh  his  hcate  ••  y  bee 
bicaLhethfruitfjlncire  into  th;  earth  wiiblus  bcamcs  ?  that  out  of  fecdcs 

wca- 


God  the  Creator,  Lih.  r]  s7 

W5rmeJinthebofomcofthcgrouiide,hedrawc-tha  budding  grccnene/Tc, 

and  fuftcining  the  fame  with  new  nounfhmcntes  doth  cncreafe  and  fti  eng- 

thenit5tilitnIl'vpinn:.ilkcs?Taathecfecdethit  with  continu.ill  vapour 

till  it  growe  to  a  flower,  and  from  a  flower  to  fruitcv  That  then  alfo  with  ba- 

kin:^i't  hebringeth  it  to  ripcncHc?  Th.ic  trees  iikcw:f;  and  .incs  being  war- 

med  by  hhn,do  fuilbud  and  (hoot  forth  braimches,&  after  fend  out  a  flower  ^^"♦*'  ^* 

&  of  a  flower  doe  engender  fruite?  But  the  Lorde  becaufc  h;e  woidd  cinirae 

the  whole  gloric  of  aJl  thefc  thingcs  to  himfclfc,  made  the  hghr  firft  to  bee, 

and  the  earth  to  be  fiirnifhed  with  all  kindes  of  hearbes  and  fruits  before  y 

he  created  the  {Iinne.  A  godly  man  therefore  wdl  not  make  the  funn:  to  be 

either  a  principal!  or  a  ncceflaric  caufe  of  thofe  thmges  which  were  before      . 

the  creation  of  the  funnc,but  onely  an  inftrumcnt  which  God  vfeth  becaufe  j^Kil^^Jo'] ,. 

it  ^o  pleafeth  hiai,  whereas  he  mightleaue  it  and  doe  all  thingcs  as  eafily  by 

hnnfelfe.  Then  when  we  read  that  the  fiinnc  ftoodcftilltwo  daycs  in  one 

degree  at  the  prayer  of  lofua  ,  and  that  the  rtiadow  the-eof  went  backe  ten 

degrees  for  Ezechiashisfake,by  tho(e  fjw  miracles  God  hath  declared  that 

the  lunne  doth  not  dayly  fo  rife  and  goe  downe  by  blind  inftinft  of  nature, 

but  that  he  to  renue  the  remembrance  of  his  fatherly  fauor  toward  vs^doth 

gouerne  the  courfe   thereof.    Nothing:s  more  naturall  thanfpring  tide 

to  come  immediatelie  after  wincerjfommer  after  fpring,&  harueft  in  courfe 

after  fommenBut  in  this  orderly  courfe  is  plainly  feene  fo  greate  and  fo  vn- 

cgalJ  diuerfitie,  that  it  may  eafily  appeare  that  euerle  ycarc,  moneth  &  day, 

is  goiicrned  by  a  newe  and  fpeciall  Prouidence  of  God. 

3  And  truely  God  doeth  claime  and  will  hauc  vs  giue  vnto  him  an  ai- 
mightincire,not  fuch  as  the  Sophifters  do  im3gine,vaine,idle,and  as  it  were 
lleeping,  but  waking,  effedual,working  and  bufied  in  concinuall  doing.  Nor 
fucna  one  as  is  onely  a  general!  beginning  of  a  confufed  motion,  as  if  hce 
wouldecommaundeanuerroflowe  by  his  appointed  chanels,  but  fuch  a 
one  as  is  bent  and  readie  at  all  his  particular  mouingcs.  For  he  is  therefore 
called  almightie,not  becaufe  hee  can  doe  and  yet  fitteih  ftill  and  doth  no- 
thing, or  by  general!  inftind  onely  continueth  the  order  of  nature  that  hce 
hath  before  appointed:  but  becaufe  he  gouerningborh  hcauenand  earth, 
by  his  Prouidence  fo  orderetha!!  thingesthat  nothing  chaunccthbut  by 
his  adiufed  purpofe  .  For  whereas  it  is  faid  in  the  Pfalme  that  he  doth  what- 
foeuer  he  will,  therein  is  meant  his  certaine  and  determined  will.For  it  were  f^^.  *55«  ?• 
verie  fonde  to  cxpounde  the  Prophets  wordes  after  the  Philofophcrs  man- 
ner ,  that  God  is  the  tii  ft  Agent  or  doer,becaufe  he  is  the  beginning  &  caufe 
of  all  mouing:  whereas  the  faithful!  ought  rather  in  aduerfitie  to  eafe  them- 
felues  with  this  comrort,that  they  fuffer  nothing  but  by  theordinaunce  and 
commr-.undement  of  God,  becaufe  they  arc  vnder  his  hand-lf  then  the  go- 
uernment  of  God  do  fo  extende  to  all  his  workes  ,  it  is  a  veiie  childifh  caui- 
laticn  to  enclofe  it  within  the  influence  of  naturc.And  yet  they  do  no  mote 
defraud  God  of  his  glorie  than  thefclues  of  a  moft  profitable  dodrin,whofo- 
cuer  do  reftrain  y  Prouidecc  of  God  withm  fo  narow  bounds,  as  if  he  fuftred 
al  things  to  be  caried  with  an  vngouerned  cou:  fc  according  to  a  perpctuall 
law  of  nature.For  nothing  were  more  mifcrable  than  man  if  hee  fhoulde  be 
kftfubie(ft  to  eucry  motion  of  thchcaucnjthe  aii-e,thc  earth,  &  the  waters. 

Be- 


Cap.  i6,  Ofthek»o'wteJigeof 

Bcfidc  that  by  that  mcanc  the  fingular  goodncfTe  of  God  towardcs  cucry 
man  is  too  much  vnhonorably  diminiftied.  Dauid  cricth  cut  chat  babes  yet 
hanging  on  their  raothcis  brcftes  arc  eloquent  enough  to  raagniHe  the  elo  • 
p, .  g  rie  of  God,becaufe  eucn  fo  foone  as  tlicy  be  come  out  of  the  wombe,  they 

finde  foode  prepared  for  them  by  his  heauenJy  care.  This  is  in  deed  gene- 
rally true,  fo  that  yet  our  eyes  &  fenfes  oucrpafTc  not  that  vnmarkcd  which 
experience  plainely  flieweth,  that  fome  mothers  hauc  full  and  plencifult 
brefl:cs,rome  other  almoft  dric,  as  it  pleafeth  God  to  feede  one  more  libe- 
rally,and  an  other  more  fcarcely.  Biu  they  which  giuc  the  due  prayfe  to  j 
almightincfle  of  God,  doc  receiuc  double  profice  thereby,  the  one  that  hec 
hath  fufficiently  large  abilitie  to  do  them  good,  in  whofe  poirefllon  are  both 
heauenandearth,and  to  whofebecke  all  creatures  do  attendc  vppon,  to 
yeclde  themfelues  to  his  obedience:  the  other  that  they  may  fafely  reft  in 
his  proteftion ,  to  whofe  will  arc  fubicft  all  thefe  hurtefull  thinges  that  may 
anyway  be  feared,  by  whofe  authoritie  as  with  a  bridle  Satan  is  reftray- 
ncd  wim  all  his  fiirics  and  all  hispreparation,vppon  whofe  backc  doth  hang 
all  chat  eucr  is  againft  our  fafccic.  And  no  other  way  but  this  can  the  imme- 
furable  and  fuperftitious  fcares  be  correded  or  appeafed,  which  wee  often- 
times conccyue  by  daungcrs  happening  vnto  vs.  Superftitioufly  fearefulll 
fay  we  bee ,  if  where  creamres  doe  threaten  vs  or  giue  vs  any  caufe  of  feare, 
we  be  fo  afraidc  thereof,as  if  they  had  of  themfelues  any  force  or  power  to 
doe  vs  harmc ,  or  did  vnforefcene  or  by  chaunce  hurt  vs  ,  or  as  if  againft  the 
hurtes  that  they  doe,  there  were  not  fufficient  helpe  in  God .  As  for  cxam- 

ler  I  O.I.  P^^  •  '^'^^  Prophetc  fbrbiddech  the  children  of  God  that  they  {houlde  not 
fearc  the  ftarres  and  flgnes  of  the  heauen,  as  the  vnbelecucrs  are  wont  to 
doe.  Hec  condemncth  not  euery  kinde  of  feare .  But  when  the  vnbcleeuers 
to  giue  away  thegouernmcnt  ofthe  worldefirom  God  vnto  Planets,  doc 
faine  that  their  fehcicic  or  mifery  doeth  hang  on  the  decrees  and  fbrefhew- 
inges  ofthe  ftarres,and  not  ofthe  will  of  God ,  fo  commeth  it  to  pafTe  that 
their  feare  is  withdi  awen  away  from  that  oncly  one,  whomc  they  ought  to 
haucregardcdjVnto  the  ftarres  and  comers.  Whofo  therefore  will  beware  of 
this  vnfaithfulneile,  let  himkeepe  alwayes  in  remembrance  that  there  is 
not  in  creamres  a  wandring  power,working  or  motion,but  that  they  are  go- 
uernedby  thefecretecounfellof  G  OD,fo  that  no  thing  can  chaunce  but 
that  which  is  decreed  by  him  both  witcing  and  willing  ic  fotobec, 

4  Firft  therefore  let  the  readers  learne,chac  Prouidcnce  is  called  that, 
not  whcrwich  God  idlcly  bcholdeth  from  heauen  what  is  done  in  the  world, 
bur  wherewith  as  guiding  the  ftcrne  hec  fettcth  and  ordrech  all  thinges  that 
come  to  paflTc.  So  doeth  it  no  lelfc  belong  to  his  handes  than  to  his  eyes. 

Cen  10.8.  For  When  Abraham  fayde  vnto  his  fonne,  God  fliall  prouide,  hec  meant 
not  oncly  thac  God  did  forknowe  the  fuccelfe  then  to  come,  but  that  hec 
did  caft  the  care  of  a  thing  to  him  vnknowen  vpon  the  will  of  God ,  v\  hich 
is  wont  to  britig  thinges  doubtfl'.ll  and  confiifed  to  a  ccrtaine  cnde.  Where- 
by foUoweth  that  Prouideneeconfifteth  in  doing:  for  too  much  fondelvdo 
many  trifle  in  talking  of  bare  foreknowledge.  Their  error  is  not  altogether 
fo  groflc  which  giue  vnto  God  a  goucrmacni  but  difordcrcd,  and  wichcuc 

aduifed 


GodtheCreat»r\  Lihj\         jt 

adulfed  choyfe,  (as  I  hauc  before  faydc,)  that  is  ro  fay  fuch  as  whirleth  and 
driueth  aboutwith  a  gencrall  motion  the  frame  of  the  world  with  ally  parts 
thereof,  but  doeth  not  peculiarly  dircd  the  doing  of  cucry  creature.  Yet  is 
this  error  not  tollerable.  For  as  they  teach,  it  may  bee  (  notwithftanding 
this  Prouidencc  which  they  call  vniuerfall)  that  all  creatures  may  bee  mo- 
ued  by  chauncc,  or  man  may  turne  himfelfe  hither  or  thither  by  free 
choyfe  of  his  will.  And  fo  doe  they  parte  the  gouernment  betwcenc  God 
and  man,that  God  by  his  power  infpireth  into  man  a  motion  whereby  hce 
may  workc  according  to  the  nature  planted  in  him,  and  man  oi-dcreih  his 
cwnc  doinges  by  Iris  owne  voluntarie  aduife :  Briefly  they  mcane  that  the 
worlde,  mens  matters, and  men  themfelues  are  gouerned  by  the  power, 
but  not  by  the  appointment  of  God.  I  fpeake  not  of  the  Epicureans  (which 
peftilcnce  the  worlde  hath  alwayes  beene  filled  with  )  v/hich  dreame  of  an 
idle  and  flouthfuU  God:  and  other  as  mad  as  they,  which  in  olde  time  ima- 
gined that  God  did  fo  rule  about  the  middle  region  of  the  ayrc,  that  he  left 
thinges  beneath  to  Fcrnme:  For  againftfoeuident  madnclTe  the  dummc 
creatures  themfelues  doe  fufficiently  crie  out .  For  nowc  my  purpofeis  to 
confute  that  opinion  that  is  in  a  manner  commonly  beIceucA,which  giuing 
to  God  a  certaine  blind,  and  I  wot  nor  what  vncertaine  mocion^taketh  fi-om 
him  the  principall  thing;,  that  is  by  his  incomprchenlible  wifcdometo  di- 
reft  and  difpofe  all  thinges  to  their  cnde:  and  fo  in  name  onely  and  not  in 
deedc  itmaketh  God  a  ruler  of  the  worlde,  becaufe  it  takcth  fiom  him  the 
gouernment  ofit.  For  what  (I  befeech  you)  is  it  elfc  togoueme,  butfb  to 
bee  ouer  them  thatlircvnder  thee,  that  thou  maicft  rule  them  by  appoin- 
ted order?  Yet  doe  I  not  altogether  rcieift  that  which  is  fpoken  of  the  v- 
niucrfall  Prouidence :  fo  that  they  will  againe  graunt  mee  this,that  y  world 
is  ruled  by  God,  not  onely  becaufe  hee  mainteyneih  the  order  of  nature 
which  himfelfe  hath  fet,  but  alfo  becaufe  hee  hath  a  peculiar  careof  cucry 
oneofhisworkes.  Tmeitis  that  all  fortes  of  thinges  are  mouedbya  fe- 
crcte  inftinft  of  nature ,  as  if  they  did  obey  the  cteinall  commaundemcnc 
ofGod,  and  that  that  which  God  hath  once  determined  doeth  ofit  felfe 
proceede  forwarde .  And  hereimto  may  that  be  apphed  which  Chrift  faith, 
that  hee  and  his  Father  were  eucn  from  the  beginning  alwayes  working. 
And  that  which  Paul  teacheth  that  in  him  wee  liue,  arc  mou?d  and  hauc 
our  being,  and  til  at  which  the  author  of  the  Epiftle  to  the  Hcbrewes,mea-  AS.iy.jP^ 
ning  toprooue  the  Godhead  of  Chrift,  faith,that  by  his  mightie  comman-  H«^'>'>' 
dement  all  thinges  are  fdfteyned.  But  they  doc  wrong  which  by  this  co- 
lour doe  hide  and  darken  the  fpeciall  Prouidence,  which  is  confirmed  by  {b 
certaine  andplaine  teftimcnies  of  Scripture,  that  it  is  merucil  that  any  man 
could;  doubt  ofit .  And  fiirely  they  themfelues  that  drawe  the  lame  vcile 
which  I  fpeake  ofto  hide  i:>  are  compelled  by  way  of  correftionro  ndde, 
that  many  thinges  are  done  by  the  peculiar  care  of  God,  but  then  they  &o 
wrongftiUy  reftrayne  the  fame  only  to  peculiar  doings.  Wherefore  wc  mull 
piooue  that  God  doeth  fo  giue  hecde  to  the  gouernemcnt  of  ihe  fuccefles 
of  all  thinges,  and  that  tlicy  all  doe  ib  proceed  from  his  determinate  coun- 
fcll  that  nothing  happenetli  b  v  chaunce* 

5  If 


%  If"wegr4unt  that  the  beginning  of  motion  belongeth  to  God,  but 
that  all  things  are  cither  of  thcmfelucs  or  by  chaunce  caned  whither  the 
inchnation  of  namre  driucth  them,the  mutual  fucceding  by  turncs  of  days 
and  nighiSj  of  winter  and  fomer,  (halbe  the  worke  of  God,  in  fomuch  as  nc 
appoy  nting  to  cuery  one  their  duties  hath  fct  them  a  certaine  law,  that  is  if 
they  fhould  alway  kcpe  one  mcafure  in  cgall  proportion,  as  well  the  daycs 
y  come  after  the  nights,the  monethes  after  monethes,  &  yeres  after  yeres . 
But  whe  fometimes  immoderate  heats  with  diines  do  burne  vp  ally  grainc, 
fometinic  vnlcafonable  raines  doe  marre  the  corne,  when  fodainc  harme 
commcth  by  hailc  and  tcmpeftes:tliat  flial  not  be  the  woi  kc  of  God,  vnlcfTe 
perhap  it  be  becaufc  the  clouds  or  faire  whether  or  colde  or  heate  haue 
their  beginning  of  the  meting  of  the  planctes  or  other  natural!  caufes .  But 
by  this  meane  is  there  no  roiimc  leftc ,  neither  for  the  fatherly  fauour 
nor  for  the  ludgementcs  of  God.  If  they  fay  that  God  is  beneficiall  enough 
to  niankinde  bccaiife  hee  powreth  inco  the  heauen  and  earth  an  ordinnrie 
power ,  whereby  they  do  findc  him  nourifhmeni :  that  is  too  vaine  and  pro- 
phane  an  inuention,  as  though  the  huicefijlncirc  of  one  yeare  were  not  the 
nngular  blefhng  of  God,and  dearth  and  famine  were  not  his  curfc  and  ven- 
geance? But  becaufc  ic  were  too  long  to  gather  together  all  the  reafons  that 
lerue  for  this  puipofe,  let  the  authoritie  of  God  himfclf  fuffice  vs.In  the  law 
and  in  the  Prophets  hee  doth  oftentimes  pronounce,  that  fo  oft  as  he  watc- 
reth  the  earth  with  dcaw  and  raine,hc  declareth  his  fauour,  and  that  when 
by  his  commaundemcnt  the  heauen  is  hardened  like  yron,  when  corne  is 
confumed  with  blading  &  other  harmes,  when  the  ficldau  are  ilricken  with 
haile  and  tempcftes,it  is  a  token  of  his  certaine  and  fpeciall  vengeauncc.  If 
we  graunt  thefe  things,  then  is  it  afllircd  that  there  fallcth  notadroppe  of 
raine  but  by  the  certaine  commaundemcnt  of  God .    Dauid  prayfeth  the 

Pfal.i4tf.^.  gencrall  ProuidenceofGod,  that  he  giucth  meat  to  therauens  birdes.that 
callvpon  him  :  but  when  GOD  himfelfe  threatcncth  famine  to  liuing 
creatures ,  docth  he  not  fuificiently  declare  that  he  fcdeth  all  ly  uing  things 
fbmetime  with  fcarce  and  fometime  with  more  plentiful!  portion  as  hcc 

MiMo,  2«.  thinketh  good?  Itisachildilh  thing,as  I  faid  before,  to  reftrame  this  to  par- 
ticular doings,  whereas  Chrift  fpcaketh  without  exception,  that  not  a  fpar- 
rowe  of  neuer  fo  fmall  a  price  doth  fall  to  the  ground  without  the  will  of  his 

_-.  Father.  Surely  ifthe  flying  ofbirdes  be  ruled  by  the  puipofe  of  God,  then 

mult  we  needs  confcife  with  the  Prophet,  that  hee  (b  dwellcc  h  on  hie,  that 
yet  he  humblcthhimfclfc  to  lookevpon  all  things  chat  chaunce  in  heauen 
and  earth. 

6     But  becaufc  we  knowe  tliat  the  worldc  was  made  principally  for  m£- 
kindes  fake,  we  muft  therefore  confidcr  this  end  in  the  goucrnance  of  man. 

Hicr.io.t  J.  The  Prophcte  Hicicmie  crieth  out;  I  know,Lord,thjt  the  way  of  man  is  not 

Pjo.jo.  a  4.  his  owne,  neither  bclongeth  it  to  man  to  dircd  his  owne  fteppcs.  And  Salo- 
mon faith ,  the  ftcppes  of  man  are  ruled  by  the  Lorde,  and  howe  fliall  a  man 
difpofe  his  owne  way?  Nowc  let  them  fay  chat  man  is  nioacd  by  God  accor- 
<ling  to  the  inclination  of  his  owne  naturc,but  that  msn  liimfcU'c  doth  turnc 
thatmouing  whither  it  plcafeth  liim-  But  if  that  were  truely  fude,  then 
fljotddc ui*ii  haue  the  free  choifc  of  liis  owne  wayes.Paraducntiuc  they  wU 

dcnic 


<^oithe  Qreator.  Lih.S.  S9 

denie  that,  bccaufehe  can  doe  nothing  without  the  power  of  God.  But  fee- 
ing it  is  certaine  that  the  Prophet  and  Salomon  doe  giuc  vnto  God,not  one- 
\j  power  but  alfb  choifc  and  appoyntment ,  they  can  not  fo  cfcape  a- 
way.  But  Salomon  in  an  other  place  doeth  finely  rebuke  this  rafhenefle  of 
men,  that  appomt  vnto  thcmfelues  an  other  end  without  refpcft  of  God,  as  Pro.i<f.i« 
though  they  were  not  led  by  his  handc.  The  preparations(  faith  he)  of  the 
hart  are  in  man ,  but  the  aunfwere  of  the  tongne  is  of  the  Lord.  It  is  a  fonde 
madncflc  that  men  will  take  vppon  them  to  doe  things  without  Godjwhich 
cannot  fo  much  as  fpeakc  but  what  hee  Will.  And  the  Scripture  to  expreffe 
more  plainely  that  nothing  at  all  is  done  in  the  worldebut  by  his  appoint- 
ment,(hcweth  that  thofe  thinges  which  feeme  moft  happening  by  chauncc  Exo.ji.j  j, 
arc  fubied  to  him.  For  what  can  you  more  afcribe  to  chaunce,  than  when  a 
broken  bowc  falling  from  a  tree  kiUeth  a  wayfaring  man  pafling  by  it  ?  But 
the  Lorde faith farreotherwife,  which  confeileth  that  hee hath  deliuered 
him  into  the  hande  of  the  flayer.  Likewifc  who  doeth  not  leaue  the  happe- 
ning of  lettcs  to  the  blindnelfe  of  fortune?    But  the  Lorde  fuftereth  it  not 
which  clameth  the  iudgcment  of  them  to  himfclfe:  for  he  faith  that  it  com- 
meth  not  to  palfe  by  a  mans  owne  power  that  ftones  arc  caftinto  y  lap  and 
drawenoutagaincjbutthatthingwhichonely  might  be  faide  to  come  of  Pro.xtf.  jji 
chaunce  he  teftifieth  to  come  from  himfelfe.  For  the  fame  purpofe  makcth 
that  faying  of  Salomon,  The  poorc  man  and  the  vfurer  meet  together,  God 
lighteneth  both  their  eye  s.  For  although  poore  men  &  rich  be  mingled  to- 
gether in  the  world,  while  euery  one  hath  his  flate  aflignedhim  from  God^ 
he  admonifliith  that  God  which  giueth  hght  to  all  men  is  not  blinde  ,  and 
fb  he  exhorteth  the  poore  to  patience,  becaufe  whofoeuer  are  not  conten- 
ted with  their  owne  ftate,  they  feeke  to  fhake  of  the  burthen  that  God  hath 
laide  vpon  them .  SoanotherPiophetrebuketh  the  vngodly  men,  which 
afcribe  to  the  diligence  of  men  or  to  Fortune,  that  fome  lie  in  mifcrie  and 
fomc  arife  vp  to  honour  To  come  to  preferment  is  neither  from  the  ealfnor 
from  the  weft  nor  from  the  South,  for  God  is  theiudgc,  he  maketh  lovv  and  Pfal.75.7.  ' 
he  maketh  hie .  Becaufe  God  cannot  put  of  the  office  of  a  iudge,  there  vp- 
pon the  Prophet  proueth  that  by  his  fecrete purpofe  fome  are  in  honour,& 
othcrfome  remainein  contempt.  ^ 

7     And  alfo  I  fay  that  the  very  particular  fucceflcs  are  generally  witnef-  ion.*r,4» 
fes  ofGods  lingular  prouidence.  God  raifed  in  the  deferte  afouch  winde  to 
bring  y  people  pJentieoffoules:  when  his  pleafure  was  to  haue  lonasthro- 
wen  into  the  fea,  he  fcnc  out  a  winde  to  raife  vp  a  tempefb.  But  they  y  thinke 
y  God  gouerncth  not  y  woild,wil  fay  y  this  chauncedbefide  comon  vfe.But 
therby  I  do  gather  y  neuer  any  wind  doeth  rife  or  encreafe  but  by  y  fj^eciall 
comandementofGod.  For  othcrwife  it  Hiould  not  be  truejhc  makcth  the  Pfal.io^,  4> 
winds  his  me(rengers,&  firie  flames  his  minifters,that  he  maketh  theclouds 
his  chariots  and  ridcth  vpon  the  winges  of  the  winde,  vnleffc  he  did  by  his 
will  driue  about  the  cloudcs  and  windes,  and  fhcw  in  them  the  fingular  pre- 
fcnce  of  his  power.   So  in  an  other  place  wee  are  caught  that  fooftasyfea 
;fwelleth  with  blaft  of  vvindsjthofe  violences  do  tcftific  a  fingular  prefence  of  ^'^•"'7'*3^ 
^od.He  ccmmandeth  Scraifeth  vp  y  ilormie  w.nds  &it  hfteth  vp  the  wanes 

dicrcof 


Ca^.tS,  Ofthek»<m>fed^gof 

thereof,  and  thcnhcc  turncth  the  ftorrae  to  calme,  fo  that  the  waucs  there- 
of are  ftiU.  As  in  an  other  place  hee  faith,  that  hec  fcourged  the  people  with 
burning  wiiides.  So  whereas  the  power  of  engcndring  is  naturally  giucn  to 
men,  yet  God  willcth  it  to  bee  imputed  to  his  Ipeciall  grace,  that  he  leaucth 
fomc  jn  barrcnnelfe,  and  vouchfafeih  to  graunt  ifliie  to  o:hcr  fome,y  friiite 
of  the  wombc  is  his  gift .  Therefore  faide  lacob  to  his  wife,am  I  as  God  that 

Gen.  J0.2..  I  can  giue  thee  children?  But  to  make  an  endc:  there  is  nothing  more  ordi- 
narie  in  nature  than  that  wee  be  fed  with  breadc.  But  the  Holy  Ghofte  pro- 
noiinccth  that  not  oncly  the  growing  of  the  fruitcsof  the  earth  is  the  fpe- 

ETav  I  ciallgifrofGod, but  alfothatinen  liucnotbyonely  bread, bccaufL-itisnot 
the  vcric  fiiU  feedin:^  that  nourifheth,  but  the  fecrete  blcfling  of  God:  as  on 
the  othcrfldc  hee  threareneth  that  hee  will  breake  the  ftay  of  brcade.  Nei- 
ther couldc  wee  earnelHy  pray  for  our  dayly  bread,  vnleflc  God  did  giue  vs 
foodc  with  his  fatherly  hande.  Therefore  the  Prophcte,  to  pcrfwade  the 
faichfull,  that  God  in  feeding  them  docth  fulfill  the  office  of  a  good  father 
of  houfeholdc,  docth  put  them  in  minde  that  hee  giueth  meate  to  all  flcfh. 

Pfal.ij^.  Finally  when  wee  hiue  on  the  one  fide:  Theeyesofthc  Lo:de  are  vppon 
the  righteous,  and  his  eares  bent  to  their  prayers:  on  the  other  fide :  The 

Pfjl,j4.iff.  eyeoftheLordeis  vppon  the  vngodly  to  deftroy  the  memorie  of  them  out 

^f*  of  the  earth?  let  vs  know  that  all  creatures  both  aboue  and  beneath  are  rea- 

die  to  obedience  that  he  may  applie  them  to  wliat  vfc  foeuer  he  will,where- 
vjjonisgathered  that  not  onely  his  generall  prouidcnce  remayncthin  liis 
xreatures  to  continue  the  order  ofnature, but  alfo  by  his  meruellous  coun- 
fell  is  applied  to  a  certaine  and  proper  end. 

8  They  which  woulde  bring  this  doftrine  in  hatred,  do  cauill  that  this 
is  the  learning  that  the  Stoikes  teach  of  Fatum  or  Deltenie,  which  alfo  was 
once  layde  for  reproch  to  Auguftinc.    As  for  vs  ,  although  wee  bee  loth  to 

Lib.i.  ad       ftriue  about  wordes,  yet  wee  allowe  not  this  wordc  Fatum,  both  becaufe  it 

Bon, cap, tf,  isoneof  thofc  whofeprophanenoueltie Saint Paulteachethvs  to  flie,and 
becaufe  fome  men  do  goe  about  with  the  odiou(hefle  thereof  to  bring  Gods 
trueth  in  hatred.  As  for  the  vcrie  opinion  of  the  Stoikes,  it  is  wrongfully 
laide  to  our  charge.  For  wee  doe  not,  as  the  Stoikes  doe ,  imagine  a  necefli- 
tie  by  a  ccrtayne  perpetuall  knot  and  entangled  order  of  caufes  which  is 
contcyned  in  nature:  but  wee  make  God  the  iudge  and  gouernour  of  all 
thinges  ,  which  according  to  his  wifcdome  hath  euenfrom  the  ftirthcft 
cnde  of  etcrnitie  decreed  what  hee  woulde  doc,  and  nowe  by  his  power 
putteth  in  execution  that  which  hee  hath  decreed.  Wlicrevpon  we  affirme 
that  not  onely  the  heauen  and  earth  and  other  creatures  without  life,  but 
alfo  the  purpoTcs  and  willes  of  men  are  fo  gouerned  by  his  Prouidcnce,that 
they  bee  diredly  carried  to  the  endc  that  it  appointtth.  What  then?  wil  one 
fay  ,  doeth  nothing  happen  by  forcnne  or  by  chauncc?  launfwerc  that 
Bafilius  Magnus  hath  tniely  faide  that  fortune  and  chaunce  arc  heathen 
mens  wordes,  with  the  fignificationwhereofthemindcs  of  the  godly  ouqht 
not  to  bee  occupied.  For  if  cuery  good  fuccefle  be  the  blcfllng  of  God,  and 
eucric  calamitie  and  aduerfitic  be  his  curfc,  nowe  is  there  in  mens  matters 
iJoplacclcftc  for  fortune  or  chaunce.  Wcc  ought  alfo  to  bcc  moiied  with 

tills 


tKls  faying  of  Auguftinc.  InhisbookesagainftthcAcadcmikeshe  faith:  It  Retr.Iib.i, 
iloth  difpleafe  me  that  I  haue  fo  oft  named  fortune,  albeit  my  meaning  was  '^P*'' 
not  to  haue  any  goddefle  meant  thereby ,  but  only  a  chanceable  happening 
in  outward  thinges  either  good  or  eui].  Of  which  word  Fortune  are  deriued 
thofe  wordes  which  no  rehgion  forbiddeth  vs  to  vfe,  forte ,  forfan ,  forfican, 
fortaffe,  fortuito,  that  is  parhap,  paraduenture,  by  fortune  and  by  chnunce, 
which  yet  muft  all  be  applyed  to  the  Prouidcnce  of  God.  And  that  did  I  not 
leaue  vnfpoken  when  I  faid,for  parchance  eucn  the  fame  y  is  commonly  cal- 
led Fortune  is  aifo  ruled  by  fecret  order .  And  we  call  chance  in  thinges  no- 
thing els  buty  whereof  the  reafon  and  caufe  is  vnknowen.I  faid  this  in  dcde, 
but  it  repenteth  me  that  I  did  there  fo  name  Fortune .    Forafmuch  as  I  fee 
that  men  haue  a  very  euill  cuftome ,  y  where  they  ought  to  fay,  thus  it  plea^ 
Jed  God,  they  fay,  thus  it  pleafcd  fortune  .     Finally  he  doth  commonly  in 
his  bookcs  teach,  that  the  world  fliould  be  vnordcrly  whirled  about  if  any 
thing  were  left  vnto  Fortune .  And  although  in  an  other  place  he  determi- 
ncth  that  all  things  are  done  partly  by  the  free  will  of  man ,  &  partly  by  the 
Prouidencc  of  God,  yet  doth  he  a  little  after  fufficiently  Ihew  that  men  are 
fubieft  vnto  &  ruled  by  Prouidcnce,  taking  this  for  a  principle,that  nothing 
is  more  againft  conucnience  of  reafon,  tlian  to  fay  that  any  thing  chanceth 
but  by  the  ordinance  of  God,  for  els  it  fliold  happen  without  caufe  or  order, 
by  which  reafon  he  alfo  excludeth  that  happening  that  hangeth  vpon  the 
will  of  men:  and  by  &  by  after  he  plainlier  faith  that  we  ought  not  to  feeke  a 
caufe  of  the  wil  of  God.  And  fo  oft  as  he  maketh  mention  of  fufterancCjhow 
that  is  to  be  vnderftandcd,fhal  very  wel  appeare  by  one  place  where  he  pro-  QuaeR,  lib. 
ueth  that  the  will  of  God  is  the  Ibueraigne  and  firft  caufe  of  all  thinges ,  be-  ?J  '^  • 
caufe  nothing  happeneth  but  by  his  commandement  or  fufferance.  Surely  1,5%.  cjo.  4. 
he  faineth  not  God  tofitftillidleinawatchtourc,  when  it  is  hispleafure 
to  fufFer  any  thing,  whereas  he  vfeth  an  aftuall  wil(as  I  may  fo  call  it)  which 
otherwife  could  not  be  called  a  caufe. 
9     But  forafmuch  as  the  dulneffe  of  our  vnderftanding  can  not  by  a  great 
way  attaine  to  the  height  of  Gods  prouidcnce,  wee  muft  vfe  a  diftindion  to 
helpe  to  lift  it  vp.I  fay  therefore,how  foeuer  all  thinges  are  ordeincd  by  the 
purpofe  and  ccrtaine  difpolition  of  God,  yet  to  vs  they  are  chanceable,  not 
that  we  thinke  that  fortune  ruleth  the  world  &  men,  and  vnaduifedly  tofleth 
al  things  vp  &  downe(  for  fuch  beaftlineffe  ought  tobe  farre  from  a  Chrifti- 
an  heart)  Ixjtbecaufe  the  order,  meane^ende  and  necefliry  of  thofe  thinges 
that  happen,  doth  for  the  moft  part  lie  fecret  in  the  purpofe  of  God ,  and  is 
not  comprehended  with  opinion  of  man ,  tliercfore  thofe  thinges  are  as  it 
were  chanceable,which  yet  itis  certaine  to  come  to  paffe  by  the  wil  of  God. 
For  they  feme  no  otherwife,whethcr  we  confidcr  them  in  their  own  nature, 
or  whether  we  efteeme  them  according  to  our  knowledge  &  iudgcment  .A  s 
for  an  example,  let  vs  put  the  cafe ,  y  a  marchant  being  cntred  into  a  wocde 
in  companie  of  true  men ,  doth  vnwifely  ftray  away  from  liis  felowcs ,  &  in 
his  wandering  chanceth  vpon  a  den  of  robbers ,  lighteth  among  theues  &  is 
killed ,  his  death  was  not  onely  forefcene  with  gods  cy  c ,  but  alio  determi- 
ned by  his  decree .    For  it  is  not  faid  that  he  did  forefee  how  farre  cch  mans  Jq  , .  , 
life  fliould  excende ,  but  that  hce  hath  fet  and  appointed  markes  which  can 

K  not 


Cap.i7*  Ofthek*}orfle3iqeof 

not  be  pafTed.And  yet  fo  farre  as  the  capacitie  ofour  minde  concemet}i,aU 
things  ncrcinfceme  happening  by  cl\aunce  .    WhatfhallaChriftianherc 
thinke?cucn  this,whatfocucr  h.ippcncd  in  fach  a  death ,  he  will  thinke  it  in 
nature  chauncin^  by  fortune  as  ic  is  in  deede,but  yet  he  will  not  doubt  that 
the  prouidcnceof  God  did  goucrne  to  direfl  fortune  to  her  end.  In  like  ma- 
ner  arc  the  happenings  of  things  to  comc.For  as  all  things  that  be  to  come 
arc  vncertcine  vnco  vs/o  we  hang  them  in  fufpenfc.a  s  if  they  might  fall  on 
either  parte,yet  this  remaincth  fettled  in  our  heartSjthat  nothing  fh.nl  hap- 
penbut  that  which  God  hath  alrcadieforcfeene.    In  this  meaning  is  the 
name  of  chaunce  oft  repercd  in  Eccleliaftcs,  becaufe  at  thefirft  light  men 
do  not  atteine  to  fee  the  firft  caufc  which  is  farre  hidden  from  them .    And 
yet  y  which  is  declared  in  the  Scripnires  concerning  the  fccret  prouidencc 
of  God,was  neuer  fo  blotted  out  of  the  hearts  of  men ,  but  that  cuen  in  the 
darkneffe  there  alway  Ihmed  fome  fparkes  therof.   So  the  fodifayers  of  the 
Phihftians, although  they  wauer  m  doutfiJne{re,yet  they  afcribc  aduerfitie 
partly  to  God,  partly  to  fortunc.lf(fay  they)the  arke  go  that  way,  we  (hall 
i.Sam.(t;.   know  that  it  is  God  that  hath  ftnken  vs  :  but  if  it  go  the  other  way,  then  a 
chaunce  hath  light  vpon  vs.In  deed  they  did  foolilhly,  when  their  curming 
of  foothfaying  deceiued  them,to  flee  to  fortune,but  in  the  meane  while  wee 
fee  them  conftrained/o  that  they  dare  not  thinke  that  the  euill  hap  which 
chaunced  vnto  them  did  come  of  fortune.But  how  God  with  the  bridle  of 
his  prouidence  tumeth  all  fncccfTcs  whither  pleafeth  him,  may  appcarc  by 
one  notable  example.Bchold  euen  atone  momet  of  time,  when  Dauid  was 
found  out  &  neerc  taken  in  the  defert  of  Mahon,  eucn  then  the  Philiftines 
».S3tn.4j,     inuaded  the  land,and  Saul  was  compelled  to  depart.    If  God  meaning  to 
prouide  for  the  fafctie  of  his  feniant  did  caft  this  let  in  Saules  waVjfurely  al- 
though the  philiftines  going  to  armes  were  fodein,&  befide  the  expedatio 
ofmen,yetmay  we  not  fay  that  it  came  by  chance.  But  thofe  thinges  that 
lecmc  to  vs  to  happen  by  chance,faith  wU  acknowledge  tohauc  beene  a  fc- 
cret mouing  of  God.I  grant  there  doth  not  alway  appeare  the  hke  reafon, 
but  vndoubtedly  we  ought  to  beleue  that  whatfoeuer  changes  of  things  arc 
fccn  in  y  world,they  come  by  the  fecret  ftirring  of  y  hand  of  God.  But  that 
which  God  purpofcth  is  fo  of  necefluie  to  come  to  pafTe.that  yet  it  is  not  of 
neceflltie  precifcly  nor  by  the  nature  ofitfelf.As  thereof  is  a  familiar  ex- 
ample in  the  bones  of  Chrift.Forafmuch  as  he  had  put  on  a  bodie  like  vnta 
ours,no  wife  man  wil  deny  that  his  bones  were  naturally  able  tobe  broken, 
yet  was  it  impoflible  y  they  fhould  be  broken:whcreby  wee  fee  againe  y  not 
without  caufc  were  in  fcholcs  inuentcd  the  diftinftions  of  neceflitic  in  re- 
pe(5l,3c  neceflitie  .ibfoliitejofconfcqucntandconfequcnce,  whereas  God 
had  fubie<ft  to  brickleneirc  the  bones  of  his  fonnc,  which  he  had  exempted 
from  being  able  to  be  brokcn,&  fo  brought  to  necefTitie  by  reafun  of  his 
ownpurpofe,that  that  thing  could  not  be,which  naturally  might  haucbin, 

Thexvij.  Chapter. 

f^f^htrtto  And  t»  wha  t  tnde  thii  doilrine  utobt  affUtcL^that  we  ma^lt 
artatnt  efibe  profit  thtreof. 
"OW  forafmuch  as  mens  wits  arc  bent  to  vainc  curious  futtlcties,it 
►isfcarccly  pofTiblc  but  that  tliey  {hill  cncombcr  thcmfclucs  with 

cntandcd 


n; 


god  the  greater,  Likt,  6i 

entangled  doubtcs  ,who{beucr  doc  not  knowc  the  true  and  right  vfc  of  this 
Doftrmc .     Therefore  it  fhall  be  expedient  here  to  touch  (hortly  to  what 
ende  the  Scripture  teachcch,  that  all  thinges  are  ordered  by  God .  And  firft 
of  all  is  to  be  noted,  that  the  prouid^nce  of  God  ought  to  be  confidered  as 
well  for  the  time  to  come  as  for  the  time  paft  :   fecondarily  that  the  fame 
is  in  fuch  forte  the  gouernour  of  all  thinges ,  that  fomctimc  it  workcth  by 
mcanes,  (bmctime  without  meancs,  and  Ibmetirae  againft  all  mcanes.  Laft 
of  all,  that  it  tendeth  to  this  ende ,  that  God  may  fliewe  that  hec  hath  care 
of  all  mankinde ,  but  fpecially  that  hee  doth  watch  in  ruling  of  his  Church, 
which  he  vouchfafeth  more  neerely  to  looke  vnto.  And  this  is  alfb  to  be  ad- 
ded, that  although  either  the  fatherly  fauour  and  bountifiilnefle  of  God ,  or 
oftentimes  the  feueritie  of  his  iudgement  do  brightly  appeare  in  the  whole 
courfeof  his  Prcuidcnce :  yet  fomtime  the  caufes  of  thofe  thinges  that  hap- 
pen are  fecret,  fothat  this  thought  crecpeth  into  our  mindcSj  that  mens 
matters  are  turned  and  whirled  about  with  the  blindc  fway  of  fortune ,  or 
fo  that  the  flefli  ftirreth  vs  to  murmure ,  as  if  God  did  to  make  himfelfe  pa- 
ftime  tofle  them  Lke  tennife  balles.True  it  is  that  if  we  were  with  quiet  and 
ftill  mindes  ready  to  learne,  the  very  (iicccfle  it  felfe  would  at  length  plain- 
ly iheWjthat  God  hath  an  allured  good  reafon  of  his  purpofcjeithcr  to  traine 
them  that  be  his  to  patience,or  to  corred  their  euiU  afFedions  &  tame  their 
wantonnefle,  or  to  bring  them  downe  to  the  renouncing  of  themfclucs ,  or 
CO  awake  their  drowfinelfe:  on  the  other  fide  to  ouerthrowc  the  proude ,  to 
difappoint  the  futtletie  of  the  wicked,  to  confoundc  their  deuifes .  But  how- 
foeuer  the  caufesbe  fecret  and  vnknowen  to  vs  :  wee  muft  afluredly  holdc 
that  they  are  laydc  vp  in  hidden  ftorc  with  him,  and  therefore  we  ought  to 
cry  out  with  Dauid,God,thou  haft  made  thy  wonderful  works  fo  many,that  Pfa.  40. 
none  can  count  in  order  to  thee  thy  thoughtes  toward  vs.I  w  oulddedare  & 
Ipeake  of  them,  but  they  are  more  than  I  am  able  to  exprefl'e.  For  although 
alwaies  in  our  miferies  we  ought  to  thinke  vpon  our  finsjthaty  very  punilh- 
ment  may  moue  vs  to  repcntaunce,  yet  doe  we  fee  how  Chrift  giucth  more 
power  to  the  fecret  purpofe  of  his  father ,  than  to  punifli  eueryonc  accor- 
ding to  his  deferuing.  For  of  him  that  was  borne  blindc  he  faicth  :   neither 
hath  this  man  finned  nor  his  parents,buty  the  glory  of  God  mnybcfliewed   °  "'■^* 
in  him .  For  here  natural  fenfe  miu-mureth  when  calamirie  commcrh  euen 
before  birth,  as  if  God  did  vnmcrcifully  fb  to  punifh  the  filly  innocent,  that 
had  not  defcrued  it .  But  Chrift  doth  tcflifie  y  in  this  looking  glaflc  the  glo- 
ry of  his  father  doth  fhine  to  our  fight ,  if  we  haue  clecre  eyes  to  beholde  it. 
But  we  muftkecpc  raodcftie ,  .that  wee  drawc  not  God  to  yelde  caufe  of  his 
doinges,  but  let  vs  fo  reuerence  his  fecret  iudgementes,  that  his  wil  be  vnto 
vs,  a  moft  iuft  caufe  of  all  things .  When  thicke  clouds  do  couer  the  heauen, 
■  and  a  violent  tempeft  arifeth ,  then  becaufc  both  a  hcauifome  myftinelTc  is 
caft  before  our  cyes,and  the  thunder  troubleth  our  earcs,&  alour  fenfes  arc 
amafcd  with  terrour,  we  thinke  that  al  things  are  confounded  and  tombled 
together:  and  yet  all  the  while  there  remaineth  in  y  heauen  the  fame  quiet- 
ncflc  and  calmenefl'e,  that  was  before  .      So  muft  we  thinke  that  while  the 
troublefome  ftate  of  things  in  y  world  taketh  firom  vs  abilitic  to  iudge,  God 
by  the  pure  light  of  his  righccoulheirc  and  wifedomc ,  docch  in  well  6:anned 

ISi  z  order 


Cap.  1 7 .  Of  the  l^mledge  of 

order  gouernc  &  difpofe  eucn  thofe  very  troublcfome  motions  themfelucs 
to  a  right  end.  And  furcly  very  moftrous  is  the  rage  of  many  in  this  behalfe, 
which  dare  more  boldly  call  the  workes  of  God  to  account  and  examine  his 
fecret  mcaninges,  and  to  giue  vnaduifcd  fentcnce  of  things  vnknowcn,than 
they  will  doe  of  the  decdes  of  mortall  men  .  For  what  is  more  vnordcrly 
than  to  vfe  fuch  modeftie  toward  our  egals,  that  wc  had  rather  fufpende  our 
iudgement  than  toincurrc  the  blame  of  raflienefle,  and  on  the  other  fide 
proudly  to  triumph  vppon  the  daike  ludgements  of  God  ,  which  it  became 
vs  to  regarde  with  reuerencc? 

2  Therefore  no  man  flial  wel  and  profitably  wey  the  Prouidencc  of  God 
but  he  that  confidering  that  he  hath  to  do  with  his  creator  and  the  maker  of 
the  worlde,  doth  with  fuch  humility  as  he  ought  fubmitte  himfelfc  to  feare 
andreucrence  .  Hereby  itcommethtopafle.thatfomany  dogsatthisday 
do  with  venimed  bitings,  or  at  left  barking  aflail  this  doftnne,  becaufe  they 
willhauenomoretobelawfullforGod,  than  their  owne  rcafon  informetb 
them.  And  alfo  they  raile  at  vs  with  all  the  fpitefulnclfe  that  they  are  able, 
for  that  not  coruented  with  the  commandementes  of  the  lawe ,  wherin  the 
will  of  God  is  comprehended,  wc  do  further  fay,  that  the  world  is  ruled  by 
his  fecret  counfels.  As  though  the  thing  that  we  teach  were  an  inuention  of 
our  owne  braine5&  as  though  it  were  not  true  that  the  holy  Ghoft  doth  euC'^ 
ry  where  exprefly  fay  the  fame,  and  repeteth  it  with  innumerable  formes  of 
fpccch.  But  becaufe  fome  l"hame  reftraineth  them,  that  they  dare  not  vo- 
mit out  rheir  blafphemics  againft  the  heaiien:  they  faine  that  they  contend 
withvs,  to  the  end  they  may  the  more  freely  play  the  madmen.  But  if  they 
do  not  graunt  that  what  foeuer  happencth  in  the  world ,  is  goucrncd  by  the 
incomprchenfible  purpofe  of  God,  let  them  anfwerc  to  what  end  the  Scrip- 

Pf3»  X6.-J.  tiirc  faith,  thathis  iudgemcntes  are  a  dcepe  bottomleflc  deapth.For  where- 
as Mofes  crieth  out  that  the  will  of  God  is  not  to  bee  fought  afarre  of  in  the 
cloudes,  or  in  the  dcpthcs, becaufe  it  is  familiarly  fct  forth  in  the  lawrit  fol- 
lovveth,  that  his  other  hidden  will  is  compared  to  a  bottomlcirc  dcapth.Ofy 
which  P-iul  alfo  faithr  O  deapth  of  the  richneflc  &  of  the  wifdom  and  of  the 
'"*"'^^'  knowledge  of  God:  how  vnfearchable  arehisiudgementes,&hiswaies  paft 
finding  out?  for  who  bath  knowcn  the  mind  of  the  Lorde,  or  who  hath  bin 
his  counfellour?  And  it  is  in  deede  true,  that  in  the  Gofpell  and  in  the  lawe 
are  contcined  myftcries  which  are  farre  abouc  the  capacity  of  our  fcnfe:but 
forafmuch  as  God  for  the  comprehending  of  thcfc  myftenes  which  he  hath, 
■vouchfafcd  to  open  by  his  word',  doth  ligntcn  the  mmdes  of  them  that  bee 
hisjwith  the  Spirit  of  Vnderftanding-now  is  therein  no  bottomleflc  deapth,. 
but  a  way  wherein  we  muft  fafc  walkc,  and  a  candle  to  guide  oiu:  fectc ,  and 
the  light  of  hfc,  and  the  fchoolc  of  ccrtaine  and  plainely  difccrnablc  trueth. 
But  his  maruailous  order  of  gouerning  y  world  is  worthily  called  a  bottom- 
Iclfc  deapth:  becaufe  while  it  is  hidden  f  om  vs,wc  ouglit  reucrcntly  to  wor- 

Ihiks^.i;.  ^hippc  it .  Right  well  hatli  Mofes  exprellcd  them  both  in  fcwe  v/ordes.  The 
fecret  thinges  (  faieth  he)  belong  to  the  Lorde  our  God :  but  the  thingcs' 
reueilcd  belong  to  vs  and  to  our  children  for  cucr  .  We  fee  how  he  biddcth 
vs  noroncly  to  ftudic  in  meditation  of  the  law,  but  alfo  reuerently  to  looke 
▼P  Ywo  tlic  fccrctc  Prouidencc  of  God  .    And  in  the  bookc  of  lob  is 

rchcarfed 


^redthe  Creator.  Lth.t.       62 

rehearfedone  titleofthis  dcapth ,  that  it  hurablcth  our  mindes  .   Forafrcr  Xo^^j^^,^ 

that  the  author  of  that  booke  in  fuiueying  vp  and  downe  the  frame  of  the 

world,  had  honorably  entreated  of  the  workes  of  God,at  length  he  addeth: 

Loc,  thcfe  be  part  of  his  wayes ,  but  how  little  a  portion  hearc  wee  of  him? 

According  to  which  reafon  in  an  other  place  he  maketh  difference  between 

the  wifcdorae  that  remayneth  with  God,  snd  the  meafure  of  wifedome  that 

he  hath  appoynted  for  men .     For  after  he  hath  preached  of  the  fecrctes 

of  nature,  he  fayeth  that  wifedome  is  knowen  to  God  onely ,  and  is  hidden  job.jj.  n, 

hrom  the  eyes  of  all  liuing  creatures  .   But  by  and  by  after  he  fayth  further, 

y  it  is  publiHied  to  the  end  it  fhould  be  fearched  out ,  becaufc  it  is  fay  d  rnxo 

man,behold  the  feare  of  God  is  wifdom.For  this  purpofe  maketh  the  faying  Lib.g  j.qufft 

of  Auguftine:  Becaufe  we  know  not  all  thinges  which  God  doth  concerning  cjp.i  j. 

vs  in  moft  good  order,  that  therefore  in  only  good  will  we  doe  according  to 

the  law,  becaufe  his  Providence  is  an  vnchangeable  lawe.Therfore  fith  God 

doth  claimc  vnto  himfelfe  the  power  to  rule  the  worlde ,  which  is  to  vs  vn- 

knowen ,  let  this  be  to  vs  a  lawe  of  fobernefl'e  and  moderty,quictIy  to  obey 

his  foucraigne  authoritie,  that  his  wil  may  be  to  vs  the  onely  rule  of  iuflicc, 

and  the  moft  iufl:  caufe  of  all  things.I  mcanc  net  that  abfolute  will,  of  which 

the  Sophifteis  do  babble,  fcparatmg  by  wicked  and  proplune  difagrcement 

bis  iuflice  from  his  j)ovver,but  I  mean  that  Prouidcnce,  which  is  the  gouer- 

neffe  of  all  thinges,  from  which  proceedeth  nothing  but  right  :   although 

the  caufcs  thereof  be  hidden  from  vs. 

3  Whofoeucr  (halbe  framed  to  this  modeftie,  they  neither  for  the  time 
paft  will  murmurc  againfl  God  for  their  aduerfitics ,  nor  lay  vpon  him  the 
blame  of  wicked  doinges,  as  Agamemnon  in  Homer  did ,  faying ,  I  am  not 
the  caufe,  but  lupiter  and  Deftenie:  nor  yet  againe  as  caried  awr.y  with  De- 
ftenies,  they  will  by  dcfperarion  throv/e  themfelucs  into  deftruftion,as  that 
yongman  in  Plautus  which  favd:  Vnftable  is  the  chnnce  of  thinges.  the  De- 
ftenies  driue  men  at  their  pleafure,  I  wil  get  me  to  fome  rocke  there  to  make 
an  end  of  my  goods  and  life  together.  Neither  yet  (as  an  other  did)they 
will  pretende  the  name  of  God  to  couer  their  owne  mifchicuous  dcingcs: 
for  fo  faith  Lyconides  in  an  other  comedie :  God  was  the  mouer .  I  bcleeue 
it  was  the  will  of  the  gods  :  fur  if  it  had  not  beene  their  will ,  I  knowc  k 
fliould  notfo  come  to  pafle.  But  rather  they  will  fcarch  and  learne  cut  oi 
the  Scripture  wh:it  pleafeth  God,  that  by  y  g'-uding  of  the  Holy  ghofl:  they 
may  trauaile  to  attaine  thereunto .  And  alfo  beeing  ready  to  followe  God, 
whither  foeuer  he  caUeth,  they  Hiewe  in  decdc  thatnothing  is  more  profi- 
table than  the  knowledge  of  his  dodrine .  Very  fooliilily  do  propaanc  men 
turmoile  with  theii'  fondneflcs,fo  that  they  in  maner  confound  hcauen  and 
earth  together  as  the  faying  is:  If  God  haue  marked  the  point  of  our  death, 
we  can  not  efcape  it:then  it  is  labour  vainly  loft:  in  taking  heed  to  our  fclues: 
Therefore  whereas  one  man  dareth  not  venture  to  go  the  v/ay  y  h"  hcareth 
to  be  dangerous,left  he  be  murthered  of  theues:  an  other  fendcth  tor  Phifi- 
tiansjand  wearieth  himfelfe  with  medicines  to  fuccour  his  lifc:an other  for- 
beareth  groffe  meates  for  feare  of  appciring  his  feeble  health  :  another 
dreadcth  to  dwell  in  a  ruinous  houfe  :  Finally  where  as  men  deuifc  al  wayes 
and  cndcuour  with  all  diligence  of  minde  whereby  they  may  attaine  that 

K  3  which 


Cap .  / 7 .  Of  the  h^evoU^ge  of 

which  they  dcfirc  r  either  all  thcl'e  remedies  arc  vaine,  which  are  fought,  a» 
to  t  cforme  the  will  of  God,  or  elb  life  nnd  death,  health  and  fickcnes,  peace 
and  warrc,  and  other  thingcs,  which  men  as  they  couct  or  hiitc  themjdo  by 
their  traiiailc  endeuour  to  obtaine  or  efcape,  are  not  determined  by  his  cer- 
tains decree .  And  further  tliey  gather ,  that  ihe  prayers  of  the  faithful! 
are  difordercd,  or  at  the  leafl  fuperfluous,wherin  petition  is  made  chat  it  wil 
pleafe  the  Lordc  to  prouide  for  thofc  things  which  he  hath  already  decreed 
tirom  eternity.  To  be  fhort,  they  dcftroy  all  counfels  that  men  doe  take  for 
lime  to  come  as  ihinges  againfl;  the  Prouidcnce  of  God ,  which  hath  deter- 
mined what  he  would  hauc  done,without  calhng  them  to  counfel.  And  then 
what  foeuer  is  already  happened,  they  fo  impure  it  to  the  Prouidcnce  of 
Godjthai  they  winke  at  the  man  whom  ihey  know  to  haue  done  it.  As,hath 
a  ruffian  flaine  an  honeft  citizen?  he  hnth  executed  (  fay  they  )  the  purpofc 
of  God.  Hath  one  ftolen,  or  commuted  fornication  ?  bccauic  he  hath  done 
the  thing  that  was  forefecne  and  ordcined  by  the  Lordc  ,  he  is  a  minifter  of 
his  Prouidence .  Hath  the  fonne  carelefly,  neglefting  all  remedies,  waited 
for  the  death  of  his  father  i  he  could  not  refill  God  that  had  fo  before  ap- 
pointed from  etcrnitie.  So  all  mifcheuous  doinges  thev  call  vertues  becaufc 
they  obey  the  ordinance  of  God. 

\  4  But  as  touching  thinges  to  come ,  Salomon  doth  well  bring  in  agree- 
ment together,the  purpofes  of  men  with  the  Prouidence  of  God.  For  as  he 
laugheth  to  fcorne  their  folly,  which  boldly  doe  enterprife  any  thing  with- 
out the  Lord,  as  though  they  were  not  ruled  by  his  hande  :  fo  in  an  other 
place  he  fpcaketh  m  this  raaner:  The  heart  of  man  purpofeth  his  way ,  but 
the  Lord  doth  direft  his  fteppes,  meaning  that  we  are  not  hindered  by  the 
eternaU  Decrees  of  God ,  but  that  vnder  his  will  wee  may  both  prouide  for 
our  felues,  &  difpofe  all  things  belonging  to  vs .  And  y  is  not  without  a  ma- 
nifeft  rcafon.  For  he  y  hath  limited  our  life  witliin  appointed  boundes,hach 
therewithall  left  with  vs  the  care  thereof,  hath  furnifhedvs  with  meancsSc 
helpes  to  preferue  it,  hath  made  vs  to  haue  knowledge  before  hand  of  dan- 
gers, &  that  they  fhould  not  opprelle  vs  vnwarc,he  hath  giuen  vs  prouifions 
&  remedies.  Now  it  is  plaine  to  fee  what  is  our  duetie-  tha  t  is  to  fay:  If  God 
hath  committed  to  vs  our  ownc  life  to  defcndc ,  our  duetie  is  to  defende  it. 
If  he  offer  vs  helpes,our  duetie  is  to  vfe  them  .  If  he  fhew  vs  dangers  before, 
our  duety  is  not  to  runne  rafhly  into  them .  If  he  minifter  vs  remedies,  our 
duetie  is  not  to  negleift  them.  But  no  daungcr  fhall  hurtc ,  vnlefle  it  be  fa- 
tall,  which  by  all  remedies  can  not  be  oucrcome  .  But  what  if  d.ingers  bee 
therefore  not  fatal,becaufe  God  hath  afligned  thee  remedies  to  rcpuHc  and 
ouercome  them?  See  howe  thy  maner  of  rcafoning  ngrccth  with  the  order 
of  Gods  difpofition .  Thou  gathercft  that  daunger  is  not  to  be  taken  hecde 
of, becaufc  foraCnuch  as  it  is  no:  fatal,vve  fli.il  efcape  it  v;ithout  taking  heed 
at  all;  but  the  Lord  doth  therefore  enioyne  thee  to  take  hecde  ofit,bccaufc 
he  will  not  hauc  it  fatallvnto  thee.  Thefc  maddc  men  do  not  confider  that 
which  is  plaine  before  their  eyes  ,  that  the  !>kU  of  taking  counfell  .ind  hcedc 
is  infpircdinro  men  by  God  ,  whereby  they  may  feruchis  Prouidence  in 
preferuing  of  their  owne  life  :  as  on  the  other  fide  by  negligence  and  flouth 
they  prociue  to  themfclues  thofc  euils  that  he  hath  appointed  for  the .  For 

how 


^edthe  Creator.  Lihj.      6  s 

howcommethktopafle,  that  acircumfped  man  while  he  prouidcth  for 
himfelfcjdath  winde  himfelfe  ouc  of  euils  that  hang  ouer  him,and  the  foole 
periflicth  by  vnaduifed  raftinefTcjbut  for  that  both  folly  and  wifedome  arc 
the  inftruments  of  Gods  difpofition  on  both  partes?  Therefore  it  pleafed 
God  to  hide  from  vs  all  things  to  come.,to  this  ende  that  wee  fhould  mectc 
with  them  as  things  doutful,"and  not  ceaflc  to  fct  prepared  remedies  againft 
them,til  either  they  be  ouercome  or  be  paft  all  helpc  of  care.  And  for  this 
caufe  I  haue  before  admoniftied  that  the  Prouidencc  of  God  doeth  not  al- 
way  (hewe  it  fclfe  naked,  but  as  God  by  vfing  of  raeancs  doeth  in  a  certainc 
manner  clothe  it. 

y  Thefam»mendovnorderly&vnaduifedIydrawihcchaunces  of  time 
paft  to  the  n  iked  pro  jidence  of  God.  For  bccaufe  vpon  it  do  hang  al  things 
whatfocuer  happen,  therforc(fay  they)neither  robberies  nor  adultcries,nor 
manflaughtcrs  are  committed  without  the  wil  of  God.  Why  then(fay  they) 
/hallathiefebepunifhedjforthathec  fpoyled  him  whome  the  Lordcs  will  Pro-*-^ 
was  to  puiii/h  with  pouerty  ?  Why  iTiall  the  murrherer  be  puniflied  which 
hath  flame  him  whofe  life  the  Lord  nad  ended?  If  all  fuch  men  doe  feruc  the 
will  of  Go  J,  why  fli  all  thcybepuni(hed  i  Butldeny  thatthcy  feruethc 
wiUofGod .  For  we  may  not  fay  that  hs  which  is  caned  with  an  euil  mind 
doeth feruicevnto  God  as  commaunder  of  it,  wherein  deede  hec doeth 
but  obey  his  owne  wicked  luft .  He  obeyeth  Godjwhich  bceing  enformcd 
ofhis  will  doth  labour  to  thatende,whereunto  Gods  will  callech  him.  But 
whereby  are  we  enformcd  of  his  will,  but  by  his  worde  ?Therefore  in  doing 
ofthinges  wee  muft  fee  that  fame  will  of  God,  which  he  declareth  in  this 
worde .  God  rcquireth  of  vs  onely  that  which  he  commaundeth .  If  we  do 
any  thing  againft  his  commaundement,  it  is  not  obedience  but  obftinacic 
and  tranfgreftlon .  But vnlefl'e  he  would,we  fliould  not  do  it.  I  grant. But  do 
wc  euill  things  to  this  end  to  obey  him?  But  he  doth  not  command  vs  to  do 
them,but  rather  we  run  on  headlong,  not  minding  what  hec  vvilleth,  but  fo 
raging  with  the  intemperance  of  our  owue  luft,that  of  fct  purpofe  wc  bcnde 
our  trauaile  againft  him  .  And  by  thefc  mcanes  in  euill  doing  wee  feme  his 
iuft  ordinance,  becaufe  according  to  the  infinite  gieatnes  of  his  wifdome  he 
hath  good  skill  to  vfe  euill  inftrumcntcs  to  do  good.  And  fee  howe  foolifli  is 
their  raaner  of  arguing.  They  would  hauc  the  docri  vnpunifhed  for  mifchc- 
uous  ads,  becaufe  they  are  not  comitted  but  by  y  difpofirion  of  God.  I  grant 
more:  that  theeues  and  murtherers  &  other  euil  doers  are  the  inftrumcntcs 
of  Gods  Prouidence,  whom  y  Lord  doth  vfe  to  execute  thofc  ludgemcntes 
which  he  hath  with  himfelfe  determined.  But  I  deny  thit  their  euill  doings 
ought  to  haue  any  excufc  thciby.For  why?thil  thty  either  entan  Jc  G  jd  in 
the  fame  wickednes  with  them ,  or  fliall  they  coucr  their  naughtincfie  with 
his  riglitcoufncs^  They  can  do  neither  of  both.  Becaufe  they  Ihould  not  be 
able  to  excufe  thefelucs^they  are  accufcd  by  their  own  confciencc.  And  be- 
caufe they  ftioidd  not  be  able  to  blame  God ,"  they  hnd  all  the  cuill  in  them.- 
felues,  Scin  him  nothing  but  a  lawful  vfe  of  their  euilnes.  But  he  worketh  by 
them  .  And  whence  I  pray  you  ,  commcth  the  ftink,;  in  a  dead  can  ion, 
which  h'th  bin  both  rotted  Sc  difclofcd  by  heat  of  the  ftmnc'^All  men  do  f:c 
that  it  is  raifed  by  the  beames  of  the  fimne  .     Yet  no  man  doeth  therefore 

K  4  fay. 


Cap .  / 7 .  Of  the  ki'oricledge  of 

fay,  thac  the  funbcamcs  do  ftinke.  So  when  there  leftcth  in  an  cuil  man,  the 
matter  and  guiltincfl'e  of  cuill ,  wh?  t  caufc  is  there  why  it  rtiouldbe  thought 
that  God  is  any  thing  defiled  with  ic ,  if  he  vfc  their  fcruice  at  his  pleafurc? 
Away  therefore  with  this  doggiih  frowardnefle,  which  may  in  decde  afarrc 
of  barkc  at  the  luftjce  of  God,but  can  not  touch  it. 

6     But  thefc  cauillations  or  rather  doting  enours  of  phrenctike  mcHjlhal 

cafilybe  fhakcnaway,  by  godly  and  holy  meditation  of  the  Prouidence, 

which  the  rule  of  godlincife  teachcth  vs,  fo  that  thereof  may  growe  vnto  vs 

a  good  and  moft  pleafant  fruite.Thcrefore  a  Chriftian  heart  when  it  is  mofV 

aflhredly  perfuaded,thacall  things  come  to  palfe  by  the  difpofition  of  God, 

&that  nothing  happeneth  by  chance ,  will  alway  bend  his  eyes  to  him  as  to 

the  principal!  caufe  of  thinges ,  and  yet  will  conlidcr  the  inferiour  caufes  in 

their  place  .     Then  he  will  not  doubt  that  the  fingidar  prouidence  of  God 

doth  watch  for  his  preferuation ,  which  Prouidence  will  fuifcr  nothing  ti> 

happcn,but  that  which  /lial  turne  to  his  good  and  fduation.  And  becauic  he 

hath  to  do  firft  of  all  with  men,  and  then  wich  the  other  creatures ,  hee  will 

afllire  himfelf  that  Gods  Prouidence  doth  rcigne  in  both.  As  touching  mcn^ 

whether  they  be  good  or  euill,  he  will  acknowledge  that  al  their  counfclles, 

^  willcs,  enterprifes  and  powers  are  vnder  the  handc  of  God ,  fo  that  it  is  in 

,_5  Gods  will  to  bowe  them  whether  he  lift,  and  to  rcftraine  them  fo  oft  as  plea- 

feth  him.     That  the  fingular  Prouidence  of  God  dothkccpe  watch  for  the 

fafeiic  of  the  faithfiill,  there  are  many  and  moft  cuidcnt  promifcs  to  witncs, 

Pfn  ?-  a?.  Caft  thy  burden  vpon  the  Lord,  and  he  flialnouriftithce,andflial  not  futfer 

i.Pec.  5*.^.     the  righteous  to  fall  for  euer,bccaufe  he  carcth  for  vs  .  He  thatdwellcthin 

the  helpe  of  the  hieft,  ftiall  abide  in  the  protcftion  of  the  God  of  heauen  Jie 

Pfa.91. 1,      that  touchcth  you,  touchcth  the  apple  of  mine  eye.  I  wil  be  thy  fliield,abra- 

2ac.2  8.       fen  wall:  1  will  be  encmie  to  thy  enemies.  Although  the  mother  forget  her 

hii.i6, 1 .     children,yet  wil  I  not  forget  thee .    And  alfo  this  is  the  principal! entent  iu 

the  hiftories  of  the  Bible,  to  teach  that  the  Lordc  doth  with  fuch  diligence 

k'jepc  the  wares  of  die  Saintes ,  tliat  they  do  not  fo  much  as  ftumble  agamft 

a  ftonc.  Therefore  as  a  htlc  before  we  haue  rightfully  reiccicd  their  opinion 

which  do  imagine  an  vniucrfal  Prouidence  ot  God ,  that  ftoupeth  not  fpcci- 

ally  to  the  care  of  euery  crcanire:  yet  principally  it  Hialbe  good  to  reknow- 

ledge  y  fame  fpcciall  care  toward  our  fllucs.  Whcrupon  Chrift  after  he  had 

^10'  ^9'  jjfl^pmetl  that  not  the  fparowe  of  leaft  value,  doth  fall  to  the  ground  without 

f^i—     the  wil  of  the  Father,doih  by  &  by  apply  it  to  this  end,  y  we  ihould  confider 

^       that  how  much  we  be  more  worth  than  fparowes ,  with  fo  much  neere  caic 

h        doth  God  proiiide  for  vs ,  and  he  cxtcndeth  that  care  fo  far  that  we  may  be 

^        bold  to  truft  that  the  heares  of  our  head  are  nurabred  .     What  cm  wc  wifti 

-t  our  fcJucs  more,  if  not  fo  much ,  as  a  hearc  can  fall  from  our  head  but  by  his 

will  ?     I  fpeike  not  onely  of  all  mankind,  but  becaufc  God  hath  chofen  his 

church  for  a  dwelling  houfe  for  himfclfc,  it  is  no  dout  but  that  he  doeth  by 

Angular  examples  fhew  his  care  in  goucrnmg  of  it. 

7  The  fcruam  of  God  being  ftrcngthencd  with  thefc  both.promifcs  and 
examples,  v/iU  ioyne  with  them  the  tcftimonies  Vvhich  teach  that  all  men 
are  vnder  Gods  power,  whether  It  be  to  winnc  their  mindesto  goodwill, 
or  to  rcftraync  their  malice  that  it  may  doe  no  hurt  .    For  it  is  the  Lordc 

that 


goci  the  QreAtor.  Lib,  i.        64 

that  giucthvsfauour  not  onely  with  them  that  will  vs  well,  but  alfointhe  '^"'J'*'* 
Egyptians, and  as  for  the  malicioufnefle  of  our  enemies,  he  knoweth  how 
by  diuerfe  waycs  to  fubdue  it .  For  (ometime  he  taketh  away  their  wit  from 
them, fo  that  they  can  concciue no  founde  or  fober  aduife,  hkc  as  hee  fent 
forth  Satan  to  fill  the  mouthesofall  the  Prophets  with  lymg  to  dcceiue  A- 
chab.  He  made  Rcchabeammadde  by  the  young  mens  counfell,  that  hce  j.Kin.u.ii 
might  bee  fpoilcd  of  his  kingdome  by  his  owne  follie.  Many  times  when  he  /.Kin.ii.  10 
graunteth  them  wit,yethcemaketh  them  fo  afraide  and  aftoniflicd,that 
they  cannot  will  or  goe  about  that  which  they  haue  conceyued.  Sometime 
alfo  when  he  hath  fuffered  them  to  goe  about  that  which  luft  and  rage  did 
counfell  them,  hee  doeth  in  conuenient  time  breake  of  their  violences,and 
fufFereth  them  not  to  proceede  to  the  end  that  they  purpofcd.  So  did  hee 
before  the  time  bring  to  nought  the  counfell  of  Achitophell  that  fhoulde  i.Sam.iy/* 
hauc  ben  to  Dauids  deftruftion.So  alfo  he  taketh  care  to  goiierne  al  his  cre- 
atures for  the  bcnefite  and  fafetie  of  them  that  be  his  ,  yea  and  to  gouerne  lob.i.ij. 
the  deuill  himfelfe,  which  as  weefeedurft  enterprife  nothing  againft  lob 
without  his  futFeraimcc  and  commaundemcnt.  Of  this  knowledge  neccfla- 
rily  cnfucth  both  a  thankefulnelfe  of  mind  in  profperous  iuccc^t  of  thinges, 
and  alfo  patience  in  aducrfitie,  and  an  incredible  alTurednefie  againft  the 
time  to  come.  Whatfoeuer  therefore  fliall  betide  vnto  him  profperoufly  and 
according  to  his  heartes  de{ire,all  that  hee  will  afcribe  vnto  God,  whether 
hee  feele  the  bountie  of  God  by  the  minifterie  of  men,  or  be  holpen  by  huc- 
lefle  creaturcs.For  thus  hee  will  thinkc  in  his  minde  :  Surely  it  is  the  Lorde 
which  hath  enclined  their  minds  to  me,  which  hath  ioyncd  the  vnto  me  to 
bee  inftrumentes  of  his  goodnefle  towardes  me.  In  plentie  of  the  fruites  of 
the  earth,  thus  hee  will  thinke ,  that  it  is  the  Lorde  which  heareth  the  hca- 
uen,  that  the  heaucn  may  heare  the  earth,  that  the  earth  alfo  mayheare 
her  fruites.  hi  other  thinges  hee  will  not  doubt  that  it  is  the  onely  bleflmg 
of  the  Lorde,  whereby  all  thinges  profper,and  being  put  in  mind  by  fo  ma- 
ny caufes  he  will  not  abide  to  be  vnthankefull. 

8  Ifanie  aducrfitie  happen,  hee  will  by  and  by  therein  alfo  liftcvphis 
minde  to  God,  whofe  hande  auayleth  much  to  imprint  in  vs  a  patience  and 
quiete  moderation  of  heart.  Iflofephhadftill  continued  in  recording  the  Gen.45.?. 
falfchoode  of  his  brethren,  hce  collide  neuer  haue  taken  a  broclierly  minde 
towardethem.  Butbecaufehebowedhis  minde  to  the  Lord,he  forgatc  the 
iniurie,  and  inclined  to  meekenefleandclemcncie,  fo  farrcfoorth  that  of 
his  owne  accorde  hee  comforted  his  brethren  and  (aide :  It  is  notyouthat 
fbulde  meincoEgypt,butbythewillofGodIwas  fent  before  you  to  faue 
your  hues.  You  in  deede  thought  eml  of  me,but  the  Lord  turned  it  to  good. 
Iflobhadhadrelpefttothe  Chaldees,by  whomchee  was  troubled,  hee  j^j^  ^^ 
wouldc  forthwith  haue  beene  kindled  to  reuengc.  But  becaufe  hee  did 
therewithall  acknowledge  it  to  be  the  workcof  God,  hce  comforted  him- 
felfe with  this  moft  excellent  faying:  The  Lorde  hath  giuen,the  Lord  hatli 
taken  away,  the  Lordcs  name  be  blelfed.  SoDauid:when  Semci  had  ray- 
led  and  caft  ftcnes  at  him,  if  hee  had  looked  vpon  man,  hce  would  haue  in-  J'Sa.x^.  io» 
couragcd  his  fouldiers  loreacquite  the  iniiurie.  But  becaule  he  vndcrftoode 

K  J  that 


d/>.  /  7.  Of  the  h*tovi>ledge  of 

that  Scmei  did  It  not  without  the  mouing  of  the  Loide, hee  rather  appet- 
fed  them.  Let  him  alone(  faide  he)  for  the  Lord  hath  commaunded  him  to 
curfc.With  the  fame  bridle  in  an  other  place  doth  he  reftrainc  the  inrempc- 
Pf .   .        raunceoffcrowc.lhelde  my  peace  (faith  hee)  and  became  as  dumrae,be- 
^  '  caufe  thou  O  Lorde,  diddeft  it  .If  there  bee  more  efFectuall  remcdie  againft 

wrath  and  impatience:  furely  he  hath  not  a  little  profited  which  hath  lear- 
ned in  this  bchalfe  to  thinke  vpon  the  Piouidence  of  God,  that  he  may  al- 
waycall  backe  his  minde  to  this  point.  It  is  the  Lordcs  will,  therefore  it 
muft  bee  fuffered,  not  onely  becaufe  it  is  not  lawfiill  to  ftriue  againft  it,but 
alfobecaufe  hee  willcth  nothing butthat  which  is  both  iiift  and  expedient. 
In  fummc  this  is  the  end,  that  being  wrongfijily  hurtbymen,wee  leauing 
their  malice  (  which  woulde  doe  nothing  but  enforce  our  rorrowe,and  wbct 
our  mindes  to reuengc)  fhoulde  remember  to  climbe  vp  vnto  God,&  learnc 
tobdecueafluredly,thatwhatfocuerour  enemiehath  mifcheuoufly  done 
againft  vs,  was  both  fuffered  and  fent  by  Gods  difpoficion,  Paul,  to  refraine 
vs  from  rccompcnfing  of  iniuries  doth  wifely  put  vs  in  minde,  y  wc  arc  not 
Ephe,  6.1  a.  jq  wraftle  with  fleflie  and  bloode,  but  with  the  fpirituall  cnimie  the  Deuill, 
that  we  may  prepare  our  felucs  to  ftriue  with  him.  But  this  Ik  the  moftc 
profitable  lefion  for  the  appeafing  of  all  rages  of  wrath,that  God  doth  armc 
as  well  the  deuill  as  all  wicked  men  to  ftriue  with  vs,  and  that  hee  fitceth 
as  iudge  to  exercife  our  patience.  But  if  the  raiffortunes  and  miferics  that 
opprelfe  vs,  doe  chaunce  witliout  the  worke  of  men ,  let  vs  remember  the 
doftiine  of  the  law:  whatfocuer  is  profperous  floweth  fromy  fountaine  of 
Deu.i?.  Gods  blefTing ,  and  that  all  adacrfities  are  his  curfings:and  let  that  moft  ter- 
^  rible  warning  make  vs  afiraide:  If yc  walkc  ftubbornly  againft  mee,I  will  al- 

io walke  fiubbornly  againft  you.In  which  is  rebuked  our  fluggifhneire,when 
according  to  the  common  ibnfe  of  the  flelh  accounting  al  to  be  but  chance 
that  happeneth  of  both  fortes  we  are  neither  encouraged  by  the  benefits  of 
God  to  worfhip  him,  nor  pricked  forwarde  with  his  fcourgcs  to  repentance. 
Lam.j.jS.  This  fame  is  the  reafonjwhyHicremic,&  Amos  did  fo  fhirply  rebuke  the 
Efa.4j.6l  lewes,  becaufe  they  thought  that  things  as  wel  good  as  euill  came  to  paflc 
without  the  comraandcment  of  God.To  the  fame  purpofe  fcrueth  y  fevmon 
of  Efay.  I  the  God  that  create  light  and  fafhion  darkenes,  that  make  peace 
and  create  euill :  I  God  do  make  all  thefe  thinges. 

9  And  yet  in  the  meanetime  a  godly  man  will  not  winke  at  the  inferior 
caufes.  Neither  will  he,  becaule  hee  thinketh  them  the  miniftcrs  of  Gods 
goodnelfe  by  whome  he  hach  receiued  bcncfite,thcrefore  let  them  pafl'e  vn- 
confidered,as  though  they  had  deferued  no  thanke  by  their  gcntlcnes  :  but 
he  will  hartily  thinke  himfclfe  bound  vnto  them,  and  will  willingly  confeffc 
hisbonde,andtraucllashccfhallbeeablcand  as  occafion  fliall  ferue,  to 
recompcnce  it .  Finally  in  benefices  receyued  hee  will  leuerence  and  praifc 
God  as  the  principall  author,  but  he  will  honour  men  as  the  miniftcrs,  and 
as  the  nueth  is  indeede  hee  will  vndciftande  that  hee  is  by  the  will  of  God 
bounde  to  them ,  by  whofehandeit  was  Gods  will  to  bee  beneficiall  vnto 
him.  If  hee  fuffer  any  lofTeby  negligence  or  want  of  foiefight,  hee  will  de- 
termine in  his  mind  rhat  the  fame  was  done  indeed  with  the  will  of  GOD, 
but  he  will  impute  it  alfo  co  hirafclfe.lf  any  man  be  dead  by  fickcncs  whome 

hoc 


^od  the  Creator,  Lih.  /.       fr 

he  hath  negligently  handlcd,whereas  of  duetie  he  ffiould  hauc  taken  good 
heede  vnto  him  although  he  be  not  ignorant  that  the  man  was  come  to  his 
appointed  time  beyond  which  he  could  not  paflcjVet  wjU  he  not  therby  Icf- 
fen  his  offence,but  becaufe  he  had  not  faithfully  difcharged  his  dude  toward 
him,he  will  fo  take  it  as  if  he  had  periftied  by  fault  of  his  negbgence.  Much 
lefle  when  there  is  vfed  any  fraude,and  conceiued  mahce  of  minde  in  com- 
mitting either  murther  or  theft,  will  he  cxcufeit  vnder  prqtence  of  Gods 
prouidcnce,  but  he  will  m  one  felfe  euill  aft  feuerally  behold  both  the  righ- 
tcoufnes  of  God  and  the  wickedncs  of  man,as  both  doth  manifeftly  /liewe 
themfelues.But  principally  in  things  to  come  he  will  haue  confideration  of 
fuch  inferiour  caufes.  For  he  will  reckon  it  among  the  bleffings  of  God  if  he 
be  not  difappointedofthe  helps  ofmcn  which  he  may  vfe  for  his  fafetie  . 
And  fo  he  neither  will  be  negligent  in  taking  of  counfell,  nor  flouthfiill  in 
crauing  their  help  whom  he  feeth  to  haue  fufficicnt  whereof  he  may  be  fuc- 
coured: but  thinking  that  whatfoeuer  creatures  can  any  thing  profite  him, 
the  fame  are  offered  into  his  hand  by  God ,  he  will  apply  them  to  his  vfe  as 
the  lawfiill  inftrumcnts  of  Gods  prouidence.  And  becaufe  he  doth  not  ccr- 
tainely  knowe  what  fuccefle  the  buifine s  wil  haue  that  he  goeth  about ,  (  fa- 
uing  that  in  all  things  he  knowcth  that  the  Lord  wil  prouide  for  his  benefit) 
he  will  with  ftudie  trauaile  to  that  which  he  fhall  thinke  expedient  for  him- 
felfe.fo  far  as  he  can  conceiue  in  minde  and  vndcrftandmg .  And  yec  in  ta- 
king of  counfels  he  will  not  be  caricd  on  by  his  owne  wit ,  but  wil  commit  & 
yeeld  himfelfe  to  the  wifedomc  of  God,that  by  the  guiding  thereof  he  may 
be  direfted  to  the  right  end .  But  his  confidence  flial  not  fo  (lay  vpon  out- 
ward helps,that  if  he  haue  them  he  wil  carelefly  reli  vpon  theni,or  if  he  wit 
them  he  wil  be  afraid  as  left  deftitute/or  he  wil  haue  his  minde  alway  fatte- 
ned vpon  the  Prouidence  of  God,neither  wil  he  fuffer  himfelfe  to  be  draw- 
en  away  from  the  Itedfaft  beholding  thereof,  by  confideration  of  prefent 
things.  So  though  loab  acknowledged  that  the  fuccefle  of  battail  is  in  y  will 
&  hand  of  God,yet  he  gauc  not  himfelfe  to  flouthfiilnes  but  did  dihgently 
execute  that  which  belonged  to  his  ealling,but  he  Icaueth  it  vnto  the  Lord 
to  gouerne  the  end.We  wil  ftand  valiat  (faith  he)  for  our  nation,and  for  the  j  Sam.ioja 
cities  of  our  GodrBut  the  Lord  do  what  is  good  in  his  eies.This  knowledge 
ffiall  defpoile  vs  of  raflines  &  wrongful  confidence,&  flial  driue  vs  to  ccnti- 
nuall  calling  vpon  God:&  alfo  fhal  vphold  our  minds  w  good  hope,(b  as  we 
may  not  dout  aflliredly  &  boldly  to  defpife  thofe  dagersy  copafle  vs  abcur^ 
lo  In  this  point  doeth  the  inelHmable  felicitie  of  a  godly  minde  ihewe 
foorth  it  felfe.  Innumerable  are  the  euils  that  doc  bcfcege  mans  life,->nd  do 
threaten  him  fo  many  deaths.  As,not  to  go  futcher  than  our  felues :  foraf- 
nnich  as  our  bodie  is  a  receptacle  of  a  thoiifand  difeafes,  yea  hath  enclofcd 
&  doth  nourifhwitliin  it  the  caufes  of  difeafes,man  can  not  carie  liimfelfc 
but  he  rauft  needs  alfo  carie  about  with  him  many  formes  of  his  owne  de- 
ftrudion,&  draw  forth  a  life  as  it  were  entangled  with  death.For  what  may 
itelfe  be  called,where  he  neither  is  cold,  nor  fweateth  without  peril?  Nowe 
whitherfoeuer  y  nirne  thcc,al  things  y  are  aboue  thee  are  not  only  vntrufly 
friends  to  thee,but  do  in  mancr  openly  threaten  &  feeme  to  ihew  thee  pre- 
fct  death.Co  inco  a  fliip,th«re  is  but  a  foot  thickncs  bctwecne  thee  &  death. 

Si£ 


C4p .  1 7,  Of  the  kfjorvfed^e  of 

Sit  on  horfebackc,  in  the  flipping  of  one  footcthy  life  Is  In  daimgcr.  Goe 
through  the  flrrcctes  of  the  citic:  cuen  howe  many  tyles  are  vppon  the  hou- 
fcs5to  lb  mr.ny  penis  art  thou  fubieft .  If  there  be  an  iron  took  in  thy  hand 
or  rhy  fncndeSjthy  harme  is  readie prepared.  Howein?ny  wjldc  beaftes 
thou  fee  ft,  they  arc  all  armed  to  thy  deftruftion.  If  thou  mcanc  to  (hutte 
vpthy  rclfe,euenin  a  garden  well  fcnfed,  where  may  appcarc  nothing  buc 
plealauntncirc  cf  ayrc  and  grounde,  there  fomctimc  lurketh  a  Serpent. 
The  houfe  which  is  continually  fubieft  to  fire  doeth  in  the  day  time  threa- 
ten thee  wkhpouertiejandinthc  nighttime  with  falling  vppon  thy  head. 
Thyfeeldeforafmuchas  it  Ivethopento  haylc  ,  froft,  drowth  and  other 
tcmpcftcsjicwarneth  thee  ofbarrenncfTe, and  thereby  famine.  Ifpeaknot 
of prifonnmgcsjtrcafons, robberies,  open  violence, of  whicli  parte  doebc- 
R-egc  vs  at  home ,  and  part  doe  followe  vs  abroad .  In  thefc  ftreightes  mufl 
not  manncedesbeemoftmiferable,  which  euen  in  hfc  halfe  deadc  doeth 
plamely  drawe  foorth  a  carefiill  and  fainting  breath  as  if  hee  had  a  fwordc 
continually  hanging  ouer  his  necke  f"  But  thou  wilt  fay  thatthcfe  thinges 
ch2uncc(eldome,orat  the  leaftnot  alwayes^nor to  oilmen, and neuer all 
.  atonce.  Igraunt,buc  feeing  wee  are  pur  inmindeby  the  examples  of  o- 

':^  ther,  that  the  fame  thinges  may  happen  to  our  felucs,  and  that  our  life 

'J^  or.ght  of  duetic  no  more  to  bee  free  than  theirs ,  it  can  not  bee  but  that  we 

U'  muft  dreadc  and  fcarc  them  as  thinges  that  may  light  vppon  vs.  Now  what 

1"^  can  a  man  imagine  more  miferablc  thin  fiich  a  fcarcflilnefl'e?  befidcsthat, 

^^.  itis  not  without  difhonourablercproch  of  God  to  fay,  that  hee  hath  feto- 

^«  penmanthcnobleftofallhis  creatures  to  their  blind  and  vn.iduifcdftroks 

3  of  fortune .  But  here  my  purpofc  is  to  fpcake  oacly  of  the  miferie  of  man, 

'^  which  hee  (houlde  feelc  if  he  fhoulde  be  brought  fubiedc  vnder  Fortunes 

'  dominion. 

y  II     But  v/hen  that  light  of  Gods  Prouidcncc  hath  once  fliincdvppona 

^  godly  man:  hee  is  nowereleeued  and  deliuered  not  oncly  from  y  extreme 

'  anguifli  and  fcare  wherewith  he  was  before  opprefled,but  alfo  from  al  care. 

'v--  For  as  iuftly  he  fcarcth  fortunc,fo  he  dare  boldly  commit  himfclfe  to  God. 

"^  This  is(  I  fay)  his  comforte  to  vnderftande  that  the  henucnly  father  doeth 

^>  foholdein  all  thinges  with  his  power,  fo  nilech  them  with  his  authoritie 

and  councenaunce,  fo  ordereth  them  with  his  wifdome,  that  nothing  befal  - 

leth  but  by  his  appointment:  and  that  hee  is  rcceiued  into  Gods  tuition,  & 

committed  to  the  charge  of  Angels,  and  cannot  be  touched  with  any  hurt 

of  watcr,nor  fire,  nor  weapon,  but  fo  farrc  as  it  fhall  pleafe  G  od  the  goucr- 

Pfal.j>i.j.    nourtogiue  them  place.  Forfois  itfonginthcPfalme.   For  hee  {hall  de- 

liuer  thee  from  the  hunters  fnare,  and  from  the  noyfome  peftilence.He  wil 

<:ouer  thee  vnder  his  wingcs,  and  thou  fh.ik  bee  fure  vnder  hisfcthcrs.  His 

trueth  fhall  be  thy  fhielde  and  buckler.    Thou  Hialt  not  bee  afraidc  of  the 

fearcofchc  night,  nor  of  the  arrmve  that  flycth  by  day ,  not  of  the  pefti- 

lcnccrhatwaIkethinthcdarkeneflc,norof  the  plague  that  deftroyethat 

noone  day.  And  from  thence  proccedeth  that  boldncfl'e  of  the  Saintes  to 

gloric:  The  Lordc  is  my  helper,  I  will  net  feare  what  flcih  may  doe  to  mee. 

Pfal.iiS.^.    "^^^  Lordeis  my  prote£tor,why|{h3lIIbe  afraid?  If  whole  campcsftand  vp 

againit  tncc,  if  1  walkc  in  the  middeft  of  the  fhadow  of  death,!  wil  not  ccafe 

CO 


God  the  Creator*  Lih.t,  66 

to  hope  well.  Whence,  I  pray  you,  haue  they  this  that  their  afluredneflc  is 
neiicr  (h  \ken  away  from  them  ?  but  hereby,  that  where  the  worldc  feemcth 
in  {hewe  to  be  witnout  order  whirled  about,  they  knowe  that  God  workcch 
eucrie  where,  whofe  worke  they  truft  (hail  bee  for  their  prcferuanon.  Nowc 
if  their  fafetie  be  aflailed  either  by  the  dcuill  or  by  wicked  men,  in  that  cafe 
ifthey  were  notftrengchcnedwithremembraunce  and  medication  of  Pro- 
uidencc,  they  muftneedesby  and  by  be  difcouraged.But  when  they  call  to 
minde,  that  die  deuill  and  all  the  rout  ofthe  wicked,  are  fo  eueryway  hol- 
deninby  the  handof  God  as  with  a  bridle,that  they  can  neither  conceiue 
any  mifchiefe  againft  vs ,  nor  goe  about  it  when  they  haue  conceiued  it,nor 
if  they  goeneucrfb  much  about  itjCanftirre  one  finger  to  bring  it  to  paffe 
but  fo  farre  as  hee  {hall  fufFer,  yea  fo farre  as  hee  {hall  commaund,  and  that 
they  are  not  onelyholdenfaftbounde  with  fetters,  but  alfo  compelled  with 
bridle  to  doc  feruice;  here  haue  they  aboundantly  wherewith  to  comfortc 
themfelucs.  For  as  it  is  the  Lordcs  worke  to  arme  their  furie  and  to  turne 
and  dire<^e  it  whith  er  it  pleafeth  him,  fo  is  it  his  worke  alfo  to  appoint  a 
meafure  and  ende,  that  tliey  doc  not  after  their  owne  will  licentioufly  tri- 
umph. With  which  perfwa{ion  Paul  being  ftabli{hed,  did  by  the  fufferance 
of  God  appoint  his  iourney  in  an  other  place  which  hee  faidc  was  in  one  i-h  i  18 
place  hindered  by  Satan.  Ifhehadonelyfayde  that  hee  had  beene  {lopped  i*Cpr.i6.7.' 
by  Satan ,  hee  {hould  haue  feemcd  to  giue  him  too  much  power,  as  if  it  had 
bccne  in  Satans  hande  to  ouerthrow  the  verie  purpofes  of  God :  but  when 
hee  makeih  God  the  iudgc,  vppon  whofe  fufFeraunce  all  iourneies  do  hang: 
he  doeth  therewithal!  fhewe,  that  Satan  whatfocucr  hee  goe  about ,  can  at- 
tainenothingbutby  Gods  v/ill.  For  the  fame  reafon  doeth  Dauid.becaufe 
for  the  fundiiechaunges  wherewith  mans  life  is  tofTedandasitwere  whjr-  pfa.ji.i^, 
led  aboutjhee  doeth  flie  to  this  fanftuarie,  faith  that  his  times  are  in  y  hand 
ofGod.  Hee  might  haue  faidc  either  y  courfe  of  his  life,  or  time  in  the  fin- 
gular  number.  But  by  the  worde  Times,  hee  meant  to  expre{rc  that  howfo- 
cucr  the  {late  ofman  bee  vn{l:edfa{l,whatfoeuer  alterations  doc  no  we  and 
then  happen^they  are  goucrncd  by  God.  For  which  caufc  Rafin  and  the 
king  oflfrael,whenioyning  their  powers  to  the  de{lruftion  of  luda,  they  Ef^*  *.4» 
feemedasfirebrandeskindeledtowa{landconfumethe  lande,  are  called 
by  the  Prophete  fmoking  brandes,  which  can  doc  nothing  but  breath  out 
a  little  fmoke.  So  when  Pharao  was  terrible  to  all  men  by  reafon  of  his  ri- 
chefTe,  {Ircngth  and  number  of  men,  hee  himfelfe  is  compared  to  a  bca{l  of 
the  Sea ,  and  his  armie  to  fifhes.  Therefore  God  faith  that  hee  will  take  the 
Captaineand  the  armie  with  his  hookeand  drawe  them  whither  hee  lift.  Eze.aj.  4. 
Finally  becaufe  I  willnottariclongvponthispoynt,  ifa  man  markeithee 
/hall  eafily  fee  that  the  extrcmitie  of  all  miferies  is  the  ignoraunce  of  God  s 
Prouidencc  ,  and  tlie  chicfe  blelTednclfe  flandeth  in  tlie  knoweledge 
thereof. 

1 2.  Concerning  the  Prouidence  of  God,  this  that  is  faide  were  enough 
for  fo  much  as  is  profitable  both  for  the  pcrfede  learning  and  comforte 
of  the  faithfull,(  for  to  fill  the  vaine  curiofitie  of  mcn^  nothing  can  be  fuflSci- 
ent,neither  is  it  to  be  \vi{lied  that  they  bee  fatisfied)  were  it  not  for  certaine 
placcsjwhichfeemctomcaneotherwifetlianis  abouc  dcdaied^  that  God 

hatb 


Cap,t7»  Ofthek^fordcdgetf 

hath  not  ftedfaft  and  ftabic  purpofe    but  changeable  according  to  the 

Cen.6.6.       difpofition  oF  infcriour  thinges .     Firft,  in  fome  places  is  fpoken  of  the 

^•^•^''''•y-*'  rcpcn:.nceofG  O  D,  as  that  he  repented  him  of  the  creating  of  man,  of 

Icr.i    .  .       the  jduancingofSaultothekinedomc.  And  that  he  will  repent  him  of  the 

eiidl  that  he  had  determined  to  lay  vpon  his  people,  fo  foone  as  hec  pcrcei- 

iieth  any  conucrfion  ofthem .  Againe  there  arc  reheaiil'd  diuers  repclles  of 

Ii  na$    I      ^"^  decrees.Hc  had  declared  by  lonas  to  the  Niniuitcs  that  after  40  .  dayes 

once  paft  Niniiiiefhouldbedeftroiedjbutby&byhe  was  turned  with  their 

repentance  to  a  more  gentle  fentcnce.He  had  bvr  the  mouth  of  Efay  pronou- 

ced  dcatli'to  Ezechias, which  he  wasmouedby  nis  tcarcs  and  praiers  to  de- 

k'o"'*^'  ^^"^^^  •  Hereupon  many  doc  make  argument ,  that  God  hath  not  appoin<- 

*     '    ced  mens  matters  by  etemall  decrec,but  ycrely,dajly  and  hourely  appoin- 

teth  this  or  that,as  eucry  mans  dcferuings  are,or  as  he  thinkethitecjujtie  6c 

iuflicc .    Concerning  his  repcnuunce  this  we  ought  to  hold ,  that  the  fame 

cnn  nomorebeinGod,  thanignorauncccrrourandweakcnefle  .  Forifno 

man  doc  wittingly  and  willingly  throw  himfclfc  into  the  cafe  that  he  necde 

to  repent, we  can  not  fay  that  God  doth  repent,biic  that  we  muft  alfo  fay ,  y 

God  is  ignorant  what  will  come  to  paflejor  that  he  cannot  auoide  it ,  or  that 

he  headlong  &  vnaduifcdly  runneth  into  a  purpofe  wherof  he  by  Si  by  fore- 

thinkcth  him.But  y  it  is  fo  far  from  the  meaning  of  the  holy  Ghoft.that  iny 

very  mention  making  of  repcntacc  he  denieth  that  God  had  any  repenting 

at  al.becaufc  he  is  not  a  man  that  may  repent.  And  it  is  to  be  noted  that  in  y 

fame  chapter  they  are  both  lb  icynca  together  ,  that  the  comparifon  doetK 

very  wcl  bring  the  (hewof  repugnancie  toagrecment.His  changing  is  figu- 

i»Sjni.:5-s5  ratiuely  fpoken,y  God  repented  that  he  hadmade  Saulking,by  &by  after  it 

isadded:ThcftrcngthofIfraelftialnot]y,norflialbemouedwuh  repeting. 

Becaufe  he  is  not  a  man  that  he  may  rcpcnt.ln  which  words  his  vnchangca- 

blcnes  is  affirmed  plaincly  without  any  figure .  Therefore  itis  ccrtaine  that 

the  ordinance  of  God  in  difpcfin^  the  matters  of  men ,  is  perpetual!  and  a- 

bouc  al  repentance.And  y  his  conftance  Ihold  not  be  doutful,his very  aduer- 

Num.i     19    ^^"-"^^  )^^\ic  bin  compelled  to  beare  him  witncs.For  Balaa  whether  he  would 

or  no,  could  not  chufc  but  burft  out  into  this  faying:thathe  is  notlikc  a  man 

tolyc-norasafcnofman  to  be  changed  ,  &that  itisnotpoflible  that  hec 

{hould  not  do  that  he  hath  faid,&  not  fulfill  whatfoeucr  he  hath  fpoken  , 

15  W'hatmcaneth  then  this  name  of  Repentance  }  eucn  in  the  fame 
fort  chat  all  th.-  other  phrafcs  of  fpeachc  which  do  defcribe  God  vnto 
vs  after  the  mancr  of  men.For,becaule  our  wcnkcnclfc  doth  not  reach  to  his 
highnes,that  dcfcription  of  him  which  is  taught  vs,was  mccte  to  be  framed 
low  to  our  capacitie  that  we  might  vndcrrtande  it.  And  this  is  the  manner 
how  to  frame  It  lowc  for  vs ,  to  paint  out  himfelfcnotfucha  one  as  hce  is 
(  .,  in  himfclfcjbut  fiich  a  one  as  he  is  percciucd  of  vs.  Where  as  he  himfelfe  is 

^  without  al  mouine  of  a  troubled  minde ,  he  yet  teftifieth  y  he  is  angry  with 

finners.  Like  as  therefore  when  we  heare  that  God  is  angiy,wc  ougnt  not 
to  imagine  that  there  is  any  mouing  at  all  in  him,  but  rather  to  confidcr 
that  tiiis  fpcach  is  borowcd  of  our  common  fcnfe,bccaufe  God  beareth  a  rc- 
fcmblancc  of  one  chafed  and  angry  fo  oft  as  hce  exercifcth  iudgcment :  fo 
ought  wc  to  vndcrftand  nothing  cIs  by  this  wordc  of  Rcpcntauncc  but  x 

chan- 


God  the Creanr^^:,lr\\'^'^  ^f^- '•  ^7 

chaunging  of  dcedes.becaufe  men  by  changing  of  their  dcedes  are  wont  to 
declare  that  they  miflike  them.  Beca'ufe  thca  euery  chaunge  among  rnc-n  is 
anamendementpfthatwhichraiilikcihthem,and  amendxririentccmmcth 
of  repcntancc.-thercfore  bv  the  name  of  repentance  is  meant  that,thr,  t  God 
chaungcthmhis  works.In'thc  meane  time  yet  neither  is  his  purpofc  nor  his 
will  turned,  nor  his  aftcdion  chaungcd,  but  hee  foUcweth  en  with  one  con- 
tiniiallcourfe  that  which  he  had  from  eternitie  forefeene,  aL'owed  and  de- 
creed ,  howcfoeuer  the  alteration  feceme  fodeyne  in  the  eyes  of  n,en. 

14  Neither  docth  the  holy  hiftorie  fhewe  that  Gods  decrees  were  re- 
pelled when  itfheweth  that  the  deftrudion  was  pardoned  to  the  Ninmires  Ion.  j. 10. 
which  hadbecne  before  pronounced,  and  that  the  life  of  Ercchias  waspro-  Efa.  j  5.5. 
longed  after  warning  giuen  him  of  death.  They  thatfo  conftruc  it  arc  de- 
ceiued  in  vnderftandmg  of  threatninges  :  which  although  they  doe  fimply 
affirme,yetby  thefuccefTeitftiallbcpcrceiucd  that  they  eonteyneda  fc- 
crete  condition  in  them. For  why  did  God  fende  lonas  to  the  Nmiuites  to 
tell  them  aforehande  of  the  ruine  of  their  citie;"  Why  did  he  by  Ifay  giue  E- 
zechias  warning  of  death  ?  For  he  might  haue  brought  to  nought  both  him 
and  them  without  fending  them  any  worde  of  their  deftrudion.  He  meant 
therefore  an  other  thing,than  to  make  them  by  foreknowing  of  their  death 
to  feeit  comming  a  farrc  of.  Euen  this  he  meant:  not  to  hntc  them  dcftroy- 
cdjbut  to  haue  them  amended  that  they  (houldc  not  be  deilrcycd.  There- 
fore this  thatlonasprophecied  that  Niniuie  Ihoulde  fall  after  40.daycs5was 
done  to  this  ende  that  it  ihoulde  not  fall.  That  hope  of  longer  life  was  cut 
ofFfromEzechias,  was  done  for  this  purpofe  that  hee  might  obtaine  lon- 
ger lifcNowc  who  doeth  not  fee  that  God  meant  by  fuch  threatninges  to  a- 
wake  them  to  repcntaunce,  whome  hee  made  afraide  to  the  ende  that  chcy 
might  efcape  the  iudgement which  ihcy  had  deferued  by  their  finns?If  that 
be  fo  agreed,  the  nature  of  the  thingesthcmfelues  docth  lead  vs  to  this,  to 
vnderftande  in  the  fimple  threatning  a  fecrcte  emplied  condition,  which  is 
alfo  confirmed  by  likcexamples.  The  Lorde  rebuking  the  king  Abimclech  Qtn.iS.u 
for  that  he  had  taken  away  Abrahams  wife  from  him,  vfcth  thefe  wordcs: 
Beholde  thou  {halt  die  for  the  woman  that  thou  haft  taken,  for  (hee  hatha 
husbande.  Butafterhee  hadexcufedhimfelfe,  God  faidethus:  Rcftore 
lhewifetoherhusbande,forheisa  Prophete  andHiall  pray  for  thee  that 
thou  maiftliue .  If  not :  know  that  thou  Ihalt  die  the  death  and  all  that  thou 
haft.  You  fee  howe  in  his  firft  fentcnce  he  vehemently  flxikcth  his  minde  to 
bring  him  to  be  more  heedefully  bent  to  make  amends,&  in  the  other  doth 
plainely  declare  to  him  his  will .  Seeing  the  meaning  of  other  places  is  like: 
do  not  gather  of  thefe  that  there  was  any  thing  withdrawcn  from  the  firftc 
purpofeofGod,  by  this  that  hee  made  voide  the  thing  which  bee  had  be- 
fore pronounced.  For  God  doth  prepare  the  way  for  his  eternall  ordinance, 
when  in  giuing  warning  of  the  punifhment  he  moueth  thofe  to  repentance, 
whome  his  wiU  is  to  fpare,rather  than  varieth  any  thing  in  his  will,no  not  in 
his  wordcjfauing  that  he  doth  not  expreflc  the  fame  thing  in  fiUables  which 
it  is  yet  eafie  to  vnderftand.For  that  faying  of  Efay  muft  needs  remaine  true: 
The  Lord  of  Hoftes  hath  determined,  and  who  {hsll  be  able  to  vndoc  itHis  ^'^'H.^T' 
hand  is  itretched  out,and  who  ihall  turnc  it  awayc 

The 


C<</>.  /  S,  Of  the  k*fOwiedge  of 

The  xviij.  Chapter, 

That  Goddeeth  fo  vfi  theftruict ofvvtchfd  me»yitndf»  bowtth  their  nindtt 
to  futhit  tudgemtnts  in  txtcuticny  ihat^ttjiili  hintftl/tremat- 
uttb  pure  f ram  alijpau 

'T'Hcre  arifcth  a  harde  queftion  oiit  of  other  places,  where  it  is  faide  that 
•*  God  boweth  and  drawcth  at  his  will,  Satan  himlelfc  and  all  the  repro- 
bate. Forthefcnfe  of  the  flclhc  fcarccly  conceyucth  howchce  working 
by  them,  (hould  not  gather  fomefpot  of  their  faulce,ycainhis  common 
working  bee  free  from  all  fault ,  and  iuftly  conderane  his  minifters.  Vppon 
this  was  deuifcd  the  diftindion  bctwcene  Doing  and  Sulfering:  becaufc  ma- 
ny haue  thought  this  doubt  vnpolTible  to  bee  diffolued:  that  both  Satan  & 
all  the  wicked  are  fo  vndcr  the  hande  and  power  of  God,  that  hee  diredeth 
their  mahcevnto  what  end  it  plcafcth  him,  and  vfeth  their  wicked  doings 
to  the  executing  of  his  iudgementes.  And  their  modeftiewere  peraduen- 
turc  excufablc,whome  the  ilicwc  of  abfurditie  putteth  in  fearCjif  it  were  not 
fo  that  they  do  wrongefuUy  with  a  lying  defence  goe  about  to  deliucrthc 
iuftice  of  God  from  aU  vnrightfuU  blame.  It  feemeth  to  them  vnreafonable, 
that  man  fhoulde  by  the  wiU  and  commaundement  of  God  be  made  bhnde, 
and  fo  by  and  by  bee  puniflied  for  his  blindneffe.  Therefore  they  feeke  to 
fcape  by  this  (hiftc,  that  this  is  done  by  the  furferance,  but  not  by  the  will  of 
God  .  But  hee  himfelfc  plainely  pronouncing  that  hee  docth  it,doeth  rcicft 
that  fhift.  As  for  this  that  men  doe  nothingbutby  the  fccrete  commaunde- 
ment of  God,and  doe  trouble  thcmfclucs  in  vaine  with  deliberating,vnleflc 
hee  doe  by  his  fccrete  direftion  ilabliHie  that  which  hee  hath  before  deter- 
mined, it  is  proued  by  innumerable  and  plain:  tcftimonies  .  It  is  certaync 
that  this  which  wee  before  alleaged  out  of  the  Pfabne,that  Goddoethall 
thingcs  that  hee  will, belongcth  to  all  the  doings  of  men.  If  God  bee  the 
ccrtainc  appointerof  warre  and  peace,  as  it  is  there  faide ,  and  that  with- 
out exception :  who  dare  fay  that  men  arecaricd  caufelelfely  vvithblinde 
motion  while  God  knoweth  not  of  it,and  fittcth  ftill  ?  Bur  in  fpcciall  exam- 
ples will  bee  more  Ughtfome  plainnes.By  the  firft  Chapter  of  lob  we  know, 
that  Satan  docth  no  lelle  appcare  before  God  to  receceiue  his  commaunde- 
mentes  than  doe  the  Angels  which  doe  willingly  obey.  Indccde  it  is  after 
a  diiiei'fc  manner  and  for  a  diuerfc  cndc  :  but  yet  fo  that  hee  can  not  goe  a- 
^^  bout  any  thing  but  with  the  will  of  God.  Although  there  feemc  afterwarde 

to  bee  added  a  bare  fuffcrance  of  him  to  afflid  the  holy  man :   yet  becaufc 
that  faying  is  tme :  The  Lordc  hath,  giuen ,  the  Lorde  hath  taken  awayc, 
lob  asitplcafedGodfoisitcomctopaflciWegacher  that  God  was  the  author 

of  that  triallof  lob,  whereof  Satan  and  the  wicked  thccues  were  minifters. 
Satan  goeth  about  to  driue  the  holy  man  by  defpcration  to  madncifcThc 
Sabces  cruelly  and  wickedly  doc  inuade  and  rob  his  goods  that  were  none 
of  theirs.  lobknowledgeth  that  he  was  by  God  ftripped  of  al  his  goods  and 
made  poorc,  becaufc  it  fo  pleafcd  God.  Therefore  whatfoeuer  men  or  Sa- 
tan himfclfe  attempt,  yet  God  holdeth  the  fternc  to  turne  all  their  trauelles 
to  the  executing  of  his  iudgementes.     Itwas  Gods  will  to  haue  the  falfc 

king 


^'od the  Creator.  Lth.t,      68 

lung  Achab  decerned :  the  diucU  ofFcrcd  his  fcrulce  thereunto:  hewasfcnt  j.^jn,  j^^ 

*vithacerteinccommandement,tobea]yingfpiritc.mthemouthofallthe  lo. 

Prophets.  If  the  Winding  and  madncs  ot  Acnab  be  the  iudecmenc  of  God, 

then  the  deiiifc  of  bare  Sufferance  is  vaine.  For  it  were  a  fond  thing  to  fay, 

that  the  iudge  doth  onely  fuffer  and  not  alfo  decree  what  he  wil  haue  done, 

and  command  the  minifters  to  put  it  in  execution.  It  was  the  lewes  purpofe 

to  deftroy  Chrift,Pil3te  and  the  fouldicrs  do  follow  their  raging  luft,  &  yet  Aaz" a '*. 

in  a  folcmne  prayer  the  difciplcs  do  confeflc  J  that  all  the  wicked  men  did  Aft.j'.is! 

nothing  elfe  but  that  which  the  hande  and  counfell  of  God  had  deteimi-  i.Sam.i^. 

ned:euen  as  Peter  had  before  preached,  that  Chrift  was  by  the  decreed  *^* 

purpofe  &  foreknowledge  of  God  dejiucred  to  be  flaine.  As  if  he  fliould  fay: 

that  God  from  whom  nothing  is  hidden,  from  the  beginning  didwittingly 

&  willingly  appoint  that  which  the  lewes  did  execute,  as  in  another  place 

he  rehearfcthjthat  God  which  (hewed  before  by  all  his  Prophets  y  Chrift 

fliould  fufferjhath  fo  fulfilled  It .  Abfolondefihng  his  fathers  bed  with  incc-  »'Sa.»J.is, 

fiuous  adulterie,committed  deteftable  wickedncfl'e .  Yet  Gcdpronounceth 

that  this  was  his  owne  worke.For  the  wordes  are  thcfe :  Thou  haft  done  it 

feetetly , but  I  will  do  it  openly ,and  before  the  funne.   Hiercmie  pronoun-  Hier.5o.i  j. 

ceth  that  all  the  cnieltie  that  the  Chaldees  vfcd  in  lury ,  was  the  workc  of 

God.  For  which  caufc  Nabucadnerer  is  called  the  fcruant  of  God  ,  God 

cuerv  where  crieth  out  that  with  his  hiftlngjwith  the  found  of  his  trumpet,  F/ay.  j.tff, 

with  his  power  &  commandemcnt  y  wicked  are  ftirred  \  p  to  warre.  He  cal-  tfa. i  o.  5, 

leth  the  Allirian  the  rod  of  his  wrath  ,  &  the  axe  that  he  moueth  with  his     **'^'*  S* 

hand.Thedeftruftionoftheholycitie&ruineofthe  Teple  he  callethhis 

worke.  Dauid  not  murmuring  againft  God ,  but  acknowledging  him  for  a 

righteous  iudge,yct  confefleth  that  the  curlings  of  Semei  proceeded  of  the     . 

commandementofGod.TheLord(faithhe)commandcdhim  tocurfc.We    •    •    •     • 

often  finde  in  the  holy  hiftorie,  thatwhatfoeuerhappeneth  itcommcthof 

the  Lord,as  the  departing  of  the  ten  tribes,the  death  ofthefonnes  of  Hcly,  ''  '  °  ' 

&very  many  things  of  like  fort.They  that  be  meanly  exercifed  in  y  Scrip-  i.Sa.2.j4, 

tures  do  fecjthat  for  ftiortneffe  fake ,  I  bring  forth  of  many  teftimonics  but 

a  fewjby  which  yet  it  appeareth  plainly  enough,  that  they  doe  trifle  &  talke 

fbndly5thatthruft  in  a  bare  Sufferance  in  place  of  the  Prouidencc  of  God, 

as  though  God  fate  in  a  watch  tower  wayting  for  the  chaunccs  of  Fortune, 

&fo  his  iudgements  (hould  hang  vpon  the  will  of  men. 

1     Now  as  concerning  fecretmotions,that  which  Salomon  fpcakcth  of 
the  heart  ofaking,that  it  is  bowed  hither  or  thither  as  pleafeth  God  ,  ex-  p^^  ^^  j^""- 
tendeth  furely  to  all  mankin  d,&  is  as  much  in  eftcd  as  if  he  had  faid.  what- 
foencr  we  conceiue  in  minde ,  is  by  the  fecret  infpiration  of  God  direftcd 
to  this  end. And  trucly  if  he  did  not  workc  in  the  mindes  of  men,it  were  not 
rightly  faid,that  he  taketh  away  the  lip  from  the  true  fpeakers,&  wife  dome 
from  aged  men^that  he  taketh  the  heart  from  the  Princes  of  the  earth,that 
they  may  wander  wher  is  no  beaten  way.And  hereto  belongeth  that  which  Ezec.y.j** 
we  oft  readjthat  men  are  fearfull  fo  farre  forth  as  their  hearts  be  taken  with  Lai.  j <5.  j  tf, 
his  feare.So  Dauid  went  out  ofthecampe  of  Saul  &  none  was  ware  ofic,'*^*-*^* 
becaufe  the  fleepe  of  God  was  come  vpon  them  all.  But  nothing  canbe  de- 
fircd  ;o  be  more  plainly  fpoken,than  where  he  fo  oft  pronounce  th ,  that  he 

L.  biindeih 


Ca^.  I S,  Of  the  knowledge  of 

blindcih the  eyes  ofmcn,&ftriketh  them  with  giddinefle,  thathcmaketh 
them  drunke  with  the  fpirite  of  diowfineflcjCafteth  them  into  madncs,and 
hardncth  their  hcarts.Thefc  things  alfo  many  do  refcrre  to  Sufterancc,  as 
if  in  forfaking  the  reprobatc,he  futfi  ed  them  to  be  blinded  by  Satan .  But 
that  folution  is  too  tond/orafmuch  as  the  Holy  ghoft  inplainc  wordes  ex- 
prcficthjthat  they  are  ftriken  with  blindneflc  &  madnefleby  the  kjft  iudge- 
mentofGod.lt  is  faidjthat  he  hardncd  the  heart  of  Pharao,alib  that  he  did 
make  dul  and  ftrenthen  it.  Some  do  with  an  vnfauory  cauillation  mock  out 
thefe  phrafes  offpeech^becaufe  wherin  an  other  place  it  is  faid,Pharao  did 
harden  his  owne  heart,  there  is  his  own  wil  fc-t  for  the  caufe  of  his  hardning. 
As  though  thcfe  thinges  did  not  very  well  agree  together ,  although  in  di- 
uers  mancrsjthat  man  while  he  is  moiieJ  in  vvorkmg  by  God ,  doeth  alio 
workc  himfelfe. A  nd  I  do  turne  backc  thcii-  obicftion  againft  thcmfelues. 
For  jif  to  harden  do  fignifie  but  a  bare  f:iifcrancc>thcn  y  very  motion  of  ob- 
ftinacie  fhall  not  be  properly  m  Pharao.  Now  how  weake  &  foolifh  were  it 
fo  to  cxpound,as  if  Pharao  did  only  fiiffer  himfclf  to  be  hardened?  Moreo- 
uer  the  Scripture  cutteth  of  all  occafions  from  fach  cauillations.    For  God 
lof  II*  JO.     f^i^M  will  hold  his  heart.So  of  the  inhabitants  of  the  land  of  Canaan  ^io- 
Pfj'io's.jj.  fcs  faith,thai  they  went  forth  to battaile,  becaufe  the  Lorde  had  hardened 
Efa.io.6.      their  hearts.Which  fame  thing  is  repetcd  by  another  Prophet,  faying:  He 
turned  their  hearts  that  they  fliould  hate  his  {>eople.Again  in  Efay  he  faith, 
that  he  will  fend  the  Affirians  againft  the  deceitflil  nation,&  wil  command 
them  to  cary  away  the  fpoy  lcs,&  violently  take  the  pray,nor  meaning  that 
he  wil  teache  wicked  &  obftinate  men  to  obey  willingly ,but  that  he  wil  bowr 
them  to  execute  his  iudgements  as  if  they  did  beare  hiscommandements 
grauen  in  their  mindcs.Wherebyappeareth  that  they  were  moued  by  the 
certeine  appointment  ofGod.I  grant  that  God  doth  often  times  workeira 
the  reprobate  by  Satans  feruice  as  a  meanc,but  yet  fo  that  Satan  doeth  his 
office  by  Gods  mouing.and  proceedeth  fo  farre  as  is  giuen  him.  The  euilj 
Spiritc  troubled  Saul,but  it  is  faid  that  it  was  of  God,  that  wee  may  knowe 
I  .Sa.i^.  1 4.  that  the  madncfle  of  Saul,came  of  the  iuft  vengeance  of  God.It  is  alfo  faid, 
that  ih-  fame  Satan  doth  blind  the  mindes  of  the  vnfaithfuLbut  how  fo,bui 
j.Cor.4.4.    only  becaufe  the  efl^dual  working  of  crrour  commeth  from  God  himfelfe  , 
to  make  them  bcleeue  lyes  that  refufe  to  obey  the  trueth>     After  the  firft 
maner  of  fpeaking  it  is  faid.  If  any  Prophet  {hal  fpcake  lyingly,  I  God  haue 
Etc.i  4.9.     dcceiued  him.According  to  the  other  maner  of  fpeach  it  is  fay  djthat  he  gi- 
Kora.i,  a 8.    ^^^^^  ^^^^  \^^^ 3 reprobate  mind:&  to  caft  them  into  filthic  defiles, becaufe 
he  is  the  chiefe  author  of  his  owne  iuft  vengeance,  &  Satan  is  butonely  a 
mmiftcrthcrof.  But  becaufe  we  muft  entreat  of  this  matter  againe  in  the 
fccond  bookCjWhcre  we  Ihal  difcourfe  of  free  or  bond  wil  of  man,  I  thinkc  I 
ha-jc  alreadic  fliortly  fpokcn  (o  much  as  this  place  required.  Let  this  be  the 
rtunme  of  all,that  forafmuch  as  the  wil  of  God  is  faid  to  be  the  caufe  of  all 
things,hisProuidcnce  is  thought  the  gou erne  iTe  in  all  purpofes  &:  workcs 
of  rncn/o  as  it  Hiewcth  foortli  her  force  not  only  in  the  elcif}-,  which  arc  go- 
uerned  by  the  holy  Spirit,but  alfo  compellcth  the  reprobate  to  obedience. 
3    Forafmuch  as  hitherto  I  baue  recited  only  fuch  things  as  are  written 
in  J  Scriptiiresjplainly  &  not  douifuHy,  kt  ihcm  thac  twrc  not  wiongfully 

10 


^odthe  Creator,  Lih.i,       Sp 

to  fchndcr  the  heauenly  oraclesjtakc  heede  what  maner  of  iudgement  they 
take  vpon  them.  For  if  by  fained  pretending  of  ignorance  they  feke  a  prsifc 
ofmodeftie,whatcan  be  imagined  more  proudly  done,  than  that  to  fetcne 
fmall  worde  againft  the  authoritie  of  God  ?  as]thinkeocher\vife,Ihkenot  p^^  .^^ 
to  haue  this  touched .  But  if  they  openly  fpeake  euill ,  what  preuailc  they 
with  fpitring  againft  the  heauea>But  this  is  no  new  example  of  way  wardnes, 
bccaufe  there  haue  bin  in  all  ages  wicked  and  vngodly  mcn,that  with  raging 
mouth  barked  againft  this  point  of  doftrine.   But  they  fhallfeele  that  thing 
in  deedc  to  be  true  ,  which  long  agoe  the  holy  Ghoft  (pake  by  the  mouth  of 
Dauid  ,  that  God  may  ouercome  when  he  is  iudged  .     Dauid  doth  by  the  i.iohD.5.  4. 
way  rebuke  the  madneflc  of  men  in  this  fo  vnbridled  licendoufneflc,  that  of 
their  owne  iilthincfle  they  do  not  onely  argue  againft  God,but  alfo  take  vp- 
on them  power  to  condemne  him.     In  the  meane  time  he  ihortly  admoni- 
flicth,  that  the  blafphcmies  which  they  vomit  vp  againft  the  heaucn  do  not 
reach  vnto  God ,  but  that  he  driuing  away  the  cloudes  of  cauiIlations,doth 
brighrly  (hewe  forth  his  righteoufnefle ,  and  alfo  our  faith  (  bccaufe  bccing 
grounded  vpon  the  word  of  God,  it  is  aboue  all  the  world)doth  from  her  hie 
place  comemptuoufly  looke  downevpon  thefemyftes  .     For  firft  where 
they  obied ,  that  if  nothing  happen  but  by  the  will  of  God ,  then  .-sre  there 
in  him  two  contrary  willes,  becauTe  he  decreeth  thofe  things  by  fccrct  pur- 
pofc,  which  he  hath  openly  forbidden  by  his  lawc,that  is  eafily  wiped  away. 
But  before  I  anfwere  it,  I  wil  once  againe  giue  the  readers  warning  that  this 
cauillation  is  throwen  out  not  againft  me,but  againft  the  holy  Ghoft, which 
caught  the  holy  man  lob  this  confeflion :    As  it  pleafcd  God ,  fo  it  came  to 
pauc.Whenhewas  fpoiled  by  thecues, he  acknowledged  in  the  iniuric  and  joj,  ,,  jj^ 
hurte  that  they  did  him ,  the  iuft  fcourge  of  God .  What  faiih  the  Scripture 
in  other  places?  The  fonnes  of  Hely  obeyed  not  their  Fathcr.becaufe  it  was  '* Z"**"  '' 
Gods  will  to  kill  them  .     Alfo  an  ether  Prophet  crieth  out,  that  God  which  ^'^'''J*  i* 
ficteth  in  heauen  doth  whatfocucr  he  will.  And  nov/ 1  haue  fhcvvcd  plainely 
enough  that  God  is  tlie  author  of  all  thofe  things  which  thcfe  iudgcs  would 
hauetohappcn  onelybyhis  idlefufterance  .     Hce  teftifieth  thathe  crea- ^'^•^J-T- 
tethlightanddarkencfrCjthatheformcthgoodandeuil,  that  nocudlhap-  Amos.j.i?, 
peneth  which  he  himfelfe  hath  not  made .  Let  them  tell  me,I  befcch  them,  r,      ^ 
whether  he  do  willingly  or  againft  his  will  execute  his  owne  iudgemcntci? 
But  as  Mofes  tcacheth,y  he  which  is  flain  by  the  falling  of  an  axe  by  chance, 
is  dcliucred  by  God  into  the  hand  of  the  ftriker :  fo  the  whole  church  fay  th 
in  Luke ,  that  Herode  and  Pilate  confpired  ro  doe  thofe  thinges,  which  the  Aftj.  4,  j  $, 
hand  and  piu-pofe  of  God  had  decreed  .       Andtruely  if  Chiift.  v/erenot 
crucified  with  the  will  of  God,whence  came  redemption  to  vs  ?  Andytt  the 
will  ofGod  neither  doth  ftriue  with  it  felfe,  nor  is  changcd,norfaineth  that  £  ^^      ,g, 
he  willcth  not  the  thing  that  he  will  :  but  where  it  is  but  one  and  fimple  in  ^    '   * 
him,  it  feemeth  to  vs  manifoldejbecaufe  according  to  the  weakencHc  of  our 
wittewe  conceiue  nothowe  God  in  diuers  maner  willcth  and  wiilcth  not 
one  felte  thing.    Paul,  after  that  he  hath  faid,  that/  calling  of  the  Gentiles 
is  a  hidden  myfterie,within  a  litle  after  faith  flirther,that  in  it  was  manifcft- 
lyftiewcdthe  manifolde  wifedomeof  God:  becaule  for  the  dulneiVc  of 
our  wittc  the  wifcdorac  of  G  O  D  feemeth  to  vs  manifolde ,  or  (  a  s  the  oldc 

L  I  inter- 


Cap.  I S.  Of  the  kMa^r/etige  of 

interprctour  hath  trannatcdit)of  many  fafhions:  {hal  we  therefore  drcamc 
that  there  is  any  variety  in  God  himfelfc,as  though  he  either  chaungcth  hi$ 
purpofe ,  or  diilcnteth  from  himfclfe  ?   Rather  when  we  conceiuc  not  how 
Y    6  \6  ^     ^^^'^  ^^"^  ^^^  thing  to  be  done,  which  he  forbiddcth  to  doe ,  let  vs  caB 
fcnchirjd.ad  to  mind  our  o\vnc  weakneflc,  and  thcrcwithallconfidcr  that  the  light  wher- 
Laure  ..a.    in  he  dwellcth,  is  not  without  caufe  called  lnaccefl'ible>becaufc  it  is  couered 
»o'»  wichdarkneflc.  Therefore  all  godly  and  fobcr  men  will  eafily  agree  to  this 

fentcnce  of  Auguftine ,  that  fomeume  man  with  good  will  willech  y  which 
God  willeth  not.  As  if  a  good  fonne  willcth  to  haue  his  father  to  liue,whom 
God  will  haue  to  die.  Againe,  it  may  co.ne  to pafl'e5that  man  may  will  the 
fame  thing  with  an  ciiill  will,  which  God  willcth  with  a  good  wilL  As  if  an 
cuill  fonne  willcth  to  haue  his  father  to  die  ,  and  God  alfo  willeth  the  fame, 
Nowthefirftofthcfetwofonncs  willeth  that  which  God  willcth  not,  and 
the  other  fonne  willeth  that  which  God  alfo  willeth,  and  yet  thenatural- 
nefle  of  the  firft  fonne  doth  better  agree  with  the  v/ill  of  God,  although  hec 
willeth  a  contrary  thing ,  than  the  vnnaturallneire  of  the  other  fonne  that 
willcth  y  fame  thing.  So  great  a  difference  is  there  what  to  wil  doth  belong 
lo  man  ,  &  what  to  God ,  and  to  what  ende  the  will  of  euery  one  is  to  be  ap- 
plied, to  haue  it  either  allowed  or  difalowed .  For  thofe  thmgcs  which  God 
willcth  well  he  bringeth  topafle  by  the  cuil  willes  of  cuil  men.  But  a  litlc  be- 
fore he  had  faid,  that  the  Angels  apoftataes  in  their  falling  away,  and  al  the 
reprobate,  in  as  much  as  concerneth  themfelues,  did  that  which  C>od  would 
not,  but  in  re{i>cft  of  the  omnipotencic  of  God,they  could  by  no  meanes  fo. 
dojbecaufc  while  they  did  againfl  the  will  of  God,  the  will  of  God  was  done 
Pfa,  II X.  J,  vpon  them.  Whereupon  he  crieth  out:  Great  are  the  works  of  Godj&  ought 
to  be  fought  out  of  al  them  that  loue  them:  that  in  marueilous  manery  lame 
thing  is  not  done  without  his  will  which  is  alfo  done  againfl  his  will,bccaufc 
it  could  not  be  done  if  he  did  not  fuffer  it :  and  yet  he  doth  it  not  againft  his 
will,  but  willingly :  and  he  being  good,  would  not  fuffcr  a  thing  to  be  done  c« 
uill,  vnleffc  for  that  he  is, omnipotent,  he  could  of  euill  make  good. 

4  In  the  fame  marker  is  aflbiled  or  rather  vanifheth  away  the  other  ob- 
icdion:  that.if  God  donot  onely  vfe  the  fciuice  of  wicked  men ,  but  alfo  go- 
iicrncth  th)sir  cpunfcls  and  affeftions,  he  is  the  author  of  all  wicked  doings, 
&  therefore  men  arc  vnworthily  condemned ,  if  they  execute  y  which  God 
hath  decreed,  becaufe  they  obey  liis  will :  for  it  is  done  amilfe  to  confound 
his  wil  &  commandement  together,  which  it  appeareth  by  innumerable  cx- 
a.Samtif,  ampins  to  differ  farre  a  funder.  For  though  when  Abfalon  abufcd  his  fathers^ 
**•  wiues,  it  was  Gods  will  to  puniHi  Dauids  adultcrie  with  that  difhonor :   yet 

did  he  not  therefore  commande  the  wicked  fonne  to  committc  inceft  ,  vn- 
Icffe  pcrhap  you  meanc  it  in  refpeft  of  Dauid,  as  he  fpeaketh  of  the  railings 
ofScmei  .  Forwhenhcconfeifeth thatScmcirailcthathim  bythecom- 
mandement  of  God,  he  doth  not  therein  comniendc  his  obedience ,  as  if 
that  fioward  doggc  did  obey  the  commandemcntof  God,  but  acknowledg- 
ing his  tongue  to  be  y  fcourge  of  God,  he  paaently  fuffreth  to  be  correded. 
And  this  is  to  be  holdcn  in  minde  ,  that  when  God  performcth  by  y  wicked 
that  thing  which  he  decreed  by  his  fecret  iudgementjthey  arc  not  to  be  ex- 
cufcd,as  though  they  did  obey  his  cooimandcmcnt,  which  in  dccdc  of  their 

©wnc 


Codthe  Creator,  Lth.  /.  79 

owne  euU  luft  they  do  purpofely  breake.  Now  how  that  thing  is  of  God,  & 
is  ruled  by  his  fecrete  Prouidencc,which  men  do  wickedly ,  the  cleftion  of 
king  larobeam  is  a  plaine  example,  in  which  the  raHinefle  and  raadnefle  of  i.Kings.  1 1. 
the  people  is  fcuerely  condemned,  for  that  they  peruerted  the  order  ap-  ao. 
pointed  by  God,and  falfcly  fell  from  the  houfc  of  Dauid ,  and  yet  we  know 
it  was  his  will  that  he  (hoiild  be  annointed.  Whereupon  in  the  verie  wordcs 
ofOfeethereappearethacerteineflieweofrepugnancie,  that  where  God 
complained  that  that  kingdome  was  ereded  without  his  knowledge,  and  a- 
gainft  his  will,in  another  place  he  fayeth,that  he  gaue  the  kingdome  to  la- 
robeam in  his  rage.  How  (hall  thele  fayings  agree  ?  that  larobeam  reigned  0|.«e  8-4. 
not  by  God,  and  that  he  was  made  king  by  the  fame  God?  Euen  thus,  be-     «*J»"* 
caufe  neither  could  the  people  fall  from  the  houfe  of  Dauid,  but  that  they 
muft  fhake  off  the  yoke  which  God  had  layed  vpon  them  :  neither  yet  had 
God  his  hbertie  taken  away,but  that  he  might fopunifh  the  vnthankftdncs 
ofSalomon.  We  fee  therefore  how  God  in  not  willing  falfe  breach  ofalle- 
geance,yet  to  another  end  iuftlywilleth  a  falling  away  from  their  prince, 
wherupon  larobeam  befide  all  hope  was  by  holy  annointing  driucn  to  be 
king.   After  this  maner  doeth  the  holy  hiftorie  fay ,  that  there  was  an  ene- 
mie  raifed  vp  to  fpoile  Salomons  fonne  of  part  of  his  kingdome.Let  the  rea- 
ders diligently  wey  both  thcfe  things,becaufe  it  had  pleafed  God  to  haue  y 
people  gouerned  vnder  the  hand  of  one  king.  Therefore  wh  en  it  wasdiui-    „. 
dedm  two  partes,  it  was  done  againft  his  will.  And  yet  the  diuifion  tooke  j'     ^' 
beginning  ofhiswill,Forfurely,where  as  the  Prophet  both  by  words  &ce- 
remonie  of  anointing  did  moue  larobeam  whe  he  thought  of  no  fuch  thing, 
to  hope  of  ykingdomepthis  wasnotdone  without  the  knowlege  or  againll 
the  will  of  Godjwhich  commanded  it  fo  to  be  done:and  yet  is  die  rebellion 
of  the  people  iuftly  condemncd,for  that  as  it  were  againft  the  will  of  God, 
they  fell  from  the  pofteritie  of  Dauid.In  this  manerit  is  alfb  afterward  fur- 
ther faidjthat  where  Rehabeam  proudly  defpifed  the  requeft  of  the  people, 
this  was  done  by  God  to  confirme  theworde  which  he  had  fpoken  by  the 
hande  of  Ahiha,his  feruanr.  Lo  hovvc  againft  Gods  wil  the  facrcd  vnitie  is 
torne  in  funder,&  yet  witli  the  will  of  the  fame  God  tenne  tribes  do  forfakc 
Salomons  fonne.Let  vs  adde  another  like  example.Where  the  people  con-  j.Kings.i  o 
fenting,yea  laying  their  hands  vnto  it,the  fonnes  of  Ahab  were  flaine,&  all  7. 
his  oflprmg  rooted  outrlehu  faid  in  dcede  truely,that  nothing  of  the  words 
ofGod  were  fallen  to  the  ground,but  that  he  h?d  done  all  that  he  had  fpo- 
ken by  the  hand  of  his  feruant  Ehas.  And  yet  nor  vniuftly  he  rebukcth  the 
citizens  of  Samaria,for  that  they  had  put  their  hands  vnto  it.  Are  ye  righ- 
teous,faith  he?If  I  haue  confpired  againft  my  loi  d,who  hath  killed  al  thcfe? 
I  haue  before(as  I  think)alreadie  declared  plainly,  how  in  one  fclfc  worke 
both  the  fault  of  man  doth  bewray  it  fclfc,and  alfo  the  righteoufncs  of  God 
glorioufly  appearcth.  Andformodeft  wittes  this  aunfwcrc  of  Auguftinc  Epifto.48. 
fhall  alway  fiifhfe :  where  as  the  father  deliuercd  the  fonne,  &  Chriftdeli-  adVincen. 
uered  his  body,and  ludas  deliucred  the  Lord:  why  in  this  dcliucring  is.  God 
righteous,ana  man  faultie  >  becaufe  in  the  fame  one  thing  .which  they  did, 
the  caufe  was  not  one,for  which  they  did  it.  If  any  be  more  combered  with 
this  that  v/enowe  faye,  that  thereisnoconfentofGodwidiman,  where 

L  3  man 


Cap,  t,  Ofthel^vwle^ge  of    '"" 

.  man  by  the  righteous  mouing  of  God  doeth  that  which  is  notlavrfijlJ,  let 
P5  8""\^r  them  remember  that  which  Augiiftine  faitli  in  another  pIace:Who  rtiall  noc 
trio  ad  Va-  tremble  at  thefc  iudgemcnts,  v/nerc  God  worketh  euen  in  the  hearts  ofcuiJ 
leDt.ca,iO.  men  whatfocucr  he  wiJl,and  yet  rendieth  to  them  accordmg  to  their  defer- 
uings  ?  And  truely  in  the  falfiiood  of  ludas,  it  (halbe  no  more  lawfiill  to  lay 
the  blame  of  the  wicked  deedc  to  God,bccaufe  he  himfelfe  willed  him  to  be 
deliucred,and  did  deliuer  him  to  death,  than  it  flialbc  to  giue  away  the 
praifeofour  redemption  to  ludas.  Therefore  the  fame  writer  doeth  in  an 
other  place  truely  tclvs,that  in  this  examination  God  doeth  not  enquire 
what  men  might  haue  done,or  what  they  haue  done,but  what  their  wil  was 
to  doe,that  purpofe  and  will  may  come  into  the  accompt.  They  that  think 
this  harde,lct  them  a  litle  while  confider  ,  how  tolerable  their  owneway- 
wardneffe  iSjwhile  they  refufeathmg  witncflcd  by  plainc  tcftimonies  of 
Scripture,  bccaufc  it  exceedeth  their  capacitie,and  do  finde  fault  diat  thofe 
things  arc  vttered,which  God,  vnleflehehad  knowcn  them  profitable  to 
be  knowen,v/ould  neuer  haue  commanded  to  be  taught  by  his  Prophets  Sc 
Apoftles.  For  our  being  wife  ought  to  be  no  more  but  to  embrace  with 
mceke  willingnefTe  to  learne,  and  that  without  exception  whatfocuer  is 
taughtin  the  holy  Scriptures.  As  for  them  that  doe  more  frowardly  out- 
rage in  prating  againft  it,  fith  it  is  cuidcnt  that  they  babble  againft  God, 
they  are  not  worthie  of  a  longer  confutation. 

The  ende  ofthefirJli>aoke. 

THE  SECOND    BOOKE 

OF    THE  INSTITVTION    OF 
CHRISTIAN     RELIGION, 
which  intreateth  of  the  knowledge  of 
God  the  Redeemer  w  C^rijly  rvhtch 
Jtnowledge  was  firft  opened  to  the  Fa- 
thers in  the  time  of  the  Lawe,  & 
then  to  vs  in  the  GofpcL 

The  firft  Chapter. 

That fy ^damsjinne  a»d  faUingaway^manl^tndebecamt accurfed,  auddidJe- 
(tneratefrom  hit  firft  ejlait:  vvhertin  a  imreated  ofOriginal/tnae . 

I O  T  without  caufe  hath  the  knowledge  of  himfelfe  been 
in  the  oldc  proucibc fo  much  commended  to  man .  For 
if  ic  be  thought  a  rtiame  to  be  ignorant  of  all  thinges  that 
pcrtainc  to  the  courfe  of  mans  life  ,  then  mucn  more 
fliamefiill  is  the  not  knowing  of  our  felucs  ,  whereby  it 
commcth  to  paflc  ,  that  in  taking  counfcll  of  any  thing 

,  ncccifarie,  we  be  mifcrably  dafcled,  yca,altogcther  blin- 
ded. 


God  the  Redeemer  Lth.  2,  7' 

ded .  But  how  much  more  profitable  this  leflon  is,  fo  much  more  diligcmly 
muft  we  take  heede ,  that  we  do  not  diforderly  vfe  it ,  as  we  fee  fome  of  the 
Philofophers  haue  done  .  For  they  in  exhorting  man  to  knowe  himfelfe, 
doe  withaU  appoint  this  to  be  the  endc,  why  he  Ihould  knowe  himfelfe,that 
he  fliould  not  be  ignorant  of  his  owne  dignitie  and  excellcncie:  and  nothing 
els  doe  they  will  him  to  behold  in  himfelle  ,  bcit  that  whereby  he  may  fwell 
with  vaine  confidence,  and  be  puffed  vp  with  pride .  But  the  knowledge  of 
our felues,  firft  ftandeth  in  this  point,  that  confidering  what  was  giucn  vs  in 
creation,  and  howboimrifully  Godcontinueth  his  gratious  fauour  tov/ardc 
YSj  we  may  knowe  how  great  had  bin  the  cxcellencie  of  our  nature,  if  it  had 
continued  vncorrupted :  and  we  may  withall  thinke  vpon  this ,  that  there  is 
nothing  in  vs  of  our  owne,  but  that  we  haue  as  gotten  by  borrowing  all  that 
God  hath  beftowed  vpon  vs,  that  we  may  alwayes  hang  vpon  him .  Thei^ 
ihat  we  call  to  mind  our  miferable  eftate  after  the  fall  of  Adam,  the  feeling 
whereof  may  throw  downe  all  glorying  &  truft  of  our  felues, oucrwhclme  vs 
with  ihame  and  truely  humble  vs.  For  as  God  at  the  beginning  fafhioned  vs 
like  his  owne  image,  to  the  end  to  raife  vp  our  mindes  both  to  the  ftudie  of 
vertueand  to  the  meditation  ofeternaIllife,fo  leaft  the  fb  great  nobleneffe 
of  ourkind,  which  maketh  vs.difFerent  from  brute  beafts,{hould  be  drowned 
with  our  flothfidnes,  it  is  good  for  vs  to  know.that  we  are  therefore  endued 
with  reafon  &  vndcrftanding,that  in  keeping  a  holy  &  honeft  life, we  (hould 
proceede  on  forward  to  the  appointed  end  ofblefled  immortahue.  But  the 
hrft  dignitie  can  not  come  in  our  minde  ,  but  by  andby  on  y  other  fide  the 
heauy  fight  of  our  filthines  &  fhame  dotla  thruft  it  felfe  in  prefence,  fincc  we 
in  the  perfbn  of  y  firft  man  are  fallen  from  our  firft  eftate,where  vpon  grow- 
eih  the  hatred  and  lothing  of  our  felues,  &  true  humilitie ,  and  there  is  kin- 
dled a  new  defire  to  feeke  for  God ,  in  whom  euery  of  vs  may  recouer  thofe 
good  thjnges,  whereof  we  are  found  altogether  voide  and  emptie. 

i  Thisthingfurely  the  truth  of  God  appointcth  to  be  fought  in  exami- 
ning of  our  felues,  I  meane  ,  it  recjuireth  fuch  a  knowledge  as  may  both  call 
vs  away  from  all  confidence  of  our  owne  power,  and  making  vs  deftitute  of 
all  matter  to  glory  vpon,  may  bring  vs  to  fubmillion  .  Which  rule  itbeho- 
ueth  vs  to  keepe,if  we  wil  attainc  to  the  true  marke  both  of  right  knowledge 
and  well  doing .  Neither  yet  am  I  ignorant  how  much  more  plcafanr  is  that 
other  opinion  that  allureth  vs  rather  to  confider  our  good  thingcs ,  than  to 
looke  vpon  our  miferable  needinefl'e  and  diflionour,  which  ought  to  ouer- 
whelme  vs  with  fhame .  For  there  is  nothing  that  mans  nature  more  co- 
uereth,  than  to  be  ftroked  with  flattery :  and  therefore  when  he  hear eth  the 
gifts  that  are  in  him  to  be  magnified,  he  leaneth  to  that  fide  with  ouermuch 
lightneffe  of  beleefe :  whereby  it  is  fb  much  lefle  to  be  manjeiled,that  here- 
in the  greateft  part  of  men  haue  pernitioufly  erred  .  For  fith  there  is  na- 
turally planted  in  al  mortall  men  a  more  than  blind  loue  of  thcmfelues,they 
doe  moft  willingly  perfwade  themfelues,  that  there  is  nothing  in  them  that 
ihey  ought  worthily  to  hate  .  So  wi  thout  any  maintenance  of  other ,  this 
moft  vaine  opinion  doth  ech  where  get  credit,  that  man  is  abundantly  fiif- 
ficient  of  him  felfe  to  make  him  felfe  liue  well  and  blefledly .  But  if  there  be 
any  that  are  content  10  thinke  more  modcftly ,  howe  foeuenhey  graunt 

L  4  foir.e- 


Cap,  /.  OftheJ^owledge  of 

fomcwhat  to  God,  Icaft  they  fhould  feeme  aircgantly  ro  taVe  all  to  ihem- 
felucSjyet  chcy  lo  paitit,that  the  principall matter  of  gloric  and  coaf.dence 
alway  rcmaineth  with  themfclues.  Now  if  there  come  talke ,  that  w.th  her 
alliirementcs  ticklcththe  pride  that  already  of  it  fclfeitcheth  within  the 
bones,  there  is  nothing  that  may  more  delit:;  them.  Therefore  as  any  hath 
with  his  extoUrngmoftfauourably  aduanccd  the  excellency  of  mans  nature, 
fo  hatli  he  bin  exccptedwith  the  well  liking  rcioyccment  in  maner  of  all  a- 
ges.  But  whatfocuer  fuch  commendation  there  be  of  mans  excelkncie  that 
tcachethmantoreftinhimfclFe,  it  doth  nothbig  butdelite  with  that  her 
fweetcne{re,andindccdefo  deceiueth,  that  it bringeth to moft wretched 
deftiudion'all  them  that  aflent  vnto  it  .  For  to  what  purpofe  auaileth  it  for 
vsjftandmg  vpon  al  vainc  confidence  to  dcuifc,  appoint,  attempt  and  goc  a- 
bout  thofe  thinges  that  we  thinke  to  be  for  our  behoofe ,  and  in  our  firft  be- 
ginning of  enterprifc  to  be  fortikcn  &  deftitutc  of  found  vnderftanding  and 
true  ftrength ,  and  yet  to  goe  on  boldely  till  v/e  fall  downe  into  deftrudtion? 
But  it  cannot  othcrwifc  happen  to  them  that  hiuc  affiance  that  they  can  do 
any  thing  by  their  owne  power  .   Therefore  if  any  man  giue  heede  to  fuch 
teachers  that  holdc  vs  in  confidering  onely  our  owne  good  thinges,  he  (hal 
not  profite  in  learning  to  knowe  himfelfc,  but  (hall  be  caried  violently  away 
into  the  worfekindc  of  ignorance. 
3     Therefore,  whereas  in  this  point  the  tnith  of  God  doth  agreewith  the 
common  naturall  mcanmg  of  all  mci\ ,  that  the  fecondc  parte  of  wifcdome 
confifteth  in  the  knowledge  of  our  felues,  yet  in  the  veiy  maner  of  knowing 
there  is  much  difagrccmcnt  .     For  by  the  judgement  of  the  flefhe ,  i  man 
thinketh  that  he  hath  then  well  fearched  himfelfc ,  when  trufting  vpon  his 
owne  vndcrftanding  and  integrity ,  he  taketh  boldenefle ,  and  enconrageth 
himfelfe  to  doing  the  dueties  of  vertue  and  bidding  battcll  to  vices ,  trauai- 
Icth  with  all  hisftudieto  bendc  himfelfc  to  that  which  is  comely  and  ho- 
ned .     But  he  that  looketh  vpon  and  tricth  himfelfe  by  the  nile  of  Gods 
iudgement,findeth  nothing  that  may  raifevp  hismindcto  good  affiance: 
and  the  more  inwardly  that  he  hath  examined  himfelfe ,  the  more  he  is  dis- 
couraged, till  being  altogether  fpoiled  of  all  confidence,  he  leaueth  to  him- 
felfe nothing  toward  the  well  ordering  of  his  life .  And  yet  would  not  God 
haue  vs  to  forget  the  firft  noblenes  that  he  gaue  to  our  father  Adam ,  which 
ought  of  good  right  to  awake  vs  to  the  ftudieof  righteoufneflc  andgood- 
ncue.    Forwecannotconfider  cither  our  owne  firft  cftate,  or  to  what  end 
we  are  created,  but  we  ffialbe  pricked  forward  to  ftudie  vpon  immortalitie, 
and  to  defire  the  kingdome  of  God  .     But  that  confideration  is  fo  farrc 
from  putting  vs  in  courage,  that  rather  difcouraging  vs,  it  throvverh  vs 
downe  to  humblenefle .  For  what  is  that  firft  cftate  of  ours  ?  euen  that  from 
whence  we  are  fallen .     What  is  that  endc  of  our  creation  ?  euen  the  fame 
from  which  we  are  altogether  turned  away :  fo  that  lothing  our  owne  mife- 
rablc  eftate ,  wee  may  grone  for  forrowe ,  and  in  groning  may  alfo  figh  for 
the  lofTe  of  that  dignitie .     But  nowe  when  wee  fay  that  man  ought  to  be- 
hold nothing  in  himfelfe  that  may  make  him  of  boldc  courage :  wee  meane 
that  there  is  nothing  in  him  vpon  affiance  whereof  he  ought  to  be  proude. 
WheiforC;  if  any  lift  to  bcare  what  knowledge  ma  ought  to  haue  of  himfclf. 

Ice 


godthe%edeemer.  Lib.2,  72 

let  vs  chus  diuidc  it,  that  firft  hee  confidcr  to  what  cndc  he  is  createdj  and  1 

endued  with  giftes  that  are  not  to  be  difpifed ,  by  which  thought  hec  may 
be  ftuied  vp  to  the  meditation  of  the  heaiing  of  God  £c  of  the  Jite  to  coaic. 
Then  let  him  way  hi-;  ownc  ftrength ,  or  rather  nccdie  want  of  ihengui,  by 
perceiiiing  wherof  he  may  lie  in  extreme  confufion,  as  one  vtterly  brought 
to  naught.  The  firft  of  thefe  confiderations  tcnde  th  to  this  ende ,  that  hee 
may  kiiowc  what  is  his  duetie :  and  the  other,  howc  much  hee  is  able  to  do 
towardes  the  performing  of  it.  Wee  will  entreat  of  them  both,as  the  order 
of  teaching  IhaiJ  require. 

4  But  becar.fe  it  muft  needes  be  that  it  was  not  a  light  negligence,but  a 
deteftablc  wicked  ad  which  God  fofeuerelypuniflied,  wee  mufte  confider 
theverie  forme  of  the  fame  in  the  fall  of  Adam,  that  kindeled  the  horri- 
ble vengeaunce  of  God  vpon  al  mankinde.  It  is  a  childifh  opinion  that  hath 
commonly  bcene  receyued,  concerning  the  intemperaunce  ofgluttonie,as 
thonghthefummeandheadeofalJvertues  confifted  in  the  forebearing  of 
one  onely  fruite,  when  there  flowed  on  euery  fide  Itore  of  all  fortes  of  dein- 
ties  y  were  to  be  defired,&  when  in  that  bleifed  fr iiitfulnefle  of  y  ear  th,there 
was  not  onely  plentie ,  but  alfo  varietie  to  nuke  fare  for  pleafure.Thersfore 
wee  muft  looke  further,becaufe  the  forbidding  him  from  the  tree  of  y  know- 
ledge of  good  and  euill,  was  thetnallof  obedience,  that  Adam  in  obeying 
might  proue  that  hee  was  willingly  fubiefttothe  gouernmentof  God.And 
the  name  of  the  tree  it  felfc  flieweth  ,that  that  commaundement  was  giuen 
fornone  other  ende,  than  for  this  thathee  contented  with  his  owne  eftate 
flioulde  not  with  wicked  luft  aduaunce  himfelfe  higher.  But  the  pro- 
mife  whereby  hee  was  bidden  to  hope  for  eternall  life ,  fo  long  as  hee  did 
not  eatc  of  the  tree  of  life,  and  againe,  the  horrible  thi  eatening  of  Death  fo 
foone  as  hee  fhouldc  taft  of  the  tree  of  knowledge  of  good  and  euill,  ferued 
to  prooue  and  exercife  his  faith.  Hereof  it  isnotharde  to  gather,  by  what 
meanes  Adanvprouoked  the  wrath  of  God  againft  hinafelfe .  Auguftine  in- 
<leede  faith  not  amifle,  when  hee  faith,  that  pride  was  the  beginning  of  all 
euils .  For  if  ambition  had  not  lifted  vp  man  higher  than  was  lawfiill  &  than 
was  permitted  him,  he  might  haue  continued  in  his  eftate:  but  v/ee  mufte 
fetch  a  more  fijll  definition  from  the  maner  of  the  tentation  that  Mofes  de- 
fcribeth .  For  fiththe  woman  was  with  the  deceite  of  the  Serpent  led  away 
by  infidehtie, nowe it appeareth  that  difobedience was  the  beginningofy  ^^ 
fall.  Which  thing  Paul  confirmeth,  teaching  that  all  men  were  loft  by  one 
mans  difobedicnce.  But  it  is  withall  to  be  noted,  that  the  firft  man  fell  from 
y  fubiedion  of  God,  for  that  hee  not  only  was  taken  with  the  entifementes 
of  Satan,  but  alfo  defpifing  the  trueth,did  tume  out  of  the  way  to  lying.And 
furely  Gods  worde  bcinc;  once  defpifed,  all  reuerencc  of  God  is  ftiaken  ofK 
Becaufe  his  maieftie  doeth  no  other  waycs  abide  in  honour  among  vs,  nor 
the  worfhip  of  him  remaine  inuiolate,but  while  we  hang  vppon  his  mouth. 
Therefore  infidelitic  was  the  roote  of  that  falling  away.  But  thercvppon  a- 
rofe  ambition  and  pride,  to  which  was  adioyncd  vnthankefulnefle,  for  thnt 
Adam  in  coueting  more  than  was  graunred  ,did  vnreuerently  difpife  the  fo 
great  liberalitie  of  God  wherewith  he  was  enriched.  And  this  was  a  mon- 
ftruoas  wickdneflc,  that  the  fonnc  of  the  earth  thought  it  a  fmall  thing 

L  J  that 


Cap.  /.         '  Of  the  knowledge  of 

that  hcc  was  made  after  the  likcnede  of  God,vnlcfle  he  might  alTo  be  made 
egallwithGod  .  If  Apoftaficbcea  fiJthic and detcftable  offence,  whereby 
man  draweth  liimfelfe  from  the  allegeaunce  of  his  crcato'jr,yca  outrage- 
oufly  ihikc  th  of  his  yoke :  then  it  is  but  vaine  to  extenuate  the  fin  of  Adam. 
AlbeititwasnofimplcApoftafiejbut  ioyned  with  {hamefuU  reprochcs  a- 
gainftGod  ,whi]e  they  aflentedtothefclaundersof  Satanjwherein  he  ac- 
cufed  God  of  lying  enuie,  and  niggardly  grudging.  Fmally,  infidelitie  ope- 
ned the  gate  to  ambition,  ambition  was  the  mother  of  obftinate  rebellion, 
to  make  men  caft  away  the  fcare  of  God,&  throw  thefelues  whither  their  luft 
caried  them.  Therefore  Bernard  doth  rightly  teach  that  the  gate  of  falua- 
tion  is  opened  vntovs,  when  at  this  day  wee  receiue  the  Gofpellby  our 
cares:euen  as  by  the  fame  windowes,when  they  ftood  open  to  Satan,death 
was  let  in.  For  Adam  wouldc  ncuer  haue  beene  fo  boldejss  to  do  againft  the 
commaundementofGodjbutfor  this  thathee  did  not  bcleeuehisworde. 
Truely  this  was  the  bcft  bridle  for  the  right  keeping  of  al  affedions  in  good 
order,  to  thinke  that  there  is  nothing  better  than  to  keepe  righteoufnclic 
in  obeying  the  commaundements  ofGod,  and  then  that  the  cheefeend  of 
happielifcis  to  be  beloued  of  him.  Hce  therefore  being  carried  away  with 
the  blafphemies  of  the  Deiiill,did(afmuch  as  in  him  lay  )  extinguifh  y  whole 
glorie  of  God. 

J  As  the  fpirituall  life  of  Adam  was,  to  abide  ioyned  and  bounde  to  his 
creatour  ,fo  his  alienation  from  him  was  the  death  of  his  foule.  Neither  is 
Rom.  8'  ^^  marucll  if  he  by  his  falling  away,  deftroyed  all  his  ownc  pofteritic,  which 
pcrucrted  the  whole  order  of  nature  in  heauen  and  in  canh .  All  the  crea- 
tures doc  grone,  faith  Paul,  being  made  fubicft  to  corruption  againft  their 
will.  If  one  flioulde  aske  the  caufc :  no  doubt  it  is  for  that  they  beare  part  of 
that  punifhmcnc  y  man  deferucd,  for  whofe  vfe  they  were  created.Sith  then 
the  curfe  that  gocth  throughout  all  the  coaftes  of  the  world  proceeded  from 
his  fault  both  vpward  and  downewarde,  it  is  notliing  againft  reafon  ,  i  f  it 
fpread  abroad  into  all  his  iflue.Therefore  after  that  the  heaucnly  image  in 
him  was  defaced,  he  did  not  alone  fufFer  this  punilhment,  that  in  place  of 
wifcdome,  ftrcngth,  holineflc,  trueth,  and  iuftice  (  with  which  ornamcntes 
he  had  beene  clothed)  there  came  in  the  moft  horrible  pcftilences  ,  blind- 
nefle,  weakcncfVc,  filthineflc,falfehode,  and  iniuftice,  but  alfo  hee  entang- 
led &  drowned  his  whole  offpring  in  the  fame  miferies.  This  is  the  corrup- 
rion  that  commcth  by  inheritaunce,  which  the  olde  writers  called  originall 
iinne,  meaning  by  this  worde  linne,  the  corruption  of  nature,  which  be- 
fore was  good  and  pure  .  About  which  matter  they  haue  had  much  con- 
tention, bee  aufe  there  is  nothing  farther  off"from  common  reafon,  than 
all  men  to  be  made  guiltie  of  one  mans  fault ,  and  fo  the  finne  to  become 
common.  Whicli  feemethto  haue  beene  the  caufe  why  theoldeft  Do- 
lors of  the  Church  did  but  darkcly  touch  this  point,  or  at  the  leaftdid 
notfctit  outfo  plaincly  as  was  conuenicnt.  And  yet  that  fcarcfulnclTe 
could  not  bring  to  palTcjbutthatPclagiusarofc,  whofe  prophane  inucnti- 
on  was  that  Adam  finned  onely  to  his  own:  loiTe,  and  hurted  not  his  po- 
fteritic. So  through  this  futtletic,  Satan  went  about  by  hiding  the  difcafe, 
CO  mak<;ic  incurable.   But  when  it  was  proucd  by  manifcit  tcftimonie  of 

Scrip. 


godthe%edeeMer,  Lib.  2,  73 

Scripture,  that  finne  pafled  fromthefirft  man  into  all  his  pofteritic,liee 

brought  this  cauillation,  that  it  pafled  by  imitation ,  but  not  by  propagau- 

on.   Therefore  good  men  trauailedm  this  point,andaboue  all  odierAu- 

guftine,  to  fliswe  that  we  are  corrupted  not  by  forcin  wickcdndlc ,  but  that 

we  bring  with  vs  from  the  wombe  of  our  mother  a  vicioufnelle  planted  in 

our  begettingjwhich  to  dcnie  was  too  great  fhameleflenefle.Eut  the  raflie- 

nes  of  the  Pelagians  and  Celeftians  wil  notfeeme  maruellous  to  him,which  (j 

by  the  writings  of  the  holy  man  fhal  percciue,  howe  fhamelefle  beafts  they 

were  in  all  other  thinges.Surely  it  is  not  doutRillyfpoken  that  Dauid  con-  pfji^ji.y. 

fefleth  that  he  was  begotten  in  miquicies,  and  by  his  mother  concciucdin 

finne.  He  doth  not  there  accufe  the  finncs  of  his  father  or  mother ,  but  the 

better  to  fet  forth  the  goodnelVe  of  God  towr.rd  him,  heebeginneth  the 

confeffionof  his  owne  wickedncfl'eathis  very  begetting,     forafmuch- 

as  it  is  euident  that  that  was  not  pecuUar  to  Dauid  alone ,  itfollow- 

eth  that  the  common  eftate  of  all  mankinde  is  noted  vnder  his  example.All  Ioh.i4,4« 

we  thcrfore  that  defcend  of  vncleane  feede  ,  are  borne  infedcd  which  the 

contagio  of  fin,y  ea  before  that  we  fee  the  light  of  this  life,webe  in  the  fight 

of  God  filthy  and  {potted.For  who  could  giue  clcane  of  thevncleannelTePnot 

one:as  it  is  in  the  booke  of  lob. 

6  We  heare  that  the  vncleanncfle  of  the  parcntcs  £b  paflcth  into  the 
children,that  al  without  any  exception  at  their  beginning  are  defiled .  But 
of  this  defiling  we  (hall  not  finde  the  beginning  vnlefle  we  go  vp  to  the  firft 
parent  of  all  vs,  to  the  well  head .  Thus  it  is  therefore,  that  Adam  was  not 
onely  the  progenitor,  but  alfo  the  roote  of  mans  nature,  and  therefore  m 
his  corruption  was  al  mankinde  worthily  corrupted:which  the  Apoftle  ma- 
kcthplaine  by  comparing  of  him  and  Chrift.  As(raith  he)  by  one  man  fin  Rom.  j.i  a. 
cntred  into  the  whole  worlde ,  and]  death  by  finne ,  and  fo  death  went 
ouer  all  men,forafinuch  as  all  haue  finnedrfo  by  the  grace  of  Chrift,rjghte- 
oufnefle  and  life  is  reftored  vnto  vs .  What  will  the  Pelagians  here  prate? 
that  Adams  finne  was  fpread  abroad  by  imitation?  Then  haue  wee  no  other 
profile  by  the  rightebufncfle  of  Chrift,  but  that  hee  is  an  examj^e  fet  before 
vs  to  follow?  Who  can  abide  fiich  robberie  of  Gods  honour  ••  Ifitbeoutof 
queftion  that  Chriftes  righteoufncfle  is  ours  by  communication.and  there- 
by life:it  followeth  alfo  that  they  both  were  fo  loft  in  Adam,  as  they  be  re- 
couered  in  Chrift:and  chat  finne  and  death  fo  crept  in  by  Adara^as  they  are 
aboliflied  by  Chrift.  The  words  are  plaine,  that  many  are  made  righteous 
by  the  obedience  of  Chrift,as  by  the  difobedience  of  Adam  they  were  made 
finncrs:  and  that  therefore  betweene  them  two  is  this  relation ,  that  Adam 
wrapping  vs  in  his  dcftruftion,deftroied  vs  with  him,  and  Chrifte  with  his 
grace  reftored  vs  to  faluation.In  fo  clearc  light  of  truth ,  I  thinkc  wee  neede 
not  a  longer  or  more  laborious  proofe.  So  alfo  in  the  i  .EpiftJe  to  the  Corin.  j,Cor.i  5«2  » 
when  he  goeth  about  to  ftablifh  the  godly  in  the  truft  of  y  tefurrcdion ,  he 
flicweth  y  the  life  is  couered  in  Chnft,y  was  loft  in  Adam,he  that  prcnoim- 
ceth  that  we  all  are  dead  in  Ad3m,doth  alfo  therv/ithal  plainely  tcftifie,that 
we  were  infeded  with  the  filch  of  finne .  For  damnation  could  not  reachc 
vnto  them  y  were  touched  w  no  guiltines  of  iniquitie.But  it  can  be  no  way 
plainlier  vndcrftanded  what  he  raganech  than  by  relation  of  y  other  mebec 

of 


Cap.  /,  Ofthekne'wledgeof 

of  che  fcntencCjwhere  he  teacheth  that  hope  of  life  is  reftorcd  in  Chrifl.But 
it  is  well  inoiigh  knowen  that  the  fame  is  done  no  other  way,  than  when  by 
marucllousmancr  of  communicating  jChriftpoureth  into  vs  the  force  of 

„  g  his  righteoufncfle.  As  it  is  written  in  an  other  place  ,  that  the  fpirite  is  life 
vnto  vs.for  righteoufncilc  fake.  Therefore  we  may  not  othcrwife  expound 
that  which  isfaidethatwearedeadin  Adam,  but  tlius,  that  he  in  finning 
did  not  onely  purchafc  mifchiefe  and  ruine  to  himfelfe ,  but  alfo  threwe 
downc  our  nature  headlong  into  like  dcftruftion .  And  that  not  onefy  to 
the  corruption  of  himfelfe ,  which  pertaineth  nothing  to  vs,but  bccaufe  he 
infected  al  his  feed  with  the  fame  corruption  whercinto  he  was  fallen.  For 
othcrwife  the  faying  of  Paul  could  not  ftand  true,  that  all  arc  by  nature  the 

Ephc.  2.  J.'  the  fonnes  of  wratli,  if  they  were  not  already  accurfed  m  the  wombc .  And 
it  is  cafily  gathered  that  nature  is  there  meant  not  fuch  as  it  were  create  by 
God,  but  fuch  as  it  was  corrupted  m  Adam .  For  it  were  not  conucnient, 
that  God  ihould  be  made  the  author  of  death.  Adam  therefore  fo  corrup- 
ted himfclfe,thac  the  mfeftion  paffed  from  him  into  all  his  offpring .  And 

loh.  }.f.  the  heaucnly  iudge  himfelfe  Chriftjdoth  alfo  plainely  inough  pronounce, 
that  all  are  borne  euill  and  corrupted,  where  he  teacheth ,  that  whatfoeuer 
is  borne  of  fle{h,  is  flefh,  and  that  therefore  the  gate  of  life  is  clofed  againft 
all  men,vntill  they  be  begotten  againc.  ' 

7  Neither  for  the  vndcrftanding  thereof  is  any  curious  difputation 
needcfiilljwhichnotalitlccombredthc  old  writers,  •whether  thefoulcof 
the  fonne  doe  procecdeby  dcriuation  from  the  foule  of  the  father ,  bccaufe 
in  it  tlie  infeftion  principally  refteth .  We  nuift  be  content  with  this,  that 
fuch  giftes  as  it  pleafed  the  Lord  to  haue  beftowed  vpon  the  nature  of  man, 
he  left  them  with  Adam,and  therefore  when  Adam  loft  them  after  hee  had 
receiued  thcm,he  loft  them  not  onely  from  himfelfe,  but  alfo  fromvs  all. 
WhoftiallbecarefuUofaconueiancefrom  foulc  to  foule,  when  hee  fhall 
hcare  that  Adam  receiued  thefe  ornamets  which  he  Ioft,no  Icfle  for  vs  than 
for  himfclfePchat  they  were  not  giuen  to  one  man  alone,but  afhgned  to  the 
whole  nature  of  man?  Therefore  it  is  not  againft  reafon,  if  he  being  fpoilcd, 
nature  be  left  naked  and  poorc:  if  he  being  infefted  with  finne.the  infedion 
creepeth  into  nature .  Theiefore  from  a  rotten  roote  arofe  vp  rotten  bran- 
ches, which  fent  their  rottennefTc  into  the  other  twigees  that  fprong  out  of 
them .  For  fo  were  the  children  corrupted  in  y  father,  y  they  alfo  were  infe- 
ftiuc  to  their  children:  y  is  to  fay,fo  was  y  beginning  of  contiptio  m  Adam, 
that  by  contmuall  flowing  from  one  to  another,  it  is  conueied  from  the  an- 
ccfters  into  the  pofteritie .  For  the  infeftion  hath  not  her  caufe  in  the  fub- 
ftance  of  the  flclh  or  of  the  foule,but  becaufe  it  was  fo  ordeined  of  God,that 
fuch  giftes  as  he  had  giuen  to  the  firft  man,  man  Ihould  both  haue  chcm,and 
lofc  them  as  well  for  himfelfe  as  for  his .  As  for  this  that  the  Pelagians  doe 
cauiil,  that  it  is  not  likely  that  the  children  doc  take  corruption  from  god- 
ly parentes ,  fith  they  ought  rather  to  be  fanftiflcd  by  their  clcanncflc,  that 
is  eafily  confuted .  For  they  defcend  not  of  their  fpii  itiiall  regeneration, 

9?q'.\  n  ''^*  but  of  their  carn:all  generation.  Therefore  as  Auguftine  faithjwhether  the 
vnbelceuer  be  condemned  as  guiltie,  and  the  bcleeiier  cjuittc  as  innocent, 
they  both  do  beget  notinnoccnts,but  guiltic,bccaufc  they  beget  of  the  cor- 
rupted 


g od the  %ede enter,  Lih,2,       74 

niptcd  nature.  Nowc  where  as  they  doe  in  manner  parnkc  of  ihe  parcntcs 
holinelfe,  that  is  the  (pcciall  blefiTing  of  the  people  of  God,  which  proucth 
not  but  that  the  firft  and  vniuerfall  curfeofmankinde  went  before.  For  of 
nature  is  guiltinefle.andfandification  is  of  fupernaturall  grace. 

8  And  to  the  end  that  thcf-  things  be  not  fpokcn  of  a  tb  ing  vncertaine 
and  vnkno.ven,  let  vs  define  Original!  finnc.  But  yet  I  meanc  not  to  exa- 
mine all  the  definitions  that  are  made  by  writers,  but  I  will  bring  forth  one 
onely,  which  I  thin'.ce  to  bee  moft  agrcable  with  tructh.  Original!  fin  there- 
fore feemeth  to  be  the  inheritably  defcending  peruerfnefle  and  corruption 
of  our  nature,  powred  abroad  into  all  the  partes  of  the  foiile,  wliich  firft  ma- 
keth  vs  guiltic  of  the  wrath  of  God  ,  and  tlienalfo  bringethfoorththcfc 
workesinvs,  which  the  Scripture  calleth  the  workes  of  the  flefhe  :  &that  Gal.j.ijf. 
is  it  properly  that  Paul  oftentimes  calleth  finne .  And  thefs  workes  tliat 
arife  out  of  it,  as  are  adulteries,  fornications,  tliefres,  hatreds,  murthers, 
banketinges,  after  the  fame  manner  hee  calleth  thefruites  of  finne,  albeit 
they  are  likewifc  called  finnes  both  commonly  in  the  Scripture,  &  alfo  by 
the  fame  Paulhimfelfe.  Therefore  thefe  two  thingesare  diftinftly  to 
bee  noted:  that  is,  that  being  fo  in  all  partes  of  our  nature  corrupted  and 
peruertcd,  wee  are  nowe  euen  for  fuch  corruption  onely  holden  worthily 
damned  and  conuided  before  God,  to  whome  is  nothing  acceptable  but 
righteoufneflc,  innocencie  and  purenefle.  And  yet  is  not  that  bonde  in  rc- 
fpedcof  an  others  fault.  For  where  it  is  faide,  that  by  the  finne  of  Adam 
wee  are  made  fubied  to  the  iudgement  of  God,  it  is  not  fo  to  bee  t.iken, 
as  ifwee  innocent  and  vndcfcruing  did  beare  the  blame  of  his  faulte.  But 
becaufe  by  !iis  offending  wee  are  all  clothed  with  the  curfe,  therefore  is  ic 
faide  that  hee  hath  boundcvs.  Neuerthelcfle,  from  him  not  the  punifti- 
ment  onely  came  vppon  vs,butairotheinfe(flion  diftilled  from  him,  abi- 
deth  in  vs ,  to  the  which  the  punifhment  is  iuftly  due.  Wherefore  howe  fo 
cucr  Auguftinc  doeth  oftentimes  call  it  an  others  finne ,  ( to  (hew  the  more 
plainely ,  that  it  is  conueyed  into  vs  by  propagation  )  yet  docth  hee  alfo 
affirmewithallthaticis  proper  to  cueneone.  And  the  Apoftle  himfelfe  ex-  Rom.5.1  j, 
preflely  witneiTeth,  that  therefore  death  came  vppon  all  men,  becaufe  all 
men  haue  finned,  and  are  wrapped  in  Originallfinne,and  defiled  with  the 
fpottes  thereof .  And  therefore  the  verie  infantes  them  felues,  while  they 
bring  with  them  their  ownc  damnation  from  their  mothers  wombc  ,  are 
bounde,  notljy  an  others ,  but  by  their  owne  faulte.  For  though  they  haue 
not  as  yet  brought  forth  the  fruites  of  their  owne  iniquitie,yet  they  haue 
the  feed  thereof  enclofed  within  them:  yea  their  whole  nature  is  a  certainc 
'  feede  of  finne:  therefore  it  cannot  be  but  hatefidl  and  abhominable  to  God. 
Wherevpon  foloweth,  that  it  is  properly  accompted  finne  before  God:  for 
there  couldebee  no  gilrincfle  without  finne  .  The  other  point  is,  that  this 
pcruerfeneflcneuercealfethinvs,  but  continually  brjngeth  foorth  newc 
fruites,  cuen  the  fame  workes  of  the  fleihetbat  wee  haue  before  defcri- 
bed :  like  as  a  burning  fornace  blowcth  out  flame  and  rparcles,or  as  a  fpring 
doeth  without  ceafling  caft  out  water.  Therefore  they  which  haue  defined 
Original!  finns,  to  bee  a  lacking  of  Originall  righteoufneflc  which  ought 
to  haue  becne  in  vs,  although  indeede  they   comprchcndc  all  that  is  m 

the 


Cap.  /.  0/thff  kMOKpledge  of 

rhc  thing  it  fcire:  yet  they  haue  not  fuUy  enough  exprclTed  the  force  ani 
efficacie  thereof.  For  our  nature  is  not  oncly  bare  and  em^Jtie  of  goodneflc, 
butnjfoisfo  plenteous  and  fruitcflill  of  all  euilJes,  that  it  cannot  bee  idle. 
They  that  haue  faidc,  that  it  is  a  concupifcence ,  hauc  vfed  a  worde  not  vc- 
rie  farre  from  the  matter,  if  this  were  added,  which  is  not  grauntcdby  the 
moft  part,  that  whatfoeuer  is  in  man ,  euen  from  the  vnderllandine  to  the 
will ,  from  tlie  foulc  to  the  flcfhe,  is  corrupted  and  ftufted  full  wi  th  tnis  con- 
cupifcence: or,  to  ende  it  ftiortlier,  that  whole  man  is  ofhimfelfe  no- 
thing clfe  but  concupifcence. 

9     Wherefore,  I  hauc  faidc  that  all  the  partes  of  the  foule  are  poflefled 
of  finnc,  fith  Adam  fell  away  from  the  fountaine  of  righteoufnelTe.For  not 
oncly  the  inferiour  appetite  allured  him,  but  wicked  impictic  pofleflcd  the 
very  caftle  of  his  mindc,and  pride  pearccd  to  the  innermoft  part  of  his  hart 
So  that  it  is  a  fonde  and  foohlh  tiling ,  to  rcrtraine  the  corruption  that  pro- 
ceeded from  thence,  onely  to  the  fenfuall  motions  as  they  call  them,or  to 
call  it  a  certainc  nouriturc,  that  allureth,ftirreth  and  draweth  to  finne  onc- 
ly that  parte,  which  among  them  is  called  SenfuaUtie.Wherein  Peter  Lom- 
barde  hath  difclofed  his  grofle  ignorance,  which  fecking  and  fcarching  foe 
the  place  of  It,  faith  that  it  is  in  the  flcfli,as  Paul  witnefleih  not  properly 
indecde,butbecaufeitmorcappeareth  in  the  flelhe,  as  though  Paul  did 
meane  onely  a  part  of  the  fouie,  and  not  the  whole  nature  which  is  in  com- 
parifon  fet  againft  fupernaturall  grace.And  Paul  there  taketh  away  al  dout: 
teaching  that  corruption  reftcthnotin  one  parte  alone,  but  that  nothing  is 
pure  and  cleane  from  the  deadly  infbftion  thereof.  For  entreating  of  cor- 
rupted nature,  hccdoeth  not  oncly  condemne  the  inordinate  motions  of 
appetites  that  appeare,  but  fpecially  trauellcih  to  prooue  that  the  vnder* 
ftandingmindeisfubieft  to  blindncire,and  the  hcartc  to  peruerfneflcAnd 
the  fame  thjrde  chapter  to  the  Romanes  is  nothing  clfe  but  a  dcfcription 
of  originall  finnc .  That  appeaieth  more  plaincly  by  the  renewing.    For 
the  fpirite  which  IS  compared  with  the  old  man  and  the  fle{h  ,doch  not  only 
fignifie  the  grace  whereby  the  inferiour  or  fenfuall  parte  of  the  foulc  isa- 
mendcd,  but  alio  conteyneth  a  fijll  reformation  of  all  the  parts.  And  there- 
fore Paul  doth  commaundc,  not  onely  tliat  our  groffe  appetites  be  brought 
to  naught,  but  alfo  that  we  our  felucs  be  renewed  in  the  fpirit  of  our  mind,as 
Iikewife  in  an  other  place  he  biddcth  vs  to  be  transformed  in  neweneire  of 
minde.  Wherevpon  followerh,  that  the  fame  part ,  wherein  moft  of  all  ftii- 
ncth  the  excellcncic  and  noblencfle  of  the  foule,is  not  oncly  wounded,but 
alfofoconupted,thatitneedethno.t  oncly  to  bee  healed,  but  in  manner 
to  put  on  a  newc  nature.  Howe  fine  finnc  poflcfleth  both  the  vndcr- 
ftandingmindc  and  the  hcarte,wee  will  fee  hereafter.  Here  I  oncly  pur- 
pofcd  Ijbortly  to  touch  that  the  whole  man  from    the  hcade  to  the  footc 
is fb  oucrwnclmcd  as  with  an  oucrflowing  of  water,  that  no  parte  of 
him  is  free  from  finne,  and  that  therefore  whatfoeuer  procccdcth  from 
him  is  accompted  for  finnc  ,  as  Paul  faych,  that  all  the  atfcilions  of 
the  flcftie  or  thoughtcs ,  arc  enmities  againfte  GOD,  and  therefore 
death. 

10    Now 


godtht%edeemer.  Li?>.2.     7t 

10  Now  let  them  go,  that  prefumc  t  J  make  God  author  of  their  fins, 
becaufe  wee  fay  that  men  are  naturally  finnefull .  They  doc  wrongfully 
feekc  the  worke  of  God  m their  owne  hlthineffc,  which  they  ought  rather 
to  hauc  fought  in  the  nature  of  Adam,  while  ic  was  yet  ioundc  and  vn- 
corrupted.  Therefore  our  deftrudioncommech  of  the  faik  of  our  owne 
flefhe  and  not  of  God ,  forafmuch  as  wc  periflied  by  no  other  meanc  but  by 
this,  that  we  degendred  from  our  tirfteftate.  But  yet  let  not  any  man  here 
murmure  and  fay,that  God  might  haue  better  foiefeene  for  our  faluation, 
if  he  had  prouided  that  Adam  fhould  not  haue  fallen .  For  this  obiedion 
both  is  to  be  abhorred  of  all  godly  mindcs,for  the  too  much  prefumptuous 
curiofitic  of  ic,and  alfo  pcrtaineth  to  the  fccret  of  predeftination  which  /hal 
after  be  entreated  of  in  place  conuenient.  Wherefore  let  vs  remember  that 
our  fall  is  to  be  imputed  to  the  corruption  of  nature,  that  wee  accufe  not 
God  himfclfc  the  author  of  naturc.True  in  dcede  it  is,that  the  fame  deadly 
woundftickethfaftinnature:butitismuchmaterialltoknowc  ,  whether  it 
came  into  nature  from  clfe  where,  or  frona  the  beginning  hath  refted  in  it . 
But  iciseuidentthatthe  woundewas  giuen  by  finne.  Therefore  there 
is  no  caufe  why  we  fhould  coplaine  but  of  our  fclues:which  thing  the  Scrip- 
ture hath  diligently  noted.For  Ecclefiaftes  faith:This  haue  I  foundc ,  that 
God  hath  made  man  righteous,but  they  haue  fought  many  inucntions .  It  ^d-?-' J* 
appcareth  that  the  deftrudion  of  man  is  to  be  imputed  onely  to  himfelfc, 
forafmuch  as  hauing  gotten  vprightnelle  by  the  goodnelTe  of  God ,  hce  by 
his  owne  madneffe  is  fallen  into  vanitie. 

1 1  We  fay  therefore  that  man  is  cornipted  with  faultineflc  natural! ,  but 
fuch  as  proceeded  not  from  nature  .  Wee  denie  that  it  proceeded  from 
nature,  to  make  appeare  that  it  is  rather  a  qualitie  come  from  fome  other 
thingjwhich  is  happened  to  a  man,than  a  fubftantial  propertie  that  hn th  bin 
put  into  him  from  the  beginning.Yet  we  call  it  Natural,that  no  man  fhould 
think  yeucry  man  gettethitby  euU cultom,whereas it  holdetli al  men  boud 
by  inhcritably  defcending  right  J^nd  this  we  do  not  of  our  own  heads  with- 
out authoritie.For,for  the  fame  caufe  the  Apoftle  teachcth,that  we  are  al  by 
nature  the  children  of  wrath.How  could  God,whom  al  his  meancft  workes 
do  pleafe,be  wrathfial  againft  the  noblcft  of  al  his  creaturesPBut  he  is  rather 
wrathful  againft  y  corruptio  of  his  work,than  againft  his  work  it  felfe.Thcr- 
fore  if,for  that  mans  nature  is  corrupted,man  is  not  vnfitly  faide  to  bee  by  ^ 

nature  atjiominable  to  God,it  flialbe  alfo  not  vnaptly  called  naturallv  per- 
uerfe  and  corrupted.As  Auguftine  fcareth  not  inrefpeft  of  nature  corrup-Ephc.j.j. 
ted,  to  call  the  finnes  naturall ,  which  doe  neceffarily  rcigne  in  our  flefhe 
where  the  grace  ofGod  is  abfenr.Sovaniftieth  away  the  fooliih  trifling  dc- 
iiifeofthe  Maruchees,which  when  they  imagined  an  euilneffc  hauing  fub- 
ftance  in  man,prefumed  to  forge  for  him  a  newe  Creator ,  Icaft  they  fhould 
fceme  to  affignc  to  the  righteous  God  the  caufe  and  beginning  of  euill. 

The  i). Chapter. 

That  nunk  nowfpoilti  efthe  Treedome  ofvi/iU^Mil  matto 

Skb 


Cith  wc  hauc  fccnc,  that  the  dominion  of  finne^ncc  the  time  that  It  h  elde 
*^thc  firft  man  bound  vnto  it,  doth  not  oncly  reignc  in  all  mankin  dc,but  al- 
fo  wholy  pofll-fTeth cuery  foulc:  nowe  muft  wee  more  ncercly  examine, 
fince  we  are  brought  into  that  bondage,  whether  we  be  fpoilcdof  all  Frce- 
donic  or  no:  and  if  yet  there  remaine  any  parcel,hovv  farre  the  force  there- 
of procccdcth.  But  to  the  end  that  the  truth  of  this  queftion  may  more  eafi- 
ly  appearc  vnto  vs  ,  I  will  by  the  way  fet  vp  a  markc,whcreunto  the  whole 
lummc  may  be  dircded.And  this  fhalbe  the  befl  w?.y  to  auoid  crrcur ,  if  the 
daungcrs  be  confidcred  that  arelike  to  fall  on  both  fides  .  For  when  man  is 
put  from  al  vprighcncfle,by  and  by  he  thereby  takcth  occafion  of  lloutliful- 
ncfre:and  bccaufe  it  is  faidjthnt  by  himfclfc  he  can  do  nothing  to  the  ftudic 
of  ng  htcoufneSjforthwith  he  negleftcth  it  wholy,as  if  it  pertained  nothing 
vnto  him.  Againe,hc  can  prefume  to  take  nothing  vpon  himfclfc,  be  it  nc- 
uer  fo  Utle.but  that  both  Gods  honour  flialbe  thereby  taken  from  bim ,  a  nd 
man  himfclfc  be  ouerthrowen  with  rafli  confidcce.  Therforc  to  the  end  we 
ftrike  not  vpon  thefe  rocks,this  courfe  is  to  be  kept ,  that  man  being  enfor- 
med  that  there  rcmaineth  in  him  no  goodncs,&  being  on  euery  fidecom- 
pafled  about  with  moftmiferablenccefritie,may  yet  be  taught  to  afpire  to 
the  goodnes  whereof  he  is  voide,and  to  the  libert  ie  whereof  he  is  depriued, 
and  maybe  more  Hiarply  flirred  vp  from  nouthfulnes,than  if  it  were  faincd 
that  he  is  furnilhed  with  grcateft  power.  Howe  necclfary  this  fecond  point 
is,euery  man{ceth.Thenrft,Ifeeis  doutedofby  moe  than  it  ought  to  be. 
For  this  being  fet  outof  controuerfie,  it  ought  then  plainely  tollandfor 
truethjthat  nothing  is  to  be  taken  away  from  man  of  his  owne,  as  farre  as  it 
bchoueth  that  he  be  throwen  downc  from  fnlfc  boafting  of  himfclfc.  For  if 
it  were  not  granted  to  man  to  glory  in  himfclfc  euen  at  that  time ,  when  by 
thebountifiilnesofGodhe  wasgarniihicdwith  moft  finguhr  omamcntes, 
how  much  ought  he  now  to  be  humb]ed,fith  for  his  vnthankefulnclfe  hec  is 
thruft  downc  from  hie  gloric  into  extreme  (hamc  ?  At  that  timc(I  fay) 
when  he  was  aduaunccd  to  the  hicft  degree  of  honour ,  the  Scripture  attn- 
buteth  nothing  elfe  vnto  him,  but  that  hce  was  created  after  the  image  of 
God,wherby  it  fccretly  teacheth,that  man  was  blefledjnot  by  his  own  good 
thincs.but  by  the  partaking  of  God,  What  therefore  remaincth  nowe ,  but 
that  he  being  naked  and  deftituteofallgIorie,doe  acknowledge  G  O  D,to 
whofcliberalitiehccouldnotbc  thankefull  when  hee  flowed  full  of  the  ri- 
chefTe  of  his  gracc:and  that  now  at  length  with  confefllon  of  his  owne  po- 
uertie  he  glorifie  him,  whom  in  the  acknowledging  of  his  good  gifts,  he  did 
not  glorifie?  Alfo  it  is  as  much  for  our  profitce,that  all  praifc  of  wifcdorae  & 
ftrength  be  taken  from  vs  as  it  pertaineth  to  the  gloric  of  G  O  D  that  they 
ioine  our  ruine  with  the  robberic  of  God,  that  giue  vnto  vs  any  thing  more 
than  that  which  is  true.  For  what  is  elfe  done  when  wee  are  taught  to  fight 
of  our  owne  force,buc  that  we  be  lifted  vp  on  hie  on  a  ftafFc  of  a  reede,that  it 
may  by  and  by  breake,and  we  fall  to  the  ground  ?  Albeit ,  our  forces  ?sc 
yet  too  much  commended  when  they  are  compared  to  the  ftatfe  of  a 
recde .  For  it  is  but  fmokc  all  that  vaine  men  haue  imagined  and  do  bab- 
ble of  tliem  .  Wherefore  not  without  caufc  is  this  excellent  fcntence  oft 
repeated  by  Auguftinc ,  that  free  wiilis  rather  throwen  downc  headlong, 

than 


Godthe  Redeemer  Lth.  2.  j6 

thanftablifhcdbythem  that  defend  it.  This  I  thought  needefull  to  fpcake 
bcfoic,asby  way  ofprefacc  for  many  mens  lakes,  which  when  theyhcarc 
mans  power  oiierthrowcn  from  the  groundjthat  the  power  of  God  may  be 
buylded  in  man,do  much  hate  this  mancr  of  difpucing  as  dangerous,  much 
more  fupcrfluous,which  yet  appeareth  to  be  both  in  religion  necelfarie,  Sc 
for  Ys  moft  proHtable. 

z  Whereas  we  haue  a  litlc  before  faidjtharin  the vnderftanding  mind:, 
&  in  the  heart  are  placed  the  powers  of  the  foule,  now  let  vb  confider  whac 
they  both  are  able  to  do.  The  Philofophcrs  in  deede  with  great  confcnt  do 
imagine  that  in  the  vnderftanding  mindc  fitteth  reafon,  which  like  a  lampc 
giueth  light  to  all  counfcls  ,&  like  a  Queenc  gouerneth  the  will /or  they  fay 
that  it  is  fo  endued  with  diuine  light5th?.t  it  can  giue  good  counfcl,  &  fo  ex- 
celleth  in  liucly  force  that  it  is  able  well  to  gouerne.  On  the  other  fide,  that 
fenfe  is  dull  &  bleare  eyed,that  it  alway  creepeth  on  y  ground,  &  walloweth 
in  grolfc  obieds,and  neuer  lifteth  vp  it  felfc  to  true  in/ight.  That  the  appe- 
titc,if  It  can  abide  to  obey  rcaft.n,and  do  not  yeld  it  felfc  to  fen(e  to  b  e  fub- 
dued,is  caried  on  to  the  iludie  of  vertucs,  holdeth  on  the  right  way  ,  and  is 
transformed  into  will;  hut  if  it  giue  it  felfe  fubieft  into  the  bondage  of  fenfc, 
it  is  by  it  corrupted  and  peruerccd,fo  chat  it  dcgendreth  into  luft.  Apd  whcr- 
as  by  their  opinion  there  do  fit  in  the  loide  thofe  powers  that  I  haue  fpokcn 
ofbeforejvnderftandingjlenfe,  appetite  or  will,  which  worde  will  is  nowe 
more  commonly  vfed,  they  fay  that  vnderftanding  is  endued  with  reafon, 
the  beftgouernefle  toward  good  and  blefled  life,  fo  that  it  do  hold  it  felfc 
within  his  ovvneexcellenciej&fhcw  forth  the  force  that  is  naturally  giuen 
it.But  that  inferiour  motion  of  it,  which  is  called  fenfe ,  wherewith  man  is 
drawen  to  error  &  dcceit,thcy  fay  to  be  fuchjthat  it  may  be  tamed  with  the 
rod  of  reafon,  &  by  litle  &  litle  be  vancjuiflied.  They  place  will  in  the  midft 
betwecne  reafon  &fenfe,as  a  thing  at  her  own  ordering,  &  hauinglibertic 
vyhether  it  lift  to  obey  to  rcafonjOr  giue  forth  it  felfe  to  be  rauifhed  by  fenfe. 

3    Sometime  in  deede  they  do  not  deny  .being  ouercome  by  verie  expe- 
ricnce,how  hardly  man  ftablifheth  reafon  to  raigne  as  Queene  within  him 
relfe,while  fometime  he  is  tickled  with  entifements  of  pleafurcs,  fometime 
dccciued  with  falfe  femblance  of  good  things,  fometime  importunatly  fbri- 
ken  with  immoderate  affedions,  and  violently  haled  out  of  the  way  as  it 
were  with  ropes  or  firings  of  finowes,as  Plato  fjyth.  For  which  reafon  Ci- j-^  *8''  • 
cerofaithjthatthefefpaikcs  giuen  by  nature,  are  with  pcruerfc  opinions  &  T',,.qiii  li  j 
euill  mantrs  by  and  by  quenched;  But  when  f  ich  *difeaC:s  haue  once  gotten 
placcsinthe  miadesof  men;thcy  grantthatthey  doe  more  outragiou{lyo- 
uerBow,chin  that  thty  eafily  may  be  reftrained:and  they  flicke  not  to  com- 
]>are  them  to  wild  horfes  which  throwing  away  reafon  as  it  were  caftmg  y 
Chariot  diiucn,do  ran^e  vnrulely  &  without  mcafure .  But  this  they  make 
,no  c]:ieftion  of,  that  vertucs  and  vices  are  in  our  owne  power.     For  if  (fay  ArLeth.U. 
they  jt  be  in  our  choife  to  do  thisor  that,then  is  it  alfo  in  our  choife  not  to  j  .ca.5. 
do.N ow  if  ic  be  in  our  choife  not  to  do,then  is  it  alf b  to  do,but  of  free  choife 
we  {':i^m':.  to  do  thofe  things  that  we  do,and  to  forbearc  thofe  thuiges  that 
we  forbcare.Therefore  ifwe  do  any  good  thing  when  we  hit,  we  may  likc- 
wifc  leauc  it  vndone :  ifwe  do  any  euil,we  may  alfo  cfchew  the  fame.    Yet 

M.  forac 


Stntci, 


Denatu.de 


Horn.  ;de 
proilitione 
ludx.ChrV' 
fofLin  Gen, 
hoBi.iS. 


Hoir,52, 


Dialog,}. 
contra  Pe- 
lagiaiD. 


Cjp»  2,  Oftheknovelcdge  ef 

fome  of  chcm  hauc  burfl:  forth  into  fo  great  liccntioufnefle,  that  they  haue 
boafted  that  it  is  in  decde  Gods  gift  that  we  liue,  but  our  owne  that  we  liuc 
well  &  hohly.  And  tliencc  commcch  that  faying  of  Cicero  in  the  pcrfon  of 
Cotta:  bccaufc  euery  man  himfelfe  gctteth  venue  to  himfelf,  therefore  ne- 
•ucr  any  of  the  wife  men  did  thankc  God  for  it.For  (faith  he)  for  vertue  wee 
be  praifcd,&  in  vertue  we  glorie,  which  (hould  not  be  if  it  were  the  gift  of 
Godjand  notofourfelucs.Andahtlcafter:  This  is  the  iudgement  of  all 
men  that  fortune  is  to  be  asked  of  God,  but  wifedomc  to  be  taken  of  him- 
felfe. Thi  s  therefore  is  the  fam  me  of  the  opinion  of  all  the  Philofophers, 
th3ttlicreafonofmansvnderftan4ingis  fufficient  for  right  gouemance: 
that  V/ill  being  fubic^t  to  it,ts  in  deede  moued  by  Senfe  to  euil  things .  But 
euen  as  it  hath  free  eleftion,fo  can  it  not  be  ftopped,but  that  it  follow  rca- 
fon  for  her  giiidc  in  all  things. 

4  Among  the  Ecclefiafticall  writers,  albeit  there  hauc  bene  none  that 
did  not  acknowledge  both  that  tlie  foundneffc  of  reafon  in  man  hath  becne 
fore  wounded  by  finne,and  his  will  exceedingly  entangled  with  pemerfc 
defires,yet  many  of  them  haue  too  much  aflented  to  the  Philofophers,  of 
which  the  ancient,as  I  thinke,didfo  much  aduauncc  the  ftrength  of  man, 
vpon  this  confideration ,  left  if  they  (hould  haue  expreffely  confeflcd  his 
weakeneflcjfirft  they  (hould  haue  made  the  Philofophers, with  whom  they 
then  contended,!©  laugh  at  thcra:and  then  leaft  they  rtiould  giue  to  y  fle/h, 
which  of  It  fclfe  was  dull  to  goodnes,a  new  occafion  of  flouthftilnes.  Ther- 
forebecaufe  they  wouldnotteachany  thing  that  were  an  abfurditie  in  the 
common  iudgement  of  men,their  ftudie  was  to  make  the  doftrine  of  the 
Scripture  halfe  to  agree  with  the  teachings  of  the  Philofophers.     But  that 
they  principally  regarded  that  feconde  pomt,  not  to  make  place  forfloth- 
fulnelfe,  appcareth  by  their  owne  wordes,   Chryfoftom  hath  in  one  place: 
Becaufe  God  hath  put  both  good  and  euill  thinees  in  our  owne  power,  hec 
hath  giucn  vs  Freedomc  of  eledion,and  he  withholdeth  not  the  vnwilling, 
but  embraceth  the  willing,     Againe,  Oftentimes  he  that  is  euill,  if  he  wiU, 
is  turned  into  good,and  he  that  is  good  by  flouthfiilncfle  falJeth  andbe- 
commeth  euill,becaufe  God  made  our  nature  to  haue  firec  wil],and  he  layth 
not  neceflltie  vpon  vsjbutgiuingconuenient  remedies  ,  fuffreth  alltoJyc 
in  the  mynde  of  the  patient .    Againe  ,  As  vnleffe  wee  be  holpen  by  tnc 
grace  of  God,  wee  can  ncucr  doc  any  thing  well:  fo  vnlcfle  wee  bring 
that  which  is  our  owne ,  wee  cannot  obtaine  the  fauour  of  God.  And  hee 
had  faidc  before,  that  it  (houlde  not  be  all  of  Gods  helpe,  but  wee  mufl  al- 
fo  bring  fomewhat.  And  this  is  commonly  a  familiar  wordc  with  him ,  let 
vs  bring  that  which  is  ours ,  God  will  fupply  the  reft.    Wherewith  agreeth 
that  which  Hieromfayeth,  that  it  is  our  parte  to  begin  ,  but  Gods  to  make 
an  cnde:  our  parte  to  offer  what  we  can,  his  to  fulfill  what  wee  cannot.  Yoa 
fee  nowe  that  in  thcfe  fayings  they  gaue  to  man  towardc  the  ftudie  of  ver- 
tue more  than  was  meete,  becaufe  they  thought  that  they  couldc  not  o- 
therwife  awake  the  dulnefle  that  was  natuially  in  vs,  but  if  they  did  proue 
that  in  It  onely  wee  (limed.  With  what  apt  handeling  they  haue  done  the 
fame,wc  (lial  after  fec.Surely  that  the  fayings  which  we  haue  rchearfed  arc 
BJoft  falfcjfhaJ  byandby  apcarcJ4owaltAough  y  Grecians  more  than  other 

and 


God  the  Redeemer »  Lth,  2,  jj 

jnd  among  them  principally  Chryfoftotnc  haue  paflc4  mcadire  in  aduan- 
cing  the  power  of  mans  will,yec  aJl  the  olde  writers,  except  Auguftinc,  do  in 
this  poynt  fo  cither  vary,  or  waucr,  or  fpcake  doubtfully,  th.it  in  manner  no 
certainty  can  be  gathered  of  their  writings.Thereforc  we  wil  not  tary  vpon 
cxaft  reckcning  of  euery  one  of  their  fayinges  ,  but  here  and  there  wee  will 
touch  out  ofeuciy  one  of  them  fo  much  as  theplaine  declaration  of  the 
matter  {hall  fecme  to  require.  As  for  them  y  followed  after,  while  cuery  one 
forhimfelfe  fought  praife  of  wit ,  in  defending  of  mans  nature,  they  fell 
continually  by  \iAc  and  litle  one  after  an  other  into  worfc  and  worfe ,  till  it 
came  fo  fare,  that  man  was  commonly  thought  to  be  corrupted  only  in  hi« 
fcnfuall  parte,  and  to  haue  reafon  altogether,and  wil  for  the  more  part  yn- 
corrupted.  In  the  meanc  time  this  flewe  about  in  ail  mens  mouthes,that  the 
nacurall  giftes  were  corrupted  in  man ,  and  the  fupernaturall  were  taken  a- 
way.  But  to  what  meaning  that  tended,  fcarfely  the  hundrcth  man  did  euen 
fleightly  vndcrfland .  As  for  my  part,  if  I  would  plainely  ftiew  of  what  fore 
is  the  corruption  of  nature,  I  could  be  cafily  contented  with  thefe  wordes. 
But  it  is  much  materiall  that  it  be  hcedefuUy  wey  ed  what  a  man,  being  in  al 
partes  of  his  nature  corrupted  and  fpoiled  of  his  fupernaturall  giftes,  is  able 
to  doc .  They  therefore  whi  ch  boafted  themfelucs  to  be  the  Difciples  of 
Chrift,  fpake  of  this  matter  too  much  like  Philofophers.  For  the  name  of 
Freewill  ftill  remained  among  the  Latines  ,  as  if  man  had  ftill  abiden  in  vn- 
corrupted  flatc  .  And  the  Grecians  were  not  afhamed  tovfc  theworde 
much  more  arrogantly:  For  they  called  it  Autexoufion ,  thai  is  to  fay,of  her 
ownc  power,as  if  a  man  had  the  power  of  himfelfe.Bccaule  therfore  al,cuen 
to  the  common  people ,  had  receiucd  this  principle,  that  man  was  endued 
with  Free  will,&  many  of  them  that  would  fecme  excellent,can  not  tel  how 
far  it  cxtendeth :  firft  let  vs  fcarch  out  the  force  of  the  word  it  fclfe,  &  then 
let  vs  procecdc  on  by  the  fimplicity  of  the  Scripture ,  to  Ihewe  what  man  is 
able  to  do  of  his  own  nature,  toward  good  or  cuill.  What  Free  will  is,  where 
as  it  is  a  word  commonly  found  in  all  mens  writinges,yet  few  haue  defined. 
Yet  it  feemeth  that  Origen  rehearfed  that  thing  whereof  they  were  al  agrc-  Lib.  %, 
cd,  when  he  (ayd,  that  it  is  a  power  of  realbn  to  difcerne  good  or  euill ,  and  te/iJ  i^x^v 
a  power  of  will  to  choofe  either  of  them.  And  Auguftine  varieth  not  from 
him,  when  he  teacheth  that  it  is  a  power  of  reafon  and  will ,  wherby  good  is 
chofcn  while  grace  aflifteth,  and  euill  when  grace  ceafleth.  Bcrnardc,  while 
he  meaneth  to  fpeake  more  futtlcly ,  Ipcaketh  more  darkcly ,  which  faietli, 
that  it  is  a  confent  by  reafon  of  the  liberty  of  will  that  can  not  be  loll,  &  the 
judgement  of  reafon  that  can  not  be  auoy  ded .  And  the  definition  of  An- 
felmus  is  not  familiar  enough,which  faith  that  it  is  a  power  to  kepe  vpright- 
nefle  for  it  felfe .  Therefore  Peter  Lombard  and  the  other  Scholeinen,hauc 
rather  embraced  Auguftines  definition ,  becaufe  it  borh  was  plainer  and  did  ^' ;i** 
not  exclude  the  grace  of  God,without  the  which  they  fawe  that  wil  was  not  '  ^* 
fufficient  for  it  felfe  .  But  they  bring  alfo  of  their  owne  fuchthingcs  as 
they  ought  either  to  be  better,  or  to  feruc  for  playner  declaration  .  Firft, 
they  agree  that  the  name  of  Arbitrium  ,  that  is  free  choife ,  is  rather  to  be 
referred  to  reafon,  whofe  part  is  to  difcerne  betweene  good  and  euil  tilings: 
and  the  adieftiue  Free ,  pcrtayneth  properly  to  will ,  which  may  be  turned 

Ml  to 


Cap.  2.  Of  the  k^ovpledge  of 

to  cither  of  both .  Wherefore  fith  Freedome  properly  bclongeth  to  will, 
Pjr.i.quift.  -pi^omas  faitli  that  it  would  very  v/cll  agree,  if  Free  will  be  called  a  power  of 
j«^"'  i'  fl^ofing,  which  being  mixt  of  viidcrftaiiding  &  appetite,  doth  more  cncline 
to  appetite  .  Nowc  haue  w:  in  what  thinges  they  teach  that  the  power  of 
Free  wdl  confifteth,  that  is  to  fay ,  in  rcafon  and  will.  Nowc  rcmaineth  thac 
we  ihortly  fee  how  much  they  giue  to  either  part. 

J  They  are  commonly  wont  to  make  fubied  to  the  free  determination 
of  m3n,thinges  mesne,  y  is  which  belong  not  to  the  kir.gdomc  of  G  od :  buc 
they  doe  rcferre  true  righteoufiieirc  to  the  fpccial  grace  of  God  and  fpiritit- 
lib. I.  al  regeneration.  Which  thing  while  the  author  of  vbooke  Ofthe  calling  of 
the  Gentiles  mcancth  to  ihcwc,  he  rcckenech  vp  three  fortes  of Willes,  the 
fitftScnfitiuc,the  fccond-Naturall,  the  third  Spiritual! ,  of  which  he  faytli, 
that  man  hath  the  iirft:  two  at  his  owne  libcrtic ,  the  laft  is  the  worke  of  the 
holy  ghoft  in  man .  Which  whether  it  be  true  or  not,  (halbe  entreated  in 
place  fit  for  it,  for  now  my  purpofc  is  but  fhortly  to  rchcarlc  the  opinions  of 
other,and  not  to  confute  them.Hcreby  it  commeth  to  pafle,  that  when  wri- 
ters fpeake  of  free  will,  they  principally  leekc  not  what  it  is  ublc  to  do  to  ci- 
uil  or  outward  doingcs,  but  what  it  can  doe  to  the  obedience  of  the  law  of 
God .  Which  later  point  I  thinke  fo  ro  be  the  principal!,  that  yet  I  thinke 
theotherisnottobcncgleftcd.  Of  which  meaning  Itruil ,  Iflnllfliewea 
good  reafon .  There  hath  bin  a  diftindion  receiued  in  Schoolcs,  that  reck- 
neth  vp  three  forces  of  freedomes,  the  firft  from  necefliticjthc  fecond  from 
flnne,  the  third  from  miferie.  Of  which  the  firft  fo  naturally  ftickcth  faft  in 
man.that  it  can  by  no  meane  be  taken  away:  the  other  two  are  loft  by  finne. 
This  diftindion  I  willingly  receiuc,  fauing  that  there  ncccQitic  is  wrongful- 
ly confounded  wich  compulfion :  betwecne  which  two  how  much  difference 
there  is,  and  how  necclfaric  th  u  difference  is  to  be  confidcred,fIial  appearc 
in  an  other  place. 

6  If  this  be  rccciucd ,  then  fhall  it  be  out  of  controucrfie  that  man  hath 
notfreewilltodogoodworkcSjVnleHehc  hcholpcnby  qracc,  andthatby 
fpcciall  grace,  which  is  giuen  to  the  onclyelcift  by  regeneration  .  For  I  doc 
not  pafl'e  vpcn  thefc  phrenetike  men,which  babble  that  grace  is  offered  ge- 
nerally and  without  difference.  But  this  is  not  yet  made  plaine,whether  he 
be  altogether  depiiucd  of  power  to  doc  v;cll ,  or  whether  he  haue  yet  {bm.e 
power,  although  irbc  but  litle  &  wcake,which  by  it  felfc  in  dcedc  can  do  no- 
thing, but  by  htlpc  of  grace  doth  alfo  her  part  .  While  the  Maifter  of  tlie 
libr.a.  dift.  Sentences  goetli  about  to  make  thac  pbine ,  he  fiycth  there  arc  two  fortes 
i^«  ofgraceneceifaricforvs  ,  whereby  wc  mny  be  made  mcetcto  docagcod 

worke:  theonethey  call  a  Working  grace,  whereby  wee  cffL-ftually  will 
to  doc  good :  the  other  a  Together  wo;ki'.ig  grace ,  which  followcth  good 
wil  in  helping  it .  In  which  diuilion  this  I  ni:ilikc  ,  th.-t  while  he  giu:th  to 
the  grace  o  f  God  an  cffeduall  dcfirc  of  good ,  he  fecrct'y  fhewcch  his  mea- 
ning that  man  already  of  his  owne  nature,  after  a  cci  taine  mancr  ,  dehreth 
good  though  vncffcftually.  As  Bernard  affirming  that  gocd  will  is  in  deede 
the  wovke  of  God,  yet  this  he  graunteth  to  man ,  that  of  his  owne  motion 
he  defireth  that  goodwill .  But  this  is  farre  from  the  meaning  of  Auguftine, 
firom  whom  yctLombaid.  wouldfcciuc  tohaiie  borowcd  tliis  diuiiion.In  the 

fecund 


^odthe  Redeemer,  Lib.  i,      7  ^ 

fecond  part  of  the  diuifion ,  the  doutfuliics  of  fpcach  ofFcndcrh  me ,  which 
hath  bred  a  wrong  cxpofition .  For  they  thought  that  wc  do  thcrfore  workc 
together  with  the  Second  grace  of  God,  bccaufc  it  licth  in  our  power,  either 
to  make  voydc  the  Firft  grace  by  refoCng  it,  or  to  confirme  it  by  obediently 
folowing  it.  Wheras  the  author  of  the  booke,Of  the  calling  of  the  Gentiles,  Amb.Iib.  i» 
doth  thusexprefleitjthatitis  free  for  them  that  vfe  the  iudgcment  of  rea-  cap.4, 
fon,  to  depart  from  grace,  that  it  may  be  worthy  reward  not  to  haue  depar- 
ted ,  &  that  the  thing  which  could  not  be  done  but  by  the  working  together 
of  the  holy  Ghoft,may  be  imputed  to  their  merites,by  whofe  wil  it  was  pof- 
fible  to  haue  not  bin  done.  Thefc  two  thinges  I  had  wil  to  note  by  the  way, 
that  nowe,  reader ,  thou  may  eft  (ec  howe  much  I  diflent  from  the  foundeft 
forte  of  the  fchoolcmen  .     For  I  do  much  farther  differ  from  the  later  So- 
phifters,  eucn  fo  much  as  they  be  farther  gone  from  the  auncient  time.  But 
yet  fomewhat ,  after  fuch  a  forte  as  it  is ,  we  pcrceiue  by  this  diuifion ,  after 
what  maner  they  haue  giuen  Free  will  to  man.For  at  length  Lombard  faith,  L'br.t. 
that  we  haue  not  free  will  thcrfore ,  bccaufe  we  are  alike  able  either  to  do  or  *^'"  *  J* 
to  thinke  good  and  euUl,  but  onely  that  we  are  free  from  compuliion:  which 
fireedome  is  not  hindered ,  although  wee  be  pcruerfc  and  the  bondmen  of 
finne,  and  can  doc  nothing  but  finne. 

7  ThereforCjmanfhalbefayd  to  haue  free  wil  after  this  fort,  not  becaufc 
he  hath  a  free  choife  as  well  of  good  as  of  euill ,  but  becaufe  he  doth  cuil  by 
Will,  and  not  by  compulfion  .  That  is  very  wcl  faid :  but  to  what  puipolc 
was  it  to  garnifh  fo  fmall  a  matter  with  fo  proude  a  title  ?  A  goodly  libertic 
fbrfboth,  if  man  be  not  compelled  to  ferue  finne  :  fo  is  he  yet  a  willing  fer- 
uant  that  his  will  is  holdcn  faft  boimde  with  the  fetters  of  finne .  Truly  I  do 
abhorre  ftriuing  about  wordes  wherewith  the  Church  is  vainely  wearied; 
but  I  thinke  that  fuch  wordes  arc  with  great  rehgious  carcftilneflc  to  bee 
taken  heede  of,  which  founde  of  any  abfurdity ,  ^ecially  where  the  crrour 
ishurtfiill.  Howe fewc I  pray  you, are  there,  which  when  they  hearethat 
Free  will  is  afligncd  to  man,  do  not  by  and  by  conceiue,  that  he  is  lord  both 
of  his  owne  minde  and  will,  and  that  he  is  able  of  himfelfe  to  turne  himfclfc 
to  whether  part  he  will  ?  But  fome  one  will  fay:  that  peril  fhalbe  taken  away, 
ifthepeoplebcdiligcntly  warned  of  the  meaning  of  it  .  But  rather  foiaf- 
much  as  the  wit  of  man  is  naturally  bent  to  falfity ,  he  will  fooner  conceiue 
an  errour  of  one  htle  word,  than  a  trueth  out  of  a  long  talc.  Of  which  thing 
we  haue  a  more  certaine  experience  in  this  very  word,  than  is  to  be  wiihed. 
For  omitting  that  expofition  of  the  old  writers,  all  they  in  maner  that  came 
after,  while  they  fticke  vpon  the  naturall  fignification  of  the  word,haue  bin 
caried  into  a  truft  of  themfelues  that  bringeth  them  to  deftrudion. 

8  But  if  the  authority  of  the  fathers  do  moue  vs,  they  haue  in  deed  con- 
tinually y  word  in  their  mouth-  but  they  do  withall  declare.how  much  they 
cfteeme  y  vfe  of  it.  Firft  of  all  Auguftine,  which  fticketh  not  to  cal  it  Bonde 

will.  In  one  place  he  is  angry  with  them  that  denie  free  wil:  but  he  declareih  ^-^^  »  ^  -.r  - 
his  chicfc  reafon  why,  when  he  fayeth  onely ,  Letnot  any  manbe  fo  boldc  ii,i*  ' 
to  deny  the  freedome  of  will,  that  he  go  about  to  excufe  finne .  But  furely  in  Hom.  5  j .  in 
an  other  place  he  confefleth,  that  the  will  of  man  is  not  free  without  the  loan.Ad  a- 
holy  Ghoftjforafmuch  as  it  is  fubied  to  luftes  that  do  binde  and  conquere  it.  n-'ft-c3P-44' 

M  5  Againe, 


Cif.:,  0fthek^9vfled^e9f 

Diperfeft.  AgainCjrfut  when  will  was  oucrcomc  with  fmne  wherinto  it  fcH.nature  b»- 
iuft.Enchir.  g-mtowantfrccclorac.    Againc,  that  man  hauing ill  vfcd  his  free  willjoft 
ad  Laiucap.  ^^^^  himfclf  &  it.  Againc,frec  will  is  become  captiuc,that  it  can  do  nothing 
Ad*  Bonif,   toward  ri£;htcoufnc$.A§aine,tlut  it  cannot  be  free,  which  the  grace  of  God 
ltb.j.ca.8.   huh  not  made  free.  Againc,that  the iuftice  of  God  is  not  fui filled  when 
3bi.ca.7.     the  law  coinitiandcth,and  man  doth  of  his  ownc  ftrength,but  when  the  ho- 
Ad  Bonif.    jy  Ghoft  h.li)eth,and  mans  will  not  free,but  made  free  by  God.obcyeth, 
Ad  Boiiff.   A""^  °^^^^  t'"^^*^  things  he  ihortly  rendcrcth  a  caufe,  when  in  another  place 
li.  J  ca.7.     he  writcth.that  man  receiucd  great  force  of  free  will  when  he  was  created, 
De  veibis    bm  he  loit  it  by  finning.Therefore  in  another  place,  after  that  he  had  (he- 
t)"(^'!it'lc  wed  that  free  will  is  ftabhfhcd  by  grace,  he  flurply  inueyeth  againftthem 
liter j!ci!jo  that  take  it  vpon  them  without  grace. Why  therefore  (faith  he)  dare  wret- 
ched men  either  be  proud  of  free  will  before  that  they  be  made  free,  or  of 
their  owneftrcngth  if  they  be  alreadic  made  frec?And  they  marke  not  that 
^  -,       -    in  the  verie  name  of  free  will,is  mention  of  fxccdome.  But  where  the  fpirit 
s.  or.j.  ,  of  the  Lord  isjthere  is  frecdomc  .    It  then  they  be  the  bondmen  of  finne, 
why  do  they  boaft  them  of  free  will  i  For  of  whomc  a  man  is  ouercome,  to 
him  he  is  made  bond.  But  if  they  be  made  free,  why  do  they  boaft  them  as 
ofthcirowneworkc'fAretlicy  fofree  ,  that  they  will  not  be  hisbondfer- 
loh.i  5. 5.    uantSjwhich  faithrWithout  me  ye  can  do  nothing?  Befide  that  alfo  in  ano- 
Dc  corrcp.   jher  place  he  fcemeth  fportingly  to  mocke  at  the  vfe  of  that  worde,  whca 
&gr3,ca»ij  hc(ayde,ihatwillvvasindcedefree,butnotmade  free,  free  to  righteouC- 
neflc,but  the  bondfcruant  of  finne  .    Which  faying  in  another  place  he 
repeatcth  and  expoundeth ,  that  man  is  not  free  from  righteoufnefle ,  but 
by  choyfc  of  will,  and  from  finne  he  is  not  free  but  by  grace  of  the  Saui- 
our.     He  that  doeth  teftifie,  that  the  freedome  of  man  is  nothing  clfe  but 
a  freemaking  or  manumiflion  from  righteoufneffe,  feemeth  trimly  to  mock 
at  the  vainc  name  thereof.     Therefore  if  any  man  will  permit  the  vfe  of 
this  worde  with  no  euill  fie;nification ,  he  (hall  not  be  troubled  by  mee  for 
fo  doing.    But  becaufe  I  thinke  it  cannot  be  kept  without  great  perill,  and 
chat  it  (houlde  turne  to  a  great  bcnefhe  to  the  church ,  if  it  were  abohflied: 
neither  will  I  my  felfc  vfe  it,and  I  would  wiih  other ,  if  they  askc  me  coun- 
fcUjto  forbeare  it. 

^  I  may  fceme  to  hauc brought  a  great  preiudicc  againft  my  felf, which 
haueconfcircd,that  all  the  ccclefiafticall  writers,  except  Auguftine,  hauc 
fpoken  fo  doutfuUy  or  diuerfly  in  this  matter,  that  no  ccrteintic  can  be  had 
out  of  their  writings.  For  fome  will  fo  conftruc  this,  that  I  meant  therefore 
to  thruft  them  from  giuing  any  voyce  herein  ,  becaufe  they  are  all  againft 
mc.As  for  me,!  mean:  it  to  no  other  end  byt  this,that  1  fimply  and  in  good 
faith  would  hauc  godly  wittes  prouidcd  for.which  if  they  waite  vpon  thofe 
mens  opinions  m  this  point,  they  (hall  alwr/ wauer  vnccrtainc.  Infuch 
fort  do  they  fometimc  teach,man  being  fpoylcd  oFall  ftrength  of  free  will, 
to  flee  to  grace  oncly:fomctime  they  furnifh  or  fceme  to  fumifli  him  with 
his  ownc  armour.  But  it  is  not  hard  to  make  appeaie,  that  in  fuch  doutful- 
nefleoripcech,theynothing,orvciielitlecfteeminginans  ftrength,  haue 
giuen  the  praife  of  all  ^ood  things  to  the  holy  Ghoft,it  I  here  recite  cerrcin 
Icntcnccs  of  theirs ,  whereby  chat  is  plaix^y  caught.    jFoi  what  meanetb 

that 


that  faylngofCyprianj  which  Augufline  fo  of:  rcpcaieth,  thst  vc  ought  to  ,j^  nr^i^i, 
glory  ofnothmg,bccaufe  we  haue  nothing  ofourowncjbut  that  man  whcl-  niio  e        ' 
ly  defpoyled  m  himfclfe,  may  learnc  to  hang  al  vpon  God .  Wbst  rrjcanetli  S.inaoruni, 
that  faying  of  Augiiftine  and  Eucheruis,whcn  they  expound  jthatChriflis  ''*'■  4- 
the  tree  oflife,  to  whom  he  that  reachcth  his  hand;(haIJiuc?  and  y  the  tree  ^"6-"'§«'»' 
of  knowledge  of  good  &  eutl,is  the  free  choife  of  wilJ,  v/hcrof  wholb  taftcih, 
forfaking  the  grace  of  God,he  flial  dyerWhat  meancth  that  of  Chryfoftom  "gj^""'"  **** 
that  euery  man  is  naturally  not  oncly  a  finner,  but  aJfo  altogether  hnne?  Ir 
wc  haue  no  good  thing  of  our  ownc :  If  man  from  top  to  toe  be  altogether 
fin :  if  irbe  not  lawful!  to  attempt  how  much  the  power  of  free  will  is  able  to 
doe,  how  then  may  it  be  lawfiiU  to  part  the  praife  of  a  good  worke  betwcenc 
God  &  man?I  could  rehearfe  of  this  fort  very  many  fayings  out  of  other,buc 
Icaft  any  man  fhould  cauill,  that  I  choofe  out  thofc  thinges  only  that  make 
for  my  purpofe,  and  do  craftily  leaue  out  fijch  thinges  as  make  againft  mec, 
therefore  I  doe  forbeare  fuch  rchearfall.  Yet  this  I  dare  affirm,c,howfbeucr 
they  be  fbmtime  too  bufie  in  aduauncing  free  will ,  y  this  yet  was  their  pur- 
pofed  marke,  to  teach  man  bccing  altogether  turned  away  from  truft  of  hi« 
ownc  power ,  to  haue  his  ftrcngth  repofed  in  God  alone  .      Mowe  come 
I  tothefimplc  fctting  foorth  of  the  trueth,  in  confidcring  the  nature  of 
man. 

lo    ButI  am  here  conftrayned  to  rcpcatcthatjwhich  in  the  beginning  of 
this  chapter,!  fpake  by  way  of  preface  .     As  any  man  is  moft  ducouragcd 
and  throwcn  downc  with  confcience  of  his  owne  miferie ,  needinefl'e ,  na- 
kcdneflc  and  /hamc ,  fo  hath  hee  beft  profited  in  knowledge  of  himfelfc. 
For  there  is  no  danger  to  be  feared^leaft  man  will  take  too  much  from  him- 
felfe,  fo  that  he  learne,  that  what  he  wantcth  is  to  be  recouercd  in  God,buc 
to  himfelfc  he  can  take  nothing  more  than  his  own  rightjbe  it  neuer  fo  htle, 
but  that  he  {hall  deftroy  himfelfc  with  vainc  confidence,and  conueying  the 
'fionor  of  God  to  himfelfe,become  gilty  of  hainous  facrilcdge.  And  truely  fo 
oft  as  this  luft  inuadeth  our  minde,  y  we  defire  to  haue  fomwhat  of  our  own, 
which  may  reft  in  our  felues  rather  then  in  God ,  let  vs  know  y  this  thought 
is  miniftrcd  vs  by  no  other  coimfeller ,  but  by  him  that  perfwaded  our  6rft 
parcntes ,  to  haue  a  will  to  be  like  vnto  Gods ,  knowing  both  good  and  e- 
uill .    If  it  be  the  word  of  the  deuill  that  raifeth  vp  man  in  himfclfe ,  let  vs 
giue  no  place  vnto  it,  vnlefle  we  lift  to  take  counfell  of  our  enemy  .    It  is 
pleafant  in  deede,  for  a  man  to  haue  fo  much  ftrcngth  of  his  own,  y  he  may- 
reft  in  himfelfe.But  that  we  be  not  allured  to  this  vainc  affiancc,let  fo  many 
fore  fentenccs  make  vs  afraidCjby  which  wcbethro\vcn  downcras  are,Cur- 
fedishewhichtruftcthinman,&fencthfle{htobchisarme.  Again,/ God  pt"^*'^'^* 
hath  not  pleafure  in  the  ftrcngth  of  a  horfe ,  neither  dehteth  in  the  legs  of      '  ^^'  ^' 
man,  but  delitcth  in  them  that  fcare  himjSc  attend  vpon  his  mercy.  Againc,  Pf^-  4o«  s^« 
that  it  is  he  which  giueth  ftrcngth  vnto  hdm  that  faintcthj&  vnto  himy  hath 
no  ftrcngth,  he  cncreafeth  power,  euen  the  young  men  fliall  faint  and  be 
weary,  and  the  yong  men  (hall  ftumble  and  fall,  but  they  that  wait  vpon  the 
Lord,  ftiall  renuc  their  ftrcngth.  All  which  fayings  tend  to  this  end,  that  we 
Icanc  not  vpon  any  opinion  of  our  ownc  ftrcngth,  be  it  ncucr  fo  litle,  if  wee 
meanc  to  haue  God  fauorable  vnto  vs ,  which  refiftcth  the  proud ,  &  giueth  l3c,4.ff, 

M  4  grace 


Cap.2»  Ofthehnaivtedgeof 

grace  to  the  humble.  And  then  agaiiic,  let  thcfc  promifcs  come  into  ourre- 

Era.44.  J.    fQgmbrance.I will  poure  out  water  vpon  the  thirftie,  and  Floudcs  vpon  the 

Efj,  5  j.r.    dry  ground .   Againe,  All  ye  th  u  tliirft,comc  vnto  the  waters.  Which  pro- 

mifes  do  teftific,that  none  arc  admitted  to  receiue  the  blcfTings  of  God,  buc 

they  that  pine  away  with  feeling  of  their  owne  poucrty  .  And  fuch  promifcs 

arc  not  to  be  pafled  ouer,  as  is  that  of  Efay:  Thou  {halt  hauc  no  more  funnc 

to  ihinc  by  day,  neither  (hill  the  brightnefle  of  the  Moone  fhine  vnto  thee: 

^  for  the  Lord  iTiolbe  thine  euerlaftin:!^  I'ght,  &  the  God  thy  glory.  The  Lord 

indeedc  doth  not  take  away  the  Aiming  of  theSunneor  Moone  from  his 

feruantcs,  butbccaufe  he  will  himfclfe  alone  appcare  glorious  in  them ,  hec 

calleth  their  confidence  far  away,  cucn  from  thofe  thmgs,  that  arc  coimted 

in  their  opinion  moft  excellent. 

ir      Trudy,  that  faying  of  Chryfoftonio  hath  alw  ay  exceedingly' well 
plcafcd  me,  that  the  foundation  of  our  Wifcdome  is  humility:  but  yet  more 
Ho  de  perf  ^^^  faying  of  Auguftine,  As  (favth  he)  that  fame  Rhetorician  being  asked, 
eiunge.      *  whit  W3S  the  firft  thing  in  the  rules  of  eloquence ,  anfwered  Pronunciation: 
Epi.  J  6.       and  what  was  the  fecond,  he  aunfwered  Pronunciation  :  and  what  was  the 
aJ  Diof,       thirde,  he  aunfwered  Pronunciation:  foif  one  askemee  of  the  rules  of 
Chriftian  religion ,  the  Firft,  the  Second ,  and  Thirde  time ,  and  alwayes  I 
would  anfwere  Humilitie  ,     But  he  meaneth  not  humilitie ,  when  a  man 
knowing  fome  litle  vertuc  to  be  in  himfelfc,  abfteincth  from  pride  and  hau- 
tineffe  of  minde ,  but  when  he  truely  fceleth  himfelfe  to  bee  fuch  a  one ,  a$ 
hath  no  refuge  but  in  humilitie :  as  in  an  other  place  he  dcclareth  .    Lette 
In  loan.      ^°  "^^"  (fay  th  he  )  flatter  himfclfe :  of  his  owne  he  is  a  dcaill .     That  thing 
hom,49.      whereby  he  is  blelTcd,  he  hath  of  Godoncly.    For  what  haft  thou  cf  thine 
owne ,  but  finne  ?     Take  away  from  thee  finne  which  is  thine  owne ,  for 
righteoufnelle  is  Gods  .     Againe,  why  is  the  poflibilitic  of  nature  fo  prc- 
Li.de  Nat  &  ^"f^^ed  on  ?  it  is  wounded,  maymed,  troubled  and  loft,it  ncedeth  a  true  con- 
g'Kij,ca,5i  feflGon,  and  not  a  falfc defence  .     Againe, when  euery  man  knowctk 
inpf.  45,     thatin  himfelfe  he  is  nothing,  andofhimfelfchehathnohelpe,  his  wea- 
pons in  himfelfc  arc  broken,  the  warres  are  ceaflcd  .     But  it  is  needefiJJ, 
that  all  the  weapons  of  wickednefle  be  broken  in  fuuder,  (hiucrcd  in  pee  ces 
and  burnt,  that  thou  remaine  vnarmedand  hauenohclpe  in  thy  fclfc. 
Howe  much  more  weake  thou  art  in  thy  felfe,  fb  much  the  more  tlie  Lorde 
receiucth  thee  .  So  vpon  the  three  fcore  and  tenne  Pfalme  hec  forbiddeth 
vs  to  remember  our  owne  righteoufncfl'c ,  that  wee  may  acknowledge  the 
righceoufnefl'e  of  God  :    and  he  rtiewcth  that  God  doth  fo  commende  his 
grace  vnto  vs ,  that  we  may  knowe  oiar  felues  to  be  nothing,  that  we  ftande 
onely  by  the  mcrcie  of  G  O  D,  when  of  our  felues  we  arc  nothing  but  cuiU. 
Let  vs  not  therefore  ftriue  here  with  God  for  our  right,  as  if  that  were  with- 
drawcn  from  our  laluation  which  is  giuen  to  him  .  For  as  our  humblcncfle 
is  his  hienelfe,  fo  the  confefllon  of  our  humblenes  hath  liis  mercy  ready  for 
remedy.  Neither  yet  do  I  require  that  man  not  conuinccd  fliould  willing- 
ly yelde  himfelfc ;  nor  if  he  hath  any  j>owcr,that  he  ihould  turnc  liis  minde 
from  it,  tobeefubdued  vnto  true  humilitie  .     But  that  hying  away  the 
difcafc  of  (clfelouc  and  defirc of  vidoric, wherewith becing blinded,  hec 
thinkcth  too  highly  of  himfclfe,  he  fhouJdc  vrell  con/ider  himfelfc  in  the 

true 


God  tSk  Rede  imer,  Lih.2,  Set 

mic)ookif»gglaire  of  the  Scripture.       ' 

II.   .  And  the  common  fiying  which  they  haue  borrowed  out  of  Augii- 
ftinepleaiethmc  well,  that  the  naturall  gittes  were  corrupted  in  man  by 
finne,  and  of  the  fupernaturall  he  was  made  emptic.For  in  this  latter  part  of 
fupernatuiali  giftcs,  they  vnderftand  as  well  the  light  of  faith  as  of  rjghte- 
oufnefTejwhicn  were  fufficient  to  the  attaining  of  heauenly  life  and  eternal 
fclicitie.   Therefore  banifltinghimfelfe  from  the  kingdome  of  God,he  was 
alfo  depriued  o^the  (pirkuall  gifces^whcrewith  he  had  bin  furnidied  to  the 
hopeofetcrnallfaluation.    Whereupon  foUowcth  ,  that  he  is  fobani{hcd 
from  the  kingdome  of  God  ,  that  aH  thinges  that  belong  to  the  blefied  life 
of  tlic  foule,are  extinguilhcd  in  him^vntill  by  grace  of  regeneration  hce  re- 
couer  them .     Of  that  fort  are  faith,  the  ioue  of  God,  charitie  toward  our 
neighbours,  the  ftudie  of  holinclTc  and  righteoufncire.All  thcfe  thinges,bc- 
caufeChrift  rcftoreth  them  vntOvs,arc  counted  things^comraingfrom  an- 
other to  vs.and  befide  naturc,and  therefore  wc  gather  that  they  were  once 
taken  aWiy .  Again6,(bun'drteffc  of  the  vnderftanding  min<ie  and  vpright- 
nefle  ofheartwere  then  taken  nway  together,  and  this  is  the  corruprion  of 
naturall  giftes .     For  though  there  remaine  fomewh  .t  left  of  vnderftan- 
ding  and  iudgcment  togetherwith  will,yet  can  we  not  fay  ,  that  our  vnder- 
ftanding  is  found  and  perfect ,  which  is  both  feeble  and  drowned  in  many 
darkeneflcs.  And  a«  for  oUr  Will,  the  periiei^lenes  thereof  is  more  thanluf- 
ficiently  knowen.Siththcrefor*?  reafdn,whcrby  a  man  difcerncth  betweene 
good'andeuilljwherebyhe  vnderftandechandiudgcth,is  a  naturall  gifr,ic 
could  not  be  altogether  deftroicdjbut  it  was  partly  weakened  ,  partly  cor- 
rupted,!© that  fouleruines  thereof  appeare,.-  In  this  fenfe  doth  lohn  fay, 
that  the  light  fliineth  yet  in  darkencfle,but  the  darfcenelTe  comprehended  loHn-'-S- 
it  not:In  which  words  both  things  are  plainly  exprfeflfed,that  in  y  pcruerrcd 
&  degendred  nature  of  man,there  fliincyctfomcfparks  that  fhewthathe  is 
a  crieature  hauing  reafon,andthat  he  differeth  frombmtc  beaftes ,  becaufe 
heisendUc-d  with  vndeilbnding:andyct  that  this  light  is  choakedwich 
great  thickenefl'e  of  ignoraunce ,  that  it  can  not  effeftuaBy  getce  abroade. 
So  wjlljbecaufe  it  is  vnfcparaible  from  the  nauirc  of  man ,  penlKcd  noc ,  but 
was  bo^ndtoperUerfede(ires,£hatit  can  couet  no  good  thing.      This 
indeedeisafulldefinition,butyetfuch  asneedethtobemade  plaine  with 
tnore  wordes  .Therefore,  that  the  order  of  our  talkc  may  proceede  accor- 
ding to  that  firft  diftinftion,  wherein  we  dcuidcd  the  foule  of  man  into  vn- 
derftandingand  will:  let vsfrpft-cxarainc  the  fcr^c  of  viiderftandin'g .     So 
tOGondemncitofperpctuallblindencfle ,  thatamanldaue  vntOit  no  man- 
ner of  skill  inanyl^nde  of  thinges,  is  notonely  agairtft  the  worde  of  God, 
but-alfo  againft  the  experience  of  contfmon  roafon .  '  For  we  fee  that  there 
is  planted  in  man  a  certaine  dcfire  to  fearche  Out  tmeth  ,  to  which  he  would 
not  afpiirc  at  all ,  but  hauing  felt  fomc  fauour  thereof  before .     This  there- 
fore is  fome  fight  of  mans  vnderftanding,  that  he  is  naturally  drawenwith 
Ioue  of  trueth ,  the  negleAinc  whereof,  iri  brute  beaftes  prooue^fh  a  grolfc 
Senlc withbut reafon,  albeit, this htle^efire, fuch as itis,feintfcth'b6^e'it 
enter  the  bcgirmir>gof  herracc,  be-caufe  itbyandby-faHerfiintovahitic. 
For  the  wittc  of  man  can  not  for  dulncfle  keepe  the  right  way  to  Icarch  out 
^  •  M  J  trueth. 


xtnrl\ ,  but  ftrAyeth  in  dluerfc  cirours ,  and  as  it  were!  groping  in  darkencflc, 
ofceniimjs  Ihimbleth,  till  at  length  it  wander  andvaniflicth  away  ,  lo  in 
f;eking trucch, it doeth bewray howcvnfitte it  is  to  feeke  andfiiide  truth. 
And  then  it  is  fore  troubled  with  an  other  vaniue ,  that  oftentimes  it  dil^ 
ccrneth  not  thole  thini^es ,  to  the  true  knowledge  whereof  it  were  expedi- 
ent to  bcna  kleltc ,  and  therefore  it  tormenteth  it  felfe  with  fondc  curiofi- 
iie,  in  learching  out  tlungcs  Superfluous  and  nothing  worth:  and  to  thinges 
moltncccilary  tobclawwen,  it  cither  taketh  no  hecdc ,  or  neghgently  or 
i'cldometurncch,butfurclyfcaifc  atany  timcappliethher  ftudie  eamcftly 
vntotlicin.  Of  which  peiucrfcneHc,  whereas  the  prophane  writers  doe 
commonly  complaine  ,  it  is  founde  ,  that  all  men  haue  entangled 
thcmfclues  with  it .  Wherefote  Salomon  in  all  his  Ecclefiaftes ,  when 
hee  had  gone  through  all  chefe  ftudics  ,  in  which  men  thinkc  them- 
fclues  to  bee  very  wife ,  yet  he  pronounceth  that  they  arc  all  vaine  and 
trifling. 

13  Yet  doc  not  all  trauallcs  of  Wittefoalway  become  voide,  but  that 
it  attainethfomewhat,rpecialIywhenitbendethitfclfc  to  thefe  inferiour 
thingcs.  Yea  and  it  is  not  foblockifhe,butth3tit  taftethalfo  fomc  litle  of 
the  liier  thinges ,  howefoeucr  it  more  negligently  apply  the  fearching  of 
them ,  but  yet  not  that  with  like  power  of  conceiuing .  For  when  it  is  car- 
ried vppcaboue  the  compafle  of  this  prefent  life,  then  is  It  principally 
conuinced  of  her  owne  weakenefle.  Wherefore,  that  we  may  the  better 
fee  howe  farre  according  to  the  degrees  of  her  abihtic  it  procecdethinc- 
uery  thing ,  it  is  good  that  I  puttefoorthadiftinftion.  Let  this  therefore 
be  me  diftindion  ,  that  there  is  one  vndcrftanding  of  earthly  thinges, 
anotherofheauenly  thinges.  Earthly  tliinges  I  call  thofe  that  doc  not 
concerne  God  and  his  Kingdome ,  trae  rightcoufnefle ,  and  the  blefled- 
ncflc  of  cternall  life,  but  haue  all  their  refpcvt  and  relation  to  this  prefent 
life,  and  arc  as  it  were  contained  witliin  the  bounds  thereof .  Heauen- 
ly  thinges,  I  call  the  pure  knowledge  of  God ,  the  order  of  true  rightc- 
oufnefk: ,  and  the  myftcries  of  the  hcaucnly  kingdome .  Of  the  firft  fort 
arc  policie ,  goueinauncc  of  houfeholde ,  all  handy  craftcs ,  and  libc- 
rall  Sciences  .  Of  the  fecond  forte  are  the  knowleege  of  G  O  D  and 
Gods  will,  and  the  rule  to  frame  our  hfe  according  to  it  .  Concerning 
thefirft,  tliis  we  muftcontcflcjbecaufc  man  is  a  creature  by  nature  giuen 
to  hue  in  companies  together:  he  is  alfo  by  naturall  inftindionbent  to  che- 
ri(he  and  to  prcfenic  the  fellowrtiippc  of  th^fc  companies  ,  therefore  wee 
fee  that  there  arc  in  the  mindes  of  all  men  vniucrfal  imprcfllons  of  a  cer-. 
tainc  ciuill  honeftic  and  order .  Hereby  it  commcth  to  pafle,  that  there  is 
found  no  man  that  vnderftandeth  not ,  that  all  companies  of  men  ought  to 
be  kept  in  order  with  lawes ,  and  that  conceiueth  not  in  his  mindc  the  prin- 
ciples of  thefe  hwes  .  Hereof  commeth  that  fame  perpetuall  con- 
fcntjas  well  of  all  nations  as  of  al  men  vnto  lawes,  becaufe  the  feeds  there- 
of are  naturally  planted  in  all  men  without  any  teacher  or  lawmaker.  And 
Iweyc  not  the  diflenfions  and  fightmgcs  that  afterward  arife  while  fomc 
dcfirc  to  peruert  lawe  and  right ,  the  loofe  abfolute  gouernemcnt  of 
Kingcs,  thailuftftraicth  abroadc  in  fteadc  of  right,  as  thccues  and  robbers, 

fomc 


God  the  Redeemer,  '    Lih.2,  .      ^I 

fomc  (  wliich  is  a  faultc  more  than  common) rhinke  that  to  be  vniuft,which 
other  hauc  ftablifhed  for  iuft :  and  on  the  otherfide  ftiftelyfay,  that  to  bee 
laudable,  which  other  haue  forbidden.  Forthefe  men  doe  not  tlicrefore 
-hate  lawesjbccaufe  they  doe  not  knowe  that  lawes  are  good  and  hoIy,buc 
for  that  they  raging  with  headieIuft,doe  fight  againft  manifcftreafon,and 
for  th :ir  fanlie  doc  abho;  re  that, which  in  vnderftanding  of  mindc  they  al- 
lowe.Thelatterfjrteofit  ftriuinginfuch,thattaketh  not  awayc  thefirft 
conceiuing  of  equitie.  For  when  men  do  ftriue  among  themfeliics,  concer- 
ning the  pointes  of  Jawes,  they  agree  together  in  a  certainc  fummeof  cqiii- 
tie.  Wherein  is  proncd  the  wcakencs  of  mans  wit ,  which  euen  then  when  it 
fcemeth  to  follow  the  right  way,  yet  haltech  and  ftaggereth,  but  ftil  this  re- 
inaincch  true  ,that  there  is  fowen  in  all  men  a  certame  feede  of  politikc  or- 
der. And  that  is  a  large  proofe,that  in  the  ordering  of  this  life,  no  man  is 
•Voide  of  the  light  of  rcafon. 

14  Now  doe  followe  the  artes,  both  the  Iiberall,and  the  handy  craftcs, 
in  learning  whereof,  becaufc  there  is  in  vs  all  a  certame  aptneffe,  in  them 
alio  doeth  appcare  the  force  of  mans  witte :  but  albeit ,  all  men  be  not  apt 
10  learnc  them  all ,  yet  is  this  a  token  certayne  enough  of  the  common  na- 
turall  power,  that  tncrc  is  almoft  no  man  founde,  whofe  conceitc  ofwittc 
doeth  not  is  (bme  arte  or  other  (hewe  foorth  it  felfc.  Neither  haue  they 
onelyapower  orfacilitic  to  learne,but  alfo  to  deuifein  euerie  art  fomc 
newc  thing,  either  to  amphfie  or  make  perfefter  that  which  hath  beene 
learned  of  an  other  that  went  before,  which  thing,  as  it  mooued  Plato 
erroneoiifly  to  teach ,  that  fuch  conceyuing  is  nothing  elfe ,  but  a  cal- 
ling to  remeinbraunce,  fo  by  goodreafon  it  ought  tocompell  vs  tocon- 
fefle ,  that  the  beginning  thereof  is  naturally  planted  in  the  witte  of 
man.  Thefepoyntes  therefore  doe  plainely  tcftifie,  that  there  is  gi- 
uentomen  naturally  an  vniuerfall  conccyuingof  rcafon  and  of  vnder- 
ftanding. Yetisitfoan  vniuerfall  bcnente,  that  therein  euerie  man 
ought  for  himfclfe  to  acknowledge  the  peculiar  grace  of  G  O  D.  To 
which  thankefulnefle  the  creator  himfelfe  doeth  fufEciently  awake  vs, 
whenhcecreatethnaturallfoolcs,  in  whome  hee  maketh  vs  to  fee  with 
whatgiftes  mans  foule  excelleth,  if  it  bee  not  endued  with  his  lighte, 
which  is  fonaturallin  all  men  ,  that  it  is  yet  altogether  a  free  gifte  of 
his  liberalitie  tovvardcs  euerie  man.  But  the  inuent  ion  and  orderly  teach- 
ing of  the  fame  artes ,  or  a  more  inwarde  and  excellent  knowledge  of 
them  which  is  proper  but  to  a  fewe,is  no  perfefte  argument  oftheconv- 
mon  conceyuing  of  wit,  yetbecaufe  without  difference  it  happeneth  to 
the  godhc  and  vngodlie  ,  k  is  rightfully  reckened  among  naturall 
giftes. 

I  y  So  oftc  therefore  as  wee  fight  vppon  prophane  writers ,  let  vs  bee 
putinmindeby  that  maruellous  light  of  true  th  that  fhine  thin  them,  that 
the  wit  of  man ,  howe  much  foeuer  it  be  peruertcd  and  fallen  from  the  firft 
integritie,is  yet  ftil  clothed  and  garnifhed  with  excellent  giftes  of  God.  If 
we  confider  that  the  fpiritc  of  God  is  the  oaely  fountaine  of  truech,  wee  will 
neither  refufe  nor  difpife  the  truth  it  felfc,wherefoeucr  it  (hail  appcare,  ex- 
cept wc  will  dilhonourabUeYfc  the  fpilire  of  God:for  the  giftes  of  tlie  holy 

Ghoft 


C«p.2.  .    '  .\    Ofthektt<m^edg0.of 

Ghoft  cannot  bee  fct  light  by ,  without  contjfcmpt  antl  reproch  of  hitofelfc: 
And  what?  Shall  wee  dcnic  that  the  tnicth  (hincd  to  the  olde  Lawyers, 
which  haue  fee  foorrhCiuil  order  and  Difcipline  withfo  great  equitie?  Shal 
\vc  fay  that  the  Philofophers  were  blindc  both  in  thap  erquifitc  contempla- 
tion, and  cunning  defcription  of  nature  ?  Shall  wee  fay  that  they  had  no 
wit,  which  by  fcntng  in  order  the  art  of  (peach,  haye  taught  vs  to  fpeake 
with  reafon?  Shall  we  lay  that  they  were  madde,  which  in  fettiqgjooith 
Phificke,  hauc  cn-.ployed  their  dihgence  for  vs?  What  of  all  the  Mathcma- 
ticallfcicnccs?  rtiall  wee  thinkc  them  doting  crroiirs  of  madde  men  ?  no, 
rather  wee  can  not  readc  the  writing  of  the  olde  men  ,  concerning 
thcfc  thingcsj  without  great  admiration  of  their  wit .  But  fhall  wee  thinke 
any  thing  praifc  worthie  or  excellent,  which  we  doe  not  rcknow ledge  to 
come  of  God  ?  Let  vs  bee  artiamed  of  fo  great  vnthankefulnciic  into  which 
the  heathen  Poetes  fell  not,  which  confefled  that  both  Philofophie  and 
Lawes,aud  all  good  artes,  were  the  inuenrions  of  Gods.  Siththen  it  ap- 
peareth  that  thefe  men  whome  the  fcripture  callcth  naturall  men,were  of  fo 
iharpc  and  dcepe  fight  in  fearching  out  of  infenour  thinges,  Ictvs  learnc 
by  fuch  examples ,  howe  many  good  thinges  the  Lorde  hath  left  to  tlic  na- 
ture of  man,  after  that  it  hath  becne  fpoilcd  of  the  true  God. 

16  But  in  the  meane  time  yet  let  vs  not  forget,  that  ihcfe  arc  the  moft 
excellent  good  giftes  of  the  fpirite  of  God,  which  for  the  common  bencfitc 
of  mankindc  hce  dealcth  abroad  to  whome  it  pleafeth  him .  For  if  itbe- 
EXO.JI.J.&  houcd,  that  the  vndctftanding  and  fkill  that  was  required  for  the  framing 
3  5-3<5»  of  the  tabernacle,  fhoulde  bee  powred  into  Befelcel  and  Oliab  by  the  fpiiit 
of  God,  it  is  no  maruell  if  the  knowledge  of  thofe  thinges  which  are  moftc 
excellent  in  mans  life,  be  fayde  to  bee  communicated  vnto  vs  by  the  fpirite 
of God.Neither  is  there  caufe  why  any  man  {hould  aske,what  hauc  ywicked 
to  doc  with  Gods  fpirite,  which  are  altogether  cftraunged  from  God.  For 
where  it  is  faide  that  the  fpirite  of  God  dwelleth  in  the  faithful!  onely, 
that  is  to  be  vnderftandcd  of  the  fpirit  of  fanftification,by  the  which  we  are 
confccrate  to  God  himfelfe ,  to  bee  his  temples:  yet  docth  hee  neuertheles 
fill,  mooue  and  quicken  all  things  with  the  vertue  of  the  fame  fpirite,  and 
that  according  to  the  propertie  of  eucric  kinde  which  he  hath  giuen  to  it  by 
law  of  creation.  If  it  haue  beene  the  Lordcs  will  that  wee  fhouldebec  hol- 

{)enby  the  trauell  and  femice  of  the  wicked  in  naturall  Philofophie, Dia- 
edlicke, the  Mathematicall knowledges,  and  other:  letvs  vfeit,  Icafte  if 
wee  negled  the  giftes  of  God,  wilLngly  offered  in  them,  wee  fuffcriufte 
punifhment  for  our  flouthRilneife.But  leaft  any  fhoulde  thinke  a  man  to 
beeblelfcd,  when  vnderthc  elementesof  this  worlde  there  is  giaunted 
vnto  him  fo  great  an  abilitie  to  concciue  trueih,  it  is  alfo  to  bee  added  that 
all  this  power  to  vnderftande.and  the  vnderftanding  that  followeth  thereof, 
is  a  vanifliing  and  tranfitoric  thing  before  God  ,  where  is  not  a  fteedefaft 
foundation  of  trueth.  For  Auguftineteachcth  moft  truclie,  whome  (as  wc 
dift'.ij.  hauc  faide)  the  Maftcr  of  the  Sentences,  and  the  other  Scholemen  arc 
compelled  to  afl'ent  vnto ,  as  the  free  giftes  were  taken  from  man  after  his 
fall,fothefc  natiu-all  giftes  which  remained,  were  cornipted.Not  that  they 
bcdcfiledof  thcmfelucsinafmuchas  they  come  from  God,  but  bccaule 

ihcy 


godth<%edeemer .'  Lib.  2,  Si 

they  ceafc  to  be  pure  to  a  defiled  man,that  he  fliould  haue  no  pr.iife  of  the. 

17     Let  this  be  the  fumms:that  it  is  Hienc  that  in  all  mankinde  is  rcafon 
which  isprop^r  to  our  narjre,which  mak^rh  vs  to  differ  from  brute  bcafts, 
as  brute  beailes  doe  dififer  in  fenle  from  thin?cs  without  life .    For  whereas 
there  be  borne  ccrtaine  natural fooles  and  idiots,thit  default  obfcureth  no  t 
thcgenerall  grace  of  God  But  rather  by  fuch  fight  we  are  put  in  minde,that 
what  is  lert  vnto  our  relues,ought  iuftly  to  bee  afcribed  to  the  kindenclTc  of 
God,becaure  if  he  had  notfpared  vs,our  rebellion  had  drawe  with  it  the  de- 
ftmftionofour  whole  nature.  Butwhcreas  Ibmcdoe  excellinrtiarpeneffe 
of  conceiuing,fome  other  doe  pafl'einiudgementjfome  hauea  quicker  wit 
CO  learne  this  or  that  arte  :inthisvariecieG  O  D  fetteth  foorth  his  grace 
vntovs,  thatnomanfhould  :!aimeto  himfelfe  as  his  ovvne,  that  which 
flowethfrom  Gods  mecre  liberahtie.For  howbccommcth  one  more  excel- 
lent thananodier,butthatin  common  nature  might  appeare  aboue  other 
die  fpeciall  grace  of  God ,  which  in  omitting  many  ,  faich  openly  that  it  is 
bounde  to  none .  Befide  that,  God  poureth  m  fingular  motions ,  according 
tothecalhngofeucryman.Ofwhichthingwemeetc  with  many  examples 
in  the  bookes  of  the  Iudges,where  iris  faide,that  the  fpintc  of  the  Lord  clad  '"'^S'^'H* 
them,whom  he  called  to  rule  the  people.Finally ,  in  euery  noble  ad  there  is 
a  fpeciall  inftrudion.By  which  reafon  the  ftrong  men  followed  Saul ,  whofe  ' ♦'^^"'•'O'/' 
hearts  the  Lord  had  touched  .And  when  his  miniftring  in  the  kingdom  was 
prophecicd  of,  Samuel  faide  thus:  The  Ipirite  of  the  Lord  fhall  come  vpon  '•^^'"•^♦'J* 
thce,and  thou  fhaltbcan  other  man.  And  this  was  continued  to  the  whole 
courfe  of  gouernemcnt :  as  after  it  is  fpoken  of  Dauid  ,  that  the  fpiiit  of  the 
Lord  came  vpon  him  from  that  day  forward.  But  the  fame  is  fpoken  in  an 
other  place  as  touching  particular  morions:  yea  in  Homer  men  are  faidc  to 
excell  in  witte,not  oncly  as  lupiter  hath  dealt  to  euery  man ,  but  alio  as  the 
time  required .     And  trueiy  experience  teacheth  ,  while  many  times  fuch 
menftand  amafed  as  were  moft  fliarp  and  deepe  wi;ted ,  that  the  Vi-irtes  of 
menarein  thehande  and  will  of  God  to  rule  them  at  cucry  momenc:for 
which  reafon  it  is  faid,that  he  takcth  wit  from  the  wife ,  thit  they  may  wan- 
deroutoftheway.Butyetin  this  diuerfitie  we  fee  remaining  fomc  markes 
of  the  Image  of  God,which  doe  make  diiference  betweene  al  mankinde  and     •'•'°"»  ■***• 
other  creatures. 

18  Now  is  to  be  declared  what  mans  reafon  fceth,when  it  commcth  to 
thekingdome  oFGod  and  to  rhatfpirituall  infight,  which  confifteth  chiefc- 
ly  m  three  things:  to  know  God,  and  his  fatherly  fauour  toward  vs  ,  where- 
in onr  faluation  ftandeth ;  and  the  v/ay  to  frame  our  life  according  to  the 
ruleofhislawe.Bothinthefirft  two,  and  in  the  fecond,  properly  they  thnt 
are  moft  wittie,  are  bhndcr  than  molles.I  denie  not  that  there  be  here  and 
there  read  in  PhiloibphcrSjConcerning  God,  many  thinges  well  and  aptly 
fpoken ,  but  yet  fuch  as  doe  alway  fauour  of  a  certaine  tiddie  imagination » 
The  Lord  gaue  them  in  deed,as  is  aboue  faid,a  litle  taft  of  iiis  godiicad,  th"  c 
they  fhould  not  pretend  ignoraimce  to  colour  their  vngodlinefic  :  and  ma- 
ny times  he  moued  them  to  fpeakc  many  thinges,  by  confefnon  whereof 
themfelues  might  be  conuinced:But  they  fo  fawe  the  things  that,  they  faw, 
that  by  fuch  feeing  they  were  not  diredsdto  y  t:rutl\,much  lefle  did  attaine 

vnto- 


Cap.  2,  0fthek^9vpledgecf 

vmo  it,  like  as  a  wayfaring  man  in  the  middeft  of  the  fields .  for  a  fodalne 
raomentjfceth  fairc  and  wide  the  ghftering  of  lightening  in  the  night  rime, 
but  with  fuch  aquickcly  vanifhing  fight,  that  hee  is  fooner  couercd  againc 
with  the  darkcnclfc  of  the  night,thin  he  can  ftifrc  his  foot,fo  far  is  it  of  that 
he  can  be  broujht  into  his  way  by  fuch  a  hcipe  .  Befide  that ,  thofc  fmall 
droppcs  of  trusth ,  wherewith  as  it  were  by  chauncc ,  they  fprinkle  their 
bookcs,with  how  many  and  how  monftruous  lies  are  they  defiled  ?  Finally, 
they  neuer  fo  much  as  fmcUed  thst  aflarednelTc  of  Gods  good  will  toward 
vsjwithout  which  mans  witte  muft  necdcs  be  filled  with  infinite  confufion. 
Therefore  mans  re?.fon  neither  approchcth,nor  goeth  toward,nor  once  di- 
redeth  fight  vnto  this  trueth,  to  vndcrftand  who  is  the  uueGod,or  what  a 
one  he  wdl  be  toward  vs. 

i^  But  becaufe  wee  being  diimkc  withafalfe  pcrfuafion  of  our  ownc 
dcepc  infightjdoe  very  hardly  futfcr  our  felues  to  be  perfuadedjthat  in  mat- 
ters of  God  it  is  vtterly  bhnde  and  dul:I  think  it  {halbc  better  to  confirmc  it 
by  teftimonies  of  Scripturc,thanby  rcafons.This  doth  lohn  very  wel  teach 
in  that  place  which  I  euen  now  alleaged,whenhcewriceth,  that  life  was  in 
God  from  the  bcginmng,and  the  fame  life  which  (hould  bee  thelightcof 
men,and  that  the  light  did  fhine  in  darkenefle,and  the  darkencflc  compre- 
hended it  not.Hcfhcwc  thin  dcede,ihat  mans  foulc  is  lightened  with  the 
brightnefl'c  of  Gods  light ,  fo  that  it  is  neuer  altogether  without  fome  fmalj 
flame,or  at  leaft  fome  fparcle  of  it,but  yct,that  with  fuch  a  light  he  comprc- 
hendeth  not  God.And  why  fo?becaufe  mans  (juicknclfe  of  wittc ,  as  toward 
the  knowledge  of  God,is  but  meerc  dirkeneilc.  For  when  the  holy  Ghoft 
calletli  men  darkcneirc,hc  at  once  fpoileth  them  of  all  abilitie  of  fpirituall 
vnderftanding .  Therefore  he  affirmeth,that  the  faithfuil  which  embrace 
Chrift,are  borne  not  of  bloud,or  of  the  will  of  the  flefhe ,  or  of  man ,  but  of 
God.  As  if  he  {hould  fay:fle(h  is  not  capable  of  fo  hie  wifedom  to  conceiuc 
God  and  that  which  is  Gods,  vnleflc  it  be  hghtened  with  the  fpirit  of  God. 
As  Chi  ift  teftified,that  this  was  a  fpeciall  rcuelation  of  the  father,  that  Pe- 
ter did  know  him. 

zo  If  we  were  perfuadcd  of  this  which  ought  to  be  out  of  all  controuer- 
fie,that  our  nature  wantcth  all  that,which  our  heaucnly  father  giucth  to  his 
elcd  by  the  fpirit  of  regeneration,  then  here  were  no  matter  to  doubt  vpon. 
For  thus  fpeakcth  the  faithfuil  people  in  the  Prophet :  For  with  thee  is  the 
fountamc  ofhfe,  and  in  thy  hght  we  fhall  fee  bght .  The  Apoftle  teftifi  cth 
the  fame  thing,  when  he  faith  y  no  man  can  call  lefus  the  Lord,but  in  y  ho- 
ly Ghoft .  And  lohn  Baptift  feeing  the  dulncfle  of  his  difciples,  crycth  our , 
that  no  man  can  receiue  any  thing,  vnlelle  itbec  giuen  him  from  abouc. 
And  that  he  meancth  by  gifte  a  fpeciall  illumination ,  and  not  a  common 
gift  ofnature,appeareth  hereby ,y  he  complaincth  that  in  fo  many  words  as 
hehadfpokentocommendChrifttohis  Difciples,  he  preuailed nothing. 
I  fee(faith  he  )  thatwordcs  arc  nothing  to  informc  mens  mindes  concer- 
ning diuine  thinges,vnleirethe  Lord  giue  vnderftanding  by  his  fpiritc  .  Yea 
and  Mofes,when  he  reprocheth  the  people  with  their  foigcthjincflc  ,  yet 
noteth  this  withall,that  they  can  by  no  mcanes  grow  wife  in  the  myftcries 
of  God,but  by  the  benefice  of  G;0  D .    Thiiie  «cs  (  faiili  hcc )  hauc  fccnc 

th^fc 


god  the  Redeemer.  Lik  2,  S^ 

thofc  great  tokens  and  wonders,  and,The  Lord  hath  not  giucn  thee  a  heart 
to  vnderftand,  nor  eares  to  heare,  nor  eyes  to  fee.Whai  (hould  he  expr cfle 
more,  if  hee  called  vs  blockes  in  confidci  ing  the  workes  of  God?  Wher  cv- 
pon  the  Lorde  by  the  Pr ophetc  promifeth  for  a  great  grace ,  that  hce  will 
giuc  the  Ifraelttes  a  heart,  that  they  may  knowe  him  :  fignifymg  thereby, 
that  mans  wit  is  onely  fo  much  fpiritually  wife,  as  it  is  lightened  by  him.  Ur.24.7, 
and  this  Chrift  plainely  confirmed  with  nis  owne  mouth,  when  hec  fay th, 
that  no  man  can  come  tohim ,  but  hee  to  whomc  itlhall  be  giuen  from  the 
Father .  What  ?  is  not  hee  hiralclfe  the  Iiucly  Image  of  the  Father 
in  whome  the  whole  bnghtnefTe  of  his  gloric  is  expreflcd  vnto  vs? 
Therefore  he  coulde  not  better  fiiew  what  our  power  is  to  knowe  GOD, 
than  when  hee  faith,  that  wee  haue  no  eyes  to  fee  his  image,  where  it  is  fo 
openly  fetprefent  before  vs.  Whac?came  he  not  into  the  e.irth  for  this  pur-  ^^no.e.^^. 
pofc ,  to  declare  his  Fathers  will  vnto  men  ?  And  did  hee  not  faithfully  doc 
his  office?  Yes  furely.  But  yet  nothing  is  wrought  by  his  p  reaching,  vnleffe 
the  inwarde  fcholemafter,  the  holy  Ghoft ,  fet  open  the  way  to  our  minds. 
Therefore  none  come  to  him,  but  they  that  haue  hearde  and  becne  taught 
of  the  Father.  What  manner  way  of  learning  and  hea ring  is  this  ?Euen, 
when  the  holy  Ghoft  by  marucllous  and  fingidarvertucformeth  the  cares 
toheare.andthcmindes  to  vnderftande.  And  leaft  that  fhouldefeerre 
ftraungc,  hce  alleageth  the  Prophecic  of  Efay,  where  when  he  promifeth  ^'^X*  J4« » 3» 
the  repairing  of  the  Church,that  they  which  (hall  be  gathered  together  to 
laluation,  fhall  be  taught  of  the  Lorde .  If  God  there  foreflieweth  fomc  pe- 
culiar thing  concerning  his  eledes,  it  is  euident  that  hee  fpeaketh  not  of  ^ 
kinde  of  learning  that  was  alfo  common  to  the  wicked  and  vngodly.  It  re- 
maineth  therefore  that  wee  muft  vnderftande  it  thus,that  the  way  into  the 
kingdome  of  God  is  open  to  no  man,  but  to  him  to  whome  the  holy  ghoft 
by  his  enlightening  {hal  make  a  new  mindc.  But  Paul  fpeaketh  moft  plaine- 
ly of  all,  which  of  purpofe  cntring  into  difcourfc  of  this  matter ,  after  hec 
had  condemned  all  mens  wifedome  of  foUie  and  vanitie,  &  vtterly  brought 
it  to  naught,  at  the  laftconcludeth  thus:  that  ynaturall  man  can  not  per-  i.C4)r.i.i4» 
cciue  thofethingesthatareof  thefpiriteof  God: they  are  foolilhnes  vn- 
to him,  and  he  cannot  vnderftande  them, becaufc  they  are  fpiritually  iud- 
gcd,Whorae  doeth  he  call  naturall  ?cuen  him  that  ftayethvppon  the  light 
of  nature.  Hee  I  fay  comprehendeth  nothing  in  the  fpiriruall  myfteries  of 
God.  Why  fo?is  itbecaufe  by  flouthfulnefle  he  negledethit  f  Nay,  rather 
although  he  wouldetraucUneuerfo  much,  hee  can  doc  nothing,  becaufe 
forfooth  they  are  fpiritually  iudged-Whatmeaneih  that .-' becaufe  being  vt- 
terly hidden  from  the  iight  of  man,  they  are  opened  by  the  onely  rcuelati- 
on  of  the  fpiritc:fo  that  they  are  reckened  for  follie  where  the  fpirite  of  God 
giueth  not  light.Before  he  had  auaunced  thofe  things  that  God  hath  prepa- 
red for  them  that  loue  him,3boue  the  capacitie  of  cyes,earcs&mindes. 
Yea  he  teftifieth  tiiat  mans  wifdomc  was  as  a  certaine  vcile, whereby  mans 
mindewas  keptfrora  feeing  God,  What meane wee?  The  Apoftle  pro-  rorr.  10, 
noimccth ,  that  tlie  wifedome  of  this  worlde  is  made  follie  by  God:&  (hal 
we  forfooth  giue  vnto  it  (harpenes  of  vndcrftanding,  whereby  it  may  pearce 
to  the  fccrete  places  ofy  heaucniy  kingdomtJFane  befuch  beaftlines  fro  vs. 

11     And 


Cap.  2,  Ofthehnoxf  ledge  of 

21  And  fo  that  which  here  he  taketh  away  from  men,  in  an  other  place 
in  a  prayer,  hee  giuech  it  to  God  alone.  God  (faith  he)and  the  father  of  glo- 
riCjgkie  to  you  the  fpirite  of  wifcdcme  and  reudation.  Novve  thou  hcareft 
that  all  Wifcdome  and  reuelation  is  the  gifte  of  God.  What  followeth  ?  and 
lighten  the  eyes  of  your  minde.  Surely  if  they  neede  a  newe  reuelation, 
then  are  they  blinde  of  themfelues.  It  followeth  after:  That  yc  may  know 
what  is  the  hope  of  "your  calling.  &c.  Therefore  he  confefieth,  that  the 
wittcs  of  men  are  not  capable  of  fo  great  vnderftanding,  to  knowc  their 
owne  calling.  And  let  not  fome  Pelagian  babble  herc,y  God  doth  rcmedic 
that  dulnclfc  or  vnskilfiiln  cire,when  by  the  doftrine  of  his  worde  hee  di- 
rcfteth  mnns  vndcrllanding  ,  whither  without  a  guide  hee  cculde  not  haue 
atteyned.  For  Dauid  had  a  lawe,  wherein  was  comprehended  all  the  wife- 
dome  that  may  bee  defircd,  and  yet  not  contented  with  that,  hee  requireth 

lac.1.17.  to  haue  his  eyes  opened,  that  hee  may  confiderthcmyfteries  of  the  f3me 
Jawc.  Bv  which  fpeechtrucly  he  fccretly  faith,  that  the  funne  rifeth  vppon 
the  earth  where  the  wordcofGodfhinethto  men:  but  they  get  not  much 

\o)x,xs,.iS.  thereby ,  vntill  hee  himfelfe ,  that  is  therefore  called  the  father  of  lightes, 
doe  giue  them  or  open  their  cyes,becaufe  where  (o  euer  he  Ihineth  not  with 
hislpirite,  allthingesatcpofleirtd  with  darkenefle.  So  the  Apoftlcs  were 
well  and  largely  taught  by  the  beft  fcholcmaftcr:  yet  if  they  had  not  needed 
the  fpnit  of  trueth  to  inftruft  their  mindcs  in  that  fame  dodrine  which  they 
had  hearde  before  ,  hee  woulde  not  haue  bidden  them  looke  for  him.  If  the 
thing  that  we  aske  of  God ,  wc  do  thereby  confefl'e  that  we  want :  and  God 
in  that  that  hee  pio.nifeth  it  vs ,  doeth  argue  our  neede,  let  no  man  doubt 
to  confeflc  that  he  is  fo  much  able  to  vnderftande  the  myfteries  of  God  as 
he  is  enlightened  with  his  grace.  Hethargiucth  to  himlelfc  more  vndcr- 
ftandmg ,  is  fo  much  tlie  more  bhnde ,  foi  that  hee  doeth  not  acknowledge 
his  owne  blindnefle. 

^^  Nowe  remaineth  the  thirde  pointe,  of  knowing  the  rule  of  well 
framing  of  life ,  which  v/ee  doe  rightly  call  the  knowledge  of  the  workes  of 
righceoufnefTc,  wherein  mans  wit  feemcth  to  bee  of  fomewhat  more  Hiarpc 
fight,  than  in  the  other  two  before.  For  the  Apoftle  tcftificth,  that  the  gen- 
tiles which  haue  no  lawe,  while  they  doc  the  workes  of  the  lawe  ,  are  to 
themfelucs  inllcede  of  a  lawe,and  doc  ihcwc  the  lawe  written  in  their  harts, 
their  confcicnces  bearing  them  witnes,  and  their  thoughtes  accufing  thcra 
within  themfelucs  or  exciiling  them  before  the  judgement  of  God.  If  the 
Gentiles  haue  righteoufnes  naturallygraucn  in  their  mindes,  furely  we  can 

Il«m.2.  14.  nor  fay  that  wee  are  altogether  blindc  in  the  order  of  life.  And  norhingis 
more  common,  than  that  man  by  the  law  natural!,  of  which  v  Apoftle  fpea- 
kcth  in  that  place,  is  fafficiently  inftruftcd  to  a  right  rule  of  life.  But  let  vs 
wcye  to  what  puipofe  this  knowledge  of  the  lawe  is  planted  in  men:thenit 
/hall  by  and  by  appcare,  howe  farre  it  bringcth  them  towarde  the  markc  of 
reafon  and  trueth.  The  fime  is  alfoeuidcnt  by  thcwordesofPaul,  if  a  man 
doe  mnrke  the  placing  of  them.  Hee  had  laidea  little  before,  that  they 
which  linnedin  the  lawe,  arc  iudgcdby  the  lawe,  they  that  haue  finned 
without  lawe  doe  pcriftie  without  lawe.  Becaufe  this  might  fccmc  vnreafb- 
nabicj  that  the  Gcntilslhouldperilhwitliout  any  judgement  going  before, 

he 


he  by  and  ty  ad<3cth,tli?t  iFicir  ccrfcience  is  to  them  in  fteedc  of  a  l3W,snci 
therefore  is  fufficicnt  for  their  iuft  damnation.  Therefore  the  cnde  of  the 
law  naturall  is,that  man  may  tc  made  inexcufable.  And  it  flial  be  defined 
not  ill  after  this  fort,ihat  it  is  a  knowledge  of  confciencc ,  that  fufficiently 
difcerncth  between  iuft  and  vniiift, to  taker,  way  fiomfnen  the  pretence  of 
ignorance,while  they  are  prcued  giltie  by  their  owne  tcftimome.  Such  is 
the  tendernefleofmnn  toward  him  felfcjthat  in  doing  of  cuils  ,  he  alway 
turneth  away  his  mindc  (b  much  as  he  may  from  the  feeling  of  finne .  By 
which  rcafon  it  feemcth  that  Plato  was  moucd  to  thinke  that  there  is  no  fin  ,  p 
done  but  by  ignorance.  Thatindeede  were  fitly  fayd  ofhim,  if  mens  hy- g"  j^'*"' 
pocrifie  went  io  farre  in  hiding  '-'^"•'■esjthat  the  minde  might  not  knowe  it 
fclfe  giltie  before  God.  But  when  the  finner  feeking  to  efchuc  the  iudgc- 
mcnt  empi  inted  in  him.is  now  &  then  drawen backe  vnto  it,  ard  not  fuffe- 
red  fo  to  winkc^but  tha  t  he  be  compelled  whether  he  wil  or  no,fometime  to 
open  his  eyes:  it  is  falfcly  faid  that  he  finneth  onely  by  ignorance. 

zj  Then-iiftius  faith  more  truely, which  teacheth  y  vndciftanding  is  fel-  Paraph,  in 
dome  dcceiued:that  it  is  blindnelfe  when  it  goeth  any  ftirthcr,  that  is, when  J'''.  J'<J«  ^ni- 
he  commcth  down  to  the  fpeciall  cafe.  Euery  man,  if  it  be  generally  asked,  °^*'C'*P'4^* ' 
wil  affirme,that  manflaughter  is  euil:  but  he  y  confpireth  to  kil  his  enimies, 
deliberateth  vpon  it,as  on  a  good  thing.  The  adulterer  generally  will  ccn- 
demne  adulteriejbut  in  his  owne,priuately  he  will  flatter  himfclfe.  This  is 
ignorance,whcn  a  man  coming  to  the  fpccial  cafc  forgettcth  the  rule,  that 
he  had  lately  agreed  vpon  in  the  generallqueftion.  Of  which  thing  Augu- 
ftine  djlcourfedb  very  finely  in  his  expofition  of  the  fiiftverfe  of  thelvij. 
Pfalme:  albeit  the  fame  thing  is  not  ccntinuall.    For  foroetim.e  the  (hcme- 
fulncflc  of  the  euil  deede  fo  prefTeth  the  confcience^that  not  dcceiuing  him 
felfcvndcrfaHerefemblance  of  a  good  thing,  but  wittingly  &  willingly  he 
runneth  into  euil.  Out  ofwhichafiettioncf  me  ihcfcfnyings:  I  fee  the  bet- 
ter &  allow  it,but  I  follow  the  worfe.  Wherforc,mc  think,Ariftoile  hath  ve-  ^fj  q'  *j'  - 
ry  aptly  made  diftinftionbetwcene  Incontinence  and  Temperance. Where  Ethic. 7.'ca!} 
incontinence  reigncth,he  faith,that  there  by  reafon  of  troubled  afFcdion  or 
pairion,knowledgeis  taken  away  from  the  minde  ,  thatitmaiketh  notthc 
cuiJ  in  his  owne  aft,which  it  generally  fceth  in  the  Iikc:and  when  the  trou- 
bled aflfeftion  is  cooled,repentance  immediatly  followetb.    But  intempe- 
rance is  not  extinguifhed  or  broken  by  feeling  of  finnc,but  on  the  other  fide 
obftinately  ftandcth  ftill  in  her  conceiued  choil'e  of  euilL 

24  Now  when  thou  hearcft  iudgement  vniuerfally  n-mcd  inthcdifFe- 
rencc  of  good  and  euill,thinke  it  not  euery  found  and  pcrfeft  iudgement. 
For  if  mens  heartes  are  furnifhed  with  choife  of  iuftand  vniuft,only  to  this 
endjthat  they  fbould  not  pretend  ignorance,  it  is  not  then  needeful  to  fee 
the  trueth  in  euery  thing.  But  it  is  enough  &  more,that  they  vndcrftand  fo 
farre  that  they  cannot  efcape  away, but  being  conuift  by  witncfTe  of  their 
confcicncCjthey  euen  now  alreadie  begin  to  tremble  at  the  iwdgement  feat 
of  God.And  if  we  wil  trie  our  reafon  by  the  law  of  God,  which  is  the  exam- 
plar  of  true  rightcoufneffejwe  {hal  find  how  many  waves  it  is  blind.  Truely 
it  attaineth  not  at  all  to  thofe  that  are  the  chiefe  thinge  s  in  the  Firfl  table, 
asofconfidenccinGodjOfgiuingtobimthepraifc  of  ftrength  and  righ- 

N  tcoufiieircj 


Cap.  ? ,  Of  the  l^ovfileige  of 

tcoufneflcjof  calling  vpon  his  namc,of  the  true  keeping  of  Sabbat .  What " 
foulc  cucr  by  naturall  fenfc  did  fmcll  out ,  that  the  lawfull  worfliipping  of 
God  confiftcth  in  thcfe  &  like  things-For  when  prophane  men  wil  worfhip 
God,although  they  be  called  away  an  hundred  times  from  their  vaine  tri- 
fle;, yet  they  alway  flide  backe  thither  againc.  They  denic  in  decde  that 
facritices  do  pIcafeGod,vnlcJrc  there  be  adioyned  a  purenefle  of  raindc: 
whereby  they  declare,  that  they  concciuefomcwhat  of  the  fpirituall  wor- 
fluppingofGod,which  yet  they  by  and  by  corrupt  with  falfe  inuentions. 
Forit  can  neucr  be  pcrfuaded  them,that  all  is  true  that  the  law  prcfcribeth 
ofit.Shaliray,thatth2twitexcellethinany  /harp  vndcrftanding  ,  which 
can  neither  of  it  ^q\(&  be  wifc,nor  hai  ken  to  teaching?  In  the  comraaunde- 
mcnts  of  the  Second  table  it  hath  feme  more  vndcrftanding,  by  fo  much  as 
they  came  necrer  to  the  preferuationof  ciuil  felowfliip  among  men.  Al- 
beit euen  herein  alfo  it  is  tbund  many  times  to  faile  .  To  euery  excellent 
nature  i  t  feemeth  moft  vnre2fonable,to  f.iffer  an  vniuft,  &  too  imperious  a 
maner  of  goucrning  oucr  them,if  by  any  meane  he  may  put  it  away  :  and 
thciudgcmentofmansreafonisnoneother,butthatitis  the  part  ofafer- 
iiile  &  bafe  courage,  to  fuffer  it  patientlyrand  againe,  the  parte  of  an  honeft 
&  free  borne  heart,to  {hake  it  otf.And  rcuenge  of  iniuries  is  reckened  for 
no  faidt  among  the  Philofophers.But  th^  Lord  condemning  that  too  much 
noblenefleofcourage,commaundethhis  tokeepe  the  fame  patience  that 
is  fo  ill  reported  among  men.And  in  all  the  keeping  of  the  lawe,  our  vnder- 
ftandmg  markcth  nocdefire  of  mindeat  all.For  a  natural  man  fuffcreth  noc 
himP.-lfe  to  be  brought  to  this, to  acknowledge  the  difeafcs  of  his  dedrcs. 
The  light  of  nature  is  choked  vp,  before  that  it  come  to  the  firft  entrie  of 
this  bottomlefi'e  depth.  For  when  the  Philofophcrs  note  immoderate  mo- , 
tions  of  mmde  for  faults,thcy  meane  thofc  motions  that  appere  and  ihewe- 
forth  themfelues  by  groflc  tokens,but  they  make  no  accompt  of  thofc  cuill 
dcfires  that  do  gently  tickle  the  mindc. 

r  5  VVhcrefore,as  Plato  was  worthily  found  fault  withaJl  before/or  that 
he  imj)utcd  all  finaes  to  ignorance,  io  is  their  opinion  to  be  reiededj  which 
teach  that  purpofed  malice  and  frowardneife  is  vfed  in  all  fiiuics.  For  wee 
finde  it  too  much  by  expcriencCjhow  oft  v/c  fall  with  our  good  intent.  Our 
reafon  is  cueiwhclincd  with  fo  many  fortes  of  being  deceuied,  is  (Ubieft  to 
fo  many  crroursjftumblcth  at  fo  many  ftayes,  is  entangled  withfomanyc 
ftrcighteSjthat  it  is  farre  f.-om  lure  dircdmg.  But  how  litle  it  is  eftccmed 
_  before  theLord  in  all  partes  ofourlife,Pauiniewcch  when  he  layeth,  that 

*'*  *  we  are  not  I'lifficient  to  think  any  thing  ofourfclues,as  of  our  fclues.  Hee 
f^ieaketh  not  of  wjI  or  affc:l:ion,but  he  taketh  alfo  this  away  from  vs,ch.u  wc 
/houldnatthmkcthatitcancomeinourmindes  how  any  thing  is  to  bee 
dune  well.Is  oiu'  dihgcncc,inlight,vndciftanding,  and  hcede  fo  corrupted, 
that  it  can  deuife  oz  think  vpon  ncthiiigtliat  is  rightbcforc  the  Lord?  that 
feemeth  too  hard  to  vs,that  do  vnwillingly  fuffer  our  fclucs  to  be  fpcyled 
of  the  fharpnclf--  of  rcafon,which  wc  accompt  a  moft  precious  gift.  But  to 
the  holy  Ghoft  it  feemeth  moft  full  of  cquitie  ,  which  kiioweth  that  all  the 
thoughts  of  wife  men  arc  vaine:and  which  pronounccth  pbinly,  tliat  al  the 
Pfd.^4.11.  iiwcntion  of  mans  heart  is  oncly  eiuU.     If  all  th«  oux  witc  concciucd, 

dcui- 


deuifcth  vpon,  purpofetli  and  gocth  about ,  is  alwcy  euill ,  hew  can  it  come 
-in  our  mindc  to  purpofe  that  v/hich  pleofeih  Gcd ,  to  whon^c  oncly  hoJincs  C«n  •  ^-  ?• 
and  righteoiifheflc  is  acceptable  ?  £o  is  it  to  he  lecne,  that  the  reafon  of  our  *""        * 
ir.ind,which  way  fo  eucr  it  mine  it  fclfc,  is  mifcrably  fubicifl  to  vanitie.  Da- 
uidknew  this  weakencfle  in  himfslfe,  when  he  prayed  to  haue  vnderftan-    "'**i>J4» 
dine  eiucnhim,  to  Icarne  the  Lordes  commandemenres  aright .  For  he  fe- 
•crctiyfavth therein,  that  his  owne  witfufhceth  him  not,  which  defircth  to 
hauc  a  new  giacn  him.  And  that  he  doth  not  cneJy  once ,  but  almoft  tcnnc 
tirrcs,  in  one  Pfnlmc,  he  repctc  th  the  f^mc  prrycr.  By  which  repeting  hec 
priujly  dcclareth ,  with  how  great  necde  he  is  duuen  to  pray  ic .    And  that 
which  he  prcyeth  for  lumfelte  alone ,  Paul  comrricnly  vlcth  to  pray  for  the 
Churches.Wc  ccafe  nor(faith  hc)to  pray  for  you,  r.nd  to  defirc  that  ye  may  *^""'*  ■♦• 
be  filled  with  the  knowledge  of  God  in  all  wifedome  and  fpirituall  vnderftan  Col.i.y, 
•dirg,  that  ye  m?:y  wiike  worthily  of  God  .      &c  .  But  fo  ofc  as  he  maketh 
that  thing  the  good  gift  of  Gcd ,  let  vs  remember  y  he  doth  withali  tcftific, 
thatitlicthnotin  mans  powcr.And  Augufnnc  folar  r.ckr.owlcdgcd  this  de-  f^^„^  lib, ». 
fault  of  reafon  to  vnderftand  thofe  thingcs  that  r,re  of  God,that  he  thinkcth  De  pcccai. 
the  grace  ofilluminntion  to  be  no  lelTe  neceifaiic  for  our  mindcs  ,  than  the  rcer.&remir 
light  of  the  funne  is  for  our  eyes.  And  not  cement  with  y  ,he  addcth  a  cor-  *^P*5* 
reftion  of  that,faying,that  we  hft  vp  our  eyes  to  fee  the  hght;but  the  eics  of 
cur  mind  lie  ihut,  vRlefTc  the  Lord  open  them.  And  the  Scripture  teachcth 
that  our  mindes  arc  not  enh^'htned  one  day  alone,that  they  may  aftci  ward 
fee  by  themfelues:  for  chat  which  1  cuen  now  alleged  out  of  Paul,belongcth 
to  continual  proccedinges  and  cncreafinges .  And  this  doth  Dauid  expref-  _- 
ly  let  out  in  thefc  wordes  :  With  my  whole  heart  I  haue  fought  thee ,  make       *    '*  ^* 
me  not  to  fti  ay  from  thy  commGndementes .     For  when  he  hrdbetne  re- 
generated, and  had  not  flenderly  profited  in  true  Godlinel]"e,yet  he  confef^ 
Kth,  that  for  euery  moment  he  needech  continual  diredion,  Icaft  he  fiiould 
fwanie  from  the  knowledge  wherewith  he  is  endued.  Therfore,  in  an  other  Pfa.  ji .  1 1. 
place  he  prayeth  to  haue  the  right  fpirite  rcnued,  v-hich  he  had  loft  by  his 
owne  faultc,  becaufe  it  bclongctli  to  the  lame  GOD  to  reftore  vnto  vs  tlie 
fame  thing  beeingloft  foratime,  which himfelfc  gaue  at  the  beginning. 
z6     Nowc  is  will  to  be  examincd,whci  in  ftandcth  the  checfc  libertic  of 
free  cho-fe,for  it  hath  bin  already  fcene,  that  choife  dueih  r.-ther  belong  to 
w?ll,than  to  vnderftanding.  Firft,  y  this  thing  which  the  Philofophers  hauc 
taught,&  is  receiued  with  common  confcnr,  that  is,y  all  thinges  by  naturall 
jnftinftion  dcfire  that  which  is  good,  may  no:  fccme  to  belong  to  y  vpi  ight- 
nefie  of  mans  will:  Let  vs  marke  that  the  force  office  wiljis  not  to  be  conli- 
dcrcd  in  fuch  appetite,  as  rather  proceedeth  of  y  inclination  of  the  cfience, 
than  of  the  aduiferaent  of  the  vnderftanding  minde.  For  euen  the  fchoole- 
mcn  doe  confefle,  that  free  will  hath  no  adion ,  but  when  reafon  tu:  ncth  it 
fclfe  to  obieftsjwherby  they  meanc  that  the  obicft  of  appetite  ir  uft  be  fuch, 
a  s  may  be  fubieft  to  cnoife ,  and  goc  before  deliberation ,  w!  ich  prcpnreth 
the  way  for  choife .  And  truely,  if  a  man  confidcr  what  is  the  n:  tural  dcfire 
of  c;o©d  in  man,  he  ftiall  finde  that  it  is  common  to  hi.ii  with  beaftcs .     For 
they  alfo  defire  to  be  wcll,3nd  when  any  flicv.e  of  good  appcareth  that  mo- 
t  iicth  ihcir  fenfe,  they  followc  Jt.But  man  doth  ncitiaer  choft  by  reafoUjy  he 
t'-;  N  i  may 


Cap.  2 ,  Of  the  h^nfUiige  of 

may  folovr  with  diligence  that  thing  which  is  in  deede  good  for  hia3,aceor« 
ding  to  the  exccllcncie  of  his  immortall  nature,  nor  taketb  reafon  to  coun- 
fcl,  nor  bcndcth  his  minde,  but  without  rcafon,withoiit  counfcljike  a  bead, 
followcth  the  inchnaiion  of  nature.  This  therefore  makcth  nothing  for  the 
frecdomc  of  will,  if  a  man  by  fenfe  of  nature  be  caricd  to  dcfire  that  which  is 
cood :  but  this  is  reouifite,  that  he  difcernc  good  by  right  reafon,  and  when 
he  hath  knowcn  it,  tnat  he  chofe  it,  and  when  he  hath  chofcn  it,that  he  fol- 
low ic.But  Icaft  any  man  (houli  doubt,thcre  is  to  be  noted  a  double  fophifti- 
call  argument .  For  appetite  is  not  here  called  theproper  maner  of  will,but 
a  naturall  inclination:  and  good  is  called  not  as  of^verme  or  iuftice,  but  of 
cftate,aswcfay:  This  man  is  well,  or  in  good  cafe .  Finally,  although  a 
man  do  ncuer  fo  much  defire  to  attaine  that  is  good,yet  he  fbUowethit  not. 
As  there  is  no  man  to  whom  eternal  blcflcdncffc  is  not  pleafant,yct  is  there 
none  that  afpireth  vnto  it,  but  by  the  mouing  of  the  holy  Ghoft  .  Where- 
fore, (ith  the  naturall  defire  in  men  to  be  well,  maketh  norhing  to prouc  the 
frecdome  of  will,  no  more  than  in  metals  and  (tones ,  doth  the  affedion  in- 
clining to  the  perfedion  of  their  fubftance :  let  vs  confider  m  other  thingcs, 
whether  Will  be  fo  infefted  and  corrupted  in  all  partes ,  that  it  cngcndreth 
nothing  but  cuill:  or  whether  itkeepeth  ftil  any  parcel  vnhurt,fi:ora  whence 
do  growc  good  dcfires. 

Z7  They  thit  do  attribute  to  the  firft  grace  of  God ,  that  we  will  efFeftu- 
ally,  feeme  on  the  other  fide  to  fay  fccretly,  that  there  is  in  the  foule  a  pow- 
er of  it  felfc  to  afpire  to  good ,  but  it  is  fo  weake ,  that  it  can  not  growc  to 
a  perfeft  aftcfiion,  or  raife  vp  any  endeuour  ,  And  there  is  no  doubt  that 
ths  fcholemen  haue  commonly  embraced  this  opinion ,  or  which  was  bor- 
rowed by  Origen  and  certaine  of  the  olde  writers :  forlbmuch  as  they  arc 
wont  to  confider  man  in  pure  narurall  thingcs,(as  they  termc  it  )fuch  a  one 

Rom.  7.1 5  ^^  ^^  Apoftle  defcribeth  him  in  thcfe  wordcs*.  I  do  not  the  good  y  I  would, 
but  the  euill  that  I  would  not,that  I  doe .  To  will  is  prefent  vnto  me,but  to 
performc  it,  I  find  not.But  after  this  maner  is  the  difcourfe  y  Paul  there  fol- 
lowcth, altogether  wrongfUlly  pcruerted.  For  he  cntreateth  ot  the  Chrifti- 

Gal.s,!  7.  3n  wraftling(which  he  (hortly  toucheth  to  the  Galathians)which  the  faith- 
full  continually  feele  within  themfclues,  in  the  battell  of  the  flefh  &  the  fpi- 
rir.  But  the  fpirit  is  not  of  namre,but  of  regeneration .  And  that  the  Apoftle 
doth  there  fpeake  of  the  rcgenerate,appearcth  by  this,  y  when  he  had  fayd, 
that  there  dwelleth  no  goodnefle  in  him,he  addcth  an  cxpofition,y  he  mea- 
ncth  it  of  his  flefli.  Andftherforc  he  faith,  that  it  is  not  he  that  doth  the  euil. 
but  finne  that  dwelleth  in  him .  What  meaneth  this  corredion  in  me ,  that 
is,  in  my  flcrti  ?  Eucn  as  much  as  if  he  had  faidc  thus :  God  dwelleth  not  in 
me  of  my  felfe,  for  there  is  no  good  to  be  foundc  in  my  flefti.  Hcrevpon  fol- 
Jowcth  that  maner  of  excufe :  1  my  felfe  doc  not  the  euiU ,  but  finne  that 
dwelleth  in  me .  Which  excufe  belongeth  oncly  to  the  regenerate ,  which 
doc  with  the  cheifc  part  of  their  foule  tcndc  vnto  good .  Nowc ,  the  con- 
clufion  that  is  adioyned  after,  declarcth  all  this  matter  cujdently .  I  am  de- 
lited(faith  hc)with  the  lawe,accor ding  to  the  inward  man.But  1  lee  an  other 
lawe  in  my  members,  fighung  againft  the  lawc  of  my  minde .      Who  hath 

Rom.  7.  j>.   fuch  a  ftriuing  in  himiclf,  but  he  that  being  regenerate  by  the  fpirit  of  God, 

caricch 


god  the  Redeemer,  Lih.i,        86 

carieth  the  Icauings  of  his  flcfh  about  with  him  ?    Therefore  Auguftino  Ad  Bonif, 
whereas  once  he  had  thought.that  that  had  bccnc  fpokcn  of  the  naturcof  li.uca.io. 
man^cuokedhiscxpofitionasfalfc,and  ill  agreeing  together.  Andtruely,  f^y^/^** 
if  we  slow  thisjthat  men  without  grace  haue  lome  motions  to  good,though 
theybebutfmalljwhatfhallwcanfwcretotheApoftle  which  faycth,  that  ,Xor.|.j. 
wee  are  not  fufficient  fo  much  as  to  tliinkc  any  good?     What  fhall  wee  an- 
fweretothcLordethat  pronounceth  by  Mofes,  that  eueryinuentionof  Q^^g^^^ 
mans  heart  is  onely  euill?     Whcrefore,fith  they  haue  ftumbled  by  felfe  ta-  lohiii.  ;i 
king  of  one  placc,there  is  no  caufe  why  we  {hould  ftaye  vppon  their  iudgc- 
ment.  Let  rather  this  faying  of  Chrift  prcuaile.   He  that  doeth  finne,is  the 
feruant  of  finne.  We  are  all  fmners  by  nature,  thcr fore  we  be  all  holden  vn- 
der  the  yoke  of  finnc.   Nowe  if  whole  man  be  fubieft  to  the  dominion  of 
finne,  then  muft  it  needesbc.that  the  will  it  felfe  which  is  the  chiefefeatc 
thereof,  be  bound  faft  with  moft  ftrcight  bondes.     For  otherwife  the  fay-  pj^^j^  ^  ^ 
ing  of  Paul  would  not  ftande  together,  that  it  is  God  which  workcth  will  in 
vs,  if  any  will  did  go  before  the  grace  of  the  Holy  ghoft.    Away  therefore 
with  all  that  many  haue  triflingly  fpoken  concerning  preparation.    For  al- 
though fometirae  the  faithfiill  do  praye  to  haue  their  heart  formed  to  the 
obedience  of  the  lawe,  as  Dauid  doeth  in  many  places:  yet  it  is  to  be  noted, 
thateucnthatdcfire  of  praying  is  from  God.  Which  we  may  gather  of  his  pfa.ci.u, 
wordcsjforwhcnhcwilhethto  haue  a  cleanc  heart  created  withmhim, 
furelyhetakethnotonhimfelfethe  beginning  of  creaucn.     Therefore 
let  rather  this  faying  ofAuguftine  haue  place  with  vs  ;   God  will  prcuent 
thee  in  all  things :  And  fomccime  prcuent  thou  his  wrath.     Howe.'  Con-  ^*  ^a'c 
fefle  that  thou  haft  all  thefethinges  of  God,  that  what  foeuer  good  thou  ,3" 
haft,  is  of  him :  what  foeuer  cuiUjit  is  of  thy  felfc .    And  ahdc  after:  No- 
thing is  ours  but  finnc. 

Theiij.  Chapter. 

Thtit  out  of  the  corrupt  naturtoftiumfroctedeth  nothing  but  danmalk. 

15  VT  man  cannotbc  any  way  better  knowen  in  either  part  of  hisfoulc, 
■Mthan  if  he  come  foorth  with  his  titles  wherewith  the  Scripture  docih  fet  j  ,      ^^ 
himout.  If  hebe  painted  whole  in  thcfcwordesofChrift,  That  which  °^''*  * 
is  borne  of  fiefh ,  is  flcfh :  as  it  is  eafie  to  prooue ,  then  is  he  prooucd  to  be  a 
vcric  miferable  creature .    For  the  affedion  ofthe  flefh  ,  rsthe  ApofrleRom.S.ff. 
witnelTerivs  death,  for  as  much  as  it  is  enimitie  agamft  God,  and  fo  is  not 
fubieft,nor  can  he  fubietil:  to  the  InwofGod.     Is  flefti  fo  pcrucrfcthat  with 
all  her  affedion  fliec continually  vfeth  cnimiric  againft  God  ■■  that  fhc  can- 
not agree  with  the  righteoufneUe  of  the  law  of  God?  Finally  ,that  fhce  can 
bring  foorth  nothing  but  matter  of  death  ?  Nowc,graunt  that  in  the  nature 
of  man  is  nothing  but  flefh,  and  gather  any  good  out  of  it  if  thou  canft.  But 
(they  fay) the  name  of  flcfh  belongeth  onely  to  the  fcnfuall,  and  not  the 
higher  pane  of  the  foule.But  that  is  fiifficiently  confuted  by  the  wordesof 
Ghrift,  and  of  the  Apoftle.     It  is  the  Lordcs  argument,  that  man  muft  bee  ^^^     ,^ 
borne  againe,bccaufc  he  is  flelh.  Hecommandcthnottobeborneagainc 
according  to  the  body.    Butinmindcbeisnotborneagaine,ifaparte  of 

N  3  ilbe 


Cap.  /,  Of  thel^sreiecige  of 

it  be  amendcdjbut  when  it  is  all  renewed.  And  that  doeth  the  comparlfon, 
fet  in  both  places,confirme.  For  the  fpirite  is  fo  compared  againft  the  flcfh, 
that  there  is  left  no  meane  thing  bcrwee  nc  them.    Therefore  whatfoeuer 
is  not  fpiritiiall  in  manjis  after  the  fame  rcafon  called  flefhiy.  But  wee  hauc 
nothing  of  the  Spirit  but  by  reseneration.    It  is  therefore  nefh  whatfoeuer 
wee  hauc  of  nature.      But  of  that  matter,  if  otherwifc  we  could  haue  any 
Ephe.  4, 1  ?.  doubt,  that  is  taken  away  from  vs  by  Paul,  where  after  he  had  defcribcd  the 
oldeman,vvhomhchadfaidto  be  corrupt  with  concupifccnces  of  crrotu', 
he  biddedi  vs  to  be  renewed  in  the  fpirite  of  our  mindc ;  you  fee  he  doth  not 
place  vnlawfiill  and  cuill  luftes  oncly  m  the  fenfitiue  part,  but  alfo  in  the  ve- 
ry minde,  and  therefore  requireth  a  renewing  of  it .     And  truely  alitle 
before  he  had  painted  out  fuch  an  image  of  mans  nature ,  as  did  fhcwc  that 
there  was  no  part  wherein  we  were  not  corrupted  and  peruerted  :  for  wher- 
as  he  writeth  that  all  nations  doc  walkc  in  the  vanitie  of  their  minde ,  are 
darkened  in  vnderftanding,  cftranged  from  the  life  of  God,by  reafon  of  the 
F  ^  ♦■4«   /•  ignorance  that  is  in  them,  and  the  blindenefle  of  their  heart :  it  is  no  dout 
that  this  is  fpokcn  of  al  them  whom  the  Lorde  hath  not  reformed  to  the  vp- 
rightneflc  both  of  his  wifedome  and  iuftice;  which  is  alfo  made  more  plaine 
by  the  comparifon  by  and  by  adioyned',  where  hee  putteth  the  faithfull  in 
minde,  that  they  hauc  not  fo  learned  Chnft  .     For  of  thefe  wordes  we  ga- 
ther, that  the  grace  of  Chrift  is  the  onely  rcmcdie  wherby  we  be  deliuered 
_,.  ,  from  that  blindenefle,  and  the  euils  that  enfue  thereof  .     For  fo  had  Efaic 

*     alfo  prophecicd  of  the  bngdomc  of  Chrift,  when  he  promifcd,  y  the  Lorde 
fhould  be  an  eucilafting  light  to  his  Church ,  when  yet  darkenefle  couered 
the  earth,  and  a  mift  the  peoples  .   Whereas  he  tcftifieth ,  that  the  light  of 
God  fliall  arife  onely  in  the  Church ,  truely  without  the  Church  he  leaueth 
nothing  but  darkencflc  and  blindenefle.  I  wil  not  rchearfe  particularly  fuch 
thinges  as  are  written  euery  where/pecially  in  the  Pfalmes  and  in  the  Pro- 
phctcs  againft  the  vanitie  of  man.  It  is  a  grcate  thing  that  Dauid  writeth ,  if 
^**°' he  be  wcycd  with  vanicic,  that  he  ftiall  be  vayner  than  vanitie  It  felfe  .   His 
wit  is  wounded  with  a  greeuous  weapon,  when  all  the  thoughtes  that  come 
out  of  ir,  are  fcorned  as  foolifli,  trifling ,  maddc  and  pcruerfe. 
z     No  ealier  is  the  condemnation  of  the  heart ,  when  it  is  called  guileful! 
lerc.  17. 9.  and  peruerfe  aboue  all  thing :  but  becaufe  I  ftudic  to  be  fhort ,  I  will  be  con- 
tentc  with  one  place  alone ,  but  fuch  a  one  as  fliall  be  like  a  moft  bright  loo- 
king glafle,  wherein  we  may  bcholde  the  whole  image  of  our  nature .     For 
Ronj.»3;io.  [j^g  Apoftlc,  when  he  goeth  about  to  throw  downy  arrogance  of  mankind, 
dothicby  thefe  teftimonics;  Tliat  there  is  not  one  righteous  man.  There  is 
Pfal. 14.55.  "otone  man  that  vnderftandethor  tliatfeeketh  God,  Alare  gone  out  of 
„r  thewav,  they  are  made  vnproiitable  to^iether,  there  is  none  that  doeth 

good,  no  not  one;  their  c.irote  is  an  open  lepukher,  with  tncir  tongues 
they  worke  deceitfully,  the  poyfbnof  Scrpcntcs  is  vndcr  thcit  lippcs,whofc 
mouth  is  full  ofcurlingand  bjtternefl'e:  whofe  fcete  are  fwift  to  Ihedde 
bloude,  i n  whofe  waycs  is  forrowe  and  vnhappinefl'c  ,  which  haue  not  the 
feareof  God  before  their  eyes :  With  thefe  thundcrboltts  hee  inueyeth, 
not  againft  ccrtaine  men ,  but  againft  the  vvholq  nation  of  the  fonncs  of  A- 
dam.    Neidier  decUncih  he  againft  the  cofiupt  manners  of  one  or  two 

agcs^ 


^adthe  Redeemer.  LiLz,       Sy 

aseSjbut  accufeth  the  continuall  corruption  of  nature  .For  his  purpofc  is  in 
that  place ,  not  fimply  to  elude  men ,  to  make  them  amende ,  but  to  reach 
rather  that  all  menare  oppreffcd  with  calamitie ,  iir-polTtblc  to  bee  ouer- 
come,  fiom  which  they  can  not  get  n>  againc ,  vnlefle  they  be  plucked  out 
by  the  mercie  of  God .  And  bccaufe  ,  that  coulde  not  be  proucd  vnlclle  it 
had  becncby  the  oaerthrowe  and  deftrudion  of  nature  ,he  brought  loOith 
thefe  teftimonies  whereby  is  proucd  that  our  nature  is  more  than  deftroy- 
ed  .  Let  this  therefore  remainc  agreed,  that  men  are  fuch  as  ihey  be  here 
defcrxbed ,  not  onely  by  faulte  of  emll  cuftomc ,  but  alfo  by  ccrruptneflc 
of  nature .  For  orherwife  the  Apoftlcs  argument  can  not  ftand,  that  there 
isnofaluationformanbutby  the  mercie  of  GOD,  becraife  he  is  in  him 
felfe  vtterly  loft  and  paft  hope  .  I  will  not  here  bufie  iry  ftjfc  in  prouing 
the  applying  of  thefe  teftimonies  that  no  ro^  ihoulde  thinke  themvnfitly 
vfcd .  1  will  fo  take  them  as  if  th'ey  had  bin  firft  fpoken  by  Paule ,  an  d  not 
taken  out  of  the  Prophets  .  Fuft  lie  taketh  away  from  man  righteoufnelfe, 
that  is  integritie  and  purenefle,  and  then  vnderftanding  .  The  wante  of 
vnderftanding,  he  proueth  by  Apoftaiic  or  departing  from  GOD,  whomc 
to  feeke  is  the  firft  degree  of  wifedome  .  But  that  want  muft  needcs  hap- 
pen to  them  that  arc  fallen  away  from  God .  He  fayth  furthcr,that  all  arc 
gone  out  of  the  way  and  become  as  jt  were  rotten ,  that  there  is  none  thac 
doth  good,  and  then  he  adioyneth  the  haynous  faulf cs,  wherewith  they  de- 
file their  members  that  are  once  let  lofe  into  wickednefle .  Laftof  all  he  te- 
ftifieth  that  they  are  voydc  of  the  feare  of  God,after  whofe  rule  our  fteppes 
fhould  haue  bin  direfted .  If  thefe  be  the  inheritable  giftes  of  mankinde, 
it  is  in  vaine  to  feeke  for  any  good  thing  in  our  nature.  In  deede  I  grant  thac 
not  all  thefe  faultes  doc  appeare  in  cuery  man :  yet  can  not  be  denied  thac 
this  Hydra  lurketh  in  the  heartcs  of  all  men .  For  as  the  body  while  it  alrea- 
dy foftretli  enclofed  within  it,  the  caufe  and  matter  of  difeafe.although  the 
paine  be  not  yet  vehement,can  not  be  called  healthy:no  more  can  the  foulc 
be  reckned  founde,  while  it  fwarmeth  fid  of  fuch  difeafcs  of  vices,  albeit  the 
fimilitude  doth  not  agree  in  all  points .  Forinthebody  beitncuerfomuch 
difeafed,  there  rcmaineth  a  quickcnefle  of  life:  but  the  foule  being  drowned 
in  this  gulfe  of  deftru^lion,  is  not  onely  troubled  with  vices,  but  alfo  altoge- 
ther voide  of  all  goodnefle. 

3  The  fame  queftion  in  a  manner  which  hath  bin  before  aflby  led,  nowc 
rifcth  vp  againe  of  newe.  For  in  all  ages  there  haue  bin  fome,  which  by  gui- 
ding of  nature  haue  bin  bent  to  vcrtue  in  all  their  life .  And  I  rcgarde  it  not, 
though  many  flippinges  may  be  noted  in  their  manners  :  yetby  the  very 
ftudy  of  honeftie  they  haue  fhc  wed  a  proofe,  that  there  was  fome  purenefle 
in  their  nature ,  What  reward  fuch  vertues  haue  before  God,  although  we 
will  more  fully  declare  when  we  fhall  fpeake  of  the  raerites  of  workes ,  yet 
we  muft  (bmewhat  fpeake  in  this  place  :  fo  farre  as  is  necefl'arie  for  making 
pi  une  of  this  prefent  argument .  Thefe  examples  therefore  feeme  to  put 
vsinminde,thatweftiould  notthinkc  mans  nature  altogether  coirupte, 
for  that  by  her  inftruftion  fome  men  haue  not  onely  excelled  in  fome  noble 
aftes ,  but  alfo  in  thewholecourfe  of  their  hfchaue  behaued  thcrofelues 
moft  honeftly .  But  here  wc  muft  thinke,  howe  in  this  corruption  of  nature 

N  4  there 


Cap.  s»  Oftheki^sHedgeof 

there  is  forae  place  for  the  grace  of  God ,  not  to  cicanfe  it,  but  inwardcly  to 
reftrainc  it  .  For  if  the  Lord  would  futfcr  the  mindcs  of  all  men  as  it  were 
with  lofc  reines  to  runnc  wildly  into  all  fortes  of  luftes,  without  doubt  there 
would  be  no  mnn,  but  he  would  in  plninc  experience  make  vs  bcleeue,  that 
al  thofe  cuils  wherewitli  Paul  condemncth  all  nature ,  arc  moft  trucly  fayde 
of  him  .  For  what?  Canft  thou  exempt  tliy  fclfe  out  of  the  number  of  them, 
whofe  feete  are  fvvift  to  fhedbloude,  their  handes  defiled  with  robberies 
and  manflaughtcrs,  their  tbrotes  hke  vn:o  open  Sepulchres ,  their  tongues 
deceirfull,  the  ir  lippcs  venimous ,  their  workcs  vnprofitable ,  wicked ,  rot- 
ten, deadly,  whofe  minde  is  without  God,  whofe  inwardcs  are  peruerfcnes, 
whofe  eyes  are  bent  to  cntrappinges  ,  their  heartcs  lifte  vp  dilpiteoufly  to 
triumph  ouer  other,  and  all  the  partes  of  them  applied  to  infinite  miC- 
chceucs.If  eucry  foule  be  fubieft  to  all  fuch  monfters,as  the  Apoftle  boldely 
pronounccth,  tiuely  we  fee  what  would  come  to  pafl'e ,  if  the  Lorde  would 
fuffer  the  luft  of  m.an  to  wander  after  his  owne  inclination  .  There  is  no 
maddc  bcaft  that  is  fo  hedlong  caried  away ,  there  is  no  ftreamc  be  it  ncucr 
(b  fwift  and  {Irong ,  whereof  the  ouerflowing  is  fo  violent  .  The  Lordc 
healcth  thefe  difeafes  in  his  elefl  by  this  mcane  that  we  will  by  and  by  fette 
forth.In  fomehc  only  rcftraineththcm  with  putting  a  bridle  in  their  mouth,, 
onely  that  they  brcake  not  out ,  fo  farrc  as  he  foreieeth  to  be  expedient  for 
preferuingof  the  vniuerfity  of  things.Hereby  fome  are  holden  in  by  lliame, 
f  jme  by  feare  of  lawes,  that  they  burft  not  foorth  into  many  fortes  of  filthi- 
ncfle,  howbeit  they  doe  for  a  great  part  not  hide  their  vncleanneflc .  Some 
becaufe  they  thinke  that  an  honeft  trade  of  life  is  good,  doe  after  a  certainc 
forte  afpire  toward  it.  Some  rife  vp  aboue  the  common  forte ,  that  by  their 
maieftie  they  may  keepe  other  in  their  duetie  .  So  God  by  his  prouidence 
btidleth  the  peruerfnefle  of  nature,  that  itbreakc  not  forth  into  doyng :  but 
he  clcanfeth  it  not  within . 

4     But  yet  the  doubt  is  not  diffolued.  ForciriicrwemuftmakcCamil- 
lus  hke  vnto  Catiline ,  or  els  in  Camillus  we  Hiall  haue  an  example  that  na- 
ture, if  it  be  framed  by  diligence,  is  not  altogether  without  goodnelfe  .     I 
graunt  in  deede  that  thofe  goodly  giftes  which  were  in  CamiUus  both  were 
the  giftes  of  G  O  D  and  feeme  worthy  to  be  commended ,  if  they  be  wey- 
cd  by  themfclues ,  but  howe  (hall  they  be  proucsof  naturall  goodncflc  in 
him  ?  mult  we  not  retume  to  the  minde,  and  frame  our  argimiente  in  this 
Aug.  lib.  4.   ^^''^^  ^  ^^^  naturall  man  excelled  in  fuch  vprightnefl'e  of  marmers,  then  na- 
contraluli-  ture  is  vndoubtedly  not  without  power  towaide  the  ftudie  of  vcrtue  .   But 
anum.  what  if  the  minde  were  peruerfe  and  crooked,  and  following  any  thing 

rather  than  vpright  ftreightnefle  ?  And  that  ir  was  fuch,therc  is  no  doubt, 
if  you  graunt  that  he  w.is  a  naturall  man  .  Nowewhat  power  of  mans 
nature  to  goodnclTe  will  you  rchearfevnto  mecm  thisbehalfe ,  if  in  the 
grcateft  (hewe  of  purenefle  itbe  founde  that  he  is  alway  c.irricd  to  corrupti- 
on? Therefore,  leaftyecommendeaman  forvertue,  whofe  vices  deceiuc 
you  vnder  rcrtues  Image ,  do  not  fo  giue  vnto  the  will  of  man  power  to  de- 
iire  goodneflejfo  long  as  it  remaineth  faft  in  hejowne  pemerfcnefle .  Albe- 
it tmsis  a  moft  fureandeafie  folucionof  this  queftion,  that  thefe  are  not 
common  gifts  of  nature,  but  fpccial  graces  of  Codj  which  he  diuerfly  &  to  a 

ccitainc 


^odthe%edecmer,  Li^.2,      i9 

ccrtainc  mcafure  dcaleth  among  men  that  are  othcrwifc  rn  godlie.  FoF 
which  reafon  wee  feare  not  in  common  {peach  to  call  one  man  well  natu- 
red,  and  an  other  of  euill  nature,  and  yet  wee  ceafe  not  to  include  them 
both  vnder  the  vniuerfall  (Vate  of  mans  corruption,  but  we  Ihevve  what  fpe- 
ciall  grace  God  hath  beftowedvpon  the  one,  which  hec  hath  not  vouch, 
faued  to  giuc  to  che  other,  when  his  picafure  was  to  make  Saul  king,  hec 
formed  him  as  a  newe  man :  and  that  is  the  reafon  why  Plato  alludmg  to 
the  fable  of  Homer,  fay  th  that  Kmgesfonnes  are  created  notable  by  fomc 
fingular  marke,  becaufe  God  prouiding  for  mankinde ,  furnifheth  thefe  with 
a  princely  nature  whome  hee  appointcth  to  beare  gouernment:  andout  of 
this  (lore  houfe  came  all  the  great  Captaines  yarcrenoumedinhiftorics. 
The  fame  is  alfo  to  be  thought  of  priuatc  men.  But  becaufe  as  euerie  man 
hath  moft  excelled,  fo  his  ambition  hath  moft  moued  him  forwarde  (  with 
which  fpotte  all  vertues  are  defiled,  fo  that  they  lofe  all fauour  before  God) 
kistobeeaccompted  nothing  worth,  whatfoeucr  feemeth  praife  worthie 
in  vngodly  mcn,beiide  that  the  cheife  part  of  vprighteoufnes  faileth,where 
there  is  no  ftudic  to  aduaunce  the  glorie  of  God,  which  all  they  want  whom 
he  hath  not  regenerate  with  hisfpirite.  Neither  is  it  vainely  fpokcnin  E- 
fay,thatvpon  Chrift  refteth  the  fpiritc  ofthe  feare  ofGod,whercby  we  are 
taught,y  fo  many  as  are  ftrangc  fro  Chrift  are  without  y  feare  of  God,which  Ef-'>Vi«-}- 
is  the  beginning  of  wifedome.  As  for  the  vertues  that  deceiue  vs  v/ith  vaine 
(heWjI  grant  they  fhalhaue  praife  in  the  courtof  policie,&inthc  common 
fame  of  men,  but  before  the  heauenly  iudgement  fcate,they  fhalbc  ofno  va 
lue  tO'deferuc  righteoufncfTe. 

y  With  fuch  bondage  offinnc  therefore  as  Will  is  deteyned,  it  cannot 
once  mooue  it  felfe  to  goodnefl'e,much  leffe  applic  it  felfe.For  fuch  mouing 
isthebeginningoftuiningto  God,  which  in  Scriptures  is  wholy  imputed 
to  the  grace  of  God.As  leremie  prayeth  to  the  Lorde  to  turne  him,if  he  wil 
haue  him  turned.  Whcrevpon  the  Prophet  in  the  fame  Chapter,  defer  ibing 
the  fpirituall  redemption  af  the  faithfiiU  people,  faith  that  they  were  re- 
deemed out  ofthc  hand  of  a  ftronger,mcaning  with  howe  ftreight  fetters  a 
finncr  is  bound  folongas  being  forfaken  ofthc  Lorde,  heelmeth  vnder  the  Tcre.ji.  i8» 
yoke  ofthc  Dcuill.  Yet  Will  ftill  rcmaineth ,  which  with  moft  bene  aifcfti- 
on  is  both  inclined  and  hafteth  to  finnc.  For  man  was  not  dcpriucd  of  Will 
when  he  did  caft  himfelfe  into  this  necefricie,butof  the  foundnelfe  of  Will. 
And  Bernard  faith  not  vnaptly,  which  teachcth  that  to  Will  is  in  vs  alh  but 
to  Will  good  is  a  profiting,  to  Will  ill  is  a  defaut :  and  therefore  fimply  to 
Will,  is  the  workcof  man:toWilIeuiII,of  covrupte  nature:  to  v/ill  well,  of 
grace .  Nowc  whereas  1  fay,that  will  put  from  libeitie  is  by  neceflitic  drawe 
or  led  into  euil,it  is  mcruell  if  that  fliould  feemc  a  hard  fpcach  vnro  any  mi, 
which  neither  hath  any  abfurdity  in  it^nor  varieth  from  the  vfe  of  holy  inent 
But  it  offendcch  them  that  can  make  no  difference  betweene  ncceflltic  and 
compulfion.Butifamanaskethem.isnotGodof  necefTitic  good?  is  not 
the  diucll  of neceflitie  euill  ?  what  can  they  aunfwerc  ?  Forfois  goodncfTe 
knit  with  gods  diuinitie,that  it  is  no  more  neceffarie  that  he  bee  God  than 
that  hec  bee  good.  And  the  diuell  is  by  his  fal  fo  eftraunged  from  partaking 
of  goodnefle ,  y  he  can  do  nothing  but  cuiil.But  nowc  if  any  robber  of  God 

N  J  dof 


C4p._^,  Of  the  knowledge  of 

do  bailee  againft  this  and  fay,that  God  dcferuechfaiallprayfe  for  his  good- 
neHe,  which  hce  is  compelled  to  keepe:  fli jU  not  this  be  a  readic  aimfwere 
to  hmij  ihat  it  commcth  to  palTe  by  his  infinite  goodnefie  and  not  by  vio- 
lent impiiliion,  that  he  can  not  do  cuill. Therefore  if  this,  that  it  is  ofnccel^ 
fitie  that  God  doc  well,  doe  not  hinder  the  free  will  of  God  m  doing  well, 
if  the  dcuill  which  cannot  doc  but  euill  yet  willingly  finneth^who  (halJ  then 
fay  that  a  man  docth  therefore  le Ifc  willingly  linnc  for  this  that  hee  is  fub- 
icft  to ncceflitie  of llnningl'  This  neccffitic, whereas  Auguftinc  ech  where 
lib.de  per-   A^<^^^C'^h  of  it,  eucn  then  alfo  when  he  wab  enuioufly  prdfed  with  the  cauil- 
fcft.inltit.    lationofCelelfius,  heeftickcdnotto  affi/mein  thcfc  wordcs,  by  Iibertic 
It  came  to  pafie  that  man  was  with  finne,butnowc  the  corruption  which 
flowed  for  punifliment,  hath  of  Iibertic  made  necclTitie.  Andfo  oftas  hcc 
failed"!  into  mention  thereof,  he  douteth  not  to  fpeake  in  this  manner  of 
the  ncceflarie  bondage  of  finne.  Therefore  let  this  fummc  of  that  diftinfti- 
onbekepte,  that  man    lincc  he  is  corrupted,  finneth  indcede  willingly 
De  nac.  &     and  not  againft  his  will  nor  compelled,  by  a  moft  bent  afFedion  of  minde, 
g"t.&  alibi .  and  not  by  violent  compulfion ,  by  motion  of  his  owne  lurt,  and  not  by  for- 
rcnconftraint;butyetoffuch  peruerfeneflc  of  nature  as  he  is,  hce  cannot 
but  be  moucd  and  driucn  to  euilJ.  If  this  bee  true,  then  furely  it  is  plainely 
exprcfled  that  he  is  fubieft  to  neceflltie  of  finning.Bcrnard  agreeing  to  Au- 
Stt.  Tuper    guftine  writech  thus,onely  man  among  all  Iiuing  creatures  is  free :  and  yet 
Cancic.  8i.  by  meane  of  finne,  hec  alfo  fuffereth  a  certaine  violence,  but  of  wj1I&  not 
of  nature,that  cucn  thereby  alfo  he  fhouldenotbe  depiiucdof  frcedome, 
for  that  which  is  willingis  free.  And  a  little  after,  will  beeing  chaungedin 
it  felfc  into  worfe,by  I  wot  not  what  corrupt  &  maruellous  maner/o  maketh 
ncccflitie.y  very  necflitie  for  as  much  as  it  is  willing,  cannot  excufe  wiil,8c 
wil  forafmuchasit  is  drawcn  by  allurement,  cannot  exclude  ncccfTitie,  for 
this  ncceflitie  isafteracertaincmanerwilling.  Afterward  he  faith  y  we  are 
prefled  down  with  a  yoke,  but.yct  none  other  but  of  a  certainc  willing  bon- 
dage, therefore  by  rcafonotourbondagcwe  are  miferable  ,  by  realbn  of 
our  will  wee  are  inexcufable,  becaufe  will  when  it  was  free,  made  it  felfe  the 
bondfemaunt  of  finne.  Ac  length  hce  concludeth,  that  the  foule  is  fo  after 
a  certainc  maniellous  and  euiU  manner  holden  both  a  bond  feruant  &  free, 
vnder  this  ceriaine  willing  and  ill  free  ncceflitie;  a  bondferuaunt  by  rca- 
fbn  of  neceflltie,  free  by  rcafon  of  Will,and  that  which  is  more  maruclous 
and  more  miferable,  therein  guUtic  wherein  it  is  free,thercin  bond  where- 
in itis  guiltie,and  fo  therein  bond  wherein  it  is  free.Hcreby  trucly  the  rea- 
ders doe  perceiue  chatl  bring  no  ncwe  thing,  which  long  agoc  Auguftmc 
brought  forth  out  of  the  confent  of  al  godly  mcn,&:aImoft  a  thoufandyercs 
after  was  kept  fill  in  monkesCloyfters.  But  Lombard  when  hecouldenoc 
diflinguifh  neceflitic  from  compulfion,  gaue  matter  to  a  pcrnitious  cr- 
rour. 

6  On  the  otherfide  it  is  good  to  confider  what  manner  remedie  is  that 
of  the  grace  of  God,  whereby  the  corruption  of  nature  is  amended  &  hea- 
led. For  whereas  the  Lord  in  helping  vs,  giucth  vs  tliat  which  wee  want, 
when  we  fhall  know  what  his  worke  is  in  vs,  it  will  flreight  way  appeare  on 
.the  otherfide  what  is  our  neediiicflc.     When  the  Apoille  faith  to  the 

Phi- 


^o^the%edeemer.  Lib. 2,      S^ 

Philipplans.that  he  tmftcrh  chat  he  which  began  a  good  worke  in  them,  wil 
peifonne  it  vnto  the  day  of  lefus  Chrilh  it  is  no  doubt ,  that  by  the  begin- 
ning of  a  good  worke,  hee  meancththe  very  beginning  of  conueriion, 
which  is  in  will  .     Therefore  God  beginneth  a  good  worke  in  vs  by  Itir- 
ring  vp  in  our  heartes  the  Ioue,defire  and  endeuour  of  righteoufnefle ,  or 
(tofpeakemorcproperly)in  bowing,  framing  and  direfting  our  heartes 
to  righteoufnefle :  he  endeth  it  in  confirming  vs  co  perfeuerance.  And  that 
nomanfhould  cauiU  that  good  is  begunne  by  the  Lorde,  when   will  be- 
incT  of  It  felfe  wcakc  is  holpcn :  the  holy  Ghoft  in  an  other  place  declareth 
what  will  IS  able  to  doc  being  left  vnto  it  felfe  .     I  will  giue  you  (  faith  he) 
anewcheart.  I  will  put  a  ncwe  fpirite  in  the  middes  of  you.     And  I.  will 
take  away  the  ftonie  heart  from  your  fleflie ,  and  I  willgiue  youahcartof  Ew.j^.itf. 
flefh.  And'I  will  put  my  fpinte  in  the  middes  of  you,  and  1  will  make  you  to 
walkeinmycommaundementes.Whofhallfaychat  the  wcakenesofmans 
will  is  ftrengthened  with  helpe,   whereby  it  may  effeftually  afpire  to  the 
choife  of  that  that  is  good,  when  itmuftbc  whole  transformed  and  renu- 
cd?If  there  be  any  foftenelfe  in  a  ftone ,  which  by  fotne  helpe  being  made 
tenderer  wil  abide  to  be  bowed  eucry  way,then  wil  I  grant  that  the  heart  of 
man  is  pliable  to  obey  that  which  is  right,fo  that  that  which  in  it  is  perfed, 
befuppIiedbythegraccqfGod.     But  ifhcmeanttolheweby  thisfiraili- 
tudcjthatnogoodneflecouldeuerbe  wrung  out  of  our  heart  vnlefle  it  bee 
made  throughly  newer  let  vs  not  part  betweene  him  and  vs,  that  which  he 
chalengeth  to  himfelfe  alone.  If  therefore  a  ftone  be  transformed  into  flefh, 
when  God  turnethvs  to  the  defirc  of  that  which  is  right:  then  is  all  that 
which  was  of  our  owne  will  taken  away ,  and  that  which  commeth  in  place 
thcreofis  all  ofGO  D.I  fay  thatwiU  is  taken  away ,  not  in  that  it  is  will, 
becaufe  in  the  conuerfion  of  man,that  which  was  of  the  firft  nature  abideth 
wholeiallb  I  fay  that  it  is  created  newe,not  that  will  then  beginneth  to  bee, 
but  that  it  be  turned  from  an  euiU  wil  into  a  good.  And  this  I  affirme  to  be 
wholy  done  by  God ,  becaufe  we  are  not  able  fo  much  as  to  thinke,  as  the 
fame  Apoftlewitneflieth '.  therefore  inan  other  place  he  faiths  thatG  O  D 
doth  not  onely  helpe  our  weakewilljor  amend  our  peruerfc  wiU,  but  that  ^'■^.^J'^'^' 
heworkethinvstowUl.Wherevponiseafilygathered,thatwhichlfaidbe-     '    •  ''j* 
forcjthat  whailbeuer  good  is  in  will,it  is  the  worke  of  onely  grace.  In  which 
/enfeinanotherplacehc(aith,thatitis Godthat workethallin  all .   Nci-  j.Cor. it.S, 
chcr  doth  he  there  intreate  of  the  vniuerfall  gouernement ,  but  giueth  vn- 
to G  O  D  alone  the  praife  of  all  good  thinges  that  the  faithfuUhaue  .And 
in  faying,all,truely  he  maketh  God  the  author  of  ipirituall  life  ,  euen  from 
the  beginning  to  the  ende.  Which  felfe  fame  thing  he  had  taught  before  in 
other  wordes,  faying  that  the  faithful!  are  of  God  in  Chrift,whcre  he  plain-  *  •Cor,8.(S. 
ly  maketh  mention  of  the  new  creation  ,  wherein  that  which  was  of  com- 
mon nature  bcfore,is  dcftroyed.For  there  is  to  be  vnderftanded  a  compari- 
fon  betweene  Adam  and  Chriftjwhich  in  an  other  place  he  more  plainly  cx- 
prcfleth,vvhere  he  teacheth  that  we  are  the  work  of  God  created  in  Chrift 
to  good  workes,which  he  hath  prepared  that  wee  fhould  walke  in  them. 
Forhegoethaboutby  thisreafontoprooue,  that  our  faluationis  of  hce 
gift,  becaufe  die  beginning  of  all  goodnefl'e,  is  at  the  fecond  creation,. 

which. 


Cap.s,  Ofthe  knowledge  of 

which  wcobtaincmChrift.Bucif  there  were  any  power  of  our  fclucs,  were 
itneuer  fo  rmaUjWefliouldhaucalTofomc  portion  of  merirc  .  But  hec  to 
prooucvs  altogether  nothing  worth,rcafoncth  that  we  hauc  deferucdno- 
thingjbecaufc  we  nrc  create  in  Chrift  to  good  workes,which  God  hachprC'- 
pared.In  which  wordcs  he  {igniheth  againe,  that  all  partes  of  good  workes 
cucn  from  the  fir  ft  motion,  areproper  toGod  oncly-For  this  reafon,  the 
Prophet  after  he  had  faide  in  the  Pfalme  tha  t  we  arc  the  workenianfhip  of 
Godjthat  there  fliould  be  no  partition^addeth  by  and  by,  We  made  not  oiu: 
fellies.  Thachefpcakeththereofrcgeneration,\vhich  js  the  beginning  of 
fpirituallhfejappcarcth  by  the  tenor  of  the  text,  where  it  byandbyaftci: 
foJloweth,that  we  are  his  people  and  the  flockc  of  his  paftures .  We  fee  now, 
how  he  not  contented  fimply  to  hauegiuen  to  God  the  praifc  ofourfaluati- 
on,doth  exprefly  exclude  vs  from  all  fcllowfliippe  with  him ,  as  if  hec  would 
fay,rhat  there  rcfteth  no  peece,bc  it  neuer  fo  litlc,for  man  to  gloric  in ,  bc- 
caufeitisallof  God. 

7     But  there  be  fomcperaduenturc  that  will  graunt,  that  Will  being  of 
her  ownenature,turned  away  from  good,isconuerted  by  the  onely  power 
of  the  Lord:but  fo  that  being  prepared  before,  it  hath  alio  her  ownc  part  in 
AJBonif      doingjas  Auguftine  teacheth,that  grace  goeth  before  euery  good  workc, 
Epi,iotf.*     but  fo,  that  will  doth  accompanie  it  and  not  leadeit,as  a  way  ting  maide  af- 
ter it,and  not  a  foregoer .    Which  thing  being  not  cuillfpoken  by  the  holy 
nian,Pctcr  Lombard  doth  difordeily  writhe  to  this  purpoic.  But  laffirmc, 
that  as  well  in  the  wordes  of  the  Prophet  which  I  haue  alleaged,as  in  the  o- 
thcr  places,thefe  two  thinges  be  plaincly  fignificd,  that  the  Lord  doth  both 
corrcdoiir  corrupted  will,or  rather  dcftroy  it ,  and  alfo  of  himfclfe  puttetb 
inplacethereofagoodwill.Inasmuchas  icispreucntcdby  grace,  in  thac 
refpcdlgiueyoureauctocallitawaytingmaidetbutfor  thatbcing  retbr- 
medj  it  is  the  workc  of  the  Lorde ,  this  is  wrongfiilly  giucn  to  man  that  hce 
,    doth  with  will  commingaftcr,obey  grace  going  before.  Therefore  it  is  not 
s!crucis"*^*  well  written  of  Chryfoftome,that  neither  grace  without  will,nor  will  with- 
out grace  can  worke  any  thing :  as  if  grace  did  not  worke  very  well  it  felfe  , 
as  cucn  now  we  haue  fceneby  Paul.     Neither  was  it  Auguftines  purpofe, 
when  he  called  mans  will  the  way  ting  maide  of  grace,to  affigne  vnto  her  a 
certaine  fecond  office  in  doing  a  good  worke,but  becaufe  this  onely  was  his 
intentjto  confute  the  wicked  doftrine  of  Pelagius,which  did  fct  the  princi- 
pal caufe  of  faluation  in  mans  deferuing:  therefore  he  ftoodc  onely  vpon 
this  pointjthat  grace  was  before  all  deferuing  :  which  was  fufficient  for  the 
matter  y  he  then  had  in  hand ,  not  mcdling  in  the  meane  time  with  y  other 
qucftion,conceming  the  pcrpctuallcfU'ft  of  grace,  which  yet  in  another 
place  he  excellently  well  handlcth.  For  fomcrimcs  when  he  faith,  that  the 
Lord  doth  preuent  the  willing  that  he  may  will ,  and  foUowcth  the  willing 
thathewillnotinvaine,hee  maketh  him  altogether  the  whole  authoiur  of 
the  good  workc.Albeit  his  fentenccs  touching  this  matter,are  too  plaine  to 
Aug^i.  J.  de  fjgj.jg  ^j^y  longc  arguing  vpon  them  .  Men  (faith  hc)doe  labour  to  findc  in 
cap  i8.       *  our  will  fomething  that  is  our  ownc  and  not  of  God,  buthoweitmay  bee 
Iohn.(f  .4  J.   found  I  knowe  not .  And  in  his  fiift  boolje  againft  Pelagius  and  CeJeftius, 
where  he  doth  expound  that  faying  of  Chrift^Euery  one  that  hath  beard  of 

my 


Gfid  the  Redeemtr,  Lsk2,  $$ 

my  father  commethtomce,  he  {aith:FrecwUlisroholpcn  not  onely  that  lohn.tf.  4J. 
it  may  knowe  what  is  to  be  done,  but  alfo  may  doe  it  when  it  ha:ih  knowen 
it.  And  lb  when  God  teachcthj  not  by  the  letter  ofthelawc,  but  by  y  grace 
of  the  fpirite,  heefo  teacheth,  that  hee  that  hath  learned,  doeth  not  onely 
fee  it  in  knowing,but  alfu  defirc  it  in  willing,  and  performe  it  in  doing. 

8  And  becaufe  wee  are  now  in  hande  with  the  chicfc  point  wherevpon 
the  matter  hangcth,  let  vs  goe  forward  and  proue  the  fumme  thereof  to  the 
readcrsjoneiywithafewandthcmoftplaineteftimonies  of  the  Scripture. 
And  then ,  leaft  any  man  (houldc  accufc  vs  of  wrongflill  wrefting  the 
Scripture,  let  vs  ftiewe  that  the  tructh  which  wee  affirme  beeing  taken  out 
of  the  Scripture,  wanteth  not  the  teftimonie  of  this  holy  man,  Imcanc 
Augiiftine.  For  Ithinkeit  not  expedient,  that  all  the  thingcsbe  rehearfed 
that  may  bee  brought  out  of  the  Scriptures ,  for  confirmation  of  our  mea- 
ning, fo  that  by  the  moft  chofen  that  (hall  bee  brought  foorth,  the  way  may 
bee  prepared  to  vnderftande  all  the  reft  that  are  here  and  there  commonly 
read.  And  again,  I  thinke  it  (hall  not  be  vnfitely  done,  if  I  openly  fhew  that 
I  agree  well  with  that  man  whome  worthilie  the  confent  of  godly  men 
doth  much  efteeme.  Surely  it  is  euidcntby  plaine  and  certaine  proofe,  that 
the  beginning  of  goodncflc  is  from  no  wnereelfe  but  onely  from  God,  for 
there  can  not  be  found  a  will  bent  to  good,  but  in  the  eled.But  the  caufeof 
cleftion  is  to  be  fought  out  of  man.  Wherevpon  foUoweth,  that  man  hath 
notrightWillofhimfelfc,butitproceedethfromthc  fame  good  pleafure, 
whereby  we  are  eleft  before  the  creation  of  the  worlde.  There  is  alfo  an  o- 
ther  reafon  not  vnhke  vnto  that .  For  whereas  the  beginning  of  willing  and 
doing  well  is  of  faith,  it  is  to  bee  fcene  whence  faith  it  felfe  commeth.  For 
afmuch  as  the  whole  Scripture  crieth  out  that  it  is  a  free  giftcof  God,  it 
followethjthat  it  is  of  the  mere  grace  of  God,when  we,  which  arc  with  al  our 
minde  naturally  bent  to  euill ,  begin  to  will  that  which  is  good.  Therefore 
the  Lorde,  when  he  nameth  thcfe  two  things  in  the  conuerfion  of  his  pco- 
ple,io  ukc  away  from  them  a  ftonie  heart,and  to  giue  them  a  heart  of  fle(h, 
plainly  tcftificth  that  that  which  is  of  our  felues  muft  bee  done  away,  that 
we  may  be  conucrted  to  nghteoufnefle :  and  that  whatfoeuer  commeth  in 

place  thereof, is  fro  himfelfe.  And  he  vttereth  not  this  in  one  place  only.For  ^^^'  J  *•  J^* 
he  faith  in  lercmie :  I  will  giue  them  one  heart  and  one  way , that  they  may 
feare  me  all  their  day  es.  And  a  little  after,!  will  giue  the  fearc  of  my  name 
into  their  heart,  that  they  depart  not  from  me.Againe  in  Ezechiel:!  wilgiue  Eze.ii.ip. 
them  one  hcart,and  I  wil  giue  a  newc  fpirite  in  their  bowels.l  will  take  away 
the  ftonie  heart  out  of  their  fle{h,and  I  will  giue  them  a  heart  of  flelhc.  Hec 
coidd  not  more  euidently  claime  to  himrclfe,&  take  from  vs  whatfoeuer  is 
good  and  right  in  our  will,  than  when  he  declarcth  that  our  conuerfion  is  a 
creation  of  a  new  fpirite,and  of  a  new  heart .  For  it  foUowcth  alway,  that 
both  out  of  our  will  proceedcth  no  goodnefle  till  it  be  reformed,and  that  af- 
ter rcformation,fo  much  as  it  is  good,  is  of  God,  and  not  of  vs. 

9  And  fo  read  wee  the  prayers  of  holy  men  made  to  that  effeft,as,Thc 

Lorde endine our  hearteto  him  (faith Salomon) that  wemaykeepehis  ''"^g-M*' 
commaundementes.HeHicwcththe  frowardnelTeofour  heart  which  na- 
turally reioyceth  to  rebcU  agamit  the  LawcofGodifitbee  not  bowed. 

And 


Cap. 3,  Ofthehnomleigeof 

rul.  np»  ^  j^  J  ji.jg  fijj^g  thing  is  in  the  Pfalme;  Lord  incline  my  hcartc  to  thy  tcftimo- 
nics.  For  the  companion  of  contrarictic  is  alway  to  be  noted,  v/hich  is  be- 
tweenc  the  perucrfc  motion  of  the  heartc  whereby  it  is  caricdtoobftina. 
cie,  nnd  this  correflion  whereby  ir  is  led  to  obedience.  When  Dauid  fee- 
ling himfw-lfe  for  a  time  without  the  direding  grace,  prayeth  God  to  create 
a  newe  heart  wichin  him,  to  renuc  a  right  fpiritc  within  nis  bowcUes :  doth 
he  not  acknov/lcdge  that  all  the  partes  of  his  heart  are  fidl  of  vncleanncfTe, 
and  his  fpirice  wnthcn  v/ith  crooked  peruefeneffe?  and  in  calling  the  clean- 

Pfal.jt.ii.  neife  which  he  piayeth  for, the  creature  of  God,  docth  he  not  atuibuteit 
wholy  to  God?  But  if  any  man  take  exception  and  fay,  that  the  veric  pray- 
er is  a  token  of  a  godly  &  holy  affeftion:our  aunfwerc  is  readic,thr.t  though 
Dauid  were  by  that  time  fomcwhat  come  to  amendemenr,  yetdoeth  hcc 

-  ftill  compare  nis  fi-ft  ftatc  with  that  forowfull  fall  that  hce  had  felt ,  There- 
fore taking  vpon  him  the  perfon  of  a  man  eftranecd  from  God,  he  for  good 
caufc  praieth  to  hiue  giucn  him  all  thefe  things  y  God  giucth  to  his  eled  in 
rcgenerati6.And  fo  being  like  a  dead  man,he  wiflieth  hirofelfe  to  be  created 
ofnewc,  thatofthebondflaueof  Sathan,  he  miybe  miderh;;  inHrumenc 
of  the  holy  Ghoft.  Maruelous  and  rnonftrous  furcly  is  the  Iiift  of  our  ptidc. 
God  reqaireth  nothing  more  eamcft!y,than  chit  we  {houlde  moft  rcheioiif- 
ly  kcepc  his  Sabbath ,  that  is  in  rcfting  from  our  owne  workes,but  of  vs  no- 
tningis  more  hardly  obteyned,fhan  bidding  our  owne  workcs  farewell,  to 
giue  due  place  to  the  workes  of  God.  If  iluggifhneirc  hindrcd  not,  Chnfte 
hath  giucn  tcftimonie  euident  enough  of  his  graces  to  make  them  not  to 
beecnuiouflyfupprcflfed.lam  (faith  he)  the  Vine,  you  be  the  branches: 

lob.if.t.  My  father  is  a  husbandman.  As  the  branche  cannot  bcare  fiv.ite  of  it  felfe, 
vnlcflcit  abide  in  the  Vine,  no  more  can  you ,  vnlefl'c  you  abide  inmec. 

-  For  without  me  you  can  doe  nothing.  If  we  beare  fruite  none  othei  wife  thi 
■'  a  branch  buddcth  being  plucked  out  of  the  grounde  and  without  moifture: 

wee  needc  no  more  to  fecke  what  is  the  aptncife  of  our  nature  to  goodnes. 
And  this  is  a  plaine  conckifion :  Without  m  :  you  can  do  nothing.  He  doth 
not  fay  that  wc  are  too  weake  to  be  fuflScicnt  for  our  fclucs:  but  in  bringing 
vs  CO  nothing,  h:c  excludct'i  all  opinion  of  power  be  ic  neucr  fo  little.  If  we 
being  graffcd  in  Ch  ift,  beare  fruite  like  a  Vine,  which  takcth  her  cfficacic 
of liuelmefle  both  from  the  moyfture  of  the  earth ,  and  from  the  dcwc 
of  heauen,and  from  thcch^rifliingofthc  funne:  I  fee  nothing  rcmainc 
for  vs  in  doing  a  good  worke ,  if  wee  kcepe  whole  for  GOD  that  which 
is  his.  Thcfondc  fuctledcuife  isalleaged  in  vayne,  that  there  is  iuycc 
alfcadiecnclofed  within  the branchc,and a  certayne  power  to  bringforth 
fruite,  and  that  therefore  it  takcth  not  all  from  the  earth  or  from  the 
fiifteroote,  bjcaufcit  bringcch  fomewhat  of  her  owne.  For  Chnfte 
docth  meane  nothing  elfe ,  but  that  wee  are  a  due  ftickc  and  nothing 
worth,  whcnwee bee fuuered from  him,  becaufcby  our  fclucs  bccing  fe- 

jj,  paratC;  wee  haue  no  power  to  doc  well:  as  alfo  in  anorhcr  place  hec  faitli: 

*  '*  Euerie  tree  that  my  Father  hath  not  planted  ihill  bee  rooted  v p. Where- 
fore the  Aportlcafcribeth  allthewholcvntohimin  the  phcc  already  al- 

Phili.i.i}.   icaged.ItisGod(f3ithhs)chatworkcthinYsboch  to  will  and  to  pciformc. 

The 


God  the  Redeemer,  lih.2,  $  / 

The  firft  part  of  a  good  workc  is  willrthc  fecond  is  a  ftr  ong  cndeunur  in  do- 
ing ir:thc  author  of  both  is  God.Thercfore  we  ftcale  it  from  G  O  D,if «  ce 
take  to  our  feUies  any  thing,cithcr  in  will  or  in  eflreduall  working  .  If  it  were 
faide  that  God  doth  hclpe  our  wcake  will ,  then  fomewhat  were  left  for  vs. 
But  when  it  is  faid  that  he  maketh  wil,now  all  the  good  that  is  in  it,is  fet  out 
of  vs.  And  becaufc  thci  good  Wilis  yetftill  opprcfled  with  weight  of  our  fic/h 
that  it  can  not  rife  vp  :  He  faid  further,  that  to  ouercome  the  hardnefie  of 
thatbattcll,  there  is  miniftrcdvntovsftedfaftneflfe  of  endeuour,  cuen  to 
the  effect .  For  otherwife  it  could  not  ftand  together  which  he  teacheth  in 
an  other  place,  that  it  is  God  alone  that  bringethtocfFeft  all  thingcs  in  all,  ^^^^  ^^^ 
lyherein  we  hauc  before  taught  that  the  whole  courfe  of  fpiritual  hfc  is  com- 
prehended. Forwhichrearon,Dauid,afterheh3dpraiedtohaue  the  waies  Ffdl,8<?. u, 
ofthc  Lord  opened  vntohim,that  he  might  walke  in  his  trueth ,  by  and  by 
addeth:Vnitc  thou  my  heart  tofeare  thy  name.  In  which  wordes  he  figni- 
iictb,that  euen  they  that  are  well  minded,are  fubieft  to  fo  many  withdraw- 
ings  of  minde,that  they  eafily  vanifh  or  fall  away  if  chey  be  notftabBthcd  to 
conftancie.  For  which  reafon  in  an  other  place,after  he  had  praied  to  hauc  .    ' 

his  ftcppes  direfted  to  keep  e  the  worde  of  God,hcc  requircth  alfo  to  haue 
ftrengch giuen him  to  fight.  Letnotanyinic]uitie  (faith  he)  beareruleo-  pfji.ioo.ij?. 
uer  me.  After  this  fort  therefore  doth  the  Lordc  both  beginnc  and  ende  a  loo.  3  j . 
good  v/ork in  vsithat  it  may  al  be  his  work,that  wil  conceiucth  a  loue  of  thao 
which  is  rightjthatit  is  enclined  to  the  dcfire  thereof,  that  iris  ftirred  vp  & 
moued  to  endeuour  of  following  it.  And  then  that  our  choirc,dcfire,and  en- 
deuour faint  not,but  do  proceede  euen  to  the  cfFcddnft  of  all ,  that  mango^. 
€th  forward  conltantly  in  thcm,and  continueth  to  the  end. 

10     And  hee  moueth  thewiI,notinfiichfortashathinmanyagesbirt 
taught  &  belceuedthat  it  is  afterward  in  our  choife,  either  to  obey  or  with- 
ftand  the  motion,but  with  mightily  ftrengthning  it.Thcrefore  that  muft  be 
reiefted  which Chrylbftom  fo  oftrepeateth:whom  he  drawcth,he  draweth 
being  willing.Whcreby  he  fecretly  teacheth  tliat  God  doth  onely  reach  out 
his  hand  to  fee  if  we  will^be  holpcnby  his  aide.  We  grant  thatfuch  was  the 
ftate  of  man  while  he  yet  ftoode,  that  he  might  bow  to  cither  part .  But  fith 
he  hath  taught  by  his  example  how  miferable  is  free  will ,  vnleife  GoA  both 
wil  and  can  in  vs:what  flial become  of  vs,if  he  giue  vs  hi s  grace  according  to 
that  fmall  proportion?     But  rather  wee  doe  obfcure  and  extenuate  it  with 
our  vnthankefulnes.For  the  Apcftle  doth  not  tcach,that  the  graccofa  good 
wil  is  offered  vs,if  we  do  accept  it,but  y  he  wil  pertormeit  in  vs: which  is  no- 
thing elfe,bur  that  the  Lord  by  his  fpint  doth  direft ,  bowe  and  rrouernc  our 
heart,&reigneth  in  it  asin  his  owne  poirefilon.Neither  doth  he  promifeby  Eie.n.ip.& 
Ezechicll.  that  he  will  ^iue  to  the  elcd  a  new  fpirite  onely  for  this  cnd,that  ^  ^'^7- 
thjy  may  be  able  to  walke  in  his  commaundcmenres,butto  make  them  ^"'"'•^H5' 
walke  in  deede.  Neither  can  Chrifts  faying,  (  E  .lery  one  that  hath  hem  d  of 
iny  Father  commeth  to  me)be  otherwife  trikcn,than  to  te.ich  that  the  grace  V r 'c^  '\I^* 
ofG  O  D  iscffcauaUof  it  felfe  :  as  Aueiilbne 'alfo  affirmeth.     Which   *''^'""- 
grace  God  vouchefafeth  not  to  giue  to  all  men  generally  without  regardc, 
asthatfaying(aslthinke  )  of  Occam,  is  commonly  fpoken  zrc.owz  the 
people,thatitdcnictlinotliuigtohiiJiydoth\vhatlierhinhiin.  Menarcin 

decdc 


Cap.j,  O f the  knowledge  0f 

deed  to  be  caught  y  Gods  goodres  is  laid  open  feral  mcn,v/cut  exception 
that  feckc  for  it.     But  forafmuch  as  they  cnely  begin  lo  fcekc  for  itjWhcm 
the  hcauenlv  grace  hach  breathed  vpon,  not  fo  much  as  this  litlepeecc 
ought  to  be  plucked  away  from  his  praife.  Truly  this  is  the  prcrogatiuc  of 
the  eleft,that  being  regenerate  by  the  fpirite  of  Godjthey  are  mooued  end 
gouct  n;d  by  his  guiding.  1  herefore  Aug'iftine  doth  worthily  as  vvel  mock 
them,  that  claime  any  part  of  willing  them  to  themfclucsjas  he  dcth  repre- 
hend other  which  thinkc  thatjthat  is  generally  giucn  to  all  men  ,  which  is 
the  fpcciali  teftimonieoffreeeleftion.  Nature5(faith  he)but  not  grace,  is 
^"^^^*'^*  common  to  all  men  .  Calling  it  a  brickie  fubtletie  of  witte  hke  glaffc,  that 
Ser.rr.    *     ghftreth  with  mecrevanitic  ,  where  it  is  generally  extended  to  all  which 
God  giueth  onely  to  whom  i  t  pleafeth  him .  And  in  an  other  place :  Howe 
caraeftthour-bybelecuing.   Fearcihou,  leaft  while  thou  takeft  vpon  thee 
that  thou  haft  found  the  luft  way,  thou  peri(h  out  of  the  iuft  way .     I  came 
(faicft  thou)by  Free  will,!  came  by  mine  owne  will,why  fwelleft  thou?  wile 
thou  heare  that  this  alfo  is  giucn  tnee?Hcarc  eucn  him  that  calleth:No  man 
Iohn.(?.44.    commeth  to  mc  vnlefTc  my  Father  draw  him.  And  it  is  without  controucr- 
i.luhn.  J.J.  fie  gathered  out  of  lohnswordes,  that  tlieheartcsofthe  godly  are  lb  effe- 
ctually gouerned  by  Gods  working,  that  they  follow  with  an  vnchangeablc 
affedion.   He  that  is  begotten  ofGod(fjicn  he)  can  not  finnc,becaufe  the 
fcede  of  God  abideth  m  bim.  For  we  fee  that  the  meanc  motion  which  the 
Sophifters  imagine,which  we  at  our  libertie  may  either  obey  or  refufe ,   is 
openly  excluded ,   where  an  effcduall  conftancic  to  continue  is  affir- 
med. 

ir  Of  continuance  there  (hould  no  more  doubt  hiue  bin  made,  but 
that  it  fliould  hauc  bin  taken  for  the  free  gift  of  God  vnlcfle  the  moft  wicked 
crrour  had  growcn  in  force ,  that  it  is  diftributed  according  to  the  defcrt  of 
men,  as  eucry  man  hath  fli;wed  himfelfe  not  vnthankeftil  to  the  firft  grace. 
But  forafmuch  as  this  errour  hach  grovven  vppon  that  point,  that  they 
thoughtittobeinourhjndtorefufcorreceiue  the  grace  of  God  offered  , 
that  opinion  bemg  diiuen  away,  this  other  doth  alfo  fall  of  it  fcl^c.  Albeit 
herein  they  erre  two  manner  of  waycs .  For  bcfidethis  that  they  teache 
that  our  Viithankeftilneffe  toward  the  firft  grace  and  our  lawfull  vfc  thereof, 
are  rewarded  with  the  latter  giftes:  they  adde  alfo ,  that  nowe  grace  alone 
doth  not  worke  in  vs,  but  that  it  is  onely  a  worker  together  with  vs .  Of 
the  firft  this  we  ought  to  bclceue,  that  tne  Lord  while  he  daily  enricheth  & 
heapcth  his  fcruants  with  newe  giftes  of  his  grace.becaufc  he  likcrh  and  fa- 
uoureth  the  worke  which  he  hath  begun  in  thc;n ,  findeth  in  them  fomc- 
what  whereupoi  to  bcftowc  greater  graces  .  And  here  to  fcruc  thofe  fay- 
Mtt.jj.  It.  ingcSjTohimthathathjrtialbegiuen.  Againc:Oh,goodfeniaunt,becaufc 
Luke.1p.17.  thou  haft  bmfaithfull  in  fcwcthinges,!  will  fct  thee  oucr  many.  But  here 
two  thinges  arc  to  be  taken  heede  of,that  neither  the  lawfijll  vfc  of  die  firft 
grace  be  faidc  to  be  rewarded  with  the  later  graces ,  nor  it  bee  fo  counted  a 
rcwardingjtliatitcealfc  to  be  reckoned  the  free  grace  of  God.  I  graunt 
thercforc,thaf  this  bIcflingofGod  IS  to  be  looked  for  of  the  faithfiill,  that 
howc  m.ich  the  better  they  hauc  vfcd  the  firft  graces,  they  {hall  bee  encrea- 
fcd  widi  fo  much  the  greater,    £ut  I  fay,that  diis  vf;  alfo  is  of  the  Lordc, 

and 


^odthe  Redeemer,  Lih.i.       pa 

and  that  this  rewarding  is  of  his  free  good  wiLAnd  they  \Te  no  lefle  wrong- 
fully than  vnhappily  that  oldedeftruftion  of  working  and  together wcr- 
king  grace.  Auguftine  vfed  the  fame  in  dccde,but  delaying  it  with  a  fit  difi  - 
mtion,that  God  in  together  working  with  vs  doth  ende,  that  which  in  wo:- 
king  he  begin  nethjSc  that  it  is  ftil  the  fame  grace  but  changeth  name,accor- 
ding  to  the  di  ucife  mnncr  of  effeft.Whereupon  followeth,  that  he  doth  not 
part  it  betweene  God  6c  vs,as  if  there  were  a  mutuall  meeting  together  by 
the  motion  of  both,  but  only  noteth  the  mukiphcation  of  grace  .  To  which 
purpofc  belongech  that  which  in  an  other  place  heteacheth,  that  many 
giftes  of  God  do  goe  before  the  good  will  of  man ,  amonge  the  which  the 
felfc  fame  is  one .  Wherupon  followetlijthut  he  leaueth  nothing  that  it  may 
claime  to  it  felf.Which  thing  Paul  alfo  hath  namely  expreflcd:  For  when  he  Phi.t.  i  j, 
had  fayd  y  it  is  God,which  worketh  m  vs  both  to  wil  &  to  performe,  he  by  & 
by  addech,  y  he  doth  them  both  of  his  good  wil,declaring  by  this  word,thac 
it  is  his  free  goodneflc .  Wheras  they  are  wont  to  fay ,  that  after  we  hauc 
once  giuen  place  to  the  firft  grace ,  our  ownc  endeuours  do  now  worke  to- 
gether with  the  grace  that  followcth  .To  this  I  anfwer:  If  they  mcane  that 
wc,after  we  haue  ben  once  by  the  power  of  the  Lord  broken  to  y  obedience 
ofnghteoufneire,do  of  our  own  accord  go  forward,  and  arc  inclined  to  fol- 
low the  working  of  grace,!  fpeake  nothing  againft  it.  For  it  is  moft  certain, 
that  there  is  fuch  a  readines  of  obeying,where  the  grace  of  God  rcigncth. 
But  whence  commeth  that,  but  from  this ,  that  the  fpirite  of  God  alway  a- 
greing  with  it  felfe,doth  cherifli  and  confirmc  to  ftedfaftnefTe  of  continu- 
ing the  fame  affection  of  obeying,  which  itfelfe  engendred  atthcbegin- 
ning.But  if  they  meane  that  man  taketh  of  hirafclfe  fomewhat  whereby  to 
labour  with  the  grace  of  God,they  arc  moft  peftilently  deceiued. 

II  And  to  this  purpofe  is  that  faying  of  the  Apoftle  wrongfully  wrefted  ,  Cor  i  c  ic 
by  ignorance:!  haue  laboured  more  than  they  all  :  not!,  but  the  grace  of 
Gc>d  with  me.For  they  take  it  fo:  that  becaufe  it  might  fceme  fomewhatar- 
rogantly  fpoken  that  he  preferred  himfclf  before  them  all,thercfore  he  cor- 
refted  it  with  referring  the  praife  to  the  grace  of  god,but  yet  fo,  that  he  cal- 
Icth  himfelf  a  worker  together  with  grace.  Itis  maruell  that  fo  many  which 
otherwife  were  not  cuil  raen,haue  ftumbled  at  this  ftraw  .  For  the  Apoftle 
doth  not  write  that  the  grace  of  the  Lord  labourcth  with  him,  to  the  intent 
to  make  himfelfepartcner  of  the  labour  ,  but  rather  by  this  corrcftionhe 
ciuerh  away  al  the  praife  of  the  labor  to  grace  only.Tt  is  not  I  (faith  he). hat 
hauc  labouredjbut  the  grace  of  God  that  was  with  me.  But  the  doutfulneffc 
of  the  fpeach  deceiued  them  ;  but  fpecially  the  ill  tranflation  wherein  the 
force  of  the  Greek  article  was  left  cut.For  if  it  be  tranflated  word  for  word, 
he  doth  not  fay, that  grace  was  a  worker  together  with  him,but  that  v  grace 
that  was  with  him  was  the  worker  of  all.And  the  fame  thing  doth  Auguftine  P'^*  55'»'» 
teach,not  darkly,though  l"hortly,where  he  thus  faith.-The  good  will  of  man 
gocth  before  many  gifts  of  God,but  not  before  all.  But  of  them  which  it 
goeth  before,it  fclfe  is  onc,then  followcth  his  rcafon-  becaufe  it  is  written :  Pfa.i  j  tf. 
His  mercy  hatlipreucnted  me:  And  his  mercy  (hal  folow  mc.It  preuenteth 
man  notwilling,to  make  him  wil:anditfolowethhimwiIling,yhe  wilnot  in  Ser.  a,  ia 
vaine.  With  whom  Bernard  agreeth  bringing  in  the  church  fpeaking  thus:  Cant. 

O.  Drawc 


Cap.  s*  Of  the  kaswledge  of 

Drawc  me  in  a  maner  vnwilling,that  thou  maift  make  me  willing: drawc  mc 
lying  flouth?ul,that  thou  maift  make  me  runnc. 

13    NowletvshcareAuguftiiicf[)cakinginhisownewordes,  leaft  the 
Pelagians  of  our  age,that  is  to  fay,the  Sophifters  of  Sorbon,  fhould  as  they 
arc  wonCj  lay  to  our  charge  that  all  antiquitie  isagainftvs  ,  wherein  they 
follow  their  father  Pclagius,  by  whomc  long  ago  Auguftinc  was  drawcn 
foorth  into  the  fame  contention.  In  his  bookc  of  Correption  &  Grace  writ- 
Cap  ».        ten  to  Valentine  he  entreateth  largely  that  which  I  will  rchearfe  fhortly, 
but  yet  do  it  in  his  owne  wordesrthat  to  Adam  was  giuen  the  grace  of  con- 
tinuing in  good  if  he  would:  and  to  vs  is  giuen  to  will ,  and  by  will  toouer- 
come  concupifccnce:  that  he  therefore  had  to  be  able  if  he  woulde,  but  not 
to  will  tliat  he  might  be  able :  to  vs  is  giuen  both  to  will  and  to  be  able.Thac 
the  firft  libertie  was  to  be  able  not  to  hnne,  ours  is  much  greater,  not  to  bee 
able  to  finne.  And  Icaft  he  fhould  be  thought  to  fpeake  of  the  pcrfcftion  to 
come  atterimmortalitie(as  Lombard  wrongRilly  draweth  it  to  that  mca- 
ning)withia  a  litlc  after  he  plucketh  out  this  dout.  For(faith  he)  the  will  of 
holy  men  is  fo  much  kindled  by  the  holy  Ghoft,  that  they  therefore  arc  a- 
ble,becaufe  they  fo  wil:  they  therefore  wil,  bccaufe  God  worketh  that  they 
i.Cor.i  j.Q.  fo  will.  For  if  info  great  weakcneflc,  in  which  yet  behoueth  the  power  to  be 
made  perfcd,  for  reprcfling  of  pride,  their  owne  will  were  leftvnto  them, 
that  by  the  help  of  God  they  may  if  they  will,  and  God  doeth  not  worke  in 
them  to  wikthen  among  fo  many  temptations  wil  fhould  needcs  fall  downe 
for  weakcnefre,and  therefore  could  not  continue.  Therefore  is  fuccour  gi- 
uen to  the  weakenefle  of  mans  will,that  it  fhould  be  moucd  without  fwar- 
uing  or  feuering  by  the  grace  of  God,and  therefore  fhould  not  faint  howe 
Cap.i  4,        weake  fb  euer  it  be.  Then  he  entreateth  more  largely  how  cur  heartes  do 
of  neccfTitic  follow  the  mouing  of  God  tliat  worketh  aflfeSion  in  them.And 
he  faith,that  the  Lord  doth  draw  men  in  dcede  with  their  owne  willes ,  but 
with  fuch  as  he  himfclfe  hath  wrought.Now  haue  we  that  thing  teflified  by 
Auguftines  mouth,which  we  principally  defire  to  ohtaine,that  grace  is  not 
onely  offered  by  God  to  be  receiued  or  rcfufcd  at  eucry  mans  Free  cleclio, 
but  alfo  that  grace  is  the  fame,that  formeth  the  eledion  &  wil  in  the  heart: 
fb  that  cuery  good  worke  that  followeth  afccr,is  the  fruite  and  effeft  therof, 
and  that  it  haue  no  other  will  obeying  it,but  the  fame  which  it  hath  made. 
For  thefe  are  alfo  his  wordcs  out  of  another  place,  that  nothing  but  grace 
maketh  cuery  good  worke  in  vs. 
Bpt.too.5.        j^  gm  whereas  he  faith  in  another  place,  that  will  is  not  taken  away  by 
grace,  but  from  an  cuUl  will  nirned  into  a  good,and  holpcn  when  it  is  good: 
he  meancth  onely  that  man  is  not  lb  drawcn  ,  that  without  any  motion  of 
heart  he  is  caried  as  by  an  outward  impulfion,  but  that  he  is  inwardly  (b  af- 
fected, that  from  his  very  heart  he  obcyeth  .     That  grace  is  fpccially  and 
_.        -    frcclygiucn  to  the  elecl,hcwriteth  thus  vnto  Boniface:    We  knowe  that 
'  *      '  '    grace  is  not  giuen  to  all  mcn,and  to  them  to  whomc  it  is  giuen,  it  is  not  gi- 
uen according  to  the  meritcs  of  workcs,noi  according  to  the  merits  of  wil, 
but  of  free  fauour:and  to  them  to  whom  it  is  not  giuen,  wc  knowe  that  it  is 
by  theiuftiudgementof  Godthatitisnotgiucn  .   And  in  the  fame  Epi- 
ftlc  he  ftrongly  fight«th  »gainli  that  opinion  ,  that  the  grace  following 

is  giuen 


^odthe  Redeemer,  Lih.i]       p$ 

is  gluen  to  the  deferliingcs  of  men ,  becaufc  in  not  refulTng  the  fiift  grace, 
they  (hewed  themfelues  worthy  .  For  he  will  hauc  Pclagius  graunt ,  that 
grace  is  nccelTarie  to  vs  for  cuery  of  our  doings ,  and  is  not  giuen  in  recom- 
pcnfe  to  workcs,  that  it  may  be  grace  in  decde.  But  the  matter  can  not  be 
comprehended  in  a  (horter  fummCjthanoutofy  eight  chapter  of  his  booke 
to  Valentine  of  Correption  and  Grace ,  where  firft  he  tcacheth  that  mans 
will  obtaineth  not  grace  by  liberty,  but  liberty  by  grace :  andthatbythc 
fame  grace,by  affedion  of  delire  printed  in  him.itis  framed  to  continuance, 
that  ic  is  ftrengthened  with  inuincible  force:  that  while  giacc  gouerneth, 
it  ncuer  falleth  away:  when  grace  forfaketh ,  it  by  and  by  tombJeth  downe.  Epift.4tf, 
That  by  the  free  mercy  of  God  it  both  is  conuerted  to  good,and  being  con- 
vierced  abideth  in  it,  that  the  direftion  of  mans  wil  to  good ,  and  ftedfaftnes 
after  direftion,  hangeth  vpon  the  onely  will  of  G  od ,  and  not  vpon  any  mc- 
rite  of  his  owne  .  And  fo  to  man  is  left  fuch  a  free  wil,  if  we  lift  fo  to  call  it, 
as  he  wriceth  of  in  an  other  place ,  that  can  neither  be  turned  to  God,  nor 
abide  in  God  but  by  grace,  and  by  grace  is  abieall  that  it  is  able. 


Theiiij.  Chapter. 

How  Coivvorkfth  in  thehmrus  of  mat. 


I 


T  is  fufficicntly  proued ,  as  I  thinkc,  that  man  is  fo  holden  captiuc  with 
theyokeoffinne,  that  of  his  owne  naairc  he  can  neither  afpire  by  de- 
fire,  nor  trauaile  by  endeuoiir  togoodnefle  :befidethat,wee  hauere- 
heaifed  a  diftindion  betweenc  compulfion  and  ncccfllty,  whereby  it 
might  appeare,  that  when  hee  finneth  of  necefritic,yet  neuerthelefTc 
hefinneth  willingly  .  But  forafmuch  as  while  he  is  fubieft  in  bondage  to 
the  Deuillj  he  fecmeth  rather  to  be  ledde  by  the  deuils  will  than  his  owne, 
it  refteth  noweto  bee  declared  of  what  fort  arc  both  kindes  of  working. 
Andthcnis  thisqueftiontobeaflbiled,  whether  in  euillworkes  there  bee 
anything  to  be  attributed  to  GOD:  in  which  the  Scripture  iTieweth 
that  there  is  vfed  fome  working  of  his  .  In  one  place  Auguftine  compa- 
reth  mans  will  to  a  horfc,  which  is  ready  to  be  niled  by  the  will  of  his  rider: 
and  God  and  the  Duill  he  comparech  to  riders .  If  God  (  faych  he)  fit  vp- 
on it,  he  hke  a  fober  and  cunning  rider ,  gouerneth  it  temperatly ,  fpurreih 
it  forward  if  it  be  too  flowc,  plucketh  it  backe  if  it  be  too  quicke,refi:ray  neth 
the  wantonneffe  and  wildneflc  of  it ,  tameth  the  ftubbornnefTe  of  it ,  and 
guideth  it  into  the  right  way .  But  if  the  Deuill  haue  poflefTcd  it,  he  Lke  a 
fooli/h  and  wanton  rider ,  violently  caricth  it  through  phces  where  no  v/ay 
isjdriueth  it  into  ditches,  rolieth  it  downe  fteepe  places,  fpurreth  it  forward 
to  ftubbornnefle  and  fearcenefle :  which  fimilitudewewill  for  this  time  be 
contented  with ,  fith  there  commcth  not  a  better  in  place  .  Where  ic  is 
fayde  that  the  will  of  naturall  man  is  fubieft  to  the  rule  of  the  Deuill,  co  bee 
ftirrcd  by  him,  it  is  not  ment  thereby  that  man  as  it  weire  ftriuing  ngainft  it, 
and  refifting  is  c6pelled  to  obey,  as  we  compel  bondflaues  againft  their  wil, 
by  reafon  of  being  their  lordes,  to  do  our  commandementcs:  but  that  being 
bewitched  with  the  deceitcs  of  Satan ,  it  of  necefllty  ycldeth  itfelfe  obedi- 
ent to  euery  leading  of  bim .    Forwhorac  the  Lorde  voucbfauethnotto 

O  1  rule 


Cdp.  4,  Ofthek»9rv/eJgfof 

rule  wich  his  fpirite,  them  by  iuft  iudgcment  he  fendcch  away  to  be  moucd 
of  Satan  .     Wherefore  the  Apoftlc  faicth,  that  the  God  of  this  worldc  hath 

a.  Cor,' 4.4.  blinded  the  mindi;s  of  the  vnbclccr.ers  ordained  to  dcftru(ftion,  that  they 
fhould  not  fee  the  light  of  the  Gofpell.  And  in  an  other  place:  That  he  wor- 

Eph.i.i.  ^^^^•'^  i"  the  difobedient  children .  The  blinding  of  the  wicked,&  all  the  wic- 
ked dcedes  that  follow  thereupon,  arc  called  the  \vorkes  of  Sathan,of  which 
yet  the  caufe  is  not  to  be  fought  clfcwhcrc  ,  than  in  the  will  of  man,  out  of 
which  arifcth  thcroote  of  euill,  wherein  refteth  the  foundation  of  the  king- 
dome  of  Sathan,  which  is  Sinne. 

1     But  farrc  other  is  the  order  ofGods  doing  in  fuchthinges.   And  that 
the  fame  may  appeare  more  certainly  vnto  vs:  let  the  hurt  done  to  the  holy 

lob.i.  man  lob  by  v  ChrJdees, be  an  example.  The  Chaldces  killed  his  herdmen, 

and  like  enemies  in  warre,  drouc  away  his  cattell  for  booties  .  Now  is  their 
wicked  dcede  plainly  fcenc,and  in  that  workc  Sathan  is  notidIc,fiom  whom 
the  Hiftorie  fakh,  that  all  this  did  procecdc .  But  lob  himfclfc  did  acknow- 
ledge the  workc  of  the  Lords  in  it,  whom  he  fayth  to  haue  taken  away  from 
him  thofe  thin^cs,  th.it  were  taken  away  by  ihe  Chaldccs.  How  can  we  re- 
fcrre  the  felfe  fame  workc  to  God,as  nuthotjto  Sathan  as  author,and  to  man 
as  author  of  it ,  but  y  we  mufl  either  excufc  Satanby  the  company  of  God,, 
or  report  God  to  be  the  author  of  cuil?  Very  cafllv:  if  firft  we  looke  vpon  the 
endjwhy  it  was  done,  and  then  the  mancr  how.  The  purpofc  of  the  Lord  is 
by  calamity  to  excrcife  the  patience  of  his  feruant  :The  deuill  gocth  about 
to  driue  him  to  defpeire  .  The  Chaldees  againft  right  &  lawe,i"eeke  gaine 
of  that  which  is  an  other  mans.  Such  diuerfity  in  purpofes,maketh  greatc 
difference  in  the  workc .  And  in  the  maner  of  doing  there  is  no  lefle  diuer- 
fity. The  Lord  Icaucth  his  feruant  to  Sathnn  to  be  afflided  :  and  the  Chal- 
dees,whom  he  did  chofe  for  minifters  to  execute  it,he  did  Icaue  &  deliucr  to 
him  to  be  driuen  to  it.  Sathan  with  his  venemous  ftings,  pricked  forward  the 
minds  of  the  Chaldees  which  otherwife  were  pcruerfc  of  themfclues  to  doy 
mifchicfe :  th',-y  furioufiy  runnc  to  do  wrong,  and  do  binde  &  defile  all  their 
members  with  wicked  doing.  Therforeitis  properly  faid,  that  Sathan  doth 
worke  in  the  reprobare,in  whom  he  exercifcth  his  kingdomc:  that  is  to  fay, 
the  kingdome  of  v\  ickcdnefle .  It  is  alfo  faid  that  God  worketh  in  them  after 
his  mancr ,  becaufe  Sathan  him'clfe ,  forafmuch  as  he  is  the  inftrument  of 
his  wrath,  according  to  his  bidding  and  commandemcnt ,  turneth  himfelfe 
hither  and  thither  to  execute  his  iuft  iudgcments.I  fpeake  not  here  of  Gods 
*  "  vniuerfall  mouing,  whereby  as  all  creatures  arc  fuftemed,fo  fro  thence  they 
take  their  effcftuall  power  of  doing  any  thing.  1  fpeake  onely  of  that  fpecial 
doing,which  appearcth  in  cucry  fpecial  aift.  We  fee  thcrfore  that  it  is  no  ab- 
furdity,  that  one  fclfc  id  be  afcribed  to  God,  to  Sath.an,and  to  man:  but  the 
diucriity  in  the  end  and  maner  of  doing,  caufcth  that  therein  appcareth  the 
iuftice  of  God  to  be  without  fault ,  and  alfo  the  wickednefle  of  Sathan  and 
man,  bewrayeth  it  felfe  to  their  rcproch. 
7i  The  old  writers  in  this  point  alfo,  are  fomtimc  precifely  afraid,limply 
to  confeire  the  truth,  becaufe  they  feare  leaft  they  fliould  fo  open  a  window 
to  wickcdnefll-,  to  fpeake  irreucrently  of  the  workes  of  God .  Which  fobri- 
,cty  as  I  embrace,  fo  1  diinkc  it  nothing  daungcrous ,  ifwc  fimply  hold  what 

the 


God  the  Redeemer.  Lik  2,  P4 

the  Scripture  teachech.  Auguftine  himfclfc  fbmetitne  was  not  free  fro  the  ^jb,  Ae  pT« 
fupcrftition,as  where  he  faith,that  hardning  &  blinding  ,  peitainc  nocto  detl&grar, 
the  worke  of  God,but  to  his  foreknowledge  .But  the  phrafes  of  Scripture  al- 
low not  thefe  fuitletics,which  phrafes  do  plainly  fliewc  that  there  is  there- 
in fomcwhat  elfe  of  God,be{ides  his  foreknowledge. And  Auguftine  himfelf 
in  liis  fift  booke  againft  Iulianus,goeth  earncftly  about  with  a  long  procciTc 
to  prouc  that  finnes  are  not  only  of  the  permifhon  or  fufFerancc  of  God,but 
alfo  of  his  power.that  lb  former  finnes  might  be  puniftied.  Likewifc,  that 
which  they  bring  forth,concerning  permiflionjis  too  weake  to  ftand .  It  is 
oftentimei  faid,mat  God  blindeth  and  hardeneth  the  reprobate ,  that  hce 
turneth,boweth,&  moueth  their  heartes  as  I  haue  elfe  where  taught  more 
at  largcBut  of  what  manner  that  is,it  is  neucr  exprcffed,  if  wee  flee  to  free 
foreknowledge  or  {ufFerance.Thcrfore  we  anfwere  that  it  is  done  after  two 
mannerSjFor  firft, where  as  when  his  light  is  taken  away,  there  remaineth 
nothing  but  darknefle  &  blindnes:wheras  when  his  (pirite  is  take  away,  our 
hearts  wax  hard  &  become  ftonesrwherc  as  when  his  direftion  ccfreth,thcy 
are  wreftcd  into  crookcdnes,it  is  wel  faid  that  he  doth  blind,  harden  &  bow 
them  from  whom  he  taketh  away  the  power  to  fee,obey  &  do  rightly.  The 
fecond  mancr,which  commeth  neere  to  the  propertie  of  the  words,  is  that 
for  the  executing  ofhis  iudgcments  by  Sathan  the  rainifter  of  his  wrath,hc 
both  appointcth  their  purpoles  to  what  end  it  pleafeth  him,  and  ftirreth  vp 
their  willcs,&  ftrengtheneth  their  endeuours .  So  when  Mofes  rehearfcth  Deu.j.  jo» 
that  king  Sehon  did  not  ciuc  paflaee  to  the  people,  becaufe  God  had  har- 
dened his  fpirit,&  made  his  heart  oDftinate,ne  byandby  adioyneth  the  end 
ofhis  purpoferthat  he  might(faith  he)giue  him  into  our  hands.  Therefore 
becaufe  it  was  Gods  will  to  haue  him  deftroyed,thc  making  ofhis  heart  ob- 
(hnate,was  Gods  preparation  to  his  deftrudion . 

4  After  the  firft  manner  this  leemcth  to  be  fpokcn.  He  taketh  away  the  *«>*'•»*•**• 
lip  from  the  fpeakcrs  of  trueth,and  taketh  away  reafon  from  the  Elders.  He 
taketh  the  heart  away  from  them  that  are  fet  ouer  the  people,  hee  maketh 
them  to  wander  where  no  way  is.  Again,Lord  why  haft  thou  made  vs  mad, 
and  hardcnedour  heart,thatwc{hould  notfeare  thee?  Becaufe  they  iudgc  Efay.tf  j.  17. 
rather  of  what  fort  God  maketh  men  by  forfaking  them,  than  howe  he  per- 
fourmcthhisv/orkcinthera.  But  there  are  other  teftimonics  that  gofiir- 
thertas  are  thefe  of  the  hardening  of  Pharao.I  wil  harden  the  heart  of  Pha- 
rao,thathe  do  not  hcare  you,&let  the  people  go.  Afterward  he  faith ,  that  Exo.4.ti.  & 
he  hath  made  heauy  &  hardened  his  hearcDid  he  harden  it,  in  not  fuftei-  7»  J  •  ^ '  o* '  • 
ning  itf  That  is  true  in  deede:bui  he  did  fomwhat  more,that  he  com  mitted 
his  heart  to  Sathan  to  be  confirmed  with  obftinacy.  Wherupon  he  had  be-  Exo.  j.ip. 
fore  faid:  I  wil  hold  his  heart.    The  people  went  out  of  Acgypt,  the  inhabi-  Deut.i ,  ?  o. 
tants  of  that  countrcy  came  forth  &  met  them  like  enimies.  By  whom  were     *•  *  °  5  •  *  S* 
they  ftirred  vp?  Trucly  Mo{es  affirmeth  to  the  peoplc,that  it  was  the  Lord 
that  had  hardened  their  hearts.And  the  Prophet  reciting  the  fame  hiftory, 
faith,that  he  turned  their  hearts,that  they  (hould  hate  his  people.Now  can 
you  not  fay , that  they  ftumbled  being  left  without  the  counfcll  of  God.  For 
iftheybenardened&turncd,thcntheyarcof  purpofe  bowed  to  thatfelfe 
thing.Moreouer  fo  oft  as  it  plcafcd  him  to  punifh  the  tranfgrelTours  of  the 

O  3  peo- 


Cap.  4,  Of  the  knowledge  of 

pcoplcjhow  did  he  pcrforme  his  worlce  in  the  reprobate  t  fo  as  a  man  may 
Eray.5.2  tf.    fee,that  the  cftcdualiies  of  wotkmi;  was  in  him,  and  they  onely  did  fcruice 
Ez-'t     11   3Sf"^"'ft<^'^s-WHcrcforcfomctimehctlireatencdthat  he  would  call  them 
&  17.10.    *  o^"^  with  his  whiftlcjComctimc  th.it  thcv  fhould  be  like  a  net  for  him  to  en- 
Ier,5o  I],    tangle  thcmj&fomctime like  a  maIlet,toftnke  the  Ifraclkes.  Butfpecially 
Eli.  10 .1 5.    \^Q  then  declared  how  he  is  not  idL*  in  them,vvhen  he  called  Sennacherib  an 
f/  r        '  Axe, which  was  both  direded  &  di  iuen  by  his  hand  to  ait.Auguftme  in  one 
place  dotli  nor  amifle  appoint  it  after  this  fortthat  inafmnch  as  they  finne, 
it  is  their  o.vne:  iniGmich  as  m  fiiinirig  they  do  this  or  that,itis  of  the  pow- 
er ofGodjthat  deuidcd  the  darkcncllc  as  plcafeth  him . 

5  Now  that  the  miniftcric  of  Sathan  is  vfed  to  pricke  forward  the  rcpro- 
batCjlb  oft  as  the  Lord  by  his  pro.ndtncc  apoinrerb  them  to  this  or  to  that, 
may  fufficiently  be  proucdjthoiigh  it  were  but  by  one  place  onely.  For  it  is 

**sf  ^''  rT-  ^^^^^^"'^"^cs  faid  in  Samueljthat  the  cuii  fpirit  of  the  Lord,  and  an  euil  fpirite 
from  the  Lordjdid  either  violently  cary  or  leaue  Saul.  To  fay  that  this  fpi- 
ric  was  the  holy  Ghoftjis  blafphcmoiis.Therfore  the  vncleane  fpirit  is  cal- 
led the  fpiiit  of  Godjbecaufe  it  anfwereth  at  his  commandcment  &  power, 
being  rather  his  inftrument  in  doing,than  an  author  of  it  felf  c.  This  is  alfo 
to  be  added  withall,which  Paul  teacheth,  that  the  efficacie  of  erroiir  &  de- 

1  Thef  2.  ^^'"if^§  ^s  fcnt  by  God, that  they  which  haue  not  obeyed  the  trueth,  may 
bclceue  lies.  But  there  is  alway  great  diiference  in  one  felf  fame  worke,  bc- 
tweene  that  which  the  Lord  doth,and  that  which  Sathan  &  the  wicked  goc 
about.  He  m  ikcth  the  euil  inftruments  that  he  hath  vnder  his  hand,&  may 
turne  whither  he  lift,to  ferue  his  iuftice.They,in  as  much  as  they  are  euill, 
dobringforthineffc«ft  the  wickednefle  that  they  haue  conceiued  bycor- 
ruptnclle  of  nature.Thc  reft,of  fuch  things  as  ferue  for  to  dchuer  the  maic- 
ftie  of  God  from  flander,&  to  cut  off  all  {hifting  from  the  wicked,  arc  alrea- 
die  fet  forth  in  the  chapter  concerning  Prouidence  .  For  in  this  place  ray 
purpofe  was  only  to  fhcwe  how  Sathan  rcigncth  in  the  reprobate  man,  and 
how  God  worketh  in  them  both. 

6  Although  we  haue  before  touched,  yet  it  is  notplainly  declared  what 
libertie  man  hath  in  thofe  doings,which  are  neither  iuft  nor  faultie  of  them 
felues,  and  belong  rather  to  the  bodily  than  the  fpirituall  life.  Some  in  fuch 
things  haue  graunted  him  free  eledion  ,  rather,  as  I  thinke,  becaufe  they 
would  not  ftriue  about  a  matter  of  no  gi  cat  importace,  than  that  they  min- 
ded certainly  to  proue  the  fame  thing  that  they  graunt.As  for  me,althoiigh 
Iconfefle  that  they  which  do  hold  that  they  haue  no  power  to  righceouf- 
nclFcjdo  hold  the  thing  that  is  principally  neceflarie  to  faluation:  yet  I  doe 
thinke  that  this  point  alio  is  not  to  be  negleded,  that  we  may  know  that  it 
isofthefpcciallgraceoftheLorde  ,  fooftasitcommeth  m  ourmindeto 
choofe  that  which  is  for  our  pront,fo  oft  as  our  will  cnclinetli  thereunto:  a' 
gaincjfo  oft  as  our  wit  &  mind  cfchucth  that  which  elfe  would  haue  hurt 
vs.  And  the  force  of  Gods  prouidence  extcndeth  thus  farrc  ,  not  onely  to 
make  the  fucceffcs  of  things  to  come  to  pafle,ashe{h3l  fcuefee  to  be  expe- 
dicntjbut  alPj  to  make  the  willes  of  men  to  tend  therunto.  Trulv,if  we  con- 
lider  in  our  wit  the  adminiftration  of  outward  things,  wee  /hall  thinke  that 
Ui.y  arefo  farre  vndcr  chc  wiUof  maivbut  if  wc  ihal  giue  credit  to  fo  many 


God  the  Redeemer,  Z,th.  2,  p/ 

tcftimonies ,  which  cry  out  that  the  Lord  doth  in  ihefe  thinges  alfb  rule  the 
hcartes  of  men ,  they  fhal  compel!  vs  to  yclde  our  will  fubied  to  the  Ipccial 


iiraciitcs,  toiciiucuicniautiicii  mua  picLiuubicwci!.?     i  ncy  wouia  nei'.er  g^o  ii 
hauc  found  in  their  heartes  to  haue  fo  done  of  their  ovvne  accord.  Therfbre 
their  heartes  were  more  fubieft  to  the  Lord,  than  ruled  by  them  feJues.And  Qjo  4.  14., 
truely  if  lacob  had  not  beene  perfwaded  that  God  put  into  men  diuerfe  sf- 
feftions  as  pleafeth  him,  he  would  not  haue  faid  of  his  fonne  lofeph ,  whom 
he  thought  to  be  fomc  Heathen  Egyptian :  God  graunt  you  to  finde  mercy 
before  this  man .  As  aFo  the  whole  Church  confefleth  in  the  Pfalme,  that 
when  it  pJeafed  God  to  haue  mercv  vpon  it,he  meekened  the  heartes  of  the  P*"^* '  o^'4^' 
cruell  nations.  Againe,  when  Saul  fi  waxed  on  fire  with  anger,that  he  pre-  ,  Saro.ntf'. 
pared  him  to  warre,  the  caufe  IS  exprefled,  for  that  the  fpirit  of  God  did  en- 
force him.  Who  turned  away  Abfolons  mindc,  from  embracing  the  counfel  i.sam.17.10 
of  Achitophel,  which  was  wont  to  be  holden  as  an  oracle  ?    Who  inchned  loi'.i.*?.  * 
Rehabeam  to  be  pc.luaded  with  the  yong  mens  aduifc?  Who  made  the  na-  l-e"'.i<f«3^« 
cions  that  before  were  great,  to  be  afrayd  at  the  comming  of  Ifraell?  Truely 
the  harlot  Rahab  confefled,  that  it  was  done  by  God.   Againe,  who  threwc  Dcu.  jS.tf  |. 
downe  the  heartes  of  Ifrael  with  dread  and  fcarefulneflc ,  but  he  that  in  the 
lawc  threatened  that  he  would  giue  them  a  fearcfull  heart  ? 
.  7     Some  man  will  take  exception  and  fay ,  that  thefe  are  fingular  exam- 
ples, to  the  rule  whereof  all  things  vniucrfally  ought  not  to  be  reduced.  But 
I  fay,  that  by  thele  is  fufficiently  prooucd  that  which  I  affirmc,  that  God  fo 
oft  as  he  meaneth  to  prepare  the  way  for  his  prouidence,  euen  m  outwardc 
thinges  doth  bow  and  turne  the  wiUes  of  men ,  and  that  their  chojfe  is  not 
fo  free,but  that  Gods  wil  beareth  rulcouer  the  freedomc  therof.    That  thy 
mindc  hangeth  rather  vpon  the  mouing  of  God,  than  vpon  the  frcedome  of 
thine  owne  choifc,  this  dayly  experience  rtiall  compellthee  to  thinke  whe- 
ther thou  wilt  or  no :  that  is,  for  that  in  thinges  of  no  perplexitie  thy  iudge- 
mentandwitoft  failcth  thee  ,  in  thinges  not  hard  to  be  done  thy  courage 
faintcth :  againe  in  thinges  mofl:  obfcure,  by  and  by  prefcnt  adu;fe  is  otfred 
theean  things  great  and  perillous,thou  haft  a  courage  ouercomminp  al  dif- 
ficultie.  And  fo  do  I  expound  th  Jt  which  Salomon  faithrThat  the  eare  may  ■ 
hcare,  that  the  eye  may  fee,  the  Lord  v»'oikcth  both .    For  I  take  it  that  hcc  P'  o"-  J"-'  a- 
fpeaketh  not  of  the  creation,  biitofthefpeciallgraceofvfingthcra  .   And  P''""-**-'* 
when  he  w.iteth  that  the  Lord  h^jJdeth  in  his  hand  and  boweth  whether  he 
will  the  heart  of  the  king  as  the  ftreamcs  of  waters :  truely  vnder  the  exam- 
ple of  one  fpcciall  fort ,  he  comprehendeth  the  whole  generakie ,  For  if  the 
will  of  any  man  be  free  from  fubictlion ,  that  preeminence  principally  be- 
longeth  to  the  will  of  a  Kmg ,  which  vfeth  as  it  were  a  kingdome  vpon  the 
wjlles  of  other:  butifthe  wiHofthe  Kmpberul:d  with  the  handeof  God, 
no  more  ihal  our  wil  be  exempted  from  y  fame  eftatc.Vpon  this  point  there 
is  a  notable  faying  of  Auguftme  :     The  Scripture  if  it  be  diligently  looked  Lib.  <^e  gra- 
vpon  doth  fhcw,  that  not  oncly  the  good  willes  ofmcnwhichheofeuilma-  ''^^  ''^"° 
kcth  good,  and  fo  bemg  made  by  liim  fclfe  doth  direft  to  good  doinges  and  \^  '^(^^  ^"'" 
to  cternall  life,  but  alfo  thefe  wiUes  that  prcfcrue  the  creamrc  of  the  world,  '"''^^P*'*^* 
arc  fo  in  the  power  of  G  O  D ,  that  hec  raaketh  them  to  be  inclined 

O  4  whither 


Cap,  /,  Ofthekpcnvleeige^f 

whether  he  will  &  when  he  will,eithcr  to  do  bencficcs,or  to  execute  jmnUh- 
xnents,  by  a  iudgcmcnt  moft  fccret  in  dccdc ,  but  the  fame  moft  righteous, 
8  Here  let  the  Readers  remember ,  that  the  power  of  mans  will  is  not  to 
be  wcyedby  the  fucccfle  of  things,which  fomc  vnskilful  men  are  vnorderly 
wont  to  do .  For  they  feemc  to  them  felues  to  proue  trimly  and  wittily  that 
mans  will  is  in  bondage  ,  becaufceuenthchyeft  Monarches  haue  not  all 
thingcs  flowing  after  their  owne  defire .  But  this  power  whereof  we  fpeake, 
is  to  be  confidered  within  man  and  not  be  meafured  by  outwarde  fucceflc. 
For  in  the  difputation  of  freewill ,  this  is  not  to  the  queftion ,  whether  man 
may  for  outwarde  impedimentes,  performe  and  put  in  execution  allthofe 
things  that  he  hath  purpofed  in  minde:  but  whether  he  haue  in  euery  thing 
both  a  free  elcdion  of  iudgement,and  a  free  affedion  of  will',  which  both  if 
man  haue,  then  Attilius  Regulus ,  enclofcd  in  the  narroweneffe  of  a  tonne, 
fetfulofrtiarpeprickesjftiallno  lefle  haue  free  will  than  AuguftusCsfar, 
gouerning  a  great  part  of  the  world  with  the  bcckc  of  his  countenance. 

The  V.  Chapter. 

^  ttftfiitatim  tftht  tiitUioHx  that  aft  vveH$  t»  ht  brought 
fvt  (Uftncteffrtt  wtU» 

TT  might  fceme  that  we  haue  faide  enough  already,  concerning  the  bon- 
*dage  of  mans  will ,  if  they  that  with  falfe  opinion  of  hbertic ,  labour  ta 
throw  it  down  hedlong,  did  not  on  the  contrarie  part  pretend  certain  rea- 
fons  to  aflaile  our  meaningjirft  they  heap  vp  together  diuerfe  abfurdities, 
whereby  they  may  bring  itm  hatred  as  a  ming  abhorring  from  common 
reafbn  :  afterwarde  they  fct  vpon  it  with  tefrimonies  of  Scripture  .  Both 
thefc  engines  we  (hall  bcatc  backe  in  order.  If(fay  they)Sinne  be  of  ncccf. 
fitie,  then  cciTeth  it  to  be  finne :  if  it  be  voluntarie,  then  may  it  be  auoydcd. 
Thefc  were  aUb  the  weapons  of  Pelagius  to  aflaile  Auguftme,  withwhofc 
name  we  will  not  yet  haue  them  opprefled,  till  we  haue  fatisfied  them,  con- 
cerning the  matter  it  felfe.  I  deny  therefore  that  finne  ought  the  lefle  to  be 
imputed,  becaufe  it  is  neceflarie.  I  deny  againc  that  this  doth  follow  which 
they  conclude,  that  it  may  be  auoyded,becauIe  it  is  voluntarie .  For  if  any 
man  wil  difpute  with  God ,  and  fecke  to  efcape  from  his  iudgcment  by  this 
pretence,  becaufe  he  could  none  otherwife  do  r  God  hath  that  anfwerc  rea- 
dy which  we  in  an  other  place  haue  fpoken  of,  that  it  is  not  of  creation ,  but 
of  the  corruption  of  nature  that  men  being  made  bondflaues  to  finne  ,  can 
will  nothing  but  euil.  For  whence  cometh  this  want  of  power  which  y  wic- 
ked would  gladly  pretend,  but  vpon  this,  y  Adam  of  his  owne  accord  made 
himfclfe  fubieft  to  y  tyranny  of  the  Deuil?Hcreupon  therfore  grew  the  cor- 
ruption, with  the  bonds  whereof  wee  are  holden  faft  tyed ,  for  that  the  firft 
man  fel  from  his  creator.  If  al  men  be  iuftly  holden  gilty  of  his  falling  away, 
let  them  not  thinkc  rhemfelues  excufcd  by  neccflity ,  in  which  it  felfe  they 
haue  a  moft  euident  caufe  of  their  damnatio.  And  this  I  haue  aboue  plain- 
ly fet  forth,  and  I  haue  giuenan  example  in  the  Deuill  himfclfe ,  whereby  it 
might  appeare,y  he  which  neceflarily  finncth ,  doth  neuertheleflc  wilhng- 
ly  unne  :  as  againe  in  the  ck^  Angels ,  where  as  their  wil]  can  not  decline 

from 


^odfhe%edeemer.  Lib.    2,  ^6 

from  good,yct  it  ccafleth  noc  to  be  a  will .  Which  fame  thing  Bernard  alfo  Ser.8 1  ,in 
aptly  teacheth:that  we  are  therefore  the  more  miferablcjbecaufe  our  neceC-  Can. 
fitie  is  voluntarierwhich  yet  holdcih  vs  fo  fubieft  vnto  it ,  that  wee  bee  the 
bondflaues  of  finne,  as  we  haue  before  rehearfed.  The  fecond  part  of  their 
argument  is  faultie,becaufc  from  voluntarie  it  ftraight  way  leapcth  to  free: 
but  we  hauebeforeprooued,  that  it  is  voluntarily  done  which  yet  is  not 
fubicA  to  free  ele&ion. 

X  They  further  fayrthat  if  both  vertues  and  vices  proceede  not  of  free 
choifeof  will ,  it  is  not  reafonablc  that  either  punifhmentlhouJd  be  laide 
vpon  man  or  reward  giucn  to  him.This  argument ,  although  i  t  be  Arifto- 
tles,  yet  I  graunt  is  in  fomc  places  vfed  by  Chryfofkome  and  Hierome  .  But 
that  it  was  a  common  argument  with  the  Pelagians ,  Hierome  himfelfe  hi- 
dcth  not,  &  alfo  rehearfeth  it  in  their  owne  words.lf  the  grace  of  God  work  r '^'^  h  & 
in  vsrthen  it,not  we  that  labour,{halbe  crowned.Of  punifliments  I  anfwcre,  Diacon.i?  ' 
that  they  are  iuftly  laid  vpon  vs  from  whom  the  guil  tines  of  fin  procecdeth . 
For  what  matter  makethit,whccheifinnc  bee  done  by  free  or  bond  iudgc- 
mcntjfo  it  be  done  by  voluntarie  luft:fpecially  fith  man  is  hereby  prooued  a 
finner,for  that  he  is  vndcr  the  bondage  of  finne?  As  to  the  rewards  of  righ- 
teoufneffera  great  abfurditie  forfooth  it  is^we  confefle  that  they  hang  ra- 
ther vpon  Gods  bountifulncfle,than  t  pon  our  owne  dei'eruinges .  Howe  ofc 
finde  we  this  thing  repeated  in  Auguftine:that  God  crouneth  not  our  defer- 
liingcsjbut  his  owne  giftcs.and  that  they  are  called  rewardcs  ,  not  as  due  to 
our  deferuingcs,  but  fuch  as  are  rendred  to  the  graces  already  beftowed  v- 
pon  vs?Wifely  in  deede  they  note  this,that  nowe  there  remaineth  no  place 
for  deferuingSjif  they  come  not  out  of  the  fountaine  of  free  will:  but  where 
tiicy  reckon  that  which  we  fay  fo  far  differing  from  truih,they  are  much  de- 
ceiued.*For  Auguftine  doubtcth  not,commonly  to  teach  for  neceflarie,that 
which  they  thinke  fo  vnlawfril  to  confefle,  as  where  he  faith:  What  bee  the  ''^  * 

merites  of  any  men  whatfoeuer  they  be?when  hee  commeth ,  not  with  due 
rcwardjbut  with  free  gracCjthen  he  alone  being  free,  and  that  makcth  free 
from  finne?Hefindeth  all  men  fiimers'.    Againe,  If  that  (hall  be  rendred  to  iaPral.70. 
thee  that  is  due  to  thee,thou  art  to  be  punifhed:what  is  done  then  ?  G  O  D 
hath  not  giuen  thee  punifhment  which  is  due,  but  giueth  thee  grace  which 
is  not  due.  If  thou  wUt  be  eftraunged  from  grace,  boaft  of  thy  deferuingcs . 
Againe:  Thou  art  nothing  of  thy  felfe.Sinne«  arc  thinc,but  deferuingcs  are  Epift.ji.Dc 
Gods,  punifhement  is  due  to  thee  rand  when  reward  commetli,  hee  ihall  J^"^'*-*^?"' 
crowne  his  owne  giftes,and  not  thy  deferuingcs .  And  in  the  fame  meaning    °'  *  "*"'' 
in  an  other  place,he  tcacheth  that  grace  is  not  of  dcfcruing ,  but  deferuing 
ofgrace.Anda^tleafterheconcludethjthatGodwithhis  giftes  gocth  be- 
fore all  deferuingcs ,  that  out  of  the  fame  he  may  gather  his  owne  defer- 
uinges,and  doth  giue  altogether  freely ,becaufe  he  findcth  nothing  whcre- 
vpon  to  faue .  But  what  ncede  is  it  to  make  a  longer  r egifter,when  fuch  fen- 
tences  are  often  found  in  his  writingsfBut  the  Apoftle  (hallyet  better  deh-  i.Cor.4.7. 
uer  them  from  this  error,if  they  hcare  from  what  bcginnmg  he  conueieth  y 
glorie  of  the  Saintes:  Whomehe  hath  chofen,  them  he  hath  called,whomc 
ne  hath  called,thcm  he  hath  iuftified:whome  he  hath  iuftificd ,  them  hee 
hath  glorificd.Why  ibcn,as  witncffgdi  the  Apoftle ,  are  ths  faithfull  crow- 

O  %  ne^ 


Cap,  f,  Oftheh^avfiledge  9f 

ned?bccaufe  by  the  Lords  mercic  and  not  by  their  owne  endeuour  they  are 

Ibothchofcnandcallcdandiuftitied.Away  therefore  with  this  vainefcare, 
that  there  fhall  no  mo.e  be  any  deferuingjjif  free  will  fliall  not  ftand.For  ic 
is  moft  fooIi{h  to  be  fraied  away  and  to  flee  from  that  to  which  the  Scrip- 
ture calleth  vs.lf (faith he)chou  haft  rcceiued al  things,why  gloiieft  thou,as 
'?  if  thou  haddeft  not  receiued  thcmi'Thou  feeft  that  for  the  lame  caufe  he  ta- 

i.Cor,4.7.  jfcth  all  things  from  free  will^to  Icauc  no  place  for  deferuingcs  :  but  as  the 
bounutulneflc  and  liberahtie  of  God  is  manifold,and  impolhblc  to  be  fpcnc 
outjthofe  graces  which  he  beftowcthonvs,becaufeheniakcth  tliem  oiu-s, 
he  revvardeth  as  if  they  were  our  owne  vertues. 

3  Moreouer  they  bring  foorth  that  which  may  fcc:r.c  to  be  taken  out 
Ho  xianC  °^C^'7^°^°"^'^' 1^^''^^^'^^"*^'^^'^*^  P*^^^'^*^^*^'^'^  will, to  choofc good  oreuiJ, 

*  then  they  tliat  are  partakers  of  the  fame  nature  ,  muft  either  all  be  euill  or 

^  all  be  gocd  .  And  not  farrc  from  that  is  he,  whatfocucr  he  was ,  that  wrote 

the  booke  Of  the  c.iihngofthe  Gentries,  which  ivS  carried  about  vnderthc 

Lib.i.c3p.4.  n^n^tofAmbrofe,  whenhcmakcth  this  argument,  that  no  man  fliould 
eucr  depart  from  the  faith,  vnleflc  the  grace  of  God  did  Icauc  vntovs  the 
ftatcofmut;.bilitie:  wherein  it  is  maruell  that  fo  excellent  men  fell  befide 
thcmfclucs.For  how  chanceth  it  came  not  in  Chry  foftoms  mindc ,  that  it  is 

Rom.j.io.  Gods  eledion  that  fo  maketh  difference  betweene  men?  As  for  vs ,  we  fearc 
not  to  grant  that  which  Paul  with  great  earneftncflc  affirmcthjthat  al  toge- 
ther are  pcruerfc  and  giuen  to  vvickednes:but  with  h:m  we  adioyne  tliis  that 
by  Gods  mercie  m  commeth  to  pafl'e  that  al  abide  not  in  peruerlencs.Ther^ 
fore  whereas  naturally  we  arc  all  ficke  of  one  difcafe  ,  they  onclyrecouer 
health  vpon  whom  it  hath  pleafcd  God  to  ky  his  healing  hand  .  The  reft 
whomby  iuft iudgement  he  paHcthoucrjpine  away  in  their  owne  roitcn- 
neflc  till  they  be  confiuned.Nekher  is  it  of  any  other  caufe,that  feme  con- 
tinue to  the  end,and  fome  fall  in  their  courfc  begunnc.  For  concinuauncc  ic 
fclfe  is  the  gift  of  God,which  he  giueth  not  to  al  indirfcicntly  ,biit  dtslctli  it 
to  whom  It  plcafeth  himfelfe.lf  a  man  askc  for  a  caufe  of  the  ditfcrencc,why 
fomc  continue  conftantly,and  fome  faile  by  vnftcdfaftncs,we  know  none  o- 
thcr  caufe  but  that  God  fullcineth  the  one  fort  ftrengthcncd  with  his  pow- 
er that  they  perifh  not,  and  doth  not  giuc  theiamcftrengthtothe  otiier 
rort,that  they  may  be  examples  of  inconftancie, 

4  Further  they  prelfe  vSjfaying,  that  exhortations  are  vainely  taken  in 
hande,  that  the  vfc  of  admonitions  is  fupcrfluous,  that  it  is  a  fond  thing  to 
rebuke ,  if  it  be  not  in  the  power  of  the  finner  to  obey.  When  the  like  things 
in  time  part  were  obicdcd  againft  Augufiinc  he  was  compelled  to  write  the 
booke  ofCorrcption  &  Gracc.Whcre  although  he  largely  wipe  them  away, 
yet  hebringethhisaduerfaries  tothisfiimmc:0  man,  inthccommaunde- 
ment  learne  what  thououghtcft  todoc:incorrediunlcarnc  thatby  thine 
owne  faultc  thou  haft  it  not :  in  praicr  learne  whence  thou  maift  rccciue 
that  which  thou  wouldcft  hauc.  Of  the  fame  argument  in  a  mnnncr  is  the 
booke  of  the  Spirite  and  Letter ,  where  he  teacheth  tliat  God  meafureth 
not  the  commaundcmentes  of  his  lawe  by  the  ftrcngth  of  man ,  but  when 
he  hath  comm.undcd  that  which  is  right,   hcc  freely  giucth  to  his  elcd 

power 


CJodthe'B^deemer.  Lib,    2.  ^7 

power  to  fulfill  it .  And  this  is  no  matter  of  long  difpucation.  Firfi:  wee  nrc 
not  onely  in  this  caufe,  but  alio  Chi  ift  and  all  the  Apoflles.  Nowc  let  the  o-  .  ,  ^ 
ther  lookeho.vc  they  will  gee  the  maifbcne  in  ftriuing,  that  match  ibcm- 
fclueswithfuchaduerfaiies.  DoethChriftj which  teftificththat  we  can  do 
nothing  without  him,  any  thing  the  Iclfe  rebuke  and  chal'iicc  thcm,y  with- 
out him  did  cuiU  ?  Docth  he  leffc  exhort  cuery  man  to  appiic  htmftlfe  to 
good  workcs  ?  Howe  feuerely  doetli  Paul  inuey  again  it  the  Corinthians  for 
ncgledingofcharitierandyetheeprayeth  for  charitictobccgiucn  tothe  i.Cor.j.? 
fame  men  from  God.  He  teihfieth  in  the  Hpilile  to  the  Romanes ,  that  it  i  s  R  joi.5),i  ^. 
neither  of  him  that  willcthjnor  of  him  tliat  njnneth,butof  God  y  h:^th  mer- 
cie, andyetheeccaFethnocaftcrwardetoadmonifhe,  to  exborre  end  to 
rebuke.  Why  doe  they  jio:  therefore  fpcake  to  the  Lord,  that  he  doc  not  fo 
lofe  his  labour  in  rc<^  airing  of  men  thofe  thinges  which  hee  himfelle  alone 
can  giuc,cl  m  paniihing  thofe  things  which  are  done  for  want  oflTis  graced 
Why  doe  they  noc  aditionifh  Paul  to  fpare  them,in  whofe  power  it  is  nor  to 
will  or  to  runne,  but  in  the  mercie  of  God,  going  before  them  whiich  nowe 
hath  forfakcn  them?  As  if  the  Lordc  had  not  a  verie  good  rcafon  of  his  do- 
ilrine,  which  offereth  it  {<i\ic  readily  to  be  founds  of  them  that  reucrcntlv 

<  feeke  it, but  howc  much  doftrinc,  exhortation  and  rebuking  doe  worke  of 

themfelues,  to  the  chaunging  of  the  mindc, Paul  declareth,  when  hee  wri-  ^-^o"",  j.7. 

leth,  that  neither  hee  that  plantcth  is  any  thing,  nor  hee  that  watercth, 

but  the  Lorde  that  giueth  the  encreafe  oncly,efre(5tually  woiketh.  So  wee 

fee  that  Mofcs  feuerally  ftabhfheth  the  conwiiaundcmentcs  of  the  Law.and 

the  Prophctes  doeftiarpcly  call  vpon  d)cm,an<i  threaten  th;  tranlgieflbrs, 

whereas  they  yet  confelfe,  that  men  do  then  onely  vvaxe  wife,whcn  a  hart  ■ 

is  giuen  them  to  vndcrftande,  that  it  is  the  proper  worke  of  God  to  circum^ 

ciiethcheartes,andinfteedcofftonieheartcs  to  giue  heartesofflclhc,to 

write  his  la  we  in  the  bowclles  of  men;  finally  in  renewing  of  fuules  to  make 

that  his  doftrme  may  be  effeduall. 

<)     Wherefore  then  ferue  exhortations  ?  For  this  purpofc.-if  theybe  de-  ■ 
fpifed  of  the  wicked  wiih  an  obftinatc  heart,they  fliall  be  for  a  witncifc  vn- 

f  to  them  when  they  fhall  come  to  the  iudgement  fcate  of  rhe  Lorde,yca  and, 
euen  now  alreadie  they  beat  and  ihikc  their  confciencc ;  for  howfocuer  the 
moft  frowarde  man  laugheth  them  to  fcornCjy  et  can  he  not  dilproue  them: 
but  thou  wilt  fay  ,what  may  filhc  mifcrable  man  do,  if  the  foftnelfc  of  hiirt, 
v/hich  was  neceifarily  required  to  obedience,  be  denied  him?  N:.y  rather,  , 
v/hy  doctb  he  excufc  himfjlfe,  when  hee  can  impute  the  hnrdncs  of  hcartc 
tononebuLtohimfelfc?Therefoi-e  the  wicked  that  are  v/illin^^ly  ready  to 
mockc  them  out  if  they  might,are  throwcn  dovvne  wi.h  the  force  of  them 
whether  they  will  or  no.  But  the  cheefe  profitc  towardes  the  faithfull  is  to 
be  confidercd:  in  whome  as  the  Lord  worketh  all  thingrsby  his  fpiriCjfo  he 
V  leauech  not  the  mftrumcnt .  of  his  wordjand  vfcth  the  fame  not  without  ef- 
fed.Let  this  therefore  ftandc  which  is  truc,that  all  the  ftrcngth  of  the  god  'Ezcc  1 1 .1  ^ 
ly  reftcthin  the  grace  of  God,accordingto  that  faying  of  the  Prophet:l  wil 
giue  them  a  new  hart,  y  they  nxay  waike  in  them  J3ut  thou  wilt  fay,Why  are 
they  now  admoni/hed  of  their  duetie ,  and  not  ratiier  left  to  the  diredicn 
of  the  holy  Choft?  why  are  they  moued  with  exhortation,  fith  they  can 


Cap.  f,  Ofthekn9Vf ledge  of 

make  no  more  haft  than  the  ftirring  forwarde  of  theholy  ghoft  woriccth> 
why  are  they  chaftifed  if  at  any  time  they  be  gone  out  of  the  way,fith  they 
fell  by  the  neceflaric  weakcnelTe  of  the  fle(hc>  O  nian,what  arte  thou  to  ap- 
point a  lawe  for  God?  If  it  be  his  pleafure,  that  wee  be  prepared  by  exhor- 
tation to  receiue  the  felfe  fame  grace,  whereby  is  wrought  tliat  the  exhor- 
tation is  obeicdj  what  haft  thou  in  this  order  to  bite  or  carpe  at  ?  If  exhor- 
tations and  rebukings  did  nothing  elfe  profit  with  the  godlie,but  to  reproue 
them  of  finne,  they  were  cuen  for  that  thing  onely  to  be  compted  not  alto- 
gether vnprofitable.Nowe,  for  aftnuch  as  by  the  holy  Ghoft  working  in- 
wardly ,they  much  auaile  to  enflame  the  defire  of  goodne{re,to{hakeof 
fluggiftincfle,  to  take  away  die  pleafure  and  vcnimous  fwe  tnefle  of  wicked- 
neire,and  on  the  other  fide  to  engender  a  hatred  of  irkefomnefle  thereof: 
who  dare  cauell  that  they  are  fupperfluous^If  any  man  require  a  plainer  an- 
fwerc ,  let  him  take  this:  God  worketb  after  two  fortes  in  his  eleft,inwardly 
by  his  fpirite,  outwardly  by  his  worde:  By  his  fpirite,  by  enlightninc  their 
mindesjby  framing  their  heartes  to  the  loue  and  keeping  of  iuftice,  he  ma> 
keth  them  a  new  creature:  By  his  word,he  ftirreth  them  to  dcfire,to  feeke  & 
attcine  the  fame  renuing:  by  them  both  he  (heweth  foorth  the  cffeftuall 
working  of  his  hand,accordmg  to  the  proportion  of  his  diftribution.  When 
hee  fcndeth  the  fame  worde  to  the  rcprobate,though  not  for  their  amende- 
ment,yethemakcthitto(crueforanothervfe  :  that  both  for  the  prefenc 
lime  they  may  be  preflcd  with  witncflc  of  confcience,  and  may  againft  the 

_  .  ^  .  day  of  ludgemenc  be  made  more  inexcufable.  So  though  Chrift  pronounce 
that  no  man  commeth  to  him, but  whome  the  father  draweth,and  that  the 
clcd  doe  come  when  they  haue  hearde  and  learned  of  the  Father:  yet  doth 
not  he  negleft  the  office  ofa  teacher,  but  with  his  voice  diligently  calleth 
themjwhomeitneceflarilybehouethto  bee  inwardly  taught  by  theholy 
Ghoft,  that  they  may  any  thing  profite.  And  Paul  teachetn,  that  teaching 

j.Cor  i,\6  is  not  in  vaine  with  the  reprobate,  becaufe  it  is  to  them  the  fauour  of  death 
to  deathjbut  a  fweete  fauour  to  God. 

6  They  be  verie  laborious  in  heaping  together  of  teftimonies  of  fcrip- 
nure:  and  that  they  doe  of  purpofc,  that  when  they  can  not  opprefle  vs  with 
weight,  they  may  yet  with  number.  But  as  in  battels,whenitiommethto 
hande  ftrokcs ,  tlie  weaker  multitude  howe  much  pompe  and  fhewe  (beuer 
it  hath,  is  with  a  fewe  ftripes  difcomfitcd  and  put  to  flight:  fofhallit  be 
verie  cafie  for  vs  to  ouerthrowc  them  with  all  their  route.  For,  becaufe  the 
places  that  they  abufe  againft  vs,when  they  are  once  diuided  into  theiror- 
ders.doemeetevponafewefpeciall  pointes,weeftiall  with  one  aunfwerc 
fatisfie  many  ofthem:  therefore  it  {hall  not  bee  needftiUto  tarrie  vppon 
diflbluingcuerie  one  of  them  particularly.  Their  chiefe  force  theyfetin 
the  commaundementes,  which  they  thinke  to  be  fo  tempered  to  our  ftren- 
gthes,thatwhatfoeuerisprouedto  bee  required  by  the  one,  it  necefTari- 
.  ly  followeth  that  it  may  be  performed  by  the  other.  And  therefore  they 
runnc  through  eueric  of  the  commaundementes.and  by  them  doe  meafurc 
the  proportion  ofourftrength.For  (fay  they)cither  God  mocketh  vs  when 
hee  chargeth  vs  with  hohneflc ,  godlinelTe ,  obedience  ,chaftitie  Joue  and 
mcckcncflc :  and  when  hcc  forbiddeth  vs  vndeanncfle,  idolacrie,  vnchaft- 

nefle, 


(jodthe%edeemer,  Lih,2»    pg 

ncflrejWrath,robberie,pri<le,and  fuch  Iike;or  he  requircth  only  thofe  things 
that  are  in  our  power.  Navve,we  may  deuide  into  three  forts  in  maner  all 
the  commandementes  that  they  heape  together  .      Some  require  our  firft 
conuerfionto  God,fome  fpeakefimply  of  the  keeping  of  the  kw:fome  com- 
mand vs  to  continue  in  the  grace  of  God  that  wc  haue  receiucd  .     Firftlcc 
vs  fpeake  of  them  all  in  gcneraltie,  and  then  dcfcend  to  the  fpeciall  fortes. 
To  extend  the  power  of  man  to  the  commaundemcntes  of  the  lawe,  hath 
in  deed  long  ago  begun  to  be  common,&  hath  fome  {hew:  but  it  proceeded 
from  mollrudeignoraunceofth;  lawe  .Forchey  y  thinkeita  heinous  of- 
fence, if  it  be  faide  that  the  keeping  of  the  lawe  is  impodible  ,  doe  reft  for-  ^ 
footh  vpon  this  moft  ftrong  argument,  that  qKq  the  law  was  giuen  in  vaine. 
For  they  fpeake  in  fuch  forte,  as  if  Paul  hadnowherefpokenofthe  lawe. 
Forjlbcfeechethcmjwhatmeanetherefayingcs,  that  the  lawe  was  fet  be- q^j 
caufc  of  tranfgreffions:  That  by  the  lawe  is  the  knowledge  of  finne:   That  Rom.3.20. 
the  lawe  makcth  iinne:  that  the  lawe  cntredjthat  finne  might  abound :  was  Rom. 7. 7. 
it  meant  that  the  lawe  was  to  be  limited  to  our  ftrcngthes,leaft  it  fhould  bee  '  "J/"';'  *  ^' 
giurn  in  vaine?  or  rather  that  it  was  fet  farre  aboue  vsto  conuince  our  '*     *■  '^''^ 
weakeneffe  ?   Truely  by  the  fame  mans  dc{inition,the  end  and  fulfilling  of 
thelawisCharitie.  But  when  he  wiflieth  the  mindes  of  the  Thcifalonians 
to  be  filled  with  chariti6,he  doth  fufficiently  confelfcjthat  the  law  foundcth 
in  our  eares  without  profice,  vnlcHe  God  infpire  the  whole  fumme  thereof 
inourheartes. 

7  Truely,if  the  Scripture  did  teache  nothing  elfe,  but  that  the  law  is  a 
rule  of  life  whereunto  we  ought  to  frame  our  endcuour,!  would  alfo  withou  t 
delay  agree  to  their  opinion:  but  whereas  it  doth  diligently  and  plainely  de- 
clare vnto  vs  the  manifold  vfe  of  the  lawe:  it  is  conuenient  rather  to  confi- 
derby  that  interpretation,what  the  lawe  may  doe  in  man.  For  fo  much 
ias  concerneth  this  prefent  caufe-it  teacheth  that  fo  foone  as  it  hath  appoin- 
ted what  we  ought  to  do,the  power  to  obey  commeth  of  the  goodncffc  of  ' 
God,and  therefore  moueth  vs  to  prayetjwhcrcby  wee  may  require  to  haue 
it  giuen  vs.lf  there  were  onely  the  commaundement  and  no  promife  ,  then 
were  our  ftrength  to  be  tried  whether  they  were  (lifficient  to  aunfwere  the 
commaundement,  but  fith  there  are  promifesioynedwithall,  which  cne 
but,y  nor  onely  our  aide,but  alio  al  our  whole  power  confiftcth  in  y  help  of 
Godsgrace,theydoe  teftifieynoughandmore,thatwe  are  altogether  vn- 
fit,  much  more  infjfficient  tokeepe  the  lawe.  Wherefore  let  this  proporti- 
on of  our  ftrengthes  with  the  commaundemcntes  of  Gods  lawe  be  no  more 
cnforced,as  if  the  Lord  had  meafured  the  rule  of  iuftice,which  he  pur  pofcd 
to  giue  in  his  lawejaccording  to  the  rate  of  our  weakenefle  .  Rather  by  his 
promifesweoughttoconfider,howvnready  we  are  of  ourfelues  which  in 
euery  behalfe  do  fo  much  neede  his  grace.But  who  ( fay  they  )  (halbce  pcr- 
fwaded  that  it  is  like  to  be  true,that  the  Lorde  appointed  his  lawe  to  ftocks 
and  ftones?Neither  doth  any  man  go  about  to  perfwade  it .  For  the  wicked 
are  neither  ftockes  nor  ftones,  when  being  taught  by  the  lawe  that  their 
\  lufles  doe  ftriue  againft  God,  they  are  prooued  guiltie  by  their  owne  wit- 
nes.Nor  yet  the  godly  jwhen  being  put  in  minde  of  their  weakencs  they  flee 
vnto  grace.For  which  purpofe  feme  thcfe  fayings  of  Auguftine.Th/s  Lorde 

con>- 


Cdf.%  Of  the  h»ovo1e^ge  of 

In  F.nch".  ad  commaundeth  thofe  thlnges  that  we  can  not  (loe,thac  wc  may  knowe  what 
lau.(ff  grat.  we  ought  to  aske  of  him.  Great  is  the  profite  of  the  commaundements ,  if  fb 
&.-  !.ca.i(?  much  be  giuen  to  free  will ,  that  the  grace  of  God  bee  the  more  honoured, 
».2;).rn  o.  Faith  obtcineth  that  which  the  lawecommandeth  ,  yea  the  lawe  therefore 
Epir,2^,       cotnmandeth  ,  that  faith  may  obteine  that  which  was  commaunded  by 
the  lawe  yea  God  requireth  faith  itfclfe  of vs,  and  findeth  not  what  to re- 
quircjvnleirc  he  giuc  what  to  finde.   Againc  ,   Let  God  giue  what  he  com- 
mandcth,and  command  what  he  will, 
loel  J.I  J  3     xhntfhill  moreplainely  befeencinreheaifing  the  three  fortes  of 

Deut.io.'itf'    commaundements  which  we  touched  before.  The  Lord  oftentimes  com- 
&30.  i6.'  mandcth  both  in  the  lawe  and  intheProphetes,thatwcbeconucrtedvnto 
Ezc.  J  <?.  2  (J.  him.  But  on  the  other  fidc,the  Prophet  anfwereth,  Conuert  me ,  Lord,and 
Ch ' »'  •^^*   ^  ^^'^  ^^  conuerted:for  after  that  thou  didft  conuert  me,  I  rcpcntcd,&c.Hc 
*^'      commaundcth  vs  to  circumcife  the  vncircumcifed  skmnc  of  our  heart:  and 
byMofeshcdeclareththatthiscircumcifionis  done  by  his  owne  handc. 
He  each  where  requireth  newneffe  of  heart,but  in  an  other  place  he  tcftifi- 
eth  that  it  is  giue  by  himfelfe.That  which  God  proraireth(faith  Auguftine) 
w ;  do  not  by  fi-ec  will  or  nature ,but  he  hirafclfe  doth  it  by  grace  .  And  this 
IS  the  fame  note  that  heehimfelfc  rchearfeth  in  the  fifth  place  among  the 
rules  ofTiconiuSjthatwe  well  make  difference  bctweene  the  lawe  and  the 
promifcsjorbetweenc  the  commandements  and  grace.  Now  let  them  goe, 
that  gather  by  the  commaundements  whether  man  be  able  to  do  any  thing 
toward  obedicces  in  fuch  fort  that  they  deftroy  the  grace  of  God,  by  which 
the  commandements  thcmfelues  are  fiilfilled.The  commandements  of  the 
fecond  fort  are  fimple,  by  which  we  are  bidden  to  honour  Godj  to  ferue  and 
clcaucvntohiswilljto  keepe  his  commandements,  to  followc  his  dodrine. 
But  there  arc  innumerable  places  that  doe  teftifie  that  it  is  his  gifte  what- 
foeucrrighteoufheffe  jholineflcjgodlineffe  or  puritie  may  be  had :    Of  the 
thirde  fort  was  that  exhortation  of  Paul  and  Barnabas  to  the  faithful,which 
is  rehearfcd  by  Luke,  that  they  fliould  abide  in  the  grace  of  God.     But 
from  whence  that  ftrcngthofconftancie  is  to  be  had  ,  the  fame  Paule  tea- 
Ephe.ff.itf.    chechinanotherplace.Thatrcmaincthjlaith hc,brethrc,be ye  ftrongtho- 
pic,4,  JO.  j-Qugh  the  Lorde .  In  an  other  place  he  forbiddcth  vs ,  that  wee  doc  not 
gricucthefpinteofGod,  wherewith  we  are  fealed  vpvntothedayofour 
redemption .     But  becaufe  the  thing  that  he  there  rcc^uircth,could  not  be 
Thsfllr  J.      performed  bv  men,  therfore  he  wifhech  it  to  the  Theflalonians,fiom  God, 
namely  thathc  would  reckon  them  worthy  of  his  holy  calling,&  fulfil  al  the 
purpofeof  his  goodncs,and  the  worke  of  faith  in  them  .  Likcwifcin  thele- 
-,     5        condEpiftletotheCorinthians,entrcatingofalmcs  ,hce  oftentimes  com- 
J.  or.  .11.    jj^gj^jgtj^  jli jjj  gQQ(j  ^jr^^  godly  will,yct  a  litle  after  ,  he  thankcth  God  that 
put  it  in  thehcart  of  Tmis,to  take  vpon  him  to  giue  exhortation.     If  Titus 
could  not  fo'much  as  vfe  the  office  of  his  mouthjto  exhort  other ,  but  oncly 
fo  far  as  God  did  put  vnto  him,how  ffiould  other  haue  bin  willing  to  do,  vn- 
Icffe  God  himfelfe  had  direfted  their  hearts.? 

9  The  craftier  fort  of  them  do  cauill  at  all  thefe  tcftimonies  :  becaufe 
there  is  no  impediment,  but  that  wee  may  ioync  our  owne  ftrengthes  , 
and  God  to  hclpc  our  wcake  cndcuours ,  They  ibung  ajfo  places  out  of  the 

Pro- 


^odthe%edeemer^,  Lih.2.   pp 

Prophets,  where  the  effed  of  our  conuerfion  fcemeth  to  be  parted  in  halfe 
bctwcene  God  and  vs.  Turnc  ye  to  me,  and  I  will  tiirne  to  you.  What  man-  Zach,  J.jJ? 
nerofhelpetheLordebringcthvs,weehaueaboue  /hewed,  and  it  is  not 
needefuUheretorepeteit.  This  one'thing  I  woulde  haue  grauntedmec, 
thaticisvaincly  gathered  that  there  is  rcquiredm  vsa  power  to  fulfill  the 
lawjbecaufe  God  doth  commaunde  the  obedience  of  it:  For  as  much  as  it  , 
h  euident,  that  for  the  fulfilling  of  all  the  comandementsof  God,the  grace 
of  the  law  giuer  is  both  ncccfl'arie  for  vs  and  promifed  vnto  vs.Thereby  the 
it  appearech,  that  at  theleaft  there  is  more  required  of  vs  than  we  are  able 
to  pay.  Andthatfayingof  Hieremie  cannotbee  wiped  away  with  any  le^g^,,, - 
cauillations:  that  the  coueniunt  of  God  made  with  the  auncient  people 
was  voide,  becaufe  it  was  oncly  literal!,  and  that  it  coulde  no  otherwife  be 
ftablilhed,  than  when  the  fpirite  commeth  vnto  it,  wloich  frameth  the  harts 
to  obedience.  Neither  doeth  that  faying,  Turne  ye  to  me,  and  I  will  turne 
vnto  you,  fauour  their  errour .  For  their  is  mcant,not  that  turning  of  God, 
wherewith  he  renueth  our  hearts  to  repentance,  but  wherewith  he  by  pro- 
fpcritie  of  thinges  doth  declare  himfelfe  fauorable  and  mercifull:  as  by  ad- 
uerfitieheforaetimcfh^weihhisdifplcafure.Whereas  therefore  the  peo* 
pie  being  vexed  with  manie  forts  of  miferies ,  and  calamities,did  complaine 
that  God  was  nirned  av/ay  firom  them:  he  aunfwereth,that  they  fhall  not  be 
deftitute  of  his  fauour,  iftheyreturne  to  vprightneflTeof  life,  and  to  him 
felfe  that  is  the  paterne  of  righteoufnelTe:  Therefore  the  place  is  wrong- 
flilly  wrefted ,  and  it  is  drawen  to  this  purpofejthat  the  worke  of  our  con- 
uerfion fhouldc  feeme  to  bee  parted  betweenc  God  and  mcn.Thefe  things 
we  haue  comprehended  fo  much  the  /hortlier,  becaufe  the  proper  place  for 
this  matter  {lull  be  where  we  entreat  of  the  law. 

lo     The  feconde  fort  of  their  argumcntcs  is  much  like  vnto  thefirft. 
They  allcadgethe  promifes  whereby  God  doeth  couenaunt  with  our  wil, 
of  whichfortearc:  Seeke  good  and  not  euill,and  yeefhallliuc.If  ye  will  Amoj.5.t4, 
and  doe  heare,yee  fhall  eate  the  good  thinges  of  the  earth:  but  if  yee  will 
not, thefworde  fhall  deuoureyou, becaufe  the  Lords  mouth  hath  fpoken 
it.Againe,If  thouputaway  tnineabhominations  out  of  my  fight,  then  ^Cay.s.iS, 
fhaltthou  not  beedriuenout:lfthou  fhalt  obey  diligently  the  voice  of  iere.4.1.  * 
the  Lordethy  God,andobrerueanddoall  his commaundementes  which  Deu.iS.t. 
I  commaunde  thee  this  day,  then  the  Lordethy  God  will  fet  thee  on  hie  L«"'i<^«j« 
aboue  all  the  nations  of  the  earth .  And  other  like .  They  doe  inconue- 
nicmly  andasitwerein  mockerie  thinke,  thatthefe  bencfites  which  the 
Lorde  doth  offer  in  his  promifes  J  are  afllgned  to  our  ownewill:  vnlefleit 
were  in  vs  to  flablifh  them  or  make  them  voide .  And  right  eafie  it  is  to  am- 
plifiethis  matter  with  eloquent  complaintes,  that  the  Lord  doeth  cruelly 
mockc  vs,  when  hee  pronounceth  that  his  fauour  hangeth  vppon  our 
will ,  if  the  fame  will  bee  not  in  our  power  :     And  that  this  libcraluie 
of  G  O  Dfhouldebee  a  goodly  thing  forfooth,if  heefo  fet  his  benefices 
before  vs  that  wee  haue  no  power  to  vfe  them:  and  a  mcrjcllous  aflu- 
rednefTe  of  his  promifes,  which  hange  vppon  a  thing  impo{fible,fo  as  they 
might  neuer  bee  fulfilled.     But  of  fuch  promifes  as  haue  a  condition 
adioynedjwee  willfpeakc  in  an  orfier  place :  fothatic  fliaUbee  playne, 

thac 


Cof.s,  Ofthehnowle^geof 

that  there  is  no  abfurditic  in  the  impoflible  fulfilling  of  them.  And  for  fo 
much  as  conccrneth  this  place:  I  denie  that  God  docth  vngently  mocke  vs, 
when  hee  moucth  vs  to  defcrue  his  benefites,  whomc  he  knowcth  to  be  vt- 
tcrly  vnable  to  do  it.  For  whereas  the  promifes  are  offered  both  to  the  faith 
full  and  to  the  wicked ,  they  haue  their  vTe  with  both  fortes.     As  God  with 

•  hiscommaundcmentcsprickcththeconfcicnccsof  thcwickedj  th?.tthey 
ihouldenottoofweetly  take  plcafure  in  thcjrfinncs,  without  any  rcmem- 
braunceot  his  iudgementesifo  in  his  promifes  hee  corh  in  a  manner  take 
them  to  vvitncfle,howe  vnwoithic  they  are  of  his  goodnclfc  .  For  who  can 
denie  that  it  is  moftrightfldl  and  conuenient^thjt  the  Lorde  doc  good  to 
them  of  whome  hee  is  honoured,  rnd  punifh  the  defpifers  of  hjs  Maieftic, 
according  to  his  feueritie?  Therefore  God  doeth  well  and  orderly  when  in 
his  promifes  he  adioineth  this  condition  to  the  wicked  that  are  bound  with 
the  fetters  of  (innc,  that  they  (hall  then  onely  enioy  his  benefites,  if  they 
depart  from  their  wickednefle:  or  for  this  purpofe  onely,  that  they  maye 

-^  vnderftande  that  they  are  worthily  excluded  fromthefe  thinges,  that  are 
due  to  the  true  worlhippcrs  of  God.  Againc ,  becaufe  hee  feeketh  by  all 
raeanes  to  ftirrc  vp  the  faithfiill  to  call  vppon  his  grace,  it  fliall  not  bee  in- 
conuenient,  if  hee  attempt  the  fame  thing  alfo  by  promifes,which  we  haue 
/hewed  that  he  hath  done  to  great  profite  with  commaiuidemcnts  towarde 
them.  Being  cnformed  of  the  will  of  God,  by  his  commaundcmcntes,  wee 
are  put  in  minde  of  our  miferic,  which  doe  wichall  our  heart  too  farre  dif- 
fent  from  the  fame,  and  we  be  therewithnll  pricked  forward  to  call  vpon  his 
fpuit,whereby  we  may  be  direded  into  the  right  way  .But  becaufe  our  flug- 
gilhneire  is  not  fufficiently  {harpcned  with  commaundcmcntes,  there  arc 
added  promifes  which  with  a  certaine  fwctenefle  may  allure  vs  to  the  louc 
of  them .  And  that  the  more  defirc  that  wee  liaue  of  lighteouGieUe,  wee 
may  be  the  more  feruent  to  feeke  the  fauour  of  God.  Loe  howe  in  thcfc  re- 
qucftes,  (If  you  will:  If  you  fhnll  hcare,  )  the  Lorde  neither  giueth  vs 
power  to  will  nor  to  heare ,  and  yet  mocketh  vs  not  for  our  want  of 
power. 

1 1     The  thirdc  forte  of  their  argumentes,  hath  alfo  great  aflfinitie  with 
the  two  former .  For  they  bring  forth  the  places  wherein  God  reprochcth 
the  vnthankefull  people ,  and  fiith  that  they  themfclucs  onely  were  the 
caufe  that  they  rcceiued  not  of  his  tender  loue  all  kmde  of  good  thinges. 
Num.i4.4}  Ofwhich  fort  are  the  places:  Amalcck  and  the  Chananec  are  before  you, 
with  whofe  fwordc  you  Ihall  faU,  becaufe  yee  woulde  not  obey  the  Lorde, 
becaufe  I  called  and  ye  aunfwered  not ,   I  will  doe  to  this  houfe  as  I  did  to 
lere.  J  t  r  j.  Silo.  Agamc,  this  nation  hath  not  heardc  the  voyce  of  the  Lord  their  God,- 
nor  hathreceyueddifcipline,  therefore  it  is  cift  away  from  the  Loidc. 
Againe,becaufeyehauc  hardened  your  heart  and  woulde  not  obey  the 
lerc.j  J.       Lorde, all thefc euilles are  happened  vnto you.  Flowe  (fay  they  )  couldc 
fuch  reproches  be  laide  againft  them  which  might  readily  aunfwere  ?  As 
forvs,  wcelouedprofperitie,  and  feared  aduerlitic.    But  where  as  for  to 
obteine  the  one  and  auoide  the  other  wee  obeyed  not  the  Lord,  nor  hear- 
kened to  his  voyce:  this  wras  the  caufe  thereof,  for  that  it  was  not  at  our  li- 

A  bcriic  fo  to  do,  becaufe  we  were  fubicft  co  to  the  dominion  of  finnc.  Vaine- 


God  the  Redeemer,  Ltki*  too 

ly  therefore  arc  thefc  euils  layde  to  our  cliargc,  which  it  was  not  in  our  po- 
wer to  auoide.  But  leautng  the  pretence  of  ncccffitic,  wherein  they  haue 
but  a  weakc  and  fickly  defence,!  askc  of  them  whether  they  can  purge  them 
fclues  of  all  fault.  For  if  they  be  found  giltie  of  any  fault,thcn  the  Lord  doth 
not  without  caufe  reprochc  them,thatit  came  to  pafTe  by  their  peruerfncs, 
that  they  felt  not  the  fruite  of  bis  clemencie.  Let  them  aunfwere  therefore, 
whether  they  can  denic,that  their  froward  will  was  the  caufe  of  their  ftub- 
bourneffc.  If  they  finde  the  (pring  head  of  the  euill  within  thcmfelues,  why 
gape  they  to  finde  out  foreine  caufcs,  that  they  might  fcemc  not  to  hauc 
bene  authors  oftheir  own  deftruftion?  But  ifit  be  true  that  by  their  ownc 
fault  and  none  othcrs,finncrs  arc  both  dcpriued  of  the  benefites  of  God,  & 
chaftifed  with  puniftimcnts ,  then  is  there  great  reafon  why  theyfiiould 
heare  thefc  reproches  at  the  mouth  of  God:that  if  they  goe  obftinatly  for- 
warde  in  their  faulcs,they  may  learne  in  their  miferies  rather  to  accufe  and 
abhoire  their  owne  wickedneflcjthan  to  blame  God  of  vniuft  crueltie:  that 
if  they  haue  not  caftofFallwillingncfle  to  learnc,they  may  be  wery  of  their 
finneSjby  the  deferuings  whereof  they  fee  themfelues  miferable  &  vndonc, 
and  may  retourne  into  the  way,  and  acknowledee  the  fame  withearneft 
confeffion  which  the  Lord  rehearfeth  in  chiding  them.  For  which  purpofe  ^     ^ 
itappearethby  thefolemneprayerof  Danieljwhichis  inthe  nintnChap- 
ter,that  thofe  chidings  of  the  Prophets  which  are  alleged,  did  auaile  with 
the  Godly.  Of  the  firft  vfe  we  fee  an  example  in  the  lewes ,  to  whomc  Hic- 
remie  is  commaundcd  to  declare  the  caufe  of  their  miferies,  wherca  s  yet  it 
fhould  not  haue  fallen  otlierwifc  than  the  Lord  had  forefaidc.     ThouHialt. 
Ipcakevmo  them  all thefewords^and  they  {hall  not  hcare  thee:  thoufhalt 
call  them,and  they  fliall  not  snfwere  thee.     To  what  cndc  then  did  they 
fing  to  dcafe  men?  that  being  cucn  loth  and  vnwilling,yet  they  fhoulde  vn* 
dcrftand  y  it  was  true  that  they  heard,  that  it  were  wicked  facrilcgc  if  they 
(hould  lay  vpon  God  the  blame  of  their  euils  which  rcfted  in  thcmfelues. 
By  thcfe  fewe  folutions  thou  maift  eafily  dcliuer  thy  fclfe  from  the  infinite 
heap  of  teftimonics,  which,for  to  cre<ft  an  image  of  free  wil,  the  cnimies  of 
the  grace  of  God  are  wont  to  gather  together.as  weloutofy  comandmcnts 
as  out  of  the  proteftations  againft  y  profeflbrs  of  the  law.  It  is  rcprochfially 
fpoken  in  the  Pfalme  concerning  y  lewes:  A  froward  generation  that  hauc 
not  made  their  heart  ftrcighr.  Alfo  inanother  Pfalm,the  Prophet  exhorteth  ^C^-  7  8-3. 
the  men  ofhis  age, not  to  harden  their  heartes,  and  that  bccaufe  all  the     ^''''  * 
fault  of  obftinacie  rcmaineth  in  the  peruerihefle  of  men.     But  it  is  fondly 
gathered  thereof,  that  the  heart  is  pliable  to  either  fide,  the  preparing 
whercofisonelyofGod.     The  Prophet  faith:  I  haue  enchncd  my  heart 
to  keepe  thy  commaimdcments:becau(c  he  had  willingly  and  with  a  cherc- 
full  eameft  affedion  of  mindc  addided  himfclfe  to  God,  and  ycthcdocth  p^-^  ,ja.iij 
notboaft  himfelfe  to  be  the  author  of  his  owne  inclination,  which  he  con- 
fefleth  in  the  fame  Pfalme  to  be  the  gift  of  God .     Therefore  wee  rauft 
holde  in  minde  the  admonition  of  Paul,  where  he  biddcth  the  faithfull  to 
workc  their  owne  faluation  with  fearc  and  trembling,  becaufe  it  is  the  Lord      '•*•'*• 
that  worketh  both  the  willing  and  the  perfourming.    In  deede   he  aflig- 
neth  them  offices,  to  be  dooing,  that  they  fliould  not  giuc  thcmfelues  to  • 
.-..,.  P.  fluggirti- 


Cof,  S,  Of  the  knowledge  of 

fluggiflmcflc  of  the  flcfli:  but  in  that  he  commandeth  them  to  haue  fcare  & 
carcfulncfl'cjhe  fo  humbleth  them,that  they  may  remember  that  the  fame 
tiling  which  they  are  commanded  to  do,is  the  proper  worke  of  God,  wher- 
in  plainly  he  cxprcfleth,  that  the  faithful]  workejpafliiiely,  as  I  may  fo  call 
I  it,in  (j  much  as  power  is  miniftred  them  firom  hcauen ,  that  they  fhoulde 
claimc  norhing  at  all  to  themfelucs.  Wherefore  when  Peter  cxhortcth  vs 

a.Pet.i  ,5.  that  ,vj.  tl^fjuld  addc  power  in  faith,he  granteth  not  vnto  vs  a  fecond  office, 
as  it  \vc  lliould  do  any  thing  feuerally  by  our  fellies ,  but  onely  he  awakcth 
theflothfulncflcoftheflcfhjwherewiih  commonly  faith  it  felfe  is  choked. 
To  tlic  fame  piirpofc  fecmeth  that  faying  of  Paul :  Extinguifli  not  the  fpi- 

i.Thcf.r.p  ritc/or  flothfulncfle  doch  oftentimes  crcepe  vpon  the  faithfiJl,  if  it  be  not 
correftcd.  But  if  any  man  conclude  thereupon,that  it  is  in  their  own  choife 
to  cherifli  the  light  being  otfi  ed  them,  his  ignorance  Ihall  be  eafily  confu- 
ted: becaufc  the  felfe  fame  diligence  that  Paul  requireth,  commcth  onely 

s.Cor.?.  from  God.  Forwcc  arc  aJfo  oftentimes  commaundcd  to  purge  our  felues 
from  all  fakhinefle:  whereas  the  holy  Gofl  doeth  claimc  to  himfclrc  alone 
the  office  of  making  holy.  Finally,that  by  way  of  graunting,the  fime  tiling 
is  conueyed  to  vs  that  properly  belongeth  to  God,is  plaine  by  the  wordes 

i.Ioh. J.  1 8.  of lohn:  Whofoeuer  is otGod,faueth  himfelfe.  The  aduauncers  of  freewil 
take  holdc  ofthis  faying,as  if  we  were  faued  partly  by  the  power  of  God,  & 
partly  by  our  ownc:  as  though  we  had  not  from  heauen  the  very  fame  iafe 
keeping,  whereof  the  Apoftle  maketh  mention.     For  which  caufCjChrift 

loh.iy.i  5«  alfo  prayeth  his  Father  to  faue  vs  firom  cuil,  and  wee  knowe  that  the  god- 
ly, while  they  warre  againft  Satan,  doe  get  the  viftorie  by  no  other  armour 
and  weapons ,  but  by  the  armour  and  weapons  of  God.    Wherefore  when 

i.Pet  I  21.  Peter  commaundedvsjtopurifie  our  foules  in  the  obedience  of  trueth,hee 

by  &  by  addeth  as  by  way  of  corredion,  (by  the  holy  Ghofl.)  Finally,how 

all  mens  ftrength  arc  of  no  force  in  the  fpirituall  battell ,  lohn  bricfcly  fhc- 

,  weth,  when  he  fayeth,that  they  which  arc  begotten  of  God,  cannot  finnc, 

I.Ioh. V.4*  ^cc^^f*^  ^^  feede  of  God  abideth  in  them.  And  in  another  placc,he  rcn- 
drcth  a  rcafon  why :  for  that  our  faith  is  the  vidorie  that  ouercoramcth 
the  worldc. 

1 2,  Yet  there  is  alleged  a  teftimonie  out  of  the  law  of  Mofcs,  which  fec- 
meth to  be  much  againft  our  faluation.For  after  the  publifhing  of  the  lawe, 

Dcu.jo.  IX,  he  prorcfteth  vnto  the  people  in  this  maner,  ThecommaundementthatI 
commaunde  thee  this  day,is  not  hid  fromthee,ncitherfarrcof:  It  is  not  in 
heauen,but  hard  by  thee,it  is  in  thy  mouth  and  in  thy  heart,thou  fhouldcft 
do  it.  Truely  if  this  be  taken  to  be  fpoken  of  the  bare  commaundemcntes,  1 
gf  aunt  they  be  of  no  fmal  weight  to  this  prefent  matter.For  though  it  were 
eafie  to  mockc  it  out  with  (aying,that  here  is  fpoken  not  of  the  canncfTe  and 
'  readinefle  of  obfcruation,  but  of  knowledge :  yet  euen  fo  ,  pcraducnture  it 
would  alfb  leauc  fome  doubt.But  the  Apoftle  which  is  no  doubtful  expofi- 

lloro.10,8,  tor,takcth  away  all  doubt  from  vs,which  aftirmeth  that  Mofes  here  fpake  of 
the  dodrine  of  the  GofpeLBut  if  any  obftinatc  man  will  fay,  that  Paul  vio- 
lently wrefted  thofe  words,y  they  might  be  drawcn  to  the  Gofpel,although 
bis  boldnes  fo  to  fay  /hal  not  be  without  impictic,  yet  is  there  fufficiet  mat- 
tcf  bcfidc  the  authorjcic  of  th?  Apoftk  to  conuincc  bim  wichalJor  if  Mofcs 

fpake 


Codthe  Redeemer,  Lih.2,  lot 

fpcakc  of  the  toramandcmcnccs  onely,  then  he  puffed  vp  the  people  with  a 
moft  vaine  confidence.  For  what  fliould  they  els  haue  done,  but  throwcn 
them  felues  downc  hedlongpf  they  had  taken  vpon  them  the  keeping  of  the 
law  by  their  own  ftrength,  as  a  thing  not  hard  for  them?  Where  is  then  that 
fo  ready  cafineflc  to  kecpe  the  law,  where  there  is  no  accefle  vnto  it,  but  by 
a  hedlong  fall  to  deftruftion?  Wherfore  there  is  nothing  more  certain,than 
that  Mofes  in  thefe  wordes  did  mcane  the  couenant  of  mercy,which  he  had 
pubhflied  together  with  the  ftreight  requiring  of  the  lawe .    Forinafewc  p  . 

verfes  before  he  had  taughtjthat  our  hcartesmuft  be  circumcifed  by  y  hand  •'  '  ' 
of  God,  that  we  may  loue  him.  Therefore  he  placed  that  eafinefl'c,  whereof 
he  Ih-eightway  after  fpeaketh,  not  in  the  ftrength  of  man,butin  the  helpc  & 
fuccor  of/  holy  Ghoft,which  performeth  his  worke  mightely  in  our  weake- 
ncs.  Albeit  y  place  is  not  fimply  to  be  vnderftanded  of  the  comandcmcnts, 
but  rather  of  the  promifcs  of  the  Gofpel,  which  are  fo  farre  from  ftabhfliing 
a  power  in  vs  to  obtaincrighteoufneffe,  y  they  vtterly  oucrthrowe  it.  Paul 
confidering  that  fame,  proueth  by  this  teftimony,  that  Hiluation  is  offred  vs 
in  the  Gofpel,  not  vndcr  that  hard  and  impoflible  condition.whcrewith  the 
lawe  dealeth  with  vs,  that  is,  that  they  onely  {hall  attaine  it  which  haue  ful- 
filled all  the  commandememcs ,  but  vnder  a  condition  that  is  eafie ,  ready,^ 
and  plaine  to  come  vnto.Therefore  this  teftimony  maketh  nothing  to  cha- 
lenge  freedome  to  the  will  of  man. 

I  j  There  are  alfo  certaine  other  places  wont  to  be  obiedcd ,  whereby  is 
/hewed  that  God  fbmtime,  withdrawing  the  fuccor  of  his  graccjtrieth  men, 
and  waitcth  to  fee  to  what  ende  they  wiU  apply  their  endeuours ,  as  is  that 
place  in  Ofee:  I  will  go  to  my  place  till  they  put  it  in  their  heart  8f  feeke  my 
race.  It  were  a  fond  thing(fay  they)  if  the  Lord  ihould  confider  whether  If-  0^«*>  S.»4* 
rael  would  I'eckc  his  face,  vnlefle  their  mindcs  were  pliable  that  they  might 
after  their  own  wil  incline  thcmfelues  to  y  one  fide  or  the  other .  As  though 
this  were  not  a  thing  commonly  vfcd  with  God  in  the  Prophetes,to  make  a 
(hewe  as  if  he  did  defpife  and  caft  away  his  people ,  till  they  haue  amended 
their  hfe.  But  what  will  the  aduerfaries  gather  out  of  fuch  thrcatninges  ?  If 
they  mcane  to  gather,  that  the  people  being  forfaken  of  God,  may  purpole- 
their  owne  faluation :  all  the  Scripture  fhall  cry  out  againft  them  in  fo  do-* 
ing .  If  they  confclfe  that  the  grace  of  God  is  neceflarie  to  conuerfion ,  why" 
ftriue  they  with  vs?  But  they  fo  graunt  it  neceflary ,  that  ftill  they  will  haue 
mans  power  preferued  vnto  him ,  Howe  proue  they  that?  truely  not  by  this 
place,  nor  any  like  to  it .  For  it  is  one  thing,  to  depart  afidc  from  man ,  and  » 
to  looke  what  he  will  do  being  giuen  ouer  and  hk  to  himfelfe,  and  an  other 
thing  to  helpe  his  lide  ftrength  after  the  meafure  of  his  weakcncOe  .  What 
then  (will  fome  man  ray)do  thefe  mancrs  of  fpeaking  mcane?  I  anfwere  thr  t 
they  are  afrauch  in  efteft,  as  if  God  had  fayde :  Forafoiuch  as  I  preuaile  no- 
thing with  this  ftubbornc  people  by  admonifhing,  exhorting  and  rebuking, 
I  will  withdrawc  my  felfe  a  while:  and  fitte  ftill  and  futfcr  them  to  bee  aflfli- 
ftcd  :  I  will  foe  if  at  length,  after  long  mifcries ,  they  will  begin  to  remem- 
ber me,  to  feeke  my  face  .  The  Lordes  going  farre  away,  fignifieth  the  ta- 
king away  of  Prophecy :  his  looking  what  men  will  doe ,  fignificrh  tliat  hee 
keeping  hlcnce,  and  as  it  were  hiding  himfelfe,  doethforatime  exercife 

P  2  them 


C^»  /.  Oftheknfifvkdgeof 

them  with  diucrfc  affliif^ions .  Both  thefc  thingcs  he  doth  to  humble  vs  the 
more .  For  wc  (hould  fooner  be  dulled  than  amended  with  the  fcourges  of 
aduerfity,  vnlefle  he  did  frame  vs  to  that  trafbblenefle  by  his  Spirite.  Nov* 
whereas  the  Lorde  being  offended,  and  m  a  maner  wearied  with  our  obfti- 
nate  ftubbornclTe ,  doth  not  for  a  time  leauc  vs  (  that  is  by  taking  away  his 
word  in  which  he  is  wont  to  giue  vs  a  certaine  prefence  of  himfelfe)  &  doth 
make  a  proufc  what  we  would  doc  in  his  abfence,  it  is  falfely  gathered  here- 
of that  there  is  any  ftrength  of  free  wil  that  he  fhould  beholde  and  trie,  for- 
afmuch  as  he  doth  it  to  no  other  ende ,  bur  to  driue  vs  to  acknowledge  our 
ownc  bein  g  nothing. 
14    They  bring  alfo  for  their  defence  the  continuall  manner  of  fpcaking, 
that  is  vfed  both  in  the  Scriptures  and  in  the  talke  of  men.  For  good  workes 
are  called  ours,  and  it  is  no  ieflc  fayde  that  wee  doe  the  thing  that  is  holy 
and  pleafing  to  God  ,  than  that  we  committe  finncs.     But  if  finnes  be  iuftly 
imputed  to  vs,  as  proceeding  from  vs,  truely  in  righteous  doinges  alfo  fom- 
what  by  the  fame  reafon  ought  to  be  afllgned  vnco  vs.     For  it  were  againft 
reafon  that  it  fhould  be  fayd  that  we  doe  thofc  thinges,  to  the  doing  wncrc- 
of  being  vnable  of  our  own  motion,  wc  arc  moued  by  God  like  ftones.Ther- 
fore  though  wc  giue  the  chiefe  part  to  the  grace  of  God  ,  yet  thefe  manners 
of  fpeaking  doe  fliewe  that  our  endeuour  hath  alfo  yet  a  fecond  parte  .     If 
that  thing  onely  wereftiD  enforced,  that  good  workes  are  called  ours,  1 
would  obied  againcjthat  the  bread  is  called  ours,which  we  pray  to  hauc  gi- 
Mar.  tf,        uen  vs  of  God.  What  will  they  get  by  the  title  of  poirefTion,  but  that  by  the 
bountifulnefle  and  free  gift  of  God,the  fame  thing  becommcth  ours,  which 
otherwife  is  not  due  vnto  vs?  Therefore  either  let  them  laugh  at  the  fame 
abfurdity  in  the  Lordes  prayer ,  or  let  them  not  recken  this  to  be  laughed 
at,  that  good  workes  are  called  ours,  in  which  wc  haue  no  property ,  but  by 
the  libcralitic  of  God.  But  this  is  foracwhat  ftronger ,  that  the  Scripture  of- 
tentimes affirmeth  that  we  our  felucs  do  worfhip  God ,  obey  y  lawe  and  ap- 
ply good  workes.  Sith  thefe  are  the  dueties  properly  belonging  toy mindc 
and  will:  how  could  it  agree  that  thefe  thinges  are  both  referred  to  the  ho- 
ly Ghoft,and  alfo  attributed  to  vs ,  vnlefle  there  were  a  certaine  communi- 
cating of  our  endeuour  with  the  power  of  God?  Out  of  thefe  fnares  we  fhall 
eafily  vnwinde  our  fclues,  if  we  wel  confider  the  manner  howe  the  fpirite  of 
the  Lord  worketh  in  the  holy  ones.  The  fimilitude  wherwith  they  enuioufly 
preflc  vs  is  from  the  pur{>ofe,  for  who  is  fo  fond  to  thinke  that  the  mouing 
of  man  diflfereth  nothing  from  the  cafting  of  a  ftone?Ncither  doth  any  fuch 
thing  followe  of  our  doftrine  .     We  recken  among  the  natural]  powers  of 
man ,  to  allowe  and  refufe,to  will  and  not  wil,  to  endeuour  nnd  ro  rcfift,ihat 
is,  to  allowe  vanity  and  to  refufc  perfed  goodnefle,  to  wil  cuil  and  to  be  vn- 
willing  to  good,to  endeuour  our  felues  to  wickednes  and  to  refift  righteouf- 
nefle.  What  doth  the  Lord  herein?  If  it  be  his  will  tovfethatpcruerfenefle 
as  an  inftmment  of  his  wrath,he  direfteth  and  appointeth  it  to  what  end  he 
will,  that  he  by  an  euil  hand  may  execute  his  good  worke  .     Shall  we  then 
compare  a  wicked  man  that  fo  fcructh  the  power  of  God,  whc  he  laboureth 
oncly  to  obey  his  owne  luft ,  to  a  ftone  that  bein^  throwen  by  the  violence 
of  an  other,  is  caried  neither  with  mouing  nor  ifcnTc  nor  wiJiof  his  owne? 

W« 


We  fee  how  much  difference  there  is.  Eur  whst  doth  he  in  gc  od  ihingesj  of 
which  is  our  principal!  queftion?  when  he  crc<^eth  his  kingdom  in  them,  he 
by  his  fpiritrcftraineth  mans  Will,  that  ic  be  not  caricd  vpand  downewith 
wandcnng]uftcs,according  to  the  inchnation  of  nature :  and  that  it  msy  be 
bene  to  holmefle  and  rightcoufneflejhe  bowcth^frameth/afhioncth  and  di- 
refteth  it  to  the  rule  of  his  righteoufnes :  and  y  it  /hould  not  ftumblc  or  fall, 
he  doth  ftablifh  and  conSrme  it  with  y  fti  ength  of  his  fpint .  For  which  rea- 
fon  Auguftine  faith :  Thou  wilt  fay  vnto  n^  c :  then  are  wc  wrought  &  workc 
nor.  Ycajthou  both  workcft  &  art  wrought,and  thou  woikcft  wel  when  thou  * 
art  wrought  ofthat  which  is  good.The  fpiiite  of  God  that  worketh  thee, 
helpeth  them  that  worke,and  giueth  himfelfe  the  name  of  a  helper,for  that 
thou  alfo  workeft  fomewhat.In  the  firft  parte  he  teacheth,  that  mans  wor- 
king is  not  taken  away  by  the  moouing  of  the  Holy  ghoft,  becaufe  will  is  of 
nature,whichisrulcdtoafpire  togoodnefle.     But  where  he  byandby  ad- 
dethjthatby  thenameofhclp  ,  maybe  gathered  that  wee  alfbdoewoike 
fomewhatjWe  ought  not  fo  to  take  it,  as  it  he  did  giue  any  thing  feuerally 
to  vs:  but  becaufe  he  would  not  cherifh  flouthfulneffe  in  vs,  he  fo  matcheth 
the  working  of  God  with  ours,  that  to  will  may  be  of  nature,and  to  wil  well 
of  grace.  Therefore  he  faid  a  htle  bcforc,Vnlefre  God  help  vs,wee  Ihall  not 
be  able  to  ouercome,no  nor  yet  to  fight  at  all. 

I  ?  Hereby  appeareth,that  the  grace  of  God  (as  the  word  is  taken  when 
wc  fpeakc  of  regeneration)is  the  rule  of  the  fpirite,to  direft  &  gouerne  the 
will  of  man.  And  it  cannot  gouerne  it,vnlefle  it  correft  it,reforme  it,and  rc- 
newcit(from  whence  wc  fay  that  the  beginning  of  regeneration  is,  that 
that  which  is  ours  might  be  deftroyed)and  vnlefTc  it  moue  it,ftirre  it,  driue 
it  forward,cary  it  and  hold  it.  Whereupon  we  do  truely  lay,  that  all  the  do- 
ings that  proceede  from  it,are  wholy  the  oncly  worke  of  the  fame  grace.  In 
the  meane  time  we  denie  not  that  it  is  very  true  that  Auguftine  teacheth, 
that  wil  is  not  deftroied  by  grace,but  rather  repaired.For  both  thcfc  things 
do  ftand  very  well  togcther:that  mens  willbc  faid  to  be  rcftorcd,  when  ihc 
faultineffe  and  peruerfncflc  thereof  being  reformed,  it  is  dircded  to  the 
true  rule  of  luftice:  and  alfo  that  a  new  will  be  faid  to  be  created  in  man/or- 
afmuch  as  it  is  fo  defiled  and  corrupted,  that  it  needcth  vtterly  to  put  on  a 
new  nature.  Now  is  there  no  caufe  to  the  contrary ,but  that  we  mcy  wcU  be 
faid  to  do  the  fame  thing  that  the  fpirit  of  God  doeth  in  vs,  although  our 
own  will  do  ofit  felfc  giuc  vs  toward  it  nothing  at  sll  ,  that  may  be  feuered 
from  his  grace.  And  thcrfore  we  muft  kcqje  that  in  mindc,  which  wee  haue 
elfcwhere  alleged  out  of  Augiiftine,that  fome  do  in  vainc  trauaile  to  find  in 
the  will  of  man  fome  good  thing  that  is  properly  her  owne.For  whatfoeuer 
mixture  men  ftudy  to  bring  from  the  ftrength  of  free  will  to  the  grace  of 
God.it  is  nothing  but  a  corrupting  of  it,as  if  a  man  would  delay  wine  with 
dirtie  and  bitter  watcr.But  although  whatfoeuer  good  is  in  the  wil  of  man, 
it proceedeth  from  the  mecreinftinftofthe  holy  Ghoft,  yet  becaufe  itis 
naturally  planted  in  vs  to  will,it  is  not  without  caufe  faid,  that  we  doe  thofe 
things  whereof  God  chalengeth  the  praife  to  himfelfe.  Firir,  becaufe  it  is 
cms  whatfoeuer  by  his  goodnefle  he  worketh  in  vs,fo  thatwe  vndcrftar-de 
it  to  be  not  of  our  felucs:  and  then  becaufe  the  mind  is  ours,  the  will  is  ours, 

P  3  the 


Cap,  s .  Of  the  knovflecige  of 

the  eadcuour  Is  ourSjwliich  arc  by  him  direfted  co  good. 

i6  Thofeothcr  teftimonics  befi  Jc  rhcfc,that  they  fcrape  together  here 
and  there,  fliall  not  much  trouble  cuen  meane  wittes  that  hauc  well  con- 
„^  ceiued  onely  the  folutions  abou>:  faid.    They  allege  that  faying  out  of  Ge- 

""'  '*  ne(is,Thinc appetite  (halbe  vnder  theCjOnd  thou fhilt  bcare  rule  ouer  it. 
Which  they  expound  offinne,as  if  the  Lord  did  promife  to  Cain,  that  the 
force  of  linne  fliould  not  get  the  vpper  hand  in  his  minde,  if  he  wouldc  la- 
bour in  fubduing  of  it.But  we  fay  that  it  better  agrceth  with  the  order  of  the 
text,that  this  be  taken  to  be  fpoken  of  Abel.For  there  Gods  purpofe  was  to 
J  reprouethcwickedncsofyenuy  that  Cain  had  conceiued  againft  hisbro- 
ther.And  that  he  doth  two  wayes.One,th3t  in  vainc  he  imagined  mifchief 
to  excel  his  brother  in  Gods  fighr,before  whom  no  honor  is  gmen  but  vnto 
righteourneire:the  other.thathe  was  too  much  vnthankflill  for  the  beneh't 
of  God  which  he  had  already  recciued,  which  could  not  abide  his  brother, 
although  he  had  him  fubied  vnder  his  authoritic.But  leaft  we  fliould  fcemc 
therefore  to  embrace  this  expofition,bccaufe  tlie  other  is  againft  vs :  let  vs 
admit  that  God  {pake  of  finnc.lf  it  be  fo,  then  God  either  promifeth  or  co- 
mandcth  that  which  he  there  dcclareth.lf  he  commandeth,  then  hauc  wee 
alreadic  Ihcwed  that  thereby  followeth  no  proofe  of  the  power  of  man.  If 
he  promifethjwherc  is  the  fulfilling  of  the  promife?for  Cain  became  fubie<5k 
to  finne,ouer  which  he  fhould  hauc  had  dominion.They  wjl  fay,that  in  the 
promife  was  included  a  fecret  condition,  as  ifithadbcnfaidjthathefhould 
hauc  the  viftory  if  he  would  ftriue  for  it.  But  who  will  receiue  thefc  crooked 
compafles?  For  ifthis  dominion  be  meant  of  finne,  then  no  mancandouc 
that  it  is  fpoken  by  way  of  commaundement,  wherein  is  not  determined 
what  we  are  able  to  do ,  but  what  v/c  ought  to  do,  yea  though  itbeabouc 
our  power .  Albeit  both  the  matter  it  felfe  and  the  order  of  Grammar  do  re- 
quire, that  there  be  a  comparifon  made  of  Caine  and  Abel ,  becaufc  the  el- 
der brother  fhould  not  haue  ben  fet  behind  theyonger,  vnleife  he  had  be- 
come worfe  by  his  owne  wicked  doing . 

17  They  vfe  alfo  the  teftimony  of  the  Apoftle,  which  faith,  that  it  is  not 
Rom  ^  iff.  °^  ^^"^  y  willeth,  nor  of  him  y  runneth,  but  of  God  that  hath  mercy .  Whcr- 
by  they  gather  that  there  IS  fomewhat  by  mans  will  and  endeuour,  which  of 
it  felfe  though  it  be  wcake,  being  holpen  by  the  mercy  of  God ,  is  not  with- 
out profpcrous  fucccffe .  But  if  they  did  foberly 'wey  what  matter  Paul  there 
intreateth  of,  they  would  not  fo  vnaduifedly  abufe  this  fcntcncc .     I  knowc 
that  they  may  bring  forth  Origcn  and  Hierome  for  maintcincrs  of  their  ex- 
Li.7.  in  cpi.  po^tion :  and  I  could  on  the  other  fiJe  fet  Augiiflinc  agninft  thcm.But  what 
adRom,     '  they  haue  thought,it  maketh  no  matter  to  vs  ,if  we  know  what  Paul  meant. 
Hiei  o.dial.  There  he  teacheth  that  faluation  is  prepared  onely  for  them ,  to  whom  the 
ia  Pelj,        Lord  vouchfaucth  to  graunt  his  mercy :  and  that  ruinc  &  dcflruJtion  is  pre- 
pared for  all  thof:  that  he  hath  not  chofen .     He  had  vnder  the  example  of 
pharao  declared  the  f>atc  of  the  reprobate,  and  had  alfo  conlirmed  the  ailii- 
rcdnesoffreceleftionbythc  teftimony  of  Mofes,  I  will  haue  mercy  vpon 
whom  I  will  haue  mercy  .Now  he  concIudeth,that  it  is  not  of  hxm  that  wil- 
leth,or  of  him  that  runneth,but  of  God  that  hath  mercy.lfit  be  thus  vndcr- 
ftandcdj  will  or  cn4?uoiu:  arc  not  rwificicnt,bgcaufc  they  arc  too  wcake  for 


^odthe%ecteef?ter,  hih,:»      /Cj» 

fb  great  a  weight,  that  which  Paul  fayth,  had  not  bin  aptly  fpcken :  There- 
fore away  with  thefe  futtleties,  to  Tiy  :  It  is  not  of  him  that  willeth ,  nor  of 
him  that  runneth,  therefore  there  is  fomc  will,  there  is  feme  running .    For 
Pauls  meaning  is  more  fimply,  thus:  It  is  not  will ,  it  is  not  running  y  get  vs 
the  way  to  faluation,  herein  is  onely  the  mercy  of  God.  For  he  fpeaketh  no       .    . 
otherwife  in  this  place  than  he  doth  to  Titus,whcre  he  writeth,ihaty  good-    '^'  ^"** 
ncfle  and  kindneilc  of  God  appeareth  not  by  the  workes  of  rightcoufnelTe, 
which  we  haue  done,but  for  his  infinite  mercy.  They  ihcmfelucs  that  make 
this  argument',  that  Paul  meant  that  there  is  fome  will  and  fome  running, 
becaufe  he  faidjy  itis  not  of  him  that  willeth,nor  of  him  that  runneth,woul<i 
not  giue  me  leaue  to  reafon  after  the  fame  fafiiion ,  that  wc  haue  done  fomc 
good  workes,  becaufe  Paul  fayth ,  that  we  haue  not  attayncd  the  goodneflc  ' 
of  God  by  y  good  woiks  y  we  haue  done.If  they  fee  a  fault  in  this  argument, 
let  them  open  their  eyes,  and  they  (hal  pcrceiue  that  their  own  is  not  with- 
out the  like  deceite.  For  that  is  a  fure  reafon  that  Auguftinerefteth  vpon.  If  ^P>»o7.  ad 
it  were  therefore  fayd  that  it  is  not  of  him  that  willeth  nor  of  him  that  run-  ^'"'*'o. 
neth,  becaufe  neither  the  will  nor  the  running  is  fufficicnt:  Then  it  may  be 
turned  on  the  contrary  part  that  it  is  not  of  the  mercy  of  God,  becaufe  it  a- 
lone  worketh  not.  Sith  this  feccnd  is  an  abfurdity,Auguftine  doth  rightful- 
ly conclude,  that  this  is  fpcken  to  this  m.eaning ,  that  there  is  no  good  will 
of  man,  vnlefTe  it  be  prepared  of  the  Lord,not  but  that  we  ought  both  to  wil 
and  to  runnc,but  becaufe  God  woikcth  both  in  vs.No  leflc  vnaptly  do  (bme 
vvreft  that  faying  of  Paul ;     Wee  are  the  workers  with  God,  which  out  of  '  •  ^®'''  3-  ^ 
dout  ought  to  be  reftrayned  onely  to  the  minifters:  and  that  they  are  called 
workers  with  him,  not  that  they  bring  any  thing  of  themfelues,  but  becaufe ,, 
God  vfcth  their  fcruice,  after  that  he  hath  made  them  raeete  and  fiimifhed 
with  neceflarie  giftes. 

i8  They  bring  foorth  Ecclefiaflicus,who,as  it  is  not  vnknowcn,  is  a  wri- 
ter of  whofe  authority  is  douted.  But  although  we  refufe  it  not(  which  yet 
we  may  lawfully  doe)  what  doth  he  teflifie  for  free  will?  He  fayth,  that  man 
(b  foone  as  he  was  created,  was  left  in  the  hande  of  his  owne  counfell  .•  that  Eccl.x  5. 14. 
commandementes  were  giuen  him ,  which  if  he  obferucd,  he  fliould  againc 
be  preferued  by  them:  tha  t  before  man  was  fet  hfe  and  death,  good  &  euill: 
that  whatfoeuer  he  would,  fhould  be  giuen  him.  Be  it,  y  man  recciued  from 
his  creation  power  to  obtainc  either  life  or  death  .  What  if  on  the  other 
fide  wc  anfwere  that  he  loft  it  ?  Truely  my  minde  is  not,  to  fpeake  againfl 
Salomon,  which  a  ffirmeth  that  man  at  the  beginning  was  create  vprighr,  £'<='•  7«  3^. 
and  lie  forged  vnto  himfelf  many  inuentions.  But  becaufe  man  in  fwaruing, 
loft  as  it  were  by  fhipwracke  both  himfelfe  and  all  his  good  things,  it  folow- 
cth  not  by  and  by,  that  all  that  is  giuen  to  his  tiift  creation  belcngcth  to  hi  $ 
nature  being  corrupted  and  degenerate.  Therefore  I  anfwere,not  to  them 
onlyjbutalfo  to  Ecdefiafticus  himfelfe  whatfoeuer  he  be.  If  thou  mcane  to 
jnflruft  man,to  feeke  within  himfelfe  power  to  attainc  faIuntion,thy  autho 
ride  is  not  of  fo  great  force  with  vs,  that  it  may  be  any  preiudicc,be  it  ntuer 
(b  fmall,  againft  y  vndouted  word  of  God.  But  if  thou  only  fludy  to  reftrain 
the  malice  of  the  flcfli ,  which  in  laying  the  blame  of  her  owne  euills  vpon 
God,  vfcth  to  feeke  a  vaine  defence  for  it  fclfe,and  therefore  thou  anfwcreft 

P  4  that 


Cap.  f .  Of  the  k!}or^ledge  of 

that  vprightncfTe  wis  giuen  vmo  mcn.wherby  it  msy  ^ppe.ire  tliat  hlmfelfe 
was  caufe  of  h  s  owne  deftrudicn ,  1  willingly  agree  vnto  it :  fo  that  againc 
tliou  agree  in  this  with  me,  that  now  by  his  owne  faiilc  he  is  fpoylcd  of  thofc 
ornamenteSjwherwith  God  had  clothed  him  at  the  beginning:  &  that  fo  wc 
..confeflc  together,  that  now  he  more  needeth  a  Phifitian  than  a  defender. 
19     Yet  they  hauc  nothing  oftener  in  their  mouth  than  the  parable  of 

Luki  10.30.  Chrift  of  the  wayfaring  man,  whom  theues  laid  abroad  halfe  head  in  y  way. 
I  know  y  it  is  common  almoft  with  all  writers,that  the  calamity  of  mankind 
is  reprefcnted  vnder  the  figure  of  that  wayfaring  man.  Thereupon  doc  our 
aduerfaries  gather  an  argument,that  man  is  not  fo  maymed  with  y  robberie 
of  fin  and  the  Deuil,  but  that  he  kecpeih  flill  remaining  the  leauings  of  his 
former  good  things,  forafmuch  as  it  is  faid,  that  he  was  left  halfe  aliue.  For 
where  is  y  halfe  lire,vnlefle  fome  portion  both  of  right  reafbn  and  wij  remai- 
ned ?  Firft  if  I  would  not  giue  place  to  their  allegory ,  I  befeech  you ,  what 
would  they  doc  ?  For  there  is  no  doubt  that  it  was  deuifed  by  the  fathers  be- 
fide  the  naturallfcnfe  of  the  Lords  wordcs.  Allegories  ought  to  go  no  fur- 
ther than  they  haue  the  rule  of  Scripture  going  before  them:  fo  farre  is  it  of, 
that  they  be  by  them  felues  fufficient  to  ground  any  doftrines.  And  there 
want  not  reafons,  whereby  I  can,if  I  hft,ouertluow  this  deuifc,  for  the  word 
of  God  leaueth  not  to  man  halfe  a  life,  but  tcacheth  that  he  is  vtterly  dead, 

Sph.i.  5.  forafiiiuch  as  concerncth  blefled  hfe .  And  Paul  when  he  fpeakcth  of  our 
redemption,  doth  not  fay  that  wc  were  healed ,  when  we  were  halfe  dead  & 
■halfe  aliue,but  that  wc  were  raifcd  vp  againe  when  we  were  dead.He  calleth 
not  vpon  them  that  arc  halfe  aliue  to  rccciue  the  light  of  Chrift ,  but  them 

John,  5. 1  J.  that  fleepe  and  are  buried.  And  in  hke  maner  fpcaketh  the  Lorde  himfelfe, 
when  he  fay  th,  that  the  houre  is  come  v/hen  the  dead  (hall  rife  againe  at  his 
voyce .  With  what  face  would  they  fet  this  light  allufion  againft  fo  many 
plainc  fcntences  ?  But  let  this  allegory  haue  the  force  of  a  certainc  teftimo- 
iiie,  yet  what  (hall  they  wring  out  of  vs  thereby?  Man  is  halfe  aliue,thcrforc 
,  he  hath  fomwhat  left  fafe .  I  graunt:  he  hath  a  wit  capable  of  vnderftanding, 
although  it  pearce  not  to  the  heauenly  and  fpirituall  wifdome :  he  hath  true 
iudgement  of  honefty :  he  hathfomc  feeling  ot' the  godhead  howbcitthat 
he  attaine  not  the  true  knowledge  of  God  .  But  to  what  purpofe  come  ali 
thefc  thinges?  Truly  they  bring  not  to  paflc  y  the  fame  faying  of  Auguftine 
be  taken  from  vs,  which  is  alfo  approued  by  common  confent  ofy  Scholcs: 
that  after  mans  fall  the  freely  giuen  good  thinges,  whereupon  faluarion 
'  hangeth,arc  taken  away  from  him,  and  that  his  natural  giftes  arc  corrupted 
&dcfi!ed.Lettc  therefore  this  tructh  rcmaincwith  vs  vndoubted,  which  can 
be  rti  iken  by  no  engines ,  that  the  mindc  of  man  is  fo  cftranged  from  the 
rifhteoufnclfcofG  OD,  thatitconcciucth,  couctcch,and  cnterprifeth 
allwickedneiTe,fllthinclfe,vnclcanncfle,andmifchicfe  :  thathis  hcartis 
fo  throughly  lokcd  in  poyfon  of  finne ,  that  it  can  breath  cut  nothing  but 
corrupt  ftinke :  But  if  at  any  time  they  doc  vttcrany  goodnelfe  in  flicwe, 
yetftillthcminde  remainethalway  wrapped  in  hypocrifie  and  dccckfull 
•crookcdncflc,  and  the  heart  entangled  with  inward  peruerfenefle. 

The 


God  the  Redeemer,  Lih,i,  104 

The  vj.  Chapter. 

Thit  man  being  loft,  muji  fttkefor  redemption  in  Chrifi, 

SIthallmankindehathperifhedinthe  Pcrfon  of  Adam,  thar  excellence 
and  nobilitie  of  beginning  which  wee  haue  fpoken  of  wouldc  fo  lide  pro- 
fitevs,  that  icwoulde  rather  tiirne  to  our  greater  {hame,  tjllGod  appcare 
thercdeemerinthe  perfonof  his  onely  be  gotten  fonne ,  which  acknow- 
ledgeth  not  men  defiled  and  corrupted  v/ith  linne  to  bee  his  worke.  There- 
fore fith  we  are  fallen  from  life  into  death,  all  that  knowledge  of  God  the 
creatour  wherofwe  haue  entreated,were  vnprofitable,vnlefle  there  follow- 
ed alfo  faith  ferting  foorth  God  a  father  vnto  vs  in  Chrift.  Trucly  this  was 
the  naturall  order  that  the  frame  of  the  worlde  (houlde  be  a  Schoole  vnto 
vstolcarnegodhnefle,  from  whence  might  be  made  a  paflageforvs  toe- 
ternall life  and  perfeft  felicitie :  but  fincc  our  fallmg  away,  whether  focucr 
weturneoureyesjvpwarde  &  downewarde,  the  curfe  of  God  ftill  prefen- 
tcth  it  fclfe  vnto  our  fight ,  which  while  it  poifeireth  and  enwrappeth  inno- 
cent creatures  by  our  fault,muft  needes  ouerwhelme  our  ownc  foulcs  with 
dcfperation.  For  although  Gods  will  is  that  his  fatherly  fauour  towarde  vs 
doe  ftill  many  wayes  appeare  :  yet  by  beholding  ofthe  worlde  wee  cannot 
gather  that  hee  is  our  Father  when  our  confcience  inwardly  pricketh  vs,  & 
ihewcth  thatthcreisin  finiuftcaureoffoifaking,why  Godfhould  not  ac- 
compte  or  recken  vs  for  his  children.  Befide  that  there  is  in  vs  both  flouth- 
'fijInefTe and  vnthankefulnefle:becaufebothourmindes,as  they  beeblin- 
<led,  doe  not  fee  the  trueth ,  and  alfo  as  all  our  (cnfes  be  peruerlc,  we  malv- 
•cioufly  defraude  God  of  his  gloric.  Therefore  wee  muft  come  to  tliat  fay- 
ing of  Paul:  becaufe  in  the  wifedome  of  God,  the  worlde  kncwe  not  God  ''Cor.i.iz, 
Ijy  wifedome,  it  pleafed  God  by  the  foolifhncffe  of  preaching  to  faue  them 
thatbeleeue.  The  wifedome  of  God  hee  calleth  this  honourable  ftage  of 
lieauenand  eanh  ,  furnifhed  with  innumerable  miracles,  by  beholding 
v/hereofwec  ought  wifely  to  haue  knowen  God.  But  becaufe  wefo  ill  pro- 
fited therein,  he  calleih  vs  backe  to  the  faith  of  Chrift,  which  for  that  it  fc- 
■4iieth  fooIifli,the  vnbeleeuers  do  difdainc.  Wherefore  although  the  prea- 
ching ofthe  crofie  do  not  agre  with  mans  wit,yet  ought  we  humblie  to  em-  lohn.  17.3. 
"brace  it,  if  we  defire  to  returneto  God  our  creator  and  makcr,that  he  may 
Ijeginne  againe  to  be  our  father.  Truely  fince  the  fall  of  the  fir  ft  man,  no 
knowledge  of  God  auailed  to  faluation,  without  the  Mediatour .  For  Chrift 
fpeaketh  not  of  his  ownc  age  onely,  but  comprehendeth  all  ages,  when  he 
faith  that  this  is  the  eternall  life,  to knowe  the  father  the  one  true  God, 
and  him  whome  he  hath  fent  lefus  Chrift.  And  fo  m  uch  the  fowler  is  their 
dfluggifhnefrc,  which  take  vpon  them  to  fet  open  heaucn  to  all  prophane  & 
vnbelceiiing  men,wichout  his  grace,  whom  the  Scripture  ech  where  rcach- 
•ethtobetheonely  gate  whereby  wee  enter  into  faluation  .  But  if  any  v/iU 
rcftraine  that  faying  ofChrift  onely  to  the  publifliing  ofthe  GofpelJ,  wee 
■haue  in  readinefle  wherewith  to  confute  him.  Forthishathbccnea  com- 
■mon  fentence  in  all  ages  and  among  z\\  nitions,that  with'^-iit  rccc  ncilintio 
theyxliat  are  eftranged  from  Go4,and  pronounced  accurfcd^Sc  tlie  children 
^  P    5  ^f 


Cap.S,  Ofthekj^trwledgeof 

of  wrath,  can  not  pleafe  God  .     And  here  may  be  alfo  alleaged  that  which 
Chrift  anf  vered  to  the  wcinan  ofSaraaria :  Ye  wordiip  what  ye  knowe  not, 

Iohn.4. 1 :  [rjt  wc  worlhip  that  which  \veknow:becaufc  the  faluation  is  from  the  lewes. 
Inwhichwordeshe  both  condemncth  of  falfchodaJithe  religions  of  the 
Gentiles,  and  alfo  afligncth  a  rcnfon  why  ,  for  that  the  Redeemer  was  pro- 
iTijfud  vnder  the  Ijwe  to  the  only  chofcn  people.  Whereupon  it  folowcth, 
that  no  worrtiip  cuer  plcafed  God,  but  that  which  had  rcfpeft  vnto  Chrift  . 
For  which  caufc  aJfo  Paule  affirmeth  that  all  the  nations  of  the  Gentiies 
were  without  God,  and  voyd  of  the  hope  of  life.  Now  where  as  lohn  teach- 

Ep  he.i.i  J,  eth  thst  life  was  from  the  bcginningin  Chrift,and  that  al  the  world  fel  from 
itjWC  muft  rcturne  to  the  fame  fountaine  Ch;  ift.And  therefore  Chrift,in  fo 
much  as  he  is  the  reconciler,  affirmeth  liimfelfe  to  be  the  life  .  And  truely 
the  entranc  of  heauen  belongeth  to  none,but  to  the  children  of  God.But  it 
is  not  meete  that  they  be  accomptcd  in  the  place  and  degree  of  children, 
that  are  not  e^'afted  into  the  body  of  the  only  begotten  fonne.  And  lohn 
plainely  teftifieth,  chat  they  which  belecie  in  his  name,  are  made  the  chil- 
dren of  God.  Butbecaufeit  is  notdireftly  my  purpofcyettodifcourfeof 
fay  th  in  Chrift,theifore  it  fhall  for  this  time  be  fufficient  to  haue  touched  it 
by  the  way . 

2  And  therfore  God  neucr  fliewed  himfelfe  mercifull  to  the  olde  peo- 
ple, nor  cuer  did  put  them  in  any  hope  of  grace  without  the  Mediatour.  I 
omit  to  fpeake  of  the  facrifices  of  the  lawe,  wherein  y  faithful]  were  openly 
and  plainely  taught,  that  faluation  is  no  where  elfe  to  be  fought ,  butin  tlic 
cleanfing  which  was  performed  by  Chrift  alone.Only  this  I  ray,y  the  bleflcd 
and  happy  ftate  of  the  chuich  hath  ben  alway  grounded  vpon  the  perfon  of 
Chrift .  For  though  God  comprehended  all  the  ilTue  of  Abraham  in  his  co- 

GjI  i.itf.  uenant ,  yet  doeth  Paul  wifely  reafon ,  that  Chrift  is  properly  that  feede  in 
whom  all  nations  were  to  be  blefled,  forafmuch  as  wc  knowe  that  not  all 
they  were  reckcncd  his  (cede  that  were  begotten  of  him  according  to  the 
flefli .  For  ( to  fpeake  nothing  of  Ifmacl  and  other )  howe  came  it  to  pafTc 
that  of  the  two  Tonnes  of  Ifaac,  that  is  Efau  and  lacob ,  brethren  borne  at 
one  birth,  while  they  wer-;  yet  together  in  their  mothers  wombe ,  the  one 
was  chofen,  the  other  refufed  ?  Yea  howe  came  it  to  palfe  that  tlie  elder 
was  reiededandtheyonger  only  tooke  place  ?  And  howe  alfo  came  it  to 
palTc  ,  that  the  greater  parte  ftiould  be  forfaken  ?  It  appeareth  therefore, 
that  the  feede  of  Abraham  was  principally  reckcncd  in  one  perfon  ,  and 
that  the  promifcd  faluation  did  neuer  ftande  fure  till  it  came  to  Chrift, 
whofc  office  is  to  gather  together  the  thinges  that  were  fcattercd  abroad. 
Therefore  the  firft  adoption  of  the  chofen  people  did  hang  vpon  the  grace 
of  the  Mcdiatour.Which  though  it  be  not  in  fo  plaine  wordes  exprclled  by 
Mofes,  yet  it  fufficiently  appeareth  that  it  was  commonly  knowcn  to  al  the 
godly.  For  before  that  there  was  any  king  create  among  the  peoplcjHanna 

i.S4ia.  J. 10.  the  mother  of  Samuel  entreating  of  the  fclicitie  of  the  godly, cuen  then 
faide  thus  in  her  fong:  God  fhall  giue  ftrength  to  his  king,  and  ffiall  exalt^ 
home  ofhis  anointed.  In  which  wordes  ffie  meancth  that  God  fhall  blefle 
his  Church.  Wherewith  alfo  agreeth y  oracle  that  is  within  a  litlc  after  ad- 
ioy  ned:  The  Pricft  whom  I  fhall  appoint  fliall  vvalkc  before  mine  anointed. 

Nci- 


God  the  Redeemer,  tih.2,  /«/ 

Neither  is  it  to  be  doubted,but  that  the  will  of  the  heauenly  father  was  to 
hauc  the  liuely  image  ofChrift  to  be  fecnc  inDauid  &his  pofteritie.  Ther-  pf^i,  j  ,j^ 
fore  meaning  to  cxhon  the  godly  to  the  feare  of  God,  hebiddeth  them  to  lohn'V.aj. 
kilTe  the  SonncAV  herewith  this  faying  of  the  Gofpcl  alfo  agrecth :  He  that 
honoureth  not  the  fonnc,honoiircth  not  the  father.Thereforc  although  by 
falling  away  often  tribes  the  kingdomedccaicd:yet  it  bchooued  the  coue-     j,    ,   .     * 
nant  to  ftand  which  God  had  made  in  Dauid  and  his  fucceflburs  :  as  alfo  he  |  fl''^' 
faide  by  the  Prophets;!  wil  not  altogether  cut  of  the  kingdom,for  Dauid  my 
fcruantes  fake,and  for  Hierufalems  fakc,whom  I  hauc  chofcn  :    but  there 
fhallremaineortc  tribe  to  thy  fonnc.Where  the  fame  thing  is  repeated  the 
fccond  and  third  time.  It  is  alfo  exprelfely  added:  I  will  amid  the  feede  of  i.Kin.ii.ip 
Dauid,  but  not  for  euer.  Within  a  hclefpacc  oftimeafter,itisfaide:ForDa-  '.Kmg  15.4. 
uidliislcruanres  fake  God  hathgiuenalightinHierufalem,  toraife  vppea  ^'  ^"♦"•34» 
fonne  and  to  keepe  Hicrufalem  in  fafetic.  Now  when  the  ftate  grew  toward 
deftrudion,it  was  faide  againer  God  would  not  {catterluda  for  Dauid  his 
feniantcs  fake,becaure  he  had  fpoken  that  he  would  giue  a  light  to  him  and 
his  (ons  for  cuer.Finally  this  is  the  fiimmc,that  al  other  being  paffcd  cuer, 
only  Dauid  was  chofen,vpon  whom  the  good  pleafiire  of  God  fliould  reft . 
As  in  an  other  place  it  is  ]aid:He  hath  refufed  the  tabernacle  of  Silo,and  the 
tabsrnacleof  Iofeph,andhe  hath  not  chofen  the  tribe  of  Ephraim ,  but  ^^■77*^°-^7 
he  hath  chofen  the  tribe  of  hida,the  mount  Sion  which  he  hath  loucd  .  Hee 
hath  chofen  his  feruaunt  Dauid  to  feede  lacob  his  people,  and  Ifracl  his 
inhcritance.To  conclude,  it  pleafed  God  fo  to  fauc  his  churchjthaty  fafetic 
and  preferuation  thereof  fhould  hang  vpon  that  one  hcad,and  therfore  Da- 
uid criethout,Thc  Lordjthe  ftrength  of  his  people,  the  flrengthof  the  fal- 
uations  of  his  Chrift.  And  by  and  by  he  addeth  a  praicr :  Saue  thy  people  & 
blefle  thine  inhcritance:meaning  that  the  ftate  of  the  Church  is  with  vnfe- 
parablc  knot  ioy  ned  to  the  gouernment  of  Chrift.And  in  thcfame  meaning 
in  an  other  place:Lord  faue  vs-Let  the  kingheare  vs  in  the  day  that  we  ftiall  pfji.jo.jo, 
call  vpon  him  Jn  which  words  he  plainly  teacheth,  y  the  faithhill    did  vpon 
none  other  confidence  flee  to  y  helpe  of  God,but  becaufc  they  were  hidden 
vndery  fuccour  of  the  king.Wnich  is  gathered  by  an  other  Plalm.Lord  fauc 
vs.'Blelfed  is  he  y  comraeth  in  the  name  of  the  Lord.  Where  it  is  plaincly  i-  P^^.i  j  ?. » r, 
nough,y  the  faithfull  arc  called  back  vnto  Chrift,that  they  may  hope  y  they  ^  ^* 
fhalbe  faucd  by  y  hand  of  God.The  fame  rcfpeft  hath  y  other  praicr,  where 
aJ  the  Church  calleth  vpon  the  mcrcie  of  God.Let  thy  hand  be  vpony  man  pral.8o.i  8« 
of  tliy  right  hand,vpon  the  fonne  of  man,\vhom  thou  haft  prcfcrucd  (or  ap- 
pointed) to  thy  felfe.For  though  the  author  of  the  pfalme  bcwaileth  y  fcatte- 
ring  abroad  of  y  whole  pcople,y  et  he  praieth  for  their  reftitutio  in  the  head 
alone .   Wher  e,when  the  people  was  led  away  into  exile,  the  land  wafted, 
and  all  things  to  mans  feruing  deftroied,  leremy  lamenteth  the  oucr  chrowe  ^^"'•4.  *o« 
of  the  Church  ,   he  doth  principally  complaine  that  by  deftrudion  of 
the  kingdome  all  hope  was  cut  olffrcm  the  faithfull .     Chrifte  (  faith 
hee)  the  fpiritc  of  our  mouth  is  taken  in  our  finnes,to  whom  we  faid:  In  thy 
ftiadowe  we  (hall  hue  among  the  nations.Hcreby  now  it  fufficiently  appea-    ■ 
reth  that  becaufc  God  can  not  be  merciful  to  mankinde  without  the  Medi- 
atour  ,  therefore  Chrifte  was  p-lway  fet  before  the  holy  fathers  in  time 


Cap.  6 .  Of  the  kno-vole^ge  of 

of  the  law  to  whom  they  might  direft  their  faith. 

■  3  Novvc,  where  comfort  ispromifedinafflicfbionjfpccially  wherethe 
(Jehiiernnceofthe  Church  is  dcfcribed  ,  there  the  banner  of  affiance  and 
hope  is  aiianccd  in  Chnft  alone.  God  went  out  to  the  fauing  of  his  people 
with  his  Mcffiahjfaith  Habacuc  .  And  l"o  oft  as  the  Prophetes  make  mention 

Hab.j.ij,  ofrherclroring  of  the  Church,  they  call  backe  the  people  to  the  promise 
made  tDDauid,concerning  the  euerlaftmg continuance  of  the  kingdome. 
And  no  maruelJ.  For  otherwife  there  had  bin  no  aflurance  of  the  coucnant. 
For  which  purpofe  feructh  that  notable  anfwere  of  Efay,  For  when  he  fawc 
that  y  vnbelceumg  king  Achaz  refofed  that  which  he  had  declared  to  him 
o  •  the  railing  of  the  ficge  of  Hierufalcm  and  of  prefent  fafctie^as  it  werefo- 

E.'ay  7.14.  dainely.hepafledoucr  to  Meflias.Beholdavirgmc  (hall  conceiue  and  bring 
forth  a  fo!i,meamng  indircftly  that  though  the  king  and  his  people  by  their 
frowardaeircrefufed  the  promifc  offered  vntothem,as  though  they  did  of 
purpofe  bend  chcmfclucs  to  difcredite  the  trueth  of  God ,  yec  the  coucnant 
llioiild  not  be  voide,  but  that  the  Redeemer  fhoiild  cone  at  his  appointed 
time.  Finally  It  was  the  care  ofall  the  Prophetes,  to  the  cnde  they  might 
Hievve  that  God  would  be  m£rciftill,ahvay  to  fet  out  that  kingdome  of  Da- 

Efay  55.J.    uid.whercupon  hanged  the  redemption  and  cucrlaftingfaluation  .  So  Efay  ,  j 
filth; I  will  make  a  coucnant  with  you  the  faithftJl  mercies  of  Dauid .     Be-     ' 
hold  I  haue  giuen  him  for  a  witnellc  vn:o  nations,that  is,becaufe  the  faith- 
full  when  their  ftate  is  at  the  worft,couId  not  otherwifc  haue  any  hope ,  but 
by  the  meancs  of  him  bcinj  witnefl'e,that  God  would  bee  appcafable  to- 
ward them  .   Likewife  Hiercmy,  to  raifc  them  vp  being  in  defpairc ,  faithr 

Hier.ij.fi^.  Bcholde  the  daies  come',  wherein  I  will  raife  vpvnro  Dauid  a  righteous 
branchc,andthen(hallludabcfaucdjand  ifraellhall  dwell  in  fafetie  ,  And 

Eze.  J  4. 1 J .  Ezechicl  faith,  I  wil  raife  vp  one  fheephcard  ouer  my  {heep,cucn  Dauid  my 
feruant.I  the  Lord  wil  be  a  God  to  them,and  my  feruant  Dauid  for  a  Hicep- 

Ere.27.25.  heard.AndlwUmakeacouenantofpeaccwith  them  .  Alfo  in  another 
place,after  he  had  entreated  of  the  incredible  renuing,he  faith:  my  feruant 
Dauid  (hill be  their king,and  there  iliilbe  one fh:epcheard ouer  all,  and  I 
will  make  an  euerlafting  coucnant  of  peace  with  them .  I  gather  here  and 
there  a  fewc  places  out  of  manyjbecaufc  I  oncly  meane  to  haue  the  readers 
pucinmindcjthatthehopeof  allthegodl/  hatli  alway  beene  icpofed  no 
where  elfc  but  in  Chrift .  And  all  the  other  Prophetes  alfo  fpcake  agrcea- 

ore.i.ii.      bly  hereunto,  as  it  is  faide  in  Ofee.  The  children  of  Iiida  and  the  children 

Ofe.  3.5.       ot  Krael  Ihilbee  gathered  together ,   and  (hall  appoint  to  themfclucs  one 

head  .  Which  he  afterward  more  plamclyexpoundcth.  The  children  of 

Ifrael  (hall  returne,and  (hall  fecke  for  the  Lord  their  God  and  Dauid  their 

*" '  ■  •'  ^*  king .     And  Michee  fpcaking  of  the  returne  of  the  people  exprelTcly  faith, 

Amos;.  II.  The  king  (liall  go  before  them,and  the  Lord  in  their  head.  So  Amos  mea- 
ning to  praifc  the  renuingofthe  pcople,faith :  I  will  in  that  day  raife  vp  the 
tabernacle  ofDauid  that  is  fallen  dovvnc  ,  and  I  willhedge  vp  the  gappcs, 
and  raife  vp  the  places  oucrthrowen,eucnbecaufe  that  was  the  onely  ftan- 
dardoffaliiation,  tohauc  theroyallglorie  to  rife  vp  againe  on  hie  in  the 
ftocke  ofDauidjwhichis  fulfilled  in  Chrift.  Therefore  Zacharie  ,  as  his  age 

2ach.  j.p»    vvas  ncerer  to  the  appearing  of  Chrift,fo  doth  he  more  plaincly  crie  out :  be 

glad 


godthe%edeemer.  Li^t    ^*  '*^ 

glad  thou  daughter  of  Sion,  rcioycc  thou  daughter  of  Hicrufalcm.  Beholdc 

thy  king  commeth ,  rigliteous  and  failed.  Which  agrecth  with  the  place  of 

the  Pfalms  before  alleaged.  The  Lord^*  the  ftrength  of  the  faluations  of  Pnjl.»'.8« 

his  anointedj  Lorde  faue  vs.  Where  faluation  is  deriued  from  the  heade  to 

the  whole  bodic. 

4  It  was  Gods  will  to  haue  the  lewes  inftnifted  with  thefe  prophecies, 
that  to  feeke  for  their  dcliuerance,  they  (houlde  bend  their  eyes  diredly  to 
Chrift.  And  though  they  had  fharaefully  fwarued,yet  coulde  not  the  remc- 
braunceofthegenerall  principle  be  abolifhed,  that  God  by  the  hande  of 
Chrift,  as  he  had  promifed  to  Dauid,would  be  the  dcliuerer  of  his  Church, 
and  fo  the  coucnaunt  Ihoulde  be  of  his  owne  free  graunt,whereby  God  had 
adopted  his  chofen.  Hereby  it  came  to  pafTe,  that  this  fong  founded  in  the 
mouth  of  thcchildren  when  Chrift  a  little  before  his  death  enured  into  Hie- 
Tufalem,  Hofianna,  to  the  fonn  t  of  Dauid.  For  it  appeareth  that  it  was  com  ^ 
monly  knowen  and  fpoken  of,and  according  to  common  vfe  that  they  long 
that  the  onely  pledge  of  Gods  mercie  remamed  vnto  them,  inthecom- 
ming  of  the  Redeemer  .For  this  caufe  Chrift  himfelfe,  to  make  his  difciples 
plainely  and  perfeftly  beleeue  in  God,  biddeth  them  to  beleeue  on  him- 
felfc,Beleeue  ye  in  God  (faith  hee)  then  beleeue  alfo  in  mee.For  though(to  io™«'4«'« 
(peake  properly  )  faith  climeth  vp  from  Chrift  to  the  father,  yet  hee  mea- 
neth  that  the  fame  faith,  albeit  it  reft  vpon  God,  doth  by  litle  &  litle  vanifli 
away  vnleflc  he  become  a  mcane  to  holde  it  in  aflUred  ftedfaftnefle.  Other- 
wife  the  maieftie  of  God  is  too  hie  for  mortall  men ,  which  creepc  vpon 
the  grounde  like  wormcs ,  to  attaine  vnto  it.Wherefore  1  allowe  that  com  - 
iinon  fayingjthat  God  is  the  obied  of  faith,but  in  fuch  forte  that  it  needeth  °  °*'' '  5* 
correftioniecaufe  Chrift  is  not  in  vaine  called  the  inuifible  Image  of  God. 
but  by  this  title  we  are  put  in  minde,  that  if  wee  finde  not  God  in  Chrift, 
faluationcannotbeknowenvntovs.  For  although  among  the  lewes,  the 
Scribes  and  Pharifees  had  darkened  with  falfeinuentions,  that  which  the 
Prophetes  had  fpokea  concerning  the  Redeemer :  yet  Chrift  tooke  it  for  a 
ithingconfefled  as  recciued  by  common  confentjthat  there  was  none  other 
rcmedie,in  a  difpeited  cafe,&  none  other  meane  of  deliuering  the  Churda, 
but  by  giuing  the  Mediatour.  In  deede  that  was  not  commonly  knowen  a-  Rom,io44. 
tnong  the  people  as  it  ought  to  haue  becne,  wliich  Paul  teacheth,  y  Chrift 
is  the  end  of  the  lawe.  But  how  true  and  aflured  it  is,doth  plainely  appearc 
by  the  law  &  the  Prophets.  1  fpeakc  notyet  of  faith,becaufe  there  fliill  bee 
tlfewhere  a  more  conuenient  place  for  it .  Onelie  let  the  readers  holde  this 
as  faft  ftablifhedjthat  the  firft  degree  of  godlinefle  be, to  acknowledge  God 
to  be  a  Father  vnto  vs,  to  defende,gouerne  and  cheriih  vs,  till  he  gather  vs 
together  into  the  euerlafting  inhentaunce  of  his  kingdome:  &  that  hereby 
it  plainly  appeareth  which  wefaid  eucn  now,y  the  knowledge  of  god  which 
!bringctnfaluation,ftandcth  not  without  Chrift,  and  that  therforc  from  the 
beginning  hee  hath  beencfet  foorth  vnto  all  the  clefte,  that  they  Ihoulde 
looke  vpon  him,and  that  in  him  Ihould  reft  all  their  affiance.  According  to 
this  meaning  writeth  Ireneus,  that  tlie  Father  which  is  vnmeafurable,is  in 
his  Sonne  meafured,becaufe  he  hath  apphed  himfelfe  toy  meafureofour 
■capacitie  jleaft  he  Ihould  drownc  our  miiides  with  the  vjinieafurafclenes  of 


Cap.  7,  Ofthehnowledge  of 

his  gloric.Which  thing  the  phrcntike  men  not  confidering,doe  wrcft  a  pro- 
fitable fentence  to  a  wicked  fantafie,  as  though  there  were  in  Chrifte  but  a 
portion  of  the  godheadc  deriued  from  the  whole  pcrfedion:  whereas 
It  raeaneth  nothing  elfe,  but  that  God  is  comprehended  in  Chrift  alone. 
i.Iohn.i,  J I  That  faying  of  lohn  hath  alwaycs  bene  true;He  that  hath  not  the  Ton,  nei- 
ther hath  he  the  Father  .For  though  in  old  time  many  did  boaft  y  they  wor- 
Ihipped  the  foueraigne  God,y  maker  of  heaue  &  earth;y  ct  bccaufe  they  had 
no  Mccliator,tt  was  impoflible  y  they  fhould  truely  tafte  of  y  mercie  of  God, 
&  fo  be  perfwadcd  y  he  was  their  fatner.  Therefore  becaufe  they  knewc  not 
the  heade  that  is  Chrill,the  knowledge  of  God  was  but  vaine  among  them: 
whereby  alfo  it  came  to  pafTejthatat  length  falling  into  grofTc  and  Hlrfiic 
fuperftitionsjthey  bewrayed  dieir  owne  ignorance.As  at  this  day  y  Turkes 
although  they  report  with  full  mouth ,  that  the  creator  of  heauen  &  earth 
is  their  God,yet  do  they  thruft  an  idolc  in  place  of  the  tnie  God  while  thcjr 
fwarue  from  Chrift. 

The  vij.  Chapter. 

Thar  the  lawe  watgiuen^not  t»  holdefliUthepeepUiH  it,  but  t*  Hoaritli 
the  boft  efjalmtwH  ih  Chnjl,  iiHttUbis  cemmtng, 

BY  this  continuail  procefTc  that  wee  haue  rehcarfed,  may  bee  gathered, 
that  the  Law  was  added  about  fourc  hundred  ycres  after  the  death  ofA- 
braham ,  not  for  this  entent  to  lead  away  the  chofen  people  from  Chrifte: 
but  rather  to  keepc  their  mindes  in  expeftation  vntill  his  comming,  to  kin- 
dle a  defire  of  him,  and  to  confirme  them  in  looking  for  him  ,y  they  fhould 
notwaxe  faint  with  Ion  gtariance.Imcane  by  this  wordeLaw,not  only  the 
ten  commaundementesj  which  prefciibe  a  rule  howe  to  liue  godJily  and 
righteoufly,but  alfo  the  forme  of  religion  deliuercd  by  the  hand  of  Mofes. 
For  Mofes  was  not  made  a  lawgiuer  to  aboliflie  the  blefling  promifcd  to  the 
kinred  of  Abraham:  but  rather  wee  fee  howe  cucry  where  he  puttcth  the 
Icwes  in  remembrance  of  that  free  couenant  made  with  their  fathers  whofc 
heires  they  were,  as  if  he  hadbcene  fcnt  to  renue  the  fame.  That  was  mofl; 
plainely  fct  foorth  by  the  ceremonies.  For  what  were  more  vaine  &  fonde, 
than  for  men  to  offer  vp  lothfome  ftinke  of  the  fat  of  cattell,  to  reconcile 
themfclues  to  God  thereby?  to  flee  to  the  fprinkling  of  water  or  bloudc  to 
wafli  away  their  filthinefl'c  ?  Finally ,  all  the  feniicc  of  God  appointed  in  y 
lawe  (if  it  beeconfideredby  it  felfc,  and  doe  not  containe  fliadowes  and 
figures,  which  the  trueth  (hould  anfwcrc  vnto)flialbe  but  a  vcric  mockeric. 
Aft.  5. 44.  Wherefore  not  without  a  caufc  both  in  Stephens  fermon,&inthc  Epiftic 
Heb.8.5.  jQ  rhe  Hebrewcs  is  that  place  fo  diligently  wcycd.  Where  God  commaun- 
'*  deth  Mofes  to  make  al  thingcs  pertaining  to  the  tabernacle,  according  to  y 
paterne  that  had  bene  /hewed  him  in  the  mount.  For  if  tlicre  had  not  bene 
fome  Ipirituall  thing  appointed  y  they  ftiould  tend  vnto,  the  lewes  ftiouldc 
no  Icflc  haue  fondly  fpent  tlieir  labour  in  them,  than  the  Gentiles  did  in 
their  trifles.Prophane  meny  ncuer  earncftly  applied  the  ftudy  ofgodlines, 
canot  without  lothfome  tedioufnes  abide  to  heare  fo  many  fundrie  fafhions 
of  vfages:&  they  not  only  marucl  why  God  wearied  his  people  with  fuch  a 

heape  of 


godthe%edeeMer.  Lik    2,  toy 

heape  ofccremonics,buc  alfo  they  delpife  &  fcorn  them  as  childrcns  plays* 
And  che  caufc  is,for  that  they  cofider  not  the  cnd,froin  which  if  the  figures 
ofthe  law  be  feuercdjthcymuftneedes  be  condemned  of  vanitic  .  But  that 
fame  figure  fhewechjthatG  O  D  did  not  therefore  commaund  facrifices 
becaufehc  would  occupie  them  that  wor/hipped  him  with  earthly  ex- 
ercifcs,  but  rather  to  raife  vp  their  mindes  hicr .Which  may  alfo  plainly  ap- 
peare  by  his  naturc.-fbr  as  he  is  (piritiiall,  fo  he  is  delitcd  with  no  other  wor- 
(hippingbucfpirituall.     This  doe  the  fayinges  of  the  Prophetes  tcftifie, 
wherein  they  rebuke  the  lewcs  of  fli.iggilhncs,for  that  they  thought  that  a- 
ny  facrifices  wezeofany  value  with  God.  Is  that  becaufc  their  purpofe  is 
to  derogate  any  thing  from  the  law?No,but  according  as  they  were  true  ex- 
politours  of  the  law,fo  they  wouldby  this  meane  haue  mens  eies  direfted  to 
y  mark  from  which  the  common  people  flraicd.Now  by  the  grace  offered  to 
the  lewcs  it  is  certainly  gathered,that  the  law  was  not  voidc  of  Chrifl.  For 
Mofes  did  ^&t  forth  vnco  them  this  end  of  the  adoption ,  that  they  fhould  Exod.  i  o,  tf. 
become  a  prieftly  kingdome  to  God  .  Which  they  could  not  obtainc  vn- 
les  there  were  had  for  the  rocane  thereof  a  great  and  more  excellent  recon- 
ciliation, than  by  the  blood  of  beafles.  For  wh.it  is  lefle  likely  than  Adams 
children,which  by  inheritably  delcending  infeftion  arc  al  borne  the  bond- 
flaues  of  finnc,to  be  aduanced  to  royal  dignitie,and  fo  to  become  partakers 
oftheglorieofGodjVnleflc  that  fo  excellent  a  benefite  Ihould  come  vnto 
them  fro  elfc  where  tha  firom  themfelues>Alfo  how  could  y  right  of  prieft- 
bbod  remaine  in  force  among  them,who  by  filthines  of  fins  were  abomina- 
ble to  Godjvnles  they  had  bin  confecratc  in  a  holy  head  ?  Wherefore  Peter 
doth  very  aptly  turn  y  faying  of  Mofes,whcrehe  teacheth,that  the  fulnes  of 
grace,  thetaft  whereof  the  lewes  had  taken  vnderthclawe,wasgiucn 
inChrift  :  Yeeare  (  faith hee  )  achofen  kindred,  a  kingly  pricfthoode. 
For  to  this  end  tendeth  that  turning  ofy  words,tofhewthatrhey,towhom  i,Pet.i,9. 
Chrift  appeared  by  the  Gofpel,haue  obtained  more  than  their  fathers,  be- 
caufe  they  are  all  endued  both  with  prieftly  and  kingly  honour,that  trufling 
vpon  their  mediatour ,  they  may  freely  be  bold  to  come  forth  into  the  fight 
ofGod. 

z  And  here  by  the  way  it  is  to  be  noted,  that  the  kingdome  which  at 
length  was  ercifted  in  the  houfe  of  Dauid,is  part  of  the  law,&  contained  vn- 
dcrthcminiflcryofMofcs.Whereuponfolloweth,thataswelinalthekind-  " 

red  of  the  Leuites  as  in  the  pofleritie  of  Dauid  Chrifl  was  fet  before  y  eies 
of  the  old  people  as  in  a  double  looking  glafle.For,as  1  faid  euen  now ,  they  ■ 
could  not  otheiwife  be  before  God  either  kings  or  prieftes,which  were  both 
thebondflaues  offinne  andof  dcath,and  defiled  by  their  owne  corruption.  Gal.),a4. 
Hereby  appcareth  that  that  faying  of  Paul  is  mofl  true,y  the  lewes  were  hoi 
den  as  vnder  the  keeping  of  a  Schoolemaflerjtil  y  feed  came  for  whofe  fake 
the  promifc  was  giuen.For,becaufe  Chrifl  was  not  yet  familiarly  knowen  , 
they  were  like  vnto  children,whofe  weakenefTe  coiud  not  yet  beare  a  full 
knowledge  of  hcauenly  things,but  how  they  were  by  ceremonies  as  it  were 
lead  by  the  hand  to  Ghrifl,  is  fpoken  before,and  may  bee  better  vnderflan- 
ded  by  many  teflimonies  of  the  Prophets.  For  although  it  was  comman- 
ded them  to  come  daily  widi  newe  facrifices  to  appeafc  GOP;  yet  Efay 

promi- 


Cap.  7]  Ofthekpow/edge§f 

promikth  that  all  their  finncs  flialbee  cleanfcd  with  cne  onely  facrificc. 
Wherewith  Daniel  agreeably  faith :  The  Prieftes  appointed  of  the  tribe  of 
Leui,did  enter  into  the  Sanduarie;buc  of  the  onely  prieft  it  was  once  faidc, 

p,  J  that  by  an  oath  he  was  chofcn  of  God  to  be  a  prieft  for  ciier ,  according  to 

a  '  «»<''4.  f|^(>Q/j„f  of  j^jclchifcdec.  At  that  time  the  annointing  With  oile  uasvifibJc: 
but  Daniel  by  his  vifion  proncunceth  that  there  (halbc  an  other  manner  of 
anointing.  And  bccaufe  I  will  not  taric  vpon  many  cxamplcsjthe  author  of 
the  Epiftlc  to  the  Hebrucs  euen  from  the  4.chapter  to  the  1 1 .  doth  largely 
and  plainelyynoughfhcwe,th.-t  the  ceremonies  are  nothing  wocrth  and 
vainctillwecomctoChrift.  As  concerning  the  ten  commaundemcntes: 

Rom. 10 .4.    that  leflon  of  Paul  is  likcwifc  to  be  kept  in  minde,that  Chrift  is  the  endc  of 

t.Cor.j.tf.  the  lawevntofaUiation,tocuery  one  that  belccueth  ■  And  an  other  Icflbn, 
that  Chrift  is  the  Spirite  that  qiiickencth  the  letter  which  of  it  felie  flaicth. 
For  in  the  hrft  of  thefe  two,hc  meaneth  that  righteoufnesis  vainly  taught 
by  commandementSjVntillChnftdoegiucitboihby  free  imputation  and 
by  tlic  fpirite  of  regcncration.Whcrcforc  he  worthily  calleth  Chrift  the  ful- 
fiUing  or  ende  of  the  lawe  .  Becaufc  it  (hould  nothing  profite  vs  to  knowc 
what  God  rcquireth  of  vs,vnlcfle  he  did  fuccour  vs  fainting  and  oppreflcd 
vndcr  the  yoke  and  vntollerablc  burden  .  In  an  other  place  he  teachcth 
*  '^•'^'  that  the  lawe  was  made  for  tranfgrcftlons,  that  is  to  bring  men  tohumilitic 
being  prooucd  giiilcie  of  their  owne  damnation .  And,  becaufe  this  is  the 
true  and  onely  preparation  to  fceke  Chrift,  whatfoeucrhee  teachethin  di- 
uerfe  wordcs  doe  all  very  wcl  agree  together  .  Butbecaufehethenwas  in 
contention  with  pcruerlc  teachers,  which  famed  that  we  doe  dcfcrue  righ- 
teoufnefle  by  the  workcs  of  the  lawe,  to  confute  their  crrour ,  he  was  com- 
pelled fomctimc  to  fpeakeprecifcly  ofthebarelawc,whichyctoiherwifcii 
cloathed  with  the  couenant  of  free  adoption. 

3  But  now  it  is  good  to  know,  how  being  taught  by  the  moral  lawc,  we 
are  made  more  incxcufablc,  that  our  owne  guiltineflc  may  mooue  vs  to 
craiic  pardon .  If  itbctruethatwcbetaughtperfcftionof  righteoufncs  in 
the  lawe :  then  this  alfo  followcth,  that  the  abfolutc  keeping  thereof  is  pcr- 
fedrightcoufiieflcbcforeGod,thatis,whcrcby  amanmaybe  deemed  and 
accounted  righteous  before  the  hcaucnly  throne  of  iudgement. Wherefore 
Mofcs  when  he  had  pubhfhed  tbcHa  w,doubtcd  not  to  proteft  before  heaucn 

Deufcjo.i^.  and  earth,  that  he  had  fet  before  Ifrael  life  and  death,good  andcuill.  And 
wcmaynotdenic,but  that  the  reward  of  crernall  laluation  belongeth  to 
the  vpiight  obedience  of  the  lawc,  as  the  Lord  hath  promifcd  it.  Againe  yet 
it  IS  good  toexamine,whcthcrweepcrformethat  obedience,  vpondefcrt 
whereof  we  may  concciuc  a  truft  of  that  reward.  For  to  what  fmall  purpofc 
is  it,  to  Ice  the  reward  of  ctcrnall  hfc  fet  in  keeping  of  the  lawc ,  vnlcilc  wee 
further  knowe  whether  we  may  by  that  way  attaine  to  ctcrnall  life  ?  But 
herein  the  weakcnefle  of  the  lawe  doch  flicwe  it  fclfe.  For  becaufe  that  kee- 
ping of  the  lawe  is  found  in  none  of  vs  all,  we  arc  excluded  from  the  promi- 
fes  of  life,and  doe  fall  into  curfc  onely.  I  doe  not  nowe  tell  what  dotli  come 
to  palfc,  but  what  necdcs  muft  fo  come  to  pafTe .  For  whereas  the  doctrine 
ofthelawvis  farrc  abou^thepowerofman,hcmay  indecdeafarof,Iookc 
at  the  promifcs,  but  yet  not  gather  any  fluite  of  ihcm.  Therefore  this  one 

thing 


^od  the  %ede  enter.  Lih.  2,      lef 

thlngremainethjtliatby  thcgoodnefleof  chemhe  may  thebetcerwcyebis 
ownc  miferiCjwhile  he  confidcrethjthat  all  hope  of  (nluation  being  cutoff, 
dcach  doth  certeinly  hang  oucr  him.On  the  other  /Tde  doc  prefle  vs  terrible 
penall  Iaw'es,\vhich  do  hold  entangled  and  faft  bound  not  only  a  fcwe  of  vs, 
but  euery  one  without  exception  :  they  prefle  vs,  I  fay,  and  doe  purfue  vs, 
withanvnappeafable  rigour  ,  fo  that  wee  naay  fee  moftprefent  death  in 
the  lawe. 

4  Therefore  if  wc  lookc  only  vpon  the  law,  wee  can  doe  nothing  but  be 
difcouragedjbe  confounded,and  difpeire,forafrauch  as  by  it  we  are  all  dam- 
ned &  curfeci,&  kept  farrc  off  from  the  bleflednefle  that  he  offxeth  to  them 
that  worfhip  him.  Wilt  thou  fay  then,Doth  the  Lord  fomocke  vs?  For  how 
finally  doeth  it  differ  from  mocking,  to  {hew  forth  a  hope  of  felicitie ,  to  al- 
lure and  exhorte  men  vnto  it,  to  proteft  that  it  is  laycd  open  for  vs,  when  in 
themeanefeafontheentrievntoitis  forclofed  and  impofTible  to  be  come 
to  ?  I  anfwere  :  although  the  promifes  of  the  lawe ,  in  fo  much  as  they  arc 
conditionall,  do  hang  vpon  the  pcrfeft  obedience  of  the  lawe,  which  can  no 
where  be  found,  yet  arc  they  not  giuen  in  vaine .  For  when  we  haue  learned 
tliat  they  flialbe  voyd  and  of  no  effeft  vnto  vs,  vnlefle  God  embrace  vs  with 
his  free  goodnefTe  without  regard  of  our  works,  &  vnlefl!e  we  do  imbrace  by 
faith  the  fame  goodnelfe  giuc  vs  by  the  gofpel.then  want  they  not  their  ef- 
feftiialnes,yca  with  their  condition  annexed.  For  the  he  doth  fo  freely  giue 
al  things  vnto  vs,that  he  addcth  this  alfo  to  the  heape  of  his  bountifulneflc, 
y  not  rcfiifing  our  halfe  fijll  obedience ,  &  remitting  fo  much  as  it  wanteth 
offlill  performance,  hefomakcthvstoenioy  tliefruitcofthe  promifes  of 
y  law,  as  if  we  our  felues  had  fulnlled  the  condition .  But  we  wil  at  this  pre- 
fent  precede  no  further  in  this  matter,  becaufe  it  flialbe  more  largely  to  be 
entreated  of,when  we  fhall  fpeakc  of  the  luftificat  ion  of  faith. 

y     Wheras  wc  faide  that  it  is  icnpoflible  to  kepe  the  lawe,  that  is  in  fewc 
wordestobee  both  expounded  and  proued.  For  it  is  wont  among  the  peo- 
ple commonly  to  be  accompted  an  opinion  of  great  abfurditie,  fo  farre  that 
Hierome  doubted  not  to  pronounce  it  accurfed:  what  Hierome  thought,  I 
do  nothing  flay  vpon.  asforvs,letvsfearchwhatib  trueth.  I  will  not  here 
makelong  circumflanccs  of  diuerfc  fortes  of  pofTibiUtics.  I  call  that  impof-    ,. 
nble,which  both  neuer  hath  becne,  and  alfo  is  hindered  by  the  ordinance  ^ 
and  decree  of  Godjthat  it  ncucr  hereafter  may  be.   If  wee  record  from  the 
fartheft  timeof  mcmorie ,  1  fay  that  there  hath  none  of  the  holy  men,that 
beeing  clothed  with  the  bodic  of  dcath,hatheucr  attained  tothatful  per- 
fection of  loue,to  loue  God  with  all  his  heart ,  with  all  his  minde,  with  all 
his  fuule,with  all  his  power :    Againe,  that  there  hath  byn  none  that  hath 
not  ben  troubled  with  concupifcencc.  Who  can  fay  Nay  Pi  fee  in  deed  what 
maner  holy  men  foolifh  fuperflition  doth  imagine  vnto  vs,cuen  fuch  whofc 
purenefle  the  heauenly  Angels  do  fcarcely  counteruailc  :  but  againfl  both 
the  Scripture  and  proofc  of  experience  .   I  fay  alfo ,  that  there  fliall  none 
hereafter  be,that  fhall  come  to  the  markc  of  true  perfection ,  vnlefle  he  be 
loofcd  from  the  burden  ofhis  bodic.  For  this  point  there  are  opon  tcftimo- 
nies  of  Scripture .    Salomon  faid  ,  there  is  not  a  righteous  man  vpon  the  i.Reg.  8.4<S. 
earth  that  finncth  not.    AndDauidfaide  :  cuery  liuing  man  (hall  not  bee  Pfal.100.4j. 

Qj.  iufti- 


■»\ 


Cap.y,  Ofthehiiorviedgeof 

Cal    10      iuftificd  in  thy  fighi:.  lob  in  many  places  affirmeth  the  fame.  But  Paul  moft 
plainly  of  all;  ch.u  the  flcOi  lifteth  againll  the  fpirite/and  the  fpirite  againft 
theflcfh.    Andby  noothcrrc3f')nhe  proueth  that  all  that  are  vnder  the 
la\v,are  fubicif^  to  the  cuifc.Butbccaufe  it  is  vvrittcn,  that  cur  fed  are  althey 
Deu.j?.  16,  that  do  not  abide  in  all  the  coramaundcments  thereof:  meaning,or  rather 
takjniz  it  as  a  thing  confeircdjthit  no  man  can  abide  in  them.  And  whatfo- 
cuer  IS  foicfpoken  by  the  Scriptures,  that  muft  be  holden  for  perpetual], 
yea  and  ncceilaric .    With  fuch  futtlctie  d.d  the  Pelagians  trouble  Augu- 
lib.de  nae.  ftine/aying  that  there  is  wrong  done  to  God  ,  to  fay  that  hedoethconv- 
&  gratia.      maund  more  than  the  faithfull  arc  able  by  his  grace  to  peiforme.     Augu- 
ftme,to  auoide  their  cauillation  confefled,  that  the  Lorde  might  in  dcede, 
if  he  would,aduaimce  a  mortal!  man  to  the  pureneflc  of  Angels :  but  that  he 
neithcrhathdoncfoatany  time,nor  will  do,  bccaufe  he  hath  othcrwife  af- 
f\  firmedin  the  Scriptures.  And  that  do  I  aUb  not  dcnie.    But  I  adde  further, 

':^^  that  it  is  inconucnient  to  difputc  of  his  power  againft  his  trueth ,  and  that 

therefore  this  fentencc  is  nor  fubieft  to  cauillations  if  a  man  fliould  fay,that 
that  thing  is  impoflible  to  bc,\vherof  the  Scriptures  doe  pronounce  thatic 
-V,«'^  fhal  not  bc.But  if  they  difputc  oFtheworde:  when  the  Difciplcs  asked  the 

>'feat.Tp.2j.  Lord,whomaybe(aued,heanfwcrcd:  with  men  indeede  it  isimpoflible, 
y '.:'  Lib.de  fpi-  tut  with  God  all  things  arc  \  ofTible.  Alfo  Auguftine  with  a  moft  ftrong  rca- 
ritu  &  lite-  j-Q^  ftiffcly  defendcth,  that  in  this  flelli  we  ncuer  yeldc  to  God  the  due  loue 
"'  that  wee  owe  him.  Loue(f3ith  he)fo  followeth  knowledgejthat  no  man  can 

perfedly  loue  God,  but  he  that  hath  firft  flilly  knowen  his  goodneflc  .  We, 
while  wc  wander  in  this  worldcjfee  by  a  glafle  and  in  a  darke  Ipeach:  it  fol- 
loweth therefore,th3t  our  loue  is  vnpeifed  .  Let  this  therefore  Vemaine 
out  of  controucrjiic,  that  in  this  flefh  it  is  impofliblc  to  fulfil  the  laweyif  wee 
behold  the  weaknclH;  of  our  owne  nature,as  it  (hal  yet  alfo  in  another  place 
Rom.  8.  J.      bcprouedbyPaul. 

6  But  that  the  whole  matter  maybe  more  plainly  fct  foorth :  let  vs  in  a 
compendious  order  gather  vp  together  the  office  and  vfc  of  the  lawe  which 
they  cnll  Moral.  Now,as  farre  as  1  vnderft:and,it  is  contcined  in  thefe  three 
panes. Thefirft  is,thi.t whileitflicwethto  cueryman  the  righteoufnesof 
Go  J,that  isjthe  righteoufneife  wliich  only  is  acceptable  to  God,  it  admo- 
niflijCertincprouc  giltic,yea  &  condemne  euery  man  of  his  own  vnrighte- 
oufnclfcFor  fo  is  it  needefuU  cliat  m.m  blinded  &  drunkc  with  loue  of  him- 
(elfcjbedriuenbothtotheknov.'lcdgc  SitheconfeflTionof  his  ownewcak- 
nefle  &  vncleannefle:  for  afmuch  as  if  his  vanitie  be  not  euidcntly  conuin- 
cedjhe  fwelleth  with  mad  affiance  of  his  owno  ftrcngth,  and  c.in  neuer  bee 
brought  to  thinke  of  the  flendcrneflctherof,  fo  long  as  hcmeafureth  it  by 
the  proportion  of  his  own  will.But  fo  foone  as  he  beginncth  to  compare  his 
ftrcngth  to  the  hardnelfe  of  the  lawc,  there  he  findcth  matter  to  abate  his 
couragc.For  howfoeuer  he  before  conceited  a  great  opinion  of  it,  yet  by  & 
by  he  fceleth  it  to  pant  vnder  fo  great  a  burden,^;  then  to  Ihake  Si  foltcr,  at 
laft  cucn  to  fall  down  &  faint.So  being  taight  by  the  fc  holing  of  the  law,  he 
jnittethoffthatarrogancicwherwithbcfore  he  was  blinded.  Likewifeheis 
to  be  healed  ofanotnerdifeafe  of  pride,  whereof  wee  hauefaidethathe  is 
ficke,So  long  as  be  is  fiifl&ed  to  ftande  to  his  owne  iudgcmcnt,  hcc  dc-.iifcth 

Hypo 


^od  the  %ede  enter,  Lih,  2»      to^ 

Hypocrlfie  In  flf  ede  of  rIghteoufnefle,wherwith  being  contented,  he  rL'eth 

vp  in  cbursge,  by  I  wote  not,  what  forged  righteoiifnclTes,  againft  the  grace 

of  God  .     But  fo  foonc  as  he  is  ccn-.peLIcd  to  trie  his  ]jfe  by  the  bab'Vcc  of 

thclawe.  then  Icauing  the  prefumption  of  the  counterfaite  rightcoufhede, 

he  fecth  himfelfe  to  be  an  infinite  fpace  dtftant  from  holineffc:  Againe,that 

he  flo',ve:h  fiill  of  infinite  vices,  whereof  before  he  feemed  cleane  .  For  the 

euils  oflufr  are  hidden  in  io  deepe  and  crooked  priuie  corners.thatthcy  ea- 

fily  deceiuc  the  fight  of  man.  And  noc  without  caufc  the  Apofile  faith ,  that  Rojj,  _  - 

he  kncwc  not  luO,  except  thclawe  had  fayd:  Thou  fhalt  not  luflc:  becaufe 

except  it  be  by  the  lav/e  difclofed  out  of  her  lurking  holes,  itdeftroyeth 

miferable  man  fo  fecrctly,  that  he  feeleth  not  the  deadly  darte  thereof. 

7  Sothelaweislikeacertainelookingglafrewhciein  v/e  beholdc,firft 
cur  wcakenefTe,  and  by  that  ourwickedncH'e,  and  laft  of  all  by  them  both 
our  accurfcdneflc ,  euen  as  a  glafic  rcprcfenteth  vnto  vs  the  fpottes  of  our 
face .  For  when  power  faileth  man  to  follow  righteoufnellc ,  then  tr.ufl:  hec  ? 

nccdcs  fticke  faft  in  the  mire  of  finnes .  And  after  finne  by  and  by  followeth 
curfe.  And  of  how  much  the  grcatc:  tranfgreirion  the  lawe  holdeth  vs  giU 
ty  and  conuift,  with  fo  much  the  more  greeuousiudgemcnt  it  condemncth 
vs.  For  this  purpofe  makcch  the  faying  of  the  Apofllejthat  by  the  kw  is  the  Rom.  j.i  i 
knowledge  offinne.  For  there  he  fpeaketh  only  of  the  firll  cfiice  of  the  law, 
the  proofe  whcrof  is  in  finners  not  yet  regenerate.And  like  to  this  arc  thefe' 
two  fayings,  tliat  the  lawe  cntrcd  that  finnc  might  abound,  &  therfore  that  ^°^'  J- Jo* 
it  is  the  miniftration  of  death  that  worketh  wrath  and  flaieth  .  For  without 
doubt  fb  much  more  growcth  iniquity ,v;:th  how  much  more  vnderftanding  a-Cor.  j. 
offinne  the  confciencc  is  ftriken, becaufe  vnto  breach  of  lawe  is  added  ob-  ^°"'»4«'5 
ftinacie  againft  the  maker  of  the  lawe .  It  followeth  therefore  that  the  lawe 
armeth  the  wrath  of  God  to  the  deftruftion  of  the  finner ,  becaufe  of  it  Iclfc 
it  can  doe  nothingbut  .iccufc,  condemne  and  deftroy .      And  as  Auguftinc  pg  corre.  & 
writethjif  the  fpint  of  grace  be  abfent,  the  lawe  is  prefent  with  vs,  onely  to  gratia  vide, 
this  end,  to  accufe  vs  and  kil  vs.  And  yet  when  this  is  {ayd,ncither  is  y  lawe  AmbroCcap 
diihonored  thereby,nor  any  thing  taken  from  the  exccllencie  thereof.Trti-  '  >  u       ^ 
ly  if  our  will  were  wholy  framed  and  difpofed  to  the  obedience  of  the  lawe,  cap.s, 
then  plainely  the  onely  knowledge  of  it  were  fufficient  to  faluation .     But 
forafmuch  as  our  flefhly  and  corrupt  nature  fighteth,  as  an  enemie  with  the 
fpirituall  lawe  of  God,  and  is  nothing  amended  with  the  difcjpline  thereof, 
this  followeth  that  the  lawe  which  was  giuen  for  faluation ,  ( if  it  had  found 
fit  hearers  )  turneth  to  the  occafion  of  finne  and  death  .     For  fith  wee  are 
allproued  tranfgrellbrs  of  it,  the  more  plainely  that  it  opencth  the  righte- 
oufnefl'e  of  God ,  fo  much  the  more  on  the  other  fide  it  difclofeth  ourini- 
quitie :  the  more  furely  that  it  confirmeth  the  rewarde  of  life  and  faluation 
lai  d  vp  for  rightcoufnes,fo  much  the  more  aflured  it  maketh  the  deftruftion 
of  the  wicked.  So  farre  is  it  of  therefore  that  thefe  fayinges  fhould  be  to  the 
dishonour  of  the  law,that  they  much  auaile  to  the  more  glorious  commen- 
dations of  Gods  bountie.  For  truly  it  hereby  appeareih  thatwe  are  hinder 
red  by  our  owne  wickcdnefTe,  and  peruerfenes ,  that  wee  enioy  not  the  bleC- 
fednefle  of  life  fet  openly  abroad  for  vs  by  the  lawe .  Whereby  the  grace  of 
God  that  helpeih  vs  wimout  the  fuccour  of  the  lawe ,  ii  made  fo  much  the 

Qj.  fweeter. 


Caf.y,  .  Ofthe  knowledge  of 

fwcctcr,  &  the  mercy  more  louely  that  giueth  it  vnto  vs,  whereby  we  learne 
that  he  is  ncucr  wearied  with  often  doing  vsgood  and  heaping  newe-giftcs 
vpon  vs. 

8  And  whereas  the  iniquity  and  condemnation  of  vs  all  is  fealcd  by  the 
teftimony  of  the  lawc,  it  is  not  done  for  this  purporc(  if  at  leaft  we  well  pro- 
fit in  it )  to  make  vs  fall  downe  with  defpeire,or  with  difcouraged  mindes  to 
tumble  downe  headlong .  In  deedc  the  reprobate  are  amafcd  after  that  ma- 
ncr,  but  that  is  by  rcafon  of  their  obftinacie  ,  but  with  the  children  of  God 
there  bchoueth  to  be  another  cnde  of  inftrudioa  .  I  grant  the  Apoftle  te- 

Rom.3.ij?.  ftificththat  wee  are  all  condemned  by  iudgcmcntof  thclawe,  thateuery 
mouth  may  be  flopped ,  and  that  all  the  worldc  may  become  bounde  TOto 

Rom.  u.j  2.  God ;  but  yet  the  fame  Apoftle  in  an  other  place  teacheth ,  that  God  hath 
concluded  all  vndcr  vnbelicFc,  not  to  deftroy  al,  or  to  fuffer  all  to  perilh,but 
that  he  might  hauc  mercy  of  all ,  that  leauing  the  fooliihe  opinion  of  their 
ownc  ftrength,  they  might  vnderftandjthat  they  ftand  and  are  vpholden  by 
thconly  handc  of  God :  that  they  being  naked  and  empry  ,  may  flee  to  his 
mercy,  that  they  may  reft  thcmfclues  wholly  vpon  it,hide  thcmielues  whol- 
ly in  it,  take  holdc  of  it  alone  in  ftecde  of  righteoulheire  and  merites,  which 
is  laidc  open  in  Chrift  for  al  men  who  focuer  they  be  that  with  true  faith  do 
defire  and  locke  for  it .  For  God  m  the  commandcmentcs  of  the  lav/e  ap- 
pearethbut  a  rewarder  of  perfeft  righteouGiefle ,  whereof  we  all  are  defti- 
mte,  and  on  the  other  fide  a  rigorous  iudgc  of  cuill  doinges  .  But  in  Chrift, 
his  face  ftiineth  full  of  grace  and  lcnity,eucn  towardc  the  wretched  and  vn- 
worthy  finners. 

9     Of  profiting,  to  craue  the  grace  of  his  helpe ,  Augufline  Ipeaketli  oft, 
as  when  he  writeth  to  Hilarie,  The  lawe  commandeth  that  cndeuoudng  to 

Epifto.200.  Joe  the  thinges  commanded,  and  being  wearied  with  our  weakenefl'e  vnder 
the  lawe,  we  fhould  learne  to  aske  the  helpe  of  grace  .    Againe  to  Afelius: 

E  "ft  1 1  o  The  profit  ofthe  lawe  is  to  conuince  man  of  his  owneweakenefle,andcom- 
pi  o  .  00.  ^^jj  j^.^  ^^  ^^^^^  ^^^  Phyfickc  of  grace  that  is  in  Chrift  .    Againe  to  Inno- 

Epillol.^  J.  ^^j.  Qf  j^r)mc:  The  law  commandeth,&  grace  miniftreth  ftrength  to  do.  A- 

- .,     .  gaine  to  V.ilentinc :  God  commaundeth  thofc  thinges  that  we  can  not  doe, 

re.&  eratil  ^^^^^  ^^  '"^Y  ^carne  to  knowe  what  to  aske  of  him .     Againe:  The  lawe  was 

lnPra.70,  *  giuen  to  accufe  you,  that  being  accufed  you  fhould  feare,  that  fearingyou 
ihould  craue  pardon,  and  not  prefume  of  your  owne  ftrengthcs  .     Againe: 

In  Pfj,  1 1 8,  ^j^^  j^^^  ^^^  giuen  for  this  purpofe ,  of  great  to  make  litlc ,  to  {hewe  that 
thou  haft  no  ftrength  of  thine  owne  to  righteoufnefle ,  that  thou  as  poore, 
vnworthy  and  needy,  fhouldeft  flee  vnto  grace.  After,he  turneth  liis  fpecch 

Scf«J7'  to  God  and  fay  th:  Doe  fo  Lord,do  fo  mercifull  Lord,  commande  that  which 
can  not  be  fulfilled :  yea,  commaunde  that  which  can  not  but  by  thy  grace 
be  fulfilled,  that  when  men  can  not  fulfill  it  by  their  ownc  ftrength,  cuery 
mouth  may  be  ftopped,  and  no  man  may  thinke  him  fclfe  great .  Let  al  be 
little  ones,  and  let  all  the  worlde  be  guilty  before  thee  .  Bur  I  am  not  wife 
to  heap  vp  fo  many  teftimonies  ,  fith  y  holy  man  hath  written  a  booke  pro- 
perly of  that  matter,  which  he  hath  intituled,  Of  the  Spiritc  &  Letter.  The 
fcconde  profiting  he  doth  not  fo  liucly  defcribc ,  cither  becaufe  hec  knewe 
that  it  did  hang  vpon  the  formcr,or  becaufe  he  did  not  fo  wcl  vndcrftand  it, 

or 


•     ^oci the  Redeemer,  Lih.i.       rto 

erbeciurehc  wanted  words  wherewith  diftin(SIy&  plainly  to  exprcflehis 
meaning  of  it,which  yet  he  rightly  concciucd.-but  this  lirft  office  of  the  hw 
is  not  idle  euen  in  the  reprobate  alfb.For  though  they  go  not  thus  farrc  for- 
ward with  the  children  of  God,  that  after  the  throwing  downe  oftheir  flcfli 
tliey  be  renued  &  florifh  againc  in  the  inward  man,but  amafcd  with  the  firft 
terrour  do  he  ftill  in  defperation:  yet  it  ferueth  to  {hewe  forth  the  cquirie  of  :■'. 

Gods  iudgement,that  their  confciences  be  tofTed  with  fuch  waycs.For  they 
cucr  willingly  dciire  to  make  fliift  againft  the  iudgement  of  God  .  Nowc 
while  the  fame  is  nocyctopened.they  yet  fo  aftonifhed  with  the  teftimonie 
ofthelawe  and  their  confcience  do  bewray  in  thcmfelucs  what  theyhaue 
deferued. 

lo  Thcfecondc  office  ofthelawe,  is  that  they  which  are  touched  with 
no  care  of  that  which  is  iiift  &  nghtjvnlefle  they  be  compelled,  when  they 
hcare  the  terrible  penal  ordinances  thercin,may  be  reftraine  d  at  leaft  with 
feare  of  punifhment.But  they  are  reftrained,not  becaufc  their  inward  mind 
is  moued  or  affefted  withal  l,but  becaufe  being  as  it  were  bridlcd,they  with- 
holde  their  hand  from  outward  worke,  anddoekeepe  in  their  pcruerfheflc 
within  thera,which  otherwife  they  would  haue  outragioufly  poured  out. 
Thereby  they  become  truely  neither  the  better,  nor  the  more  righteous 
before  God.  For  although  being  letted  either  by  feare  or  by  fliame,  they 
dare  not  put  that  in  praftife  which  they  haue  conceiued  in  their  minde,nor 
openly  blow  abroad  the  rages  oftheir  luft :  yet  haue  they  not  a  heart  fra- 
med to  the  feare  &  obedience  of  God,  yea  the  more  that  they  holde  backc 
them  feluesjfo  much  the  ftronglier  within  they  are  kindlcd,they  burn,they 
boile,readie  to  do  any  thing,&  to  break  forth  any  whither ,  if  this  terror  of 
the  law  did  not  ftay  them.And  not  that  only,  but  alfo  they  moft  fpitefully 
hate  the  lawe,and  do  deteft  God  the  law  maker,ro  that  if  they  couldc,  they 
would  very  faine  take  him  away,whome  they  cannot  abide  ,  neither  when 
He  commandeth  rightful  things,nor  when  he  rcuengeth  him  vpon  the  dc- 
fpifers  ofliis  maicftie.  In  fome  in  deede  more  darkly,&  in  fome  more  plain- 
ly, but  in  all  generally  that  are  not  rcg:  ncratc,is  this  feeling,  that  they  are 
-jdrawen  to  the  following  of  the  law  not  by  willing  fubmifllon ,  but  rclifting 
andagainft  their  willes.only  by  violence  of  feare.  But  this  conftrained  and 
enforced  riehteoufnes  is  neccflaiy  for  the  publikc  common  Itate  of  men, 
the  quiet  wherof  is  herein  prouided  for,while  order  is  taken  that  sll  thinges 
be  not  confounded  with  vprorcwhich  would  cometopafTe,  if  all  thinges 
were  lawful  for  all  men.Yca,it  is  not  vnprofitablc  for  the  children  of  God  to 
be  exercifed  with  this  Scholing.fo  long  as  tliey  before  their  callingbecing 
yet  dcftiture  of  the  fpirite  of  raniftificanon,are  fril  wanton  with  the  folly  of 
the  flefh.For  when  they  arc  drav«  en  backc,though  it  be  but  from  outwardc 
licentioufneS:,by  the  terrour  of  Gods  vengeance,clthough  for  that  they  are 
not  yet  tamed  in  minde,tlicy  go  for  the  prefent  rime  but  a  litlc  forward,y  ct 
they  partly  grow  in  vre  to  bcarc  the  yoke  of  Chrift ,  fo  that  when  they  are 
callcdjthey  be  not  altogether  rude  and  rawe  to  difcipline,  as  to  a  thing  vn- 
knowcn.This  office  the  Apoftlefcemcth  properly  to  haue  touched  ,  when  '•Tiin,i,5, 
he  faith  that  the  lawe  was  not  fct  for  the  righteoiis  man,  but  for  the  vnrigh- 
teous  &  difobedientj  wicked  and  finncrs,  euill  doers  and  prophane  men, 

Q^  flayers 


►  :4« 


Cap,  7,  Of  th<  ki^aHedge  of 

flayers  of  their  parents,  &  murthcrcrs,  fornicators.  Sodomites,  robbers  of 
children,lycrs  &  pcriuredmen^  whatfocuer  elfc  is  againft  found  dodrine. 
Forhcfaithjthatitisaftay  to  the  v/ilde  outraging  luftesoftheflcih,  that 
elfc  would  ftray  abroad  without  meafure. 

II  But  to  both  may  that  be  applyed  which  he  faith  in  another  place, 
that  the  law  was  to  the  lewcs  a  SchoJemafltr  toChrift  ,  for  there  are  two 
fortes  of  racn^vvhotne  with  her  fchooling  fiie  leadeth  by  the  hand  to  Clirift. 
Theonefortjofwhomewcfirftfpakc,  bccaufcthcy  arc  too  full  of  affiance 
oftheirowncftiengthoirightcourncs.arenocmeete  to  receiuc  the  grace 
cfChriftjvnlefle  they  be  tirft  emptied  ,  therefore  the  lawe  bringeth  them 
downc  to  huniilitieby  knowledge  of  thcnifclucs ,  that  fo  they  may  be  pre- 
pared to  defire  that  which  before  they  thought  they  wanted  not .  The  o- 
thcr  fort  nccdc  a  bridle  to  be  holden  backe,  lead  they  fo  giue  loofc  y  rcines 
to  the  wantonncire  c^  their  fleili,that  they  fall  of  altogether  from  all  ftudie 
of  righteoufneirc.  For  where  the  fpirite  of  God  doth  not  yet  gouerne,  tlierc 
fomccime  luftes  do  fo  boilc,that  it  is  in  great  pcrill  leaft  they  tlwowc  downe 
the  (bulc  that  is  {ubiC(ft  to  them  into  the  forgetfulnelTe  &  defpifing  of  Godt 
and  fo  would  it  come  to  paffe  if  God  did  not  with  this  remcdic  prouide  for 
it.Thcrforc  thofe  whom  he  hath  appointed  to  the  inheritance  of  his  king- 
dome,if  he  do  not  byandby  regenerate  them,hc  kcepctlithem  by  the  works 
of  the  lawc  vndcr  fcarejvntil  the  time  of  his  vifitation  ,  not  that  chaftc  & 
pure  fcare  fuch  as  ought  to  be  in  children,but  y  et  a  profitable  fcare  for  this 
that  they  may  according  to  their  capacitie  be  taught  by  intioduftion  to 
uaie  godlinelfe.  Of  this  we  haue  fo  many  pioues,  tiiat  it  necdeth  no  exam- 
ple. For  whofoeuer  haue  any  time  continued  in  not  knowing  of  God,  will 
confcllc  that  this  happened  vnto  them,  that  they  were  holden  by  the  bri- 
dle of  the  law  in  fome  feare  &  obedience  of  God,  vntill  the  time  that  being 
regenerate  by  his  fpirite, they  began  heartily  to  louehim. 

1 2.  The  third  vfe,which  is  alfo  the  principal  vfe,  &  more  nearely  loketh 
vnto  the  proper  end  of  the  law,concerneth  the  faitliful,  in  whofc  hearts  al- 
readie  liucth  &  reigneth  the  fpirit  of  God.For  although  they  haue  the  lawc 
written  &  graucn  in  their  hearts  by  the  finger  of  God,  that  is  to  fay,  be  fo 
affeftioned  &  minded  by  the  direftion  of  the  fpirit  that  they  defire  to  obey 
God,yet  do  they  ftill  two  wayes  profit  in  the  lawe.  For  it  is  to  them  a  very 
good  meanc,whcrby  they  may  daily  better  &  more  afluredly  learne  what 
is  the  will  of  the  Lord  which  they  a^'ire  vnto,&  may  be  conhrmed  in  y  vn- 
derftanding  thereof  As  if  a  feruant  be  alrcadie  bent  with  all  the  atFedion  of 
his  heartjto  pleafe  his  Lord:  yet  hath  he  ncede  dihgendy  to  fearch  out  & 
inarkethefa{hionsofhisLord,that  he  may  frame  &  apply  himfclfe  vnto 
them.  And  let  none  of  vs  exempt  himfelf  from  this  neede.  For  no  man  hath 
hicherto  attained  tofo  great  wifcdcMTie,  but  that  he  may  by  daily  inftrudi- 
on  of  the  law  get  new  profit  in  proceeding  to  the  purer  knowledge  of  Gods 
Will.Then  becaufe  wee  nccdc  not  only  dodrine  but  alfo  exhortation ;  this 
other  profitc  Hiall  the  fcruaunc  of  God  take  by  the  lawe,  to  be  by  the  often 
meditation  thereof  ftirrcd  vp  to  obedience  ,  to  be  ftrengthen.-d  in  it,  to 
be  holden  backe  from  the  flippery  way  of  offending.  For  after  this  maner, 
vsai^  thcfc  holy  ones  driuc  forwardc  them  fducs ,  which  with  howe  grea« 

chcerc^ 


^od  the  Redeemer,  Liki,        tit 

elieercfulnefle  fb  cucr  they  trauaUe  to  Godward  according  to  the  (pirit,yec 

they  are  alway  lodcn  with  the  fluggiflineflc  oFthe  flcfli,  that  they  procecdc 

not  with  fuch  full  readines  as  they  ought .  To  tliis  fle(h  is  the  lawe  giuen  as 

a  whippe,  that  bke  a  flowe  and  dul  Afle  it  may  be  pricked  forward  to  workc. 

Yea  to  the  fpirituall  man ,  becaufe  he  is  not  yet  difpatched  of  the  burden  of 

the  flefii ,  it  /hall  be  a  continuall  pricke  that  fufFereth  him  not  to  ftand  ftiU. 

Eucn  to  this  vfe  Dauid  had  rcfpcd,whcnhc  did  fet  forth  the  law  with  thofc 

notable  praifcs  :  The  lawe  of  the  Lordc  isvndefiled,  conuerting  foulcs: 

the  iuftices  of  the  Lorde  are  vpright,  and  cheating  heartes ;  the  comroan- 

dement  of  the  Lorde  is  bright,  that  giueth  light  to  the  eyes  .&c.     Againe:        "*•'• 

A  lanternc  to  ray  feete  is  thy  wordc  ,  and  a  light  vnto  my  pathcs ,  and  in- 

numerable  other  that  he  rehearfcth  in  all  that  Pfalrae.      Neither  are  thefe  "»•"*•*<*?• 

thingcs  againfl  the  fayingcs  of  Paul ,  wherein  is  (hewed ,  not  what  vTc  the 

lawe  miniflreth  to  the  regenerate,  but  what  it  is  able  to  giue  to  man  of  it 

felfc  .     But  here  the  Prophete  rcporteth  with  howc  great  protite  the  Lord 

dothinflrudthembyrcadingof  iiislawe,  towhomehee  inwardely  infpi- 

rcth  a  readinefTe  to  obey  .     And  he  taketh  holde  not  of  the  commaunde- 

mcntcs  onely,but  alfo  the  promife  of  grace  annexed  to  the  thingcs ,  which 

onely  maketh  the  bittcmefle  to  vvaxe  fweete .  For  what  were  lefle  amiable 

than  the  lawe,  if  it  fhould  onely  with  requiring  &threa£ning  trouble  foulcs 

carefully  with  feare,  and  vexe  them  with  terror?  But  fpecially  Dauid  (hcw- 

eth,  that  he  in  the  Jawe  concciued  the  Mediatom,wiibc>ut  whom  there  i«  no 

delite  or  fwectcnefTc. 

13  Which  while  fome  vnskilfull  men  can  not  difcernc ,  they  boldely 
/hake  away  all  Mofes,  andbidde  the  two  tables  of  the  lawe  farewel,bccau(c 
they  thinke  it  is  not  agreeable  for  Chriflians  to  cleauc  to  that  doftrine  that 
contcineth  the  miniftration  of  death .  Let  this  prophnnc  opinion  depart 
farrc  out  of  our  mindes  .  For  Mofes  taught  excellently  wel,  that  the  fame 
Lawe  which  with  finners  can  engender  nothing  but  death,  ought  m  the  ho- 
ly to  haue  a  better  and  more  excellent  vfe  .  For  thus,  when  he  was  ready 
to  die,  he  openly  faide  to  the  people  :  Lay  your  heartes  vpon  al  the  wordes  Dcu.  j  t.tf. 
that  I  doe  teftitic  to  you  this  day,  that  ye  may  committe  them  to  your  chil- 
dren, that  ye  may  teach  them  to  keepe,  to  doe,  and  to  fulfill  all  the  thinges 
that  arc  written  in  the  volume  of  this  lav/e,  becaufe  they  arc  not  vaincly 
commaunded  you,  but  that  euery  one  fhoulde  hue  in  them :  but  if  no  man 
can  deniethat  there  appcateth  in  it  an  abfolute  patcrne  of  righteouf- 
neflc ,  then  either  wee  mull  hauc  no  rule  at  all  to  hue  iuflely  and  vpright- 
ly,  orelfeitisnorlawefuJlforvs  todepartefromit.  For  there  are  not 
many  but  otjc  rule  of  life  which  is  pcrpetuall  and  can  not  bee  bowed. 
Therefore,  whereas  Dauid  maketh  the  hfeofa  righteous  man  continually  r 
bufiedin  the  meditation  of  the  lawe,  lettcvsnot  rcferrethat  to  one  age 
onely  ,  becaufe  it  is  mofl  meete  for  all  ages  to  the  ende  of  the  workie: 
and  let  vs  not  therefore  be  frayed  awaye,  orflleefrombceinginftrudedby 
it,  becaufe  it  appointeth  a  much  more  cxade  holyneffe  than  wee  rtiall  per- 
forme,  while  we  fhall  carry  about  the  perfon  of  our  body.  For  now  it  execu- 
teth  not  againrt  vs  the  office  of  a  rigorous  exadter  y  wil  not  be  fatisfied,  but 
with  his  ful  taskc  performed:  but  in  this  pcrfcdion  whercvnto  it  cxhortctb 

0.4  vs, 


Cap.  7,  Ofthek^JswIedgeof 

vSjit  (hcweth  vs  a  marlcc,  towardc  which  in  alour  life  to  cndcuor,  is  no  leflc 
profitable  for  vs,  than  agreeable  with  our  dutie  .  In  which  endcuour  if  wc 
faile  nor,  it  is  well .  For  all  this  life  is  a  race,  the  fpacc  whereof  being  runnc 
out,  the  Lord  will  eraunt  vs  to  attaine  to  that  marke,towarde  which  our  en> 
deuours  do  traiiaile  a  farre  of. 

14     Ncwe  therefore  ,  whereas  the  lawc  harh  toward  the  faithfuU  a  power 
to  exhort,  not  fuch  a  power  as  may  binde  their  confciences  with  curfe  ,  but 
fuch  as  with  ofccn  calling  on ,  may  Ih.ikc  of  fluggifhnefTc  and  pinch  imper- 
fcdion  to  awake  it  :  many  when  they  meane  ro  exprelfe  this  deliiierauncc 
from  the  cuife  thereof,  do  f  ly  ,  that  the  lawe  is  abrogate  to  the  faithful!.  ( I 
fpeakc  yet  of  the  lawc  moral)  not  that  it  doth  no  more  command  them  that 
which  IS  right,  but  oncly  thatitbcno  more  vnto  them  that  which  it  was  be- 
fore, that  is,  that  it  doc  no  more,  by  making  afraide  and  confounding  their 
confciences,  damnc  and  d.-ftroy  clicm  .And  truly  fuch  an  abrogation  of  the 
lawc,  Paul  docth  plainely  teach  ,  and  alfo  that  the  Lordc  himfclfe  fpake  of 
Mat,  5  1 7.    ^^  appearcth  by  this  that  he  would  not  haue  confuted  that  opinion  that  he 
Ihould  diffolue  the  lavve ,  vnleflcit  hadbeene  commonly  receiued  among 
thelewcs  .    Butforafmuchasit  could  not  rife  caufelcfly  and  without  any 
colour,  it  is  hkely  thatit  grcwevpon  falfe  vndcrftandingof  his  do(fhinc, 
as  in  a  manner  all  erroures  are  wont  to  take  occaiion  of  trueth,  but  leaft  wee 
fiiould  alfo  ftumblc  at  the  fame  ftone,let  vs  diligently  make  diftin(5tioii,whac 
is  abrogate  in  the  lawe,  and  what  remaincth  yet  in  force  .  Where  the  Lord 
protefteth  that  he  came  not  to  deflroy  the  lawc ,  but  to  fulfill  it :    and  that 
till  heauen  and  earth  pafle  av/ay ,  no  one  iote  of  the  lawe  Ihould  pafTe  away, 
but  that  all  fliould be  fulfilled:  hefufficiently  confirmcththatby  his  com- 
ming  nothing  {hould  be  taken  away  from  the  due  keeping  of  the  lawe .  And 
for  good  caufe  :  fith  he  came  rather  for  this  ende,  to  heale  offences .  Wher- 
fbre  the  doftrine  of  the  lawe  remaineth  for  all  Chnftians,  muiolable,which 
by  tcaching,admonifliing,  rebuking  and  correding  may  frame  and  prepare 
YS  to  cucry  good  workc. 
If     AsforthofethingesthatPaulfpeakethofthecurfe,itiscuidentthat 
they  belong  not  to  the  very  inftiuftion,  butonely  to  the  force  of  binding 
the  confcicnce .   For  the  law  not  only  teacheth,  but  r.lfo  with  authoritie  rc- 
quireth  that  which  it  commandeth .  If  it  be  not  performed ,  yea  if  dutic  be 
flacked  in  any  parr,  it  bendeth  her  thundcrboulic  of  curfe  .     For  this  caufe 
Gala.j.io.    ti^cApoftlefayth,  that  all  they  that  are  oftheworkcsof  thelawc,  arefub- 
*  ''     *  jeft  to  the  curfe,  bccaufe  it  is  written  ;  Curfed  is  euery  one ,  that  fulfillcth 
not  all .  And  he  faith,  that  they  be  vnder  the  works  of  the  law ,  that  do  not 
fct  righteoufncfTe  in  the  forgiuencfle  of  finnes,by  which  wc  areloofed  fiom 
the  rigor  of  the  lawe  .     He  teacheth  therefore  that  wc  muft  be  loofcd  from 
thcbondesofthclawc,vnlefl'cwewiIl  miferably  pcrifh  vnder  them  .   But 
GjI  I  ij  &  from  what  bondcs?  the  bondes  of  that  rigorous  and  fharp  exadins:,  that  rc- 
3.4.  leafeth  nothing  of  the  extremitie  of  the  lawc,  (Scfuffrcrh  not  any  ofrcnce  vn- 

punifhcd .  From  this  curfe  (I  fay)that  Chnlf  might  reiiecni  vs,ne  was  made 
a  curfe  for  vs.  For  it  is  written:  Curfed  is  cucry  one  that  hangeth  vpon  tlic 
tree .  In  the  chapter  following  in  dccdc  he  faich  ,  that  Chrifl  was  made  fub- 
icd  to  the  lawe,  to  rcdcemc  them  chat  w^rc  vnder  the  l.iwc  :  but  all  in  one 

meaning 


mcaning,forhcbyandbyaddeth,thatby  adoption  wc  might  recciue  the 
right  of  children.  What  is  ihat?thst  we  rfiould  not  be  opprelfed  with  perpe- 
tuall  bondagc,thatniouldholdeourconfciencefaftftrained  with  anguilhe 
ofdcath.In  the  mcane  time  thisalway  remaineth  vnfhake,  that  there  is  no- 
thing withdrawen  of  the  authoritie  of  tlic  law.but  that  it  ought  ftil  to  be  re- 
ceiued  of  vs  with  the  fame  reuerence  and  obedience. 

\6  of  ceremonies  it  is  otherwifejwhich  wee  abrogate  not  in  cffeft,buc 
in  vfe  oncly .  And  this,  that  Chnft  by  his  comming  hath  made  an  end  of 
them,  doth  fo  nothing  diminifli  their  holmclfe,  that  it  rather  fetteth  them 
forth,  and  maketh  them  glorious.  For  as  they  ftiould  haue  giucn  but  a  vainc 
fhewe  to  the  olde  people,  vnlefle  the  power  of  y  death  and  refurredion  of 
Chrift  had  bin  {hewed  thcrin,fo  if  they  had  not  ccafedjwe  could  not  at  this 
day  difcernc  to  what  purpofc  they  were  ordamcd.  1  herefore  Paul,to  proue  Col.2,17. 
that  the  keeping  ofthemnoweis  not  onely  fupcifluous  ,  butalfo  hurtfull, 
teacheth  that  they  were  fliadowcs  whereof  we  haue  the  body  in  Chrift.  We 
fee  therefore  howein  the  abohfhing  of  them ,  the  trueth  Ihincch  better 
than  if  they  did  ftill  a  farre  of,and  as  it  were  with  a  veile  fprcd  bcforc,{hewe 
a  figure  of  Chrift  that  hath  already  plainely  appeared.  And  therefore  the 
veile  of  the  Temple  at  the  death  of  Chrift  was  tome  in  two  pecces  and  fell ». 
downeibecaufe  now  the  true  &exprcfl'e  image  of  the  heauenly  good  things  '  * 
was  come  to  lightjwhich  before  had  bin  but  vnperfciflly  begun  with  darke 
rude  draughtcs,as  the  author  of  the  Epiftle  to  the  Hebrucs  faith  .  Hereunto  Heb.io.f. 
ferueth  that  faying  of  Chrift,  that  the  lawc  and  the  Prophetcs  were  vntoLuk.i6.  *tf. 
the  time  of  lohn,  and  that  from  that  time  forward,the  kingdom  of  God  be- 
ga  to  be  ioyfully  preached:not  meaning  that  the  holy  fathers  were  without 
the  preaching  that  containeth  the  hope  of  faluation,  and  of  eternal!  life , 
but  becaufc  a  farre  of,and  vnder  (hadowes  only  they  did  behold  that  which 
we  at  this  day  fee  in  the  fliU  light.  Butwhy  itbehoued  that  the  Church  of 
Gcd  fhould  climbe  vp  hier  from  thofe  firft  inftruftions,lohn  the  Baptift de-  I«^'hn  i.i  5, 
f  lareth,for  that  the  lawc  is  giuen  by  Mofes  ,  but  grace  and  trueth  bcganne 
by  lefus  Chrift.  For  although  the  purging  of  finnes  were  truely  promifed  in 
the  olde  facrifices,and  the  Arke  of  the  couenant  was  a  fure  pledge  of  the  fa- 
therly fauour  of  God,yet  all  thishadbeenebutaftiadowe,ifithad  not  bin 
grounded  vpon  the  grace  of  Chrift,  wherein  is  found ,  perfeft ,  and  cternall 
ftcdfaftnefl'e.  Let  this  then  remaine  fure,that  although  the  ceremonial  vfa- 
gcsof  thelawhaueccafedtobeobfcrued,yetby  theendeofthemit  is  the 
better  knowen  how  great  was  the  profite  of  them  before  Chnfts  comming, 
which  in  taking  away  the  vfe  of  them  hath  fealcd  the  force  and  etfcft  of 
them  with  his  death. 

17  Somewhat  more  hard  is  the  point  that  Paulnotcth .  And  he  hath  Ccl.i.is. 
renuedyou  together  withhim.whcn  ye  were  dead  by  finnes ,  and  the  vncir- 
cumcifion  of  your  fle{h,forgiuing  you  al  your  offences,  blotcing  out  y  hand- 
writing that  remained  in  the  decrees  a^ainftvs,  which  w2S  contrary  vnto 
vs,  and  he  hath  taken  it  away,  faftening  it  to  the  crolTc.^cc  .  For  he  fe-'mcth 
to  ftretch  the  abolifliing  of  the  law  fomewhat  further  that  now  we  haue  no- 
thing to  do  with  the  decrees  thereof.  For  they  erre  that  expound  it  of  the 
Jawemoralljwhofevnappearable  rigor  rather  then  dodrinc  thereof  they 

Q^  thinkc 


Cap .  7 .  Of  the  kttorf  ledge  of 

thinke  to  be  taken  away.  Some  more  decpely  waying  the  wordes  of  Paultf, 
doe  cfpie  that  it  is  properly  fpoken  of  the  lawc  ceremonial],  and  doe  fliewe 
that  this  wordc  Decree,  doth  more  than  once  fo  fignific  in  Paul .     For  to 

Ep|,e.  J.14.  the  Ephcfians  he  faith  thus  :  He  is  our  peace,  that  makeih  both  to  be  one, 
thatmakcthvoidethelawofcommandementesconfiftingm  the  decrees, 
that  he  might  make  twoinhimfelfeintoonencwen:an.  It  is  no  doubt  that 
he  fpcakcth  there  of  the  ceremonies  ,  for  he  calJeth  it  the  partition  where- 
with the  Icwcs  were  feuered  from  the  Gentiles.-wherfore  I  grant  that  ihofc 
firft  expolltors  are  rightfnlly  reproucd  by  thcfe  :  but  yctmethinkes  that 
thefc  do  not  fiifficiently  well  fet  forth  the  mmdc  of  the  Apoftle .  For  I  like 
not  at  all,  to  haue  thefe  two  places  compared  together  in  all  points ,  when 
his  purpofe  was  to  aduertife  the  Ephefians  of  then"  adoptio  into  the  fellow- 
{hipoflfrael,heteachcththattheftopis  taken  away,  whereby  they  were 
before  time  kept  afunder ,  that  was  in  ceremonics.For  the  vfagcs  of  waftv- 
ings  and  facrificcs,  wherewith  the  lewes  were  made  holy  vnto  the  Lord,  do 
fcuer  them  from  the  Gentiles.  But  in  the  Epiftic  to  the  Col&flians,  who 
fecth  not  that  he  toucheth  a  hyer  myfteric  ?  In  dcede  the  point  of  the 
difputation  there, is  of  Mofaicall obfcruations  whereunto  the  falfe  Apoftles 
did  labour  to  driue  the  Chriftian  peoplc.But,as  in  the  Epiftle  to  the  Galati- 
ans  he  fetcheth  that  controuerfie  further  of,and  as  it  were  bringeth  it  backc 
10  the  firft  head  thcreof,fb  doth  he  alfo  in  this  place.  For  if  in  the  ceremo- 
nies you  cofider  nothing  els  but  a  neccffitie  of  y  vfe  of  the ,  to  what  purpofe 
was  if,  to  cal  it  a  hand  writing  againft  vs?  morcouer  to  fet  the  whole  liimmc 
in  a  manner  of  our  redemption  in  this,y  it  (hould  be  cancelled  ?  Wherefore 
y  matter  it  felfe  trieth  out,that  here  is  fome  more  fccrct  thing  to  be  cofidc- 

Heb  7.  &  9,  rcd.And  I  nuft  y  I  haue  attained  tlie  natural  vnderftading  of  it  if  at  leaft  this 

and  10.  jjg  granted  me  to  be  true,which  in  one  place  is  moft  truly  written  by  Augu- 
ftine,y  ca  that  he  hath  taken  cut  of  the  plainc  words  of  the  Apoftle  ,  that  in 
the  lewifli  ceremonies  was  rather  a  confcflion  than  a  cleanling  of  fins .  For 
what  did  they  els  by  facrificcsjbutconfcffe  themfelues  in  their  confciencc 
guiItieofdcath,thatdid  putcleanfings  in  their  place  ?  What  did  they  with 
their  clcnfings,but  teftifie  themfelucs  to  be  vncleane?  And  fo  was  the  hand- 
writing of  their  fin  &  vncleannes  oft  renucd  by  thcm,but  there  was  no  difl 

Heb  0  I  ?.  charge  in  that  teftiiy  ing  thercof.For  which  caufe  the  Apoftle  writeth  that 
at  length  by  meane  of  the  death  of  Chrift,  was  perfourmcd  the  redemption 
of  the  offences  tha^  remained  vnder  the  old  Tcftamcnt.Thcrfore  the  Apo- 
ftle doth  worthily  cal  the  ceremonies  handwritings  againft  thofe  y  obferiic 
them:forafmuch  as  by  them  they  did  openly  fcale  to  their  ovvne  damnation 
andvndcannes.And  it  hindercchnot,that  they  were  alfo  pait.^kers  of  the 
fame  grace  widi  vs. For  tliis  they  obteined  in  Clirift,not  in  the  ceremonies, 
which  there  the  Apoftle  dothfeuer  from  Chrift,bccaufe  being  at  that  time 
vied, they  did  obfcure  the  glorie  of Chnft.  Thus  learn  wc,dir.t  the  ccremo- 
nies,if  they  be  confidcrcd  by  themfelucs ,  are  well  and  fitly  called  hande- 
writings  againftthefaluationofmcn,bccaufc  they  were  as  lolcmne  inftru- 
mentsyteftified  their  being  bound.  When  the  falfe  Apoftles  went  about 
to  binde  the  Chriftian  Church  to  them  againe^  Paul  did  not  without  caufe 
admoniili  the  Coloflians,  by  fetching  the  fignilication  of  tlicm  further  off^ 

to 


^odihe%edeemer,  tih.2,   ttj 

to  what  pointc  they  flioidd  fall  backe a gainCjif  they  fuffcrcd  themfducsin 
filch  forte  to  bee  yoked  by  them .  For  therewithal!  was  the  benefit  of  Chrift 
wrefted  away  from  them ,  in  afmuch  as  he  hauing  once  performed  the  eter- 
nal] clenfing,  hath  vttcrly  abolifhed  thofc  dayly  obferuations  which  were 
onelyof  force  to  fcalcfinnes,.  but  collide  do  nothing  CO  the  putting  away 
of  them. 

The  vH).  Chapter. 

^n  expojition  of  the  Mora  U  laws* 

HEreIthinkeitfh.illnotl>ecfromthe  purpofc,  to  enterlacc  tlie  tenne 
commaundementes  of  the  lawe  with  a  fhorte  expofition  of  them,  be- 
caufe  thereby  both  that  (hall  better  appeare  which  I  haue  touchedjthat  the 
lame  keeping  of  them  which  God  hath  once  appointed,  remaineth  yet  in 
force:  and  then  alio  welhallhauebefides  that  a  proofe  of  the  feccmd  point, 
that  the  lewcs  did  not  onely  learne  by  it  what  was  the  true  force  of  godh- 
Hcflejbutalfoby  the  terror  of  the  iudgement,  fiththcy  fawe  themfelucs 
vnable  to  keepe  it,  they  were  compelled  whether  they  woulde  or  no,to  bee 
drawen  to  the  Mediator.  Nowe  in  fetting  foorth  the  fumme  of  thofe  th  ings 
that  are  required  iny  true  knowledge  of  God,  we  haue  alrcadie  taught,that 
wee  cannot  conceiue  him  according  to  his  greatnelfe,  but  that  by  and  by 
his  raaieftie  prefenteth  it  lelfe  vnto  vs  ,tobinde  vs  to  the  worfhippe  of  him . 
In  the  knowledge  ofourfeUies  wee  haue  fet  this  for  the  cheife  point,  that 
being  voide  of  the  opinion  of  our  ownc  ftrength,and  cleane  flripped  of  the 
truft  of  our  owne  righteoufneife ,  and  on  the  otherfide  difcouraged  and  bea- 
ten downe  with  confcience  of  our  owne  needineffe,  we  fliouldc  learne  per- 
fed  humilitie  and  abafement  of  ourfelues.  The  Lord  fetteth  foorth  both 
thefe  pointcs  in  his  lawe,  where  firft  cbalengingto  himfclfeduc  power  to 
gouerne,  he  calleth  vs  to  the  reucrence  of  his  diuine  maicftic,  and  appoin- 
teth  out  vnto  vs  wherein  it  ftandethaadconfifteth:  and  then  publifhinga 
rule  of  his  righteoufnefle,(againft  the  righteoufncfTe  whereof  our  nature  as 
it  is  peruerfe  and  crooked ,  doeth  alway  ftriue,and  beneatli  the  pertedioa 
whereof  our  power  as  of  it  felfe  it  is  weakc  &  feeble  to  do  good,lieth  a  great 
way  below)he  reprouech  vs  both  of  weakenes  &  vnrightcoufnes.Moreouer  y 
inward  law  which  we  haue  before  faide  to  be  graucn  and  as  it  were  imprin- 
ted in  the  hcartes  of  all  men,doth  after  a  certaine  maner  enformc  vs  of  the 
fame  thinges  that  are  to  bee  learned  of  the  two  tables  .      For  our  confci- 
ence doeth  not  fuffer  vs  to  flee  pe  a  perpctuall  fleepe  without  feeling,  but 
that  it  inwardly  is  a  witnclTe  and  admonilher  of  thofc  thinges  that  wee 
owe  to  God,  and  laycth  before  vs  the  difference  of  good  and  euill,  and  fb 
accufeth  vs  when  wee  fwarue  from  our  dutic.  But  man  being  wrapped 
in  fuch  darkenefle  of  errours  as  he  is,  fckarfe  euen  flenderly  tafteth  by  that 
law  of  nature,  what  worfhip  pleafeth  God:  but  tritely  he  is  verie  fane  diflant 
fromy  right  knowledge  thereof.Befidc  that,hc  is  fo  fwoUen  with  arrogancy 
and  ambition,and  fo  Winded  with  felfe  loue,that  he  cannot  yet  looke  vpon, 
and  as  it  were,  defcende  into  himfelfe  to  learne  to  fubmit  and  humble  him- 
lelfc,and  confelfc  his  ownc  roiferie.  Thcrcfore(as  it  was  neceflfary  both  for 

our 


Cap,  t.  Of  the  knowledge  of 

our  dulnefle  and  ftubbomcflc)  the  Lordc  hath  fct  vs  a lawe  wrmen,  which 
fhouldc  borh  more  ccrtainely  tcftifie  that  which  in  the  lawc  natural!  was 
too  obfcure ,  and  alfo  fhouldc  {hake  away  our  drowfincflc,  and  more  liucly 
touch  our  mindc  and  remcinbraunce. 

X  Nowe  it  is  cafie  to  vnderftande  what  is  to  be  learned  of  the  law,  that 
isjthat  as  God  is  our  creator,  fo  of  right  he  hath  the  place  of  our  father  & 
Lorde,  and  that  by  thisrcafon  wee  owe  to  himgloric,reuerence,  loue& 
feare.  Yea  and  alfo  that  wc  are  not  at  our  owne  libcrtie ,  to  follow  whither 
foeiicr  that  lull:  of  our  minde  doeth  nioue  vSjbut  that  wee  ought  to  hang  v- 
pon  his  becke ,  and  to  reft  onely  vppon  that  which  picafcth  him.  Then  we 
learne,  that  hce  delighteth  in  righteoufnefl'e,  that  hee  abhorseth  wicked- 
nefle  ,  and  therefore  that  vnlefle  wee  will  with  wicked  vmhankefiilnes 
fall  away  from  our  creator,  wee  muftneceflarilyobfeme  righteoufiiefle  all 
our  life  long.  For  if  then  onely  we  ycldevnto  him  the  reuere  nee  that  wee 
owe,  when  wee  prefer  his  will  before  our  owne,  it  foloweth,  that  there  is  no 
other  due  worfhippe  of  hhn,butthcobferuationof  rightcoufnefTe,  holy- 
neflc  and  clcanneflc.  Neither  may  wee  pretende  this  excufe  that  we  want 
power,  and  like  wafted  dctters  bee  not  able  to  pay.  For  it  is  not  conuc- 
nientthat  wee  fhouldc  meafure  the  glorie  of  God  by  our  owne  power:for 
wha  tfoeuer  wee  bee,  he  alway  abideth  like  to  himfelfe,  a  louer  of  righteouf- 
nelfe,  a  hater  of  wickcdnelfe.  Whatfbeuer  he  requircth  of  vs  (  bccaufe  hec 
can  require  nothing  but  that  which  is  right)  by  bondc  of  nature  wemuft 
of  neceffitie  obey:  but  that  we  are  not  able,  is  our  owne  fault.  For  if  wee  bee 
holdenbounde  of  our  owne  luft  wherein  finnereigneth,ro  that  we  are  not 
lofe  at  hbertie  to  obey  our  father, there  is  no  caufe  why  we  rtioulde  alledge 
neceflitie  for  our  defence,  the  euill  whereof  is  both  within  vs,and  to  be  im- 
puted vnto  our  fclucs. 

3  When  we  haue  thus  farre  profited  by  the  reaching  of  the  lawc,thcn 
muftweebythe  teaching  of  the  lame  lawe  alfo  defcende  vntoour  felues: 
whereby  at  length  wee  may  carric  away  two  thingcs.  The  firft  is,by  com- 
paring the  righteoufncfle  ofthe  lawe  with  our  life,  to  learne,  that  wee  arc 
farre  off  from  being  able  to  fatisfie  the  will  of  God,  and  that  therefore  wc 
are  not worthic  to  haue  place  amonghis  creatures, much lelTe  to  be  rec- 
kencd  among  his  children .  The  fecondc  is,in  confidering  our  ftrcngth,ro 
Jcarne  that  it  is  not  onely  infufficient  to  fulfill  the  law,but  alfo  vtterly  none 
at  all .  Herevpon  foUoweth  both  a  diftruft  of  our  owne  ftrcngth,  and  a  care' 
and  fearefulnefle  of  minde.  For  confcience  cannot  beare  the  burthen  of  ini- 
quitie,butthatbyand  by  theiudgcmentofGod  is  prcfent  before  it:  and- 
thciudgcmcntof  God  cannot  be  felte,but  that  it  ftriketh  into  vs  a  dread- 
full  hcrrour  of  death.  And  likewifc  being  conftrayned  with  prooues  of  her 
owne  v/eakenefle,  it  cannot  choofe  but  by  and  by  fall  into  difpaircofher 
owne  ftrength.  Both  thefe  aftcdions  doe  engender  humihtic  and  abate- 
ment of  courage. So  at  length  itcommeth  to  pall'c,th3t  man  made  afraidc 
with  feeling  ofeternalldeath,which  hefeeth  to  hangoucr  him  by  the  dc- 
feruing  of  his  owne  righteoulneire,rurneth  himfelfe  to  the  onely  mercie  of 
God,as  to  theonelyhaucnoffaluation:  that  feehng  that  it  is  not  in  his 
power  to  pay  that  he  oweth  vnto  the  law,  delpeiring  in  himfelfe,  hee  may 

take 


God  the  Redeemer,  Lih.2,  it^ 

take  breath  againc  and  bcginne  to  craue  and  looke  for  helpe  from  elfc 
where. 

4    But  the  Lord  not  contented  to  haue  procured  a  reuerencc  of  his  righ- 
tcoufncs  hath  alfo  added  promifcs  and  threatnings  to  fill  our  hearts  with 
Ioueofhim,and  with  hatred  of  wickednefle.  For  jbecaufccurmindeistoo 
blmde,to  be  raouedwith  theonely  beautieoFgoodnefle,itp]earcdthemoft 
merciful  Father  of  his  tender  kindeneflcjto  allure  vs  with  fweetenelTe  of  re- 
wardes  to  loue  and  long  for  him.  He  pronounceth  therefore  ,  that  with  him 
are  rewards  laid  vp  for  vercue,and  that  he  ihal  not  fpend  his  labour  in  vaine, 
whofoeucr  he  be,that  fliall  obey  his  commaundements .He proclaimeth  on 
the  other  fidejthat  he  not  onely  abhorreth  vnrighteoufnefTe,  but  alfo  that  it 
fhalrtotefcapcvnpuninied/or  thathewillbea  reuenger  of  the  contempt 
of  his  Maieliie.And  to  exhort  vs  by  all  meanes ,  hee  promifeth  as  well  the 
blefhngs  of  this  prefent  life  as  alfo  cternall  bleiledneffe ,  to  their  obedience 
that  keepc  his  commandcments:and  to  the  tranfgreflours  therofjhe  threat- 
ncthboth  prefent  miferies  end  the  punifliment  of  cternall  death  .    For  the  i^gu  ,  g  , 
fame  promife,  (  hee  that  doth  thefe  thinges,  fhall  hue  in  them:)  and  alfo  the  Eze.i  8,4.  & 
threatening  that  anfwereth  itj(  the  foule  that  finneth,that  fame  fhal  die)  do  '  o» 
without  dout  belong  to  the  immortalitic  or  death  that  is  to  come,&  flial  ne- 
uerbeended.Albeit^wherefoeuer  is  mentioned  the  good  will  or  wrath  of 
GodjVnder  the  one  is  contained  the  etcrnitie  of  life,vnder  the  other  eternal 
dcftrudion.Of  prefent  blcffings  and  curfes  there  is  a  longer  regifter  rehcar- 
fed  in  the  law.And  in  the  penal  ordinances  appearcth  the  foueraigne  clean-  t      , , 
neflc  of  Godjthatcan  fuffer  no  iniquitie:but  in  his  promifes,befide  his  great  DeurzS.i. 
loue  of  righteoufneflc,(which  he  cannot  finde  in  his  heart  to  defraud  of  her 
reward)there  is  alfo  proued  by  his  manielous  bountifulnes.For  whereas  we 
and  all  ours  arc  indetted  vnto  his  Maieftie,by  good  right  whatfocucr  he  re- 
quireth  of  vs,he  demandeth  it  as  due  det,but  the  paiment  of  dcr  is  not  wor- 
thy of  reward  .Therefore  he  dcpartcrh  witli  his  owne  rightjwhcn  he  offrcth 
reward  to  our  obediences,which  we  do  notyecld  of  our  felues  as  things  that 
were  not  due:but  what  thofe  promifes  do  bring  vnto  vs,is  partly  faide  alre.a- 
dy,and  partly  fliall  appeare  more  plainly  in  place  fie  for  it.    Itfufficeth  for 
this  prefentjif  we  remember  and  confider ,  that  there  is  in  the  promifcs  of 
the  law,  no  fmall  commendation  of  righteoufncfic,   that  it  may  the  more 
certainly  appearc  how  much  the  keeping  thereof  pleafcth  God-that  the  pe- 
nal ordinances  are  fet  for  the  more  deteftation  of  vnrig  hrcoufncs,  Icsfi;  the 
(inner  dchted  with  the  fwecte fiatterings  of  vices,  fiiould  forget  tliat  the 
judgement  of  the  lawmaker  is  prepared  for  him. 

%  Now  whereas  the  Lord  giuing  a  rule  of  perfect  righteoufnefie  ,  h.ith 
applied  all  the  parts  thereof  to  hisownc  wil.therin  is  declared  that  nothing 
is  to  him  more  acceptable  than  obcdience,which  is  fo  much  more  diligent- 
ly to  be  markedjas  the  wantonnes  of  mans  minde  is  more  ready  to  deiiiie 
now  and  then  diucrfe  fortes  of  worlTiipping  to  winne  his  fauour  wuhail.  For 
in  all  ages  that  irreligious  affedation  of  rehgion,  becaufc  it  is  naturally 
planted  in  the  witte  of  m3n,hath  fliewed  &  yet  doth  flicw  forth  it  felte,  that 
men  do  alway  dclite  to  inuent  a  way  to  obtains  righteoufncfl'e  bcfide  the 
wordof  Godjwherby  it  commeth  to  pafle  that  the  commandcracnts  of  the 

lawe 


Cap,  S .  Oft  he  k!?owlecige  of 

law  hauc  but  finall place  nmongthev/oikcs  that  arc  commonly  called  good 
workes,wliilc  that  innumerable  route  of  mens  vvorkcs  occupieth  aln:ort  all 
the  roomc.  But  whAt  other  thini;  meant  Mofes  than  to  rcftraine  fuch  licen- 
_^  ^        J,   tioufncfle,  when  after  the  puhlilliing  of  the  law  he  fpake  thus  to  the  people: 
'  ■■    '     *  Giuc  hccde,  and  hcire  .ill  the  things  that  I  command  thee  ,  that  it  may  bee 
N        well  to  thee  and  to  thv  children  after  thee  for  eucr  ,  whcr.  ihoi!  fhalt  do  that 
which  is  goodandplerXintbeforc  thy  God.  Whatlcoiumandc  tlKe,thac 
oncly  doe:  adde  not  vnto  it, nor  diminifli  it.  And  before ,  when  he  had  pro- 
tefted,that  this  was  his  wifedome  and  vnderftandingbcforc  other  nations, 
Deut.4  9.     ^^^  ^^  ^^^  recciued  iud5emcnts,righteoufnefrc  and  ceremonies  ofy  Lord, 
he  faid  further,  Kccpe  therefore  thy  felf  and  thy  foulc  carefully ,  that  thou 
forget  not  the  words  which  thine  eyes  haue  feene,  and  ch::t  at  no  time  they 
fall  out  of  thy  heart.  For,becaufc  God  did  forefce ,  that  the  Ifraclites  would 
not  reft,buc  that  after  they  had  receiucd  the  lawe  ,  they  wou  Id  bcfide  it  rra- 
uaile  inbnngmg  forth  new  righteoufneflc,if  they  were  not  feuercly  holdcn 
back ::  therctore  he  pronounceth  that  herem  is  contained  the  perfeftion  of 
righreoufncircjwhich  fliould  hauc  bin  the  ftrongeft  ftay  to  hold  them  backe, 
and  yet  they  did  ceafTc  from  that  boldnclTcfo  much  forbidden  them .  But 
what  of  vs?  v/ec  arc  furely  comprehended  within  the  fame  charge:  for  it  is 
no  doubt  that  that  continueih  flill  whereby  the  Lord  hath  chalcngcd  to  his 
law  the  abfolutc  doArinc  of  righteoufnefle,  yet  we  not  contented  therwich, 
do  monftruouily  trauaile  with  forging  &  coy  ning  of  new  good  v/orkes  one 
vpon  an  other.  For  the  healing  of  this  fault ,  the  bcft  rcmedic  /lialbe,  if  this 
thought  fhalbe  fledfaftly  fettled  in  vs  ,  that  the  law  is  giucn  vs  from  God  to 
teach  vs  a  perfcd  rightcoufnelTerthat  therein  is  taught  no  rightcou/helle, 
but  the  fame  that  is  examined ,  by  the  appointed  rule  of  Gods  v.jII  .-  that 
therefore  new  formes  of  works  are  vainely  attempted  to  winne  the  fauour 
of  God  J  whofc  trucworfliip  ftandcth  in  oncly  obedience  :  but  rather  that 
fuch  ftudy  of  good  works  as  wandrcth  out  of  y  Jaw  of  Godjis  an  intoIIcrabJe 
delihngofGods  righteoufnes  &of  the  true  rightcoufnes.     Auguftine  alfo 
Lib  4  tie  ci-  ^"^'^^  "^*^^  truly, which  calleth  the  obedience  that  is  done  to  Godjfometimc 
uitate  Dei    the  mother  andkeepcr/omctimethe  original!  of  all  vertues. 
C3.J  I  de  bo-      6     But  when  wc  haue  expounded  the  Lawe  of  the  Lord,  then  more  fitly 
no  c^ni'-ig^- and  with  more  proHtcfh  ill  that  bee  confirmed  which  I  hauc  before  fpokea 
uWLecisSt  of  the  office  &  vfj  of  the  hw.But  before  that  I  beginnc  to  difcufic  cucry  fc- 
proph.6.       uerall  commaundement  by  it  fclfe,it  ihall  be  good  now  to  giuc  fitch  Jcifons 
as  lerue  to  the  vniuci  fiill  knowledge  thc-rof  Firll  let  vs  hold  for  determined, 
that  the  life  of  man  is  inilruficd  in  the  law  not  only  to  outward  honefty.biic 
alfo  to  inward  andfpirituall  righteoufnefle.     Which  thing  wheras  no  man 
can  dsniejVct  there  be  few  that  rightly  marke  it .    That  commcth  to  paflc, 
bccaufcthey  lookc  not  vpon  the  lawmakei'jbywhofe  nature  the  nature  of 
the  law  alio  ought  to  be  wcicd.If  any  king  do  by  proclamation  forbid  to  co- 
mit  fornicaiion,to  kill,or  to  ftcalc:in  this  cafe  I  grant  that  if  a  man  doe  on- 
ly conceiuc  in  his  minde  a  luft  to  commit  fornication,  to  finnc ,  or  to  ftcale, 
and  doc  not  commit  .any  of  thclc  things  in  dcedc,he  is  out  of  y  compafle  of 
this  prohibition. And  the  reafon  is/or  rhat  becaufe  the  forcfiglu  of  a  mortal 
Iawmaker,coidd  not  extend  but  to  outward  ciuiliue:his  comandcmcnts  are 

not 


God  the  Redeemer,  tih,2,  iij 

not  broken,  kit  when  the  outward  offences  arecommitted.ButGocl(whofe 
eye  no:hin^  cfcapeth,  and  which  regardech  not  fo  much  the  ourward  fhew 
asthecle3nn;ir-of  thchsart)  vnder  ths  forbidding  of  fornication,  man- 
daughter  and  thcft.forbiddeth  luft,wraih,hatred,coueting  of  an  other  mas, 
guil-,  and  whatfoi^uer  is  hks  to  thefc.  For  mfomuch  as  he  is  a  fpirituall  law- 
tnalc^rjh^fpcakcchnolelfetothefoule  than  to  the  body.   But  theraan- 
flaughrer  of  the  fo  ule,are  wrath  and  hatred :  the  thefe  of  the  foule,  is  cuiil 
de/irc  and  couetoufncfTe :  the  fornication  of  the  fouJe,  isluft.    But  mans 
lawes  alfo  (  will  fonac  man  fay)  haue  regarde  to  intentes  and  willes,and  not 
to  fucccflcs  of  fortune.  I  graunt,  butyet  they  are  fuch  intentes  and  wils,  as 
Haue  outwardly  broken  out.  They  weye  with  v/hat  intent  euery  outwardc 
afte  hathbeene  done,  but  they  f barch  not  the  fecrete  thoughtes.    There- 
fore they  arc  fatisSed  when  a  man  onely  wichholdeth  his  handcs  from  of- 
fending.On  the  othcrfide,becaufc  the  heauenly  law  is  made  for  our  minds, 
therefore  the  rcftrainte  of  mindes  is  principally  ncedefull  to  the  keeping 
thereof  But  the  common  fort  of  men,  euen  when  they  mightily  dillcra- 
ble  there  contempt  of  the  lawe,  doe  frame  their  eyes,  their  feete,  their 
handes,and  all  the  partes  of  their  bodies  to  fome  obferuition  of  the  lawe, 
in  the  meane  time  they  holde  their  heart  mod  farre  oiTfrom  all  o  bedience, 
and  thinkethemfelues  well  difcharged,  if  they  keepcclofe  from  men  that 
which  they  doe  in  the  fight  of  God.  They  heare  it  faide :  thou  {hake  not 
kill:  Thou  fhalt  not  commit  adulterie:  Thou  fhaltnotftealc:  they  draw  not 
out  their  fworde  to  kill :  they  ioyne  not  their  bodies  with  harlotes  :     they 
lay  not  their  handcs  vpon  other  mens  goods.  All  this  is  well  hitherto.  But 
in  their  whole  heartes  they  breath  out  piurders  they  boile  in  luft,they  caft 
their  eyes  afide  at  all  mens  goods,  and  deuoure  them  with  coueting.  Nowe 
wanteth  that  which  was  the  cheefe  point  of  the  lawe  .    Whence  ,  I  pray 
youjcommethfogrofle  dulnelTe,  but  that  leauing  the  lawemakcr,  they 
rather  meafure  righccoufnefle  by  their  owne  witr  Againft  thefe  doeth  Paul 
mightily  crie  out,  affirming  that  the  lawe  is  fpiritudl;  whereby  hce  mea-  Rom.7.14, 
ncthjthatitnotonelydemaundethan  obedience  ofthefoulc,  mindeand 
will ,  but  alfo  requireth  an  Angelike  purenefTc,  which  haumg  all  the  iilthi- 
nelTe  of  the  flefh  cleane  wiped  away  ,may  fauour  nothing  butof  thclpirit. 
7     When  we  fay  that  this  is  themeaningof  thclav/e,wethruftnotina 
newe  expofition  of  our  owne,but  we  followChritl:  the  befl  cxpolitour  of  the 
law.For  when  the  Pharifees  had  infetfted  y  people  with  a  falfc  opinion,  that  Mar.j.n. 
he  pcrformeth  the  lawe  that  hath  with  outward  workc  committed  nothing 
againll  the  lawe,  he  reproueth  this  mofl  perilous  errour,  and  pronounced, 
thatvnchaflloolnngata  womanis  fornication: he  protcftedth.ir  thev  are 
manflayers  that  hate  their  brother,for  he  makcth  tlicm  guiltie  of  iudgeme  t 
that  haue  but  concciued  wrath  in  their  mind,  and  them  guilcie  of  the  ccun* 
fell  that  in  murmuringor  gaidginghaue  vtteredany  token  of  a  difplea- 
fed  minde:&  them  guiltie  of  Hell  Hre,  that  with  tauntes  and  railing  brcake 
foorth  into  open  anger.  They  that  haue  not  efpicd  thefe  things,haiie  fay- 
ned  Chi'ift  to  be  an  other  Mofes,the  giuer  of  the  la  w  of  the  Gofpell  which 
liippliedtheimperfedionofthelawofMofes.  Wherevpon  commcth  that 
common  principle  of  perfc(Sion  of  the  lawe  of  the  Goipcll,  which  farrc 

paiiah 


Cap.  S ,  Of  the  hno^fedge  of 

paflcth  the  oUe  lawe, which  is  a  moft  pernitious  opinion.  For  hereafter, 
where  wee  (hill  gather  a  fumme  of  the  commiundemcnteSjit  fhall  appcare 
by  MofeshimfcltCjhowe  reprochfuUy  they  dilh'jnour  theLawe  of  God. 
Tmely  it  (hewcth  that  all  the  holinelle  of  the  fathers  did  not  much  differ 
from  hypocrifie,  ar\d  it  Icadeth  vs  away  from  that  oncly  and  pcrfeft  rule  of 
riijlucGufncflc.Butitisveriecafie  to  confute  that  errour  :  forthai  they 
thought  that  Chrift  did  addc  vnto  the  lawe,  whereas  hee  did  but  rcftore 
the  lawe  to  her  intcgritie,  while  he  made  it  freejand  cknfcU  it  being  obfcUf 
red  with  Ucs,and  dehlcd  with  Icauen  of  the  Pharifes . 

8  Let  this  bee  our  fccondc  note,  that  there  is  alway  more  conteined 
in  the  commaundementes  and  prohibitions,  than  is  by  wordes  expreflcd, 
which  yet  IS  fo  to  bee  tempered,  that  it  be  not  like  a  Lcsbion  rule,  where- 
by liccntioufly  wrefting  the  Scriptures,  wee  may  make  of  eucrie  thing  what 
wee  lift.  For  many  bring  to  palTeby  this  vnmeafured  hbcrtie  of  running  at 
l.irs^ J,  that  with  fome  the  authoritie  of  Scripture  growcth  in  comempt,an<l 
othcrfomedefpeireofvnderftanding  it.  Thereforeif  itbcpoflible,  wee 
nnift  take  fome  fuch  way ,  that  may  by  right  and  perfeft  path  lead  vs  to  the 
will  of  God,  wee  muft  1  fay  fearch  howe  farre  our  expofition  may  cxceedc 
theboundesof  the  wordes,  that  it  may  appearc  that  it  is  not  an  addition 
ofmens  glofes  knit  to  the  wordeofGod,  but  rather  that  the  pure  and  na- 
turall  meaning  of  the  lawgiuer  is  faithfully  rendred.  Truely  in  a  manner  in 
all  the  commaunde>Tientcs  it  is  fo  manifeft ,  that  there  arc  Hguratiue  fpea- 
chcs,  meaning  more  in  expreffing  part  that  hee  may  worthily  be  laughed 
at  that  will  reftraine  the  meaning  of  the  lawe  to  the  narrownelfe  of  the 
wordes.  It  is  euidcnt  therefore,  that  fober  expofition  docth  paflc  beyondc 
the  wordes:  but  howe  farre,  tViat  remaincth  harde  to  iudge,  vnlcfl'e  there 
bee  fome  meafure  r.ppointcd:  wherefore  I  thinke  this  to  bee  the  bcil:  mea- 
furc,  that  if  it  be  dircfted  to  the  intent  of  the  commandemcnt,  that  is,  that 
ineuerycommaundeinentbeewcycd,whyitwasgiucn  vs.  As  for  exam- 
ple :  Euery  commaundcment  is  either  by  way  of  bidding ,  or  of  forbidding: 
the  trueth  of  both  fortes  (liall  foorthwith  bee  foundc,  if  wee  confiderthe 
intent  or  the  endc  thereof.  As  the  end  of  the  fifth  commaundemcnt  is,that 
honour  is  to  bee  giuen  to  them  to  whome  God  appoinreth  it.  This  there- 
fore is  the  fumme  of  the  commaundement,  that  it  is  right  and  plcafcth 
G  )d ,  that  we  honour  them  to  whome  hee  hath  giuen  any  excellencie,and 
th  It  hee  abhorreth  contempt  and  ftubbornefle  againft  them.  The  intent  of 
the  firft  comma.mdcmcnt  is,  that  God  alone  be  honoured.  The  (iimme 
therefore  of  the  commaundement  fhall  bee,  that  true  godlinefle,  that  is  to 
fiy,  true  worfhippeofhis  majeftiepleafeth  God,  and  that  hee  abhoircth 
vngodlineflc.  So  in  euery  commaundement  wee  inuil  loo'^e  vppon  what 
matter  it  trcatcth:  then  muft:  wee  fearch  out  the  ende,  till  wcc  hndewliat 
the  lawmaker  doethteftific  therein  properly  to  pleafe  or  difpleafc  him:5c 
laft  of  all  muft  we  drawc  an  argument  from  the  fame  to  the  contrarie,  after 
this  mannei:If  this  plcafeth  God,  then  the  contrarie  difpleafeth  him:  if thij 
difplcafe  him ,  then  the  contrarie  pleafeth  him:  if  he  commaunde  this,then 
heforbiddeth  the  contrarie  ,  if  he  forbid  this,  then  he  commaunde  th  the 
contrarie. 

9   That 


^od the  Redeemer,  L/l'.i,        ti6 

'^  That  whicliisnowfome  whacdarkely  touched,{balincxpotindingof 
the  commaundements  become  very  plaine  by  piadice,whcrforc  it  fi  fficeth 
to  haue  touched  it  jaumg  that  this  laft  point,is  to  be  (hortly  confirmedwith 
feme  proofe  theiof,becaufe  otherwife  either  it  fliould  not  bevndcrltanded, 
or  being  vnderftandc,  it  might  perhaps  at  the  beginning  feemeto  founde 
like  an  abfurdity.  This  needcrfi  no  proofe,  that  when  a  good  thing  is  com- 
maunded,the  euill  is  forbidden  that  is  contrary  to  it:  for  there  is  no  man 
but  he  will  graunt  it  me .  And  common  iudge  ment  will  not  much  fticke  to 
admitjthat  whencuil  things  are  forbidden,  the  contrarie  ducties  are  com- 
maundcdJtis  an  vniuerfal  opinion  that  vermes  are  commended,  when  the 
contrary  vices  arc  condemned.  But  we  require  fomewhat  more  than  thofc 
formes  of  fpeach  do  fignifie  commonly  among  the  people.For  they  for  the 
moft  part  take  the  vertue  contrary  to  any  vice,  to  be  the  abftaining  from  y 
lame  vice:  wefay  thatitproceedeth  farther,  that  is  to  contrary  dueties  & 
4oings .Therefore  in  this  commandemcnt.  Thou  (halt  not  kill,  the  comon 
fenfc  of  men  wil  confider  nothing  elfe ,  but  that  wee  muft  abftainc  from  all 
hurt  doing,or  luft  to  do  hurt.I  fay  that  there  is  further  contained ,  that  wee 
ihould  by  all  the  helps  that  we  may,(uccour  the  life  of  our  neighbour.  And, 
leaft  I  fpeake  without  a  reafon,!  proue  it  thus:God  forbiddeth  that  our  bro- 
ther be  hurt  or  mifufedjbecaufe  he  willeth  that  our  neighbours  life  be  deare 
&  precious  vnto  vs:he  doth  therefore  require  with  al  thofe  duties  of  loue  y 
may  be  done  by  vs  for  the  prcfcruation  of  it.  And  fo  may  wee  fee  how  the 
end  of  the  commaimdcmcnt  doth  alway  difclofe  vnto  vs  al  that  we  are  ther- 
in  commaunded  or  forbidden  to  do. 

10  But  why  God,in  fuch  as  it  were  halfc  commaundcmentes ,  hath  by 
figures  rather  fecrcrly  fignificd,than  exprefled  what  his  will  was ,  whereas 
there  arc  wont  to  be  many  reafons  rcndrcd  thcrof,this  one  reafon  pleafeth 
me  abouethe  rcft.Becaufc  the  flefh  alway  endeuoreth  to  extenuate  the  fil- 
thinefle  of  finne,&  to  colour  it  with  faire  pretenfes,  fauing  where  it  is  euen 
palpable  for  groflenes,he  hath  fctfoorth  for  an  example  ineucry  kindeof 
offence  that  which  was  moft  wicked  &  abhominable,  at  the  hearing  where- 
of our  very  fenfes  might  be  moued  with  horror  ,  thereby  ro  imprint  in  our 
mindes  a  more  haynous  detefting  of  euery  fort  of  finnc.  This  many  times 
dcceiueth  vs  in  weyingof  viccs,that  if  they  be  any  thing  fecrete,  wee  make 
them  feemc  fmall.  Thefe  deceits  the  Lord  doth  difclofe,  when  he  accufto- 
meth  vs  to  refcrre  all  the  whole  n'.uJtitucie  of  vices  to  thefe  prmcipal  heads, 
which  do  beft  of  al  fhew,how  much  euery  kind  is  abhominable  .  As  lor  ex- 
ample, wrath  &  hatred  are  not  thought  fo  haynous  euils.when  they  are  cal- 
led by  their  own  names,but  when  they  are  forbidden  vs  vnder  the  name  of 
manflaughterjwe  better  vnderftand  how  abhominable  they  are  before  god, 
by  whofe  word  they  are  fet  in  the  degree  of  fo  horrible  an  offence:  and  wee 
moued  by  his  iudgcmentjdoaccuftome  our  felues  better  to  way  thehay- 
noufncs  of  thofe  faultes  that  before  feemed  but  light  vnto  vs. 

11  Thirdlyis  tobeconfidered,  whatmeaneththediuidingofthclawe 
cf  God  into  two  tables,  whereof  all  wife  men  will  iudge  that  there  is  fome- 
time  mention  made  not  vntitly  from  the  purpcfe,  nor  without  caufe . 
And  wee  haue  a  caufe  readic,  that  doth  not  fuffer  vs  to  remainc  in  doubt  of 

R.  this 


Cap.   S,  Of  the  knowledge  of 

this  matter  .For  God  fo  deuided  his  law  into  two  partes,  in  which  is  contai- 
ned the  whole  riehrcoufnefl"e,that  he  hnth  afligncd  the  firft,  to  the  du'eties 
of  religion  that  clo  pccuharly  pertainc  to  the  worfhipping  of  his  Godhead, 
the  other  to  the  ducties  of  Charitie  which  belong  vnto  mcn.The  firft  foun- 
datio  ot  nghtcoufnes  is  the  worfhip  of  God.which  being  or.cc  ouerthrowc, 
all  the  other  members  of  rightcoufncs  are  torne  in  ("under  and  dilfolued, 
like  to  the  partes  of  an  houfe  vnioyntcd  and  fallen  downc.For  what  maner 
of  rightcojfnciTe  wile  thou  call  it,that  thou  vcxeft  not  men  with  robbery  & 
extortions, if m  the  mcane  time  by  wicked  facrilege  thou  fpoyleft  Gods 
maieuicofhisgloryf' that  thou  dehlcft  not  thv  body  with  fornication,  if 
with  thy  blafphemies  thou  prophancly  abufe  the  facred  name  of  God?  that 
thou  murthercft  no raan,if  thou  nauaile  to  deftroy  and  extinouifli  theme- 
morie  of  God.  Wherefore  righteoufncllc  is  vainly  boafted  of  without  rcli- 
gion^and  maketh  no  better  fhcwe,than  if  a  mangled  body  with  the  head  cut 
off,  fhould  be  brought  foorth  for  a  beautiful  fight.  And  religion  is  nor  on- 
ly the  principall  parte  of  righteoufnes,  but  alfo  the  very  foule  wherewith  it 
breachcth,and  is  quickencd.For  men  kccpc  nor  equitie  &  loue  among  them 
felues  without  the  fearc  of  God.Thcreforc  we  fay,  that  the  worfhip  of  God 
is  the  beginning  and  foundation  of  righteoulncs  ,  becaufe  when  it  is  taken 
away,  al  the  ccjuitie,  continence  and  temperance  that  men  vie  among;  them 
felues, is  vaine  and  trifling  before  God. We  fay  alfo  that  it  is  the  fpringhead 
andliuelybreathofrighteoufneflcj  becaufe  hereby  men  do  Icarne  to  liuc 
among  thcmfelues  temperately  &  without  hurt  doing  one  to  another ,  if 
they  rcucrencc  God  as  the  iudge  of  right  &  wrong.  Wherefore  in  the  firft 
table  he  inftniifteth  vs  to  godlincfle  &  the  proper  dueties  of rcUgion,  wher- 
with  his  maicftieis  to  be  worshipped:  in  the  other  be  prcfciibeth  howe  for 
the  feares  fake  of  his  name,we  ought  to  bchaue  our  felues  in  the  fcUowfhip 
of  men  .  And  for  this  reafon  our  Lord(as  the  Euangehfts  rehearfc  it)  did 
in  a  fiimme  gather  the  whole  lawe  into  t^vo  principall  pointes,  the  one  that 
Mjt.ii.j7-  we  fhould  loue  God  with  all  our  heart  ,  with  .all  our  foule,  with  all  our 
*  ^'  ftrength;  theother,  that  wee  loue  our  neighbour  as  ouifcktes  .  Thus 
thou  feeft  howc  of  the  two  partes  wherein  he  concludcth  the  whole  law,  he 
dircftcth  the  one  toward  GoQ,3nd  appointeth  the  other  toward  men. 

12  But  although  the  whole  lawe  be  contained  in  two  principall  points, 
yet,to  the  endc  to  take  away  all  piecenfc  of excufe,  it  plcafed  our  God,  to 
declare  in  the  ten  commandemcnts  more  largely  &  plainly  alhhings  y  be- 
long both  to  the  honor,feaic&  loue  of  himfelfe,  and  alfo  to  that  charitie 
which  he  com  maundeth  vs  to  bearc  to  men  for  his  fikc.  And  thy  ftudic  is 
not  ill  Jpcnt  to  know  the  diuifion  of  the  commaundcments,  fo  that  thou  re- 
member that  it  is  filch  a  matter  whcrin  cuery  man  ought  to  hauc  his  iudgc- 
mentfrce,for  which  wee  ought  not  contentioufly  to  ftriiic  with  him  that 
thinketh  otherwife.But  we  mufl  necdcs  touch  this  point,  Icaftthc  readers 
{liould  cither  fcorne  or  manieil  at  the  diuifion  that  we  fhall  vfe,  as  newe  Sc 
lately  deuifcd.That  the  law  is  deuidcd  in  ten  words,becaufe  it  is  oft  appro- 
ucd  by  the  authoritie  of  God  himfelfe,  itisoutofcontrouerfie  ,  wherefore 
there  is  no  dout  of  the  rumber,but  of  the  manner  of  dcuiding.They  that  fo 
dcuuic  thcm^tiiat  they  giuc  three  coromaundemenis  to  the  firil  tabic,i&  put 

other 


^odthe  Redeemer,  Lih.  2.        /  /  7 

other  7.  into  the  /econdc,  doe  wipe  out  of  the  number  the  commandement 
concerning  images,  or  at  leaft  they  hideit  vnder  the  firft :  whereas  without 
dout  it  is-feiierally  fetby  the  Lord  for  a  commandement,  &  the  tenth  com- 
mandcmentofnotcoueting  the  thinges  of  his  neighbour,  they  do  fondly 
teareintotwo.Befidethatitfliallbyand  by  be  done  to  vnderftand,  that 
luch  manner  of  deuiding  was  vnknowcn  in  the  purer  age .  Other  do  recken, 
as  we  doe ,  fowcr  fcuerall  commaundemcntes  in  the  firft  table,  but  in  place 
of  the  firft  they  fet  the  promife  without  the  commandement.  As  for  nr  c,  be- 
caufe  vnlefle  1  be  conmnced  by  euident  reafo,'!  take  the  ten  words  in  Mofes 
for  ten  commandcmcnts,  me  thinks  I  fee  fo  many  dcuidcd  in  very  fit  order. 
Therefore,  Icauing  to  them  their  opinion  ,  I  will  follow  that  which  1  beft  al- 
lowe,  that  is,that  the  fame  which  thcfe  later  fort  make  the  firft  commande- 
ment, ftialbc  in  ftcede  of  a  preface  to  the  whole  lawe,and  then  (hall  followc 
the  commandements,  foure  of  the  firft  table,  and  fixe  of  the  fecond,  in  fuch 
order  as  they  fhalbe  rehearfed .  Auguftme  alfo  to  Boniface  agreeth  with  vs,  I-«b.  s-quaR;. 
which  in  rehcarfing  them  kcepeth  this  order:  chat  God  only  be  fcrued  with  *  "^  * 
obedience  of  religion,  that  no  idole  be  worftiipped,  that  the  name  of  y  Lord 
be  not  taken  in  vainc,  when  he  had  before  feuerally  fpoken  of  thefhadow- 
ifh  commandement  of  the  Sabbat.  In  an  other  place  in  decde  that  firft  diui- 
fion  pleafcth  him.but  for  too  fclender  a  caufe,  that  is,becaufe  in  the  number 
of  three,  if  the  firft  table  confift  of  three  commandementes,  the  myfterie  of 
y  Trinity  more  plainely  appeareth.  Albeit  in  y  fame  place  he  fticketh  not  to 
confefley  otherwife  he  rather  hketh  our  deuifion.Befids  thefe,  the  author  of 
the  Vnperfed  worke  vpon  Mathew  is  of  our  fide  .  lofcphus,  vndoutedly  ac- 
cording to  the  common  confent  of  his  time,  afllgneth  to  cither  table  fiuc 
commandements.Which  is  both  againft  rcafon,  bccaufe  it  confoundcth  the 
diftindion  of  religion  and  charity ,  and  alfo  is  confiitcdby  the  authority  of 
the  Lorde  himfelfe ,  which  in  Matthew  reckencth  the  ccmmaundement  of 
honourmg  our  parents,  in  the  number  ofthc  fecond  table  .  Nowcletvs  ^i^''^* '?• 
hcare  God  himfelfe  fpeakingin  his  owne  wordes. 

The  firft  Commandement. 
1  Am  the  Lot  d  thy  God^  which  hath  brought  thee  out  of  the  land  ofj^^t , 
out  of  the  houfe  of  bondage .     Thou  (halt  haue  noflrange  Gods  before 
wyfAce. 

13  Whether  you  make  the  firft  fentcncc  a  parte  of  the  firft  commaun- 
dement  ,or  reade  it  feuerally ,  it  is  indifferent  vnto  me ,  fo  thatyou  do  not 
deny  me  that  it  ftandcth  in  ftcede  of  a  preface  to  the  whole  lawc .  Firft  in 
making  of  hwes  is  heede  to  be  taken,thatthey  be  not  fliordy  afi:er  abrogate 
by  contempt.  Therefore  God  firft  of  all  prouidcth,  that  the  maiefty  of  y  law 
that  he  ftial  make,  may  neuer  at  any  time  come  in  contcmpt.For  ftaWiftiing 
whereof  he  vfeth  three  maner  of  argumentcs  .  Firft  he  chalcngeth  to  him- 
felfe power  &  right  of  dominion,whcrby  he  may  conftraine  his  chofen  peo- 
ple, that  they  muftofnecefllty  obey  him:  then  he  fettethfoitha  promilc  of 
grace  with  fweetnes  therof  to  allure  the  to  ftxidy  of  holincs.Thirdly  he  reci- 
t^th  the  benefit  that  he  did  for  them,to  reproue  the  lewcs  of  vnthankfiilncs, 

R  1  if  they 


Cap.   g.  Ofthek>^9vpledgeof 

ifthcy  doe  not  with  obedience  anfwcrc  his  kindnes .  Vnder  the  name  of  Ic- 
houah,  the  Lord,  is  meant  his  authontic  and  lawful!  dominion.  And  if  all 
thingcs  be  of  him  and  doc  abide  in  him  ,  it  is  right  that  all  thinges  be  refer- 
R  mil  J  6  red  to  him,as  Paul  faith.  Therefore  we  are  with  this  word  alone  fufficiemly 
'  brought  vndcr  the  yoke  of  Gods  maielly,bccaufc  it  were  raonftruous  for  vs 
to  feeke  to  withdraws  our  fclaes  from  vnder  his  gouernment,  outof  whome 
we  can  not  be. 

14     After  that  he  hath  fhewed  thu  it  is  he  that  hath  power  to  command, 

to  whom  obedience  is  due,leaft  he  tliould  fceme  to  draw  by  onely  necefllty, 

he  alfoallureth  with  fwcetenefle  in  pronouncing ,  that  he  is  the  God  of  the 

Church .  For  there  is  hidden  in  this  fpeech  a  mutual  relarion,which  is  con- 

"■•  3  *•  H»    f  aine  J  in  the  promife :  I  will  be  to  them  a  God,and  they  ihalbe  to  me  a  peo- 

Maczj.ji.  pie.   Whereupon  Chriftproueth  that  Abraham,  Ifaac  and  lacobhaueim- 

raortall  life,  by  this  that  God  teftified  that  he  is  their  God  .  Wherfore  it  is 

as  much  in  cffeft,  as  if  he  (hold  fay  thus:  I  haue  chofen  you  to  be  my  people, 

not  only  to  do  you  good  in  this  prcfenr  life,  but  alfo  to  giue  you  the  bleflcd- 

nes  of  the  life  to  come  .  But  to  what  endc  this  tendeth,  it  is  noted  in  diuerfc 

places  in  y  hw.  For  when  the  Lord  dotli  vouchfafe  to  dcale  thus  mercifully 

Dn.j.S.it    ^ifjj  ysjto  cal  vs  into  the  company  of  his  pcople,he  chofcth  vs(faith  Mofes) 

I4.J.&  x6.    ^i^^j.  ^^  ^oyi(j  be  a  peculiar  people  vnto  himfclfe,  a  holy  people,and  flwuld 

keepe  his  commandementes.From  whence  alfo  commeth  this  exhortation: 

leui.  1 9.i,    gg  yg  holy,  for  I  am  holy .  Now  out  of  thefe  two  is  denued  that  protertati- 

'       on  that  is  in  the  Prophet :  The  fonne  honoreth  the  father,  and  the  feruanc 

honoreth  his  Lord .  If  I  be  a  Lord,  where  is  my  fcarc?  If  I  be  a  father,wherc 

ismyloue? 

I  <)  Now  followeth  the  rehearfall  of  his  benefitc,  which  ought  to  be  of  fi> 
much  more  force  to  moue  vs,as  the  fault  of  vnthankefijlnes  is  more  detefta- 
ble  euen  among  men.  He  then  did  put  Ifraell  in  remembrance  of  a  benefit 
lately  done,  but  fuch  a  one  as  for  the  miraculous  greatnefle  thereof  beeing 
worthy  to  be  fiad  in  remembrauncc  for  euer  ,  /houlde  remaine  in  force  with 
theirpofterity.  Moreoueritis  moft  agreeable  for  this  prefent  matter .  For 
the  Lord  fcemcth  to  fay  that  they  were  deliuered  out  of  m  ifcrable  bondage 
for  this  purpofe,y  they  fhould  with  obedience  Scrcadines  of  feruicc  honour 
him,the  author  of  their  deliuerance  J^e  vfeth  alfo,(to  the  end  to  hold  vs  faft 
in  the  true  worshipping  of  him  alone)  to  fet  out  himfclfe  with  certain  titles, 
wherby  he  maketh  his  facred  roaiefty  to  be  difFeretly  knowen  from  al  idols 
&  forged  gods.  For,  as  I  faid  before,fuch  is  our  ready  inclination  to  vanity, 
ioyned  w  rafh  boldnes,that  fo  foone  as  God  is  named,our  mind  cannot  take 
heede  to  it  felfc  but  y  it  by  &  by  fallcth  away  to  fome  vain  inuention.  Ther- 
fore,when  y  Lord  meancth  to  bring  a  remedy  for  this  mifchiefc  ,  he  fctteth 
out  his  own  godhead  with  certain  titles  &  fo  doth  compafle  vs  in  ,  as  it  were 
within  ccrtaine  grates, leaft  we  fliould  wander  hither  and  thither  and  raflily 
forge  our  fclues  fome  new  God.if  forfaking  the  liuing  God, we  (hold  ercd  an 
idole.  For  this  caufe,  fo  oft  as  y  Prophets  meane  properly  to  point  out  him, 
they  cloth  him ,  and  as  it  were  cnclofc  him ,  within  thole  markcs,whereby 
Exo.  3.5.  he  had  opened  himfelfc  to  the  people  of  IfiacU.  And  yet  when  he  is  called 
Amoj.i.x.    iheGodofAbrahamjOrthcGodofllracU,  when  he  is  fet  in  the  temple  of 

Hicrufalcm 


Codthe  Redeemer,  t,th.2,  JiS 

HlemfalemamongthcCherubinj,  thcfe&  iikc  formes offpeach dec nocH.ibsc. 2  jj 
binde  him  to  one  place  or  to  one  people,but  are  Tet  onely  for  this  purpofe,  Pr. !;?.».  ^ 
to  ftay  the  thoughtes  of  the  godly  in  that  Godjwhich  by  his  coucnanr,rhat  ^^  ' 
he  hath  made  with  Ifrael,hath  lb  reprefented  himfelf,  that  it  is  no  way  law-  •  >  7« '  *•• 
fidltovaryfromfuchapatcrne.  But  let  this  rcmaincftedfaftly  imprinted, 
that  there  is  mention  made  of  the  dcliuerance  to  this  ende,  that  the  lewes 
might  the  more  cheerefully  giuc  themfelues  to  the  God  that  doth  by  right 
claimcthemvntohim.  And  we  (leaft  wee  fliouldthinke  that  the  fame  no- 
thing belongeth  to  vs,)ought  to  conlidcr,  that  the  bondage  of  Aegypt  is  a 
figure  of  the  Ipirituall  captiuitie,whercin  we  are  all  holden  bound,  vntil  our 
hcaueidy  deliuerer  do  make  vs  free  by  the  power  of  his  armc  ,  and  conuey 
▼s  into  the  kingdome  of  libertie.  As  therefore,  when  in  the  olde  time  hce 
minded  to  gather  together  the  Ifraelites  that  were  fcattered  abroad, to  the 
worfliipping  of  his  name,he  deliucred  them  out  of  the  intollerable  domi- 
nion of  Pharao,whercwith  they  were  opprefled  :  foallthofe  towhomcat 
this  day  he  profefleth  himfelfe  a  God^he  doth  now  deliuer  from  the  dead- 
kr  power  of  the  diucl,  which  was  in  a  {hadow  fignified  by  that  corporal  bon- 
dage. Wherefore  there  is  no  man  ,  but  his  minde  ought  to  be  inflamed  to 
harken  to  the  law  which  he  heareth  to  haue  proceeded  from  the  fbueraigne 
king.  From  whome  as  all  thinges  take  their  beginning ,  fo  is  it  mecte  that 
they  haue  alfo  their  end  appointed  and  direded  to  him.  There  is  no  man 
(I  fay)but  he  ought  to  be  rauiflied  to  embrace  the  lawmaker,  to  the  kcping 
of  whofe  commaundements,he  is  taught  that  he  is  peculiarly  chofen :  from 
whofe  bountie  he  looketh  both  for  flowing  ftore  of  all  good  things,  and  alfo 
the  glorie  of  immortall  lifc:by  whofe  marueilous  power  &  mercy,  he  kno- 
wcth  himfelfe  to  be  deliuercd  out  of  the  iawes  of  death. 

1 6  After  that  he  hath  grounded  &  ftabliflicd  the  authoritie  of  his  lawc, 
he  fetteth  forth  the  firft  commandement,  That  xte  haue  mjirange  Godi  before 
fe/w.  Theendeofthiscommandcmentis,  that  God  will  oncly  haue  prec- 
mmence,and  wholly  enioy  his  owne  authoritie  among  his  people.And  that 
it  may  fo  bcjhe  commandeth  that  there  be  farre  from  vs  all  vngodlinelfc  & 
fuperftition^wherby  the  glory  of  his  godhead  is  either  diminifhed  or  obfcu- 
red:  and  by  the  fame  rcafon  he  commaundeth,  that  wee  worfliip  &  honour 
him  with  true  endeuoui  of  godlinefl'e.And  the  very  fimplicitic  of  the  words 
themfelues  do  in  a  manner  expiefTe  the  fame.For  we  cannot  haue  God,  but 
we  muft:  alfo  comprehend  therein  all  things  that  properly  belong  to  him. 
Whereas  therefore  he  tbrbiddcth  vs  to  haue  other  Gods,  he  mcaneth  cher- 
bvjdiat  we  fliouldnot  giue  away  elfcwhcre  that  which  is  proper  to  him  .For 
aldiough  the  things  that  we  owe  vnco  God  be  innumerable,  yet  not  vnfitly 
they  may  be  brought  vnto  four  principall  points:  Adoration,  whercunto  as 
a  thing  hanging  vpon  it,is  adioyned  fpiritual  obedience  of  confciencc:  Affi- 
ance, Inuocation,&  Thankfgiuing.  Adoration  I  call  the  reucrcnce  &wor- 
fliip  which  euery  one  of  vs  yecldeth  vnto  him,  when  heefubmittcth  him 
felfc  vnto  his  greatnes  :  wherefore  I  doe  not  without  caufe  make  this  a 
part  tha:of,thatwe  y eld  our  confcicnces  in  fubieftion  to  his  law.  Affi  ;nce 
is  an  aflurednes  of  rcfting  in  him  by  rcknowledging  of  his  po\vers,when  rc- 
pofing  al  wifdom,righteoufncs,power,trueth  &  goodnes  in  him,  we  diinke 

R3  our 


C^p.  S,  Ofthe  knowledge  of 

our  fellies  blefled  with  only  partaking  of  him.  Inuocation,  is  a  rcforting  of 
our  minde  to  his  faith  and  help  as  to  our  only  fuccour  ,  fo  oft  as  any  ne- 
ceflity  prcfTcth  vs  .  ThanktTgiiiirg  is  a  certainc  thankefulnes  whereby 
the  praife  of  all  good  thinges  is  giucn  vnco  him .  Of  thcfc,  as  God  fufFeretrx 
nothinge  to  be  conucyed  away  clfe  where/o  he  commaundcd  all  to  be  who- 
ly  giucn  to  himfelfc  .  Neither /hall  it  be  enough  to  abflaine  from  hauing 
any  flrange  God,  vnlefl'c  thou  rcfcrainc  thy  fclfe  in  this,  that  many  wicked 
contemners  are  went ,  which  thiiikc  the  readied  waye,  to  fcurne  all  reli- 
gions :  but  true  religion  muftgoc  before,  whereby  our  mindesmay  be  dy- 
rcfted  to  the  lining  God,  with  kno  .vlcdge  whereof  they  beeing  endued  may 
afpirc  to  rencrcnce,  feare  and  woi  (hip  his  maicfty ,  to  embrace  the  commu- 
nicating of  all  his  good  thinges,  cucry  where  to  fecke  for  his  help,  to  re- 
knowledge  and  aduauncewithconfcfl'ion  of  praife  the  magnificence  of  his 
workes,as  to  the  only  marke  in  all  the  doings  of  our  life.  Thcn,that  we  be- 
ware of  penicrfcfuperftition,  whereby  cur  mindes  fvv.iiuingfrom  the  true 
God,  are  drawen  hither  and  thither  as  i:  were  vnto  diucrfe  gods  .  Where- 
fore, if  we  be  contented  with  one  God,  let  vs  call  to  remembrance  that 
which  is  before  faid,  that  all  forged  gods  are  to  be  driucnfarre  away,  and 
that  the  worfhip  is  not  be  tome  in  funder,  which  he  alone  cliirneth  to  him- 
felfe .  For  i:  is  notlawfull  to  take  away  any  thing  from  his  glory,  be  it  neuer 
folitle,but  that  all  thinges  that  belong  to  him  may  wholly  remainewith 
him .  The  parccU  of  fcntence  that  followeth  (  Before  my  face  )  encrcafcth 
the  hainoufnes.for  tliat  God  is  prouokcd  to  icaloufie,fo  ott  as  we  thruft  our 
owne  inucntions  in  his  place,as  if  an  vnchail  woman  by  bringing  in  an  ad' 
iilterer  openly  before  her  husbands  eyes  (hould  the  mere  vexc  his  mmdc. 
Therefore  when  God  teftified  that  with  his  prcfcnt  power  &  grace  he  loo- 
ked vpon  the  people  that  he  had  chofcn,  the  more  to  fray  them  fiom  the 
wicked  aft  of  falhng  from  him,he  giuech  them  warning  that  there  can  be  no 
new  gods  brought  in,biit  that  he  is  witnes  &  beholder  of  their  facrilcge.For 
this  boldnefle  is  encreafcd  with  much  wickednes,that  man  thinketh  tha  t  in 
his  fiyinges  away  hccanbegile  thecyesof  God.  On  the  other  fide,  God 
cricth  out  that  whatfoeuer  we  purpofe ,  whatfoeucr  we  goe  about,whatfoe- 
ucrwe  praftife,  itcommethinhisfight.  Let  therfore  our  confcience  be 
clcanc  eucn  from  the  moft  fccrct  thoughtes  of  fwaruingc  from  him  ,  if  wc 
will  haue  our  religion  to  pleafe  the  Lord.  For  he  rccjuircth  to  hauc  the  gloiy 
of  his  godhead  whole  and  vncorruptcd  not  only  in  outward  confefllon ,  but 
alfo  in  his  eyes,  which  do  behold  the  moft  fccrct  corners  of  hearts. 

Tlie  fecond  CommJundcment. 
Thou  (hah  not  mal^e  to  thee  any  grtnten  image  ,  nor  any  Jlm'ditttde  ofthofe 
things  that  Art  in  heauen  aboue^or  in  ea^^th  beneath  ,    or  in  the  waters 
•under  the  earth.  Thou  (ha/t  not  worfhip  them,nor  ferue  them. 
As  in  the  firft  commaundemcnt  be  pronounced  that  he  is  die  one  God 
befide  whom  there  arc  no  other  gods  to  be  deuifed  or  had,fo  now  he  more  o- 
penly  declareth  what  manner  of  God  he  is,  and  with  what  kindc  of  worfhip 
he  is  to  be  honoured :  that  v^e  may  not  prcfumc  to  forge  any  carnall  thing 
for  him.  The  end  therefore  of  this  commaundemcnt  js  ,  that  hcc  will  not 

haue 


God  the  Redeemer,  Zit$.2»  up 

liaue  tlic  lawfuJI  worfliip  of  him ,  to  be  prophaned  with  fuperftitious  vfagcs- 
Wherefore  in  fumme,  he  calleth  and  drawcth  vs  away  from  the  carnall  ob- 
feruations ,  which  our  foolifh  minde  is  wont  to  muent ,  when  it  conceiucth 
God  according  to  her  owne  groflcnefle  .  And  therefore  he  frameth  vs  to 
the  lawful!  woifliip  of  him,  that  is  the  fpirituall  worfhippe,  and  which  is  ap- 
pointed by  him  .  He  fpcaketh  of  the  grofleft  fault  that  is  in  this  offence, 
namely  outward  idolatry.  And  there  be  two  partes  of  this  commandement. 
The  firft  rcibrayneth  our  Lberty,  that  we  do  not  prefume  to  make  fubicft  to 
our  fenfcs  or  by  any  forme  to  reprefcnt  God,  which  is  incoprehcnlible.Thc 
fecond  part  forbiddeth  vs  to  honour  any  images  for  religions  fake.  Moreo- 
ucr  he  fhortly  recitcth  all  the  formes  wnerewith  he  was  wont  to  be  cxpreC- 
fed  in  lliape,  by  the  prophane  and  fuperftitious  nations.  By  thofc  thinges 
that  are  in  heauen,  he  meaneth  the  Sunnc ,  the  Moone ,  and  other  Starres, 
and  pcraducnture  alfo  birdes,  as  exprefling  his  meaning  in  y  fourth  ofDeu-  ^^^  ■  ^ , 
teronomy  he  meaneth  as  well  birdes  as  flats.  Whichnote  I  would  not  haue 
IJwken  of  but  that  I  fawe  fome  vnskilfully  to  apply  it  to  Angels .  Therefore 
I  omit  the  other  partes,  becaufe  they  are  fufficiently  knowen  of  themfelucs. 
And  we  haue  already  in  the  firfl  booke  taught  plainely  enough ,  that  what- 
foeuer  vifible  formes  of  God  man  doth  inucnt,ihey  are  diredly  contrary  to 
his  nature,and  that  therefore  fo  foone  as  images  come  foorth,  true  rebgion 
is  corrupted  and  defiled. 

1 8  The  penal  ordinance  that  foloweth  ought  not  a  litle  to  auaile  to  fliakc 
of  our  flouthfulneffe.  For  he  threatneth :  That  he  is  the  Lorde  our  God,  a 
iclous  God,  that  vifiiteth  the  iniquity  of  the  fathers  vpon  the  children  vnto 
the  third  &  fourth  generation,  in  them  that  hate  his  name,  &  fhewcth  mer- 
cy vnto  thoufandes  to  them  that  loue  him  and  keepc  his  commandements. 
This  is  afmuch  in  effeft,  as  if  he  fliould  haue  faydc,  that  i  t  is  he  onely  vpon 
whomc  we  ought  to  flicke .  And  to  bring  vs  thereunto,  he  fpeakcth  of  his 
power,  that  doth  not  without  punifhment  lufFer  it  felfe  to  be  contemned  or 
diminifhed .  Here  is  in  decdc  fct  the  name  El,which  fignificth  God.  But  be- 
caufe it  is  deriued  of  ftrength,to  exprcfTc  the  fcnl'e  the  better,!  did  not  flicke 
fo  to  tranflate  it,  or  to  put  it  into  the  text .  Then  he  calj  eth  himfelfe  iclous 
that  can  abide  no  fellow .  Thirdly  he  affirmcth  that  he  wjI  be  a  reuengcr  of 
his  maiefly  &  glory  if  any  do  transfcrre  it  to  creatures  or  to  grauen  images, 
and  that  not  with  a  fhort  or  fclcnder  reuengc,but  fuch  as  fhal  extend  to  the 
children  and  childrens  children ,  and  childrens  childrens  children ,  that  is 
fuch  as  fhalbc  followers  of  their  fathers  vngodhnefle  :  as  alfo  he  flicweth  a 
perpctuall  mercy  and  boimtifiilneire  vnto  long  continuance  of  pofterity,to 
thofc  that  loue  him  and  kecpe  his  lawe  .  It  is  a  common  manner  with  God 
to  take  vpon  him  the  perfon  of  a  husband  towa  rd  vs  .  For  the  coniund  ion 
wherewith  he  bindcth  himfclic  vnto  vs ,  when  he  receiueth  vs  into  the  bo- 
fome  of  his  church ,  is  like  vnto  a  certaine  holy  wedlocke  ,  that  mufl  flandc 
by  mutuall  faithfulneffe.  As  he  doth  all  the  duties  of  a  faithfid  and  true  hi;f- 
band,  fo  againc  he  requircth  of  vs  fuch  loue  and  chaftitie  as  ought  to  be  in 
wedlocke,  that  wc  yeelde  not  our  foules  to  Satan,  to  hift ,  &  to  filthy  defires 
of  the  flefh ,  to  be  defiled  by  them .  Whereupon  he  thatrebuketh  the  A- 
poftafxe  of  the  lewes,  complamcth  that  they  did  throwe  away  chaftitic,and 

R  4  were 


were  defiled  with  adulteries .  Thcrforc,  as  the  husband,the  more  holy  and 
chaft  that  he  himftlfc  is ,  the  more  is  he  kindled  to  anger  if  he  fee  his  wiucs 

lere.  j .         niindc  encline  to  a  ftrange  loucr :  fo  the  Lordc  that  hath  wedded  vs  vnto 

Oiee.  I.  himG;lfe  in  triieth,  teftifiech  that  he  hath  a  moft  fcruently  burning  ialoufic, 
foofcas  neglcflingthepureneflcif  hi  s  holy  mariagc,  wee  are  defiled  with 
wicked  luftes,  but  fpecially  then  when  we  transfcrre  to  any  other ,  or  doe 
infeft  with  any  fuperftition  the  worfliippc  of  his  name ,  which  ought  to  bee 
moft  vncoiruptcd:  Forafmuch  as  by  this  mcane  we  do  not  only  breake  the 
faith  giuen  in  wcdlocke,  but  alfo  do  defile  the  very  wedding  bed  with  bring- 
ing into  it  adulterers. 
1^  In  the  threatening  is  to  be  fcene  whathe  meancthby  this  ,wlKnhe 
'^,  faith,  that  he  will  vifite  the  iniquity  of  the  fathers  vpon  y  children  vrvto  the 
third  and  fourth  generation.  For,  befide  that  it  ftandeth  not  with  the  equi- 
ty of  Gods  iufticc,  to  punifh  the  innocent  for  an  others  offence.  God  him 

Exe.i 8.20.  f-gifg  jj^Q  £-gjjl^  ^  jj^jj  ^g  ^jjj  ^Qj  xRo^Q.  the  fonnc  to  beare  the  wickednefle  of 
the  father.  But  this  fentence  is  more  then  once  repeated,  of  prolonging  the 
puniflinicnt  of  the  fins  of  the  auncefters  vpon  the  generations  to  come.For 

Nuro,i4.8.  fo  doth  Mofes  oftentimes  fpeakc  vnto  him:  Lord,Lord,that  rcndreft  the  in- 
iquity of  the  fathers  to  y  children.vnto  the  third  &  fourth  generation.  Like- 

Icr.  J ».  1 8.  wife  Icremy :  Thou  y  fheweft  mercy  in  thoufands,that  render  eft  the  iniqui- 
ty of  the  fathers  into  the  bofomc  of  the  children  after  them .  Many,  while 
they  trauaile  much  in  lofing  this  knot ,  thinkc  that  it  is  to  be  vnderftanded 
only  of  temporall  punilhmentes,which  if  the  children  (ufFcr  for  the  parents 
faults,  it  is  no  abfurdity,forafmuch  as  they  are  oftentimes  layed  vpon  them 
for  their  faiuation',  which  is  in  deede  true.  For  Efay  declared  to  Ezechias, 

Era,  19-  7«     that  his  fonnes  ftiould  be  fpoyled  of  the  kingdome,  and  caried  into  exile  for 

A  To!  >'  *  the^  fin  that  he  had  committed.  The  houfesofPharao  and  Abimelech  were 
plagued  for  offending  Abraham.  But  whc  that  is  alleged  for  afToiling  of  this 
qucftion,  it  is  rather  a  ftiifc  than  a  true  cxpofition.For  here  &  in  hke  places 
he  threatneth  a  more  greeuous  reuenge  than  y  it  may  be  limited  within  the 
boundes  of  this  prefent  life.  It  is  therefore  thus  to  be  taken:  that  y  iuft  curfe 
of  the  Lordc,  lieth  not  only  vpon  the  head  of  the  wicked  man  himfelfe ,  but 
alfo  vpon  his  whole  family :  when  the  curfe  once  lieth  vpon  them ,  what  is 
clfe  to  be  looked  for,but  that  the  father  being  deftitute  of  the  fpirit  of  God, 
liue  moft  wickedly,  and  the  fonnc  likewifc  forfaken  of  the  Lorde  for  the  fa- 
thers fault ,  do  follow  the  fame  way  of  deftruftion :  and  finally ,  the  childcs 
child,  and  the  child  of  the  childes  childc,the  curfed  fcedc  of  deteftablc  men 
do  fall  headlong  after  them  i 

zo  Firft  let  vsfec,whcthcrfuch  reuenge  be  vnfccmly  fory  iufticc  of  God. 
If  all  the  nature  of  man  be  d.imnablc,we  knowy  dcftmftion  is  prepared  for 
them ,  to  whom  y  lord  vcuchfafcth  not  to  communicate  his  grace .  Neuer- 
theles  they  do  peri(h  by  their  own  vnrighteoufnes,  &  not  by  vnrighteous  ha 
trcd  of  God.  Neither  is  there  left  any  caufc  to  quarcll,why  they  be  not  hol- 
pc  by  y  grace  of  God  to  faluatio  as  other  are.  Wheras  therfore  this  punifh- 
ment  is  laid  vp6  wicked  men  and  euil  doers  for  their  otfenccs,y  their  houfes 
be  depriucd  of  y  grace  of  God  during  many  gcnerati5s:  who  can  accufc  god 
for  this  moft  uift  rcucngc?But  the  Lord  on  the  other  fide  pronounceth,y  the 

puniihmenc 


&  iO.  J. 


god  the  Redeemer.  Lik    2,  120 

puniflimcnt  of  the  fathers  finne  fhill  not  paflc  ouer  vnto  the  fonne.  Note 
what  IS  there  intreated  off.  When  the  Iftaehtss  had  becne  Jong  and  conti- 
nually vexed  with  manie  calamities,  they  began  to  vfc  for  a  Prouerbe,that  Eze.i8.za. 
their  fathers  had  eaten  a  fower  grape,  wncrewich  the  childrens  teeth  were 
fet  on  edge:  whereby  they  meant  that  their  fathers  had  committed  finnes, 
whereofthcy, being  orherwife  righteous,  and  not  defcruing  it  ,  did  fuffer 
thepunifhment,  rather  by  the  vnappeafeablc  wrathfuInefTe  of  God,  than 
by  a  moderate  feueritie.  The  Prophete  pronounceth  vnto  them  that  it  is 
not  fo  rbecaufe  they  are  punilhed  for  their  owne  offences,  and  that  it  flan- 
deth  not  with  the  luflice  of  God,  that  the  righteous  fonne  fhould  fuffer  pu- 
nifhment  for  the  naughtineffe  of  the  wicked  father  .Which  thing  alfo  is  not 
contained  in  this  prefent  ordinance.  For  if  the  Vifiting,  whereof  mention 
is  nowc  made,  be  fulfilled  when  the  Lordc  taketh  away  from  the  houfe  of 
the  wicked  his  grace ,  the  light  of  his  trueth  and  other  helpes  of  faluation: 
in  this  that  the  children  being  bhnded  and  forfaken  of  him,doe  go  on  in  the 
fteps  of  their  fathers,  they  fufteyne  curfes  for  their  fathers  offences.But  in- 
afmuch  as  they  are  put  to  temporall  miferies,and  at  lafl  to  cternall  defini- 
tion, herein  they  are  punifhed  by  the  iuft  iudgement  of  God,  not  for  the 
finnes  of  other,but  for  their  owne  iniquitie. 

II  On  the  othcrfide  is  offered  a  promife  of  enlarging  the  mercy  of  God 
into  a  thoufand  generations,which  promife  is  alfo  often  found  in  the  fcrip- 
tures,andisfetinthefolemnecouenantoftheChurch:I  will  be  thy  God,  Gen.17,7. 
and  of  thy  fecde  afi;er  thee.Which  thing  Salomon  hauing  refped  vnto,wri-  Pro.  2  0.7, 
tcth  that  the  children  of  the  righteous  fhill  be  bleffed  after  their  death,not 
onely  by  reafonofholy  bringing  vp,  which  alfo  not  a  little  auailcth  there- 
vnto ,  but  alfo  for  that  bleffing  promifed  in  the  couenant,  that  the  grace  of 
God  fhall  rcfl  eternally  in  the  houfes  of  the  godly. Hcrevpon  groweth  great 
comfort  to  the  faithfuUjgreatterrour  to  the  wicked.  For  if  euen  after  death, 
the  remembrance  both  ofrighteoufaes  and  wickednes  be  of  fo  great  force 
with  Godjthat  the  curfing  of  the  onc,and  the  blefling  of  the  other  rcdoun- 
deth  vnto  pofleritie,much  more  fhall  it  light  and  refl  vpon  the  heads  of^  th: 
doers  themfelues.But  it  maketh  nothing  againfl  vSjthat  the  iffuc  of  the  wic- 
ked many  times  commeth  to  good  pro  Dfe,and  the  iffue  of  the  faithfulf.vsr- 
ueth  out  ofkinde:becaufe  the  lawmaker  meant  not  here  to  ftablifhluch  a 
perpetual  rule  as  fhould  derogate  his  fre  eledion.For  it  fufficeth  for  y  com- 
fort of  the  righteous  and  for  the  terrour  of  the  finncr,  that  the  penakie  is 
not  vaine  or  of  no  cffe(a,although  it  do  not  alway  take  place.For  as  the  tem- 
porall punifhmcnts  that  are  laide  vpon  a  fewe  wicked  men.  are  tcflimonies 
of  the  wrath  of  God  againfl  finnes,and  of  the  iudgement  that  fhall  one  diy 
be  giuen  vpon  all  finners ,  although  many  efcape  vnpunifhed  euen  to  y  eind 
of  their  life;fo  when  God  giueth  one  example  of  this  bleffing  to  Ihew  mer- 
ac  and  bountifiUneffe  to  the  fonne  for  the  fathers  fake,  he  giueth  a  proofc 
of  his  conflant  and  perpetuall  fauour  to  them  that  worfliip  him :  and  when 
heoncepurfueththcwickedneffeof  the  fatlierin  the  fonne,  hee  fheweth 
what  iudgement  is  prepared  for  all  the  reprobate  for  their  owne  offences. 
Which  affuredncffe  hee  had  in  this  place  principally  refped  vnto.  And  by 
thewayhecoramendethvntoYS  thelargeneffc  of  his  mcrcic,  which  hee 

R  y  ex- 


cxtendethvnto  a  thoufande  generations,  whereas  hcc  afligned  but  oncly 
iowcr  generations  to  vengeance. 

ThethirJe  commaundemenr. 
Thou  (halt  mttalif  the  name  of  the  Lord  thj>  G'^din  veune. 

The  cndc  of  this  commaundement  is,  that  his  will  is  to  hauc  the  malc- 
ftieofhis  name  to  be  holy  among  vs.  Therefore  the  fummefhall  bee  that 
wee  doe  not  dcHlc  it  with  contcmptuoufly  and  irreucrcndy  vfing  it.  With 
which  prohibition  the  commandemenchangeth  orderly  together,  that  wc 
take  ftudic  and  care  godhly  to  rcuerence  it .    Therefore  wee  ought  fo  to 
order  our  fclues  both  in  our  mindes  and  our  tongues,  that  wc  neither  think 
nor  fpcake  any  thing  of  Godhimlelfeorhis  myllerics,butreucrcntly  and 
with  much  fobrietie :  that  in  weying  his  workes,  wee  conceiue  nothing  but 
honorable  towai  de  him.  Thefe  three  thinges  I  fay,  it  behoueth  vs  not  neg- 
ligently to  markcjihatwhatfoeuerourmindeconceiuethofhim,  whatfb- 
euer  our  tongue  vttcreih,  it  may  fauour  of  his  excellencic,  and  may  agree 
with  the  holy  highncfle  of  his  name  :  and  finally  may  ferue  to  aduancc 
his  magnificence.  That  wee  doc  not  rafhly  or  difordcrly  abufe  his  holy 
wordcandreuercndemyfteries  cither  to  ambition,  or  tocouetoufnefle,or 
toourownctriflinges:but  that  as  they  beare  the  dignitie  of  his  name  im- 
printed in  them,  fo  they  may  kcepe  their  honour  andeftimation  among 
vs.Laftofall,  that  wee  doe  not  carpe  againft  or  fpeake  euill  of  his  workes, 
as  thefe  wretched  men  arc  wont  to  babble  reprochfully  againft  them:  but 
that  whatfoeuer  wee  rchearfe  done  by  him,  weereportcitwithwordes  of 
praifcof  his  wiredome,righteoufiiefle  andgoodneife.  That  is  tofanftifie 
the  name  of  God.  Where  otherwife  is  done,  it  is  defiled  with  vaine  &  per- 
ucrfe  abufe,  becaufe  it  is  violently  carried  from  the  right  vfe  wherevnto 
oncly  it  was  appointed:  and  though  there  be  no  other  luut  done,  yetitis 
fpoyled  of  his  dignitie,  and  by  lide  and  little  brought  lo  contempt.  Now, 
if  there  bee  fo  much  euill  in  this  ralli  readineffe  to  vfe  the  name  of  God  out 
offcafon,  much  more  mifcheefcis  in  this,  if  it  bee  employed  to  euill  vfes, 
as  they  doe  that  make  it  to  ferue  the  fupcrftitions  of  Necromancie  ,  cruell 
execiationsj  vnlawfiill  coniurations,  and  other  wicked  cnchauntcmentcs. 
But  fwcaring  is  chccliie  mentioned  in  the  commaundement,  as  the  thing 
wherein  the  perucifc  abufe  of  Gods  name  is  moftdeteftable.  that  thereby 
we  may  be  the  better  altogether  frayed  away  from  all  defiling  thereof.  But 
that  here  is  commaundement  giucn  of  the  worfliip  of  God,  and  of  the  rc- 
uerence of  his  name,  and  not  of  the  tructh  and  equitie  that  is  to  be  keptc 
among  men,:ippeareth  by  that  that  he  aftenvarde  in  the  fecond  table  con- 
dcinnethperiuricandfalfcwitnefTc,  whereby  hurtc  is  done  to  the  fcllow- 
(hippc  of  men :  but  it  were  in  vaine  to  repcate  it  againc,  if  this  commaun- 
demcnrintreated  of  the  duetic  of  chaiitie.  And  alio  the  diuilion  of  the  lawc 
it  felfe  rcQuircth  it,becaufe  as  it  is  faidc,  God  did  not  in  vaine  appoint  two 
tables  for  his  l.iw,whereby  is  gathered  that  in  this  commandemcnt  he  cha- 
lengeth  his  owne  right  to  himfelfe,and  dcfendcth  the  holincs  of  his  iiame, 
and  tcachctli  not  what  men  owe  to  mco. 

11  Firft 


<joeLthe%edeemer.  Lih,    2,  lit 

XI  Firft  IS  to  be  learned  what  is  an  othe.It  is  a  taking  of  God  to  witncfic, 
to  confirme  the  tructh  of  that  which  wcfpcakc.  Forthofe  ciirfed  (peaches 
that  conteine  manifeft  reproches  againft  God,  are  vnworthy  to  bee  recke- 
ncd  among  othes.  Thatfuch  taking  to  witnefTe,  when  itisriehtly  done,  is 
a  kinde  of  worfhipping  of  God,  is  (hewed  in  diuerfe  places  of  the  Scripture. 
As  whenEfayprophecieth  of  the  calling  of  the  Aflyrians  and  Egyptians  Efa.i9.x8. 
into  fellowfliip  of  the  couenant  with  Ifrael,  They  (hall  fpeake(f3ith  nee  )  in 
the  tongiie  of  Chanaan,snd  fhall  fweare  in  the  name  of  the  Lord  That  is  to 
fay , in  fwcaring  by  the  name  of  the  Loi  d,chcy  fhal  yeeld  a  confeflion  of  his 
religion.  Againe  whenhefpcaketh  of  the  enlargement  of  his  kingdomc, 
he  faithrWhofoeucr  {hall  blelTe  himfelfe,niall  blefle  in  the  God  of  the  faith-  En1.tf5.1f, 
fullrand  he  that  fhallfweareinthelandfhalfwearein  the  true  God.Icremy  j^^^  ^^  ^^ 
(aith,If  they  fiiall  teache  the  people  to  fweare  in  my  name  as  they  haue 
taught  them  to  (wesre  by  Baal,they  flialbee  builded  vp  in  the  middes  of  my 
houfe.  And  for  good  caufc  it  is  faidc,that  when  we  call  vpon  the  name  of  y 
Lord  to  witnefle,we  doe  witnefTe  our  religion  toward  him  .   For  fo  we  con- 
feflethat  he  is  the  eternall  and  vnchangeable  trueth ,  whom  wee  call  vpon, 
notonely  as  a  moft  fubftantiall  witnefle  of  truth  aboue  all  orhcr,  but  alio  as 
the  onely  defence  thereof,which  is  able  to  bring  foorth  hidden  things  into 
hght,andthenastheknower  ofheartes.     For  where  teftimonies  of  men 
do  faile,there  we  flee  to  God  for  witnefl'e,rpecially  where  any  thing  is  to  be 
proiied  that  liethfecrete  inconfcience.For  which  caufe  the  Lord  is  bitterly 
angry  with  them  that  fweare  by  ftrange  gods,  and  he  iiidgeth  that  mancr  of 
fwearingto  be  an  argument  ofmanifeft  falling  from  his  allegeance:    Thy^'^''**^^ 
(onnes  haue  forfaken  me,  and  do  fweare  by  them  that  are  no  c;cds.  And  he 
dcclareth  the  hainoufneffe  of  this  offence  by  threatening  of  punifluntnt :  I   °P"''*  5'' 
will  dcftroy  them  that  fv*'eare  by  the  name  of  y  Lord,&  fweare  by  Mclchnn. 
24     Nowwhcn  we  vnderftand  that  itis  the  Lord?  will  that  there  bee  m 
our  othes  a  worfhip  of  his  name:fo  much  the  more  diligent  hccdc  is  to  bcc 
taken,that  in  ftead  of  worfliipping  they  do  not  conreinc  difhonour ,  con- 
tempt or  abacement  of  it.For  it  is  no  finall  difliono!-,when  pcriurie  is  com- 
mitted in  fwearing  by  him,whcrfore  it  is  called  in  the  law,Profnnition. For  j_ 
whatis  left  to  y  Lorde  when  he  is  fpoiled  of  his  truthrhe  fhall  then  ceafie  to 
be  God.But  truly  he  is  fpoiled  therof,when  be  is  made  an  nfnrmcr  &  appro- 
ucr  of  falfhod.Wherefore.when  lofua  minded  todriuc  Achan  to  confellc  y 
truthjhe  faid:My  Sonne,giuc  glcric  to  the  Lord  of  Ifiael5meaning  thereby,  ^"'"S'?  .?  • 
that  the  Lordisgriei'.oufly  diflionored  ifa  man  fweare  falfiy  by  him.And  no 
marucLFor  we  do  as  much  as  in  vs  lieth,in  a  mancr,to  ffainc  his  holy  nnmc 
with  a  lie.  And  that  this  raaner  of  fpcech  was  vfcd  among  the  lewcs  fo  oft  as 
any  was  called  to  take  an  oi;h,appearcth  by  the  like  protcftation ,  that  the 
Pharifeesvfein  thcGofpcloflohn.To  this  heedflilnes  the  fonnes  of  othes  ^  , 
that  are  vfed  in  the  Scriptures  do  iafliuft  vs:The  Lord  lineih,  The  Lord  do  ,  ^sam.'i  4. 
thefe  things  vntomc,andaddethcfethinges,  The  Lord  bcc  witnefle  vpon  2. Reg. ^. jr. 
my  foule.Which  do  pioouc,that  wc  can  not  call  God  for  witnefle  of  our  fay-  2-<-or.i.  2  j. 
ingSjbut  that  we  alfo  wifh  him  to  take  vengeance  of  our  periune,if  we  fpcak 
deceitfully. 

ij     The  name  ofthe  Lord  is  made  vile  and  common,  when  it  is  vfcd 

in 


Cap.  S,  Oftliehnmk^geof 

in  fuperfluous  othcs ,  although  they  be  true.  For  in  fuch  ca(e  It  is  alfo  taken 
in  vainc.  Wherefore  it  (hall  not  be  lufficient  to  abfteine  from  fwcaring  falC- 
ly,vnleflc  we  doe  alfo  remember,  that  fwearing  was  fuffcred  and  ordeincd 
not  for  luftor  plcafure,but  for  necefllcies  fake :  and  therefore  they  goe  be- 
yond the  lawftdl  vfe  thereof,that  applie  it  to  things  not  necefl'aric  .  And 
there  can  no  other  ncceflitic  be  pretended^but  where  it  is  to  ferue  either  re  - 
ligion  or  charitie  ,  wherein  at  this  day  men  doc  too  much  hcentioufly  of- 
fend, &  fo  much  the  more  intollerably,tor  that  by  very  cuftom  it  hath  ceat 
fed  to  be  reckoned  for  any  offence  at  all ,  which  yet  before  the  iudgemenc 
feate  of  God  is  not  flcndeily  wcycd .  For  cuery  where  without  regard ,  the 
name  of  God  is  defiled  in  trifling  talkes,and  it  is  not  thought  that  they  doc 
cuill,bccaufcbylongfuflrcredandvnpuni{hed  boldenefl'e,  they  arc  come 
to  reft  as  it  were  in  polfcfllon  of  fo  great  wickedneflc .  But  the  commande- 
mcnt  of  the  Lord  remaineth  in  force, the  penaltic  abideth  in  ftrcngth ,  and 
rtiall  one  day  haue  his  efFeft,  whereby  there  is  a  certaine  fpecial]  rcuengc 
proclaimed  againft  them  that  vfe  his  name  in  vaine  .  This  commaunde- 
mcnt  is  alfo  tranfgrcfl'ed  m  an  other  point,  that  in  our  othcs  we  put  the  ho- 
ly fcruants  of  God  in  the  place  of  God,with  manifeft  vngodlinefle ,  for  (b 
Deii.<r.i  \,  &  ^^  ciansferre  the  glorie  of  his  godhead  to  them.Neithcr  is  it  without  caufe, 
lo.io.  that  the  Lord  hath  giuen  a  fpeciall  commandcment  to  fwearc  by  his  name, 

£xo.  2J.I}.  and  by  fpeciall  prohibition  forbiddcn,th at  we  ftiould  not  bee  heard  fwearc 
by  any  ftrange  gods.  And  the  Apoftle  euidently  teftifieth  the  fame  ,  when 
he  wnteth,that  men  in  fwcaring  doe  call  vpon  a  hier  than  themfelues ,  and 
that  God  which  had  none  greater  thao  his  owne  glorie  to  fwearc  by,  did 
fwearc  by  himfelfe. 

r6  The  Anabaptifts  not  contented  with  this"moderation  of  fwcaring, 
doedeteft  all  othcs  without  exception,  bccaufc  the  prohibition  of  Chrift 
is  gcneralhl  fay  vnto  ye,fwcare  net  at  all,but  let  your  talkc  be  yea  yea ,  and 
nay  nayjwhatfoeuer  is  more  than  this,is  ofeuill.But  by  this  meane ,  they 
doe  without  confideration  ftumble  againft  Chriftrwhiie  they  make  him  ad- 
lacob  5.  nerfaric  to  his  father,and  as  if  he  had  come  downe  firom  hcauen  to  repealc 
his  fathers  decrees.  For  the  cternall  God  doth  not  oncly  in  the  law  permit 
fwcaring  as  a  thing  lawfull,which  were  ynough:but  alfo  in  neccflitic  docth 
commandit.ButChriftsffirmeththatheisallonewithhisfathcnthathcc 
loho'7,1^,  *  ''i''"§cth  no  other  thing,but  that  which  his  father  commanded  him,that  his 
doftrinc  is  not  ofhimfelfe,&c.  What  then? will  they  make  God  contrarie  to 
himfelfc,whichfliall  afterward  forbiddc  and  condemnc  the  fame  thing  in 
mens  bchauioursjwhich  he  hath  before  allowed  by  commaunding  it  ?  But 
becaufe  there  is  fomedifficultic  in  the  words  of  Chrift,  let  vs  a  htle  wcye 
them.  But  herein  we  ftiall  ncuer  attaine  the  truth,  vnleflc  wee  bende  our 
eyes  vnto  the  cntcnt  of  Chrirt.and  take  hccde  vnto  the  purpofe  that  hoc 
there  gocth  about.  His  purpofe  is  not  either  to  rcleafc  or  rcftrcinc  the  law, 
but  to  reduce  it  to  the  Due  and  naturall  vndcrftanding  ,  which  had  bccnc 
very  much  dcpraued  by  the  falfe  glofes  of  the  Scribes  and  Pharifces .  This 
ifwc  hold  in  mindc,wcfhall  not  thinkc  that  Chrift  did  vttcrly  condcmne 
othes,but  oncly  thofe  othcs  which  do  tranfgrcfle  the  nile  of  the  law.Thcrc  - 
by  it  appcarctlijtlaat  the  people  at  that  time  did  forbearc  no  mancr  of  fwca- 
ring 


ring  but  pcriuries,  whereas  the  law  doch  not  only  forbid  periuries,  biicalfo 
al  idle  and  fuperfluousoches.  The  Lord  therefore  the  moftfure  expofitour 
of  thelawe,doethadmoni{hthemjthatitis  not  oneljr  euill  to  forfvveare, 
but  al(b  to  fwcarc.  But  howc  to  fwcarc?in  vaine.  Bat  as  for  thefe  othes  that  y. 
are  commended  in  the  law ,  he  leaueth  them  fafc  and  atlibertic.They  feme     ^^'^'^^' 
to  fight  Ibmewhat  more  ftrongly  when  they  take  earneft  holde  of  this  word 
At  al,  which  yet  is  not  referred  to  the  word  SwearCjbut  to  y  formes  of  fwea- 
ring  that  are  afcei  rcheafed.For  this  was  alfo  part  of  their  errour,that  when 
they  did  fweare  by  heaucn  and  earth,  tlK;y  thought  that  they  did  not  touch 
the  name  of  GOD.    Therefore  after  the  principall  kinde  of  offence 
againftc  this  commaundement,  the  Lordedoeth  alfo  cutoffrom  them  all 
byefhiftes    that  they  fhouldc  not  thinkethatitheyhaue  efcaped,  if  not 
fpeaking  of  the  name  of  God  they  call  heauen  and  earth  to  witnefTe.     For 
here  by  the  way  it  is  alfo  to  be  noted,that  although  the  name  of  God  be  not 
exprefied,  yet  men  by  indirect  formes  doe  fweare  by  him ,  as  if  they  fweare 
by  the  liuely  light,  by  the  bread  chat  they  eate,  by  their  Baptifme  or  orhcr 
tokens  of  Godsliberahtic  towarde  them.  Neither  doth  Chriftin  that  place 
where  heeforbiddcth  them  to  fweare  by  heaucn  and  earth  and   Hierufa- 
lem,  fpeake  it  to  correft  fuperftition ,  as  fome  men  falfcly  thinke,  but  he  ra- 
ther confuteth  their  fophiftical  futtelty,which  thought  it  no  fault  babbling- 
ly  to  throwe  out  indiieft  othes,  as  though  they  fpared  the  holy  name  of 
God ,  which  is  ingrauen  in  all  his  benefites .  But  otherwife  it  is,  where  ey- 
ther  a  mortall  man,  or  a  dead  man,  or  an  Angell  is  put  in  the  place  of  God: 
as  among  the  prophane  nations  flatterie  deuifed  that  {linking  forme  of 
fwearing  by  the  hfe  or  foule  of  the  king:  for  then  the  falfc  making  of  Gods 
doethobfcureandminifheihe  glorieofthe  one  onely  G  OD.Butwhen 
wee  meane  onely,  to  procure  credite  to  our  faying  by  the  holy  name  of 
God,  although  the  fame  bee  indiredly  done  ,  yet  m  all  fuch  rrifling  othes 
his  maieftie  is  offended .  Chrift  taketh  from  this  licentioufnelVe  ,  all  prc- 
tcnfeofexcufc, in  this  that  heeforbiddeth  to  fweare  at  all.  And  lames  ten- 
dcth  to  the  fame  purpofe,reciting  the  fame  wordes  of  Chrift  which  Ihaue 
before  alleaged ,  becaufc  the  fame  raHie  boldnelle  hath  alwaycs  bene  in  the  Itc.j.i  2, 
worlde  ,  which  is  a  prophane  mifufing  of  the  name  of  GO  D .  For 
ifyee  rcferre  this  worde,  At  all,  to  the  fubftancc,  as  if  without  any  excep- 
tion it  were  altogether  vnlawfuU  to  fweare :  wherefore  feioicth  that  cxpo- 
iition  which  is  added  afterward^Neither  by  heauen  nor  by  earth,&c?Wher- 
by  it  fufficiencly  appcareth  that  thoff,  cauilations  are  met  wi:hall,by  which 
the  Icwes  thought  their  fault  to  be  excufed. 

z?  Therefore  it  cannot  nowe  be  doubtefullto  foundc  iudgemcntes, 
that  the  Lorde  in  that  place  did  onely  reprooue  rhofe  othes  that  were  for- 
bidden by  the  lawe.  For  he  himfelfc  which  (hewed  in  his  life  an  examplar 
of  the  perfection  that  he  taught,  did  not  fticke  to  fweare  when  occafion  re- 
quired.And his  difciples,who(we  doubt  not)  did  obey  their  maifter  in  all 
thinges,followed  the  fame  example :  who  dare  fay  that  Paul  woulde  haue 
fworne,iffwearinghadbeenevtterly  forbidden  ?  but  when  the  matter  fo 
requiredjhe  fwarc  without  any  flicking  at  it,yeafomctimc  adding  an  exe- 
cration. But  this  queftion  is  not  yet  ended,  becaufc  fomc  do  thinke  y  onely 

pub- 


CAp .  S,  Of  the  htiorvleige  of 

publike  othcs  are  excepted  out  of  this  prohibition,  a$  thofe  othesthat  we 
take  when  the  Magiftrate  doech  offer  them  to  vs  and  require  them  of  vs. 
And  fuch  as  Princes  vfe  to  take  in  ftablifhing  of  leagueSjOr  the  people  when 
thev  fwearc  allcgcancc  to  their  Prince,  or  the  Souldiar  when  he  is  put  to  an 
oth'c  for  his  true  feruice  in  the  warre,  and  fuch  Jike.  And  to  this  forte  they 
Hch,(>,i6.  adioyne,  and  that  rightfully,  fuch  othes,as  are  in  Paul.to  conf  rme  the  dig- 
niticof  theGcfpelI,forafmuch  as  the  Apoftles  in  their  office  arenotpri- 
uatc  men  but  publike  niinifters  of  God.And  trucly  I  deny  not  that  thofe  arc 
the iafcft othcs, becaufc  they  arc  defended  withfoundcfl  tcftimonies  of 
Scripture.  The  Magiftrate  is  commaunded  in  a  doubrfuil  cafetodriuc  the 
witncfle  to  an  othe,and  hee  on  the  other  fide  to  aunfwcre  by  othc:  r.nd  the 
A  pi)ftlc  faith,  that  mens  controuerfies  are  by  this  mcane  ended.  In  this 
commaundcment  both  thcfc  hauc  a  perfcd  allowaunce  of  their  offices.Yea 
and  we  may  note,  th:it  among  the  old  heathen  men,ypublikc  and  folemne 
othcwas  had  in  great  reuerence  ,  but  common  othes  thatwere  vfually 
fpoken  without  confidcration,  were  either  nothing  or  verie  little  regarded, 
becaufethcy  thought  that  in  thefe  they  had  not  to  doe  with  the  maieftic 
of  God  at  all.  But  yet  it  were  too  much  daungerous  to  condemne  priuate 
othcSjthat  are  in  ncceffarie  cafes  foberly,holily,  &  reuerently  taken,  which 
are  maintained  both  by  reafon  and  examples.  For  if  it  be  lawfull  for  priuate 
men  in  a  weightie  and  earneft  matter  to  appeale  to  God  as  ludge  betweenc 
them ,  much  more  is  it  lawtitll  to  call  him  to  witnelle.Put  the  cafe;  thy  bro- 
ther will  accufe  thee  of  falfe  breach  of  faith,  thou  cndeuourcft  to  purge  thy 
fe  Ife  according  to  the  dutie  of  charitie ,  and  hee  by  no  meanes  will  fuffcr 
himfclfe  tobee  fatisfied.  Ifthy  good  name  come  in  periU  by  his  obltinatc 
malicioufnefTe,  thou  fhalte  without  oflcnce  appeale  to  the  ludgementof 
Godjthat  it  will  pleafe  him  in  time  to  make  thine  innoccncie  knowcn.Now 
ifthc  weight  of  the  worde  she  confidered  ,  itisa  lefTe  matter  to  call  him 
to  witnefTe.  Therefore  I  fee  not  why  in  this  cafe  wee  ftioudcaffi.mc,  that 
the  calling  him  to  witnelTe  is  vnlawfull.  And  we  are  not  without  many  e  x- 
amples  thereof.  For  though  the  othe  of  Abraham  and  Ifaacwith  Abimc- 
Gen.ii.J4.  lech  bee  faide  not  to  ferue  for  our  purpofcjbecaufeitwas  made  in  the  name 
&  z6.  J I  .&  of  a  publike  companie,  yet  lacob  and  Laban  were  priuate  men,  which  fla- 
Ji-S  I'  blilhcda  couenaunt  with mutuall  othe  betweenethcmfelues.  Booz  wasa 
priuate  man,  which  by  the  fame  meane  confirmed  his  promife  of  mariage 
to  Ruth.Abdias  was  a  priuate  ma,  a  iufl  man  &  fearing  God, which  affirmed 
j.E.e.  18.10.  yj^jQ  £jj35  j5y  odijthe  thing  y  he  meant  to  perfwade  him.  Therefore  I  hauc 
no  better  rulc,but  that  othes  be  fo  tempered,/  they  be  not  vnaduifed,/"  they 
be  not  common  without  regard,  that  they  be  not  vfed  of  raging  luftc,  nor 
trifling,but  that  they  fcrue  luft  neccffitie,as  where  the  Lords  glory  is  to  be 
maintained,or  the  edification  of  our  brother  furtliered,  to  which  cndc  the 
commaundcment  of  the  law  tendeth. 

The  fourth  CommauniJerneiit. 
Htmtmher  that  thou  l(eepe  hofy  the  Sabbat  dajt .  Sixt  daytt  {halt  thou  work*  c5r 
doe  all  thy  xvorkftMut  ontht  feuenth  d^  it  the  Si^bat  of  tiic  Lord  thy  Gad. 
In  it  thou  PmU  do  no  worke.&c, 

iS    The 


z8  The  ende  of  this  commandcmenc  i<;,rhit  we  being  dead  to  our  ownc 
affetflions  and  workes ,  fhould  bee  buficd  in  meditation  of  the  kingdomc  of 
God  5  and  to  y  fame  meditation  fliould  bee  exercifed.  by  fuch  mcanes  as  he 
hathordeined.  Butbecaufe  this  commandemcnc  hath  a  peculiar  and  fcue- 
rall  confiderauon  from  the  reft,  therefore  it  muft  hauc  alfo  a  fcuerall  mancr 
ofcxpofition.  The  olde  writers  vfe  tocallitafliadowifh  commandcment, 
for  that  it  conteineth  the  outward  obfcruatio  of  the  day,which  by  the  com- 
ming  of  Chrift  was  taken  away  with  the  other  figures.  Wherein  I  graunt 
they  fay  truely,  but  they  touch  but  ha  ifc  the  matter.  Wherefore  we  muft 
fetch  the  cxpofition  of  it  fartlier  of.  And  (  as  I  thinkc)  1  haue  marked  that 
there  arethreccaufestobecon(idcred,vvhereupon  this  commaundement 
confifteth.  For  firft  the  hcauenly  lawemakcr  meant  vnder  the  reft  of  the 
feuench  day,tofet  cut  in  figure  to  the  people  of  Ifraely  fpiritual  reft,  where- 
by the  faithful  ought  to  ceafe  from  their  owneworks,that  they  might  fufter 
God  to  workcin  them.  Secondarily,  his  wil  was  to  haue  one  appointed  day, 
wherein  they  fhouldcmeete  together  to  heare  the  lawe,  and  execute  the 
ceremonies,  or  at  leaft  beftow  it  peculiarly  to  the  meditation  of  liis  woi  kes: 
that  by  fuch  calling  to  remembrance,they  might  be  exercifcd  to  godliiicflc. 
Thirdly,  he  thought  good  to  hauc  a  day  of  reft  grauntcd  to  feruantcs  ,  and 
fuch  as  liued  vnder  the  gouemement  of  other,  wherein  they  might  hauc 
fome  ceafingfroiTi  their  labour. 

29  But  we  are  many  way  es  taught,  that  the  fame  fhadowing  of  the  fpiri- 
cuall  reft,  was  the  principall  point  in  the  Sabbat.  For  the  Lorde  required  the 
kepingofnocommaundememinamanermore  feuerely,  than  this:  when  Numb.i  j. 
his  meaning  is  in  the  Prophets  to  declare  that  all  religion  is  oucrthrowcn,  12. 
thchecomplaineththathis  Sabbates  are  polluted,  defiled,  nockept,  noc'^^^--"'^ 
fanftifiedras  though  that  peece  of  feruice  being  omitted,  there  reuiaincd  ^3^  "   '^' 
no  more  wherein  he  might  be  honored.  He  did  {tt  forth  the  obferuing  iere.17.1z. 
thereof  with  hie  prayfes.  Forwhichcaufethefaithfiildid  amongother  ora-  and  27, 
clesmaruellouflyeftecmethereueiling  of  chc  Sabbat.  For  in  Nehcmiah  ^^°^']\'\^' 
thusfpakey  Leuitesin  a  folemne  conuocation,  Thou  haft  fticv/ed  to  our  ta-  {^'jjie^.^'^, 
thers  thy  holy  S3bbat,and  haft  giuenthcm  the  commaundementes  and  the 
ceremonies,andthelawcby  thehand  of  Mofes.  You  fee  how  it  ish-.d  m 
fingular  eftimauon  among  all  the  commaundements  of  the  lawe.  All  which 
thinges  doe  feme  to  fet  fortli  the  dignitie  of  the  my  fterie,which  is  very  well 
cxprelTed  by  Mofes  and  Ezechiel.  Thusyouhaue  in  Exodus.  Seethatye 
kecpe  my  Sabbat  day,  becaufc  it  is  a  token  betweene  me  and  you  in  your 
generations:  that  you  mayknowc  that  I  am  the  Lord  that  fanftific  you  : 
kecpe  my  Sabbat,  foritis  holy  vnroyou.Lct the  children  of  Ifracl  keepe 
the  Sabbat  &  celebrate  it  in  their  generations,  it  is  an  eueilafting  eouenant 
betwcne  me  and  the  children  oflfrael,  and  a  perpetual  token.  YctEzechiel 
fpeaketh  more  at  large.  But  the  fumme  thereof  commeth  to  this  cfted,  that^  E7.e.2e,i  3 . 
it  is  for  a  token  whereby  Ifrael  ftioulde  knowc  that  God  is  theit  fanfuiicr.  If 
our  fandification  be  the  mortifying  of  our  owne  wil,  then  appcareth  a  moft 
apt  relation  of  the  outward  fignc  with  the  inv/ard  thing  it  fclfe  :  wc  muft 
altogether  reft  ,  that  God  may  workc  in  vs  ;  we  muft  depart  from  our 
ownc  wiljwe  muft  refigne  vp  our  heart,  we  muft  banifli  all  luftcs  of  the  fiefli. 

Fiaallv, 


op  .7*  Of  the  k^erviedge  of 

Hebr.3.1 ).  Finally  ,wc  muft  ccafle  from  all  the  doings  of  our  ownc  wit ,  that  wee  may 

and4.p.  haueGodworkinginvs,y  wemay  reftinhim.asthe  Apoftleaifo  teacheih. 
30  Thisperpctuallccartingwasreprefcntcdtothe  Iewes,by  the  kee- 
ping of  one  day  among  fcuen:  which  day  ,to  make  it  be  obferucd  with  grea- 
ter deuotion,thc  Lord  commaunded  with  his  owne  example  .  Foritauai- 
Icth  not  alitlc  to  llirrc  vp  mans  endeuour,  that  he  may  knowe  that  hec  ten- 
deth  to  the  following  of  his  Creator.  If  any  man  fearch  for  a  fccrct  fignifi- 
cacion  in  the  number  of  leucn :  Forafmuch  as  that  number  is  in  the  Scrip- 
ture the  number  of  perfcdion ,  it  was  not  Without  caufe  chofcn  to  figmfic 
euerlalfing  continuance  .  Wherewith  this  alfo  agrecth  that  Mofes  in  the 
day  that  he  declared  that  the  Lord  did  rcll  from  his  workcs,  maketh  an  end 
ofdefcribingthefucceedingofdaicsandnightes  .  There  may  bee  alio 
brought  an  other  probable  note  of  the  number,that  the  Lord  therby  meant 
to  ihcwe  that  the  Sabbat  {hould  neuer  be  perfeftly  endcd,till  it  came  to  the 
laftday.Foi  initwebeginncoiublefledrciljinitwedoc  daily  proccedc  in 
profiting  more  and  more  .  Butbecaufe  we  haue  ftiU  a  continual  warre  with 
the  flcfh,  it  fhall  not  be  ended  vntil  that  faying  of  Efaie  be  fulfilledjconcer- 

S.^3.66, 2  j ,  iiing  y  continuing  of  new  Moonc  with  new  Moone  ,  of  Sabbat  with  Sabbat, 
euci)  then  when  God  ihalbe  all  in  all.It  may  feeme  therefore  that  the  Lord 
hath  by  the  feuenth  day  fet  forth  to  his  people  the  perfcdion  to  come  of  his 

I  C  rn  28  Sabbat  at  the  laft  day,thatour  whole  life  might  by  continual  meditation  of 
the  Sabbat,afpirc  to  this  peifcdion. 

51  Ifany  man  miflikc  this  obferuation  of  the  number  as  a  matter  too 
curiousjl  am  not  againft  him,but  that  he  may  more  fimply  take  it :  that  the 
Lord ordeincd one  certaine  day jwhercin  his  people  might  vnder  thefcho- 
lingofthelawbeexercifedto  the  continual!  meditation  of  the  fpirituall 
reft:  And  that  he  afligned  the  feuenth  day,either  becaufe  he  thoug  ht  it  fuf- 
ficient,or  that  by  fetting  forth  thelikeneiVe  of  his  owne  examp]e,he  mighty 
better  moue  the  people  to  keepe  it  or  at  leaft  to  put  them  in  minde,  that 
the  Sabbat  tended  to  no  other  end ,  but  that  they  fliould  become  like  vnto 
their  creatour.For  it  maketh  fmall  matter,  fo  that  the  myftcne  remainc 
which  is  therin  principally  fct  forth,c6ccrning  y  perpetualrt  ft  of  our  works. 
To  confideration  whereof  the  Prophetcs  did  now  and  then  call  backe  the 
Icvves  that  they  fhould  not  thinke  them  felues  difchargcd  by  carnall  taking 

Era.58  It.  of  their  reft.  Befidc  the  places  already  alleaged,youhauethusinEfay:  If 
thou  turne  awav  tliyfoote  from  the  Sabbat,  that  thou  do  not  thine  owne 
will  in  my  holy  day,  and  fha'l  call  the  Sabbat  delicate  and  holy  of  the  glo- 
rious Lorde,  and  (haltglorifie  him  while  thou  doeft  not  thine  owne  waycs, 
Sc  feekcft  not  thine  owne  wil  to  fpcakc  y  word,thcn  ihalc  thou  be  dclited  in^y 
Lordj&c.But  it  is  no  dout,that  by  the  commuig  of  our  Lord  Chnft,fo  much 
as  was  ceremoniall  hercin,was  abrogate  .  For  he  is  the  tructh  ,  by  whofe 
prefencc  all  figures  doe  vaniftie  away  hee  is  the  bodie  at  fight  whereof  the 
Ihadowes  are  Icft.He,!  fay,is  the  true  fulfilling  of  the  Sabbat,we  being  buri- 
°">'  '4»  gj  ^jjj^  him  by  Baptifme,are  grafted  into  thcfclowfliipof  his  dc3th,that  we 
being  made  partakers  of  the  refurredion  ,  wee  may  walke  in  ncwencfle  of 

Col.i.KT.     life.  Therefore  in  an  other  place  the  Apoftle  writcth,  that  the  Sabbat  was 

and  17,       afliadowcofathingto  come:  and  that  the  true  bodic ,  that  is  to  fay,  the 

per- 


God  the  Redeemer,  Lth.2,  12^ 

pcrfcftfubftanccoFtrueth  is  in  Chiift,  which  in  the  fame  place  he  hath 
well  declared.  That  isiiot  contained  in  one  day^  but  in  the  whole  courfe 
ofeurlife,vntilI  that  we  being  vtterly  dead  to  our  felues,  be  filled  with  the 
life  of  God.  Therefore  fupcrrtitiousobfcruing  of  day  es  ought  to  bcfarre 
from  Chriftians. 

3  z  But  forafniuch  as  the  two  later  caufcs  ought  not  to  be  reckened  a- 
piong  the  olde  (hadowesi,but  do  belong  alike  to  all  ages :  fince  the  Sabbat 
is  abrogate,yct  this  hath  ftil  place  with  vs,  that  we  fliouldmecte  at  appoin- 
ted dayes  to  the  hearing  of  the  wordjto  the  breaking  of  the  myftical  bread, 
and  to  publike  prayer :  and  then,  that  to  fcmaunts  and  labourers  be  gran- 
ted their  reft  from  their  labour.  It  is  out  of  doubt  that  in  commaunding 
the  Sabbatjthc  Lorde  had  care  of  both  thefe  things  .  The  firft  of  them 
hath  fuffi  cient  teftimonie  by  the  onely  vfe  of  the  lewcs  to  proue  it .  The 
fecondjMofes  fpake  of  in  Deuteronomie  in  thefe  wordcs  :  that  thy  man  Deu.5,14. 
feruauntandthy  maideferuauntmay  rcftaswcllas  thou  :  remember  that 
thou  thy  felfe  didft  feme  in  Egypt .  Againein  Exodus  :  that  thyOxcand  Ejto.25.1i. 
thy  Afle  may  reft,and  the  fonne  of  thy  bondwoman  may  take  breath.  Who 
can  deny  that  both  thefe  things  doe  feruc  for  vs  aswellasforthelewes? 
Mectmgs  at  the  Church,  are  commaundcd  vs  by  the  worde  of  God,and  the 
ncceflicieof  them  is  fufficicntly  knowenin  the  very  experience  of  life.  Vn- 
lelFe  they  be  certeinly  appointed  and  hauc  their  ordinarie  daycs,  how  can 
they  be  kept }  All  things  by  the  fentence  of  the  Apoftlc  are  to  be  done  ^ 
comely  and  in  order  among  vs.  But  lb  farre  is  it  of,that  comlineflc  &  order  *  °  *  "**+ 
can  be  kept  without  this  policic  and  moderation,  that  there  is  nt  hind  pre- 
fcnt  trouble  and  ruine  of  the  Chuichjif  jtbe  difl'oiucd.  Now  if  the  fame  nc- 
ccflitiebea:tiongvSjfor  releefe  whereof  the  Lordc  appointed  the  Sabbat 
10  the  lewes:  let  no  man  fay  that  it  belongeth  nothing  vnto  vs.  For  our 
moft  prouident  and  tender  Fatlier,  willed  no  lefle  to  prouide  for  our  neccf- 
fitic  than  for  the  Icwes.  But  thou  wilt  faye ,  why  doc  wee  not  rather  daily 
meete  togither,thar  the  difference  of dayes  may  b^  taken  away?  I  v/ould  to 
Godjthat  were  graunted,and  truely  (pirituall  wifcdome  was  a  thing  worthy 
to  haue  daily  a  peecc  of  the  time  cutout  for  it.  But  if  it  cannot  be  obtained 
of  the  weakcncife  of  many  to  haue  daily  meetings,  and  the  rule  of  charitie 
doth  not  fuffer  vs  to  exaft  more  of  them,why  fhould  we  not  obey  the  order 
which  we  feelaycd  vpon  vsby  the  will  of  God? 

33    I  am  compelled  here  to  be  foaiewhat  long,  bccnuf?  at  this  day  many 
vnquiet  fpiritcs  do  raife  troublejConccrninf;  the  Sunday.They  crie  out  rhnt 
the  Chriftian  people  arc  nourifhcd  in  Iewiilmefrc,becaufe  they  kccpc  fome 
obferuation  of dayes.ButI  anrwcre5thar  wee  keepe  thofe  dnycs  wichoiit  a- 
nylcwifhneirejbecaufe  wcdoint'ni';  bchslfe  fane  diifcr  from  tlie  lewcs. 
For  we  keepe  it  not  with  fi-eighc  religion  as  a  ceremonicjwbei  cin  we  think 
a  fpiritual  myfterie  to  be  figured,  but  we  retaine  it  as  a  neceflaiy  remcdie  to 
the  keeping  of  order  in  the  Church.But  Paul  teach  :th  that  in  keeping  ther- 
of  they  are  not  to  be  iudgcd  Chriftians,  bccaufe  ic  is  a  (hadow  of  a  thing  to  C  I.  s.  i  tf. 
corae.Therefore he  feared  that  he  had  laboured  in  vainc  among  the  Ga-  O.M.^'.io. 
lathiansjbecaufethcy  didftil!  obfem  •  d .yes.  And  to  the  Romanes  heaffir-  ^^"^.j^.S- 
racththatitis  ruperftitionifanymandoe  make  ditfercnce  bciweenc  dsv 

S.  and 


Crfp.  i,  Ofthtk»oveledgtof 

Exo.  ji.       rcuercnce  very  nature  ought  in  a  mnnner  to  inftiuft  vs.  For  they  are  mon- 
ieui.  io  ?.    ft::rs  and  not  men ,  thatbreake  the  authoritie  of  parenres  with  diflionour  or 
Leui.i «.  9,    ft;ibburncflc .  Therefore  the  Lord  commanded  all  the  difbbedient  to  their 
0"^"''°'  Is*  Pyrenees,  to  be  flainc,  asmenvnworthjrtoenioy  the  benefit  of  light,  that 
M^ic  1 5*.  4. '  <loc  not  rcknowledgc by  whoft;  meancs  they  came  into  it  .     Andby  many 
Epii.*  s-'.      additions  of  thelaweitappeareth  to  be  true  that  we  haue  noted,  that  there 
C-jI.  *y  10,    jjjg  due'::  pares  of  honour  that  he  here  fj-)eakethof,Reucrence,  Obedience, 
and  Thankefulnefle  .    The  firft  of  thcfe  the  Lordc  eftabliflicth  when  hee 
commaundeth  him  to  be  killed  that  curfcthhis  Father  or  his  Mother,  for 
there  he  pimiihtth  the  contempt  and  dirtionour  of  them.    The  feconde  he 
confirmech  when  he  appointcth  the  puniftiment  of  death  for  the  difobedi- 
ent  and  rebellious  children.  To  the  third  bclongcth  that  faying  of  Chrift  in 
the  hftcnch  of  Matthew ,  thatit  is  the  commandement  of  God  that  we  doc 
good  to  our  parentes .  And  fo  oft  as  l^.\i!l  maketh  mention  of  a  commande- 
mcntjhc  expoundeth  that  therein  obedience  is  required. 
37     There  is  annexed  a  pronife  for  a  commendation,which  doth  the  ra- 
ther put  vs  in  mind,how  acceptable  vn  to  God  is  the  fubmiflion  y  is  here  co- 
mandcd .    For  Paul  vfeth  the  fame  prickc  to  ftirre  vp  our  dulnefle  when  he 
faith:  that  this  is  the  firfl  commandemcnt  with  promifc  .   For  the  promife 
that  went  before  in  the  firft  Table,was  not  fpecial  &  properly  belonging  to 
one  commandemcnt,  but  extended  to  the  whole  lawe.  Now  this  is  thus  to 
be  taken :  The  Lord  fpake  to  the  Ifraclites  peculiai  ly  of  the  lande  which  he 
had  promifed  them  for  their  inheritance .  If  then  the  pofllfTion  of  land  was 
a  pie  dge  of  Gods  bountifulnes :  let  vs  not  raerueilc  if  it  pleafed  God  to  de- 
clare his  fauour  by  giuing  length  of  life,  by  which  a  man  might  long  enioyc 
his  benefit.  The  meaning  therefore  is  thus.  Honor  thy  Father  and  thy  Mo- 
ther, that  by  a  long  fpace  of  life  thou  mayeft  cnioy  y  pofleflion  of  that  land 
that  ihilbc  vnto  thee  for  a  teftimonic  of  my  fauour.  I?ut  firh  all  the  earth  is 
blefled  to  the  faithfull ,  we  doe  not  worthily  rccken  this  prefent  life  among 
thcbleflingcsofGod  .     Therefore  this  promife  doth  likewife belong  vnto 
vs,  forfomuch  as  the  continuance  of  this  life  is  a  proofe  of  Gods  good  will. 
For  it  neither  is  promifed  to  vs ,  nor  was  promifed  to  the  lewes ,  as  though 
it  contained  blcffednes  in  it  fclfe, but  becaufe  it  is  wont  to  be  to  the  Godly 
a  token  of  Gods  tender  loue.  Therefore  if  it  chauncc  that  an  obedient  child 
to  his  parentes  be  taken  out  of  this  life  before  his  ripe  age ,  which  is  often- 
times fccne,yet  doth  God  no  leffe  conftantly  continue  in  the  performance 
of  his  promife,  than  if  he  Ihould  reward  him  with  a  hundreth  Acres  of  land, 
to  whom  he  promifed  but  one  Acre .    All  confifteth  in  this ,  that  we  fliould 
confider  that  long  life  is  fo  farre  promifed  vs,  as  it  is  the  blefling  of  G  O  D, 
and  that  it  is  his  blefling  fo  farte  as  it  is  a  proofe  of  his  fauour ,  which  he  by 
death  doth  much  more  plentifully  and  perfedly  witneflc  and  (hew  in  cftcft 
tohisfcruantes. 

38  Morcouer,  when  the  Lorde  promifeth  the  blefling  of  this  prefent  life 
to  the  children  that  honor  their  parents  with  fuc  hreuercnce  as  they  ought, 
he  doth  withall  fecrctly  fay  ,th.-K  moft  afluied  curfe  hangeth  ouer  me  ftub- 
borne  and  difobedient  children .  And  that  the  fame  fliould  not  want  execu- 
tion :  he  pronounccththembyhisla.Yc  fubicft  to  the  iudgmcnt  of  death, 

and 


god  the  %ede  enter,  Lih,  2.      1 2S 

flttd  comancleth  them  to  be  put  to  execution:  and  ir'they  cfcape  that  iudgc- 
ment^hc  himfelfe  taketh  vengeance  on  them  by  one  meane  or  other.  For 
we  fee  howe  great  a  number  of  that  fort  of  men  arc  flainc  in  battailes  &  in 
frayes,andfome  other  tormented  in  ftrange  vnaccuftomed  fafli^ons,  and 
they  all  in  a  manner  are  a  proofe  that  this  threatning  is  not  vaine.  But  if  a- 
ny  efcapc  to  olde  agCjfith  in  this  life  being  depriued  of  the  blefling  ofGcd, 
they  do  nothing  but  miferably  langui{h,and  arc  referucd  for  greater  paines 
hereafter,they  are  farrc from  being  partakers  of  the  blcfling  promiftdto 
the  godly  children.  But  this  is  alfo  by  the  way  to  be  noted,  that  wee  arc  not 
comraaunded  to  obey  them  but  in  the  Lorde  .  Andtbat  iseuidentby  the 
foundation  before  laycd :  for  they  fit  on  hie  in  that  place  whcreunto  the 
Lorde  hath  aduaunced  them  ,  by  communicating  with  them  a  portion  of 
his  honour.  Therefore  the  fubmiUion  that  is  vfed  toward  themjoughtto  be 
a  ftcppe  towardc  the  honouring  of  that  foueraigne  Father .     Wherefore, 
if  they  moue  vs  to  tranfgrefle  the  lawe,  then  are   they  worthily  not  to  bee 
accomptcd  parents,  but  ftraungers  that  labour  to  withdrawe  vs  from  obe- 
dience to  the  true  Father.  And  fo  is  to  be  thought  of  Princes,  Lordes,  and 
all  fortes  of  fuperiours.     For  it  is  /hamefuU  and  againft  conuenience  of 
rcafon,that  their  preeminence  fhouldepreuaile  to  prefle  downchis  high- 
nefle ,  fith  theirs  as  it  hangcth  wholly  vpponit,  fo  ought  onely  to  guide 
ys  vnto  it. 

Thefixt  Commaundement. 
Thoufjait  not  k^U. 

19  Thcendeofthiscommaundementis,  that  forafmuch  as  God  hath 
bounde  together  all  mankinde  with  a  certeine  vnitie,that  euery  man  ought 
to  regarde  the  fafctie  of  all  men,as  a  thing  giuen  him  in  charge.  In  fumme 
thcrefore,all  violence  and  wrong,  yea  and  all  harme  doing,  whereby  our 
neighbours  body  may  be  hurt,is  forbidden  vs.  And  therefore  we  are  com- 
mandedjif  there  be  any  power  of  fuccour  in  our  trauaile  to  defend  the  life  of 
our  neighbours,that  we  faithfully  imploy  the  fame,  that  wee  procure  thofe 
things  that  may  make  for  their  c]uict,that  we  watch  to  keepc  them  fro  hurt, 
and  if  they  be  in  any  danger,that  we  giuc  them  oiu'  helping  hand.  If  thou 
confider  that  it  is  God  the  lawmaker  that  fo  faith,  then  thinke  withall  that 
his  meaningis  by  this  rule  alfo  to  gouerne  thy  foule.  For  it  were  a  fonde 
thing  to  thinke,that  he  which  efpicth  the  thoughtes  of  the  heart,and  prin- 
cipally refteth  vpon  them,{hould  inftuft  nothing  but  the  body  to  true  righ- 
teoufnefTe.  Thcrfore  the  manflaughter  ofthc  heartis  alfo  forbidden  in  this 
lawe,and  an  inward  affeftion  to  preferucoiu"  brothers  hfe  is  here  giuen  in 
commaundement.The  hand  in  dcede  bringcth  forth  the  manflaughter,but 
the  minde  conceiueth  it,when  it  is  infedcd  with  wrath  &  hatred.  Looke 
whether  thou  canft  be  angric  with  thy  brother  without  burning  in  defire  to 
do  him  hurte.  If  thou  canft  not  be  angry  with  him,then  canft  thou  not  hate 
him,for  afmuch  as  hatred  is  nothing  but  an  olde  rooted  anger.  Although 
thou  diffemble  and  go  about  to  windc  out  thy  felfeby  vaine  circumftan- 
ces:  yet  where  anga  or  hatred  is ,  there  is  an  affedion  to  hurte.    If  thou 

S  3  wilt 


Cap.  S .  Of  the  knoTvleige  ef 

moft  part  of  men  arc  fubicft  to  the  vice  of  incontinence :  and  then  of  thofe 
that  be  fubicd  vnto  it,  he  cxcepteth  none, but  commandeth  al  toy  only  re- 
medy ,\vhcrwich  vnchaftity  is  refiftcd.  Thcrfore  if  they  that  be  incontinenc 
do  ncgleift  to  heple  their  infirmity  by  this  meane,  they  finne  euen  in  this 
that  they  obey  not  the  comandemcnc  of  the  Apoftlc.  Neither  let  him  flat- 
ter himfelfc  tnat  toucheth  not  a  woman  as  though  he  could  not  be  rebuked 
of  vnchaftity ,  while  in  the  meanc  feafon  his  mindc  burneth  inwardely  witU 

i.Cor.^,  14.  hift.  For  Paul  defincth  chaftity  to  be  a  clcannes  of  the  minde ,  ioyned  with 
chaftity  of  y  body. A  woman  vnmaried(faith  he)thinketh  vpon  thofe  things 
that  are  of  the  Lord,forafmucb  as  {he  is  holy  both  in  body  &  in  fpirit.Ther- 
forewhenhebringctha  rcafontoconfirmethat  former  commandemenr, 
he  doth  not  onely  fay ,  that  it  is  better  for  a  man  to  take  a  wife,  than  to  de- 
file himfelfe,  with  company  of  a  harlot,  but  he  fay  th,  that  it  is  better  to  ma- 
ry  thantoburne. 

44  Now  if  maried  folkcs  do  confcfle  that  their  fcllowfliippe  together  is 
bleflcd  of  the  Lord,  they  are  therby  admonifiied  not  to  defile  it  with  intem- 
perate and  diirolutcluft:For  though  the  honefty  of  mariage  do  coucr  the  fil- 
thines  ofincontinencic,yet  it  ought  not  forthwith  tobe  a  prouocatio  thcr- 
of.  Wherefore  let  not  m.aricd  folkcs  thinkc,  that  all  thinges  are  lawful  vn- 
to them, but  let  euery  husband  haue  his  ownc  wife  foberiy ,  and  likcwife  the 
wifcher  husband, and fo  doing,  let  them  committc  nothmg  vnbefeeming 
the  honefty  and  temperance  of  mariage.  Forfo  ought  mariage  made  in  tlic 
Lord  to  be  reftrayncd  to  meafure  and  modefty ,  &  not  to  ouerflow  into  eue- 
ry kind  of  cxtreeme  lafciuioufnes.  This  wantonnes  Ambrofe  reproucd  with 

^h?l  ^  faying  very  fore  in  deede,  but  not  vnfit  for  it ,  when  he  calleth  y  husband, 

the  adulterer  ofhis  own  wifc,which  in  vfeofwedlock  hath  no  care  of /ham- 
faftncs  or  honefty.  Laft  of  all,let  vs  confider  what  lawmaker  doth  here  con- 
demne  fornication,  euen  he  which  fith  ofhis  own  right  he  ought  to  pofTeflc 
vs  wholly,  rcquireth  pureneffe  of  the  foule,  fpirit  and  body.  Therfore  when 
be  forbiddeth  to  commit  fornication,  he  alfo  forbiddeth  with  wanton  attire 
of  body ,  with  vncleanely  geftures ,  and  with  filthy  talfec  to  lay  waite  to  trap 
an  others  chaftity  .  For  that  faying  is  not  without  good  reafon,  which  Ar- 
chclaus  fpake  to  a  yong  man  aboue  meafure  wantonly  &  deintcly  clothed, 
that  it  made  no  matter  in  what  pait  he  were  filthily  vnchaflrif  we  haue  a  re- 
gard vnto  Gody  abhorreth  al  filthines  in  whatfoeuer  part  either  of  our  foiJ 
or  body  it  appeareth.  And  to  put  theeout  of  dour,  remember  that  the  Lord 
here  commcndeth  chaftity.  If  the  Lord  require  chaftity  of  vs,  then  he  con- 
demncth  all  that  euer  is  agrjnft  it.  Therefore  if  thou  couet  to  Ihewe  obedi- 
ence ,  neither  kt  thy  mindc  burnc  inwardly  with  euill  luft ,  nor  lette  thine 
eyes  runne  wantonly  into  corrupt  aflfeftions ,  nor  let  thy  body  be  trimmed 
vp  for  allurement,  nor  let  thy  tongue  with  filthy  talke  encife  thy  minde  to 
Jikc  thoughtes ,  nor  let  thy  gluttonous  belly  enflame  thee  with  intempe- 
rance .  For  all  thefe  vices  are ,  as  it  were ,  ccrtaine  bJottcs ,  wherewith  tlic 
purcneflc  of  chaftity  is  befpotted. 

The  e-ght  Commandement, 
Thou  fhalt  not  fitale. 

43r    The  end  cf  this  cfimandement  is  ,bccaufc  God  abhorreth  vnrightc- 

ouihcf 


God  the  Redeemer,  L  ih,  2,  iz8 

odfheflejthar  cuery  man  may  haue  his  ownc  rendred  vnto  hhn.The  fumm  c 
therefore  {hallbc,that\vc  are  forbidden  to  gape  for  other  mens  goods ,  and 
diat  therefore  wc  are  commanded  euery  man  to  employ  his  faithful!  tra- 
uaile  to  preferuc  to  each  man  his  owne  goods .  For  thus  wc  ought  to  thinke 
that  what  euery  man  pofTefleth  is  not  happened  vnto  him  by  chance  of  for- 
tunCjbut  by  the  diftribuuonof  the  foucraigncLordofall  things,and  there- 
fore no  mans  goods  can  be  gotten  from  him  by  cuilmcanesjbut  that  wrong 
be  done  to  the  difpofition  of  God.But  of  theftes  there  be  many  kindes:one 
ftandeth  m  Violence ,  when  the  goods  of  an  other  are  by  any  manner  of 
force  and  robbing  liccnrioufncs  bercaued  .  The  other  kindc  confifteth 
in  malicious  deccicc,  where  they  are  guilefully  conucicd  away.  An  other 
forte  there  is  that  ftandeth  in  a  more  hidden  futtletie,whcn  they  arc  wrong 
from  the  owner  by  colour  of  lawe.  An  other  fort  in  fiatterie,where  they  are 
lucked  away  by  pretence  of  gift .  Butleaft  wee  (hould  tarie  too  long  vppon 
renting  of  all  the  feuerallkindcs  of  theft,  lette  vsknowe,  that  all  craftic 
meanes  whereby  the  poflcfiions  and  money  of  our  neighbours  are  conuei- 
ed  vnto  vs,when  they  once  go  by  crooked  waies  from  (yncerenes  of  hearr, 
toade(iietobeguile,orbyany  meanetodohurt,  are  to  bee  accounted  for 
theftes.  Although  by  pleading  the  law,they  may  preuaile,  yet  God  doth  not 
otherwife  wey  them.  For  hee  fceth  the  long  captious  futtlecies,  wherewith 
the  guilefiill  man  beginneth  to  entangle  the  fimpler  minde,tiil  at  length  he 
drawe  him  into  his  ncttes.  He  feeth  the  hard  and  vn gentle  lawes,wherwith 
the  mightier  opprcfl'cth  and  throwerh  downe  the  weaker.  He  feeth  y  allure- 
ments.wherewith  as  with  baited  hookesjthe  craftier  takcth  thee  vnware.Al 
which  things  are  hidden  from  the  iudgement  of  man,  end  come  not  in  his 
knowledge.  And  this  manner  of  wrong  is  not  onely  in  mcini€,in  warcs,oria 
landeSjbut  in  euery  mans  right.For  we  defraud  our  neighbour  of  his  goods, 
if  wc  denie  him  thc^e  ducties  which  we  arc  bound  to  do  for  him .  If  any  i- 
dle  fador  or  Baylic  doe  deuoure  his  mafters  fubftance,and  is  not  heedful!  to 
thecareofhisthrift,ifhecitherdowrongfully  fpoiIe,or  do  riotoufly  wafl 
-the  (libftancc  committed  vnto  him,if  a  feruant  doe  mocke  his  mailer ,  if 
he  difclofe  his  fecretes  by  any  meanes,  if  he  betray  his  life  and  his  goo.de  s: 
againe  if  the  Lord  doe  cruelly  opprefTe  his  houfhcld  ,  they  are  before  God 
guiJue  of  theft .  Forhebothwithholdethandconueicch  an  other  mans 
goods,  which  performcth  not  that  which  by  the  office  of  his  calhng  he  ow- 
eth  to  other. 

4^  We  fhal  thercforcxightly  obey  this  commaundemcnt,if  being  con- 
tented with  our  owne  cftate,we  ieeke  to  get  no  gaine  but  honefl  &  lawful], 
if  we  couet  notto  wax  rich  with  wxong,nor  go  about  toijioue  our  neighbour 
of  his  goodcs  that  our  owne  fubftance  may  encreafe ,  if  wee  labour  not  to 
lieapevp  cruel  riches  and  wrong  out  of  other  mensblcod,jfwcdo  norim- 
meafurably  fcrape  together  euery  way, by  right  and  by  wrong  ,  that  cither 
■our  couetoufneffc  may  be  filled,or  our  prodigalitie  fatisricd. But  on  v  other 
fide,  letthisbecourperpetuallmai'ke,toaidealimen  fnithfdly  by  counfel 
and  helpe  to  keepe  their  owne  fo  farre  as  wc  may:  bur  if  wc  bauc  to  do  with 
falfe  and  deceitful!  men,Iettevs  rather  be  ready  toyeclde  vp  forae  of  cur 
■©■wne,  thento  ftriuc  with  theui.Aad not  tha:  only,  bu:  let  vs  c oaimunicate 

S  5  xo 


Cap.  f .  Oft  he  k^oix'ledge  »f 

to  their  neccflitjcs,and  with  our  rtorc  releiue  their  neede, whom  we  fee  to  be 
opprcflcd  with  hard  &  poore  elbte.Fmally,lcteuery  nianlooke  how  much 
he  is  by  ductic  bounde  vnto  other,  and  let  him  faithfully  pay  if.  For  this 
renfon  let  the  people  haue  in  honor  all  thofe  that  are  fct  ouer  them,let  them 
patiently  beare  their  goucrnemcnt,obey  their  lawes  and  commandements, 
reflifc  nothing  that  they  may  beare,  ftill  keeping  God  fauourablc  vnto  the. 
Ag-^inc,  let  them  take  care  of  their  pcople,prcfcrue  common  peace,  defend 
t'le  good,rcrtraine  the  euil,and  fo  order  all  things,as  ready  to  giuc  accompc 
of  cheir  office  to  the  foucraignc  ludge.  Let  the  Minifters  of  Churches  faith- 
fully applic  rheir  miniftei  ie,  and  not  corrupt  the  doftrine  of  faluation ,  but 
dehucr  it  pure  and  fynceve  to  the  people  of  God,and  let  them  inftiud  them 
not  oncly  with  learning,but  alfo  with  example  of  life :  finally , let  them  fo  be 
ouer  thera,as  good  {hepehcardes  be  ouer  the  /heepc.Let  the  people  likewife 
rccciue  them  for  the  raeHcngers  and  Apoftles  of  God ,  giue  them  that  ho- 
nor v/h;rof  the  hi  eft  maifter  hath  vouchfafcd  them,  and  minifter  vnto  them 
fuchchingcsasare  necelfjrie  for  their  life.  Let  parentestakc  on  them  to 
fcede,rule  and  teach  their  children,as  committed  to  them  of  God,&  gricuc 
not,nor  turne  away  their  mindes  firom  them  with  crueltic ,  but  rather  che- 
rifh  &  embrace  them  with  fuch  lenitie  and  tendernefle,as  becorometh  their 
pcrfon.Aftcr  which  raanner,we  haue  already  faid,that  children  owe  to  their 
parentes  their  obedience.Let  yong  men  reuercnce  olde  age,euen  as  y  Lord 
willed  that  age  to  be  honorable.  Let  old  men  alfo  gouerne  the  weakcncs  of 
youth  with  their  wifedome  and  experience.whcrein  they  cxcell  yong  men, 
not  rating  with  rough  Scloude brawling,  but  tempering fcueritie  with  mdd- 
ncflc  andgentleneffc.  Let  feruantes  fhcwe  themfelues  diligent  andfcruif. 
able  to  obey :  and  that  not  to  the  eye,  but  from  the  heart ,  as  feruing  God 
himfelfe.  Alfo  let  maiftersfliewe  themfelues  not  tefticandhardto  plcafc, 
noropprefle  them  with  too  much  fharpenefle,  nor  reprochfi.illy  vfe  themi, 
but  rather  acknowledge  that  they  arc  their  brethren  and  their  fellowe  fer- 
uantes vndcr  the  heaucnly  Lorde,  whom  they  ought  mutually  to  louc  and 
gently  to  intreate.  After  this  manner,  I  fay,  let  euery  man  confider  what  in 
his  degree  and  place  he  oweth  to  his  neighbours  ,  and  let  him  pay  that  he 
oweth.  Moreouer  our  minde  ought  alwayes  tohaucrefpeft  tothclawma- 
ker,ihat  we  may  knowc  that  this  lawc  is  made  as  well  for  our  mindes,  as  for 
our  handes,that  men  ihould  ftudic  to  defend  and  further  the  commodities 
and  profitc  of  other. 

The  ninth  Commandement. 
Thou  [halt  not  he  a  ly'mg  w'ttntffic  againfl  thy  neighbour. 
47  The  end  of  this  commandement  isjthatbecaufe  God  which  is  truth 
abhorreth  lyine,wc  ought  toobferue  tructh  without  deceitfi.ill  colour.  The 
fumme  therefore  (lull  bee,  that  wee  neitlier  hurt  any  mans  namecythcr 
with  flaundersor  falfc  reportes ,  nor  hinder  him  in  his  goodesby  lying: 
finally  that  wee  offende  no  man ,  by  luft  to  fpeake  cuill,  or  to  be  bude :  with 
wliich  prohibition  is  ioyned  a  commaundement ,  that  fo  farre  as  wee  may, 
wcc  cmployourfaithfall  cndcuour  for  guery  mania  affirming  the  trueth, 

to 


God t hi  Redeemer.  Lib, 2,  t2g 

ro  defcndc  the  fafecie  both  of  his  name  and  goodcs.  It  feeraeth  thnt }  Lord 
piirpofcd  to  expoundc  the  meaning  ot  his  commaundcmcntin  the  three  & 
twentic  Chapter  of  Exodus,  in  thefewordes  ;  Thou  fhaltnot  vfc  the  voice 
ofjyingjnorfhilcioynethy  handetofpeake  fah'e  witncHe  for  the  wicked,  gj^^jj .  ,^ 
AgainCjThoufhaltfleelying.Alfoin  another  place hse  doethnot  onely  Leiii,i{>.i5» 
call  vs  away  from  lying  m  tiiis  point  that  we  bee  no  accufers,  or  whifperers 
in  the  people,  but  alfothac  no  raandeceiuehisbrother,for  hecforbiddcth 
them  both  in  feuerall  commaundcments.  Txuely  itis  no  doubt,  but  that  as 
in  the  cominaundementcs  before,  he  hath  forbidden  crucltie,  vnchnfticie 
and  couetoufnefle,  fo  in  this  he  reftraineth  fallTioode.  Whereof  there  arc 
two  partes  as  we  haue  noted  before.  For  either  wee  offend  the  good  name 
of  our  neighbours  by  malicioufnelfe  and  froward  minde  to  backcbite,  or  in 
lying  and  Ibmetime  m  euiUipeaking  wee  hinderthcir  commodities. There 
is  no  difference  whether  in  this  place  be  vnderftanded  folemnc  and  iudicial 
teftimonie,  or  comon  teilimonie  that  is  vfcd  in  priuate  talkcs.For  wee  muft 
alwayes  haue  recourfc  to  this  principle,  that  of  all  the  gcncrall  kindes  ot 
vices  onefpeciall  fort  is  fetfor  an  example,  whcrevnto  the  reit  may  bee  re- 
ferred, and  that  that  is  cheefly  chofcn,  wherein  the  filthineffc  of  the  faulte 
is  mofte  apparant .  Albeit,  it  were  comienicnt  to  ex tende  it  more  general- 
ly to  flaunders  and  fimftcr  backbitinges  wherewith  our  neighbours  arc 
wiongfuily  greeued,  for  thatfalfehooldc  of  witncfiing  which  is  vfed  in  iu- 
diciallcourtes,isneuerv/ithout  periurie.  Butperiurics  infimuch  as  they 
docprophaneanddeHlethenameof  God,  arealreadie  fiifficiently  metre 
ivithall  in  the  third  commaundcment.  Wherefore  the  right  vfcof  this 
commaundement  is,  that  our  tongue  in  affirming  the  trueth  doe  feme  both 
the  good  name  and  profite  of  our  neighbours.  1  he  equitie  thereof  is  more 
than  manifeft.  For  ifa  good  name  bee  more  pretious  thnn  any  rrcafurcs, 
whatfoeuer  they  bee:  then  is  it  no  lefl'e  hurt  to  a  man  to  bee  fpoy  led  of  the 
goodnelfeof  his  name  than  of  his  goods.  Andmbereauing  his  lubftance 
fometimc  falfe  witnefle  docth  as  much  as  violence  ofhandes  . 

48  And  yet  it  is  maruellous  with  how  negligent  carelelfcncire  men  do 
commonly  offende  in  this  poinr,fo  that  there  are  founde  veric  few  that  arc 
not  notably  ficke  of  this  difeafs :  wee  arc  fo  much  dehghted  with  a  ccrtaine 
poifoned  fweetneffe  both  in  fcarching  out  and  in  diclofing  the  euilles  ofor 
ther.And  let  vs  not  thinke  that  it  is  a  fufficicnt  excufe,  if  oftentimes  v/e  lie 
not. For  he  y  forbiddcth  thy  brothers  name  to  be  defiled  with  lymg,  willeth 
alfo  y  it  be  prefcrucd  vntouchcd  fo  far  as  the  tnieth  will  fuifer.  For  howfoe- 
uer  he  taketh  heedc  to  himfelfe  only,  fo  that  he  tell  no  he ,  yet  in  the  fame 
he  fccretly  confefTeth  that  he  hathibme  charge  of  him.  But  this  ought  to 
fiiffice  vs  to  keepe  fife  our  neighbours  good  name ,  y  God  hath  a  care  of  it. 
Wherefore  without  doubt  all  cuiU  foeaking  is  vtterly  condemned.But  wee 
meane  not  by  euill  fpeaking,that  rebuking  which  is  vfed  for  chaibfement: 
nor  accufation,  or  iudiciall  proceflb,whereby  remedie  is  fought  for  an  cuill, 
nor  pubhke  reprehenfion  which  tendeth  to  put  other  (inners  ia  fearc,  nor 
bewraying  of  faults  to  them  for  whofe  fafety  itbehooueth  y  they  Ihould  be 
forwarned  leaft  they  Iliould  be  in  danger  by  ignorance:but  we  m.eane  only 
hatedil  accufingjwhich  anfcih  of  tnohciournes  &  of  a  wanto  wil  to  backbite. 

Alfo 


Cap,  S .  Ofthff  k»?9vpteige  of 

Alio  this  commaundcmcnc  is  excenicd  to  this  point,  that  wcc  couct  not  to 
vfeafcoffingkindeofapleafaunmeflc  ,  but  mingled  with  bicter  tauntcs, 
thereby  bitingly  to  touch  other  mens  faultcs  vndcr  pretence  of  paftime,  as 
many  doe  that  (cckc  praifc  of  merie  conceites  with  other  mens  fharae  yea 
andrricferalfo  whenby  fuch  wanton  railing  many  times  our  neighbours 
are  not  a  little  rcprocl'jcd .  Noweifwccbcnde  our  eyes  to  the  lawmaker, 
which  mufl:  according  to  his  rightfull  authontie  hcare  rule  no  leffe  ouer  the 
earcs  xnX  mmde  than  ouer  the  tongue:truely  wee  fhatl  findc  that  grccdi- 
nefic  t )  hcarc backebitings, anda haftie  readinefle  to  euill  iudgementes  arc 
no  IcHc  forbidden.  For  ir  were  vericfonJe  if  a  man  {houlde  thinkey  God 
hatech  the  faultc  of  euill  fp^aking  in  the  tongue,  and  docth  not  difalow  the 
fault  of  euill  loalicioufnefle  in  the  heart.Wherefore  if  there  bee  in  vs  a  true 
fcaieandloae  ofGod,letvsindeuourfofarre  as  wee  may  and  as  is  expe- 
dient, and  as  charitiebearech,thit  wcc  giue  neither  our  tongue,  nor  our 
cares  to  L-aill  fpeakinges,  and  bitter  icftinges,  leaft  wee  rafhly  witliout  caufc 
yeldeourmindcs  toindireddifpicions.  But  being  indifferent  expofitours 
of  all  mens  fayinges  and  doinges,let  vs  both  iniudgement,  caies,5c  tongue 
gently  prefer  ue  their  honour  fafe. 

The  tenth  Commaundemenr. 
Thou  (halt  not  couet  thy  tteighl'eurj  houfe,&e. 

49  Theendcof  this  commaundemcnt  is,  that  bccaufe  the  Lordcs 
will  is  that  our  foule  be  wholy  polTeffed  with  the  affeiftion  of  loue :  all  luft 
is  to  bee  fhakcn  out  of  oar  mmde  that  is  contrarie  to  charitie.  The  fummc 
therefore  (hall  bee,  that  no  thought  creepe  into  vsj  which  may  moue  our 
mindcs  with  a  concupifcencehurtfulland  turning  towardcaa others  loire; 
wherewith  on  the  other  fide  agreeth  the  commaundcment,  that  whatfoe- 
ucrwceconceiue,purpore,wilIor  ftudie  vppon,  bee  ioyned  with  the  be- 
nefite  and  commoditic  ofour  neighbours.  But  here ,  as  it  feemcth,  arifeth 
ahardcand  comberfomedifficultie.  For  if  it  beetruelyfaidc  cfvs  before 
that  vnder  the  names  of  fornication  and  theft  are  contained  the  luft  of  for- 
nication, and  the  purpofc  to  hurt  and  dcceiue,  it  may  fccme  fupcrfluoufly 
fpokcn,  that  the  coucting  of  other  mens  goodeslhouldeafterwarde  befe- 
ucraJly  forbidden  vs .  But  the  diftinftion  betwecne  purpofc  and  coueting, 
will  eafily  lofe  vsthis  knot .  For  purpofe  (  as  wee  haue  meant  in  fpeakine 
of  It  in  the  other  commaundcmentes  before)  is  deliberate  confcnt  of  vvill, 
when  luft  hath  fubdued  the  minde:  but  coueting  may  bee  without  any  fuch 
cither  aduifemcnt  or  aficnt,  when  the  minde  is  onely  pricked  and  tickled 
with  vainc  and  peruerfe  obieftcs.  As  therefore  the  Lorde  hath  heretofore 
commaunded,  that  the  rule  of  charitie  fhouldc  gouerne  our  vvilles,ftudies, 
andworkes:fo  hccnowc  commaundcththc  conceptions  ofour  minde  to 
be  direfted  to  the  fame  rule ,  that  there  be  none  of  them  crooked  and  wri- 
thcn,  that  may  prouoke  our  minde  an  other  wiy.  As  he  hath  forbidden  our 
minde  to  be  bowed  and  led  into  wrath  ,  hatred ,  fornication ,  robberie ,  and 
lying :  fo  he  doth  now  forbid  vs  to  be  moucd  thereunto . 
50    And  not  without  caufc  doth  he  rec^uire  fo  great  vprightneflc .  For 

who 


wHo  caii  dtnle  that  it  is  rigliteous,tbat  all  the  powers  cftlVc  foalc  be](y6ifl6r- 
fed  with  charitie  rlJut  if  arty  of  them  do  fwarue  from  the  markc  of  chsriti  c> 
who  can  denic  that  it  is  difeafed?  Nowc  whence  commeth  ir  rhs  t  i'o  rnftii  y 
defiles  hurtft-ill  to  thy  neighbourjdoe  enter  into  thy  heartjbirt  of  rhis ,  that 
ncgleding  him  thou  careft  onely  for  thy  fclferFor  if  thy  miitd  were  altoge- 
ther throughly  fokcd  with  charitic/10  parcel  thereof  fliouM  be  open  to  iiich 
imaginations.  Therfore  it  mi:ft  needs  be  voidc  of  charitie,fo  f.ir  a  s  ir  r ecei- 
uethconcupircence.Butfomemanwilobicft,thatyeti:  is  not  meete  that 
fantafies  that  are  without  order  tcfied  in  mans  wit,and  at  lengdi  do  vani/he 
awavjdiould  be  condemned  for  coricupifcence,whofc  place  is  m  the  heart.I 
anfwere  that  here  our  queftion  is  of  that  kinde  of  fantafies,  which  while 
they  are  prefcnt  before  our  mindesjdoc  together  bite  and  flrikc  cur  heait 
with  defircjforafmuch  as  it  neuer  commerh  in  our  mindc ,  to  Wifhe  for  cny 
thing,but  that  om*  heart  is  ftirred  vp  and  leapeth  withall .  Therefore  God 
commadcth  a  maruelous  fcrucntnes  of  loue  which  he  willcth  not  to  br  en- 
tangled with  neuer  fofmal  fnares  ofconcupifcencc.He  requiretli  a  maruc- 
loufly  framed  minde ,  which  he  fufixcth  not  fo  much  as  w  flight  prouocati- 
ons  to  be  sny  thing  ftirred  aeainft  the  law  of  loue .  To  this  cxpoluio  Augu- 
ftine  did  firft  open  mey  waycbecaufe  thou  (houldcft  not  think  y  it  is  without 
confentof  fome  graue  authoritie.And  though  the  Lords  purpofe  was  to  for- 
bid vs  al  wrongful  coucting:y et  in  rehearfingy  fame,  he  hath  brought  foorth 
for  example  thofc  things  that  moft  commonly  do  deceiue  ys  with  a  falfe  i- 
mage  of  delight;becaufe  he  wouldleaue  nothing  to  concupifccncc  when  he 
drawethit  fiom  thefe  things,vpon  the  which  itmoftof  al  ragcth  and  triiim- 
phethXoCjhere  is  the  fecond  Table  of  the  law,  wherein  wc  are  taught  fufS- 
ciently  whatweeowetomenfor  Gods  fake,  vpon confideraticn  whereof 
hangeth  the  rule  of  charitie.  Wherefore , you  Ihall  but  vainely  call  vpon 
thofe  dueties  that  are  contained  in  this  Table,  vRlciTc  your  doftrinc  do  ftay 
vpon  the  fcare  and  reucrence  of  God,as  vpon  her  foundation  As  for  theni 
which  feeke  for  two  commandements,in  the  prohibition  of  couetinc.y  wi  fc 
rcadcr,though  I  fay  nothing,will  iudge  thatby  wrong  din irlion, they  tcare  in 
funder  that  which  was  but  one.  And  it  maketh  nothing  againil:  vs,  that  thi? 
worde,Thou  {halt  not  couct .  is  the  fecond  time  repe3ted,for  after  y  he  had 
firft  fet  the  houfejthen  he  rcnteth  the  partes  thereof,  beginning  1 1  the  wife: 
whereby  it  plainely  appearcth,that  (  as  the  Hebrucs  do  veiy  well )  it  ought 
to  be  read  in  one  whole  fentence,and  that  God  in  eftcsf:  comnandcdi,  thnt 
all  that  euery  man  poflefTeth^lhould  remainc  fafe  and  vntouchcd,  not  cncly 
from  wrong  and  lurt  to  defraudcthem,  butc^lfo  frotathe  very  Icaft  dcliic 
tliat  may  moue  our  mindes. 

5 1  But  now  to  what  ende  the  whole  lawe  tcndcth,  it  fhall  not  be  hard  to 
iudge  :  that  is,to  the  fulfilling  of  rightcoufnefi'e,  that  it  might  frair.e  the  life 
of  man  after  the  example  of  the  purenclTe  of  God.  For  God  hath  therein  fo 
painted  out  his  owne  nature,3s  if  a  man  do  performc  in  decdes  that  which 
is  there  commanded ,  he  fhall  in  a  mr.nner  txprefie  an  imag;  ot  God  in  Ijs 
life.  Therefore  when  Mofcs  meant  to  bring  ihefunnme  thereof  inro  the 
mindes  of  the  IfraeliteSjhe  faid :  And  ncwe  Ifrael,  whnt  doth  the  Lordc  thy  ] 
God  aske  of  thee^  but  that  thou  fcare  the  Loid^and  walks  i.i  his  waycsfioi-.c 

liiru 


II.IJ. 

Mat.t2. 


Cap.  f.  OfthekMowhcige  of 

him  and  feme  him  in  all  thy  heart ,  and  in  all  thy  foulcj-and  keepehis 
commnndcments?  And  he  ccafled  not  ftiU  to  fing  the  fame  fong  againe  vnto 
them  ,  fo  oftas  hepurpofcdto  fhewctheendof  thclawe.The  doiflrine  of 

Dcuttf  5c  thclawchathfuchrelpefthercuiitOjthatitioynethman, oias  Mofcsinan 
other  place  termcth  iCjmakcth  man  to  ftickc faft  to  his  God  in  holincfl'e  of 
lire  .  Nowe  thcpcrfcflion  of  that  holineflc  confifteth  in  the  two  prin- 
cip.ill  points  already  rcheArfcd,Thatwclouey  Lord  God  with  al  our  heart, 
:;il  our  l'oulc,ind  all  our  ftrcngth,and  our  neighbour  as  our  lelues.  And  th  c 
firft  indccde  i.-,  that  our  foule  be  in  all  parts  filled  with  thcloucof  GOD. 
From  that  by  and  by  of  it  felfe  iborth  floweth  thelouc  of  our  neighbour. 
Which  thing  the  Apoftle  fhcweth  when  he  writechjthat  the  end  of  the  law 

I  .Tim. 1. 1 5 .  is  Louc  out  of  a  pure  confcicnce,and  a  faith  not  faincd .  You  fee  howc,as  it 
were,  in  the  head  is  let  confcicncc  and  faith  vnfainedj  that  is  to  f:iy  in  one 
word  true  godlineflc.and  chat  from  thence  is  charitie  deriucd.  Therforc  he 
is  dccciucdjwhofocuer  thinketh  that  in  the  lawe  are  taught  onely  certainc 
rudiiucntes  and  lirfl  Inrroduftions  of  righteoufneflc ,  wherewith  men  be- 
came to  be  taught  their  firftfchooling  ,  but  not  yet  dire<fled  to  the  true 
markcofgood  workes  ■  whereas  beyond  that  fentence  of  Mofes  ,  and  tliis 
ofPaulc,  you  can  defirc  nothing  as  wantingof  the  higheft  pcrfcdion. 
rorhowe  tarre,  I  pray  you,  willhce  procecde  that  will  not  bee  ccn- 
tcnicd  With  this  infticution  ,  whereby  man  is  inftrudcd  to  the  feaic  of 
GOD,  tofpirituallvvoifliipping,  to  obeying  of  the  commaundcmentes, 
to  follow  the  vprightncs  of  the  way  of  the  Lord:finally  to  purencllc  of  coh- 
fciencCjfynccre  faith  and  loue?Wheiby  is  confirmed  that  expofition  of  the 
law, which  fcarcheth  for  and  findeth  out  in  the  commandcmcnts  thereof  al 
the  dunes  of  godhneflc  and  loue.  1  or  they  that  followe  onely  the  dric  and 
bare  principle5,as  if  it  taught  but  the  one  halfc  of  Gods  wil,  knowe  not  the! 
end  thereof,  as  the  Apoftle  witncfi'cth. 

51  But  whereas  in  rehearfing  the  fumme  of  the  law,  Chrift  and  tlie  Aprv- 
flle  do  lomtimc  leauc  out  the  hrft  Table:  msny  are  dccciucd  therein  while 
they  would  faine  draw  their  words  to  both  y  Tables.Chrift  in  Matthew  cal- 
Icth  the  chiefe  points  of  the  law,  mercie,iudgemcnt  and  faith:vnder  y  word 
Faith.it  is  not  doutfi.il  to  me,  but  that  he  meaneth  truth  or  vnfaithmlnelfe 
toward  mcn.Butfomc  ,  that  the  fentence  might  be  extended  to  the  whole 
law,tak-e  it  for  rehgioufncs  coward  God.But  they  labour  in  vainc.For  Chrifl 

Mat,  5 .t  J.  Ijieakcth  of  thofc  works  wherewith  man  ought  to  proue  himfclfc  righteous. 
This  rcafonifvve  notc,wc  will  alfo  cealfe  to  mnrucll  why,  when  a  yong  man 
asked  him  what  be  the  commandementes  by  keeping  whereof  we  enter  in- 
to life :  he  anfwcred  thcfe  things  onely :  Thou  fhalt  not  kil.  Thou  fhalt  no  c 
g  comitadiiltcry.  Tlioufliriltnotftcalc.  Thouihaltbearenofalfcwitncs.Ho- 
nor  thy  Father  and  thy  Mother.  Loue  thy  neighbour  as  thy  felfe.  For  the  o- 
bcyingofthefirft  Table  confiftcd  in  manner  all  cither  in  the  atrctfticn  of 
thehcartjor  in  ceremonies :  the  aftcction  of  the  heart  appeared  not , and  as 
for  the  ceremonies  the  hypocrites  did  continually  vfc.  But  the  workesof 
charitiearcfuch,  asby  them  we  may  declare  a  perfcft  rightcoufncdc.  But 
tliis  commeth  eche  where  fooft  in  the  prophets,that  it  muft  needes  bee  fa- 
milar  to  a  icadcr,but  mcancly  exercifed  in  thcai  ,For  in  a  manor  alway,whc 

they 


(joathe%edeemer.  Lib,  2,  131 

they  exhort  to  rcpentinie.theylcaueout  the  firft  Table  ,  and  oncly  call 
vpon  fnilh ,  ludi^ement,  Mercy  and  Equity.  And  thus  they  do  not  ouerskip 
the  fcnrc  of  God  ^  but  theyentjuire  the  earncll  profe  th  icofby  the  tokens 
T)Fit.  This  is  well  knowen,  that  when  they  fpeake  of  the  keeping  of  the  law, 
they  do  for  the  moft  part  reft  vpon  the  fecond  Table,  becaufe  therein  the 
ftiidy  of  righreoiifnes  &  vprightn6s  i s  mofr  openly  fecnc.Itis  needles  to  rc- 
hcarfc  y  placcs,bfecauf;  eucry  man  wil  of  himfclfe  eafi'y  mark  y  which  Ifay, 
^*  '53    But  thou  wilt  fay,is  it  then  more  anaileable  to  the  perfeftion  ofrigh- 
tcbufneSjto  Hue  innocently  among  men  ,  than  with  true  godhnes  to  honor 
God?  No,but  becaufe  a  man  doth  not  eafily  kepe  charity  in  all  pointes,  vn- 
!es  he  earncrtly  fcare  God,therefore  it  is  thereby  proucd,  that  he  hath  god>- 
linelFc  alfo.  Befide  that,  foi'afmuch  as  the  Lord  wcllknoweth,  that  no  bene- 
fit can  come  from  vsvncohitTijwhich  thing  he  doth  alfoteftifie  by  y  Pro-  pral.  jtf. 
plicc:  therefore  he  rtquirech  not  out  dueties  to  himfclfe,  but  doth  cxercife 
vS  in  good  workes  toward  Our  neighbour.  Therefore  not  without  catife  the 
Apoftle  fctceth  the  whole  perfeiftionofy  holy  ones  in  chanty.  And  not  in-  i:p|-,e.T,  5. 
coueniently  in  another  place  he  callethy  fame  thefulHlIing  of  the  law:  ad-  C0I.3.  i.;. 
ding  that  hee  hath  performed  the  law  that  louethhis  neighbour,  A  game,  ^^o"'«'3. 
That  all  the  lawe  is  comprehended  in  one  worde.  Louc  thy  neighbour  as 
thy  felfe.  For  he  teachcth  no  other  thing  but  the  fame  which  Chnfl  doeth 
whenhefaith:  Whatfoeueryc  willthatmendoe  toyou,  doeyec  the  fame  ., 
tothem.Forthisis  thclawe  and  the  Prophetcs,  Itisccrtainc  that  in  the 
lawe  and  the  Prophetes  Faith  and  all  that  belongeth  to  the  true  Vv-crlliip  of 
God,  holdeth  the  principal!  place,&  that  Louc  is  beneath  it  in  the  lower  de- 
gree: But  the  Lordes  meaning  is,that  in  the  lawe  is  onely  prcfcribcd  vnto 
VS  an  obfeniation  of  right  and  equirie,  wherein  we  be  cxcrcifcdto  reftifie 
our  godly  feare  of  him,  if  there  he  any  in  vs. 

f4  Here  therefore  let  vsftickef.ift,  that  then  our  life  fhall  bee  bcft 
framed  to  Gods  will  and  the  rule  of  his  lawe,  when  it  fliall  bee  cncry  way 
moft  profitable  to  our  brethren.But  in  the  whole  law  there  is  not  rcade  one 
fillable  that  nppoinreth  to  man  any  rule  of  fuch  thir.gcs  as  hce  Ihali  doe  o^' 
leaue  vndonc  tothecommoditieofhis  o.vnefleflie.  And  furcly  f'th  men 
are  fo  borne  of  fuch  difpoiition  naturally  that  they  bee  too  much  caritd  all 
headlong  to  the  loueofthemfeiues,  and  howe  much  focucr  they  fall  from 
the  trueth  yet  ftill  they  Iccepe  that  felfe  loue  ,  there  needed  no  Jawc  anyc 
more  to  enflame  that  loue,  that  was  na  wrally  of  it  felfe,  too  much  bcyonde 
meafure.  Whereby  it  plainelyappearech,that  not  the  ioue  of  our  fclu:s,but  ^  j., 
the  loue  ofGod  and  ofour  neighbour  is  the  keeping  of  the  comraaundc-  ^Hed'iot! 
ments,3nd  that  he  hueth  bcil  &  moft  holily,  that  (fo  nere  as  may  bc)lraeth  chnll  c^.  23 
&  trauellcth  leaft  for  h  mfclfe,&  that  no  man  liucth  worfe  &raore  wickedly 
than  he  y  liueth  and  traucileth  for  himfclfe  &  only  thmketh  vpon  &  fcekcth 
for  thinges  of  his  ovvne.  And  the  Lord,  the  more  to  exprelTc  with  how  great 
earnellneire  we  ought  robe  led  to  the  loue  ofour  neighbours,  appointed  it 
to  be  meafurcd  by  the  loue  of  our  feUics  as  by  a  rule ,  bcccufe  hec  had  no 
other  vehement  or  ftrongcraffciftron  to  mcafurc  it  by.  And  the  torccot 
the  manner  offpeaking  is  diligently  to  bee  wey cd.  For  hce  doeth  not.as 
certainc  Sophiftcvs  haue  fooliihly  dreamed,  giue  the  (irft  degre  10  the  louc 

of 


Cap.  i*.  OfthekMofveledgeof 

of  our  fducs ,  and  the  fccondc  to  charkje,  but  rather  that  afFeftion  of  louf 
which  we  doc  all nauii  ally  drawe  tocurfelucsj  hegiucthaway  vnto  other, 

i.Cor.i j.  5.  whcrcvpon the  Apoftle faith.that Charitie fccketh nothcr owncAnd theij: 
1  c:  fen  IS  not  to  bee  cftecmcd  wortli  a  hairc  that  the  thing  ruled  is  euer  inr 
fcriour  to  his  Rule .  For  Gcd  doeth  net  make  the  louc  of  our  fcKies,  a 
rule  whcrevntoch.iriiie  towardc  other  flioulde  be  fubicft,  but  whereas  by 
perucrrnefll"  of  n'Jturc,the  afFeftion  of  louc  was  wont  to  reft  in  our  felucs^h^ 
il);wcth  that  nowe  it  ought  tobe  elfcwhere  fpread  abroade,  that  we  fhould 
with  no  lelfc  checrefulnes,  fcrucntncs,andcarefulnes  be  rcadie  to  do  good 
to  our  neighbour  than  to  our  fclues. 

5  •)     Nowe  lich  Chrift  hath  {hewed  in  the  parable  of  the  Samaritane  that 

J  .^   vnder  the  name  of  Neighbour  euerie  man  is    contained  bee  hce  neuer  fo 

*'  '  ftrangevnto  vstthercisnocaiifewhy wceftiouldercftraine  thccomman- 
dca.entof  loucwithintheboundesofour  owne  friendships  and  acquaint- 
tanccs.  Idenienctthatthe  necrerthat  anymanisvnto  vs,  the  morefa- 
miliailic  hceis  tobeeholden  withourindeuourstodoehimgood  .  For  fo 
the  order  of  humanitie  requireth,thatfomany  moe  duetiesof  friendship 
men  ftioulde  communicate  together,  as  they  arc  bounde  together  with 
ih  cighter  bondes  of  kinrcdjfamiliaritie  or  ncighbourhoodc,and  that  with- 
out any  offence  of  God,  by  whofc  prouidence  wee  are  in  a  manrterdriucn 
thercvnto .  But  I  fny  that  all  mankindc  without  exception  is  to  bee  imbra- 
ced  with  one  affedion  of  charitie :  and  that  in  tlus  bchalfe  is  no  difference 
of  Barbarous  or  GrecianjOf  worthic  or  vnworthie,of  friend  or  foc^becaufc 
they  arc  to  bee  conlidercd  in  God  and  not  in  themfelues:from  which  con- 
lidcracionwhcnwee  turneaway,itis  no  maruellif  we  bee  entangled  with 
manic  errours.  Wherefore  if  wc  will  kcepe  the  true  trade  of  louing,we  muft 
not  turnc  our  eyes  vnto  man ,  the  fight  of  whome  would  oftcr  enforce  vs  to 
hate  than  to  louc,  but  vnto  God  which  commaundcth  that  the  loue  which 
wee  offer  him,bcpowred  abroad  among  al  men:  that  this  bee  a  perpctuall 
foundation ,  that  whatfoeuer  the  man  bee,  yet  he  ought  to  be  loucd  becaufe 
Godisloucd. 

56  Wherefore  it  was  a  moftpeftilent  ignorance  or  malice,  thst  die 
Scholcmcn  of  thcfe  commaundcmentes,  touching  not  defiring  of  reuengc- 
ment,andlouingcurcnimies,whichin  theoldc  time  both  were  giuen  to 
the  Icwcsandat  the  fame  time  were  commonly  giuen  to  all  Chiiftians, 
haue  made  Coimccls  which  it  is  in  our  libcrtie  to  obey  or  not  to  obey.  And 
theneccllarie  obeying  of  them,  they  haue  poftcd  ouer  to  Monkcfc  which 
were  thought  but  in  this  one  point  forfcorh  more  righteous  than  fimplc 
Chriftians,  that  they  willingly  bound  themfelucs  to  keepethe  Counccls. 
And  thty  render  a  rcafon  why  they  rcceiuc  them  not  fcrlawes,  for  that 
they  (•.■eractooburd:no  s  andheauic,fpecially  for  Chriftians  that  are  vn- 
der the  lawcofgracc.So  dare  they  prefume  to  repel  the  eternal  law  of  God 
touchint.'  the  lotiing  of  our  nciehboursr  I  s  there  any  fuch  difference  in  any 
leafe  of  the  lawc:-  and  are  not  therein  rather  ech  where  founde  commaun- 
dcmentes thnrdoc  moftfcuerely  require  of  vs  to  louc  our  enemies?   For 

Proa.ij.ji.  what  m.inncr  of  laying  is  thar,  where  wee  arc  commaundcd  to  feedc  our 

t:<.jii.  J5.4,  encn.icwhtnhe  ishungrie?  to  fct  into  the  rightway  his  Oxen  or  Aflis 

ftraving 


^odthe%edeetKer,  Lih,2,      tj>i 

ftrayjngoutoftheway,or  to  cafe  them  when  they  faint  vnt'er  their  biirdc? 

Shal  we  do  good  to  his  beafts  for  his  fake  without  any  good  wil  to  himfclfe? 

What?isnotthc  word  of  the  Lord  euerlaftingrLcaue  vengeance  to  me,  and 

I  wil  requite  itrWhich  alfo  is  fpcken  more  plainly  at  large  in  another  place. 

Seclce  not  ven£^eance,ncithcr  be  mindful!  of  the  iniury  of  thy  citizens.  Ei-  p*"*?  >•!  ?• 

ther  let  them  blot  thefe  things  out  of  the  lawjor  let  them  acknowledpc  that     "•'5'«'  • 

the  Lord  was  a  lawmaker ,&  not  lyingly  fame  that  he  was  a  counfcll  giuer . 

57  Andwhstlpray  you  meane  ihcfe  things  that  thcyhaueprefumed  „. 
tomockc  withallinthcirvnfauory  glofe?   Loucyour  cnemicj,  doegoodto 
them  thathate  yoUjpray  for  them  tnat  perfccute  ycu,bleflc  them  that  curfc  , .,   . 
yoUjthat  ye  may  be  the  children  of  your  father  which  is  in  heauen  .     Who  punftione  * 
cannot  here  reafon  with  Chryfoftomejthat  by  fo  neceflaric  a  caufe  it  plain-  cordis, 
ly  appcarcth  that  they  arc  no  exhortations  but  com  maurdt  ments  ?  What 
rcmaineth  more  when  we  be  blotted  out  of  the  number  of  the  children  of 
GodrBut  by  tlicir  opinion,only  Monkes  Ihalbc  the  children  of  the  heanen- 
ly  fatherjthey  only  fhalbebold  to  call  vpon  God  their  Father:  what  fiially 
Church  do  in  the  meane  fcafon?it  Ihal  by  like  right  be  fent  av\  ay  to  y  Gcn- 
tils  &  Publicans.  For  Chrift  faithrif  ye  be  friendly  to  your  friends,  what  fa-  Mat. j,4rf, 
uour  Icoke  you  for  thereby >do  not  the  Gentiles  &  Publicans  the  fame?  But 
we  (hal  be  in  good  cafe  forfoothjif  the  title  of  Chriftians  be  left  vnto  vs,and 
the  inheritance  of  the  kingdcmc  of  heauen  taken  sway  from  vs .     And  no  ^^^  j  j 
IcfTc  ftrong  is  Auguftincs  argiiment.Whcn(faith  he)tlie  Lord  forbiddeth  to  ^ri.  Chrifti, 
commit  fornication,hc  no  Icfl'e  forbiddeth  to  louche  the  wife  of  thine  cne-  cap.jo, 
Itiie  than  of  thy  friend.Whcn  he  forbiddeth  theft,  he  giucth  leauc  to  frealc 
nothingat  all,cither  from  thy  friend  or  from  thine  enimie.   But  thefe  two, 
not  to  ftcalc,&  not  to  commit  fornication,  Paul  bringeth  within  the  com-  Rom.i  i.j. 
paflc  of  the  ride  of  loiiejVea  &  tcacheth  that  they  are  contained  vnder  this 
commandementjThou  fhalt  loue  thy  neighbour  as  thy  felfc.  Therforc,ei- 
thcr  Paul  muft  haue  bin  a  falfe  expofitor  of  the  lawe,  or  it  ncceflarily  follo- 
weth  hereby ,y  our  enimies  ought  alfo  to  be  loued,  euen  by  conimandcmct> 
like  as  our  friends.  Therefore  they  do  truely  bewray  themfelucs  to  be  the 
children  of  Satan,y  dofo  licentiouily  /hake  off  the  common  yoke  ofy  chil- 
dren of  God.It  IS  to  be  douted,whether  they  haue  publiflied  this  dodrine  w 
more  grofle  dulnes  or  fiiamelefnes.For  there  are  none  of  y  old  writers  that 
do  not  pronounce  as  of  a  thing  certaine,  y  thelc  are  mete  commands  mc  ts. 
And  that  euen  in  Grcgories  ag-;  it  was  not  douted  of,appeareth  by  his  own 
affirmntion,for  he  without  controuerfic  taketh  them  for  commandcraents. 
And  how  foolifh  do  they  reafon?They  fay  y  they  arc  too  weightie  a  burden 
for  Chriftians.As  though  there  could  be  deiufed  any  thing  more  weightie 
than  to  loue  God  vv  al  our  hcart,with  all  our  foule,with  all  our  ftrength.    In 
comparifonofihis  law  any  thing  may  be  compted  eafic,  whether  it  be  to 
loue  our  enirrie,or  to  lay  away  all  delire  of  reuenge  out  of  our  mind.In  deed 
all  things  are  hie  &  hard  to  our  weakncs  euen  the  Icall  title  of  the  lawc.  It 
is  the  Lord  in  whom  we  vfe  ftrength  .Let  him  giue  what  he  commandcthj& 
command  what  he  wil.Chriftian  men  to  be  vnder  the  lawe  of  grace,  is  net 
vnbridledly  to  wander  without  lawe,but  tube  graffed  in  Chnft,  bywhofc 
grace  they  are  free  fro  the  curfc  of  the  lawe,&  by  whofe  fpiritc  they  hai;e  a 

T.  law 


Cap.  f ,  Of  the  knowledge  ef 

law  written  in  their  hearts.  This  grace  Paul  vnpropcrly  called  a  lawc,allu- 
ding  to  the  law  of  God  againft  which  he  did  fet  it  m  comparifon.  But  thefe 
men  do  in  th:  name  of  the  laWjdifpute  vpon  a  matter  of  nothmg. 

58  OfR-c  fort  it  isjthat  they  called  Venial  finne,  both  fccretc  vngodJi- 
ncllc  th  i.t  is  againft  the  firft  tablc,&  alfo  the  dirc>ft  tranfgrcfling  of  the  bft 
commandsment.For  they  define  it  thus,rhat  it  is  a  dcfirc  without  aduifed 
aflenr,which  reftcth  not  long  in  the  heart.But  I  fay,  that  it  cannot  come  at 
all  into  the  hcart,but  by  want  of  thofc  things  that  are  required  in  the  lawe. 
We  forbid  to  hauc  ftrangc  gods.Whcn  the  minde  fhaken  v/ith  the  engines 
of  diftruftj  lookcth  about  elTcwhcre;  when  it  is  touched  with  a  fodcn  defirc 
to  remoue  her  blefl'cdnefle  fome  other  way:  whence  come  thefe  motions, 
although  they  quickly  vanifh  away,but  of  this,  that  there  is  fome  thing  in 
the  fjLde  emptiCjto  receiuc  fuch  tentations?  And  to  the  ende  not  to  drawc 
out  this  argument  to  greater  length ,  there  is  a  coinmauudcment  giucn  to 
loue  God  with  all  our  heart,with  all  our  minde,  with  all  our  foulc:  if  then  all 
the  powers  of  our  foule  be  not  bent  to  the  loue  of  God,we  hauc  alreadie  de- 
parted from  the  obedience  of  the  law ,  bccaufe  the  cnimics  that  do  therein 
arife  againft  his  kingdom.Sc  interrupt  his  decrees,  do  proue  that  God  hath 
not  his  throne  wel  ftabliflicdin  our  confcicncc.  As  for  the  laft  commandc- 
ment.we  haue  alreadie  fhcwed  that  it  properly  bclongeth  hereunto.  Hath 
any  dcfirc  of  minde  pricked  vs?wc  arc  alreadie  giltie  ofcoucting,  and  ther- 
withall  arc  made  tranfgreflbrs  of  the  law ,  bccaufe  the  Lord  doth  forbid  vs, 
not  only  to  purpofc  &  praftife  any  thing  that  may  be  to  anothers  lofle,  but 
alfo  to  be  pricked  Scfwell  with  coueting  it.But  the  curfe  of  God  doth  alway 
hangouer  the  trangreflfion  of  the  law,  We  cannot  therefore  proue  eucn  the 
very  leaft  defires  free  from  iudgement  of  death.  In  wcying  of  finnes(fayth 
Lf.i.de  bap.  Auguftme)let  vs  not  bring  falfe  balances  to  wcy  what  wee  lift  and  how  wcc 
'"([^^^    lift  at  our  own  pleafure,faying:this  is  heauie,&  this  is  light:  but  let  vs  bring 
Gods  balance  out  of  the  holy  Scriptures,as  out  oFthe  Lordes  treafurie.and 
let  vs  therein  wey  what  is  heauie :  rather  let  vs  not  wey ,  but  reknowledgc 
things  alreadie  weyed  by  the  Lord.But  what  faith  the  Scripture?     Tmcly 
when  Paul  faith  that  the  reward  of  finne  is  death,  he  ftiewcth  that  he  knew 
not  this  ftinkingdiftinftion.Sith  we  are  too  much  enclincd  to  hypocrific, 
this  chcrifhmentthereofought  not  to  haue  been  added  toflatterour  floth- 
fiill  confciences. 

59  I  would  to  God,  they  would  confidcr  what  y  faying  of  Chriftmea- 
Uxi.  5.1  %  ncth :  He  that  tranfgrefTcth  one  of  the  lea  ft  of  thefe  comraandcmcnts,  and 
teacheth  men  fo,ftialbe  counted  none  in  the  kingdom  of  heaucn .  Arc  not 
they  of  that  fort,when  they  dare  fo  extenuate  the  tranfgrelTion  of  the  lawc, 
as  ifit  were  not  woithie  of  death?  but  they  ought  to  haue  confidcrcd,  not 
onely  what  is  commandcdjbut  what  he  is  that  commandcth,becaufc  his  au- 
thoritieisdiminifhedineuery  tranfgrcffion.howlitlefoeueritbcjofy  Ir.wc 
that  he  hath  giucn  in  comandemcnt.  Is  it  a  fmall  matter  with  them,y  Gods 
maieftiebeoftendedinany  thingrMorcouer  ifGod  hath  declared  his  will 
inthc  lawe,whatfoeuer  is  contrary  to  the  lawc,  difpleafcth  him.  Will 
they  imagin  the  wrath  of  God  to  be  fo  difarmcd ,  that  pumfhment  of  dcatli 
ihil  not  foorthwith  follow  vpon  tlirav^  And  he  hinifcJic  hatli  pronounced 

as 


^odthe%edeemer,  Lih.2,      t^^ 

it  plainly,  if  they  would  rather  findc  in  their  hearts  to  hcare  his  voycCjthan 
to  trouble  the  cicarc  trueth  with  their  vnfauory  futtletics  of  argument.  The 
fou]c(fayth  he)  that  finncth,  the  fame  Ihall  die.  Againc,  which  I  euen  nowe  Eie.  1 8  to* 
alleaged:  the  reward  of  fiiine  is  death.  But  albeit  they  grant  it  to  be  a  finne,  Rom,i.a|, 
becaufe  they  can  not  denie  it:yct  they  ftand  ftifFe  in  thisjthat  it  is  no  deadiv 
finnc  .     But  fith  tncy  hauc  hitherto  too  much  borne  with  their  ownc  mad- 
neflcj  let  them  yet  at  length  learneto  waxe  wifcr  .   But  if  they  continue  in 
dotage  ,  we  will  bid  them  farewell ;  and  let  the  children  of  God  learne  this, 
that  all  finne  is  deadly ,  bccaufc  it  is  a  rebellion  againft  the  will  of  G  O  D, 
which  of  neceflltyprouoketh  his  wrath,  becaufe  it  is  a  breach  of  thelawc, 
vpon  which  the  iudgcment  cf  God  is  pronounced  without  exccption:Sc  that 
the  finnes  of  the  holy  ones  are  veniall  or  pardonable ,  not  of  their  ownc  na- 
ture, but  bccaufc  they  obtaine  pardon  by  the  mercy  of  God. 

Theix.Chapter. 

That  Cbrijl although  be  was  k,Hsvven  te  the  levves  vnier  tlje  Uwe, 
yet  vvM  deliuered  onelji  ly  the  GoJ^ell. 

OEcaufe  it  plcafed  God  in  theolde  time  notvainely  by  expiations  and 
■^^facrifices  to  declare  himfclfe  a  Father ,  and  not  in  vainc  hee  did  confc- 
crate  a  chofen  people  to  himfclfetcuen  then  w  ithout  dout  he  was  know- 
en  in  the  fame  Image,  wherein  hee  nowe  sppearcth  to  vs  with  full  bright- 
neile  .  Therefore  Malachie,  after  that  he  had  bidden  the  Icwesto  take  Ma!.  4. 2, 
heedc  to  the  lawe  of  Mofes,  and  to  continue  in  ftudy  ihcrcof,(becaufe  after 
his  death  there  fhould  come  a  certaine  interruption  of  the  office  of  the  Pro-  . 

phetes)  did  forthwith  declare,  that  there  ihould  arife  a  fonne  of  rightcouf-  | 

nefle  .  In  which  wordes  he  teacheth,  that  the  lawe  auaileth  to  this  purpofc, 
to  holdc  the  godly  m  expeft ation  of  Chrift  to  come  •'  but  yet  that  there  was 
much  more  light  to  be  hoped  for,  when  he  fhould  be  come  in  decde  .     For    p 
this  reafon  doth  Peter  fay,  that  the  Prophctes  did  make  fearch,&  diligently 
enquire,  of  the  faluation  that  is  now  opened  by  the  Gofpell :  and  that  it  was 
rcLieilcd  vnto  them,  that  they  fliold  minifter,not  to  thcmfeIucs,nor  to  their 
ownc  age,  but  vnto  vs,  thofe  thinges  that  arc  declared  by  the  Gofpel .  Not 
that  their  doftrine  was  vnprofitable  to  the  people  in  olde  time ,  or  nothing 
auailcdthemfeliies  :  butbecaufe  they  enioyed  not  the  treafure  which  God 
fent  vnto  vs  by  their  hand  .  For  at  this  day  the  grace  whereof  they  tertified, 
is  famiharly  fcr  before  our  eyes  .  And  wheras  they  did  but  a  litle  iippe  of  it, 
there  is  oH^red  vnto  vs  a  more  pkntifull  cnioying  thereof.  Therefore  Chrift 
himfeltc,  which  affirmeth  chat  he  had  witnelle  borne  him  by  Mofes,  yet  cx- 
toUeth  the  merfurc  of  grace  whereby  we  cxcell  the  Icwes.    For  fpcaking  to 
the  Difciplcs,  he  faid:  BleHcd  are  the  eyes  y  fee  that  which  ye  fee ,  and  blef^ 
fed  arc  the  cares  that  heare  that  which  yc  hcare.  For  many  kinges  and  Pro-  ^"3^I  ^tff* 
phets hauc wifheditj&haue not  obtcinedit.  Thisisnofmalcommcndati-  Luk.io,  ij. 
on  of  the  rcuei!ing  of  the  Gofpel,  that  God  preferred  vs  before  the  holy  fa- 
thers that  excelled  in  rare  godJints .  With  which  fcntcnce  that  other  place 
difagreeth  not,  where  it  is  fayde,  that  Abraham  favv-e  the  day  of  Chrift,and  Iohn.8 .55. 
reioyfed .   For  though  the  fight  of  a  thing  fan  e  diftaiit  was  fcmwhat  darkc, 
ye  he  wanted  nothing  to  Uic  aifurauncc  of  good  hope.    And  thence  came 

Ti  that 


CAf.  p .  Of  the  k^onvledge  of 

that ioy  which  accompanied  the  holy  Piophct,  euen  t  o  his  death.  And  that 
Iohn.t.iS.  faying  of  lohn  Baptift:  No  man  hath  fccnc  God  at  any  time,  the  oncly  be- 
gotten that  is  in  the  bofome  of  the  father,  hath  declared  him  vnto  vs  .  doth 
not  exclude  the  godly  which  had  ben  dead  before  him,  fro  the  felovvfhip  of 
the  vnderftnnding  and  light  that  Hiir.eth  in  the  perfonof  Chrift.  But  com- 
paring their  cftatc  with  ours ,  he  teachcth  that  thofc  myfterics,  which  they 
fawe  but  darkcly  vnder  fhadowcs ,  are  manifeft  to  vs :  as  the  author  of  the 
epiftlc  to  the  Hebrewes  doth  well  fct  out,  faying,  that  God  diucrfly&  many 
u  ,  wayes  fpake  in  olde  time  by  the  Prophets,  but  now  by  his  bcloued  Son,  Al- 

though therefore  that  only  begotten  oiic,whichis  at  this  day  to  vs  y  bright- 
nefleof  the  glory ,  and  the  pome  of  the  fubftance  of  God  the  father,  was  in 
old  time  knowen  to  the  lewcs  ,  as  wc  haue  in  an  other  place  alleaged  out  of 
Paul,  that  he  was  the  guide  of  the  olde  deliuerance:  yet  is  it  nue,  which  the 
fame  Paul  els  where  teachcth,  that  God  which  commanded  y  lieht  to  Hiir.c 
2.Cor.4,S.  out  of  darkeneflc,  hath  now  fhincd  vpon  our  hcarces  to  fct  forta  the  know- 
ledge of  the  glorie  of  God  in  the  face  of  lefus  Chrift :  bccaufe  when  hec  ap- 
peared in  this  his  image, he  did  in  a  manner  make  himfelfe  vifible ,  in  com- 
panfon  of  the  darkc  and  fhadowifli  forme  that  had  bin  of  him  before .  And 
fo  much  the  more  foule&  deceftable  isthcir  vmhankcfulncs  and  pcruerfnes, 
that  are  here  fo  blind  at  midde  day.  And  therefore  Paul  faith,  y  their  minds 
are  darkened  by  Sathan,  that  they  fhould  not  fee  the  glory  of  Chrift  lliining 
in  the  Gofpcll,  though  there  be  no  vcilc  fctbctweene  them  and  it. 

i     Nowe  I  take  the  Gofpell  for  the  deere  difclodng  of  the  myftcrie  of 
Chrift.  I  grant  trucly,  that  m  that  rcfpe«fl  that  Paul  calleth  the  Gofpell  the 
i.Titn,4,tf.   jjQ^i-jj^e  of  faille  ^  all  the  promifes  that  we  here  and  there  findc  in  the  lawe, 
concerning  the  free  forgiuencfle  of  finnes,  wherby  God  reconcilcth  men  to 
himfelfe,are  accounted  parts  thereof.  For  he  compareth  faith  againft  thcfc 
terrorsjwhercwith  the  confcience  Ihould  be  troubled  and  vexed,if  faluation 
were  to  be  foughtby  workes.  Wherupon  followeth,  that  in  taking  the  name 
of  the  Gofpcll  largely ,  there  are  contained  vnder  it  all  the  teftimonics  that 
God  in  olde  time  gaue  to  his  fathers,  of  the  mercieand  fatherly  fauour. 
But  in  the  more  excellent  fignification  of  it,  1  fay  it  is  applyed  to  the  publi- 
lliing  of  the  grace  giucn  in  Chrift  .     And  that  meaning  is  not  oncly  recei- 
uedby  common  vie,  but  alio  hangeth  vpon  the  authoritic  of  Chrift  and  the 
Apoftles .  Whereupon  this  is  properly  afcribed  vnto  him,  that  he  preached 
•  ^"  '*     the  Gofpell  of  the  kingdome.  And  Marke  makcth  his  preface  m  this  man- 
ner, The  beginning  of  the  Gofpel  of  Icfus  Chrift  .     And  there  is  no  necdc 
^^'^'*'     togathcrplacestoprouea  thing  fufficicntly  knowen  .  Chrift  therefore  by 
his  comming  hath  made  clccrc  the  life  and  immortality  by  the  Gofpel .  By 
which  wordcs  Paul  meancth ,  not  that  the  fathers  were  drowned  in  darkc- 
*'''^''°  *''°' ncfleofde3th,vntillthcfonneofGoddidputon  flcfti :  but  clayming  this 
pre.ogatiuc  of  honour  to  the  Gofpel ,  he  tcacheth  that  it  is  a  newc  and  vn- 
wonted  kind  of  meiragc,whcrcby  God  performed  thofe  thingcs  that  he  had 
promifcd,  that  the  truth  of  his  promifes  fhould  be  fulfilled  in  the  pctfon  of 
the  Sonne .  For  although  the  faithful  haue  alway  fo.mdby  expcricncc.that 
fame  faying  of  Paul  to  be  true ,  that  in  Chrift  are  all  the  promifes ,  yea  and 
Amcn^  bccaufe  they  wcrclcakd  in  their  hcartes :   yet  bccaufe  he  hath 

accom- 


accomplished  all  partes  of  QUr  faluation  in  his  flcfh,  therefore  rfiatfclfliuc, 
lydeliucringofthe  things  rightftiiiyobccincd  a  ncwe  and  fingular  title  of 
Draife.Whercupon  commeth  that  faying  of  Chrift:  Hereafter  yc  flial  fee  the 
heauens  opcn,and  the  Angels  of  God  afccnding  and  defccnding  vppon  the  i^^^^  .^ 
(bnnc  of  man.For  though  he  feemc  to  hauc  relation  vnto  the  ladder  /hewed 
inavifionto  the  Patriarch  Iacob:y et he  fetteth  out  the  excellcncie  ofhis 
comming  by  this  marke,that  he  opened  the  gate  of  hcaucn  to  all  men,  that 
the  entric  thereof  may  ftand  familiarly  open  to  all  men, 

3  But  yet  we  muft  take  hecde  of  the  diuehfli  imagination  of  Scructtus, 
which  when  he  goeth  about,or  at  leaft  faineth  that  he  goeth  about,to  extol 
the  greatnefle  of  the  grace  of  Chrift,vtterly  abolifhcth  the  promifcs  ,  as  if 
they  were  ended  together  with  the  law.He  layer li  for  him,  that  by  the  faith 
of  the  Gofpell  there  is  brought  vnto  vs  the  accompLfhment  of  all  the  pro- 
mifcsras  though  there  were  no  difference  betwecnevs  and  Chrift.  I  didin 
deed  eucn  now  declare  that  Chrift  left  nothine  vnperfourmed  of  the  whole 
fumme  ofour  faluation:butitis  wrongfully  gathered  thcreupon,thatwe  doc 
already  cnioy  the  benefits  purchaced  by  him,as  though  tliat  faying  of  Paul 
were  faire,that  our  faluation  is  hidde  in  hope.I  graunt  in  decde,  that  wee  by 
belceuing  in  Chrift.do  alfo  pafTe  from  death  to  life:  But  in  the  meane  fea- 
fon  we  muft  holde  this  faying  of  lohn,  that  although  we  knowc  wee  be  the 
children  of  God,yet  it  harh  not  as  yet  appearcd^til  we  fhalbc  hke  vnto  him: 
that  is,till  we  /hall  fee  him  fuch  as  he  is.Therfore  although  Chrift  oftcr  vn- 
to vs  in  his  Gofpell  prcfcnt  fulncffe  of  fpirituall  good  things,yet  the  enioy- 
ing  thereof  licth  ftill  hidde  vnder  the  keeping  of  hope,  til  being  vnclothed 
of  the  cormptiblc  flcfh,we  be  tranffigured  into  the  glorie  of  him  that  goeth 
before  vs.  In  the  meane  time  the  holy  Ghoft  biddcth  vs  to  reft  vpon  the 
promifes,whofe  authoritie  ought  with  vs  to  puttofilence  all  the  barkings 

of  that  filthie  dogge.     For  as  Paul  witne{lcth,godlinefl"e  hath  a  promife  as  i  .Tim.4,8. 
well  of  the  hfe  to  come,as  of  the  life  prcfent.  For  which  reafon  he  boafteth 
thatheisanApoftleofChrift  ,  according  ro  the  promife  of  hfe  that  is  in 
him.And  in  another  place  he  putrethvs  in  minde,  thatweehaue  the  fame  j^tj^,,,, 
promifcsjwhich  in  the  oldc  time  were  gincn  to  the  holy  men.     Finally,  he     -, 
fctteth  this  for  the  fumme  of  fehcitie,  that  wee  arc  fcalcdvp  with  the  holy 
fpirite  of  promife,  but  yet  we  do  no  otherwife  cnioy  Chrift ,  but  fo  rarrc  as 
we  embrace  him  clothed  with  his  promifcs.  Whereby  it  commeth  to  paflc, 
thathe  in  deede  dweUcth  in  our  hearts,  &  yet  we  wander  in  lourney  abroad 
from  himrbecaiife  we  walke  by  faith  &  not  by  fight.And  thcfe  two  things  do 
not  il!  agree  toecthenthat  wee  poficiTe  in  Chrift  allthatperteinethto  the 
perfeiftionoftheheauenly  life  :  andyecthat  faithisabchoIdiDG;  of  good 
things  that  are  not  feen;.O.iely  there  is  a  difference  to  be  noted  in  the  na- 
ture or  qualitie  of  the  promifes :  becaufc  the  Gofpel  /heweth  with  her  fin- 
ger thr>t  t!iing,which  the  law  did  /hadow  vnder  figures. 

4  And  hereby  alfo  is  their  errour  conuinced,  which  do  ncner  otherwife 
compare  the  lawc  with  the  Gofpel  ,  but  as  they  compare  rhe  meritcsof 
workcs  with  the  free  imputation  of  righteoufnelfc.  Akhoiigh  in  deedc  this 
companf^n  of  contraries  be  not  to  be  rcictled:  becaufc  Paul  dccth  often-    . 
times  vnderftandby  thcnamc  of  chelaw,a  nile  to  Hue  right^ouHy,  wha-in 

T3  Cod. 


Cap.p .  Ofth  k»o]rdfi^f 

God  rcGuircth  of  vs,  that  which  is  his,  not  giuing  YS  any  hope  of  life,  vnleflTc 
wc  in  all  points  ohcy  it :  and  on  the  other  fideadding  a  curfle  if  we  do  neuer 
(b  litlc  fwarue  from  it:  that  is  in  fuch  places  as  he  difputethjthat  wc  do  free- 
ly pleafc  God,and  are  by  pardon  reckened  righteous,  becaufc  the  obfenia- 
tion  of  the  la\ve,\vhereunto  the  rewarde  is  promifcd,  is  no  where  foundc. 
Therefore  Paul  doth  fitly  make  the  righteoufncs  of  the  law  and  of  the  Go- 
fpcl,contrary  the  one  to  the  other.  But  the  Gofpel  did  not  fo  fucceedin 
place  of  the  whole  lawc,that  it  fhould  bring  any  diuerfc  meane  of  faluation, 
bur  rather  to  confirme  and  proue  to  be  of  force  ,  what  fo  euer  the  lawe  had 
promifcd,  and  to  ioync  the  body  to  the  {Kadowcs  .  For  when  Chrift  faieth, 
that  the  lawe  and  the  Prophctes  were  vntil  lohn:  he  makcth  not  the  fathers 
fubieifl  to  the  curfc,  which  rhe  bondferuantes  of  the  law  can  not  efcape:  but 
rather  onely  that  they  were  inftruded  with  certaine  rudiraentcs,  fo  as  they 

Rom  i.\6,  ft^y^d  a  great  way  beneath  the  heigth  of  the  do(flrinc  of  the  Gofpcll. 
Therefore  Paul  calling  th .-  Gofpcll  the  power  of  God ,  to  faluation  to  eue- 
rybclceiicr,  byandby  addeth,  that  it  hath  witnelTe  of  the  lawe  and  the 
Prophctes .  But  in  the  cnde  of  the  fame  Epiflle ,  although  he  rtiewc  that 
the  title  ofprayfe  of  lefus  Chrift  isthereuelation  of  the  myfteriekeptfc- 
cret  in  the  euerlafting  times ;  yet  he  doth  qualihc  that  faying ,  with  adding 
an  expofition,  teaching  that  he  is  openly  lliewed  by  the  writingesof  the 
Prophctes .  Whereupon  we  gather,  that  when  we  aretocntrearcof  the 
whole  lawe,  the  Gofpel  differeth  from  the  lawe  only  in  refpeft  of  the  plainc 
difclofing  thereof.  But  yet  for  the  ineftimablc  flowing  ftore  of  grace,which 
hath  beene  layed  open  for  vs  in  Chrift,  it  is  now  without  caufe  fhyd ,  that  ac 
his  comming  the  heauenly  kingdome  of  God  was  ercded  in  earth. 

5  Now  betweenc  the  lawe  and  the  Gofpel  came  lohn,  which  had  an  of- 
fice that  was  meane  and  of  affinitie  to  them  both.  For  though  when  he  cal- 
led Chrift  the  lambc  of  God,and  the  facrifice  for  the  cleanhng  of  linnes,he 
/hewed  foorth  the  fumme  of  the  Gofpel:  yet  becaufc  he  did  not  exprefley 
fame  incomparable  ftrength  and  glorie,which  at  length  appeared  in  his  rc- 
furredion,thcrefore  Chrift  faith,that  he  was  not  egal  to  the  Apoftlcs.  For 
ac.ii.ii.  p^  j^  thofc  words  of  his  meanc:that  though  lohn  exccll  among  the  fonnes 
of  womcn,y  et  he  that  is  leaft  in  the  kingdome  of  heaucn,is  greater  than  he. 
Becaufe  he  doth  not  there  commend  the  pcifons  of  men ,  but  after  he  had 
preferred  lohn  before  all  the  Prophets ,  he  auanceth  the  preaching  of  the 
Gofpel  to  the  hieft  degree:which  preaching  wc  fee  in  another  place  figni- 

1  hn.1 1  fiedbythe  kingdome  of  heauen. But  whereas  lohnhimfelfe  doth  anfwerc 
that  he  is  but  a  voice,as  though  he  were  inferiour  to  the  Prophets,he  doeth 
not  that  for  fhincd  humilities  fake  ,  but  meancth  to  tcachc  that  the  proper 
office  of  the  Embafladour  was  not  committed  to  him,  but  that  he  onely  ex- 

MaJ,4.  J.  ecuteth  the  office  of  an  apnaritonas  it  was  forefpokc  by  Malachic:  Behold, 
I  fc"ieElias  the  Prophet,  before  that  the  great  and  tcrnble  day  of  the 
Lorde  doc  come.  And  trucly  he  didnothing  clfc  in  the  wliolc  courfe  of 
hisminifteriejbutendeuourtogctdifciplcstoChrii^  :  as  alfo  Elaic  proo- 
Hethjthat  this  was  cnioyncd  him  fro  m  God.  And  in  this  fenfc  Chrift  is  caL 

Xohn,5.3  j.'.led  a  candcl  burning  and  fhining,becaufc  the  broad  day  had  not  yet  apea- 
red.And  yet  this  is  nokt,  but  y  he  may  be  icckcned  among  the  pi^lifhcrs 

of 


^ocl the  Redeemer,  Lih.i,        /// 

of  the  Gofpeljlike  as  he  vfed  the  fame  Baptifme,  which  was  afterward  deli- 
ueredtothe  Apoftles.  But  that  which  he  beganne,  was  not  fulfilled  but  by 
the  Apoftls,with  free  proceeding,  after  that  Chrift  was  taken  vp  from  them 
into  the  heauenly  glorie. 

The  X.  Chapter. 

Of  the  ltkeHtJ?c  of  the  olde  sftd  ntvve  Tejlament. 

BY  the  thingcs  aforefayde  it  may  noweappcareeuidently ,  that  all  the 
men  whom  from  the  beginning  of  the  worldc  God  adopted  intothee- 
ftatc  of  his  people ,  were  with  the  fame  lawe,  and  witli  the  bondc  of  the 
fame  doftrine ,  which  nowe  remaineth  in  force  among  vs,  bound  in  conue- 
nant  to  him .  But  becaufe  it  is  of  no  fmall  importance  that  this  point  be  wel 
eftabliflied,!  wil  adioync  vnto  it  for  an  addition,{ith  the  fathers  were  parta- 
kers of  all  one  inheritaunce  with  vs,  and  hoped  for  all  one  faluation  by  the 
grace  of  all  one  Mediatour,  howc  farre  their  eftate  differed  from  ours  in" 
this  fcllowfliip .  But  although  the  teffimonies  thatwehaue  gathered  out 
of  the  lawe  and  the  Prophets  for  proofe  therof,do  make  it  plaine  that  there 
was  neuer  any  other  rule  of  religion  and  godUneffc  in  the  people  of  G  O  D: 
yet  becaufe  in  writers  there  are  oftentimes  many  thinges  fpoken  of  the  dif- 
ference of  thc-oldc  and  newe  Teftament ,  that  may  make  the  reader  that  is 
not  of  very  (harpe  iudgcment  to  be  in  doup  therefore  we  fhal  rightflilly  ap- 
point one  peculiar  place  for  the  better  &  more  cxaft  difcuffing  of  this  mat- 
ter :  Vea  and  that  thing  alfo ,  which  othcrwife  fhould  haue  beenc  very  pro- 
fitable for  vs  ,  is  nowe  made  neceffarie  by  that  monflruous  lofel  Seruettus, 
and  by  diucrs  other  mad  men  of  the  fed  of  Anabaptifles ,  which  haue  no  o- 
ther  opinion  of  the  people  of  Ifracl,  than  as  of  a  heard  of  fwine :  which  tliey 
fondely  faine  to  haue  beene  fatted  vp  by  the  Lord  here  in  this  earth ,  with- 
out any  hope  of  heauenly  immortality.  Therefore  that  we  may  keepe  away 
thispeftilcnt  errourfrom  godly  mindes,  and  alfo  to  plucke  out  of  them  all 
doubtes  which  are  wont  by  and  by  to  arife  vpon  hearing  mention  of  the  di- 
uerfity  betweene  the  old  and  the  newe  Teftament :  let  vs  by  the  way  lookc, 
what  they  haue  in  them  like,  and  what  vnlike  one  to  the  other :  what  couc- 
nant  the  Lord  made  with  the  Ifraelites  in  the  old  time  before  the  comming 
of  Chrift,  and  what  couenant  he  hath  nowe  made  with  vs  luice  Chrift  hath 
beene  openly  fliewed. 

1  And  both  thefc  pointes  may  be  made  plaine  with  one  worde.  The  co- 
uenant of  all  the  fathers  fo  differeth  nothing  from  ours  in  fubftancc  and  in 
the  matter  it  felfe,  that  it  is  altogether  one  and  the  felfc  fame;  but  the  mini- 
(Vration  is  diueife.  But  becaufe  of  fo  great  ihortncfle  no  man  were  able  to  at- 
taine  a  certaine  vnderftanding ,  we  muft  needcs  proceede  on  with  a  longer 
declaration  if  we  mcane  to  profit  anv  thing  at  all .  But  in  fiievving  how  they 
arq  like  or  rather  all  one,  it  fliall  be  fuperfluous  to  difcourfc  again  of  new  vp- 
on all  the  fpccial  particulars  that  haue  already  beene  declared:  and  it  fiialbe 
out  of  feafon  to  mingle  thofe  things  together  that  remainc  yet  to  be  fpoken 
in  other  places .  Here  we  muft  chiefly  reft  vpon  three  principall  pointes: 
Firft,  ihatwecholdc,  thatcarnall  wealth  and  fclicitic  was  not  die  m.aike 

T  4  appoin- 


Cap.  io.  Of  the  kyavrUdge  of 

appointed  to  the  Icwcs  to  afpire  vnto ,  but  that  they  were  by  adopti  on  cho- 
fen  vn'o  the  hope  of  immortaLtie :  and  that  the  truth  of  chis  idoption  was 
ccrtainely  ailurcd  vnto  th^-m  both  by  oracles,  and  by  ihe  lawe ,  and  by  the 
prophecies .  Secondarily,  that  the  coiienant  whereby  they  v/cie  Joyned  to 
cheLord,  was  vpholdcn  not  by  any  rncritcs  of  theirs,butby  the  r^nely  mer- 
cjc  of  God  that  called  them  .  Thirdly,  that  tliey  both  had  and  I-new  Chrift 
the  mediatour  ,by  whom  they  Ihoiild  both  be  loyncd  to  God  and  cnioy  his 
promifes'.  Of  which  pointcs,  becaufe  the  fecondc  pcraduenture  is  not  yet 
fufficiently  knowen ,  it  Ihalljn  place  appointed  for  it  bedTlarcd  athrgc. 
For  we  fliall  confirrae  by  many  &  cleere  teftimonies  of  the  Prophetcs,  that 
it  was  of  his  ownc  meerc  goodnes  and  render  fauour,  whatfoeuer  good  the 
Lord  at  any  time  did,  and  promifcd  to  the  people  of  Uracil .  The  third  alfb 
hath  already  had  here  and  there  feme  plainc  declarations  ofit^and  we  hauc 
not  left  the  firft  altogether  vntouched. 
3  Therfore  in  fetting  out  of  this  point,  becaufe  it  moft  fpccialiy  belong- 
eth  to  this  prefent  matter ,  &  for  that  they  make  vs  moft  controuerfie  about 
it,  we  v/il  employ  the  more  earneft  trauaile:  but  yet  fo  that  if  there  want  yet 
any  thing  of  the  explication  of  the  other,  it  may  be  by  the  way  fupplyed ,  or 
_  in  conuenicnt  place  be  added.  Truely  tlic  Apoftlc  taketh  away  all  doubt  of 

them  all,  when  he  faith,  that  God  the  Father  long  before  by  the  Prophetcs 
J.  ^  in  the  holy  Scriptures  promifed  the  Gofpell ,  which  he  afterward  pubhfhcd 

according  to  the  time  appointed.     Againe,that  the  righteoufnefle  of  faith 
which  is  taught  by  the  Gofpellit  fclfe,  hathwitneflc  ofthclawc  and  the 
Prophetcs .     For  the  Gofpell  doth  not  holde  the  heartcs  of  men  in  the  ioy 
of  this  prefent  life.but  lifteth  them  vp  to  the  ho^c  of  immortahtic:  doth  not 
faften  them  to  earthly  delites,but  preaching  to  them  a  hope  layd  vp  in  hea- 
uen,  doth  in  a  manner  tranfport  them  thither  .    For  thus  he  defineth  in  an 
other  place.     Since  that  ye  bcleeued  the  Gofpel,  ye  are  fealedvp  with  the 
P    '  '    ^*  holy  Spirite  of  promifc,  which  IS  the  earneft  of  our  inheritance,  for  the  re- 
Col,  1,4.      demption  of  the  pofleffion  purckafed.  Againe,  we  haue  heard  of  your  faith 
in  chrift  Icfii,  and  of  your  charitie  toward  the  holv  ones,  for  the  hopes  fake 
that  is  layde  vp  for  you  in  heaucn,  wherofye  haue  heard  by  the  true  fpecch 
i.'rber,2,i4  of  the  Gofpel.  Againe:  He  hath  called  vs  by  the  Gofpel  to  the  partaking  of 
•  ^  the  glory  of  our  Lord  lefus  Chrift .  Wherefore  it  is  called,  both  the  word  of 

faluation,and  the  power  of  God  to  faue  the  faithful,&  the  kingdomc  of  hca- 
uen.  Now  if  the  doflrine  of  the  Gofpell  be  fpirituall,  and  opcncth  the  entry 
to  the  poftcfl'ion  of  an  mcorruptible  life:  let  vs  not  think  that  they  to  whom 
.,      itwas  promifcd  and  declared,  did  paffc  ouerandncgled  the  care  of  their 
'^■1     £j    foiile,andlied'.illylikebeaftesinfcekingplcafuresofthebody.  Neither  let 
'x;;^    ^^   any  man  here  cauiU  y  the  promifes  which  are  fcaled  in  the  liwe  &  the  Pro- 
' — -^*~  phets,concerning  the  Gofpel,  were  ordained  for  the  new  people.For  within 

a  lirle  after  that  which  he  fpake  of  the  Gofpell  promifcd  in  the  lawc ,  he  ad- 
deth,  that  all  the  thinges  that  the  law  contcineth,are  without  dout  properly 
Rom,  J,  15.  dircfted  to  them  y  are  vndcr  the  law.  1  grant  in  dcedc  it  is  in  an  other  argu- 
ment. But  he  was  not  fo  forge tfiil,th at  when  he  had  once  faidy  al  the  things 
which  the  lawe  conteinech  belong  to  the  Icvves,1i2  did  not  remember  what 
in  a  fewc  vcrfcs  before  he  had  affirmed  of  the  Gofpel  promifed  m  the  lawe. 

Where- 


^oii  the%edeerKer,  Lth,  2,     rj6 

Wherefore  the  Apoftle  fhewcth  raoft  plainely,  that  the  olde  Teftament 
cheefly  tended  to  the  hfe  to  come,when  he  faith,that  vnder  it  are  contcy- 
ned  the  promifcs  of  the  Gofpel. 

4  By  the  fame  reafonfollowcth,  both  that  it  flood  vpon  the  free  mer- 
cie  of  God,  and  alfo  was  confirmed  by  the  raeane  of  Chnft  .  For  the  ve- 
rie  preaching  of  the  Gofpell  pronounceth  no  other  thing,  but  that  finners 
are  iuftiiicdby  the  fatherly  kindnefle  ofGod,without  their  owne  defcruing, 
and  the  whole  fumme  thereof  is  fulfilled  in  Chrift.  Who  then  dare  make 
the  Icwes  without  Chnft,  with  whome  wee  heare  that  the  couenaunt  of  the 
Gofpell  was  made,  whereof  Chrift  is  the  oncly  foundation  .-Who  dare  make 
them  ftiaungcrs  from  the  benefit  of  free  faluation,  to  whom  we  heare  that 
the  dodrinc  of  the  righteoufnclfe  of  faith  was  ramiftred?  But,  that  we  dif- 
pute  not  long  of  an  euidcnt  matter,  we  hauc  a  notable  fentence  of  y  Lorde. 
Abraham  reioyfed  that  he  might  fee  my  day,hee  fawe  it  and  was  glad.And 
the  fame  thing  which  Chrift  there  teftiheth  of  Abraham,thc  Apoftle  ftiew-  ^0""-8'S** 
cth  that  it  was  vniuerfall  in  the  faithfull  people,  when  hee  faith,that  Chnft 
abidcth,yefterday,  this  day,  and  foreuer.  For  he  fpeaketh  not  there  one-  ™o.ii.8. 
ly  of  the  eternallgodheade  of  Chrift,but  alio  of  his  power,  which  was  con- 
tinually opened  to  the  faithfull.  Wherefore  both  the  bleff^ed  Virgin  and 
and  Zachane  in  their  longes,doc  fay,  that  the  faluation  reuealed  in  Chnft, 
is  the  performance  of  the  promifes,  which  God  in  olde  time  had  made  to  -^^y^  ^  ^ 
Abraham  and  the  Patriarches.  If  the  Lorde  in  giuing  his  Chrift,  difchar-  y  j, 
ged  his  olde  oth,  it  cannot  be  faide  but  that  the  cnde  thereof  was  alway  in 
Chrift  an  euerlafting  hfe. 

y  Yea  and  the  Apoftle  docth  make  the  Ifraelites  egall  with  vs,  not  on- 
ly in  the  grace  of  the  couenaunr,but  alfo  in  lignification  of  facramentes.For 
meaning  by  examples  of  puniflimentes,  wherewith  the  Scripture  reciteth 
that  they  were  corrcfted  in  the  olde  time,  to  make  the  Corinthians  afi-aid,  i  .Cor.To.  u 
that  they  (hould  not  runnc  into  the  like  oftences,  hee  beginneth  with  this  &  »i. 
preface,  that  there  is  no  caufc  why  wee  fhoulde  chalengc  any  prerogatiue 
vntoour  felucs,  to  deliuer  vs  from  the  vengeance  of  God  which  they  fuftei- 
ned ,  for  afmuch  as  the  Lorde  did  not  onely  graunt  vnto  them  the  fame  bc- 
nefites,  but  hee  hath  glorioufly  fct  foorth  his  grace  among  them  with  the 
fame  tokens:  As  if  hee  fhoulde  hauefaide:If  ye  truft  that  ye  bee  out  of  peril, 
becaufe  both  Baptifme  wherewith  ye  be  marked ,  and  the  Supper  which  y  c 
dayly  receiue,haue  excellent  promifes,and  in  the  meane  time  def]>ifing  the 
godnesofGod,  ye  are  lie entioufly  wanton;  Knoweyc,thattheIewcs  alio 
were  not  without  fuchfacramentcs,againft  whome  yet  the  Lord  did  moft 
feuerely  put  his  iudgementes  in  execution .  They  were  baptized  in  pafting 
ouer  the  Sea,  and  m  the  cloudes  wherewith  they  were  defended  from  the 
burning  heat  of  the  fonne.  They  fay,  that  thatfamepafl'agc  was  acarnall 
Baptifme,  which  after  a  ccrtaine  proportion  anRvereth  to  our  fpiritual  Bap- 
tifme. But  if  that  were  allowed  true,  the  Apoftles  argument  could  net  pro- 
ceedejwhich  meaneth  here  to  haue  this  taken  away  from  the  Chriftians,  y 
they  thinke  that  they  excel  the  lewes  by  the  prerogatiue  of  Baptifme.Nei- 
ther  is  y  which  by  and  by  after  followeth,fubied  to  this  cauillation:  y  they 
did  catc  the  fame  fpirituallmcace  that  we  eate,  and  dronke  the  faracfpinr 

T    5  tuali 


Cap.  10,  Ofthfk»9wleiigeof 

titall  dhnkc,  which  hc€  expoundeth  to  be  Chrift. 

6  To  oucrthrowe  this  fentcnce  of  Pauljthcy  obicft  that  which  Chrifte 
fiith:  Your  fathers  did  eacc  Manna  in  the  wUdcrneffe,  and  arc  dcadc:  hce 
that  cateth  my  flc(h,  Hiall  not  die  for  euer.  Which  two  places  arc  vcric  cafi- 
ly  made  to  agree  together  ,The  Lord,  becaufe  he  then  talked  to  hearers  y 
fought  oncly  tobcHUcdwithfoodeofthcir  belHc,  but  cared  not  for  the 
mcacc  ofthe  foulc,  tempered  his  talke  fomcwhat  to  their  capaotic,  but  fpe- 
ciallyheframeththccomparifonofMannaandof  his  bcdie  according  to 
their  fenfe.  They  required  that  hec,  to  gethinifelfj  fome  credit,  would  ap- 
proue  his  power  with  doing  fome  fuch  miracle,  as  Mofes  did  in  the  wilder- 
nclfe,  when  he  obteyned  Manna  from  Heauen.  But  in  Manna  they  con- 
ceiucd  nathing  but  the  remcdic  of  carnall  hunger,  wherewith  the  peo- 
ple was  then  vexed:  but  they  pearccd  not  to  that  hicr  myfrcric  which  Paul 
hath  refpeft  vnto:  Chrift  therefore,  to  fhewe  howe  much  greater  a  benefit 
they  ought  to  looke  for  at  his  hande,  than  that  which  they  reported  that 
Moles  did  bcftowc  vppon  their  fathers,  frameth  this  comparifon:  If  it  were 
a  great  miracle  in  yOur  opinion ,  and  worthic  to  be  rcmembred,that  y  Lord 
by  Mofes  miniftred  foodc  from  Heaucn  to  his  pcoplc,to  fufteyne  then?  for 
afmall  time ,  that  they  rtiouldc  not  pcrifh  for  hunger  in  the  wilderneiTcrga- 
thcr  hereby  how  much  more  excellent  is  the  meat  that  giueth  immortality. 
We  fee  why  the  Lord  pafled  ouer  that  thing  which  was  principal  inManna, 
and  fpakc  onely  ofthe  bafeft  profite  of  it;eucn  becaufe  the  I  ewes  as  it  were 
ofpurpofc  to  reproch  him,  did  caft  Mofes  in  his  teeth,  which  fuccourcd  the 
ncccffitic  ofthe  people  with  rcmedic  of  Manna:  he  anfwered  that  he  is  the 
miniftcr  ofa  much  hier  grace,  in  comparifon  whereof,  the  carnall  feeding 
of  the  people,which  alone  they  fo  much  efteemed,ought  of  right  to  be  no- 
thing regarded.  But  Paul,  becaufe  hce  knew  that  the  Lorde  when  hee  rai- 
ned Manna  from  heauen,  did  not  oncly  pourc  it  downe  for  the  feeding  of 
their  bcllie ,  but  alfo  did  diftribute  it  for  a  fj)irituall  my  fterie,  to  be^  figure 
of  the  fpiriniall  quickening  that  is  had  in  Chrift,  did  not  neglcd  that  parte 
that  was  moft  worthie  of  confideration.  Wherefore  it  certainely  andcleere- 
lyfolloweth,  that  the  fame  promifes  of  eternall  and  hcauenly  life,  which 
nowc  the  Lorde  vouchfaueth  to  graunt  vnto  vs,  were  not  onely  communi- 
cated vnto  the  Icwes ,  but  alfo  fcaled  with  vcrie  fpirituall  Sacramentcs.  Of 
which  matter  Augiiftinc  difputeth  largely  againft  Fauftus  the  Manichec. 

7  But  if  the  readers  had  rather  to  hauc  teftimonies  alledged  vnto  them 
out  ofthe  lawc  and  the  Prophctes ,  whereby  they  may  pcrceiue  y  the  fpiri- 
tuall coucnant  was  common  alfo  to  the  fathers,  as  we  hcarc  by  Chrift  and 
theApoftlcsrIwillalfo  followethatdefire,  &fo  much  the  more  willingly, 
becaufe  by  that  mcane  the  aduerfaricsfhall  be  more  furcly  conuinccd,  lb 
•that  they  fhal  haue  afterward  noway  to  dallie.  And  I  will  begin  aty  proofc, 
which  although  I  know  that  the  Anabaptiftes  pride  will  thinke  vcric  fonde 
andinamanner  to  bee  laughed  at,  yet  lliallmuch  auaile  with  fuch  readers 
as  arc  willing  to  learne  and  hauc  their  foundc  wit.  And  I  take  it  as  a  prin- 
ciple confcflcd,  that  there  is  fuch  eftcftuall  force  of  life  in  the  word  of  God, 
that  whomefo  euer  God  vouchfaueth  to  bee  partakers  thereof, it  quicke- 

'  neth  their  foules.    For  this  faying  of  Pcccr  hath  alwayc  bccnc  offeree, 

that 


g<fdthe%edeemer,  Lih.2.      tsj 

that  it  is  the  incorruptible  feede  which  abidcrh  for  cucr,as  alfo  he  gatherct^i  ^ 

out  of  the  words  of  Efay.  Now  fith  God  in  the  old  time  bound  the  Icwes  '^  ■  * 
vnto  him  with  this  holy  bond,  it  is  no  doubt  that  he  did  alfo  feuer  them  in- 
to the  hope  of  eternallhfe.For  when  I  fay  they  embraced  the  word,  which 
fliould  ioyne  them  n  icr  to  God,I  take  it  for  the  manner  of  commnnicating 
it!not  that  gencrall  maner,which  is  powred  abroad  throughout  the  heauen 
and  earth  and  all  the  creatures  of  the  wor]  d,which  although  it  doe  cjuicken 
all  thinge5,cuery  one  after  the  proportion  of  their  nature,  yet  it  doth  not 
deliuer  them  from  ncceflitie  of  corruption:buc  I  fpeake  of  this  fpecial  man- 
ner,whcrcby  the  foules  of  the  godly  are  both  lightened  vnto  the  knowledge 
of  God,and  in  a  maner  coupled  to  him.  By  this  enlightening  of  the  worde, 
fith  Adam,  Abel,Noe,  Abraham,and  the  other  fathers  clcaucd  vnto  God ,  I 
fay  that  it  is  not  doubtcfull  that  they  had  an  entrie  into  the  immortal  king- 
dome  of  God.Forit  was  a  found  partaking  of  God,which  can  not  bee  y-'ith- 
out  thebcnefiteofetcrnallJife. 

8     but  if  this  feeme  fomewhat  entangIed:goc  to,Ict  vs  come  to  the  very 
forme  of  the  couenant,v/hich  fhall  not  onely  Tatisfie  fober  wits,  but  alfo  Ihal 
fufiicicntly  conuincc  their  ignorace  thatbend  therofelues  to  fpeake  againft 
it.   For  God  did  alway  thus  coucnant  with  his  feruantes :  I  will  be  to  you  a  Leu).z(f,i  a. 
(God,  &  ye  flialbe  to  me  a  {reoplcln  which  wordes  the  Prophets  themfelues 
are  wont  to  expounde ,  that  both  life  and  faluation  ,  and  the  whole  fumme 
of  blelTedneiTe  is  comprehended .  For  Dauid  doth  not  without  caufe  often  P^^l-i  4:5,1  5 
pronounce,  that  bleflcd  is  the  people,  whofe  God  is  the  Lorde  :  blcfled  is        -J^-  ** 
the  nation,which  he  hath  chofen  to  be  his  inheritaunce  :  and  that  not  for 
earthly  felicities fake.but  bccaufe  he  dcliuereth  them  fro  death  ,  he  prefer- 
ueth  them  for  eucr ,  and  continually  Hieweth  them  cternall  mercie,whom 
he  hath  taken  to  his  people:  as  it  is  in  the  other  Prophetes,  Thou  art  our  Abac.i.u. 
God,  we  fhall  not  die :  The  Lord  is  our  king,  our  lawmaker,  he  (hall  faue  vs .  ^^J^  ^  ^ ' "' 
Bleflcd  art  thou,  O  Ifrael ,  bccaufe  thou  art  faued  in  the  Lord  God.But,  not 
to  labour  ouermuch  in  a  thing  needeleflc,this  admonition  is  founde  cche 
where  in  the  Prophetes,that  we  fliall  wantnothing  toward  all  aboundance 
of  good  thinges,  and  afTuraunce  of  faluation,  fo  that  the  Lord  be  our  God. 
And  rightfully.-For  if  his  face  fo  foone  as  it  beginneih  to  fhine,is  a  mofi:  pre- 
fent  pledge  of  faluation,:v/  //hat  man  {hall  he  openly  {hewe  himfelfe  for  his 
God,butthathewillalfoopentohinihistreafuieof  faluation  ?  For  hce  is  ,     .    ,      - 
ourGodwich  this  condition, to  dwelin  themiddeftofvs  :as  hcc  tcftified 
by  Mofes.Bucfuchprefencecnn  not  be  obtcined,but  that  life  muft  hcc  alfo 
•together  had  in  polTeflion  with  it.    And  although  there  were  no  moreex- 
preflred,yet  had  they  a  promife  of  fpiritual  life  plain  inough  in  thefe  words : 
lamyourGod.   For  he  did  not  decLue  that  he  would  be  a  God  vnto  their        . 
bodies  alone,  but  principal'  -  to  their  foules.  But  foules  vnlelTc  they  be  ioy-   ^    '  "'* 
ncd  to  God  by  r.ightcoufnes  remaine  eftranged  from  himin  death  .  But  on 
the  other  fide,let  that  ioyning  be  prefcnt,it  /hall  bring  euerlafting  faluation 
with  it. 

9  Befidethatjhedidnotonclyteftifie  that  he  was  to  them  their  God, 
but  he  alfo  promifed  that  he  would  be  fo  aKv.ay:tothcende  thattheir  hope 
noc  contented  with  prcfent  benefices,  {hould  bee  extended  to  acrnine. 

As54 


C4p.  1 0,  Of  the  l^dvcledge  of 

And  many  fay ings  doe  fliewcjthat  the  ff  caking  in  the  future  time  meant  fo 
tnuch,as  where  the  faithful  not  onely  in  prefent  cuils,  but  alfo  for  the  time 
to  come,doe  comfort  themfelues  with  this,that  God  wil  neucr  failc  them. 
Now  as  coccrning  the  fccond  part  of  the  promifcjhe  yet  more  plainly  aflu- 
red  them  ofthe  blcflingof  G  O  D  tobc  prolonged  vnto  them  beyond  the 
boundes  of  this  hfc,in  faying:  I  will  be  the  God  of  your  fccde  after  you.  For 
if  he  minded  to  declare  his  good  wil  toward  them  being  dead,in  doing  good 
to  their  pofteritie,much  more  would  his  fauor  not  faile  toward  themfelues. 
For  God  is  not  like  vnto  men,which  doc  therefore  caric  their  loue  to  their 
fi-iends  children,bccaufe  their  power  is  intenupted  by  death,fo  y  they  can 
not  employ  their  friendly  doings  vpon  them  to  whom  they  did  bcare  good 
wil .  ButGod,whofeboimtifulneflc  is  not  hindered  by  deathjtaketh  not  a- 
way  from  the  very  dead  the  fruite  of  the  merciCj  which  for  their  fakes  hee 
poiircth  out  into  a  thoufand  generations.  Therefore  the  Lords  will  was  by 
a  notable  proofe  to  fet  forth  vnto  them  the  greatnefle  and  flowing  plentic 
of  his  goodnefre,which  they  {hould  feelc  after  death,  when  hcc  defcribed  it 
to  be  fuch  as  (hould  flowe  oucr  into  all  their  pofteritic.And  the  truth  of  this 
promifc  the  Lord  did  then  feale,  and  ai  it  were  brought  forth  the  fulfilling 
ofitjwhenhcnamcdhimfclfetheGodof  Abraham,lfaacand  lacob.  long 
after  their  death.  Forjwhat?had  it  not  beene  a  fond  naming,if  they  had  vt- 
terlyperi{hcd?Forthenhaditbeeneallone,asif  heehadfaide  ,  I^  am  the 
God  of  them  that  arc  not.Wherfore  the  Euangelifts  rehcarfe,that  with  this 
one  argument  the  Sadduces  were  fo  driucn  to  a  {lreight,that  they  could  not 
denic  that  Mofes  did  teflifie  the  refurreftion  of  thedead,for  tliat  they  had 
learned  by  MofcSjthat  all  the  Saintes  were  in  his  hand .  Whereupon  i  t  was 
eafic  to  gathetjihat  they  arciiotdeftroyed  by  death,  whome  hee  that  is 
theiudgeoflife  and  dcathhadreceiucd  into  his  fafcgard,  cuftodie,  and 
proteftion. 

I  o  Nowe  (  which  is  the  principall  point  whereupon  this  controucrfic 
hangeth)lct  vs  looke,whcther  the  faithful  themfelues  haue  not  beene  fo  in- 
ftrudcd  ofthe  Lord,that  they  perceiucd  that  they  fhould  haue  a  better  life 
clfcwhere,  and  fo  neglefting  tKis  life,had  an  eye  to  the  other.Firft  the  ftate 
of  life  that  was  enioyncd  them  by  God,  was  a  continuall  excrcifc,  whereby 
they  might  be  put  in  mind,that  they  were  the  moft  miferable  of  all  men ,  if 
their  happinclfe  were  onely  in  this  life.  Adam,  mofl  vnhappic,  eucn  with 
onely  remembrance  ofthe  happincHe  that  he  had  loft ,  did  with  painefull 
labours  hardly  fufteine  his  needmes,and  that  he  fliould  not  be  preiled  with 
the  curfc  of  God,in  the  onely  labours  of  his  hands,cucn  there  rcccyucd  he 
extreme  forroweofthat  which  remained  for  him  tobc  his  comfort.  OFhis 
two  fonnes,  the  one  was  taken  away  by  the  wicked  flaughter  ofhis  brother: 
the  other  hcc  had  left  aliue  ,  whole  fight  he  worthily  dcteftcd&  abhorred. 
Abel  cruelly  murthercd  in  the  very  fioure  ofhis  age,became  an  example  of 
y  wrcrchedncirc  of  men.Noe,whilc  the  v/hole  world  carelcfly  liucd  in  plea- 
fure.fpent  a  good  part  ofhis  age  v/ith  great  wcarinelle  in  building  the  Arke. 
This  that  he  cfcapcd  death,camc  to  palVc  by  his  greater  troublcs,than  if  he 
Ihould  haue  died  an  hundred  deathes  .  For  bcfide  that  the  Arke  was  to 
him  as  a  grauc  for  tcnnc  raoncdis,thcre  is  nothing  more  vnpleafant  than 

to 


CodtheRedeemer^  tiki*  Hi 

tobcholdenfolonginmanncrdrowncdiiidoungof  bcafts.  Whenhchad 
pafled  oner  fo  great  ciifficulcies,  hee  fell  into  ncwc  matter  of  grccfcjhc  !awc 
himfclfelcorncd  of  his  owne  fonnc,&  was  compelled  with  his  owne  moiuh 
to  curfc  him,whome  by  the  great  benefit  o£  God  he  had  receiucd  fafc  from  q^^^^  ,, .  ^ 
the  generall  flood. 

I  r  Abraham  m  deed  may  be  one  alone  to  be  compared  with  an  hundred 
thoufande,  if  we  conlider  his  faith,  which  is  fetfoorrhvntovs  for  the  bell 
rule  of  beleeuing,  of  whofc  kinrcd  wc  muft  bee  accounted,  that  we  may  be 
the  children  of  God.  But  what  more  abfurditic  is  there,  than  Abraham  to 
be  the  father  of  all  the  faithfulljand  not  to  poflclTc  fo  much  as  the  fmaleft 
corner  among  chem?  but  he  cannot  be  throwen  downe  out  of  the  number, 
no  not  from  the  moft  honorable  degree,  but  th.t  the  whole  Church  muft 
be  dcftroyed  .Nowe  as  touching  the  experiences  of  his  life:  When  hee  was 
firft  called  by  the  commaunderaentofGod,he  was  plucked  away  from  his 
countricjhisparentesand  hisfriendes,in  whome  men  thinkc  to  bee  die 
cheefefwetenefleof  life:euenasJfGod  ofdeterminatepurpofe  meant  ro 
fpoylchim  of  all  the  pleafurcs  of  life.  So  foone  as  hcc  cams  into  the  Lrndc 
where  he  was  commaunded  to  dwell, he  was  diiucnouc  from  thence  with 
famine.  Thitherhefledforfuccour,  where  to  fauehimfclfc,  hee  was  con-;- 
pellcdtodeliuer  out  his  wife  tobeeabufed,  which  wee  know  not  whether 
it  were  not  more  bitter  to  him  than  many  dcathes.  Vk'hen  he  was  returned 
into  the  lande  of  his  owne  dwelling , he  was  driuen  our  agnne  from  thence 
with  famine.  What  a  felicitie  is  this,  to  dwell  in  that  lande,  wherein  a  man 
muft  fo  ofte  be  hungrie  ,yea  die  for  famine  if  he  runne  not  awaye  ?  And 
therewithal!  hee  was  brought  tothatneceflltiewith  Abimclcch,y  he  muft  QgQj-,!,, 
necdcs  redceme  his  life  with  the  lofle  of  his  wife,  while  many  yeares  long 
lie  wandred  vnccrtainly  hither  and  thither,  hee  was  compclkd  by  the  con- 
tinual! brawlinges  of  his  feruantes  to  put  away  his  nephew,  whome  hee  lo- 
ued  as  his  owne  fonne.  Which  departing  without  doubt  hee  did  no  other- 
wife  take,  than  if  he  had  fuffered  the  cutting  of  one  ot  his  limmes.  A  lirtle 
aft^r,  he  hearde  that  hee  was  carried  away  captiueby  his  cniniics  .  Whi- 
ther lb  euer  ho  went,  he  founde  neighbours)  outragioufiy  barbarous,  which 
woulde  not  fuffer  him  fo  much  as  to  drinke  water  out  of  che  wclles  that  him 
fclfe  had  digged  with  great  labour.  For  he  woulde  not  haue  redeemed  )  vie 
■of  them  at  the  hande  of  King  Gerar,  if  hee  had  not  firtt  bcene  forbidden. 
Nowewhenhecametooldeaeejheefawc  the  thing  which  is  tlie  moft  vn- 
pleafaunt  and  bitter  that  that  age  hath,  himft-lfe  pumihed  withhauingno 
children,  tillbefide  all  hope  he  begatelfmael,whore  birth  yet  heepayed 
dcere  for,  when  he  was  weaned  with  the  brawling  of  barp,,.is  if  he  in  mnin- 
tcining  the  ftubborneHc  of  his  bondwoman  were  himfelfe  the  ciufc  of  the 
■trouble  of  his  hoiifholdc.  At  lengthlfaac  was  borne,  but  varh  this  condi- 
tion that  his  iirft  begotten  Ifmaell  muft,asforfaken,  be  ciuelly  Caft  out  of 
<loo  res .  When  onely  Ifaac  wasleft,inwhomc  the  wericd  age  of  the  fillie 
good  man  might  reft,  within  a  little  after  he  was  commaunded  to  kill  him. 
What  can  mans  wit  deuife  more  rniferable ,  than  the  father  to  be  made  the 
butcher  of  his  owne  fonne  '<  If  Ifaac  had  died  of  any  fickene(re,who  would 
not  haiic  thoughty  old  man  moft  mirerable,y  h.id  a  fon  giucn  him  in  mock- 


Caf.  1 6 .  Of  the  k!i9rf>leige  9f 

agc,for  whomc  his  greefc  of  want  of  children  (houldc  be  double  d?  If  he  had 
been:  flainc  by  fomc  ftraungcr,  the  vnhappinefle  of  the  thing  vvouldc  hsuc 
much  cncrcafcd  his  mifcrie.But  this  paflcth  al  examples  of  mircrie,to  hauc 
him  flaine  with  his  fathers  ownc  hande.  Finally,  hce  was  in  all  the  whole 
courfe  of  his  life  fo  tofTcd  and  vcxed,as  if  a  man  woiildc  in  a  table  paint  one 
an  example  of  a  miferable  life,  he  coidd  Hndc  none  more  fit,than  this  of  A- 
braham.And  let  no  min  obiedl  that  he  was  not  altogether  vnhappy/or  thac 
he  at  length  profpcroufly  efcapcd  from  fo  many  and  fo  great  tcmpeftcs.For 
wec-.nnocfav  that  hce  liucth  a  blefled  life,  which  for  a  long  fpacc  together 
p.iincfully  weareth  out  of  infinite  troubles,  but  him  that  withoat  feeling  of 
cuils, quietly  cnioycthprefentgood  thinges. 

II  Ifaac  that  was  leflc  troubled  with  cuils,  yetlcarcc  euer  tookc  any 
taflof  fvTcetencflc  .  He  alfofckthe  fame  vexations,  that  doc  not  fufFer  a 
man  to  be  blclTed  in  the  earth.  Famine  chaced  him  out  of  the  land  of  Cha- 

Cen.i^.j).  nian:  hebadhiswifevioicntly  plucked  away  from  his  bofome:  his  neigh- 
bours oft  t:oublcd  him,  and  by  all  meanesopprelfed  him,  fothat  heewas 

Gsa,:8.i,  f.iiiicto  fcnneforhis  water:  at  home  in  his  ownc  houfe,hee  fuffredmuch 
rroublcfomnes  by  his  childrens  wiues,  he  was  greeued  with  difagrcements 
cf  his  fonncs,and  coulde  not  remedie  that  fo  great  a  mifcheefe ,  but  by  the 
baniflimcnrofhimwhome  he  had  blefled.  Butasforlacob,  hecis  nothing 

Gcn.iS.j.  clfc  but  a  notable  example  of  extreeme  infchcitie.  Hce  pafled  hischilde- 
hoodmoftvnquiedy  at  home  among  the  threatcninges  and  terrors  of  his 
elder  brother,  lo  which  at  length  he  was  compelled  to  giuc  place.    When 

Ceii.ij).  2  0.  he  wasfleddefromhis  parentesandhisnatiuecountrie,bcfide  that  it  was 
a  greeuous  thing  to  liuc  in  baniihmec,he  was  nothing  more  kindly  or  gent- 
ly rcceiued  of  his  vnclc  Laban.  Thenitfufficednot  that  hce  hadferued 
fcuenyearea  harde  and  crucll  feruice  ,  but  that  alfo  muftbce  bygurlc 
defrauded  of  his  wife.  For  an  other  wiues  fikc  he  wa  s  driuen  into  new  fer- 
uice, where  he  was  all  the  day  fried  with  heatc  of  the  funne,&  all  the  nighc 
lay  waking  and  pained  with  froft  and  colde,  as  himfelfc  complained. While 
hce  by  the  fpacc  of  twcntie  ycarcs  fuffred  fo  hard  a  life,  he  was  dayly  vexed 
with  new  iniurics  of  his  father  in  la  we.    Neither  was  hec  quiet  tn  his  owne 

Gen.  J  I.  a  j.  honfc,  feeing  it  diuided  and  in  a  manner  fcattered  abroad  with  the  hatred, 
brawling  and  enuie  of  his  wiues.  When  he  was  commanded  to  returnc  in- 
to his  countrie,  hec  was  compelled  to  watch  an  aduantagc  to  take  his  iour- 
ncy,  much  like  a  {hamcfidl  running  away :  and  yet  coulde  hce  not  fo  efcapc 
the  vniuft  dealing  of  his  Father  in  Lawe,  but  was  faine  to  fuffer  his 
rcproches  and  rebukes  in  the  middcs  of  his  lourncy.     Then  fell  hce  into  a 

Gen.j2.li.  n^uch  morecrucli  diftrelfe.  For  when  he  come  necre  to  his  brother,  hee 
hadfo  manjedeathes before  his  eyes, as  might  bee  prepared  by  a  cniell 
mia  andabentenemie.  Sowashec  aboue  meafure  tormented  and  as  ic 
were  drawen  in  fundcr  with  terrible  fcares,  fo  long  as  he  looked  for  hisbro- 
thcrs  comming;when  hce  came  once  in  his  fight,  hee  fclldowne  as  halfc 
.  deadathisfccte,vntillhefoundehimmorefauourablethanhe  durft  haue 
'  hoped.Bcfidc y,at  his  firft  entrie  into  the  land,he  loft  Rachc I  his  dearcly  b  c- 
]oucd  v.ife.Aftcrward  he  heard  word  that  y  fon  which  he  had  by  her,&  who 

Gen.  J  7- 3  ?•  therefore  he  loued  aboue  the  reft,was  tome  with  wildcbeaftes:  by  whofc 
death  ho>ve  ?r<-3t  grccfc  he  conccyucd,  hec  himfelfc  declared  in  this  thac 

after 


G$d the  Redeemer,  Lih.2,  139 

after  long  weeping  hce  obftinatcly  flopped  vp  all  wayes  v/hcrcby  comforc 
iTiightcomecohimjleauinghiinfclfe  nothing,  but  to  goc  downe  to  his 
fonnewayling  into  the  graiic  .     In  the  meane  time  howc  great  caufesof      '•J4-2« 
griefe,  way  ting  and  wearincfTc  were  the  raiiifliement  anddeflommgof 
his  daughter,  and  the  boldencfle  of  his  fonncs  in  reuenging  it,  which  not 
only  made  him  to  be  abhorred  in  fight  of  al  the  inhabitants  of  y  countrey, 
but  alfo  procured  himmoftprcfcnt  peril  of  vtter  defi;rudion?Then  fol-  Oen.j;,  u. 
lowed  that  horrible  outragious  offence  of  Ruben  his  firit  begotten  fonne, 
which  was  fuch  as  there  could  not  chaunce  a  more  grieuous .  For  whereas 
the  defiling  of  a  mans  wife  is  reckoned  among  the  hycft  ill  fortunes  :  what 
isiobefaideof  it,  when  that  wickedncfle  is  committed  by  amansownc 
fonne  '<  Within  a  litle  while  aftcr,his  houfc  is  fpotted  with  an  other  vnnatu- 
ralladultcric:fo  that  fo  many  fhames  might  well  brcake  a  heart,  that  other-  '^«n- J7-  »5» 
wife  were  moll:  conflant  and  vnable  to  be  vanquifhcdwith  calnmities.Neere 
before  the  ende  of  this  life,  while  he  fought  to  prouidc  fuccour  for  the  fa- 
mine of  himfclfc  and  othcr,he  was  flrickcn  with  ty dings  of  a  newe  misfor- 
tune, vnderftanding  that  another  of  his  fonncs  was  kept  in  prifon,for  rcco- 
uering  of  whome  he  was  compelled  to  Icaue  to  the  rcll  Beniamin  his  oncly 
darling.Who  can  thinke,  that  in  fuch  a  hcapc  of  mifchiefes  he  had  any  one     ^"''^  '^  ^* 
moment  giuen  him  fafely  to  take  breath  in  ?  And  therefore  he  himfclfe  the  ^ 
befl  witnefle  ofhimfelfe,affirmed  to  Pharao,that  his  dais  we  re  fliort  &  cuil 
vpon  the  carth.Novv  truly  he  that  declareth  that  he  hath  pafled  hi?  life  by 
continuall  miferies,denieth  that  he  felt  the  profperitie  which  the  Lord  hnd 
promifcdhim.Therefore  cither  Jacob  did  vnkindely  and  vnthanktiilly  wey 
the  grace  ofGod,or  he  truly  profefTcd  that  he  hadbinmifcrable  vpon  the 
eartn.If  his  a  formation  were  truc,thcn  it  followeth^that  he  had  nothis  hope 
fattened  vpon  earthly  things. 

13  Ifthefe  holy  fathers  looked  for(asvndoubtcdly  they  did)  a  blcifed 
lift  at  the  hand  of  Godjtrucly  they  both  thought  and  lawe  it  to  be  an  other 
mancr  of  bleflcdneffe,  than  the  blelTcdneire  of  earthly  life  .  Which  thing 
the  Apoflie  alfo  doth  fhcwe  excellently  wel:  Abraham  (faith  bee)  dircfi:  by  Heb.i  1.5. 
faith  in  the  land  of  promife  as  in  a  ftrange  lande,dwelling  in  tentcs  v/ith  I- 
faac  and  lacob  parteners  witli  him  of  the  fame  inheritaunce.  For  they  loo- 
ked for  a  citie  fet  vpon  a  good  foiindation,the  maker  &  builder  wherecf  is 
God.  Al  thcfe  are  dead  in  faith,not  receiuing  the  things  promifed,  but  loo- 
kingattheraa  far  ofF,andbeleeuing&confefring  that  they  were  gcfics  and 
ftrangcrs  vpon  the  land.Whereby  they  declare  y  they  fought  for  a  coutnc, 
and  if  they  had  beenc  mooucd  with  defire  of  thatlande  from  whence  they 
camCjthey  had  power  to  returne.  But  they  fought  for  a  better,  that  is  the 
hcauenlycountrie.  Wherefore  God  is  not  afhamed  to  be  called  their  God, 
forafmuch  as  he  hath  prepared  them  a  citic.For  they  hadbcenc  duller  than 
blockesjto  followc  promifes  fo  earneftly,whcreof  there  appeared  no  hope 
in  earch,vnlefle  they  had  looked  for  the  fulfilling  of  them  els  where.  But 
this  he  chiefely  enforccth  ,and  that  not  v/ithout  good  reafon,  y  they  called 
thislifcaiourncyfromh-ome,eucnasMofcsreportcth  .  For  ifthcywcrc 
ftrangers  &  foreners  in  the  land  of  Chanaan  ,  where  is  the  Lordes  promife 
whcrby  they  r/erc  made  hcircs  of  it?Hc  fliewcth  plainly  therefore,  that  the  Gcn.47.«s^ 

Lords 


Cfp./«.  Ofthekporppteigeof 

Lordcs  promire,conccrning  the  pofTcflion  thereof,  had  a  flinhcr  rcfpeft; 
Whcrfore  they  purchafcd  not  one  footc  in  the  land  of  Chanaan ,  but  for  bu- 
riall,whercby  they  tertified,that  they  did  not  hopcthat  they  ftiould  receiuc 
the  fruitc  of  the  promifc  till  after  death.  And  th.u  is  the  caufe  why  Jacob  fo 
much  cftccmed  to  be  buried  there ,  that  he  compelled  his  fonnc  lofcph  to 
Cen  47.  19.  pi-otnifc  it  him,  &  to  fwcare  to  pcrforme  inandwhy  lofcph  willed  his  bones, 
Oen,\o  »?.  ccrtainc  ages  after,when  they  were  long  before  fallen  in  to  powder,  to  bcc 
remoued  thither. 

14     Finally  ,it  appeareth  plainly,that  in  all  the  trauailcs  of  this  life  they 

had  alway  fet  before  them  the  blefledneflc  of  the  life  to  come.  For  to  what 

purpofc  (hould  lacob  hauc  fo  much  dcfircd,  and  with  fo  great  danger  fought 

the  preeminence  of  the  firll  begotten ,  which  fhould  procure  him  nothing 

but  bani(yjraent,and  in  a  maner  to  be  caft  ofFfrom  being  his  chJde  :  but  no 

good  at  all,  vnlclfe  he  had  rcfped  to  a  hicr  blelTing?  And  he  declared,that  he 

Oeu  4?.  18.  hid  chismcaningby  the  wordcs  which  he  fpake  among  bis  laft  breathings: 

LordjI  will  looke  for  thy  faluation.   What  faluation  could  he  haue  looked 

for,\vhcn  he  faw  that  he  laie  readie  to  giue  vp  the  Ghort,vnlefle  he  had  fecn 

in  death  the  beginning  of  a  newc  life'r'But  what  difpute  we  of  the  holy  ones 

&  children  of  God ,  when  cuen  he  was  not  without  a  taft  of  fuch  vndcrftan- 

dingjwhich  othenvifc  was  encmic  to  thctructh  ?  For  what  meant  Balaam 

Njm.ij.i9.  when  he  faide:Lct  my  foule  die  the*  death  of  the  righteous,  and  let  my  laft 

P(.i  iu<.i5.  times  be  like  vnto  theirs?  but  that  he  meant  the  fame  thing  that  Dauid  af- 

Piil.j4.li.  terward  vtteredjthat  the  death  ofthc  Saints  is  precious  in  the  (ighteofthc 

Lord,  but  the  death  of  the  wicked,  is  very  euil  ?  Ifthefurtheft  bound  and 

end  were  in  death ,  there  could  in  it  bee  noted  no  difference  betwccnc  the 

righteous  and  vnrighteous,they  differ  one  fi^om  the  other  by  the  diucrfitie 

of  the  eftates  that  after  death  (hall  befall  to  them  both. 

i^  Wc  are  not  yet  come  beyond  Mofcs,Which(as  thcfe  men  fay)  had 
no  other  office.but  to  peifwadc  the  carnall  people  towoilhip  God  by  the 
fruitefulnclfe  of  the  ground  and  plentie  of  al  things.And  yct(vnlcfrc  a  man 
will  flee  the  light  that  wilhngly  offercth  it  felfe)therc  is  already  a  plaine  de- 
claration of  the  fpirituall  couenancBut  if  we  come  downe  to  the  Prophets, 
there  with  moft  full  brightntffe  both  the  hfe  eue  rlafting  and  the  kingdoms 
of  Chrift  doc  vtter  themfclucs.And  firft  of  al  Dauid,which  as  he  was  before 
the  other  in  time,fo  according  to  the  order  of  Gods  d  jftribution,hee  /hew- 
ed the  hcaucnly  myflcries  in  fhadowes  more  d.irkely  than  the  reft,yct  with 
what  plainnclfc  and  certaintie  dncAethhc  all  his  fiyings  to  that  end?  How 
r,  - 1  he  eftecmcd  the  earthly  dwelhng.this  fentence  teflifieth:  I  am  here  a  forci- 

ner  and  flranger,as  ail  my  fathers  were.  Eueryliuingmanisvanitic,euery 
one  walketli  about  as  a  fhadow.  But  now  wharismy  expedation,  Lordc?e- 
uen  to  thee  is  mv  hope.Trucly  he  that  confcfllng  that  in  the  earth  there  is 
nothing  found  or  ftedfaft,keepeth  iWl  a  fledfaflnes  of  hope  in  God ,  confi- 
dereth  his  felicitie  laidc  vp  in  an  other  place.  To  fiich  confideraticn  is  hee 
wont  to  call  all  tlie  faithfull,fo  oft  as  he  meaneth  to  comfort  them  truely . 
For  in  an  other  place  after  he  had  fpokcn  ofthc  fhortneffe ,  and  the  tranfi- 
"  torie  and  vanifliing  image  of  mans  Iife,he  addeth:but  y  mcrcie  of  the  Lord 
is  for  cuervpon  them  that  fcarc  him.  Like  whcreunto  is  that  which  is  in  the 

hundred 


g^ithiReieemtr,  ti^.i,        f4» 

hundred  and  fccond  Pfalmc.At  the  beginning  Lord  thou  didft  lay  the  foun-  ^^^^ 
dation  ofthc  earth,  and  the  heauens  arc  the  workcs  of  thy  handes.     They       '     '  '* 
fliall  pcrifti,  but  thou  abideft  t  they  fhall  waxc  olde  like  a  garment,  and  thou 
flialt  change  them  as  apparcU,  but  thou  remain  the  felfc  fame,  &  thy  yearcs 
{hall  not  faile :  the  fens  of  thy  feruantes  fliall  dwell,  and  thv  pofterny  flial- 
be  ftablilhed  before  thee  .  If  the  godly  ceafe  not  for  the  decay  of  hcauen 
and  earth  to  be  ftabhlhed  before  the  Lorde,  it  followcth,that  their  faluation 
is  ioy  ned  with  the  eternity  of  God .  But  that  hope  can  not  ftande  at  all,  vn- 
leflc  it  reft  vpon  the  promifc  that  is  Cct  forth  in  Efay :  The  heauens  (  fayeth 
the  Lord)  flial  vanifh  away  hkc  fmoke,the  earth  Ihalbc  wornc  out  like  a  gar-  Efa,  5 1.  & 
ment,and  the  inhabitantes  of  it  fhall  perifti  like  thofe  things:  But  my  falua- 
tion {halbe  for  cuer,and  my  righteoufncflc  (hal  not  faile:  where  euerlafting- 
nes  is  giucn  to  righteoufncs  and  faluation,  not  in  refpcA  that  they  remainc 
with  God,  but  in  refpeft  that  they  are  felt  of  men. 

16  Neither  may  wee  otherwife  take  thofc  thinges ,  that  he  commonly 
fpcaketh  of  the  prolperous  fucccfle  of  the  faithful],  but  to  apply  them  to  the 

open  {hewing  of  the  heauenly  glory .  As  thefc  fayinges :  The  Lord  keepeth  Pfal.  ^7.10. 

the  foules  otthe  righteous,  he  (hal  dcliuer  them  from  y  hande  of  the  finner.  P^^-"  *'7'f' 

Light  is  arifen  to  the  righteous,  and  ioy  to  the  vpright  inheait.  The  righ-  pfa.  140.1  s. 

ccoufiies  ofthc  godly  man  abidcth  for  euer:  his  home  fhalbe  exalted  in  glo-        ^  ^  ^^^^ 

ry ,  the  defire  of  the  (inner  fliall  pcrifh  .    Againc :  but  the  righteous  (hall  ^  * 

confelTe  vnto  thy  name,  the  vpright  (hall  dwell  with  thy  countenance  .    A- 

gaine :  the  righteous  (halbe  in  crcrnall  remembrance .     Againerthe  Lorde  pfa, 34.  j  j, 

(hall  rcdeeme  the  foules  of  his  feruantes  .  For  the  Lord  oftentimes  leaueth 

his  feruantes  to  the  luft  of  the  wicked ,  not  oncly  to  be  vexed ,  btit  alfo  to  be 

torncin  pecces  and  deftroyedhefufFerethy  good  to  lie  languifhing  in  dark- 

nes  and  filth,  while  the  wicked  do  in  a  maner  (hinc  among  tne  (tars.  And  he 

doth  not  fo  chere  the  with  the  brightnes  of  his  countenance ,  that  they  cn- 

ioy  long  continuing  gladnes.  Wherfore  euen  he  alfo  hideth  not ,  that  if  the 

faithful  fatten  their  eyes  vpon  the  prefent  ftate  of  things,they  {halbe  ftrikcn 

with  a  fore  temptation,as  though  there  were  no  fauor  or  rewarde  of  inno- 

cency  with  God.  So  much  doth  wickednes  for  y  moft  part  profpcr  &  flori{h, 

while  the  company  of  the  godly  is  opprefled  with  (hame,pouerty,contcmpt 

&  al  kinds  of  crofTes.  It  wanted  buthrlc(  faith  he) that  my  foote  flipped  not, 

and  my  ftcppes  fell  not  abroade ,  while  the  fortune  of  fooles  gricueth  mee,    **  73'^7' . 

and  while  I  fee  the  profperity  of  the  wicked.  At  length  after  rehear  fall  of  it 

he  concludcth :  I  bent  my  thought,  if  I  could  vnder{tand  thefe  thinges.  But 

it  is  a  torment  to  my  fpirite,  till  I  enter  into  the  fanduary  of  the  Lord ,  and 

tnderftand  the  laft  end  of  them. 

17  Let  vs  therforc  learne  yet  by  this  confcflion  of  Dauid ,  that  the  holy 
fathers  vnder  y  old  tefVament  were  not  ignorant,  how  feldom  or  ncuet  God 
doth  in  this  world  performe  to  his  feruantes  thofc  things  thathe  promifeth 
the,and  that  thcrfore  they  did  lift  vp  their  minds  to  Gods  fanftuary,  wher- 
in  they  had  that  laid  vp  in  (torCjwhich  appeareth  not  in  the  (hadowe  of  this 
prefent  life.  That  was  the  lafl  iudgcment  of  God ,  which  when  rhcy  couldc 
not  fee  with  eyes, they  were  content  to  vndcrftand  by  faith.  Truflmg  vpon 
which  affiance,  whatfocucr  happened  in  the  world ,  y ct  they  doubted  not  a 

V  time 


time  would  once  come,  V;hcn  the  promifes  of  God  fliould  be  fulfilled .  As 
thcfc  fay  ings  do  wicnes,  I  will  behold  the  face  of  God  in  righteoufnes:  I  will 
be  fatishcd  with  thy  countenance .  Againe  :  I  as  a  greene  Ohue  tree  in  the 
houfc  of  the  Lord.  Agninc,  The  righteous  (hall  flonfti  as  a  Date  trec,&  /hal 
fprcd  in  branches  l.kc  the  Coder  of  Libanus , being  planted  in  the  houfe  of 
tiic  Lordjthcy  llull  flonfii  in  the  Palaces  of  our  God :  They  ftiall  ftil  bearc 
frute,  they  lli  ill  be  fat  and  greene  in  their  old  age.  When  he  iiad  fay  d  a  Ijtlc 
before:  How  dccpe  are  thy  thoughtes?  O  Lord,while  the  wickcddoe  florifli, 
they  bud  out  Irce  an  hcrbe,  that  they  may  per.fh  for  euer .  Where  is  y  fairc 
ihewe  and  beauty  ofthc  faithful,but  when  the  face  of  this  world  fhalbe  tur- 
ned inwardc  by  difclofing  ofthc  kingdom  of  God?  When  they  turned  their 
eyes  to  that  eternity ,  they  defpifed  the  hardncs  enduring  but  a  moment  of 
prefcnt  miftries,and  boldly  burft  forth  into  thefe  words:  Thou  (halt  not  fuf- 
fer  for  euer  the  righteous  to  die,  but  thou  fhalt  throw  down  the  wicked  hed- 
long  into  the  pit  of  deftruftion.  Where  is  in  this  world  the  pit  of  eternal  de- 
ftru(flion  that  may  (wallow  vp  the  wicked > Among  whofe  felicitiesjthis  is  al- 
fo  reckned  in  an  other  place,  that  they  clofe  vp  the  end  of  their  life  in  a  mo- 
ment,without  long  languiftiin^.  Where  is  y  fo  great  rtedfaftnes  of  the  holy 
ones,  whom  Dauid  himfelfe  ech  where  complaineth,  not  only  to  be  fhaken 
with  trouble,  but  alfo  to  be  oppreflcd,  &  vtterly  broken  in  peecesrForfooth, 
he  did  fet  before  his  eyes,not  what  the  altering  courfe  of  the  world  beareth, 
which  is  vnftable  and  more  vnftedfaft  than  the  ebbing  S:  flowing  of  tides, 
but  what  the  Lord  will  do ,  when  he  (hall  one  day  fit  for  the  ecernall  fcnling 
of  heauen  and  earth  .  As  in  an  other  place  he  excellently  wel  defcribeth  it: 
The  foolifli  do  ftay  vpon  their  wclthines,&  are  proud  becaufe  of  their  great 
riches.  And  yet  no  man,  though  he  florifh  in  neuer  (b  great  dignity,  can  rc- 
deeme  his  brother  from  death,  no  man  can  pay  to  God  the  price  of  his  ran- 
fomc,  but  whcras  they  fee  that  both  the  wife  do  die,  and  y  the  wicked  alfo  & 
fooles  do  perifii  and  leaue  their  riches  to  ftrangers  ,  yet  they  thinke  y  their 
houfes  (hall  abide  for  euer,  and  their  dwellings  to  the  end  of  ages,  and  they 
aduaunce  their  names  vpon  the  earth,  but  man  {hill  not  continue  in  honor; 
he  (hall  be  like  to  the  beaftcs  that  die .  This  imagination  of  theirs  is  extre- 
meft  folly,  which  yet  their  poftcrity  do  greedily  follow.  They  (hal  be  placed 
like  a  fiockc  in  Hell,  and  death  Ihall  haue  tide  ouer  them.  When  the  light  a- 
rifcth,  the  vpright  (hall  haue  dominion  ouer  them,  the  beauty  of  them  fhal 
pen{h,Hel  is  their  dvvelhng  houfe.Firft  this  laughing  to  fcorne  of  the  foolifh 
for  that  they  reft  on  the  flippery  Sc  rolling  good  thinges  of  the  worlde,  doth 
rtiewe  that  the  wife  muft  feeke  a  farre  other  fchcity .  But  there  he  more  eui- 
dently  difclofeth  themyftery  of  the  rcfiirre(flion,where  after  the  deftruftio 
and  extinguifhment  of  them,hc  ereftcth  the  kingdom  of  y  godly.  For  what 
rifing  oflight(I  pray  you)(haIwc  call  that,  but  the  rcueilingof  the  new  life 
which  foUowcth  the  end  of  this  prefenthfc. 

1 8  From  thence  did  fpring  vp  that  confidcration ,  which  the  faithfiil  of- 
tentimes vfcd  for  a  comfort  of  their  mifcrics  and  remedy  of  patience :  It 
is  but  a  moment  in  the  Lordes  difpleafure,and  life  in  hii  mercy  .  How  did 
they  determine  afflidions  to  ende  in  a  moment ,  that  were  in  afflidion  in  a 
manner  their  life  long  ?  where  did  they  cfpic  fo  long  an  enduring  of  Gods- 
^  kindles 


^od  the  Redeemer,  Li^.  j?.  .  .  /^y 

kindneSjWhereofchcy  fcarfly  felt  any  li  tie  taft  ?  If  they  had  fticked  fafl:  vpon- 
the  earth,  they  could  hauc  found  no  fuch  thing,  but  becaufe  they  loked  vp-, 

on  hcaucn ,  they  acknowledged  that  it  is  but  a  moment  of  time ,  while  the 

Lord  exercife  his  holy  ones  by  the  crofle,  but  that  his  mercics5whcrin  they 

arc  gnthered  together,  do  laft  the  worldcs  age.  Againc,  they  did  forefee  the 

cternall  and  neuer  ending  deflrudion  of  the  vngodly ,  which  were  as  in  a 

dreame  happy  for  one  day  .     Whereupon  came  thefefayinges:  The  re-  Prou.10.7. 

membrance  of  the  righteous  fiialbc  in  blefling,  but  the  name  of  the  wicked  P'^-k'o.i^. 

fliall  rot.  Precious  is  the  death  of  the  Saints  in  the  fight  of  the  Lord,but  the      5°»*  '• 

death  of  the  wicked,  moft  cuill .  Againe  in  Samuel :    The  Lord  (hall  keepc 

the  feeteof  the  holy,  &  the  wicked  Ihalbc  put  to  filencc  in  darkenes.  Which  *'  *°*  '*^' 

do  declare  that  they  well  knewc,  that  howfoeuer  the  holy  were  diuerfly  ca- 

ried  about,  yet  their  laft  end  is  life  and  faluation :  and  that  the  profperity  of 

the  wicked  is  a  plcafant  way ,  whereby  they  by  litle  and  litlc  Aide  forwards 

into  the  gulfe  of  death .  Therfore  they  calledy  death  of  fuch,  the  deftrufti- 

on  of  the  vncircumcifcd,  a  j  of  them  from  whom  the  hope  of  the  refurredi-  c      -o 

on  was  cut  away.  Wherefore  Dauid  could  not  deuifc  a  more  greeuous  curfe  and' j  i**     * 

than  this  •   Let  them  be  blotted  out  of  the  booke  of  life ,  and  not  be  written  Pfa.6^,2tf, 

with  the  righteous. 

I?  Butaboue  all  other,  notable  is  that  faying  of  lob :  I  know  that  my  re- 
deemer liucth,  and  in  the  laft  day  I  fliall  rife  againe  out  of  the  earth ,  and  in 
wy  flcfh  I  flial  fee  God  my  fauiour:  This  hope  is  layd  vp  jn  my  bofora.Somc 
that  hauc  a  minde  to  make  a  /hew  of  their  ftiarpe  wit,  doe  cauill  that  this  is 
not  to  be  vnderftandcd  of  the  laft  refurredion ,  but  of  the  firft  day  that  lob 
looked  to  haue  God  more  gentle  to  him  ,  which  although  we  grant  them  in  lob.ip.iy. 
part,  yet  fliall  we  enforce  them  to  confeflc  whether  they  v/illorno,  that  lob 
could  not  haue  come  to  that  largcnefl'e  of  hopc,if  he  had  refted  his  thought 
vpoathe  earth .  Therefore  wc  muft  ncedes  confeflc  ,  that  he  lifted  vp  his 
eyes  to  the  immortahty  to  come,  which  fawe  ,  that  his  redeemer  woulde  be 
prcfent  with  him  euen  lying  in  his  graue.  For  to  them  y  thinke  only  of  this 
prefent  life,  death  is  their  vtterraoft  defperation :  which  very  death  couldc 
not  cut  of  lobs  hope .  Yea  though  he  kill  me(raid  hc)neuerthelefle  I  wil  ftill  lob»i5.i  5. 
nope  in  him.  And  let  no  trifler  here  carpe  againft  me  and  fay,that  thefe  were 
the  fayingcs  but  of  a  few,  whereby  is  not  proued  y  fuch  doftrine  was  among 
the  lewes .  For  I  will  by  &  by  anfwcrc  him,  y  thefc  fewe  did  not  in  thefe  fay- 
mgs  vtf er  any  fecret  wifedome ,  whereunto  onely  certaine  excellent  wittes 
were  fcucrally  and  priuately  fuftered  to  attaine,but  that  as  they  were  by  the 
holy  Ghoft  appointed  teachers  of  y  people ,  fo  they  openly  pubhflicd  thofc 
myftcries  of  God  that  were  to  be  \  niueifally  learned ,  and  ought  to  be  the 
principles  of  the  comon  religion  among  y  people.  Therfore  when  we  hearc 
the  pubhke  oracles  of  the  holy  Ghoft ,  wherein  he  fpake  of  the  fpirituall  life 
fo  clearly  &  plainly  in  the  Church  of  the  lewes,  it  were  a  point  of  vntolcra- 
ble  ftubbornes  to  fend  themaway  oneiy  to  the  fleftily  couenant,- wherein  is 
mention  made  ofnothing,  but  earth  and  earthly  wealthincfle.     , 

io  Ifl  come  downe  to  the  later  Piophetes,  there  we  may  freely  walke  as 
inourownefielde.  Forifitwerenothardeforystogetthe  vppcjrhandcin 
Dauid,  lob,  and  Samuel,  here  it  fliall  be  much  more. cafic.    FprGodkepc 

V  *  this 


C(^.  /  9 .  Of  the  k»owIeJ^e  of 

this  diftribution  and  order  in  difpofing  the  coucnant  of  his  mercy  ^at  how 
mucli  the  nearer  it  drew  on  in  proccflc  of  time  to  the  fill  performance  thcr- 
ofjWithfo  much  greater  cncreafcmcntes  of  rcucbtion  he  did  day  by  day 
more  brightly  (hcwe  it.  Therefore  at  die  beginning  when  the  firft  promilc 
of  faluation  was  made  vnto  Adam ,  there  gliftercd  out  but  as  it  were  fmall 
Iparklcs  of  it .  After ,  hauing  more  added  vnto  it ,  a  greater  largeneflc  of 
light  bcgsn  to  be  put  forth :  which  from  thence  forth  brake  out  more  and 
more  ,  and  difplayed  her  brightneflc  farther  abroade ,  till  at  length  all  the 
cloudes  were  driuen  away,and  Chrift  the  fonne  of  rightcoufnes  fully  lighte- 
ned the  whole  worlde.  We  ncede  not  therefore  to  feare  that  we  faile  of  tc- 
ftimonies  of  the  Prophets,  if  we  fecke  them  to  proue  our  caufe ,  but  becaufc 
I  fee  that  there  will  arifc  a  huge  deale  of  matter,  wherupon  it  ftiould  be  con- 
IVraincd  of  ncceflity  to  tary  longer  than  the  proportion  of  my  purpofe  may 
beare,  for  it  would  fo  growe  to  a  workc  of  a  great  volume ,  and  alfobecauic 
I  haue  already ,  by  thofe  thingcs  that  I  hauc  fayde  before ,  made  plaine  the 
way,  cuen  for  a  reader  of  meane  capacity ,fo  as  he  may  goe  forward  without 
ftumbling :  therefore  I  will  at  this  prefent  abftame  from  long  tedioufneflc: 
which  to  doe  is  no  lefle  neccflary :  but  giuing  the  readers  warning  before 
hande,  that  they  remember  to  open  their  ownc  way  with  that  key  that  wee 
hauc  tirft  giuen  them  in  their  hande .  That  is ,  that  fo  oft  as  the  Prophetes 
fpeake  of  the  bleflcdnefle  of  the  faithfull  people ,  whereof  fcarfely  the  Icaft 
fteppes  are  fcene  in  this  prefent  hfe,  they  may  refort  to  this  diftinftionrthat 
the  Prophetes ,  the  better  to  exprefle  the  goodneffe  of  God,  did  as  in  a  fha- 
dowe  exprefle  it  to  the  people  by  temporall  benefices ,  as  by  certaine  rough 
drawing  ofthe  portray  ture  thereof:  but  that  the  perfeft  image,  that  they 
haue  painted  therof,  was  fuch  as  might  rauifh  mens  minds  out  of  the  earth, 
and  out  ofthe  elementes  of  this  worlde,  and  ofthe  age  that  ll>all  peri/h,and 
of  neccflity  raife  it  vp  to  the  confidering  of  the  fehcicy  of  the  hfe  that  is  to 
come  and  fpirituall. 

11  We  will  be  content  with  one  example  .  When  the  Ifraelites  beeing 
caricd  away  to  Babylon,  fawe  their  fcattering  abroade  to  be  like  vnto  death, 
they  could  hardly  be  remoued  from  this  opinion  that  they  thought  that  all 

^**- 1 7»4«  was  but  fables  that  Ezechiel  prophecied  of  their  reftitution  :  bccaufe  they 
reckencd  it  euen  all  one  as  if  he  had  tolde  them  that  rotten  carcafes  ihould 
bee  reftored  againc  to  life  .  The  Lorde  to  fhewe ,  that  euen  that  fame  dif- 
ficulty could  not  ftop  him  fi-om  bringing  his  benefit  toeflfeft,  fhewed  to  the 
Propnet  in  a  vifion  a  fielde  full  of  drie  bone$,to  the  which  in  a  mom.ent  with 
the  onely  power  of  his  word  he  reftored  breath  and  huelineflfe .  The  vifion 
in  deede  ferued  to  correft  the  incredulity  at  that  prefent  time :  but  in  the 
meane  feafon  he  did  put  the  lewcs  in  minde  how  far  the  power  ofthe  Lord 
extended  beyond  the  account  ofthe  people,which  fo  eafily  quickened  with 
his  onely  becke,  bones  already  rotten  and  fcanered  abroad:  wherefore  you 

lf«»arf,i5>.  /hall  compare  that  with  an  other  faying  of  Efay.  The  dead  /hall  rife,my  car- 
cafe,  they  (hall  rife'againe.  Awake  ye  and  rcioy  ce  that  dwell  in  the  duft,bc- 
caufc  the  dcwc  of  y  grcene  field  is  thy  dcaw,and  thou  fhalt  plucke  down  the 
knd  ofthe  Giantcs  into  ruine.Go  my  peoplc,entcr  into  thy  tents:  fhut  thy 
dores  ypon  thee :  hide  thee  a  luJc  while,  Xi^X  my  difplcafurc  palfc  oucr .  For 

beholde 


Ged the  Redeemer,  Lt^.J,  142 

bcholdjthe  Lord  flial  go  out  of  his  pJacc,  to  vifit  the  iniquitic  of  the  dweller 
vpon  the  earth  againft  hiin,and  the  earth  flial  fticw  foorth  her  blood,&  flial 
no  longer  hide  her  flainc. 

12.  AJbeita  man  rtiould  doe  fondly ,  that  would  goe  about  to  drawc  all  to 
fucharule.Fortherebefomeplacesthat  without  anycouering  doefhewe 
the  immortahtic  to  come,that  js  prepared  for  the  faithfijll  in  the  kingdotne 
of  God,of  which  fort  we  haue  recited  fomc,&  of  like  Con  are  the  moft  parte 
of  the  reft/pecially  thefe  two,the  one  in  Efay.  As  a  newc  heauenj&  a  newc  . 
earth  which  I  make  to  ftand  before  me,rofhaIl  your  feedeftand,  and  there  *  '  * 
flialbe  moneth  of  moneth,and  Sabbat  of  Sabbat:  all  fle/h  fhal  come  to  wor- 
{hip  before  my  facejfaith  the  Lordc.  And  they  fliall  go  out  &  fee  the  dead 
carcafes  of  the  men  that  haue  offended  againft  mee,  mat  their  worme  (hall 
not  dic,andthe<r  fire  fhall  not  be  quenched.  The  other  of  Daniel.  In  that 
time  {hal  rife  vp  Michael  the  great  prince ,  that  ftandeth  for  the  fonncs  of  ^  ^ 

his  people,and  there  fhall  come  a  time  of  diftreflcjfuch  as  was  not  fince  na- 
tions firft  began  to  be,  and  then  fhall  all  thy  people  be  faued  that  (hal  be 
found  written  in  thy  booke.  And  of  thofe  y  fleepe  in  the  duft  of  the  earth, 
there  fhal  awake  fome  to  eternal  life,  &  fome  to  euerlafting  fhamc. 

z$  Now,as  for  prouing  the  other  two  points  that  the  fathers  had  Chrift 
for  pledge  of  tb^ir  couenant,&  that  they  repofed  in  him  all  their  affiance  of 
blefling,!  wij^tiot  trauaile  therein  at  all ,  becaufe  they  haue  both  lefle  con- 
trouerfie  &more  plainnefle.  Let  vs  therefore  boldly  determine  this,which 
by  no  engines  of  the  deml  may  be  reraoued,that  the  old  Teftament  or  co- 
uenant  which  the  Lord  made  with  his  people  Ifracl,  was  not  limited  within 
the  compafle  of  earthly  thingSjbutalfo  conteined  the  promife  ofthefpiri- 
tuall  &  eternall  liferthe  cxpeftation  wherof  muft  needes  haue  bene  imprin- 
ted in  all  their  mindes  that  truely  confented  to  the  couenant.But  let  vs  put 
farre  away  this  mad  &  pernicious  opinion,that  either  God  did  fet  foorth  in 
his  promife  to  the  lewes  nothing  elfe,or  y  the  Icwes  fought  nothing  clfe  but 
filling  of  their  belly,dclite»  of  the  tlelbjAorifh  in  g  wealth ,  outwarde  power, 
frutefiilnefle  ofchildren,&  whatfoeuer  a  natural  man  efteemeth.For  at  this 
diyChriftpromifcth  no  other  kingdom  ofheauen  to  his,  but  where  they  f^^^  ^  ^^ 
fhal  reft  with  Abraham,Ifaac,&  lacob.And  Peter  affirmed  ,  that  thclewes  Aa.j.'zp! 
of  his  time  were  heiresofthe  grace  of  the  Gofpel  ,  for  that  they  were  the 
children  of  the  Prophets,comprehendc;d  in  the  coucnant,\vhich  the  Lorde 
had  in  the  old  ti.nc  made  with  his  people.  Andjthat  the  fame  Ihould  not  be 
witnefled  w  words  only,the  Lord  alfoapproued  It  by  deede.Foriiuhc  very  '  '"'^ 
momenty  he  rofe  againe,hc  vouchfaued  to  haue  many  of  the  holy  men  to 
rife  againe  in  company  with  him,&  made  them  to  be  feenc  in  the  Citic ;  fo 
giiiinganafliired  token.ywhatfoeuer.hedid  &  fuffered  forthepurchafing 
of  eternal  falaation,pertaincth  no  lefle  to  the  faithfol  of  the  olde  tc-ftamenr, 
than  vnto  vs.For  as  Peter  teftifiethjthey  were  alfo  endued  w  the  fame  fpirir  j^^  j  ,2. 
of  faithjwhereby  we  are  regenerate  into  life.  Now,  when  we  hcare  that  the 
fame  fpirit  which  is  in  vs  a  ccrtaine  fparcle  ofimmortalitie,  whereupon  it  is 
alfo  in  another  place  called  the  earncft  of  our  inhcritancc,ciid  likcv/ifc  dwel 
in  thcmjhow  dare  we  take  from  them  the  inheritance  of  hfc?  Whereby  it  is 
fo  much  the  more  marucll,y  m  the  old  tims  the  Sadduces  fel  to  luch  groife- 

V  3  ncfle 


Cap.  tj,  OfthekporvUdgeef 

neflc  of  crroutjthat  they  dcnyed  botli  the  rcfurreftlon  &  al(b  the  fubftancc 
offoulcs^othwhichpointstheyfawc  fcalcdwith  fo  cleare  tcftimonies of 
Scripture.  And  nolefle  to  be  maruciled  at,euen  at  this  day,were  the  folly  of 
all  that  nation  in  looking  for  the  earthly  kingdome  of  Chrift,  if  the  Scrip- 
tures had  not  long  before  declared,thar  they  (hould  haiic  that  punifliment 
for  reft-ifingthcGofpeLForfo  it  bchoucd,by  the  iuft  judgement  of  God,  to 
ftrikc  thofe  mindes  with  blindncs,which  in  refufing  the  light  of  hcauc  n  be- 
ing oifcred  them, did  wilfully  bring  themfelues  into  darkneflc.  Therefore 
i»Car.j.i4.  jhey  read  and  continually  turneouerMofes,  but  they  arc  ftoppcd  with  a 
vcile  fet  betwenc  them  and  him,that  they  cannot  fee  the  light  that  Ihincth 
in  his  countenance.And  fo  fhal  it  remainc  couered  &  hidden  from  them^til 
he  be  turned  to  Chrift,  from  whomc  now  they  trauaije  to  Icadc  and  draws 
him  away  lb  much  as  in  them  licth» 

The  xi.  Chapter. 

Oftht  differinct  sftht  one  Tejlameat  fr«m  tht  tther, 

WHatthen?wilt  thou  fayifliall  there  be  no  difference  left  betwenc  the 
old  Teftament  and  the  New  ?  &  to  what  purpcfe  fcrue  all  thofe  pla- 
ces of  ScripturCjwhcre  thsy  arc  compared  one  aeainft  the  other ,  as 
things  moftc  contrary  ?  I  do  willingly  allowe  thofe  diftercnces  that  are  rc- 
hear{edintheScripture:butfo  that  they  nothing  hinder  the  vniticalrea- 
die  ftablilhed,  as  it  flialbe  plainc  to  fee  when  wee  rtiall  hauc  entreated  of 
them  in  order.Thofc  differences  arc  (as  farre  as  cucr  I  could  marke  or  can 
remcmber)chicfely  tbure  in  number,to  the  which  if  you  lift  to  adioync  the 
fifthjl  am  not  againft  it.  I  fay  and  cruft  to  prooue  that  they  are  all  fuch  as 
rather  belong  to  the  manner  of  miniftration,than  to  the  fubftance  of  them. 
And  by  this  meane  they  fliall  nothing  hindcrjbut  that  the  promifes  of  both 
the  olde  and  newe  teftament  may  remainc  all  one ,  and  all  one  foundation 
of  the  fame  promifes,  Chrift.     Now  the  firft  difference  is,  thatakhough, 
cucn  in  the  old  time  alfo,thc  Lords  will  was  to  dircft  the  mmdcs  of  his  peo- 
ple,and  to  hauc  them  raifed  vp  to  the  heauenly  inheritance:  yet,  that  they 
might  be  the  better  nourifhed  in  hope  thcreof,he  gauc  it  to  be  feenc  or  ra- 
ther to  be  tafted  of,vnder  earthly  benefits :  but  nowe  haumg  rcucalcd  the 
grace  ofthe  life  to  comcjby  the  Gofpcl,  he  more  clearely  and  plainly  di- 
reftcth  our  mindes  the  ftreight  way  to  the  meditation  thereof,  leauing  the 
infcriour  manner  of  exercifing  which  he  vfed  with  the  Ifraelites.Thcy  that 
roarkc  not  this  purpofc  of  God,do  not  thinkc  that  the  olde  people  climbed 
any  hier  than  to  the  good  things  promifed  to  the  body  .They  fo  often  hearc 
the  land  of  Chanaan  namcd,as  the  cxcellcnt,or  rather  only  reward  for  the 
keepers  of  Gods  law.They  hearc  that  God  threatneth  nothing  more  fc- 
uerely  to  the  tranfgrcfforsof  the  fame  law,than  that  they  ftnlbc  driuen  out 
of  the  poffeffion  of  the  fame  land,&  fcattercd  abroade  into  ftrange  regions. 
They  fee  y  in  a  mancr  to  this  effcft  come  all  the  blefllngs  &  curfcs  that  arc 
pronounced  by  Mofes.Hcrcby  they  do  vndoubtediy  dctcrminc,y  the  Icwcs 
not  for  their  ownc  fake  s-,bur  for  others,  were  fcucrcd  from  otlier  nations,^ 
ia^that  the  Church  of  Chrift  might  haue  an  iraogc,in  whole  outward  forme 

ihcc 


Cod  the  Redeemer,  Ltk2,  143 

/he  might  fee  examples  of  fpirituall  things.  But  fith  the  Scripture  doth  fom- 
times  /hcwe,that  God  himfelfe  direfted  al  the  earthly  benefites  that  he  did 
for  them  to  this  cndc,  that  fo  he  might  Icade  them  by  the  hand  to  the  hope 
of  heauenly  benefits:  it  was  too  much  vnskilfulnes,!  wil  not  fay  blockifhnes, 
not  to  conlider  this  order  of  difpofitio.  The  iflue  or  point  of  our  controuer- 
fic  with  this  fort  of  men  is  this,  that  they  teach  that  the  pofleflion  ofy  landc 
ofChanaanwastothelfraelitestheir'cheife&Iaftbleflednesjandthattovs 
after  the  rcuelmg  of  Chrift,it  doth  but  figuratiuely  fignifie  the  heauenly  in- 
heritance. On  the  other  fide  we  affirme,  that  they  did  in  the  earthly  pofTet 
Coii  which  they  enioyed ,  as  in  a  looking  glafle  bcholde  the  inheritance  to 
come,  which  they  belecued  to  be  prepared  for  them  in  heauen. 

z  That'{hal  better  appeare  by  the  fimihtude  that  Paul  vfed  to  the  Gala-  ^  j 
thians.  He  compareth  the  nation  of  the  lewcs  to  an  heirejwithin  age,  which 
being  not  yet  able  to  gouerne  himfelfcj  foUoweth  the  guiding  of  the  tutor 
or  fchoolcmaiflcr,  to  whofe  cuftody  he  is  committed .  And  whereas  he  ap- 
plieth  that  fimilitude  to  the  ceremonies,  that  nothing  hindcreth  but  that  it 
may  alfo  very  fitly  fcrue  to  this  puipofc.  The  fame  inheritance  was  appoin- 
ted for  them,that  was  appointed  for  vs:  but  fuch  as  yet  for  want  of  age,they 
were  not  of  capacity  to  enter  vpon  and  vfe .  The  fame  Church  was  among 
them,  but  whereof  the  age  was  yet  but  childifh .  Therefure  the  Lorde  kept 
them  vnder  this  fchooling,  that  he  gaue  them  not  the  fpirituall  promifes  lb 
naked  and  openIy,but  as  it  were  fliadowed  with  earthly  promifes.Therforc, 
where  he  called  Abraham,  Ifaac,  and  Iacob,and  their  pofterity  vnto  hope  of 
immortality,  he  promifed  them  the  land  of  Ghana  an  to  be  their  inheritacc: 
not  to  determine  their  hopes  vpon  ii,but  that  in  beholding  of  it.they  fliould 
cxcrcife  and  confirmc  themfelues  in  the  hope  of  that  true  inheritance  that 
did  not  yet  appeare.  And  that  they  might  not  be  deceiued,  there  was  giuen 
them  a  nier  promife  to  teftific,y  that  land  was  not  the  hieft  benefite  of  God. 
So  Abraham  was  not  fuffred  to  lie  flouthfull  in  the  promife  rcceiuedofthe 
Iapde,but  his  minde  was  with  a  greater  promife  raifed  vp  vnto  the  Lord.For 
Abraham  heard  this  fayde  vnto  him  :  I  am  tliyproteftor,andthyrewarde 
exceeding  great.  Here  we  fee,  that  Abraham  hath  the  end  of  his  reward  fet  *''•*  5»*' 
forth  in  the  Lord,  that  he  {hould  not  account  vpon  a  tranfitory  and  flippery 
rewarde  in  the  elementes  of  this  world,but  rather  thinke  it  to  be  fuch  as  can 
not  wither  away.  Afterward  he  adioyneth  the  promifcof  the  lande  to  no  o- 
ihcr  intent,  but  that  ii  fliould  be  a  token  of  the  good  wil  of  God,  and  a  figure 
of  the  heauenly  inhcritance.And  that  the  holy  men  had  this  meaningjtheir 
owne  fayings  do  declare.  So  Dauid  rifeth  vpward  fiom  temporal  blelfmges,  pra,73.  j^^, 
to  that  fame  hieft  and  laft  blefling,My  heart(fay  th  he)and  my  ficlh  faint  for  Z^  g  4.  ^. 
defire  of  thee.  God  is  my  portion  for  cuer .  Againe,  The  Lord  is  the  part  of  Pf^-  '^-J* 
my  inheritance ,  and  of  my  cup :  thou  art  he  that  faueft  mine  heritage  fcr  ^''  '^*'  * 
me.  Againe,  I  haue  cried  vnto  thce,0  Lord,l  haue  faid,  Thou  art  my  hope, 
my  portion  in  the  land  of  the  liuing .  Truely  they  that  dare  fo  fpcake ,  doe 
withoutdoutprofcfTe  that  with  their  hope  they  climbe  aboue  the  worldc, 
and  all  the  good  thinges  here  prefent .  But  the  Prophctcs  doe  eft  dcfcribc 
this  bleflednes  o  f  the  worldc  to  come ,  ^  ndcr  the  figure  that  they  h -.d  rccei- 
uedofthe Lord.  And  lb  are  thcfe  fayings  to  be  vndcrftaded.  That  tlie  godly 

V4  fhall 


I  Cap.   It,  OftheknQ-wUdgeof 

fhall  pofleOTc  the  landcby  inheriEancCjSnd  the  v/ickcd  /halbe  deftroycd  out 
ofir.  ThatHicrufalcmfliallabound  w)thallkinclofiiches,andSioa  ouer- 
flovv  with  plenty  of  all  thingcs.  All  which  \vc  fcc,c.innot  properly  be  fpoken 
Pfa.  1 3  J.  J.  of  the  land  of  our  wayfaring,  or  the  earthly  Icnifalcmjbut  of  the  true  coun- 
try of  the  faithfu],and  that  hcauenly  citic  wherein  the  Lord  hath  comman- 
ded blefrmg  and  life  for  cucr. 

:?     This  IS  the  reafon  why  it  is  read  that  the  holy  men  in  time  of  the  old 

teftamfnt5did  cftceme  the  mortall  life  and  the  bleffings  tberof  more  than  is 

now  mccte  to  do.For  although  they  knew  wel  that  they  fhould  not  reft  in  it, 

as  in  V  end  of  their  race,  yet  when  they  called  to  minde ,  what  markcs  of  his 

grace  the  lord  had  pointed  therin,to  cxercife  the  according  to  the  fmal  rate 

of  their  tendemes,  they  felt  a  greater  fwectnes  ofit,  than  if  they  had  confi- 

der  ed  it  by  it  felfe.  But  as  y  Lord  in  teftifying  his  good  wil  toward  y  faithful, 

by  prefcnt  good  thinges,  did  as  in  (h^.dow  exprcfle  the  fpiriniall  fchcity,  by 

^;'        fuch  figures  and  figncs  :  fo  on  the  other  fide  he  did  in  coiporall  paincs  fhcw 

Z"       examples  of  hisiudgement  againft  the  reprobate. Thcrfore,as  the  benefits 

\        of  God  were  to  be  fccnc  in  earthly  thmgcs,  fo  were  alfo  his  puniflimcntes. 

'*         While  the  vnskilfull  do  not  weye  this  comparifon  or  agreement ,  as  I  may 

.5,,  call  it  betweene  the  puniftimentcs  and  the  rcwardsjthey  maruel  at  fo  much 

*  5.  alteration  in  God,  that  in  olde  time  was  fo  fodenly  rcndy  to  take  vengeance 

^  on  cuery  offence  of  man  with  ftcrnc  and  horrible  punifhmentcs ,  and  nowe 

g|  as  if  he  nad  laid  away  y  afFedio  of  his  old  angrines,  he  punifheth  both  much 

«^  more  gentlie  &  feldomer,  yea  &  for  the  fame  caufe  they  do  almoft  imagine 

-^  fcueral  gods  of  the  old  &new  tcftament:which  yManichecs  did  in  dede.But 

we  ihal  eafily  be  deliucred  from  fuch  douts,  if  we  lay  our  mindes  to  confider 

r^  this  orderly  difpofition  of  God  that  I  haue  fpoken  of ,  whofe  will  was  for  the 

.,     ,.,g^     ^"lime  to  fignifie  and  fee  forth  in  figure  both  the  grace  of  the  eternall  felicitie 
~-^  to  come,  by  temporall  benefitcs,  and  the  grecuoufnes  of  the  fpiritual  death, 

u.  by  corporall  paincs.  Whereby  he  dcliuercdhisTcftamentto  thcIfraeLtes, 

/'  as  yet  after  a  certaine  manner  folded  vp. 

4     An  other  difference  of  the  olde  and  newc  Teftament  is  fayde  to  be  in 

%  the  figures:  for  that  the  old  teftament  did  fhew  only  an  image  in  abfence  of 

'^  the  truth,  and  a  (hadow  in  ftecde  of  the  body.  But  the  new  teftament  giueth 

^  the  truth  prefcnt,  and  the  founde  body  it  fcIfc  .  And  this  difference  is  mcn- 

)  tioncd  commonly  wherefoeucr  the  ncwe  teft.imentis  in  comparifon  fet  a- 

W(/  gainft  the  olde :  but  it  is  more  largely  entreated  of  in  the  epiftle  to  the  Hc- 

brucs  than  any  where  elfe.Therc  the  Apoftledifputeth  againft  them,which 

thought  y  the  obfcruation  of  Mofcs  law  might  not  be  taken  away,  but  that 

they  ftiould  alfo  dr.iwc  with  them  the  ruine  of  all  religion.  To  confute  this 

crrour,  he  \  feth  that  which  had  bin  forcfpoken  by  the  Prophet  concerning 

the  priefthoolde  of  Chrift,  For  whcras  there  is  giuen  him  an  eternall  prieft- 

Pfa^ioo.!  0-  hoode,  it  is  certaine,  that  that  pricfthood  is  taken  away,  wherin  new  liicccC- 

fours  were  dayly  put  in,  one  after  an  other.  But  he  proueth  y  the  inflitution 

of  this  new  pricfthood  is  to  be  prefcrrcd.becaufe  it  is  ftablifticd  with  an  oth. 

Holi  7  1 1  5c  ^*^  after  addeth  further,  that  in  the  fame  change  of  the  pricfthoode  ,  is  alfo 

'9-&P  p*&  contained  the  change  of  the  Tcftament.And  tnatitwasneceflariefotobe, 

»o»i.  he  prouctb  by  this  reafon :  for  that  the  wcakcnes  of  the  lawc  was  luch  that 

it 


^odthe%edeemer.  Li^.2,  144 

it  could  help  nothing' to  pcrfedicn.  Then  he  proceedcth  in  dcclaring'what 
wasthatweakenes,cucnthis,that  ithad  certaine outward  righteoulnes  of 
the  flcfhjwhich  could  not  make  the  obferuers  of  them  perfeft,  according 
to  confcience-.that  by  facrificcs  of  beaftes,  it  could  ney  ther  wipe  away  fins, 
nor  purchafe  true  holinefle.  He  concludeth  therefore  that  there  was  in  it 
a  fliadowe  of  good  things  to  come,  but  not  the  huely  image  of  the  thinges 
thcmfelues:and  that  therefore  it  had  no  other  officc.but  to  bee  as  an  in  tro- 
duftion  into  a  better  hope,which  is  dchuered  in  the  Gofpel.  Here  is  to  bee 
f een.in  what  point  the  couenant  of  the  law  is  compared  with  the  couenant 
of  the  Gofpcl-and  the  minifterie  of  Chrift  with  the  minifterie  of  Mofcs.  For 
if  the  comparifon  concerned  the  fubftance  of  the  jn'omifes.then  were  there 
great  difference  betwcene  the  two  ceftamcnts :  but  fith  the  point  of  our 
calelcadeth  vs  an  other  way,wc  muft  tend  to  this  endc  ,  to  finde  out  the 
tructhXet  vs  then  fet  forth  here  the  couenant  which  he  hath  ftaUiihed  to 
be eternall^and  neuer to  perifli.The  accomplifhmcnt  thereof,  whereby  it 
attaincth  to  be  ftabli{hed  and  continuing  in  force,  is  Chrift.  While  fuche- 
ftablifhmcnt  was  in  expectation ,  the  Lorde  did  by  Mofcs  appoint  ceremo- 
nies, to  be  as  it  were  folcmne  fignes  of  the  confirmation.  Nowe  this  came 
there  in  queftion  ,  whether  the  ceremonies  that  were  ordained  in  the  lawc 
ought  to  giue  place  to  Chrift  or  no.  Although  thefe  ceremonies  wcreindecd 
only  accidents,  or  verily  additions  &  things  adioyned,or(as  the  people  call 
them)acceflary  things  to  the  couenant,yet  bccaufe  they  were  inftruments  ^ 

or  meanes  of  the  adminiftration  thcrof,thcy  beare  the  name  of  iheccuenat  '^ 

itfelfe,as  the  like  is  wont  to  be  attributed  to  other  Sacraments.Thcrfore  in         ^ 
rum:thc  old  Tcftamcnt  i  s  in  this  place  called  the  folemnc  forme  of  confir- 
ming the  couenant  ,conteined  in  cerembnies  andfacrifices.  The  Apoftlc  \ 
faith,thatbecaufe  in  it  is  nothing  perfeft,vnlefre  we  pafle  further ,  thcrfore 
it  behoued  that  they  rtiould  be  difcontinucd  and  abroga  te,that  place  might 
be  giuen  to  Chrift  the  aifurer  &  mediatour  of  a  better  tcftament,  by  whom 
cternall  fanftificationis  once  purchafed  to  theeleft ,  and  the  tranfgrcfTions 
blotted  out  that  remained  vndcr  the  law.Or ,  if  you  like  it  better,thus:That              ^ 
the  old  teftament  of  the  Lord  was  that,which  was  d;liucred,wrapped  vp  in 
the  ftiadowi/h  &  effectual  obfcruations  of  ccremonics:and  that  therefore  it 
was  but  for  a  time,becaufe  it  did  but(as  it  werc)hag  in  fufpcfe  vntil  it  might 
ftay  vpon  a  more  ftcdfaft  Scfubftantial  confirmation:and  that  then  onely  it 
was  made  new  and  eternaljafter  that  it  was  confccrate  &  ftibblhed  by  the 
blood  of  Chrift.Wherevpon  Chrift  calleth  the  cup  that  he  gaue  at  h^s  fup- 
\>zr  to  his  DifcipleSjThe  cup  of  the  new  teftament  in  his  blood :  to  fignifie  y  M-it,!  ^.lo, 
then  the  teftament  of  God  attaineth  his  truih:by  which  it  becommeth  new 
and  ctemal,whenitisfealed  with  his  blood. 

J  Hereby  appeareth  in  what  fcnfe  the  Apoftk  faide:thaf  in  the  fchoo- 
ling  of  the  Iaw,the  lewes  were  brought  vnto  Chrift,  before  that  he  was  ihew  q^  j,i4.St  4 
cd  m  theflefti.  And  he  confeflethjthat  they  were  the  children  and  hcires  of 
Godjbut  yet  ruch,as  for  their  young  age  were  to  be  keptvnder  the  cuftodie 
of  a  fchoolcmafter .  For  it  behoued,that  ere  the  fonnc  of  rightcoufnes  was 
yet  rifen,  there  Ihould  neither  be  fo  great  brightnefie  of  reuelation  ,  nor  fo 
great  deepe  fight  of  vnderftanding  .^Therefore  God  fo  gaue  them  in  mea- 

V  5  fuic 


/j     Cap.ti,  0/the  kpovtffed^c  of 

furc  the  light  ofhis  wordc,that  they  faw  it  as  yet  far  off  and  darkely. The  re- 
fore  Paul  ex  prefreth  this  fclenderncflc  of  vnderftanding  by  thetearme  of 
yong  age ,  which  the  Lordcs  will  was  to  haue  to  be  cxerciled  with  the  cle- 
mcntcs  of  this  worlde  and  with  outward  obferuations,  as  rules  of  inftrufti- 
on  for  children  vntillChriftfhouldefhineabroade,  bywhomeit  bchoucd 
that  the  knowledge  of  the  faithfull  people  fhoulde  growe  to  full  age.    This 

Mat  U.I  I.  diftinftionChnfthimfclfc  meant  of,  when  he  faide,  that  the  lawc  and  the 
Prophetes  were  vntill  lohn ,  and  chat  from  thence  foorth  the  kingdome  of 
God  IS  preached.  What  did  the  lavve  and  the  Prophetes  open  to  men  of 
their  time  ?  euen  thisjthey  gauc  a  taftc  of  that  wilcdome  which  in  ume  to 
comeftiouldebc  plaincly  difclofcd  :  and  they  (hewed  it  before  as  it  were 
twinckjingly  fliining  a  far  off.  But  when  it  came  to  pafle  that  Chrift  "might 

C0I.1.5).  be  poantcd  too  with  the  finger,  then  was  the  kingdome  of  God  fet  opcn.For 
inhimarclaidc  abroad  the  treafures  of  all  wifedome  and  vnderftanding, 
whereby  we  attainc,  euen  in  a  manner,  into  the  fecret  clofets  of  heauen. 
^  And  it  maketh  not  againft  vs,  that  there  can  fcarcely  any  one  be  found 
in  the  Chnftian  Church,that  in  excellencie  of  faith  may  be  compared  with 
Abraham,or  that  the  Prophetes  excelled  in  fuch  force  of  fpirite,  that  euen 
at  this  day  they  lighten  the  whole  worlde  withall .  For  our  queftion  is  not 
here,  what  grace  the  Lorde  hath  bcftowed  vpon  a  fcwe,  but  what  ordinarie 
difpofition  he  vfed  in  teaching  his  people :  fuch  as  is  declared  in  the  Pro- 
phetes themfelues ,  which  were  endued  with  peculiar  knowledge  aboue  the 
refl.  For  euen  their  preaching  is  darkc  and  enclofed  in  figures,as  of  things 
a  f.irrc  off,  Moicoucr  howc  tnarucUous  knowledge  fbeuer  appeared  in  them 
aboue  other,  yet  forafmuch  as  they  were  driuen  of  neccflitie  to  fubmitte 
them  to  the  common  childifh  inftruftion  of  the  people,they  themfelues 
ajfo  were  reckoned  in  the  number  of  children .  Finally,  there  neuer  chan- 
ced any  fuch  clcarc  fight  to  any  at  ^  time,but  that  it  did  in  fome  part  fauour 

Mar.i  5 ,  1 7.  of  the  d  arkencfTc  of  the  time.  Whcrevpon  Chrift  faidc,  Many  kinges  and 

Luk.io.  24.  Prophetes  haue  dcfired  to  fee  the  thinges  that  ye  fee,  and  haue  not  feenc 
them:  and  to  heare  the  things  thatyceheare,  and  haue  not  hcarde  them. 
Therefore  bleffed  arc  your  eyes,  becaufe  they  fee,  and  your  cares  bccaufc 
they  hearc.  And  truly  it  was  mectc  that  the  prcfence  of  Chrift  iTiould  haue 
.  this  excellencie  of  prerogatiuc,  that  from  it  fhoulde  arife  the  clcare  reuea- 
lingoftheheaucnlyn.yftcries.And  for  thispurpofcalfo  maketh  that,which 
^  ^  euen  we  noweallcagcd  out  ofthefirfVEpiftle  of  Peter,  that  it  was  opened 

'•     "  '    '  to  them,  that  their  traucil  was  profitable,  principally  for  our  age. 

7     NowcIcometothethirdcdifFerencc,whichistakenoutofIcremic, 
whofe  wordes  are  thefe ;  Beholde  the  day  fhall  come,  faith  the  Lorde,  and 

Icre.  31,31.  I  will  make  a  newc  couenaunt  with  the  houfe  of  Ifraell,  and  the  houfc  of  lu- 

da,  not  according  to  the  coucnaunt  that  I  made  with  your  Fathers,  in  the 

day  whenl  tooke  them  by  the  handc,  to  lead  them  out  of  the  lande  of  JE- 

r~  £    gypt,thc  couenant  that  they  made  voide  although  I  ruled  oucr  them;  But 

r      ^     this  fhalbc  the  couenant  that  I  will  make  with  the  houfc  of  Ifraell:  1  will  put 

^^■3_;/-;r  my  law  in  their  bowellcs,  and  I  will  write  it  in  their  hearts,and  I  wilbe  mcr- 
...  I  j^  cifiill  to  their  miqujtic.  And  no  man  {hall  teach  his  neighbour,flnd  no  man 
r^     •£    his  brothcr.For  ihcy  fliali  al  know  mc,fr6  the  Icaft  vnto  the  moft.Of  which 

^    /  wordes 


godthe%edeemer.  Lih,2»  i'4S 

wordcsthcApoftletookcoccafiontomake  this  comparifon  bctwecnetlic  i.Cor.2.<?, 
lawe  and  the  Gofpell,  that  hee  called  the  la  wc  a  hterail,  and  the  Gofpclla 
lpiritualldoflrine:thelaw,heraidc,wasfa{hionedoutin  Tables  of  ftone, 
the  Gofpell  written  in  hcartcs:  that  the  lawc  wr^s  the  preaching  of  death,  y 
Gofpell  the  preaching  of  hfe:  the  lawc' the  Preaching  of  damnation,  the 
Gofpell  the  preaching  of  rightcoufnefle:  thatthelaweis  made  void,  that 
the  Gofpell  abideth.  Sith  the  Apoftles  pui  pofe  was  but  to  declare  the  mea- 
ning of  the  Prophet,  it  {hall  bee  fufficient  that  wee  weythewordes  of  one 
of  them,  to  attaine  the  meaning  of  them  both.  Albeir,  there  is  fome  vnlikc- 
nes  betwene  th  em.  For  the  Apoftle  fpeaketh  more  odioufly  of  the  law  than 
the  Prophet  doeth:  and  that  not  in  fimple  refpeft  of  the  lawe,  but  becaufc 
there  were  certaine  naughtie  men,  hauing  a  wrong  xealc  to  the  lawe, 
which  did  with  peruerfe  loue  of  the  ceremonies,  obfcurc  the  brightneflc  of 
the  Gofpel .  He  difputeth  of  the  nature  of  the  lawc,  according  to  their  er- 
rour  and  fooliih  afteAion.Therefore  it  (hall  be  good  to  note  that  peculiarly 
in  Paul.  But  both  of  them,  bccaufe  they  doe  by  comparifon  fet  the  old  and 
the  newc  teftament,  the  one  againft  the  other.doeconfider  nothing  in  the 
lawc,  but  that  which  properly  belongeth  vnto  it.  As  for  example:  The  law 
doeth  commonly  in  euery  place  contcine  promifes  of  mercie,  but  becaufc 
they  are  borowed  from  clfcwhere,  therefore  they  are  not  reckencd  as  part 
of  tnclawe,  when  the  meere  nature  of  the  lawc  isfpoken  ofE  The  on- 
ly thing  they  afcribe  vnto  it,  to  commaundc  thinges  that  are  right,  and  to 
forbid  wicked  doinges:  to  promife  reward  to  the  followers  of  righteoufnes, 
and  to  threaten  punifhment  to  the  tranfgreflburs:  but  in  the  meanc  time 
neither  to  change  nor  amend  the  perucrfnefTc  of  heart ,  that  is  naturally  in 
all  men. 

8  Now  let  vs  expound  y  Apoftlcs  comparifbn,onc  peccc  after  another. 
The  old  teftament  is  literal,  becaufc  it  was  pubhftied  without  y  etfcduall 
working  of  y  fpirit:  The  new  is  fpiriaial  which  y  Lord  hath  fpiritually  graue 
in  yharts  of  men:  Therefore  the  fccond  diuerfitie  is  as  it  were  a  declaration 
of  y  firft.The  old  is  deadly,  becaufc  it  can  do  nothing  but  wrap  all  mankind 
within  the  curfe:  Thencwcistheinfti-umentof  life,  bccaufe  it  deliuercth 
from  curfe,  and  reftoreth  into  fauour  with  God.  The  oldc  is  the  mini- 
ftcrie  of  damnation ,  bccaufe  it  condcmneth  all  Adams  children  of  vnrigh- 
teoufnefle:  The  newe  is  the  minifterie  of  rightcouffe,  bccaufe  it  rcuealeth 
the  mercie  of  God,  by  which  wee  are  made  righteous.Thc  laft  diuerfitie  is 
to  be  referred  to  the  ceremonies.  Bccaufe  the  olde  teftament  had  an  image 
of  thinges  abfcnt,  it  behoued  that  it  ftwuld  in  time  decay  and  vanifti  away : 
but  the  Gofpell,  bccaufe  it  giueth  y  true  bodie  in  deedcjkccpcth  ftill  a  firmc 
and  pcrpetuall  ftcdfaftncflc.Iercmie  indeed  caUeth  eucn  the  morall  lawes, 
a  wcake  and  frailc  coucnaunt:  but  that  is  for  an  other  reafon ,  bccaufe  by  y 
fodaine  falling  away  of  the  vnthankfull  pcoplc,it  was  by  &  by  broken,  but 
forafmuch  as  fuch  breaking  ofit  was  y  fault  of  y  people,  it  carmot  properly 
be  laid  vpon  the  teftament.But  the  ceremonies,  forafmuch  as  by  their  own 
wcakcncfTc  were  diiroKied  by  the  comming  of  Chrift,had  the  caufe  of  their  . 
weakencs  within  themfelues.Now,that  differccc  of  the  letter  &  fpiric  is  not  , . 
fb  to  be  takenjas  though  the  Lord  had  giuen  his  laws  co  the  Icwes  without   >^     ^ 

any 


Cap.^  1 1 1  Of  the  k»ova!ecige  of 

any  fruitc  at  all,  haulng  none  of  them  conucrted  vnto  him  :  But  It  is  fpo- 
kcnby  way  of  companfon ,  toaduancc  the  aboundance  of  grace,  where- 
with the  fame  lawmaker  as  it  were  putting  on  a  newe  pcrfonagc,  did  hono- 
rabliefetfoorththepreachmgof  thcGofpell.  For  if  wee  reckon  vp  the 
muliitudc  ofthefewhome  the  Lordc  out  of  all  peoples  hath  by  the  prea- 
ching of  the  Gofpell  regenerate  with  his  fpirite,  and  gathered  into  the  co- 
munionof  his  Church,  wee  (hall  fay,  that  there  were  verie  fewe,  or  in  a 
manner  none  in  the  olde  time  in  Ifraell,  that  with  afte(flion  of  inindeand 
entirely  from  their  heart  embraced  the  couenant  of  the  Lord:who  yet  were 
verie  manie ,  if  chey  bee  reckcncd  in  their  owne  number  without  compa- 
rifon. 

9    Out  of  the  third  difference  rifeth  the  fourth.    For  the  Scripture  cal- 
Icth  the  olde  teltament,  the  teftament  of  bondage,  for  that  it  ingendreth 
fcare  in  mens  mindes  :but  the  ncwc  teftament ,  the  teftament  of  libeitie, 
becaufc  it  raifcth  them  vp  to  confidence  and  afllirednes.   So  faith  Paul  in 
Rom.8.i  5.     the  eight  to  the  Romains.  Yee  haue  not  receiucd  the  fpirite  of  bondage  a- 
gaineto  fcare,  but  the  fpirit  of  adoption,  by  which  wee  eric  Abba,father. 
Heb.ij.i8.    HcrcvntofcrueththatintheEpiftlc  to  the  Hebrewes  ,  that  the  faithful! 
"  .are  not  nowe  come  to  the  bodily  mount,  and  to  kindled  fire,  andwhirle- 
winde,darkene{re  and  tempeft,  where  nothing  can  beehearde  or  feenc 
but  that  fti  ikcth  mens  mindes  with  terrour,  infomuch  that  Mofcs  himfclfc 
quaked  for  feare,  when  the  terrible  voice  Ibimdcd,  which  they  al  bcfoughc, 
that  they  micht  not  heare :  But  that  wee  are  come  to  the  Mount  Sion,  and 
the  Citie  of  the  liuing  God,  the  heauenly  Hicrufalem.  But  that  which  Paul 
fnortly  toucheth  in  the  fcntence  that  wee  haue  allcaged  out  of  the  Epiftic 
to  the  Romanes,  hcefettcth  out  more  largely  in  the  Epiftle  to  the  Gala- 
thians,whenhe  maketh  an  allegoric  of  the  two  {bnncs  of  Abraham,  after 
Gal.4.11.      this  maner,  that  Agar  the  bondwoman  is  a  figure  of  the  mount  Sinai,wherc 
.^g^  the  people  of  Ifraell  rcceiued  the  lawe:  Sara  the  frecwomanisafigure  of 

ir  the  heauenly  Hicrufalem,  from  whence  proceedeth  the  Gofpell.  That,  as 

^,)  thefccdeofAgaris  borne bonde, which  may  neuer  come  to  the  inheri- 

^h^^  tance,  and  the  fcede  of  Sara  is  borne  free,  to  whom  the  inheritance  is  due: 

fo  by  the  lawc  wee  are  made  fubicift  to  bondage,  by  the  Gofpel  onely  wee 
^  are  regenerate  into  freedome.  But  the  fumme  commeth  to  this  effeft  that 
the  olde  teftament  did  ftrike  into  confciences  feare  and  trembling :  but  by 
the  benefiteofthc  ncwc  Teftament  it  commeth  to  paflc,  that  they  are 
made  ioy  full.  The  olde  did  holde  confciences  bounde  vnto  the  yoke  of 
bondage,  by  the  libertie  of  the  newe  they  are  difcharged  of  bondage,  and 
brought  into  freedome.  Butifoutof  the  people  of  Ifrael  they  obicft  a- 
gainftvs  the  holy  fathers  ,  who  fith  it  is  cuident,  that  they  were  endued 
with  the  fame  fpirite  that  wee  are,it  follov/cth  that  they  were  alfo  partakers 
both  of  the  felfe  fame  freedome  and  ioye.  Wee  aunfwere,  that  neither 
of  both  came  of  tlic  lawe.  But  that  when  they  felt  thcmlelucs  by  the  law 
to  bee  both  opprellcd  with  eftatc  of  bondage,  and  wearied  with  vnquiet- 
neffe  of  confcience,  they  f^edde  to  the  fuccour  of  the  Gofpell,  and  y  there- 
fore it  was  a  pccuharfruite  of  the  newe  teftament ,  that  befide  the  com* 
mon  lawc  of  the  old  tcftaraem  they  were  exempted  from  thefe  cuils.More- 

oucr. 


^«dthi%€dcemtr.  Lib. 2,     946 

ouer,  wcc  will  dcnic  that  they  were  fo  endued  with  the  fpiritc  of  freedome 
and  airurcdncflc ,  that  they  did  not  in  fome  part  feclc  both  fcare  and  bon- 
dage by  the  law.  For  howfocucr  they  cnioyed  that  prerogaciuc  which  they 
had  obteyned  by  grace  ofthcGofpel,  yet  were  they  fubicftc  to  the  fame 
bondes  and  burdens  of  obfcruation,  that  the  common  people  were.  Sith 
therefore  they  were  compelled  to  y  carefull  keeping  of  thofc  ceremonies, 
which  were  the  fignes  of  a  fchooline  much  like  vnto  bondage,and  the  hand 
writinges  whereby  they  confeiredthemfclucsguiltie  of  finnc,  did  not  dif- 
charge  them  from  being  bonde:  it  may  rightfully  be  faid,  ihatincompari- 
fon of  vs  they  were  vndcr  the  teftamcnt  of  bondage  and  feare,  while  wee 
haue  refpeft  to  that  common  order  of  diftribution  that  the  Lord  then  vfed 
with  the  people  of  Ifraell. 

10  The  thrcclaftcomparifons  that  wee  haue  recited,  arc  of  the  lawc 
and  the  Gofpel.  Wherefore  in  them  by  the  name  of  the  Olde  Tefta- 
mcnt is  meant  the  lawe,  and  by  the  name  of  the  Newe  teftament  is  meant 
the  Gofpell.The  firft  ftretched  further,  for  it  comprehendcth  vnder  it  the 
promifesalfothat  were  published  before  the  lawe,  but  whereas  Auguftjnc 
denieththat  they  ought  to  be  rcckened  vndcr  the  name  of  v  old  teftament,  lib.  j.ad 
therein  hcc  thought  verie  well,and  meant  euen  the  fame  tning  that  we  doc  Boni.cap.  4. 
nowe  teach,  for  he  had  regardc  to  thofe  fayinges  of  Hieremic  and  Paul, 
where  the  olde  teftament  is  feuered  from  the  worde  of  mercic  and  grace. 
And  this  alfo  hce  veric  aptly  adioyneth  in  the  fame  place,  that  the  children 
of  promife  regenerate  of  God,  which  by  faith  working  through  loue  haue 
obeyed  the  commaundcmentes,  doe  from  the  begmning  of  the  world  be- 
long to  the  Newe  teftament,  and  that  in  hope  not  of  ffefhly,  earthly  and 
temporall,butfpjrituall,heauenly,and  eternall  good  thinges,  principally 
beleeuing  in  the  Mediatour,by  whome  they  doubted  not  that  the  Ipirit  was 
not  miniftred  vnto  them, both  to  doe  good,  and  to  haue  pardon  fooft  as 
theyfinned.Forthefamethingit  is  that  1  minded  to  affirme,  that  all  the 
Sainftes  whome  the  Scripture  rehearfcth  to  haue  beene  from  the  begin- 
ning of  the  worldechofen  by  GodjWere  partakers  of  the  Iclfe  fameblefling 
with  vs  vnto  eternall  faluation.  This  difference  therefore  is  betweene  our 
diuifion  and  Auguftines:  that  ours  (  according  to  that  faying  of  Chrifte:  Mar.iKi^. 
The  lawe  and  the  Prophetes  were  vnto  lohn:  from  thence  foorth  the  king- 
dome  of  God  is  preached)  doth  make  diftindion  betwene  the  clcerenelTe 
ofthcGofpell,  and  the  darker  diftribution  of  the  worde  that  went  before: 
and  Auguftinc  doth  onely  fcucr  the  weakenefle  of  the  law  from  the  ftrcngth 
of  the  Gofpell.  And  here  alfo  is  to  bee  noted  concerning  the  holy  fathers, 
'  that  they  fo  hued  vnder  the  olde  teftament,  that  they  ftayed  not  thcre,but 
alway  afpircd  to  the  newe,  yea  and  imbraced  the  alTured  partaking  there- 
of .For  the  Apoftle  condcmnerh  them  of  blindneflc  and  accurfcdnes,which 
bein^  contented  with  prefcnt  fhidowes,  did  not  ftrctch  vp  their  minde  vn- 
to Cnrift.  For(to  fpeake  nothingof  the  reft)  what  greater  blindnefle  can  be 
imagined,  than  to  hope  for  the  purging  of  finne  by  the  kilhngof  a  beaft? 
than  to  fcckefor  the  clenfing  of  tlic  foule  in  outwarde  fprinkeling  of  water  ? 
than  to  fceke  to  appeafe  God  with  colde  ceremonies,  as  though  hee  were 
much  delighted  therewith?  For  to  allchefc  abfurdiiics  doc  they  fall,  that 

fticke 


Gap.  ti.  OfthekMWphigtof 

fticke  fn.ft  in  the  obferuations  of  the  law  without  rcfpeft  of  Cluift. 

1 1  The  fifth  ditFcrencc  that  we  may  add,Heth  in  this:that  vntil  the  com- 
mingofChrirt  the  Lord  had  chofen  out  one  nation,  within  which  he  would 
kcepe  feucral  the  coucnanc  of  his  grace.Whcn  the  highcft  did  diftribute  the 
g     nations,when  he  diuided  ihc  fonnes  of  Adam(raith  Mo(es)h]s  people  fell  to 
Deiiiio.14.   '^'^  poflefllon :  lacob  the  corde  of  his  inheritance.  In  an  other  place  he  thus 
fpcakcth-to  the  people:  Behold  the  hcauen  and  earth  and  all  that  1%  in  it.are 
the  Lord  thy  Gods.Hc  cleaucd  only  to  thy  fathers, h;  loucd  them,  to  chofc 
their  ieede  after  them  eucn  your  felues  out  of  al  nations.Thcrfore  he  vouch 
faucd  to  graunt  the  knowledge  of  his  name  to  that  people  onely  ,3$  if  they 
only  of  all  men  belonged  vnto  him:  he  laidc  hiscoucn.-.nt  as  it  were  in  their 
bofomc:to  them  he  openly  flicwed  the  prefcnce  of  his  Godhead :   them  he 
honored  with  all  prcrogatiues.But(to  omit  the  reft  of  his  benefices,  &  fpeak 
that  which  onely  here  is  to  cnr  purpofe)  he  bound  them  to  him  by  y  com- 
municating of  his  wordcjthat  he  might  be  called  and  counted  their  God-In 
the  meane feafon  he fufFered other  nations  towalkeinvanitic,  asthough 
Ad.14.1^.    f^^y  ^^d  not  any  entcrcourfe  or  any  thing  to  do  with  himuicither  did  he  to 
helpe  their  deftrudion,giue  them  that  which  was  only  the  remcdie,  name- 
ly the  preaching  of  his  wordc.     Therefore  Ifracl  was  then  theLordcs 
fonne  that  was  his  dcarhng,other  were  ftrangcrs:  Ifracl  was  knowen  to  him 
and  rcceiued  into  his  charge  and  protedion ,  other  were  left  to  their  owne 
tlarknefle:  Ifrael  was  fanftified  by  God,othcr  were  prophane:  Ifrael  was  ho- 
'nourcdv^'ith  the  prefenccofGodjOther  were  excluded  from  comming  nic 
vnto  him.  But  when  the  fiilnefl'eoftime  was  come  ,  appointed  for  the  rc- 
Gal  A  A       ftoring  of  all  mcnjand  that  fame  reconciler  of  God  and  men  was  deluicred 
Eph'e.*2.i4,  in  deede,theparticion  was  plucked  downe,  which  had  f'i  long  holden  the 
GaJa.6.15.  ■  mercy  ofGodcnclofcd  within  the  boundes  of Ifraelj  and  peace  wasprca- 
Pfal.a.8.      ched  to  them  that  were  farre  off,  eucn  as  to  them  that  were  ncere  adioy- 
^*   '*        ncd,that  being  together  reconciled  to  Godjthcy  might  grow  into  one  peo- 
ple. Wherefore,now  there  is  no  refpcft  of  Greeke  or  Icwc,circumci(ion  or 
vncircumcifion,but  Chrift  is  all  in  all,  to  whcme  the  nations  are  giuen  for 
his  inheritance,and  the  endesofthe  earth  for  his  peculiar  pofleflion,  that 
vniuei  fally  without  difference  he  might  haue  dominion  from  fea  to  fca,and 
from  the  riuers  to  the  vttermoft  endes  of  the  worlde. 

1 1  Ther  fore  the  calling  of  the  Gentiles  is  a  notable  token ,  whereby  is 
clcarely  (hewed  the  excellencie  of  the  newc  Teftament  aboue  the  olde.  It 
had  in  deede  been  before  teftified  by  many,&  moft  plaine  oracles  of  y  Pro- 
phets,butfo  as  the  perfourmance  thereof  was  ftill  diftcrred  vnto  iheking- 
_.  .,  dome  of  Mefllas.And  Chrift  himfelf  did  not  proceed  vnto  it  at  tlie  firft  be- 

Mat 'is.J4«   b^""'"§  of  his  preaching,butdifferrcd  it  fo  long  vntily  all  the  partes  of  our 
redemption  being  pcrfourmed,&  the  time  of  his  abafcment  ended  ,  he  re- 

■  ceiued  of  his  father  a  name  that  is  aboue  all  names,  before  whome  al  knees 

■  /hould  bowe.For  which  caufe  when  this  conueniece  of  time  was  not  yet  ful- 
'  filledjhc  faid  to  y  woman  of  Chanaan,y  he  was  not  fent  but  to  the  loft  fheep 
'  ofthehoufe  of  Ilrael.  And  he  fuffrcd  not  his  Apoftles  at  the  firft  fending,to 

pa{rethefeboimds.Gonotye,(faithhe)intoy  way  of  the  Gcntiles,nor  en- 
tcr  into  the  cities  of  the  Samaricans^buc  rather  go  yc  to  y  loft  /hccpc  of  the 

houle 


I 


houfe  onfraell.  But howcfoeuer itwas before vtcered  by  fo  many  teftimo" 
nics,yet  when  the  Apoftles  were  firft  to  beginne  it,  it  feemed  fo  newe  and 
ftiaimgc  a  thing  vnco  them,  that  they  were  afraideofit,  as  of  fomemon- 
fter .  Truely  veric  fearefully  and  not  without  fticking  at  it,  they  firlt  did  fet 
vpon  it.  And  no  raaruell,  for  it  feemed  agaiiift  rcafon,  that  the  Lord  which 
by  ^o  many  ages  had  chofen  out  Ifraell  from  all  other  nations,  fliould  nowe 
vndoc  that  choife,as  it  were,fodenIy  changing  his  purpofe.  It  was  in  deedc 
fpoken  of  afore  by  prophecies;  but  they  coulde  not  giue  fo  great  hcede  to 
the  prophecies,  as  to  be  nothing  mooued  with  the  ncwncfTc  of  the  thing 
that  they  fawe.  And  thefe  examples  which  the  Lord  had  fhewed  of  the  cal- 
ling of  the  Gentiles  that  fhouldcone  day  come  to  paflfe,  were  not  fufficicnt 
to  mooue  them.  For  bcfide  this  that  hee  had  called  verie  fcwe,  hce  did  af- 
ter a  certaine  manner  ingrafFc  them  into  the  houfeholde  of  Abraham,  to 
adde  them  vnto  his  people  as  parcel  of  them:  but  by  this  general  calling,the 
Gentiles  were  not  oncly  made  cgall  with  the  Icwes,  but  alfo  it  appeared 
that  they  came  into  the  place  of  the  lewes,  that  were  become  deade.  And 
et  all  thofc  ftraungcrs  whom  God  hath  before  that  time  brought  into  the 
odie  of  the  Church,  were  neuer  made  egall  with  the  lewcs.  And  therefore 
not  without  a  caufe  doth  Paul  foextoll  hismyfteric  hidden  from  ages  and  ^  .  , 
generations  5  and  which  hec  alfo  faith  to  bee  maruellous  to  the  verie  An- 
gels , 

15  In  thefe  fourc  or  fiuc  pointes,!  thinke  I  haue  well  and  faithfully  fee 
foorth  the  whole  difference  of  the  olde  and  newe  Teftament,  {omuch  as 
liifficeth  to  the  fimple  order  of  teaching.  But  becaufe  many  report  this  va- 
rietie  in  goueiningthe  Church,  thisdiuerfe  manner  in  teaching, fo  great 
alteration  of  vfages  and  ceremonies,  to  be  a  great  abfurditic:  they  are  alfo 
to  be  aunfwcred  before  that  we  pafTe  foorch  to  other  thinges.And  that  may 
bee  done  (hortly,  becaufe  the  obicdions  arc  not  fo  ftrong  that  they  ncedc 
a  curious  confutation.  It  hangeth  not  together  ( fay  they)  that  God  which 
doeth  alway  ftedfaftly  agree  with  himfelfe ,  (houldc  fuffer  fo  great  an  alte  - 
ration,  as  aftcrwarde  to  difalowe  the  fame  thing,  which  he  had  before  both 
commaundedandcommended.Iaunfwerc,that  God  ought  not  therefore 
to  be  compted  mutable,  for  that  hec  applied  diuerfe  formes  to  diuerfc  ages,. 
as  he  knew  to  be  expedient  for  eucry  one.If  the  husbandman  appoint  to  his 
houfeholde  one  fort  of  bufinefle  in  winter,  and  an  other  in  fommcr,(hal  wc 
therefore  accufe  him  ofinconftancic,  or  thinke  that  he  fwaructh  from  the 
right  rule  ofhusbandrie  which  agrceth  with  the  conunual  order  of  nature? 
Likewife  if  a  father  ofahoufeholddoeinftrucl,ruleand  order  his  children 
cfonefortinchildhoodcjof  anothermyouch,  andof  an  other  in  mans 
ftate,  wee  cannot  therefore  fay  that  hce  is  fickle  and  forfaketh  hisownc 
purpofe.Why  therefore  doe  we  charge  God  with  reproch  ofinconftancic,. 
for  that  he  hath  feuered  the  diuerfitie  of  times,  with  fit  &  agreablc  markes  > 
The  lafl  fimilitude  oupht  fully  to  facisfie  vs.  Paul  maketh  the  lewcs  like  vn- 
to children  and  Chriflians  to  yong  raen.What  diforder  is  there  in  this  go.-: 
ucrnmcnt  of  God  y  he  hclde  them  in  their  childilli  le  flbns,which  according 
to ycapacitieoftheir  age  were  fit  for  the,  8c  inilrudcd  vswith  flrongerSc 

..    asit 


Citf,  tt,  Ofthe}fn$wUiigeof 

it  were  more  manly  difciplmciThcrforc  herein  appcareth  the  conftancle  of 
Godjthat  he  taught  one  fclfc  fame  doftrinc  in  al  agc$,and  continueth  in  re- 
quiring the  fame  worfhip  of  his  name,which  he  commaundcd  from  the  be- 
ginning.But  wheras  he  changed  the  outward  forme  and  manner  thereof,  in 
that  he  (hewed  not  himfelfe  fubied  to  change:  but  fo  farrc  he  tempered  him 
fclfe  to  the  capacitic  of  man,which  is  diuers  and  changeable. 

14  But  whence  (fay  they)  commeth  this  diucrfitie,  butbicanfe  God  wil- 
led K  to  be  fuch?  Could  he  not  as  well  from  the  beginning  as  fince  the  com> 
ming  of  Chrift,reucale  the  eternal  life  in  plaine  wordes  without  any  figures, 
inftruft  thofe  that  are  his  with  a  fewfacraments  and  cafy  to  perccaue,  ciuc 
his  holy  fpirite,  and  powre  abroad  his  grace  throughout  the  whole  worldc? 
This  is  euen  like  as  if  they  Ihould  quarel  with  God  for  that  he  hath  created 
the  worlde  folate,  fith  he  might  haue  created  it  from  the  beginning ;  or  for 
that  his  wil  was  to  haue  entcrchanged  courfes  betwene  winter  and  lommer, 
bctwcnc  day  and  night.But  as  for  vs,euen  as  all  godly  men  ought  to  thinlce, 
let  vs  not  doubt  that  whatfoeuer  God  hath  done ,  is  wifely  and  righteoufly 
done ,  although  oftentimes  we  know  not  the  caufe  why  it  ought  fo  to  haue 
been  done.  For  thatwere  to  take  prefumptuoufly  too  much  vponvs,  not  to 
giue  God  leaue  to  haue  the  caufes  of  his  ownc  purpofe  fecrcat  to  himfelfe 
from  vs.  But  it  is  maruellous(fay  they)that  he  now  refufeth  and  abhorreth 
the  facrific  Jng  of  beaftcs,  and  all  that  furniture  of  the  Leuitical  pricfthood, 
whcrwith  in  the  olde  time  he  was  delighted :  As  though  rhefe  outward  and 
cranfitorie  things  did  delite  God,or  any  way  moue  affedio  in  him.We  haue 
already  faid  that  he  did  none  of  thcfe  for  his  owne  caufe,  but  difpofed  them 
all  for  the  faluation  of  men.  If  a  Phificion  do  heale  a  y  ong  man  after  one  vc- 
ly  good  meanc  from  his  difcafe,  &  afterward  do  vfc  an  other  maner  of  hea- 
ling with  the  fame  man  being  olde :  fliall  we  therfore  fay,  that  he  hathretii- 
fcd  the  mariner  of  healing  which  before  pleafed  him,  but  rather  continuing 
ftillinthefame,hchathconfiderationofage  ?  Sobehoued  it,thatChriftbc-. 
ing  ablcnt,  fliould  be  exprcfled  in  figure  by  one  fort  of  fignes,  and  by  an  o- 
therfortbe  before  fhewed  that  he  was  to  come  :  and  it  ismectethat  now 
being  already  deliuered,  he  bereprefentcdbyother  fignes.  But  as  concer- 
ning Gods  ca]Iing,now  at  the  coming  of  Chrift  more  largely  fpread  abrodc 
among  all  people  than  it  was  before,  and  the  graces  of  the  holy  ghoft  more 
plenteoufly  powred  out :  who,  I  pray  you,  can  deny  it  to  be  right,  that  that 
God  haue  in  his  owne  hande  and  will  the  difpofing  of  his  owne  graces ,  to 
giue  light  to  what  nations  it  pleafcih  him  ?  to  raife  vp  the  preaching  of  his 
word  in  what  places  it  pleafeth  him?to  giue  what  dodrinc  &  how  great  pro- 
fiting &  fuccefle  of  doftrinc  it  pleafeth  him?  and  in  what  ages  he  wil,  to  take 
away  the  knowledge  of  his  name  out  of  the  world  for  their  vnthankfiilnes  ? 
&  again  when  he  wil  to  reftorc  it  for  his  ownc  mercy  ?  We  fee  therfore,that 
the  caujllations  arc  too  much  vnmcete ,  whcrwith  wicked  men  doc  in  this 
point  difguiet  the  mindes  of  the  fimple,  to  make  them  call  cither  the  righ- 
tcoufncflc  of  Godjor  the  faith  of  the  Script;u:c  into  doubt. 

The  xij.  Chapter. 

TbM  it  bth9Utd,tli*t  C^rijl,  t«ptrftmt  tkf  offii*  •ftkt  MtdtAtor,  ihouU  bt  mule  puui. 

Now 


Cod  the  Redeemer,  Lik2,  14's 

NOwc,  it  much  bchoucd  vs  that  he  (hould  be  both  God  and  man,  which 
Ihould  be  our  Mediatour .  If  a  man  aske  of  the  ncceffitle ,  it  was  not 
in  decde  a  firaple  or  abfolute  ncceflitic,  as  they  commonly  call  it ,  but 
it  proceeded  from  the  heaucnly  decree,  whereupon  hanged  al  the  faluation 
of  men .  Butthe  moft  mcrcifull  father  appointed  that  which  {houlde  bee 
beft  for  vs .  For  whereas  our  ownc  iniquities  had,as  it  werc,caft  a  cloud  bc- 
twecnc  him  and  vs,  &  vtterly  excluded  vs  from  the  kingdome  of  heauen,no 
man  could  be  the  interpreter  for  reftoving  of  our  peace ,  but  he  that  coulde 
attaine  vnto  God .  But  who  could  bauc  attained  vnto  him  ?  could  any  of  the 
fonnes  of  Adam  ?  But  all  they  did  with  their  fathers  Ihunne  the  fight  of 
God  for  fearc.  Could  any  of  the  Angels?  but  they  alfo  had  neede  of  a  head, 
by  w^ofe  knitting  together  they  might  perfcftly&  vnfeuerably  cleauc  vn- 
to God.  What  then?  It  was  paft  all  hope,  vnleflctheverymaieftieofGod 
would  defcende  vnto  vs,  for  we  could  not  afccnd  vnto  it.  §0  it  behoucd  that 
the  fonnc  of  God  ftiould  become  for  vs  Immanuel,that  is,  God  with  vs:  and 
that  in  this  fort,that  by  mutuall  ioyning,his  godhead  and  the  nature  of  man 
might  growc  into  one  together .  Otherwife  neither  could  the  ncerenes  be 
ncere  enough ,  nor  the  alliance  ftrong  enough  for  vs  to  hope  by ,  that  God 
dwelleth  with  vs.  So  great  was  the  difagreement  betweenc  our  filthincs,and 
the  moft  pure  cleannes  of  God.  Although  man  had  ftand  vndefilcd  without 
any  fpot,  yet  was  bis  eftate  too  bafe  to  attaine  to  God  without  a  Mediatour. 
What  could  he  then  do  being  plongeddowne  into  death  and  hel  with  dead- 
ly fall,  defiled  with  fo  many  fpottcs,ftinking  with  his  owne  corruption  ,and 
ouerwhelmcd  with  all  accurfrednefle  ?  Therefore  not  without  caufejPaul 
meaning  to  fet  foordi  Chrift  for  the  Mediator ,  doth  expreflcly  recite  that  *♦  ^^^'  *•  ?' 
he  is  Man .  One  Mediator(raithhe)ofGod  and  man,the  man  lefus  Chrift. 
He  might  haue  fayde ,  God:  or  at  the  leafte  he  might  haue  left  the  name  of 
Man  as  well  as  of  God  .  Butbecaufe  the  holy  Ghoftfpeakingby  his  mouth, 
knewe  our  weakencfTe :  therefore  to  prouide  for  it  in  time ,  he  vfed  a  moft 
fit  remedyjfetting  among  vs  the  fonne  of  God  familiarly  as  one  of  vs.Ther- 
fore  leaft  any  man  fiiould  trouble  himfelfc  to  knowc  where  the  Mediator  is 
to  be  fought,  or  which  way  to  come  vnto  him,  in  naming  Man ,  hec  putteth 
vs  in  mindc  that  he  is  ncere  vnto  vs,yca  fo  neere  that  he  toucheth  vs,for  al- 
much  as  he  is  our  owne  flefti .  Truly  he  mcaneth  there  euen  the  fame  thing 
that  in  an  other  place  is  fet  out  with  moewordcs:  that  we  haue  notabiftiop 
that  can  not  haue  compafllon  of  our  infirmities ,  forafmuch  as  he  was  in  all  "«'>'"«4«»  5« 
thinges  tempted  as  we  are,  onely  finne  excepted. 

z  That  fhall  alfo  appeare  more  plainely ,  if  wee  confider  howe  it  was  no 
meane  thing  that  the  Mediator  had  to  do:  that  is,{b  to  rcftorc  vs  into  the  fa- 
uour  of  God,  as  to  make  vs  of  the  children  of  men,  the  children  of  God :  of 
the  hcires  o£hel,  the  heires  of  the  kingdome  of  heauen.  Who  could  do  that, 
vnlefTe  the  fonne  of  God  were  made  alfo  the  fonne  of  man,  and  fo  take  ours 
vpon  him  to  conuey  his  vnto  vs,  and  to  make  that  ours  by  grace,  which  was 
his  by  nature  ?  Therefore  by  this  earneft  we  truft,  that  we  arc  the  children 
of  God,becaufe  the  naturall  fonne  of  God  hath  fhapen  for  him  felfe  a  body 
of  our  body ,  flelh  of  our  flefh ,  bones  of  our  bones ,  that  he  might  be  all  one 
with  vs  .    He  difdayned  not  to  take  that  vpon  him  which  was  proper  vnto 

X  .  vs. 


Cap.  t2,  OftkehniKvUdgeof 

V  s,  to  make  againe  that  to  belong  to  vs  which  he  had  proper  to  hjmrclf,ani 
that  fo  in  common  together  with  vs,  he  might  be  both  the  fonne  of  G  O  D 
and  the  fonne  of  man .  Hereupon  commeth  that  holy  brotherhoodc  which 
he  commcndcth  with  his  ownc  mouth,when  he  fay  th :  I  go  vp  to  my  father 
Q'0'*7«  ai^ J  your  father,  my  God  and  your  God .  By  this  meane  is  the  inheritance 
of  the  kin^^dome  of  heauen  aiVured  vnto  vs:  for  that  the  oncly  fonne  of  God, 
to  whome  ic  wholly  did  properly  belong,  hath  adopted  vs  into  his  brethren: 
Rom  8  17.  hccaufc  if  we  be  brethren,  then  are  we  partakers  of  the  inheritance .  More- 
ouer  it  was  for  the  fame  caufc  very  proHcablc,  that  hec  which  fhould  be  our 
redeemer,  {hould  be  both  very  GOD  and  very  man  .  It  was  his  office 
to  fwallowe  vp  death :  who  could  doe  that  but  life  it  felfe  ?  It  was  his  office 
to  ouercomc  finne :  who  could  doc  that  but  righteoufneffe  it  felfe  ?  It  was 
his  office  to  vanquifli  the  powers  of  the  worlde  and  of  tnc  ayre :  who  could 
doe  that  but  a  power  aboue  both  worlde  and  ayre  ?  Nowe  in  whofe  polTefTi- 
on  is  life,  or  righteoufneiTe,or  the  empire  and  power  of  heauen,  but  in  Gods 
alone  ?  Therefore  the  moft  merciful!  God ,  in  the  perfon  of  his  onely  be- 
gotten fonne,  made  himfelfc  our  redeemer,  when  his  wil  was  to  haue  vs  re- 
deemed. 

3  An  other  principal  point  of  our  leconciliatio  with  God  was  this,y  man 
which  had  loft  himfelf  by  his  difobediencc,{hould  for  remedy  fct  obedience  - 
againft  it,  fhould  fatisfic  the  iudgement  of  God,  and  pay  the  penalty  of  fin. 
Therefore  there  came  forth  the  true  man,  our  Lorde  ,  he  put  on  the  perfon 
of  Adam,andtookevponhimhisnamcto  enter  into  his  ftecde  in  obeying 
his  father,  to  yelde  our  flefh  the  price  of  the  fatisfaftion  ic  iheiuftiugde- 
ment  of  God,  &  in  the  fame  flefh  fuffcr  the  paine  that  we  had  deferued.  For 
afmuc  h  as  therefore  neither  being  oncly  God  he  could  feele  death,  nor  be- 
ing only  man  he  could  ouercom.e  death,  he  coupled  the  nature  of  man  with 
the  nature  of  God  ,  that  he  might  yeldc  the  one  fubieft  to  death  to  fatisfie 
for  finnes,  and  by  the  power  of  the  other  he  might  wraftle  with  death ,  and 
get  viftorie  for  vs.  They  therefore  thst  fpoyle  Chrift  either  of  his  godhead 
or  of  his  manhood,  do  indeede  either  diminifh  his  maieftie  and  glory,or  ob- 
fcurehisgoodnes:  butonthe  other  fide  they  doc  no  lefle  wrong  vnto  men. 
whofe  faith  they  do  thcrby  weaken  &  ouerthrowe ,  which  can  not  ftand  but 
rcftine'  vpon  this  foundation.  Befide  tliat,it  was  to  be  hopcd,that  the  Redee- 
mer fhould  be  the  fonne  of  Abraham  and  Dauid,  which  God  hadpromifed: 
in  the  lawc  and  the  Prophetes .  Whereby  the  godly  mindes  doe  gather  this 
other  firute,  that  being  by  the  very  courfe  of  his  pedigree  brought  to  Dauid. 
and  Abraham,they  do  the  more  certaincly  know  that  this  is  the  fame  Chrfl 
that  was  fpoken  of  by  fo  many  oracles.  But  this  which  I  eucn  now  declared, 
is  principally  to  be  holden  in  mindc,  that  the  common  nature  between  him 
and  vs  is  a  pledge  ofourfclowfhip  with  the  fonne  of  God  :  that  he  clothed, 
with  our  fic(h  vanquifhed  death  &  finne  together,  that  the  viftorie  fo  might 
be  ours  and  the  triumph  ours:  that  he  ofFred  vp  for  facrifice  the  flefh  that  he 
receiucd  of  vs,  that  hauing  made  fntisfaftion  he  might  wipe  away  our  gUti- 
nefTc,  and  appeafe  the  iuft  wrath  of  his  father. 

4  He  that  fhalbe  diUgently  hecdcfull  in  confidcring  thefe  thinges  as  hce 
oiightjwmeafily  ncgleft  thefcwandringfpeculation*  that  rauifh vnto  them 

light 


Codthe  Redeemer,  L'th.2,  i^g 

light  fplrttcs  and  deiirous  of  noueltic :  of  which  fort  is,  that  Chrlft  {hould*^ 
hauc  been  man,although  there  had  becne  no  nccde  of  remcdic  to  redeem^ 
mankinde.  I  graiint  that  in  the  fir  ft  degree  of  creation,  and  in  the  ftateo^ 
nature  vncorruptcd.he  was  fet  as  head  oucr  Angels  and  men .     For  which  CqI^j^,  -^ 
caufe  Paul  calieth  him  the  firft  begotten  of  all  creatures.  But  firh  al  y  Scrip- 
ture crieth  out,that  he  was  clothed  with  fle/h,that  he  might  be  the  Redee- 
mer: it  is  too  muchrafhprcrumptiontoimaginanyothcrcaufeorend.To 
what  end  Chrift  was  promifed  from  the  beginning,  it  is  wel  enough  known: 
cuen  to  reftore  the  world  fallen  in  ruine,&  to  fuccour  men  being  loft.  Ther- 
fore  vnder  the  law,the  image  of  him  was  fet  forth  in  facrifices,  to  make  the 
fai  thfull  to  hope  that  God  would  be  mercifull  to  them,when  after  fatiffafti- 
on  made  for  finne,he  fhould  be  reconciled .     But  whereas  in  all  ages,eucn 
wlienchclawewasnotyetpublifhed,  the  Mediatour  was neuer promifed 
without  bloudiwe  gather  that  he  was  appointed  by  the  cternall  counfell  of 
god  to  purge  the  filthincfl'e  of  mcn,for  that  the  fliedding  of  bloud  is  a  token 
of  expiation.  The  Prophets  fo  preached  of  him,that  they  promifed  that  he 
fhould  be  the  reconciler  of  God  and  men.That  one  fpecially  notable  tefti-  Efa,;].  4f, 
monie  of  Efaie  fhal  fuffice  vs  for  aljwhcre  he  foretellcth,that  he  fhalbe  ftri- 
ken  with  the  hand  of  God  for  the  finnes  of  the  people ,  t  hat  the  chafticc- 
mcnt  of  peace  (hould  be  vpon  himt  and  that  he  fliould  be  a  prieft  y  fliouldc 
ofter  vp  himfelfe  for  facrificc  :  that  of  his  woundes  (hould  come  health  to 
other:  and  that,  becaufcall  haue  ftrayed  and  beene  fcattered  abroad  like 
fhccpCjtherefore  it  pleafed  God  to  punifh  him,that  he  might  bearc  the  ini- 
quities of  all,  Sith  we  hcare  that  Chrift  is  properly  appointed  by  God  to 
hclpc  wretched  finners,who  fo  euer  paffeth  beyond  thefc  bounds,  he  doeth 
too  much  follow  foolilh  curiofitie.Now  when  himfelf  was  once  come,he  af. 
firmed  this  to  be  the  caufe  of  his  commingjto  appeafc  God,  &  gather  vs  vp 
from  death  into  life.    The  fame  thing  did  the  Apoftles  teftifie  of  him.  So 
lohn  before  that  he  teacheth  y  the  Word  was  made  flert),  declareth  of  tlie  lohn.i,  j, 
falling  away  of  man.But  he  himfelfe  is  to  be  heard  before  all,when  he  (pea- 
kcth  thus  of  his  owne  office:  So  God  loued  the  world,  that  he  gaue  his  only 
begotten  fonne ,  that  whofoeuer  bcleeueth  in  him  fhould  not  perifli,  but  Iohn.1.14, 
haue  euerlafting  life.A^aine.  The  houre  is  come  that  the  dead  fhill  heare 
the  voice  of  the  fonne  of  God,&  they  that  heare  itjfhil  hue.  lamtherefur-  J^nn.?.  i^. 
reftion  &lifc;he  y  bcleeueth  in  raee,aIthoughhe  be  dead,fhalliue,  Againe,  lohn'i  t    * 
The  fonne  of  man  comrneth  to  faue  y  which  was  loft.  Againe :  The  whole  MaM  8. 
neede  not  a  Phyficion.  I  fhould  neuer  make  an  end,if  I  fhoule  rehearfe  all.    Mat,^. 
The  Apoftles  do  all  with  one  confcnt  call  vs  to  this  fountaine :  And  truely 
ifhe  had  not  come  to  reconcile  God,  the  honor  of  the  priefthood  fhould  Heb.5.r, 
haue  come  to  nought.  For  afmuch  as  the  prieft  appointed  meane  bctweene 
God  &  man  to  make  intercefrion:&  he  fhould  no:  be  our  righteoufnes,.bc- 
caufe  he  was  made  a  facrifice  for  vs,that  God  fhould  not  impute  finnes  vn-  2«Cor.5«i^» 
to  vs,Finally,he  fhould  be  fpoilcdof  all  the  honourable  titles,wherwith  the 
Scripture  doth  fet  him  out.  And  alfo  that  faying  ofPaul  fhould  proue  vain, 
that  that  which  was  impo{riblctothelawe,Godhathfcnthis  ownefonne,y  ^°'"'J* 
in  hkencfie  of  the  flefh  of  finne  he  fhould  fatiffie  for  vs.    Neither  will  this 
ftandthac  he  teacheth  in  another  place,  that  in  this  glalTc  apearedthc  Tit.2.tJ« 

X  &  good- 


Cap,  f2,  OfthehntwUdgeof 

goodnefl'e  of  God  and  his  infinite  goodncfle  toward  men,  when  Chrifl:  wa  s 

giucn  to  be  the  Redeemer.  Finally,che  Scripture  euery  where  afligneth  no 

other  endc,  why  the  fonne  of  God  would  take  vpon  him  our  flcfli,  and  alfo 

lue  ii.i6.  J^cceiued  this  commandement  of  his  father ,  but  to  be  made  a  facrifice  to 

Iohh.10.17.  appeafc  his  father  toward  vs.  So  it  is  written,  and  fo  itbehoued  that  Chrift 

Iohn.}.i4.    Ihould  rufFcr,and  repentance  be  preached  in  his  name.  Therfore  my  father 

Ioh.1z.z7.    loueth  me,  bicaufe  I  giuc  my  hfe  for  the  fheepe,  this  commaundemcnt  he 

*"       *        gaucme.  As  Mofes  lifted  vp  the  Serpent  in  the  defert,fomuft  the  fonne  of 

man  be  lifted  vp.ln  an  other  place:Father,fauc  me  from  this  houre.But  I  am 

therefore  come  cuen  to  this  howre .  Father,glorifie  thy  fonne.  Where  he 

plainly  fpcaketh  of  the  ende  why  he  tookc  flefh,that  he  might  be  a  facrifice 

andfatiffadiontodoaway  finne.  After  the  fame  forte  doth  Zachariepro- 

luc.i.i^.      nounce,that  he  came  according  to  the  promifc  giuen  to  the  fathers,  to  giue 

light  to  them  that  fate  in  the  (hadow  of  death .     Let  vs  remember  that  all 

Col.  J.J .      thcfe  things  are  fpoken  of  the  fonne  of  God-in  whom  Paul  in  an  other  place 

I.  Cor,  J.  2.    tellifieth,that  all  the  treafures  of  knowledge  and  wifedome  arc  hidden,  and 

byfide  whom  he  gloricth  that  he  knoweth  nothing. 

5  If  any  man  take  exception  and  fay,  that  none  of  all  thefe  things  proue 
the  contrary ,but  that  the  fame  Chrift  that  redeemed  men  bcetng  damned, 
might  alfo  in  putting  on  their  flefh  teftifie  his  loue  toward  them,beeing  pre- 
ferued  and  fafe.The  anfwerc  is  fhort,that  for  afmuch  as  the  holy  ghoft  pro- 
nouncctbjthatby  the  eternall  decree  of  God  thefe  two  things  were  ioyned 
together,  that  Chrift  fhould  be  our  redeemer,  and  alio  partaker  of  all  one 
nature  with  vs,therfore  it  is  not  lawful  for  vs  to  fearch  any  fiirthcr.  For  who 
fo  euer  is  tickled  with  defirctoknowany  more,hebeing  not  contented  with 
the  vnchangeablc  ordinance  of  God,  doth  {hew  alfo  that  he  is  not  conten- 
ted with  the  fame  Clirift  that  was  giuen  vs  to  be  the  price  of  our  redempti- 
on. But  Paul  not  only  rehcarfeth  to  what  ende  he  was  fent,  but  alfo  climb- 
ing to  the  high  myfterie  of  predcftination,  he  very  fitly  reprefleth  all  wan- 
Ephe.4.5.     tonnefle  and  itching  defire  of  mans  wit.     Thefatherchofevs  in  Chrift  be- 
fore the  creation  of  the  world,to  make  vs  liis  Tonnes  by  adoption,according 
to  the  purpofe  of  his  will:  and  he  accepted  vs  in  his  beloucd  fonne,in  whom 
we  haue  redemption  by  his  bloud.Truely  here  is  not  the  fal  of  Adam  fctbe- 
fore  as  though  it  were  forcmoft  in  time,but  is  Ihewed  what  God  determined 
before  all  ages,  when  his  will  was  to  helpe  the  miferie  of  mankinde .    If  the 
aduerfarie  obieft  againe,  that  this  purpofe  of  God  did  hange  vpon  the  fell 
of  man  which  he  did  forefee.-it  is  enough  and  more  for  me,  to  fay,  that  they 
with  wicked  boldncfTe  breake  forth  to  faine  them  a  new  Chrift,  who  fo  euer 
fuffer  themfclues  to  fearch  for  more,  or  hope  to  know  more  of  Chrift  than 
God  ;hath  foreappointed  them  by  his  fecrete  decree.  And  for  good  caufc 
Bphe.  J  .\6.  tjjd  Paul,after  he  had  fo  difcourfcd  of  the  prefer  office  of  Chrift,  wifti  to  the 
Ephefians  the  fpirite  of  vndcrftanding,  to  comprehende  what  is  the  length 
heigch ,  brcdth ,  and  depth ,  eucn  the  loue  of  Chrift  that  fiirmounteth  all 
knowledge :  euen  asif  of  purpofe  he  would  fetbarrcs  about  our  mindes,that 
when  mention  is  made  ofChrift,thcy  fhould  not,  be  itncucr  fo  litle,  fwaruc 
ftom  the  grace  of  reconciliation.     Wherefore,  fithc  this  is  a  faithfull  fay- 
i.Tiin.1.15,  jng^as  Paul  tcftilicth)  that  Chrift  is  coroc  to  fauc  Tinners,  I  doc  gladly  reft 

in  the 


go(ithe%edecmer,  Lih.2,      ijo 

In  the  fame.  And  wheras  in  an  other  place  the  fame  Apoftle  teacheth,  that 
the  grace  which  is  now  difclofcd  by  the  Gcfpell ,  was  giuen  vs  in  Chrift  be- 
fore the  times  of  the  worlde  :  I  determine  that  I  ought  conftantly  to  abide 
therein  to  the  endc.  Againft  this  modeftic  Ofiander  carpcth  vniuftly  which 
hath  againe  in  this  time  vnhappilyftirred  this  queftion  before  lightly  mo- 
iled by  a  few.  He  accufeth  them  of  prelumption  that  fay,  that  the  fonne  of 
God  fhould  not  haue  appeared  in  the  flefh,  if  Adam  had  not  fallen,  becaufc 
this  inuention  is  confijted  by  no  teftimony  of  fcripturc.  As  though  Paul  did 
not  bridle  frowarde  curiofitie,  when  after  he  had  fpoken  of  redemption  pur- 
chafed  by  Chrift,  he  by  andbycommaundethtoauoidefoolifhqueftions. 
The  madnefle  of  fome  did  burft  out  fo  farre  ,  that  while  they  diforderly  co-  ""^'^'9 
ueted  to  fceme  witty,they  moued  this  queftion,  whether  the  Sonne  of  God 
might  haue  taken  vpon  him  the  nature  of  an  Affe.This  monftroufnes  which 
all  the  godly  do  worthily  abhorre  as  dcteftable  ,  let  Ofiander  confute  with 
this  pretenrc,that  it  is  neuer  exprcfly  confuted  in  the  Scripture.  As  though 
when  Paule  accompteth  nothing  precious  or  worthy  to  be  knowne,  but 
Chrift  crucified,  he  doth  therfore  admit  an  Aflc  to  be  the  author  of  faluati- 
on.  Therefore  he  that  in  an  other  place  reportethjthatChrjft  by  thccter-  Ephe.4,i8 
nail  counfell  of  his  father  was  ordeined  to  be  a  head  to  gather  all  things  to- 
gether; will  neuer  the  more  acknowledge  an  other  that  hath  no  office  of  re- 
deeming appointed  him. 

6  But  as  for  the  principle  aiat  he  braggeth  of,it  is  very  trifling.  He  would 
haue  ir,that  man  was  created  after  the  image  of  God,  bicaufe  he  was  fafhio- 
ncd  after  the  paterne  of  Chrift  to  come,that  he  might  refemble  him,  whom 
the  father  had  already  decreed  to  clothe  with  our  flcfh.  Whervpon  he  ga- 
thereth,  that  if  Adam  had  neuer  fallen  from  liis  firft  and  vncorrupted  origi- 
nall  ftate,  yet  Chrift  fhould  haue  been  man .  How  trifling  this  is  and  wrc- 
ftcd,  all  men  that  haue  found  iudgcment,  doe  cafily  perceiue  of  themfelues. 
In  the  meane  time  firft  he  thinketh  that  he  hath  feene  what  was  the  image 
of  Godjthat  forfoth  the  glory  of  God  did  not  onely  ftiine  in  thofe  excellent 
giftes  whcrwith  he  was  garnilhed  ,  but  alfo  that  God  himfelfe  eflentially 
dwelt  in  him.  But  as  for  me,although  I  graunt  that  Ada  did  bcare  the  image 
of  God,  mfo  much  as  he  was  ioyned  to  God,  (which  is  the  true  and  higheft 
perfeftion  of  dignitie)y  ct  I  fay,  that  the  hkeneffe  of  God  is  no  where  els  to 
be  fought,  but  in  thofe  markes  of  exccllencie  wherwith  he  had  garnifhed  A- 
damaboue  other  liuing  creatures.  And  that  Chrift  was  then  the  image  of 
God,all  men  do  graunt  with  one  confent,and  therfore  that  what  fo  cuer  ex- 
ccllencie was  grauen  in  Adam,it  proceeded  from  this,  that  by  the  onely  be- 
gotten fonne  he  approched  to  the  glorie  of  his  creator.  Therefore  man  was  q 
created  after  the  image  of  God,  in  whom  the  creators  will  was  to  haue  his 
glory  feene  as  in  a  looking  glaffe.To  this  degree  of  honor  was  he  adiianced 
by  the  benefit  of  the  onely  begotten  fonne ;  But  I  fay  further,  that  the  fame 
fonne  was  a  common  head  as  wel  to  Angels  as  to  men,  fo  that  the  fame  dig- 
nity that  was  beftowed  vpon  man,did  alfo  belong  vnto  angels.  For  when  we 
heare  them  called  the  children  of  God,  it  were  inconuenient  to  deny,  that 
there  is  fomthing  in  them  wherin  they  refemble  their  father .  Nowc  if  his 
will  was  to  haue  his  glorietobcreprefentedas  well  in  Angels  as  in  men, 

X  3  and 


C^f.  J  i ,  Of  the  knovfiledge  of 

and  tobefce^einbothnaturcSjOfiandcr  doth  fondly  trifle  Infaylng,  that 
the  Angels  were  then  fee  behind  men,becaufc  they  did  not  beare  the  image 
of  thrift.   For  they  coulde  not  continually  cnioy  the  prefent  beholding  of 
Q.  God,  vnlefle  they  were  like  him.     And  Paul  tcacheth,  that  men  are  no  o- 

*'  '  therwifc  renewed  after  the  image  of  God,  but  if  they  be  coupled  with  An- 
gcUjthat  they  may  cleaue  togicher  vnder  one  head.  Finally,  if  we  belecuc 
Chrift,tlns  llialbe  our  laft  felicitie,to  be  made  of  like  fourme  to  the  Angels, 
when  wee  (halbc  receiued  vp  into  heaucn.  But  if  Ofiander  will  conclude, 
that  the  originall  paterne  of  the  image  of  God  was  in  Chrift  as  he  is  man, 
by  thefamcrcafon  a  man  may  fay,  that  Chrift  muftneedcshauebeenc 
partaker  of  the  nature  of  Angels,  becaufe  the  image  of  God  per  taincth  alio 
to  them. 

7  Therefore,Ofianderhathno  caufc  to  feare.that  God  ftiouldbe  found 
alier,vnlcflcithadbecnefirftftedfaftlyandvnchangeably  decreed  in  his 
minde,tohaue  his  fonne  incarnate  :  becaufe  if  the  intcgntic  of  Adam  had 
not  fallen,hcftiould  with  the  Angels  hauebccne  like  vnto  God,  and  yet  it 
/hould  not  therefore  haue  bene  necciraric,  that  the  fonne  of  God  fliould  be 
made  either  man  or  AngcLAnd  in  vaine  he  fcareth  that  abfurditie,Ieaft  vn- 
lefle the  vnchangeablc  counfell  of  God  had  ben  before  the  creation  of  man 
that  Chrift  ftiouide  be  borne ,  not  as  the  redeemer  but  as  the  firft  man,  he 
{hould  haue  loft  his  prcrogatiue:for  afmuch  as  now  he  {hould  be  borne  man 
oncly  by  an  accident  caufejthat  is  to  rcftorc  mankind  being  loft ,.  and  fo  it 
Heb.4.15.     might  be  gathered  thcrcvpon,  that  Chnft  was  created  after  the  image  of 
Luk.j.jS.    Adam.For  why  {hould  he  fo  much  abhorre  that  which  the  Scripture  fo  o. 
i.Cor.i  5«    penly  teachcth,that  he  was  made  like  vnto  vs  in  all  thinges ,  except  linne? 
^''  Wherevpon  Luke  doubteth  not  to  recken  him  the  fonne  of  Adam  in  his 

Genealogic.And  I  would  faineknowe  why  Paul  callcth  Chrift  thcfecondc 
Adam,but  becaufe  the  eftatc  of  man  was  appointed  for  him,  that  he  might 
raife  vp  the  pofteritie  of  Adam  out  of  their  ruinc.For  if  he  were  in  order  be- 
fore that  crcation,he  {hould  haue  ben  called  the  firft  Adam.  Oliander  bold- 
ly a{firmcth,that  becaufe  Chrift  was  alrcadic  before  knowen  man  in  the 
minde  of  God,men  were  formed  after  the  fame  paterne.But  Paul  in  naming 
himthefecond  Adam,fcttethmcane  bctweene  the  firlt  beginning  of  man 
and  the  reftitution  which  we  obtc  ine  by  Chrift  ,  the  fall  of  man  whereby 
V  grew  the  neccflfitie  to  haue  nature  reftored  to  her  firft  degrce.Whcrupon  it 

followcthjthat  this  fame  was  the  caufe  why  the  fonne  of  God  was  borne  to 
become  man.  In  the  meane  time,Ofiandcr  reafoneth  ill  &  vnfauourily,thac 
Adam/o  long  as  he  had  ftand  without  falIing,fhould  haue  beenc  the  image 
of  himfclfeand  not  of  Chrift.  I  anfwcreby  the  contrary*  becaufe  though  y 
fonne  of  God  had  neuer  pur  on  flefh,  neuertheleffc  both  in  the  body  and  in 
the  foule  of  man  {hould  haue  fhined  the  imagcofGod,in  the  bright  beams 
whereof  it  alway  appcared,that  Chrift  is  verily  the  head,  and  hath  the  fo- 
ucraignc  fupremacic  in  all.  And  fo  is  that  foolifh  fubtclrie  alfoiled,  which 
Ofiander  blowcth  abroadc,  tfiat  the  Angels  {houlde  haue  lacked  this  head, 
vnlcffc  it  had  bccncpurpolcd  by  God  to  clothe  his  fonne  with  flefhe,  yea, 
though  there  had  bcene  no  fault  of  Adam.  For  he  doeth  too  rafhly  fnatch 
holdeofihac  which  no  man  m  his  right  wit  wiUgraunt,  thatChriithath 


^odthe*Kedeemer,  Z^»2,      iji 

no  fupremacle  oucr  Angels,  that  they  {houl<i  haue  him  for  their  Prince ,  but 
in  fo  much  as  he  is  man  .    But  it  is  eafily  gathered  by  the  wordes  of  Paul,  CoI.m  5, 
that  in  as  much  as  he  is  the  cternall  word  of  God,  he  is  the  firft  begotten  of 
all  creatures ;       not  that  he  is  create,  or  ought  to  bee  reckened  among 
creatures :     but  becaufe  the  ftate  of  the  worlde  in  intcgritie/uch  as  it  was 
at  the  beginning  garnifhcd  with  excellent  beauty,  had  no  other  originall: 
and  then,  that  in  as  much  as  he  was  made  man ,  he  was  the  firft  begotten  of 
the  dead.  For  y  Apoftle  in  one  fliort  claufe  fetteth  forth  in  both  thefe  points  Cojof  .1.1 1. 
tobeconfidercd:  that  all  thingcs  were  create  by  the  fonne,  that  he  might    °  "  •'•** 
bcarc  rule  ouer  Angels :  and  that  he  was  made  man,  that  he  might  beginne 
ro  be  the  redeemer .  Of  like  ignoraunce  is  it  that  he  fayth,  that  men  (hould 
not  haue  had  Chrift  ro  their  king,  if  he  had  not  bcene  man .   As  though  the 
kingdomeofGod could  not  ftande J iftheeternall fonne  of  God,  although 
not  clothed  with  the  fltfh  of  man,eathcring  together  both  Angels  and  men 
into  the  felowfhippe  of  his  heauenly  gloric  and  life ,  (hould  himfelfe  bearc 
the  foueraintie  .   But  in  this  falfc  principle  he  is  alway  deceiued ,  or  rather 
decciiitth  himfelfe,  that  the  Church  /hould  haue  beene  without  a  head,vn- 
Icfl'c  Chrift  had  appeared  m  the  flcfti .    As  though ,  euenas  the  Angels  en- 
ioycd  him  their  head ,  he  could  not  likewifeby  hisdiuinc  power  rule  ouer 
men,  and  by  the  fecret  force  of  his  fpirite  quicken  and  nourifti  them  like  his 
owne  body ,  till  being  gathered  vp  intoheauen,  they  might  enioyallonc 
life  with  tlic  Angels.    Thefe  trifles  that  I  haue  hitherto  confuted,  Ofiander 
accounteth  for  moft  ftrong  oracles:  euen  fo  a s  being  dronke  with  the  fweet- 
ncflc  of  his  owne  (peculations ,  he  vfeth  to  blowe  out  fond  Bacchus  cries  of 
matters  of  nothing .     But  this  one  that  he  bringeth  after,hc  fayth  is  much  qjq^j^j  y^ 
more  ftrong,  that  is  the  prophecic  of  Adam,  which  feeing  his  wife  faid,this 
nowc  is  abonc  of  my  bones ,  and  flcfti  of  my  flefh  .  But  howc  proueth  hec 
that  to  be  a  prophecie  ?  Becaufe  in  Matthew  Chrift  giueth  the  fame  faying 
CO  God  .  As  though  that  what  focucr  God  hath  fpoken  by  men,  contcineth 
fome  prophecie .  Let  Ofiander  fceke  prophecies  in  cucry  commandemenc 
of  the  law€,  which ,  it  is  ccrtaine  to  haue  come  firom  GOD  the  author  of 
them.  Beiide  that,  Chrift  fliould  haue  beene  grofle  and  earthly,  if  he  had 
rafted  vpon  the  litcrall  fenfe .  Becaufe  he  fpeaketh  not  of  the  myflicall  vni- 
on  wherunto  he  hath  vouchfafed  to  receiue  his  Church,but  only  of  faithfiJ- 
ncfle  betweenc  man  and  wife;  for  this  caufe  he  teachcth,that  God  pronoun- 
ced that  man  and  wifeflialbc  oncflcflie,  that  no  man  (houlde  attempt  to 
breakc  that  infoluble  knot  by  diuorce.  If  Ofiander  loth  this  fimplicitie ,  let 
him  blame  Chrift,  for  that  he  led  not  his  difciples  further  to  a  myfterie,  in 
more  futtlely  expounding  the  faying  of  his  father .  Neither  yet  doth  Paul 
maintaine  his  errour,  which  after  he  had  fayd  that  we  are  flcm  of  the  fleftic 
of  Chrift,  by  and  by  addeth,  that  this  is  a  great  myftery,for  his  purpofc  was 
not  to  tell  in  what  meaning  Adam  fpake  it,  but  vnder  the  figure  &  fimilitude 
of  mariage  to  fet  forth  the  holy  coupling  together,that  maketh  vs  one  with 
Chrift .     And  fo  doe  the  wordes  found.  Becaufe  when  he  giueth  warning 
J  he  fpeaketh  this  of  Chrift  &  his  church,hc  doth  as  it  were  by  way  of  corre- 
aion,feuer  the  fpirituall  ioynin  g  of  Chrift  and  his  Church  from  die  lawc  of 
mariage.  Wherefore  this  fickle  reafon  eafily  vanifticth  away .  And  I  thinkc 

X4  Inccdc 


Cap.  // ,  Of  the  ki}OT»ledge  df 

I  nccde  no  more  to  fhakc  vp  any  more  of  that  fort  of  chafFe,  becaufc  the  va- 
nity of  them  all  his  foone  found  out  by  this  fhortc  confutation .  But  this 
fobrictie  (hall  aboundantly  fufficetofeede  foundly  the  children  of  GOD: 
that  when  the  fulnelTe  of  umes  was  come,  the  fonne  of  God  was  fent,  made 
of  woman ,  made  vnder  the  lawe ,  to  redecme  them  that  were  vndcr  the 
l;<we. 

The  xiij.  Chapter. 

That  Chrtjl  tokf  t^ftn  htm  the  true  fubflawc  efthe  fUth  ofmM. 

NOwCjvnIeflelbedeceiued  ,  it  were  fuperfluous  to  entreate  againe  of 
the  Godhead  of  Chrift ,  which  hath  already  in  an  other  place  beene 
proued  with  plaine  and  ftrongteftimonics  .  It  rcmaineth  therefore 
tobefeene.howehcbeing  clothed  with  our  flefh,  hath  fulfilled  the  office 
of  Mcdiatour  .  The  trueth  of  his  humaine  nature  hath  in  the  oldetimc 
beene  impugned  both  by  the  ManicheesandtheMarcionitcs:  of  whomc, 
the  Marcionxtes  fained  a  ghoft  in  ftced  of  the  body  of  Chrifte ,  and  the  Ma- 
nichecs  dreamed  that  he  had  a  hcaucnly  flefh.  But  both  many  and  ftrong 
-J  .  tcftimonies  of  the  Scripture  doe  ftande  againft  them  both .  For  the  blefling 

12  1 8  &  z5.  ^^  promifed  neither  in  a  heaucnly  feed,  nor  in  the  counterfait  fhape  of  man, 
4.  but  in  the  feede  of  Abraham  and  lacob .  Neither  is  the  eternall  throne  pro- 

pra.45 .7,     mifed  to  a  man  made  of  aire,  but  to  the  foone  of  Dauid  and  to  the  frut  of  his 
wombc.  Therefore  being  deliuercd  in  the  flc/h,he  is  called  the  fonne  of  Da- 
uid and  Abraham :  not  becaufc  he  is  oneiy  borne  of  the  wombe  of  the  Vu- 
M  it.i.i.       gJnCj  and  create  in  the  aire,  but  becaure(as  Paul  cxpoundeth  it)he  is  accor- 
Rom.i. },    ding  to  the  flcfh  made  of  the  fcede  of  Dauid:  as  in  an  other  place  y  Apoftle 
K.oin.^.5»     teachethjthathedefccndedofthelewes.  Forwhichcaufc  the Lcnde him- 
felfe  not  contented  with  the  bare  name  of  man,doth  oftentimes  call  himfelf 
the  fonne  of  man,  meaning  to  exprefle  more  plainely  that  he  was  man  truly 
iflued  of  the  feede  of  mankinde.Sich  the  holy  Ghoft  hath  fo  oft,  by  fo  many 
meanes,with  fo  great  diligence  and  fimplicity  declared  a  thing  not  obfcurc 
of  it  fclfe ,  who  wouldc  haue  thought  any  men  to  be  fo  fhamelefle  as  to  pre- 
liimc  yet  to  fprcad  miftes  to  darken  it?And  yet  we  haue  other  teftimonies  ac 
Ca  .  4. 4.      handcjif  we  lifted  to  heape  vp  more  of  them.  As  is  that  faying  of  Paul:  that 
God  fent  his  fonne  made  of  woman.  And  innumerable  other  places,where- 
by  appeareth  that  he  was  fubieft  to  hunger,  thirft,  colde,and  other  infirmi- 
ties of  our  nature.  But  out  of  many  thefc  arc  chiefly  to  be  chofen,  that  may 
Hebr.i.J  *♦   "^'^^  auaile  to  cdific  our  mindcs  in  true  confidence.  As,wherc  it  is  faid,  that 
he  gaiie  not  fo  great  honour  to  the  Angels,as  to  take  their  nature  vpon  him: 
but  tooke  oar  nature,that  in  flefti  and  bloud  he  might,by  death,deftroy  hita 
that  had  the  power  of  death.  Againe,that  by  benefit  of  tnat  communicating 
Hebr.  i.i  o,  we  arc  reckned  his  biethrcn.  Again,that  he  ought  to  haue  bin  made  like  vn- 
??^'7«        to  his  brethren,  that  he  might  be  made  a  mcrciail  and  faithful  intercelfour: , 
c  r.4''5'   thatwehauenotaBifhoppe  that  can  not  be  compaticnt  of  our  infirmities. 
And  fuch  like .  And  for  the  fame  purpofe  feructh  that  which  wee  touched  a 
litle  before,  that  it  behoued  that  the  finncs  of  the  worlde  fliould  be  cleanfed 
Rom.  8.  J,    inourflelh;:  Which  Paul  plainely  affirnaetli.    Andtruclyjwhatlbeuer 

the 


Godthe  Redeemer,  Lik2,         is2 

the  father  hath  giucn  to  Chrift,  it  doeth  therefore  belong  rovsjbecjufe  he  j^j^^,  ,  ,^ 
is  rhchcadc,  from  which  the  whole  bodie  being  knkce  together,  growcth 
into  one.  Yea  and  othcrwife  that  will  not  agree  together,  which  is  faidrchat 
theSpiritcwasgiuenhimwithoutmearure,  that  all  wee  fliouldc  drawcof 
the  fulncfle  thereof    Forafmuchas  there  is  no  greater  abfurdicie  than  to     , 
fay,  that  God  is  enriched  in  his  eflencc  by   any  accidcntall  gifce.     And     *♦••'• 
for  this  caufe  Chrjft  faith  in  an  other  place  :    I  doe  fanftifie  my  fclfc  for 
them. 

I  As  for  the  places  that  they  bring  foorth  to  confirmc  their  err  our, 
they  do  too  vnaptly  wreft  them,  and  they  nothing  preuaile  by  their  trifling 
futtlciiesjwhen  they  goe  about  to  wipe  away  thofethinges  that  I  haue  al- 
leged for  our  part.  Marcionimagineth  thatChrift  did  put  on  a  fantafticall 
bodieinfteedcof  atruebodic:  bccaufein  fome  places  it  isfaide^thathee  Pf"'«*-7« 
was  made  after  the  likencfle  of  a  man,  and  that  hee  was  foundc  in  fhapc  as 
a  man.  But  fo  he  nothing  weieth  what  is  Paules  purpofe  in  that  place.  For 
his  meaning  is  not  to  teach  what  manner  of  body  Chrift  tooke  vppon  him, 
but  that  whereas  he  might  haue  fhewed  foorth  his  godhendc,  hec  made  no 
other  fliewcofhimfclfe,  but  as  of  an  abieft  and  vnrcgarded  man.  For,  to 
exhorte  vs  by  his  example  to  fubmifllon,hce  Hieweth  that  forafmuch  as  he 
was  God,  he  might  haue  by  and  by  fet  forth  his  glorieto  be  feenetothc 
worlde:  but  yet  that  hee  gaue  ouer  fome  of  his  owne  right ,  and  of  his  owne 
accorde  abafed  him  felfe,  becaufe  he  did  put  on  the  image  of  a  feruaunt  & 
contended  with  that  humilitic ,  fuffred  his  godheade  robee  hidden  with 
the  vcile  of  the  flefhe.  Hee  doeth  not  here  teach  what  Chrift  w3s,but  how 
hebehaued  himfelfe.  Andalfoby  the  whole  procefle  of  the  text  it  is  eafl- 
ly  gathered,  that  Chrift  was  abafed  in  the  true  nature  of  man.  For  what 
meancth  this,  thatinfhapcheewas  foundeas  man,but  thatfora  time  the 
glorie  of  his  godhead  did  not  fhine  foorth,  but  onely  the  fhape  of  man  ap- 
peared in  bafeandabicfteftate?Forotherwife  thatplace  of  Peter  coulde 
not  ftande  together,  that  he  was  deade  in  the  flcftie,  but  quickened  in  the  j'co^^V  •* 
fpirite ,  if  the  fonne  of  God  had  not  bene  wcake  in  the  nanirc  of  man:which  i.'co.i's,  4"* 
Paul  exprefl'eth  more  plainely  in  faying,  that  hee  fuffred  by  reafon  cf  the 
we.ikcnefl'e  of  the  fleflic.  Andherevntoferucth  the  exaltation:  becaufe  it 
is  expreiTely  faide,  thatChrift  atteined  a newc glorie  after  that  hee  abnfed 
himfelfe ,  which  coulde  not  well  agree  to  bee  fpoken  of  any ,  but  of  a  man 
hauing  fleftie  and  foule.  Manichees  framed  Chrift  a  bodie  of  aire,  becaufe 
Chrift  is  called  the  feconde  Adam  ,heauenly  of  hcauen.But  neither  in  that 
place  doeth  theApoftlebringinahcauenly  efifence  ofthebodie,  butafpi-  - 
rituall  force  which  being  powred  abroad  by  Chrift,  doeth  quicken  vs.Nov/, 
as  wee  haue  alreadie  feene,  Peter  and  Paul  do  feuer  the  fame  from  his  flefh. 
Butrather  that  doftrine  which  is  receiued  among  the  true  teachers,conccr 
ningthe flefheofChrifl, is verie well proued by  thatplace.  For  if  Chnfte  i,Co.i5.jtf 
had  not  all  one  nature  of  bodie  with  vs ,  it  were  a  vcrievainc  argument, 
that  Paul  with  fuchvehcmencie  followeth :  that  if  Chrift  bee  rifenagaine, 
we  fliall  alfo  rife  againe :  and  if  wee  do  not  rife ,  then  chat  Chrift  alfo  is  not 
rifen .  By  what  cauillations  fo  euer  either  the  old  Manichec  s  or  their  newe 
Difciples  go€  about  to  efcape,  they  ftull  not  winde  themfelucs  away.  It  is 

X5  a 


Cfp.f^»  Of  the  knowledge  of 

a  foulc  (hifcc,  that  they  fondly  fay,  chat  Chrift  is  called  the  fonne  of  man, 
in  fo  much  as  he  is  promifed  of  men.  For  it  is  plame,  that  after  the  Hebrew 
phrafe ,  vcric  m  m  m  deedc  is  called  the  fonnc  of  man.  And  Chrift  with- 
out doabc  k jpc  che  phrafe  of  his  ownc  tongue.  Alfo  it  ought  to  make  no 
<j  jeftion,  what  ought  to  be  vndcrftandcd  by  the  children  of  Adam,  And(not 
to  goe  farre  off)  che  place  of  the  eight  Pfalmc,  which  the  Apoftlcs  applic  to 
Chrift,fhill  bee  fume  lent  enough;  Whatismanthat  thouartmindfull  of 
him,  or  the  fonne  of  man,  that  thou  vifiteft  him?  In  this  figure  is  exprclfed 
the  true  manhood;  of  Chrift.  For  though  hce  were  not  immsdiatly  begot- 
ten of  amortail  father,  yet  his  race  came  from  Ad.im.  For  elfe  that  place 
coulde  not  ftande  which  wee  hauealreadie  alleaged  that  Chrifteis  made 
,  partaker  of  tlefhc  and  blood,  that  he  might  gather  to  him  yong  children  to 

the  feruice  of  God.  In  which  wordcs  it  is  plainly  determined,  that  Chrift  is 
made  fellow  and  partaker  ofall  one  nature  with  vs.  In  which  meaning  alio 
hec  faithjchat  both  the  author  of  holincflc  and  they  that  aic  made  holy,arc 
all  of  one .  For  it  is  prooued  by  the  procefTe  of  the  text,  that  the  fame  is  re- 
ferred CO  the  fellowlhip  of  nature:  bccaufc  he  by  and  by  addcth,Therefore 
he  is  not  afharacd  to  call  them  brethren.  For  if  hee  had  faidc  before ,  that 
the  faithtiill  are  of  God  m  fo  great  dignitie,  what  caufc  (houldc  there  be  to 
be  aftiamcd  ?  But  becaufe  Chrift  of  his  infinite  grace  doth  ioinc  himfelfe  to 
the  bafe  and  vnnoble,  therforc  it  is  faid,that  he  is  not  aftiamed.But  in  vaine 
theyobied,  that  by  this  nieane  the  wicked  fliall  become  the  brethren  of 
Chiift:  becaufe  wee  knowc  that  the  children  of  God  are  not  borne  of  flefh 
andbloodcjbutoftheholyGhoftby  faith.Thercfore  onely  flcftie  makech 
not  a  brotherly  ioyning.  But  although  the  Apoftlc  giue  this  honour  to  the 
faithftill  onely,  to  be  ofone  with  Chrift, yet  it  followech  not,  but  that  the 
wicked  may  be  borne  of  the  fame  originall.  As  when  we  fay  that  Chrift  was 
made  man,  to  make  vs  the  fonnes  of  God:  this  faying  cxtendeth  not  to  all 
Rom.3.2^.  men, becaufe  faith  is  the  mcane  which  (piritually  graffcth  vs  into  the  body 
of  Chrift.  Alfo  they  fooliftily  mouc  a  brawle  about  the  name  of  Firft  bego  t- 
cen.  They  fay  that  Chrjft  fhoidde  hauc  bcene  borne  of  Adam  ftreight  at  the 
bcginnuig,  that  he  might  be  the  firft  begotten  among  brcchvcn.  For  the  ti- 
tle of  Firft  begotten,  is  not  referred  to  age,  but  to  the  degree  of  honour,  & 
excellence  of  power.  And  more  colour  hath  that  which  they  bable,/  Chrift 
Heb.i.  i5.    tooke  to  him  man  and  not  Angels,  becaufe  he  recciued  raankinde  into  fa- 
uour.For,  to  fct  out  more  largely  the  honor  which  God  vouchfaued  to  giue 
vs,bc  compared  the  Angels  with  vs,  which  were  in  this  behalfe  fet  behindc 
vs.  And  if  che  teftimonic  of  Mofes  be  well  weicd,  where  hec  faith  that  the 
fecde  of  the  woman  fhall  brcake  the  ferpcnts  headc,  it  lliall  vtterly  end  the 
controuerfie.  For  onely  Chrift  is  not  there  fpoken  of,  but  all  mankinde.Be- 
Gcn,  J.I  5.    caufc  the  vidoric  was  to  be  gotten  by  Chrift  for  vs,  hee  generally  pronoun- 
ceth  that  the  pofteritie  of  the  woman  ftiould  get  the  vpper  hande  of  the  de- 
uill.  Whcreuntofolloweth,  that  Chrift  iflucd  of  mankinde,  becaufeit  was 
Gods  purpofc  there  to  raifc  vp  Hue,  whomc  he  Ipakc  vnto  with  good  hope, 
that  ftie  fhould  not  faint  with  forow. 

^     They  doc  no  leflc  wickedly  than  foohfhiy  entangle  with  allegories 
thcie  ccllimonics  where  Chrift  is  called  thcfccdc  of  Abrahaaijandy  fruitc 

of 


Godthe  Redeemer,  Lih.2,  jjS 

ofthewombcofDauiiForifthcnamcofSccdchad  benfpoken  in  an  al- 
legoric, truely  Paul  woulde  not  haue  left  it  vntoldc,  where  heeplainely  & 
without  figure  affirmeth,  that  there  are  not  many  fonncs  of  Abraham  re- 
deemers, but  one  Chrift.  Of  like  forte  is  it  that  they  alleadge:  that  heeis  Cal.  •>,»?. 
no  otherwifc  called  the  fonne  Dauidj  but  becaufc  he  was  promifcd  and  at 
Icngthin  his  due  time  deliucrcd.  For  after  that  Paul  had  once  named  him 
the  fonne  of  God:  in  that  he  by  and  by  addeth,  According  to  the  flefhjhec 
truely  meaneth  of  nature.And  fb  in  the  ninth  Chapter  calling  him  the  blef- 
fed  Godj  he  faith  feuerally  befide,  that  according  to  the  flcflie  hee  defcen- 
ded  of  the  lewcs.  Nowe  ifhe  were  not  truely  begotten  of  the  feedc  of  Da-  Roni,i.  j. 
uid,  to  what  purpofe  fhall  be  this  faying ,  that  he  is  the  fi  uite  of  his  wombe? 
What  meaneth  this  promife?  Out  of  thy  loincs  fliallhee  dcfcende,  that 
{hall  abide  in  thy  feate.  Nowe  in  the  Genealogie  of  Chrift,  as  it  is  rehear- 
fedofMatthcwe,  they  doc  Sophiftieallymocke.  For  though  he  do  not  re- 
hcarfe  the  parents  of  Marie  but  ofIo{cph,yct  becaufc  he  fpeakcth  of  a  thing 
fufficientlyknowen  abroad  among  the  people,  hee  rcckeneth  it  enough  to 
fhewe  that  lofeph  came  of  the  feedc  of  Dauid,  when  it  was  well  knowcny  Pral.ij2.i(« 
Marie  was  of  the  fame  ftockc.Bu  t  Luke  more  prelleth  them  in  teaching  that 
faluation  brought  by  Chrift,  is  common  to  all  mankindc:becaufe  Chrift  the 
author  of  faluation  proceeded  from  Ada  the  common  parent  of  all.I  graunt 
in  deede,that  by  the  Genealogie  it  can  none  otherwife  be  gathered  y  Chrift 
was  the  fonne  of  Dauid,  but  in  fo  much  as  hee  was  begotten  of  the  Virgine. 
But  the  new  Marcionites  to  colour  their  errour  do  too  proudly,  in  this  y  to 
prooue  that  Chrift  tooke  his  bodie  of  nothing,thcy  affirme  that  women  are 
feedcles,and  fo  they  ouerthrowe  the  principles  of  nature.  But  becaufe  that 
is  no  queftion  of  diuinitie,and  the  reafons  that  they  bring  are  fo  ficklcjthat 
they  may  vcrie  cafily  be  confuted:  therefore  I  will  not  touch  thofe  thinges 
that  belong  to  Philofopliie  and  Phifike,  and  will  hold  me  contented  to  wipe 
away  thofe  thinges  that  they  alleadge  out  of  Scripture:  that  is,that  Aaron 
and  loiadah  tooke  wiucsofthe  tribe  of  lehudah,  and  fo  the  difference  of 
tribes  had  then  bccne  confounded,  if  woman  had  engcndring  feed  in  her. 
Butit  is  welynoughknowen  that  as  touching  ciuill  order,  the  kindreds  arc 
reckenedby  thcfeedeoftheman,andyet  the  exccllencic  of  the  kindeof 
manaboue  woman proueth  not  the  contrarie,  but  that  in  generation  the 
fcede  ofwomanmuftmeete.  And  this  folution  extendcth  to  all  the  Genea- 
logies. Oftentimes  when  the  Scripture  rcckencth  vp  a  Genealogie,  it  na- 
meth  the  men  onely;  ihall  v/e  therfore  fay,that  the  women  arc  nothingjBut 
veric  children  do  know,that  women  are  comprehended  vndcr  the  name  of 
men.And  after  this  fortis  laid,that  v/omen  bring  foorth  to  their  husbands, 
becaufe  the  name  of  the  houfeholde  alway  remaineth  with  the  males.  Now 
asthisisgrauntedtotheexcellencicofrnc  male  kindc,  that  the  children 
are  counted  noble  or  vnnoblc,according  to  the  eftate  of  their  fathers:fo  al- 
fo  in  y  ftate  of  bondage  the  iffue  foloweth  y  worabe,acccrding  to  the  iudge- 
ment  of  the  Ciuil  lawyers.  Whereby  we  may  gather,that  the  iffue  is  engen- 
drcd  of  the  feedof  the  woman.And  ithath  of  long  time  ben  receiued  in  co- 
monvC:  of  all  nations,^  the  mothers  arc  called  Genetrices,y  isengcndrers. 
Whercwkh  Gods  lawe  alfo  agrcecb, which  z\i%  fliould  wrongfully  forbidy 

marriage. 


Cip.r^,  Of  the  k^ovolcdge  of 

tr.arriagcofthcvnclc  with  his  fifters  daughter,  bccaufc  there  were  nocon- 
fanguiniticbetwcnethcmrandalfoitwerelawfuJl  for  a  man  to  marrichis 
fiftcr  by  the  mothers  fide,  fo  that  flice  were  begotten  of  an  other  father.But 
Cal.4.4«  ^^  ^  graunt  that  there  is  a  pafliue  power  afcribed  to  women,  fo  do  I  anfwcrc 
that  the  fame  thing  is  indifferently  fpoken  of  them  that  is  of  men.  And 
Chrifthimfclfeisnotfaidc  tobcemadcbythcwoman,  but  of  the  woman. 
But  fome  of  their  companic  fhaking  of  all  fhame  doe  too  leudly  aske,  whe- 
ther wee  will  fay  that  Chrill  war,  engendicd  of  the  mcnllruall  fecdeof  the 
Virgin?,  for  I  will  likcwifc  aske  of  them,  whether  hce  d:d  not  concclc  in  the 
bloudc  of  his  mother,  which  they  rtiall  bee  conftraincd  to  confcflc.  There- 
fore iris  fitly  gathered  of  Matthcweswords,that  bccaufc  Chrift  was  begot- 
tenof  Marie,hcwasengendredof  herfeedrasalikeengendringis  meant 
Mk  1.5.  when  it  is  faidc,  that  Booz  was  begotten  of  Rahab.  Neither  doth  Mat- 
thew here  defcribe  the  Virginc  as  a  conduit  pipe  through  which  Chrift  paf- 
fcd  •  but  hec  fcuereth  this  mcrucllous  maner  of  gcncratwn  from  the  com- 
mon maner,for  y  by  her  was  Chrift  begotten  of  the  feed  ofDauid.For  euen 
ia  the  fame  fort,  that  Ifaac  was  begotten  of  Abraham,Salomon  of  Dauid, 
andlofcphof  lacob,  likewifc  it  is  faid  that  Chrift  was  begotten  of  his  mo- 
ther. For  the  Euangelift  fo  ft-ameth  the  order  of  his  fpench,  and  willing  to 
prooue  that  Chrift  came  ofDauid.iscontcntedwith  this  one  rcafon,  that 
hee  was  begotten  of  Marie  .  Whereby  it  followcth ,  that  he  tookc  it  for  a 
matter  confefi'ed,that  Marie  was  of  kinne  to  lofeph. 

4  The  abfurdities  wherewith  they  wouldc  ch-irge  vs,  are  ftuffcd  full  of 
childifli  caudlations.  They  thmke  it  a  ftiimc  and  diihonour  to  Chnft,  if  he 
flioulde  haue  taken  his  originall  of  men:  becaufe  hccfo  coulde  not  bee  ex- 
Rom  5.12.  empt  from  the  vniuerfalllawe  that  enclofcth  allthcoffpringof  Adam  with 
1  .Co.  1 5.47  Qy J  exception,  vndcr  finne.But  the  comparifon  that  wee  reade  in  Paul  doth 
* ''  eafily  aflbile  this  doubt:  that  as  by  one  man  came  finne,  and  by  finne  death, 
fo  by  the  righreoufneffe  of  one  man  grace  hath  abounded.  Wherewith  alfo 
agreeth  an  other  comparifon  of  his:  thefirft  Adam  of  earth,  earthly  and 
naturall,  the  feconde  of  hcauen,  heauenly.  Therefore  in  an  other  place, 
the  fame  Apoftlc,  where  hec  teachcth  that  Chrift  was  fent  in  the  likenes  of 
finnefiill  flcftie  to  fatisfic  the  lawe,docth  fo  cxprefly  fcucr  him  from  the  co- 
mon  cftate  of  men,  that  he  bee  verie  man  without  fault  and  corruption.Buc 
vcrie  childifiily  they  trifle  in  reafoning  thus:  If  Chrift  bee  free  from  al  fpo  t, 
and  was  by  the  fecrete  working  of  the  holy  Ghoftbcgottcn  of  the  fcedc  of 
Marie,  then  is  not  the  womansfeedc,  but  onely  the  mans  fcedc  vnclcane. 
For  wee  doc  not  make  Chrift  free  from  all  fpot,  for  this  caufc  that  he  is  on- 
ly engendrcd  of  his  mother  without  copulation  of  man,but  becaufe  hee  is 
fanftified  by  the  holy  Ghoft,that  the  generation  might  be  pure  and  vncor- 
ruptcd,  fuch  as  flioulde  haue  beenc  before  the  fail  of  Adam.  And  this  al- 
wayremaincdftedfnftly  determined  with  vs,  that  fo  oftc  as  the  fcripture 
putteth  vs  in  minde  of  the  cleannes  of  Chrift,  it  is  meant  of  his  true  nature 
of  manhoode;  becaufe  it  were  fuperfluous  to  fay  that  Godiscleane.  Alfo 
the  fanftification  that  hee  fpcaketh  of  in  the  feeuenteenth  of  lohn,  coulde 
haue  no  place  in  the  nature  of  God.  Neither  are  there  fained  two  fcedcs 
of  Adam,  aldiough  there  came  no  infe*flion  to  Chrift:  becaufe  the  genera- 
tion 


^od the  Redeemer,  Lih.2,  1S4 

tionof  man  is  not  vncleane  or  vicious  of  it  fclfe,but  accidental  by  his  falling. 
Therefore  it  is  no  marucil,  if  Chrift ,  by  whomethecftatc  of  innocencic 
was  to  bee  reftorcd,  were  exempted  from  common  corruption.And  where- 
as alfo  they  thruft  this  vppon  vs  for  an  abfurditie,  that  if  the  Word  of  God 
did  put  on  flefhe,  then  was  it  inclofed  in  a  narrowe  prifon  of  an  earthly  bo- 
dic:  this  is  but  meere  way  wardneffe :  bccaufe  although  the  infinite  eflence 
of  the  worde  did  grow«  together  into  one  perfon  which  the  nature  of  maru 
yet  doc  wee  faine  no  inclofing  of  it .  For  the  fbnne  of  God  defcended  mar- 
uelloufly  from  hcauen,  fo  as  yet  hee  left  nothcauen^itwas  his  will  to  bee 
maruelloufly  borne  in  the  Virgins  wombe,to  be  conuerfaunt  in  earth5and 
h  ange  vppon  the  crofle,  yet  that  hcc  alway  filled  the  worlde  euen  as  at  the 
beginning. 

The  xflij.Chapter. 

Howe  thetvto  natures  ef the  medtatourdttmalif 
OHeperfon. 

NOwc  where  it  is  faide, that  the  Worde  was  made  fle(h :  that  isnot io  to 
be  vnderftandedj  as  though  it  were  either  turned  into  flcfl>e,or  con* 
fufcly  mingled  with  fleihe,  but  bccaufe  hee  chofe  him  a  temple  of  the 
Virgins  wombc  to  dwell  in :  he  that  was  the  fonne  of  God ,  became  i^fo  the 
fonne  of  man,notby  confiifionoffub{lance,butby  vnitieof  perfon.F^r  we 
fo  affirme  the  godhead  ioyned  and  vnited  to  the  manhoodc ,  that  either  of 
them  haue  their  whole  propertie  remaining,  and  yet  of  them  both  isma^c 
one  Chrifl.  If  any  thing  in  all  worldly  thinges  may  be  found  like  to  fo  great 
amyfterie,  thefimilitudeofmanismoftfitte,  whome  wee  fee  to  confiflof 
two  fubflaunces,  whereof  yet  neither  is  {o  mingled  with  other,  but  that  ei- 
ther keepeth  the  propertie  of  his  owne  nature .  For  neither  is  the  foule  the 
bodie,  nor  the  bodie  the  foule.  Wherefore  both  that  thing  may  be  feueral- 
]y  fpoken  of  the  foule,  which  can  no  way  agree  with  thebodie :  and  hkewifc 
of  the  bodie  that  thing  may  be  faidc,  which  can  by  no  mcanc  agree  with 
thefbule  :  and  that  may  bee  faide  of  the  whole  man ,  which  can  be  but  vn- 
fitlie  taken  neither  of  the  foule  nor  of  the  bodie  feuerally  .  Finally ,  the 
properties  of  the  foule  are  fometime  attributed  to  the  bodie,  and  the  pro- 
perties of  the  body  fomtime  to  the  foule:  and  ycthc  that  confifleth  of  them 
is  but  one  man  and  not  many  .  But  fuch  formes  of  fpeach  doth  liignific 
both  that  there  is  one  perfon  in  man  compounded  of  two  natures  knitto- 
gethetjand  that  there  are  two  diuerfe  natures  which  doc  make  the  fame 
perfon.And  fo  do  the  Scriptures  fpeake  of Chrift:Sometime  they  giue  vnto 
him  thofe  thinges  that  ought  fingularly  to  bee  referred  to  his  manhood,  & 
fometimethofe  thinges  that  doe  peculiarly  belong  to  his  godheade,  and 
fometime  thofe  thinges  that  doe  comprehendc  both  natures,  and  do  agree 
with  neither  of  them  feuerally.  And  this  conioyning  of  the  two  natures 
thatarc  in  Chri{t,they  doe  with  fu<;h  rcligioufncITe  exprcflcjthat  fometime 
they  doc  put  them  in  common  together:  which  figure  is  among  the  old  au- 
thors called  Communicating  of  properties. 
%  Thefc  thinges  were  but  wcakejYnkiTc  many  phiafcs  of  fcr jpture,ancl 

fuch 


C4f,t4.  OfthehjtowUigeof 

fuch  as  bcc  echwhcre  readic  to  finde,  did  prooiie  that  nothing  hereof  hatit 
bene  deuifcd  by  man.That  fame  thing  which  Chrift  fpake  of  himfclfc,  fay- 
Ij)hn.?.  J  S.  ing:  Bcfoic  that  Abraham  was,l  am,was  far  difagreeing  from  his  manhood. 
Neither  am  I  ignoraunt  with  what  cauillation  the  erroneous  fpirites  doc 
deprauc  this  place:  For  they  fay  that  he  was  before  all  ages,  becaufe  he  was 
alrcadic  foreknowen  the  Redeemer,  as  well  in  the  counlcll  of  the  father,as 
in  the  mindes  of  the  godly .  But  whereas  he  openly  diftmguiHieth  the  day 
of  his  manifcftation  from  his  ecernall  efrence,and  of  purpofc  pronounceth 
vnto  himfelfe  an  authontie  by  antiquitie  wherein  he  exccUeth  aboueAbra- 
ham,  he  doth  vndoubtedly  chalenge  to  hinifclfe  that  which  is  proper  to  y 
Godhead.  Whereas  Paul  affirmeth  that  hee  is  the  firft  begotten  of  all  crea- 
tures, which  was  before  all  thingcs,and  by  whom  all  things  keepe  their  be- 
ing: and  whereas  hcc  himfelfe  rcportcththathe  was  in  glorie  with  the  Fa- 
Col.i.iy.     ther  before  the  creation  of  the  vvorldc,  and  that  hceworketh  together 
lohn.  17.  J,  with  the  father  thefcrhingSjdo  nothing  more  agree  with  the  nature  of  men. 
n5'«7«     It  is  therefore  ccrtaine,thatthcfe  and  fuch  like  are  pecuharly  afcribedtoy 
godhead.  But  whereas  he  is  called  the  feruaunt  of  the  Father:  and  whereas 
it  is  faidc5that  he  grew  in  age,wi(cdomc  and  fauour  with  God  and  mcn:that 
Efa.41 1.      Yic  feeketh  not  his  ownc  glorie:  tliat  hee  knoweth  not  the  laft  day:  that  hee 
loh  I'lo'     fpcakcth  not  of  himfelfe:  that  he  doeth  not  his  ownc  will:  where  it  is  faide, 
Matc.ij,       that  he  was  fccne  and  felt:  this  wholly  belongcth  to  his  owne  manhoode. 
lohn. 1 4. 10.  For  in  refpedy  heis  God,ncithcr  can  he  cncreafe  in  any  thing,  &hc  wor- 
?  ^'^  ^'        keth  all  things  for  his  ownc  fake,  neither  is  any  thing  hidden  from  him,hec 
•4-39.  ^^^1^  ^j  things  according  ro  the  free  choifc  of  his  owne  wil,and  can  neither 
be  feenc  nor  felt.  And  yet  he  doth  not  feiierally  afcribe  thefc  thingcs  to  his 
.a  gv  nature ofmanonely,buttakcth  them  vpponhimlelfe,  asiftheydid  agree 

i.Cor.i.tf.*  with  theperfon  of  the  mcdintour.Biit  the  communicating  of  proper  tics  is  in 
i.Iohn,i.i.  this  that  Paul  faithjthat  God  did  by  his  ovvncbloudc  purchnfc  vntohima 
Church:  and  the  Lorde  of  glorie  crucified.  Againe,wherc  lohn  faith,  y  the 
Word  of  life  was  fck.Truely  God  neither  hath  bloud,nor  fuffcreth,nor  can 
be  touched  with  handes.  Butbccaiife  he  which  was  both  vcrie  God  &  man, 
Chrift  being  crucified,did  fhed  his  bloud  for  vs:thofe  things  y  were  done  in 
his  nature  of  man,3rc  vnproperIy,&  yet  not  withoutreafon  guien  to  his  god 
i,Tohn.i.itf  head,  A  hke  example  is,  where  lohn  teachcth  y  Godgauchis  foulc  for  vs: 
Ichii.  J,  1 3.  therefore  there  alfoy  propertie  of  the  manhod  is  comunicate  with  the  other 
nature.Againe,  when  Chrift  faide  being  yet  conucrfint  in  earth,  that  no 
man  haue  afcendcd  into  heanen,  but  the  fonnc  of-man  that  was  in  heauen: 
-  trucly  according  to  his  m3nhod,&  in  the  flcHi  y  he  had  put  on,  he  was  not 
then  in  heauen:but  becaufe  himfclfc  W.1S  both  God  &  man,by  1  eafon  of  the 
vnitie  ofboth  natures,he  gauc  to  the  one  that,which  belonged  to  the  other. 
3     But  moft  pbinly  of  al  doc  thefe  places  fct  forth  the  true  (hbftance  of 
Chrift,  which  doc  comprehend  both  natures  togethenof  which  fort  there 
arc  very  many  m  y  Gofpel  of  him.  For  y  which  is  there  ted  is  fingularly  be- 
Iohn.i.ip.    longing  neither  ro  his  godhead  nor  to  nis  manhood,but  both  togethcr,y  he 
&  5.*  I.        hath  recciucd  of  his  father  power  toforgiue  fins,  to  raife  vp  whome  he  will, 
to  giue  rightcoufncs,holinc5  andfaluation,  to  be  made  iudge  oucr  y  c^uickc 
&  the  dcad,to  be  honoured  cucn  as  the  father  is:  Finally,  that  hee  is  called 

the 


^odthe^edeemer.  Lib.  2,  tST 

the  light  of  the  worldjthc  good  lliepehcardjtheondydore,  the  true  Vine,  john.p.j. 
For  fuch  prerogatiues  had  the  fonnc  of  god,whcn  he  was  ihewed  in  y  flefli, 
which  although  he  enioyed  with  his  father  before  the  world  was  made,  yet 
he  had  them  not  in  the  fame  maner  or  the  fame  refpci3:,&  which  could  not 
begiuen  to  fuch  a  man  as  was  nothing  but  man.In  the  fame  meaning  ought  Ioh.21.1, 
we  to  take  that  which  is  in  Pauh  that  Chrift  after  theiudgeraentendedjfhal  i«tor,24. 
yelde  vp  the  kingdom  to  God  &  the  father;Euen  the  kingdom  of  the  fonnc 
of  God,which  had  no  beginning,nor  fhall  haue  any  ending;  but  euen  as  hee 
lay  hid  vnder  the  bafenefle  of  the  flefh,&  abafed  himfelfe,  taking  vpon  him 
the  forme  of  a  feruant,&  laying  afide  the  portc  of  maieftie,  he  (hewed  him-  piiii.  j.  j, 
fclf  obedient  to  his  father:&hauing  performed  all  fuch  fubiedion,at  length 
is  crowned  with  honor  &  glory  ,&  auaunced  to  the  higheft  dominion,  that 
all  knees  fhall  bow  before  him:  fo  fliallhethen  yeeld  vptohis  father  both 
that  name  &  crowne  of  glory,&  whatlbcuer  he  hath  recducd  of  his  father, 
that  God  may  be  all  in  all.For  to  what  purpofe  is  power  &  dominion  giuen  He.s.tf. 
him,butthatthcfatherfliouldgouerncvsby  hishand  ?  Inwhichfenfeitis  Phil.i.io, 
alfo  faidjthat  he  fitteth  at  the  right  hand  of  the  father.  But  this  is  but  for  a  *  ^^^'^  5»  ^8 
time,til  we  may  enioy  the  prefent  beholding  of  the  godhead.  And  here  the 
error  of  the  old  fathers  cannot  be  excufed,which  while  thev  tookc  no  heed 
tothepcrfonoftheMediatour,  haue  obfcured  the  natural  meaning  of  al- 
moft  all  the  doftrine  y  is  read  in  the  gofpel  of  Iohn,&  haue  entangled  them 
fcluejin  many  fnares.Let  this  therefore  be  vnto  vs  the  key  of  right  vnders 
ftanding,that  fuch  things  as  belong  to  the  ofnce  of  the  Mediatour,  are  not 
fpoken  fimply  of  the  nature  of  God,nor  of  the  nature  of  man.     Therefore, 
Chrift  fhal  reigne  til  he  come  forth  to  iudge  y  worlde,in  fo  much  as  he  ioy- 
neth  vs  to  his  father,ac  cording  to  the  fmall  meafure  of  our  weaknefle.  But 
when  we  being  made  partakers  of  the  heauenly  glory,  fhal  fee  God  fuch  a  s 
he  isjthen  he  hauing  performed  the  office  of  Mediatour,  fhal  ceafTe  to  be  y 
embaffadour  of  his  father5&  fhalbc  contented  with  that  glory  which  he  en- 
ioyed before  the  making  of  the  world.And  the  name  of  Lord  docth  in  no  o- 
ther  refpcd  peculiarly  agree  with  the  perfo  of  Ghnft,but  in  this,  thatit  fig- 
nifieth  the  meane  degree  betweene  God  &  vs.    For  which  purpufc  maketh 
that  faying  ofPaul:  One  Godjofwhome  are  all  thinges,  and  one  Lorde,by  i.Cor.8#. 
whom  are  all  things.euen  he  to  whom  the  dominion  for  a  time  is  commit- 
Kdby  the  fathcr,vntil  his  diuine  maieflic  be  to  be  feene  face  to  face.  From 
whom  fo  farrc  is  it  of  that  any  thing  flial  decay,  by  yclding  vp  the  domini- 
on to  his  father,that  he  fhal  become  fo  much  the  more  glorious .  For  then 
/hal  God  alfo  ceafTe  to  be  the  head  of  Chrifl  becaufe  Chrifles  godhead  fhal 
then  fhine  of  it  felfe,whcreas  y  et  it  is  couered  with  a  ccrtcinc  veile. 

4  And  this  obferuation  fhal  do  no  fmall  fcruice  to  affoilemanydoutes, 
if  the  readers  do  fitly  apply  it.For  it  is  marueilous  how  much  the  vnskilfull, 
yea  fome  not  vttcrly  vnlearned,  are  combred  with  fuch  formes  of  fpeach, 
which  they  fee  fpoken  by  Chrifl,which  do  well  agree  neither  with  his  god- 
head nor  with  his  manhoodrbecaufe  they  confidcr  not  that  they  do  agree  w- 
his  perfon  wherein  he  is  fhewed  both  God  and  man,  and  with  the  office  of 
Mediatour  .And  it  is  slway  cafie  to  fee,how  well  all  things  hang  together,  if 
they  haue  a  fobcr  expofitour  ^  w  examine  fo  great  myftcries  with  fuch 

deuout- 


Cap.  14.  Of  the  kntrpftedge  of 

dcuout  rcucrcnce  as  ihcy  ought  tx)  be.  But  there  is  nothing  that  thcfe  fiiri- 
Augin en-  ^^^ ^^^ phrentikc fpirits trouble  not.They catch holde of thofe things  that 
rencica  itf"'  ^'^^  ^po^^n  of  his  mankood,to  take  away  the  Godhead;and  likewife  of  thofe 
things  that  arc  fpokcn  of  his  Godhead  to  take  away  his  manhood  :  and  of 
thofe  things  that  arc  fo  ioyntly  fpoken  of  both  natures,  that  they  feucially 
aqree  with  neither,  to  take  away  both.  But  what  is  that  elfe  but  to  fay,  that 
Chriftisnotman,bicaufeheisGod  :  and  that  he  is  not  God,  bicaufe  he  is 
man:  and  that  he  is  neither  man  nor  God,  bicaufe  he  is  both  man  and  God? 
Wc  therefore  do  determine  tliac  Chrift,  as  he  is  both  God  and  man,  conli- 
fting  of  both  natures,  vnited,  though  not  confounded,  is  our  Lord  and  the 
trucYonne  of  God,  euen  according  to  this  manhood,  though  not  by  reafon 
of  his  manhood.For  the  error  of  Neftorius  is  to  be  driuen  far  away  from  vs, 
which  when  he  went  abput  rather  to  draw  in  funder,  than  to  diftinguifh  the 
nature,did  by  the  mcane  imagine  a  double  Chrift.  Whereas  we  fee  that  tlic 
,  -     Scripture  crieth  out  with  loude  voice  againft  it,  where  both  the  name  of  the 

.  ,   ''  fonncofGod  is  giuen  to  him  that  was  borne  of  the  Virgin,  and  the  Virgin 

her  felfe  is  called  the  mother  of  our  Lord .  We  muft  alfo  beware  of  the  mad- 
neffe  of  Eutichcs.leaft  while  we  go  about  to  {hew  the  vnity  of  the  perfon,wc 
deftroy  either  nature.  For  we  haue  already  alleaged  (o  many  teftimonies,& 
there  arc  euery  where  fo  many  other  to  be  alleaged,  where  his  Godhead  is 
diftinguifhed  from  his  manhood,  as  may  ftop  the  mouthes  euen  of  the  moft 
cintcnrious.  And  a  litle  hereafter  I  wil  adioyne  fomc  teftimonies,to  confute 
better  that  fained  deuife,but  at  this  prcfcnr,one  place  flial  cotent  vs.  Chrifl 
lohn.i.ip,  vvould  not  haue  called  his  body  a  Templc,vnlcfle  the  Godhead  did  diftinft- 
ly  dwcl  therin.  Wherforeas  Neftorius  was  worthily  condemned  in  the  fy- 
node  at  Ephcfus,  fo  alfo  was  Eutiches  afterward  condemned  in  the  fynode 
ofConftantinople  and  Chalcedon  r  forafmuch  as  itisnomorelawfull  to 
confound  the  two  natures  in  Chrift,  than  it  is  to  draw  them  in  funder. 

f  But  in  our  age  alfo  there  hnth  rifen  vp  no  Icifc  peftilent  a  monfter,  Mi- 
chael Seruetms  which  did  thruft  in  place  of  y  fonne  of  God,  a  fained  thing 
made  of  the  eflence  of  God,of  fpirit,flefli  and  three  elements  vncreate.And 
firft  he  dcnieth  that  Chrift  is  by  any  other  way  the  fonne  of  god,but  in  this, 
that  he  was  begotten  of  the  holy  ghoft  in  the  wombe  of  the  Virgin.  But  to 
this  cndc  cendeth  his  futtlcty,  that  the  diftindion  of  the  two  natures  being 
once  ouerthrowne,  Chrift  might  be  thought  to  be  a  certain  thing  mingled 
of  God  and  man,and  y  el  neither  God  nor  man.For  in  his  whole  procellc  he 
trauailcch  towardc  this  point ,  that  before  Chrift  was  openly  fticwed  in  the 
flclh,  there  were  oncly  certain  fhadovvifti  figures  in  God,  wherof  the  trueth 
or  effcft  then  at  length  was  in  being,whcn  that  word  which  was  ordained  to 
that  honor,began  truely  to  be  the  fonne  of  God.  And  we  in  decde  do  con- 
fefle  that  the  Mediator  which  isborneofthc  Virgin,is  properly  the  fonne  of 
God.  For  Chrift  in  that  he  is  man,  could  not  be  the  mirror  of  the  ineftima- 
ble  fauour  of  God,  vnleffc  this  dignity  were  giuen  him  to  be,  and  be  called 
the  oncly  begotten  fonne  of  God.  But  in  the  mcane  feafon  the  definition  of 
the  Church  ftandeth  ftcdfaftly  grounded ,  that  he  is  compted  the  fonne  of 
Godjbicaufc  he  becing  the  Word  begotten  of  the  father  before  all  worldes, 
did  by  hypoftaticall  vnion  take  vpon  him  the  nature  of  man.  Now  the  hy- 
'-  poftaticall 


^odthe%edeemer»  Likz^     ijS 

poftatlcal  vnion  is  called  with  the  oldc  fathers,thac  which  maketh  one  pcr- 
fonoftwonatures,whichphrafeofrpeach  was  dcuifed  to  ouerthrowc  the 
doting  errour  of  NeftoriuSjbccaufc  he  faincd  that  the  fonne  of  God  did  fo 
dwell  in  flcfhjthat  yet  he  the  fame  was  not  man.  Scruettus  flandcreth  vs,  y 
we  make  two  fonncs  of  God  when  we  fay  that  the  eternal  Word  was  alrea- 
die  the  fonne  of  God  before  that  it  was  clothed  with  flefli,as  if  we  did  fay  a- 
ny  thingclfejbutthathc  wasmanifeftedintheflcfti.  Neither  docth  it  fol- 
low.that  if  he  were  God  before  that  he  was  man,hc  began  to  be  a  new  god. 
And  no  more  abfurditie  it  is  to  fay,  that  the  fonne  of  God  appeared  in  the 
fle(h,which  yet  had  this  alway  from  eternall  begetting  to  be  the  Sonne, 
which  the  Angels  wordes  to  Mary  do  fecretly  fhewe.  That  holy  thing  that 
fhalbe  borne  of  thec,fhalbc  called  the  fonne  of  God:as  if  he  fliuld  hauc  faid, 
that  the  name  of  the  Sonne  which  was  obfcure  in  time  of  the  lawe,  {houlde 
now  become  famous  &  euery  where  knowen  abroad.Wherewith  agrceth  y 
faying  of  Paul,that  now  by  Chrift  we  are  the  children  of  G9d,  frely  &  with  ^001.8,15. 
boldncflfe  to  crie  Abba,  Father.  But  were  not  the  holy  fathers  in  the  oldc 
time  alfo  accompted  among  the  children  ofGod?Yea:&h(|aring  them  bold 
vpon  that  intercftjthey  called  vpon  God  by  name  of  their  Father.  But  be- 
caufe  fince  the  only  begotten  fonne  of  God  was  brought  forth  into  y  world, 
the  hcauenly  fatherhood  is  become  more  plainly  knowen  :  therefore  Paul 
afligneth  this,as  it  were,a  priuilcgc  to  the  kingdome  of  Chrift.  But  yet  this 
is  ftedfaftly  to  be  holdcn,  y  God  neucr  was  father  either  to  Angels  or  men, 
but  in  refpeft  of  the  only  begotten  fonne  :  and  that  men  fpecially ,  whomc 
their  own  wickednefle  maketh  hatefoll  to  God,  arc  his  children  by  free  ad- 
option becaufe  he  is  the  fonne  of  God  by  nature.And  there  is  no  caufc  why 
Seruettus  fhould  cauill,that  this  hangeth  vppon  filiation  or  bccomming  a 
fonne,which  God  had  determined  whimfelfe,  becaufe  our  purpofeisnoc 
here  to  fpeakeofthe  figures  how  the  expiation  was /hewed  in  the  bloud  of 
beaftes:but  becaufe  they  could  not  in  deede  be  the  children  of  GodjVnleflc 
their  adoption  were  grounded  vpon  the  head,  it  is  without  reafon  to  take  y 
from  the  head  which  is  common  to  all  the  members.I  go  yet  fiirther:Wher  Pfa.J  %,f, 
as  the  Scripture  calleth  the  Angels  the  fonne  s  of  God,  whofe  fo  great  dig- 
niiie  did  not  hang  vpon  the  redemption  to  comc:yet  muft  it  needes  be,that 
the  fonne  is  in  order  before  them,  which  maketh  the  fatlier  to  be  their  fa- 
ther.I  wil  repeat  it  againe  fhortly,&  adde  the  fame  of  mankind.  Sith  from 
at  their  firft  beginning  both  Angels  &  men  were  created  with  this  conditio, 
that  God  (hould  be  common  father  to  them  both,  if  that  faying  of  Paul  be  C0I0.I1I  5.' 
true,that  Chrift  was  alway  the  head  &  the  firft  begotten  of  all  creatures,  to 
haue  the  firft  degree  in  alLl  think  I  doe  rightly  gather  ihat  he  was  al(b  the 
fonne  of  God  before  the  creation  of  the  world. 

6  But  if  his  Filiation(if  I  may  fb  tcrme  it)began  /ince  he  was  manifefted 
in  the  flcfti,it  {hal  followe,that  ne  was  alfo  fonne  in  refpeft  of  his  nature  of 
nian.Seruettu$  &  other  fuch  frantike  men  wouJd  haue  it,  that  Chrift  which 
appeared  in  the  fle/h,is  the  fonne  of  God,becaufe  out  of  the  fle/h  he  couldc 
not  be  called  by  that  name.Nowe  let  them  anfwere  mee  whether  he  be  the 
fonne  according  to  both  natures,&  in  relpeft  of  both.So  in  deed  they  prate, 
but  Paul  teachcthfarreotherwifc.  Weegrauniin  deede^  thac  Chrift  is  in 

y.  the 


Cap.  /  ^ .  Of  the  knowledge  of 

the  flcfh  of  man  called  the  Sonnc,but  not  as  the  faithfuU  are,  thatisby  ad, 
option  onlv  and  gracc,but  the  true  and  naturalljand  therefore  only  fonne,y 
by  this  marke  he  may  be  difcerned  from  all  other.  For  God  vouchfaueth  to 
giue  the  name  of  his  fonnes  to  vSjthat  arc  regenerate  into  a  newe  Hfe  :  but 
the  name  of  the  true  and  only  begotten  fonne,he  giucth  to  Chrift  onely. 
How  can  he  be  the  onely  forme  m  fo  great  a  number  of  brethren ,  but  be- 
caufe  he  poflefTeth  that  by  naturcjwhich  we  hauc  receiued  by  gift?  And  the 
honor  we  extend  to  the  whole  pcrfon  of  the  Mediatour,  that  he  be  truely  & 
properly  the  Sonne  of  God,which  was  alfo  borne  of  the  Virgine,  &  offered 
himfelfe  for  facrifice  to  his  father  vpon  the  crofle  :  but  yet  in  relpeft  of  his 

Rom.i.3«  Godhead,as  Paul  teachcth,when  he  faith,hc  was  fcuered  out  to  preach  the 
Gofpel  of  God,which  he  had  before  pronufcd  of  his  fonnc  ,  which  was  be- 
gotten of  the  feedc  of  Dauid  according  to  his  flcfh,  and  declared  the  fonne 
of  God  in  power  .But  why,when  he  nameth  him  diftinftly  the  fonne  of  Da- 
uid according  to  the  flefli,{houId  he  fcuerally  Gy,  that  he  v/as  declared  the 
Sonne  of  GodjVnleffe  he  meant  to  fliewe  that  this  did  hang  vppon  fome  o- 
ther  thing,than  >(|)on  the  very  flelh'  For  in  the  fame  fenfe  in  an  other  place 
p  he  faithjthat  he  fuffered  by  the  weakencfl'e  of  the  flefh,&  rofe  againe  by  the 

'"^  power  of  the  fpirite,euen  fo  in  this  place  he  maketh  a  difference  of  both  na- 
tures. Truely  they  mufl  needcs  graunt,  that  as  he  hath  that  of  hismother 
for  which  he  is  called  the  Sonne  of  Dauid,  (b  he  hath  that  of  his  Father  for 
which  he  is  called  the  Sonne  of  God :  and  the  fame  is  an  other  thing  &  fc- 
ucrall  from  the  nature  of  man.  The  Scripture  giueth  him  two  names ,  cal- 
ling him  here  &  there  fometimes  the  Sonne  of  God,  8c  fometiraes  y  fonne 
of  Man.  Of  the  fecond  there  can  be  no  contention  moued:but  according  to 
the  common  vfe  of  the  Hcbrue  tongue  he  is  called  the  Sonne  of  man  ,  bc- 
caufeheisoftheoffpringofAdam  .  By  the  contrary  I  affirmc,  that  he  is 
called  the  Sonne  ofGod  in  lefpedofthe  Godhead  &  eternal  effence;  bc- 
caufe  it  is  no  lefTe  meete  that  it  be'referred  to  the  nature  of  Godjthat  hee  is 
called  the  Sonne  of  God ,  than  to  the  nature  of  man  ,  that  he  is  called  the 
Sonne  of  man.Ag3ine,in  the  fame  place  y  I  alleaged,  Paul  doth  mcane  that 
he  which  was  according  to  the  flefh  begotten  of  the  feede  of  Dauidjwas  no 
otherwifc  declared  the  Sonne  of  God  in  power  ,  than  he  teachethinanO' 

Rooa.p.S.  t'lc''  pl3cc,y  Chrifl  which  according  to  y  tlcfh  defcendcd  of  y  Iewes,is  God 
blefTcd  for  euer.Now  if  in  both  places  y  diflindion  of  the  double  nature  be 
touchedjby  what  right  wil  they  fay,y  he  which  according  to  the  flefli  is  the 
fonne  of  man,is  not  alfo  y  fonne  of  God,in  refpeft  of  thcnacure  of  God. 

7  They  do  in  dccdc  diforderly  enforce  for  tlic  maintenance  of  thcirer- 
rour,the  place  \vherc  it  is  faid,y  God  fpared  not  his  owne  Sonne,  &  where  y 

Rom.S.ji.  Angel  commanded,  that  the  very  fame  he  that  fhould  be  borne  of  the  Vir- 

Lu.i.j  J.  gin,fhould  be  called  the  Sonne  of  the  highcft.  But,Ieaft  they  fliould  gloric 
in  fo  fickle  an  obieclion,let  them  wcy  with  vs  a  litlcjhow  ftrongly  they  rea- 
fon.For  if  it  be  rightly  concludcd,y  from  his  conception  he  began  to  be  the 
Sonne  of  God,becaufc  he  y  is  conceiued  is  called  the  Sonne  of  God ,  then 
flial  it  followjthat  he  began  to  be  the  word  at  his  manifcfting  in  the  flefli,be 
caufe  lohn  faith,that  he  bringeth  them  tidings  of  the  Worde  of  life,  which 

»Joh,i,i.    his  handcs  hauc  handckd,    Likewii^?  that,  which  is  rgadc  iathe  Prophet: 

Tbou 


^oithe%edeemer,  Lih,2,     ijy 

Thou  Bechleem  in  the  lande  of  luda ,  art  a  liclc  one  In  thoufandes  of  luda'  ***^'^»** 
Out  of  thee  fliall  be  borne  to'me  a  guide  to  rule  my  people  IfraclJ ,  and  his 
comming  forth  from  the  beginning,  from  the  daycs  of  eternity .  How  will 
they  be  compelled  to  expounde  this ,  if  they  will  be  content  to  foUowe  fuch 
manner  of  reafoning  }  For  I  haue  protcftedj  that  wc  do  not  agree  with  Ne- 
ftorius ,  which  imagmed  a  double  Chnft :  whereas  by  our  dodrine ,  Chrift 
hath  made  vs  the  formes  of  God  with  him,by  nght  of  brotherly  c6ioyning, 
becaufc  he  is  the  onely  begotten  fonne  of  God  in  the  fie/h  which  he  tcoke 
of  vs.  And  Auguftine  dothwifely  admonifh  vs,  that  this  is  a  bright  glaflc, 
wherein  to  beholde  the  marueilous  and  fingular  fauour  of  God ,  that  he  at- 
tained honor  in  rcfpeft  that  he  is  man  which  he  could  not  deferue .  There- 
fore Chrift  was  adorned  with  this  excellencie  cucn  according  to  the  flcflic 
from  the  wombc  of  his  mother,  to  be  the  fonne  of  God.    Yet  is  there  not  in 
the  vnity  of  pcrfon  to  be  faincd  fuch  a  mixture ,  as  may  take  av/ay  y  which 
is  proper  to  the  godhead .  For  it  is  no  more  abfurdity,that  the  eternal  word 
ofGod  and  Chrift,  by  reafon  of  the  two  natures  vnited  into  one  perfon ,  be 
diucrfe  waycs  called  the  Sonne  of  God,  than  that  hee  be  according  todi- 
uerferefpeftcs,  called  fometime  the  Sonne  of  God,  and  fomtimc  the  Sonne 
of  Man .     And  no  more  doth  that  other  cauillation  of  Seructtus  accombcr 
vs :  that  before  that  Chrift  .'appeared  in  the  flc  fti '  he  is  no  where  called  the 
Sonne  of  God,  but  vnder  a  figure ,  becaufe  although  the  defcribing  of  him, 
then  was  fomewhat  datke :  yet  where  as  it  is  already  clcrely  pioued  that  he 
was  no -othetwife  eternal!  God,  butbecaufehewas  the  worde  begotten  of 
the  eternal  father,  and  that  this  name  doth  no  otherwife  belong  to  the  per- 
fon of  the  Media  tour  which  he  hath  taken  vpon  him,  but  becaufc  he  is  God 
openly  /hewed  in  the  flefli:  and  that  God  the  Father  had  not  beenc  called 
Father  from  the  beginning ,  if  there  had  not  then  bin  a  mutuall  relation  to 
the  Sonne,  by  whome  all  kinted  or  fatherhoode  is  reckned  in  heauen  and  in  Eph.}.r  j. 
earth:  hereby  it  is  eafie  to  gather,  that  eucn  in  the  time  of  the  lawc  and  the 
ProphetSjhe  was  the  Sonof  God,beforc  that  this  name  was  comonly  know- 
en  in  the  Church .    But  if  they  ftriue  only  about  the  onely  word,  Salomon 
difcourfingofthe infinite highncflfe of  God,  affirmethas  wellhisSonncas 
himfelfe  to  be  incomprehenfible .  Tell  his  name  if  thou  canft  (fay  th  he)or 
the  name  of  his  fonne.  Yet  I  am  not  ignoranr,that  with  the  contentious  this  P'O*  30'4« 
teftimony  will  not  be  of  fufficient  force :  neither  do  I  much  ground  vpon  it, 
fauingthatitftieweth  that  they  doc  mahcioufly  cauill ,  that  deny  Chrift  to 
be  the  Sonne  of  God, but  in  this  refpeft  that  he  was  made  man  .Befide  that, 
all  the  oldeftwriterswith  one  mouth  and  confem  haue  openly  teftificd  the 
fame :  fo  that  their  ftiamelefnefle  is  no  Icfle  worthy  to  be  fcorned  than  to  be 
abhorred,  which  dare  obieft  Ireneus  and  TcrtuUian  againft  vs ,  both  which 
doe  confefle  that  the  Sonne  of  God  was  inuifible,which  afterward  appeared 
vifible. 

8  But  although  Seructtus  hath  heaped  vp  horrible  monftrueus  deuifcs, 
which  paraducnture  the  other  would  not  allowe:  yet  if  ye  prefle  them  hard, 
yefhall  perceiuethat  all  they  that  doe  not  acknowledge  Chrift  to  be  the 
fon  of  God  but  in  the  flefli,  do  grant  it  only  in  this  refpeft,  that  he  was  con- 
cciucd  in  the  wombc  of  the  Virgin  by  the  holy  Ghoft^like  as  the  Manichces 

Yi  in 


Cap,  1 4 .  Of  the  \ncm>k^e  of 

in  oldc  time  did  fooliihly  affirme,  that  man  hath  his  fouIc(aj  It  wcrc)by  dc- 
riuation  from  God ,  becaufc  they  i  cade  that  God  breathed  into  Adam  the 
breath  of  life .  For  they  take  fo  raft  holde  of  the  name  of  Sonne ,  that  they 
leaue  no  dilTcrcncc  betwccne  tlie  natures,  butbabble  diforderly,that  Chnft 
being  man  ,  is  the  Sonne  of  God ,  bccaufe  according  to  his  nature  of  man, 
he  is  begotten  of  God.  So  the  etcrnall  begetungof  Wifedomjthat  Salomon 
Eccl.14.1 4.  fpeakcth  or,  is  deftroycd ,  and  there  is  no  account  made  of  the  Godhead  in 
the  xMcdiatour,  or  a  fantaified  Ghoft  is  thruft  in  place  of  the  Manhoode .  It 
were  in  dcedc  profitable  to  confute  the  grofTer  dcceites  of  Seruettus,whcrc- 
with  he  hath  bewitched  himfelfe  and  fome  other,to  the  ende  that  the  godly 
readers  admonifhcd  by  this  example,may  hold  themfelues  within  the  com- 
pafle  of  fobcrncire  andmodefty:  fauingthatlthinkeit  fliould  befuperflu- 
ousjbccaufe  I  haue  already  done  it  in  a  booke  by  it  felf.  The  fumme  of  them 
commeth  to  this  efFcft ,  that  the  Sonne  of  God  was  a  forme  in  minde  from 
the  beginning,  and  cuen  then  hee  was  before  appointed  to  bee  man  that 
fhouldbetheeircntiallimagcofGod  .  And  he  doth  acknowledge  no  other 
Word  of  God,but  in  outward  fhew.This  he  expoundeth  to  be  the  begetting 
ofhim ,  that  there  was  begotten  in  God  from  the  beginning  a  wil  to  begette 
a  Sonne ,  which  alfo  in  ad  extended  to  the  nature  it  felfe  .     In  the  mcanc 
time  he  confoundeth  the  Spirit  with  the  Wordc,  for  that  God  diftributed 
the  inuifible  Word  and  the  Spirit  into  flcfli  &  foulc.Finally  the  figuration  of 
Chriftj  hath  with  them  the  place  of  begetting,  but  he  faith^y  he  which  then 
wasbutafliadowifhfonneinformc,  was  at  length  begotten  by  the  wordc, 
to  which  he  alllgneth  the  office  of  fcede  .    Whereby  it  Ihall  followe  that 
hogges  &  dogges  are  as  well  the  children  of  God,  becaufc  they  were  create 
oftheoriginallfeedeofthewordeof  God  .     For  although  he  compound 
Chrift  of  three  vncreate  elemcntes  to  make  him  begotten  of  theeflence  of 
God,  yet  he  faineth  that  he  is  fo  the  firft  begotten  among  creatures ,  that 
the  fame  clfentiall  godhead  is  in  ftones,according  to  their  degree .  And  left 
he  ihould  fceme  to  ttrippe  Chnft  out  of  his  godheade ,  he  affirmeth  that  his 
flefh  is  confubftantiall  with  God,  and  that  the  Word  was  made  man  by  tur- 
ning the  flefh  into  God.  So  while  he  can  not  concciue  Chrift  to  be  the  Son 
of  God,  vnlefTe  his  flefh  came  from  the  efl'ence  of  God,  and  were  turned  in- 
to godhead,  he  bringcth  the  eternall  perfon  of  the  Wordc  to  nothing ,  and 
taketh  from  vs  the  fonnc  of  Dauid,  that  was  promifed  to  be  the  Redeemer. 
He  oft  rcpetcth  this,  that  the  Sonne  was  begotten  of  G  O  D  by  knowledge 
and  predeftination,  &  that  at  length  he  was  made  man  of  that  matter  which 
at  the  beginning  fhincd  with  God  in  the  three  elemcntes  ,  which  aftenvard 
appeared  in  the  firfthghtof  theworldc,inthecloude  and  in  the  pillerof 
fire .     Nowe  how  fharaefully  he  fometimc  difagrccth  with  him fclfc,it  were 
too  tedious  to  rehearfc  .     By  this  fhort  rccitall  the  readers  that  haue  their 
Ibund  witte  may  gather,  that  with  the  circumftances  of  thisvnclcanedog 
the  hope  of  faluation  is  vtterly  extinguifhed  .       For  if  the  flcfhe  were  the 
godheade  it  fclfc,  it  fhoulde  ceafc  to  be  the  temple  thereof  .      And  none 
can  be  our  redeemcr,but  he  that  begotten  of  the  fcede  of  Abraham  and  Da- 
uid, is  according  to  the  flefh,truly  made  man .  And  he  wrongfully  ftandeth 
vpon  the  wordes  of  lolui ,  t^at  the  Wordc  was  made  flcili  for  as  they  rcfift 

the 


thecrrourof,Mefl:orius=,  fo  they  nothiiv^  farther  this  wrckcd  inuention, 
w  hereof  Eutichcs  was  author/orafmuch  as  the  onely  purpofc  of  the  Euau- 
g  cUft  was  to  defend  the  vnitic  of  pcrfons  in  the  two  natures. 

The  XV.  Chapter. 

TiMt^vvfuia^  tffiovVyti  vvbxt^fnd ChriJl.wM (int  ofhii  Father^ndwhat hebrottght 
'    '  - '     . '  tfsithftt  thinzf  drtfrincipally  to  be  cou/idered  i»  himjm  Prol/heticali 
.y;.::,:'r>):  ■  e^ce,hu i^tngdomr,  and hk Priefthotd. 

AVguftine  faith  rightly  ,  that  although  the  Heretikcs  do  bragge  of  the  Eochir.ad 
name  of  Chrift,  yet  they  haue  not  all  one  foundation  with  the  godly,  Laur.ca. j, 
but  that  it  remaincth  onely  proper  to  the  Church.    For  if  thefe  things 
be  diligently  confidcred,that  belong  to  Chrift.  Chrift  fhalbe  found  among 
them  onely  in  namc,and  not  in  vcr^'  decde.   So  at  this  day  the  Papiftes,al- 
though  the  name  of  the  Sonne  of  God  redeemer  of  the  worldc,  foundcin 
their  mouth;  yet  bee  aufc  being  contented  with  vaine  pretcnfc  of  the  name, 
they  fpoilc  him  ofhis  power  and  dignitie  :  this  faying  of  Paul  may  be  well  CoLi.t^, 
fpoken  of  them,that  they  haue  not  the  head.     Therefore,  that  faith  may 
iinde  found  matter  offaluation  in  Chrift,and  fo  reft  in  himjthis  principle  is 
tobcftabhfhed,  that  the  office  which  is  committed  to  him  by  his  Father, 
confiftcth  of  three  partes.  For  he  is  giucn  both  a  Prophet,a  King,&  a  pricft. 
Albcitjit  were  but  fmall  profite  to  know  thofc.naraeSjwithout  knowledge  of 
the  endc  and  vfc  of  them.  For  they  are  alio  named  among  the  Papiftcs,  buc 
coldly  and  to  no  great  profite.whcre  it  is  not  knowen  what  c<;he  of  thefe  ti- 
tles containeth  in  it.Wc  haue  faid  before,  howe,  though  God  fending  Pro- 
phets by  continual  courfe  one  after  another,did  ncuer  leaue  his  people  dc- 
ftitutc  of  profitable  doftrine,and  fuch  as  was  fiifficient  to  faluation:  that  yec    • 
the  mindes  of  the  godly  had  alway  this  perfu3fion,that  flill  hght  of  vnaer- 
ftanding  was  to  be  hoped  for  onely  at  the  commingof  McfTias:  yea  and  the 
opinion  thereofwascome,cucn  to  the  Samaritans,  who  yet  ncuer  knewe 
the  true  religion,asappeareth  by  the  faying  of  the  woman  :  WhenMeflias 
commcthjhe  fhall  teach  vs  all  things.  And  the  lewcs  had  not  rafiily  gathe-  ^***  ^*  ^ 
red  this  vpon  prcfumptions  m  their  mindes:  But  as  they  were  taught  by  aC- 
fured  oraclcs,fo  they  beleeucd.  Notable  among  the  other  is  that  faying  of 
Efay :  Beholde,!  haue  made  him  a  witncflc  to  peoples,  1  haue  giuen  him  to  Efa.;  f  ^; 
be  a  guide  and  Schoolemafter  to  peoples:  cuen  as  in  another  place  he  had 
called  him  the  Angel  or  interpreter  of  the  great  counfel.  After  this  manner , 
the  Apoftic  commending  the  pcrfettionofthedoftrine  of  the  GoIpcl,after|,  l  .  ^ 
that  he  had  faide,  that  God  in  the  old  time  fpake  to  the  Fathers  by  the  Pro-       *  *  * 
phets  diuerfly,and  vnder  manifold  figures,  addeth  thatlaftof  all  he  fpake 
vnto  vs  by  his  beloued  Sonne.  But  becaufc  it  was  the  common  office  ofihc 
Prophets  to  kepe  the  Church  in  fufpcnfe,&  to  vphold  it  vntil  the  comming 
of  the  Mediator,therfore  we  readthatin  their  fcattering  abroad ,  the  faith- 
ful complained  that  they  were  dcpriuedofthatordinarie  benefite,  faying:  pf, -^-; 
We  lee  not  our  tokcnsrtherc  is  not  a  Prophet  among  vsrtherc  is  no  more  a- 
ny  that  hath  knowledge.But  when  Chrift  was  now  not  farre  ofF,thcre  was  a 
time  appointed  to  Daniel  to  feale  vp  the  vifion  and  the  Prophet,  not  only 
that  the  Prophecie,which  is  there  fpoken  of,fhould  be  ftabiiftied  in  allured    ^"•^•*^ 

Y3  credit. 


Ci^.if,  Ofthtknowhdgetf 

crcditjbutalfo  that  the  faithful!  (hould  learne  with  contented  mindeco 
want  the  Prophets  for  a  ciincjbccaufc  the  fulncflc  and  clofing  vp  of  all  reuc- 
lationswasathand. 

1  Now  it  is  to  be  noted,ihat  the  title  of  comendation  of  Chrift  belongeth 
to  thcfc  three  offices.  For  we  know  that  in  the  time  of  thclaw  ,  as  wellthc 
Prophets  as  Prieftcs  and  Kings  were  anoyntcd  with  holy  oyle.  For  which 
caufe  the  rcnoumed  name  of  Mcflias  was  giuen  to  the  promiled  Mcdiatour. 
But  though  in  deede  I  confefl'e ,  (as  I  haue  alfo  declared  in  an  other  plice,) 
that  he  was  called  Mefl'ias  by  peculiar  cunfideratjon  &  refpcft  of  his  king- 
dome:  yet  the  annoyntings  in  rcfpctft  of  the  office  of  Prophet  &  of  prieft, 
Efa.?i  I  hauetheirpIacc,andarenottobeiieeleftcdofvs.  Ofthefirftofthcfctwo 
is  exprefTe  mention  made  in  Eray,inthefc  words:  The  fpirite  of  the  Lordc 
Ichoua  vpon  me.Therforc  the  Lord  hath  anointed  mejthat  I  fhould  preach 
to  the  meekcjfliould  bring  health  to  the  contrite  in  heart ,  fhoulde  declare 
<leliuerancetocaptiues,fhouldpubhfh  the  yereot" good  wiIL,&c.  Wcefcey 
he  was  annointcd  with  the  Spirit,  to  be  the  pubhfhcr  andwitneffc  of  the 
grace  of  the  Father.  And  that  not  after  the  common  manner :  for  he  is  fcue- 
rcd  from  other  teachersjthat  had  the  like  office.  And  here  againc  is  to  be 
noted,that  he  tooke not  the  annointing  for  himfelfc  alone,  that  he  might 
execute  the  office  ofteaching,bu£  for  his  whole  body,that  inhis  continuaH 
preaching  of  the  Goj^el^the  vcrtue  of  the  Spirit  fhould  ioyne  withall.  But 
in  the  meane  time  thi sremaineth  certaine,  y  by  this  perfedion  of  dodrine 
which  he  hathbrought,a«  endc  is  made  of  all  prophecies:  fothat  they  doe 
diminifh  his  authoritie,chat  being  not  content  with  the  Gofpel,  doe  patchc 
any  foraine  thing  vnto  it.  For  that  voice  which  thundered  fromheaucn. 
Mat  3. 17.  faying;This  is  my  beloticd  ronne,hcare  him:  hath  auaunccd  him  by  fingu- 
lar  priuilege  abouc  the  degrees  of  all  other.  Then,thisoyntmcnt  is  poured 
abroad  from  the  head  vnto  all  the  members  :  a  » it  was  forcfpokcn  by  loel. 
Joel.i.aS.  Your  children  lhaIprophecie,&  your  daughters  fhal  fee  vifions,  &c.  But 
lCom.jo  where  Paul  faith^jthat  he  was  giuen  vs  vnto  wifdomr  and  in  another  place,v 
Col.i.^.  in  him  are  hidden  all  the  treafures  of  knowledge  &vndcrftanding:this  hath 
fomewhat  another  meaning :  that  isjthat  out  of  him  there  is  nothingprofi- 
table  to  know,3nd  that  they  which  by  faith  pcrceiue  what  he  is ,  hauc  com- 
prehended tire  whole  infiniteneflc  of  hcauenly  good  thinges.  For  which 
iCori  1.  <^^"^<^  he  writeth  in  another  place:  I  haue  counted  it  precious  to  knoweno- 
thing,but  lefias  Chrift,and  him  crucified :  which  is  mol^  true,  bccaufeitis 
not  lawfull  to  pafTc  beyond  the  fimplicitie  of  the  Gofpel .  And  hereunto 
tendeth  the  dignitic  of  a  Prophets  office  in  Chrift,  that  we  mightknowc  y 
in  the  fummc  of  the  doftrincjwhich  he  hath  taught^arc  contained  al  pouits 
of  perfeft  wifdomc. 

3  Now  come  I  to  his  king domc,of  which  were  vainc  to  fpcake,  if  y  rea- 
ders were  not  firft  wirned.that  the  nature  thereof  is  fpiritual.  For  thereby 
is  gathered,both  to  what  purpofe  it  fcrueth,andwhat  it  auaileth  vs ,  and  y 
whole  force  and  eternitic  therof,  and  alfo  the  cternitie  which  in  Daniel  the 
Angel  doeth  attribute  to  the  pedbn  of  Chrift  :  and  againe  the  Angel-  in 
Luke  doeth  worthily  applie  to  the  faluationof  the  people.  But  that  is  al- 
fo double  or  of  two  fortes ,  for  the  one  belongeth  ta  the  whole  bodie  of 

the 


.the  ChurcK^hc  t)tljcr  isfiropcr  to  cucry  member.  To  the  firft  is  to  be  refer- 
red that  which  is  faid  in  the  PfaJrac :  I  hauc  once  fworne  by  my  horinclfe  to  Pfj.'tf » -i* 
JPauid  J I  will  not  lie  j  his  fecde  ftiall  abide  for  eucr ,  his  feate  (hall  be  as  the 
Sunne  in  piy  fight,  it  fliall  be  ftablifhcd  as  the  Moonc  for  euer ,  and  a  faith- 
foli  witncflc  in  heaUen,  Neither  is  ttdoubtful,but  that  God  doth  there  pro- 
Itiife,  that  he  will  ^c,  by  th§  handc  of  his  fonne  an  Vernal]  gouerncr  and  de- 
fender of  his  Church  .     Fob  the  true  performance  of  this  prophetic  can  be 
^oundc  no  \yhefe  clfe  butinChrift  j  forafmuch  as^imti^ediatly  after/death 
pf  Salomon ,  th^  greater  pari  of  the  dignitic  of  the  kingdome  tell  away ,  «C 
,4vas  to  the  difhonour  of  the  houfc  of  Dauid  conucyed  oner  to  a^priuat  man, 
^nd  aftcrwarde  by  litle  and  litle  was  diminiflicd ,  till  at  length  it  came  to  vt- 
f?er.<lc.c.iy,wi?h  heiuy  Sc/hamful  dcftrudiom;  And  the  fame  mca.ninghath  y 
.exclamation  of  Efaic :  Who  IhaJl  (hew  forth  his  generation  >  F<irhe  lb  pro-  Efa.  j  j.8. 
nounceth  thit  Chnft  (haliremaine  aliue  after  death ,  that  he  ioyneth  him 
■with  his  mcitibers  ,     Therefore ,  fo  oft  as  weeheare  thatChrifte  is  armed 
with creinallpowcr. Jet V9  ren-embcr  ihatthc  euerlafting  continnance of 
the  Church  IS  vpholdcn  by  this  fupporte,  to  remaineftill  fafe  among  the 
.troublefome  tolfinges  ^wherewith  it  is  continually  vexed ,  and  among  the 
•greeuous  and  terrible  motions  thatthreaten  innumerable  deftruftions .  So  Pf«.  ».M»; 
wbei)  D^iudfcornedhtheboldnefTeofhis  enemies,  that  go  about  to  breakc 
<he  yoke  of  G  O  D  andof  Chrift ,  and  fayeth ,  that  the  kingcs  and  peoples 
-raged  in  vainc,  bccaufe  bee  that  dwellc  thin  heauen  isfttong  enough  to 
brcake  their  violent  aflauJtcs :  he  afTurcth  the  Godly  of  the  continuall  prc- 
.feruatiori  of  the  Ghurch,and  encourageth  them  to  hope  wcl  fo  oft  as  it  hap- 
.f  cneth  to  bcopprefled  .     So  in  an  other  place ,  when  he  fayth  in  the  per-  pf,  „,. 
4bnofGod:  fit  at  my  right  hande ,  rill  make  thine  enemies  thy  footftoole: 
iiewarnethvs,  that  how  many  and  ftrong  enemies  fo  eucr  doe  confpireto 
befiegc  thcChurch,  vet  they  hauc  not  ftrength  enough  to  preuaile  againft 
that  vnchangcablc  decree  of  God,  whereby  he  hath  appointed  his  fonne  an 
cternallking :  wherevponitfolloweth',:hatiti$impoftlblethat  theDeuill 
with  all  the  preparation  of  the  worlde  ,may  be  able  at  any  time  to  deftroyc 
the  Church,  which  is  grounded  vpon  the  eternall  feat  of  Chrift.  Now  for  fo 
much  as  concerneth  the  fpecial  vfe  of  eucry  onc,the  veryfanje  eternal  con- 
tinuance ought  to  raife  vs  vp  to  hope  of  immortahtie.  For  we  fee,that  what- 
foeuer  is  earthly  andoftheworlde,endurethbutforatime,  ycaandisvcry 
frai^e  .  Therefore  Chriftjto  lift  vp  our  hope  vnto  hcaucn.pronounccth  that  lohn.i?.  jrf» 
■his  kingdome  is  not  of  this  worlde .  Finally ,  when  any  of  vs  hcareth ,  that 
thekmgdome  of  Chrift  is  fpiritual,!et  him  bcraifed  vp  with  this  faying,and 
lethim  pearce  to  the  hope  of  a  better  life:  and  whereashe  is  nowe  defended 
by  the  hande  of  Chrift ,  lee  him  looke  for  the  foil  frutc  of  this  grace  in  tht 
.worlde  to  come. 

4  That,as  we  hauc  faide,  the  force  and  profit  of  the  kingdome  of  Chrlf 
can  not  ocherwife  be  perceiued  by  vs,  but  when  we  kno  we  it  to  be  fpirituali 
appcareth  fufficiently  though  it  were  but  by  this ,  that  while  we  muftliue  'A 
warfare  vnder  thecrofTe,  during  the  whole  courfe  of  our  hfe ,  our  eftatei 
harde  and  miferable :  what  then  fhould  it  profit  vs  to  be  gathered  together 
vndcr  the  donimion  of  a  heauenly  king ,  vnlefie  we  were  ccrtaine  to  cnioy 

y4  the 


Cap,  t<*.  Of  the  kftowtedge  of 

the  frutc  thereof  out  of  the  ftatc  of  this  earthly  Wc?  And  therforc  It  is  t6 1^ 
knowcn,  that  whatfoeuer  fcHcity  is  promifcd  vs  in  Chrift ,  it  confiftcthno't 
in  outwardc  commodities,  that  wc  rfiould  leade  a  meny  and  quiet  life ,  flo- 
rilh  in  wealth,  be  allured  frcm  all  harmes ,  snd  flowe  full  of  thofc  dclitcful] 
thingesthat  thcflcfhis  wont  to  defire:  but  that  it  wholly  bclongcth  to  the 
hcauenly  life .  Butasmiheworldeihcprofpetousanddcfircdffatcof  the 
people  IS  partly  maintayned  by  plentic  of  good  thmgds  and  peace  at  hortic, 
and  partly  by  ftrongforceable  defences  ,  wherby  it  may  be  fafeagainft  out- 
wardc violence :  fo  Chrift  alfo  doth  enrich  his  with  all  thingcs  neccflaric 
to  ctcrnaU  laluation  of  foules,and  forufieth  them  with  ftrength ,  by  which 
they  may  ftande  inuincible  againft  all  affaults  of  principal  enemies. Wher- 
by we  gather,  that  he  rcigneth  more  for  vs  than  for  himfelfe,  and  that  both 
,  ,, ,  Vithin  and  without;  that  bein^ftirniflied/bfarrt  as  God  knoweth  to  be  ex- 
pedient for  V4>,with  the  gifts  pf  the  fpicitywhercidf  we  are  naturally  cmptic, 
wc  may  by  thcfc  iirft  frutes  percciue  that  we  are  iruely  ioyncd  to  God  vnto 
pcrfctl  biefl'ednes  .  And  then,  that  hearing  vs  bolde  vpon  the  piOVver  of  the 
fame  fpiric  ,  wee  may  not  doubt  tliat  wc  (hall  ahvay  haue  the  vidoric  againft 
the  Dcuill,  the  woilde,  and  eucry  kindc  of  hurtfull  tiling  .  To  this  purpofc 
tendeth  the  anfwere  of  Chrift  to  the  Pharifces ,  that  becaufe  the  kingdomc 
♦  »7'*  ♦  ofGod  is  within  vs,  it  fti.iU  not  come  with  obfecuation.  For  it  is  likely  that 
becaufe  he  profeflcd  that  he  was  the  fame  king^vnder  whom  the  foueraignc 
bleffingof  God  was  to  be  hoped  for ,  they  infcorne  required  him  to  (heWe 
forth  his  fignes  .  But  hc,becaufethcy(wnootherwifc  are  too  much  bent  to 
tht  earth  )  ftiould  not  foolifhly  reft  vpon  worldly  pompcs  ,biddeth  them  to 

_  enter  into  their  own  confcienccs,becaufe  the  kingdom  of  God  is  righteouf- 

ncs,peacc&ioy  inthcholy  Ghoft.  Hereby  we  arc  briefly  taught,  what  the 
kingdomc  of  Chrift  auaileth  vs.  For,  bccaui'e  it  is  not  earthly  or  fleftily,  fub- 
ic(fl  to  corruption,  bur  fpirituall:  hehftcthvsvp  euen  toeternalllife,  that 
wc  may  patiently  pafle  ouer  this  hfe  in  miferies,  hunger ,  colde ,  contempt, 
rcproches,  and  other  greeues,  contented  withthis  one  thing,  that  our  king 
'  will  ncuer  leaue  vs  dcftitute,but  fuccour  vs  in  our  neccflities,  til  hauing  en?- 
ded  our  warre,  we  be  called  to  triumph .  For  fuch  is  his  maner  of  reigning, 
to  communicate  with  vs  al  that  he  hath  receiued  of  his  father.  Now  wheras 
he  armcch  and  furnifticth  vs  with  power,and  garniftieth  vs  with  beauty  and 
magnificence,  enricheth  vs  with  wealth  :  hereby  is  miniftrcd  vnto  vs  moft 
pkntifull  matter  to  glorie  vpon,  &  alfo  bolde  courage  to  fight  without  fcare 
againft  the  DeuilJ,  finnc  and  death .  Finally,  that  clothed  with  his  rightc- 
oufneffc,  wc  may  valiantly  oucrcome  all  the  rcproches  of  the  world ,  andas 
he  liberally  fillcth  vs  with  his  gifts,  fo  we  again  for  our  part,may  bring  forth 
frute  to  his  glorie. 

f  Therefore  his  kingly  anointing  is  fct  forth  vnto  vs,not  done  with  ojle 
or  oirumentes  made  with  fpiccs,  but  he  is  called  the  anointed  of  God ,  be- 
caufe vpon  him  hath  rcfted  the  fpiritof  wifedomc,  vnderftanding,  counfcll, 
ftrength  and  fcarc  of  God .  This  is  the  oyle  of  gladntffc , wherewith  the 
PfaJmc  rcportcth  that  he  was  anointed  abouc  his  fcllowes ,  becaufe  if  there 
were  not  fiich  excellencie  in  him,  wc  fhould  be  all  needy  &(.  hungry.  For,  as 

lohs. }.  )4'  it  is  already  faidcjhc  is  notpriuatcly  enriched  for  him  (clfc,buc  to  poure  his 

plcntie 


plenty  vpon  vs  being  hungry  and  dry .  For  as  it  is  faidc,that  the  fethcr  gauc 

the  fpifif  e  to  his  fonne,  not  by  meafure  /o  there  is  expreflcd  a  rcafon  w  hy,  loHn.i.i  tf. 

that  all  we  fliotild  receiue  of  his  fulncflc,  and  grace  for  grace .  Out  of  which 

fountaine  flowcch  that  hbcrall  giuing,  whereof  Paul  maketh  mention,wher-Eph.4,7. 

•by  grace  is  diucrfely  difinbuted  to  the  faithfull,according  to  the  meafure  of 

the  gift  of  Chrift.    Hereby  is  that  which  I  faide,  fiifficiently  confirraed,^that 

the  kingdom  of  Chrift  confifteth  in  y  fpirit ,  not  in  earthly  delits  or  pompes, 

and -therefore  wc  muftforfakti  the  worldc  that  wtmaybc  P3"^^^'^|°^^''*Ioljn. ,  •>. 

Avifiblefigneoft;hjs  holy  anointing  was  fhewcdin  the  bapufme  of  Cnrifte,  Luk,'},".* 

when  the  holy  Ghoft  rcfted  vpon  him  in  the  likeneflc  of  a  doue.     That  the 

holy  Ghoft  and  his  gifccs  are  meant  by  the  word  Anointing,ought  to  feemc 

neither  nouelcie  nor  abfurditie.  For  wc  are  none  other  way  quickned ,  fpe- 

cially  for  To  much  as  conc'crnech  the  hcaucnly  life]:  there  is  no  droppc  of 

liucly  force  in  vs,but  chat  which  the  holy  Ghoft  pourcth  into  vsjwhich  hath 

chofen  his  feat  in  ehrift,  that  fr<>m;thence'tbeheauenly  riches  might  larg- 

ly  flowe  out  vnto  vs ,  whereof  v/ee  arc  lb  needy .     And  whereas  both  the 
faichfullftande  inuinciblc  by  the  ftrength  of  their  king,  and  alfo  his  fpiritual 
richefle  plentioufly  flowe  out  vnto  them ,  they  arc  not  vnworthily  called 
Chnftians.  But  this  ecernitie  whereof  wc  haue  fpokcn ,  is  nothing  derogate 
hy  that  faying  of  Paul:   Then  he  (hall  yeldevp  the  kingdometo  God  and,  (.^^,j,^ 
the  Father.     Againe:  The  fonne  him  fclfefhall  be  made  fubicft,  .that  iCor.is.a8 
X3od  may  be  all  in  al  thinges:  for  his  meaning  is  nothing  cls,but  that  in  that 
fameperfcftglorie,  the adminiftration  of  thckingdome  {hall not  bcfuch 
as  it  is  nowe .     For  the  father  hath  giuen  al  power  to  the  fonncjthat  by  the 
fonnes  hande  he  may  goucrne ,  chenfti  and  luftaine  vs,  defend  vs  vnder  his 
faucgarde,  and  hclpe.vs .     So  while  for  a  litle  time  we  are  waucring  abroad 
from  God ,  Chrift  is  the  meane  betweene  God  and  vs ,  by  litle  and  litlc  to 
bring  vs  to  perfcA  conioyning  with  God.  And  truely,  whereas  he  fitteth  on 
the  right  hande  of  the  Father,  that  is  as  much  in  effeft ,  as  if  he  were  called 
the  fathers  deputic ,  vndcr  whom  is  the  whole  power  of  his  do  minion ,  be- 
icaufe  it  is  Gods  will  to  rule  and  dcfcndc  his  Church  by  a  mcane(as  I  may  fo 
call  it )  in  the  perfon  of  his  Sonne .    As  alfo  Paul  doth  cxpoundc  it  in  the 
ifirft  chapiter  to  the  Ephefians  ,  that  he  was  fet  at  the  right  hande  of  the  fa- 
ther, to  be  the  head  of  the  Church ,  which  is  hisbody  .    And  to  noe  other 
meaning  tendeth  that  which  he  tcacheth  in  an  other  place,  that  there  is  gi-  Pht.i«^ 
uen  him  aname  abouc  all  names,  thatin  the  nameof  Icfus  all  knees  {hould 
bow,  and  all  tongues  confelfc  that  it  is  to  the  glorie  of  G  O  D  the  Father, 
^or  eucn  in  the  fame  wordes  alfo  he  fctteth  out  in  the  kingdome  of  Chnftc 
an  order  neceffaric  for  our  prefent  weakcneffe  .    So  Paul  gathercth  right- 
ly ,that  God  /hall  thenbe  by  himfelfe  the  only  head  of  the  Church ,  becaufc 
Chriftes  office  in  defending  of  the  Church,  ftiall  be  fulfilled  .     For  the 
lame  reafon  the  Scripture  commonly  calleth  him  Lorde,bccaufe  his  Father 
did  fettehim  piiervs  rotliisende,  to  exercife  his  ownc  Lordely  power 
by  him  .     For  though  there  be  many  lordeftiippcs  in  theworlde,  yet  is 
there  to  vs  but  one  God  the  Father , of  whome  arc  al  thingcs  and  we  in  him, 
and  one  Lorde Chrift,  by  whome  are  all  thingcs  and  weby  liim  fayth  Paul. 
Whercvpon  is  rightly  ga  thcrcd  that  he  is  the  felfc  fame  G  O  P,  which  by 


Caff.  If,  Ofthek»9rptedgi9f 

Bra.jj.it.  the  mouch  of  Efay  affirmed  himfdfc  to  be  the  king  and  the  lawc  maker  of 
die  Church.  For  though  he  do  cucry  where  call  al  the  power  that  he  hath, 
tlic  benefit  and  gift  of  the  Father,yct  he  meancth  nothing  clfe ,  but  that  he 
reigneth  by  power  of  God:  bccaufc  he  hath  therefore  put  on  the  perfonagc 
of  the  Mediator,that  defcending  from  tlie  bofomc  &incomprehenfible  glo- 
ry of  the  father,  he  mi?ht  approch  nic  vnto  vs.  And  fo  much  more  rightfull 
Jt  is,  that  we  be  with  all  confcnt  prepared  to  obey,  &  that  with  great  chercj- 
fUneife  we  direft  our  obediences  to  his  commandement .  For  as  hcioyncih 
the  offices  of  king  and  paftor  toward  them  that  willingly  yeelde  themfeliies 
obedient :  fo  on  the  other  fide  we heare  that  he bcareth  an y ion  fcepter ,  to 
breake  and  broofe  all  the  obftinatc  like  potters  veflels  r  wee  hearc  alfo  that 

Pfa.  i.f.      j^g  (lialbc  the  iudge  of  nations,  to  couer  the  earth  with  dead  corpfcs ,  and  to 

Pfx.iio,^,  ouerthrowctheheightthatftaudethagainilhim  .  Of  which  thing  there 
are  fome  examples  fccnc  at  this  day  :  but  the  full  proufe  thereof  ihalbc  at 
the  laft  iudgcmcnt,which  may  alio  properly  be  iccoimted  the  laft  ad  of  his 
kingdomc. 

6  Concerning  his  Pricfthood,  thus  it  is  briefly  to  be  holden,that  the  end 
and  vfc  of  it  is,that  he  fiiould  be  a  Mediator  pure  from  all  fpotte,lha.t  ihould 
by  his  holinelVc  reconcile  vs  to  God .  But  becaufe  the  iuft  curfc  pofll-lTeth 
the  entry,  and  God  according  to  his  office  of  iudge  is  bent  againft  vs ,  it  is 
jicccflaric  that  fome  expiation  be  vfed ,  that  he  beeing  a  pricft  may  procure 
fauour  for  vs,to  appcafe  the  wrath  of  God.  Wherfore,that  Chrifl  might  fiji 
fill  this  office,  it  bchoued  that  he  fliould  come  forth  with  a  facrifice .  For  iii 
the  law.e  it  was  not  lawcfull  for  the  pricft  to  enter  into  the  fanftuarie  withi 
outbloud,  that  the  faithfiiU  might  knowe,  that  though  there  wcreapricft 
become  meane  for  ys  toiaake  interccffion ,  yet  God  could  not  be  made  fa- 
uoiirablc  to  vs  before  t-hatouriinncs  were  purged.  Vpon  which  point  the  A- 
4>oftlcdifcQurfe.th  largly  in  the  epiftle  to  the  Hebrues,from  the  fcuenth  cha- 
piter almqft  CO  thc^nde  oftlie  tenth.  But  the  fumme  of  all  commeth  to  this 
cfteft,  that  the  honour  of  priefthoodc.can  be  applied  to  none  but  to  C  hnft, 
which  by  the  facnficc  of  his  death  hath  .wiped  away  our  giltines,  and  fatisfi- 
edforour  finncs .  But  how  weighty  a  matter  it  is,  we  arccnformcdby  that 
folcmn  oth  of  God,which  was  fpokcn  without  rcpcntance:Thou  art  a  prieft 

Pfa.110,4,  for  euer,  according  to  the  order  of  Mdchifedech.  For  without  doubt  his 
will  was  to  eftabhffi  that  principall  point ,  which  he  knewe  to  be  the  chiefe 
joynte  whereupon  our  faJuation  hanged.  For,  as  it  is  fayde,  there  is  no  war 
open  for  vs  or  for  our  prayers  to  God ,  vnlctfcour  filthincile  being  purged, 
thcprieftes  do  fandifie  vs  and  obtain  grace  for  vs,  from  whicfcthe  vnclean* 
neflc  of  our  wicked  doingesand^inncs  doth  debarre  vs .  Sodoc  we  fee,  that 
we  muft  bcginne  at  the  death  of  Chrift ,  that  the  efficacie  and  {>fofitrc  of 
his  Priefthoode  may  come  vnto  vs  .  Of  this  it  followeth  thathc  is  an  eter- 
nall  interceflbr,  by  v/hofc  mediation  wc  obtaine  fauour,  whereupon  againe 
arifeth  not  oncly  affiance  to  pray  ,but  alfo  quietncffc  to  godly  confciences, 
while  they  fafely  leane  vpon  the  fatherly  tenderneflTe  of  God  ,tind  are  cer- 
tainely  perfwadcd  thatitpleafethhim  whatfoeueris  dedicated  to  him  by 
the  Mediator .  But  whereas  inthe  time  of  the  lawe,  God  commanded  facri- 
ficcs  of  beaftcs-io  be  offered  io  him:  there  was  an  other  and  an  new  order  in 

Chrift 


diriftjthat  one  (liouUe  be  both  the  facrificed  ho{^,  and  the  prieft:  bccaufe 
ihcrc  neither  couldc  be  foundc  any  other  fatisfaftion  forfinnes,  nor  any 
was  worthic  fo  great  honour  to  offer  vp  to  God  his  onely  begotten  fonne. 
Nowe  Chrift  bcareth  the  perfon  of  a  Prieft,  not  onely  by  etcrnall  meanc  of  j^  ^^^ ,  ^ 
reconciliation  to  make  the  Father  fauorablc  and  mercifull  vnto  vs,  butalfo 
to  bring  vs  into  the  felow(hip  of  fo  great  an  honour.  For  wee  that  are  defi- 
led in  our  felues ,  yet  being  made  Pr icftes  in  hitn  doc  offer  vp  our  feliics,  & 
all  ours  CO  God,  and  doe  freely  enter  into  the  heauenly  fanftuarie,  that  all 
the  facrificc  of  prayer  and  praife  that  come  from  vs,may  bee  accepta- 
ble and  fwecte  fmellmgin  the  fight  of  God,  And  thus  farre  doeth  that  fay-  lo^n,,-.,  j. 
in g of  Chrift  extende:  For  their  fakes  Ifanftifiemy  felfc:bccaufe,hauing 
hishoUiieffepowrcdvponvSjinasmuchasheehath  offered  vs  with  him- 
fclfc  to  his  father,  we  that  otherwifc  doe  ftinke  before  him,  doc  pleafe  him 
as  pure  &  cleanc,y  ea  &  holy  .Hcrevnto  fcructh  the  anointing  of  the  fanftu- 
aricjwhereof  mention  is  made  in  Danicl.For  the  coparifon  of  contrarietie  is  Da  n.j.»4. 
to  be  noted  betwenc  this  anointing,and  that  (hadowifh  anointing  that  then 
was  in  vfc:  as  if  the  Angcll  ftiouldc  haue  faidcjthat  thefliadowes  being  dri- 
uen  away,  there  ftiauldc  bee  a  cteercpiiefthoodc  in  the  perfon  of  Chrift. 
And  fo  much  more  dctcftable  is  their  inucniion,  which  not  contented  with 
the  facrificc  of  Chrift,  haue  prefumed  to  thruft  in  thcmfelucs  to  kill  him: 
which  is  dayly  interprifcd  among  the  PapifteSjwhcrc  the  Maifc  is  rcckc'ned 
afacrificing  ofChrjft. 

The  xv).  Chapter. 

}1»VV  ChrifihathfiiffiUtd.  the  offict  of  Redeemer, to  purchafi  faluatiMfiir'Vjj 
yi^trtin  ts  intreated  ofhu  deaih,aHd  Refurreifien, 
andbis  w4jce»dt»i  into  Heaian. 

AL  that  we  hatre  hethaco  faide  ofChrift,istobe  dircfted  to  this  marke^ 
that  bemg  damned,  dead,  and  loft  in  our  felues,  wee  mayleeke  for 
righteoufnes,dcliucrance, life  andfaluation  in  him:as  we  be  taught  by  that  y^^.^.  i  j. 
notable  fayingof  Peter,that  there  is  none  other  name  vnder  hcauen  giuen 
to  men  wherein  they  muft  be  faucd.  Neither  was  the  name  of  lefus  giuen 
him  vnaduifedIy,or  at  chaunfable  aduenturc,  or  by  the  wdl  of  men ,    but 
brought  firomhcauen  by  the  Angel  the  publiftier  of  Gods  decree ,  and  with 
a  rcafon alio afligncdcbecaufe  he  was  fent  to  faue  the  people  from  their  fin s. 
Inwhich  wordsy  istobenoted,whrchwchaue  touched  in  an  other  place,  Maft.i.a>. 
y  the  office  ofrcdccmer  was  appointed  him,y  he  (hould be  our  Sauiour:  butLuk.i.jx. 
in  the  mcane  time  our  redemptionftiould  be  but  vnpcrfcd,vnlcs  he  fliould 
by  continual  proceedings  conucy  vs  forward  to  j  vtt  ermoft  marke  of  falua- 
tion.Thcrfore,fofoone  as  we  fwartre  ncner  fo  little  from  him,  our  faluation 
by  litlc  &  litle  vaniftieth  away,which  wholy  rcfteth  in  him:fo  y  all  they  wil- 
fully fpoilc  thefelues  of  all  grace,y  reft  not  in  him.  And  y  admonition  of  Ber- 
nard is  worthie  cobe  rehearfcdjthat  the  name  of  leflisis^not  only  light,  but  Bcrn.in  cao, 
alfo  meat,yea  &  oil'c  alfo,  without  which  all  the  meat  ofy  foule  is  drie,  and  '"*''°^°''  5" 
thatiti&aKbfaltjWithoutthe  feafoning  whereof  all  that  is  fet  before  vsis 
vnfauotic    Finally ,  th^x.  it  is  hony  e  in  the  mouth  ,  melodic  ia  the  eare 

and. 


and  ioyfulncflc  in  thehcarre,  and  a!fo  mcdicinc,and  that  whatlbcucrls  Ipo* 
ken  in  difputation  is  vnfauoric,  but  where  this  name  foundcth.  But  here  ic 
behoueth  to  wey  di  Ugcntly  how  faluation  is  purchafcd  by  him  for  vs :  thac 
vrec  may  not  oncly  bee  pcrfwaded  that  he  is  the  author  of  it ,  but  al(b  cm- 
bracingfuchthingcsasarcfufficicnttothcftedfaftvpholdingof  our  faith, 
wee  may  reftilc  all  fuchthinges  as  might  drawcvs  away  hither  or  thither. 
For  fith  no  man  can  dcfccnde  into  himfelfe,  and  earncftly  confider  what  he 
is ,  but  feeling  God  angric  and  bent  againft  him,  he  hath  ncede  carefully  to 
fcekcamcane  and  way  to  appeafchim,  which  demaundcth  fatisfaftion: 
there  is  no  common  aflurednefle  required,  bccaufe  the  wrath  and  curfc  of 
God  lycthalwaycvpponfinners,  till  they  beeJoofe  from  their  guiltinefle: 
who,  as  hee  is  a  righteous  iudgc,rufFercth  not  his  lawc  to  be  broken  without  fj 
punifhmcntjbut  is  ready  armed  to  reucngc  it.  .,. 

1  But  before  we  goe  any  further,  it  is  to  be  fecne  by  the  way,  how  it  a-,, . 
grceth  together,  that  God  which  prcuented  vs  with  his  mcrcie,  was  our  c- 
ncmic  vntill  he  was  reconciled  to  vs  by  Chrift .  For  howc  cpulde  he  hauc  , 
giuen  vs  in  his  onely  begotten  Sonne  a  fingular  pledge  of  his  louc,  vnlcfTc 
nee  had  alrcadie  be  fore  that  embraced  vs  with  his  free  fauour  >  Becaufc  , 
therefore  here  arifeth  forae  feemingof  contrarietie,!  will  firftvndoc  this 
knotte.  The  holy  Ghoft  commonly  fpeaketh  after  this  manner  in  the  fcrip- 
Rom.5. 10.  turesjthatGodwasenimicto  men,  till  they  were  reftored  into  fauour  by 
Cai.j.io.  the  death  of  Chrift:  that  they  were  accurfed  till  their  iniquitic  was  purged 
Col.i.ii.  by  his  facrifice:  that  they  were  fcuered  firom  God,  till  they  were  receiued 
into  a  conioyning  by  his  bodic.  Such  manner  of  phrafes  are  applied  to  our 
capacitie,that  wee  may  the  better  vnderftandhowe  raiferable  and  wret- 
ched our  eftatc  i$  being  out  of  Chrift.  For  if  it  were  not  fpoken  in  expreflc 
wordcs,  that  the  wrath  and  vengeance  of  God, and  euerlafting  death  did 
reft vponvs, wee woulde  Icfl'e acknowledge  howc  mifcrable  wee  fhouldc 
bee  without  Gods  mcrcie ,  and  woulde  lefle  regarde  the  bencfite  of  deliue- 
rancc.  As  for  example.  If  a  man  heare  this  fpoken  to  him :  If  God  at  fuch 
time  as  thou  waft  yet  a  finner,  had  hated  thee,  and  caft  thee  away  as  thou 
hadftdeferued,  thoufhouldcfthaue  fuffercd  horrible  dcftruction:  but  be- 
caufe  hee  hath  willingly  and  of  his  owne  free  kindnefle  keept  thee  in  fa- 
uour, and  not  fuffred  thee  to  bee  cftraungcd  from  him,  hee  hath  fo  deliuc- 
red  thee  firom  that  perill:  truely  hewiHbecmoued  with,andin  fojkpartc- 
fcele  howe  much  hee  oweth  to  the  mcrcie  of  God.  But  if  hee  hcare  on  the 
other  fide  that  which  the  Scripture  teacheth,  that  hee  was  by  finne  eftran- 
ged  firom  God,  the  heir  of  wrath,  fubieft  to  the  curfc  of  eternall  death,ex- 
cludcd  from  all  hope  of  faluation ,  a  ftraunger  from  all  bleffing  of  God,  the 
bondflaue  of  Satan,  captiuc  vnder  the  yoke  of  linne  :  Finally ,  ordcyncd 
vnto  and  alrcadie  entangled  with  horrible  deftrudion ,  that  in  this  cafe 
Chrift  became  an  interceflbr  to  cntreatc  for  him,  that  Chrift  tooke  vppon 
him  and  fuffercd  the  punilhment  which  by  the  iuft  iudgcment  of  God  did 
hang  ouer  all  finncrs,  that  hee  hath  purged  with  his  bloode  thofe  euils  thac 
made  them  hatcfull  to  God,  that  by  this  expiation  is  fufficient  fatisfaftion 
and  facrifice  made  to  God  the  father,thatby  this  interceflbr  his  wrath  was 
appeafcd:  that  wichia  this  foundation  rcllcth  the  peace  bctwccnc  God  and 

men: 


God  the  Redeemer,  Lih,  2,         162 

men:  chat  vpon  this  bondc  is  conteincd  his  good  wilttowardc  them:  rtiall 
not  he  be  fo  much  the  more  moued  with  thcfejas  it  i  s  more  liucly  reprefcn- 
ted,  out  of  howe  great  miferie  hec  hath  bcene  deliuered  ?  In  a  jumme:  be- 
caufc  our  minde  can  neither  dcfiroufly  enough  take  hold  of  Ufc  in  the  mer- 
cic  of  God,  nor  receiue  it  with  fuch  thankefulnefle  as  we  ought ,  but  when 
it  IS  before  ilnkcn  and  chrowpedowne  with  the  feare  of  the  wrath  of  God 
and  dread  of  eternall  dearh,wc  are  fo  taught  by  holy  fcripture,  that  without 
Chrift  wee  may  fee  God  in  manner  wrathfully  bent  againlt  vs,and  his  hand 
armed  to  our  deftruftion:  and  that  wee  may  inibrace  his  good  will  and  fa- 
therly kindncs  no  orherwhere,but  in  Chrift. 

3  And  although  this  be  fpokcn  according  to  the  weakenefle  of  our  ca- 
pacitiejyctitisnotfalfelyfaide.  For  God  which  is  the  higheft  righteouf- 
neflcjcannot  ioue  wickcdneflc  which  hee  feeth  in  vs  all.  Therefore  we  all 
haue  in  vs  thar,which  is  worthic  of  the  hatred  of  G  O  D.  Therefore  in  re- 
fpedof  our  corrupted  nature,  and  then  of  cuilllife  added  vnto  it,  truely  wc 
areallindifplcafurcof  Godjguilticinhisfight,  and  borne  to  damnation 
of  hell.  But  becaufc  the  Lorde  will  not  loofe  that  which  is  his  in  vs,  hee  fin- 
dech  yet  fomcwhat  that  he  of  his  goodnelTe  may  lou  e .  For  howcfocuer  wc 
bee  finncrs  by  our  ownc  fault,  yet  wceremaynehis  creatnres.  Howfbeuer 
wee  haue  purchafed  death  to  our  felues,  yet  hee  made  vs  vnto  life.  So  is  hec 
moued  by  meere  and  free  louingofvs,  to  receiue  vs  into  fauour.  But  fith 
thercisaperpetualland  vnappcafable  difagrecmenc  betweene  tighteouf- 
neflc  and  iniquitie,  fo  long  as  wee  remaine  finners,  hee  cannot  receiue  vs 
wholie.  Therefore ,  that  taking  away  all  matter  of  difagreemcnt^he  might 
wholy  reconcile  vs  vnto  him, hee  doerh  by  expiation  fet  forth  in  the  death 
ofChrift,  takeaway  whatfoeuereuill  is  in  vs,  that  we,  which  before  were 
vncleane  and  vnpure ,  may  nowc  appeare  righteous  and  holy  in  his 
fight  .  Therefore  God  the  Father  docth  with  his  Ioue  preuent  and  goc  be- 
fore our  reconciliation  in  Chrift,  yea,  becaufc  hee  firftloued  vs,  therefore  ^j^jj 
he afterwardcdoethreconcilevs  vnto  himfelfe.  Butbecaufe,  vntill Chrift 
with  his  death  come  to  fuccour  vs,  there  remaineth  wickednes  in  vs,which 
deferueth  Gods  indignation,and  is  accurfed  and  damned  in  his  fight,there- 
fore  we  are  npt  fully  and  firmly  ioyned  to  God,  vntill  Chrift  doe  ioyne  vs. 
Therefore  if  wc  will  affure  our  fcfues  to  haue  God  made  well  picafed  and 
fauourable  vnto  vs,  wee  muft  faften  our  eyes  and  mindes  vpon  Chrift  one- 
ly:asiadeedweobteincbyhimonely,that  our  finnesbeenot  imputed  to 

vs ,  the  imputing  whereof,drawcth  with  it  the  wrath  of  God. 

4  And  for  this  reafon  Paul  faith,that  the  fame  Ioue,  wherewith  GOD 
imbraced  vs  before  the  creation  of  the  worlde,  was  ftayed  and  grounded  v- 

pon  Chrift.  Thefethinges  are  plaine  and  agreeable  with  the  fcripture,  and  loh.j.itf. 
doe  make  thofe  places  of  Scripture  to  accordcverie  well  together,  where  Rotmj.io, 
it  is  faid:  that  God  declared  his  Ioue  towarde  vsin  this,  that  hee  gauc  his 
onely  begotten  fonnc  to  death:  and  yet  that  hee  was  our  cnemie  till  he  was 
made  fauourable  againe  to  vs  by  the  death  of  Chrift.  But  that  they  may  be 
more  ftrongly  proued  to  them  that  require  the  teftamcnt  of  the  old  Church  Traa,  in  E« 
I  will  alleadge  one  place  ofAuguftine,  where  hee  tcacheth  the  veriefame  uang. 
thacwecdocThcloue  ofGod(faithhc)isincomprehenfiblean4vnchan- lohn.i.  10* 

ciled 


Cip.i&,  OftfJcfirtsTPieageof     T* 

Bni.jj.>*.  "^^"g^^^yf^c^uangc'ift- He  was  accounted  among  the  wicked.    And. 

Mar.  1513.  why  lb  >  euen  to  take  vpon  him  the  ftede  of  a  finner ,  not  of  a  man  righte- 
ous or  innocent,  becaufe  hce  fuffered  death  not  forcaufcof  innoccncic, 
butrbrfinnc.  On  the  other  fide  when  wee  heare  that  hee  was  acquited  by 
the  fame  mouth  whereby  hee  was  condemned,  for  PiJatc  was  compelled  o- 
pcnly  more  than  once  to  bcare  witnefle  of  his  innocencie;  let  that  come  in^ 
our  minde  which  is  in  the  other  Prophei:  y  he  repaycd  that  which  he  had 

Pfiil.y  J.  J.  not  taken  away ,  And  fo  wee  (hall  beholdc  the  pcrlbn  of  a  finner  and  euiU 
docrrcprefcntedin  Chrift:  and  by  the  open  appearance  of  his  innocencie 
it  (hall  become  plainc  to  fee,  that  he  was  charged  rather  with  other  offence 
than  his  ownc.  Heefuffcredthcrcforcvndcr  Ponce  Pilate,  and  fo  by  the 
folemne  fcntenc  e  of  the  Prcfident  5  was  reckned  in  y  number  of  wicked  do- 
ers: but  yet  not  lb,but  y  he  was  by  the  fame  judge  atthc  fame  time  pronoun- 

Xobn.is.  J  8.  ced  righteous,  when  he  affirmed  that  he  founde  no  caufe  of  condemnation 
inhim.Thisisouracquitall,  thattheguUtincfle  which  made  vsfubied  to 
punilhraent,  is  remoucd  vpon  the  heade  of  the  fonne  of  God.  For  this  fet- 
ting  of  one  againft  the  other,  wee  ought  principally  to  holdc  faft.  Icaft  wee 
tremble  and  beecarcfullall  our  hfe  long,  as  though  the  iuft  vengeance  of 
God  did  hang  oucr  vs,  which  the  fonne  of  God  hath  taken  vpponhim- 
felfe. 

6  Bcfide  that,  the  veric  manner  of  his  death  is  not  without  a  fingular 
my ftcrie.  The  Crofle  was  accurfed,  not  onely  by  opinion  of  men,  but  alfo 
by  decree  of  the  lawe  of  God.  Therefore  when  Chrift  was  hfted  vp  to  the 
Crofle,  hee  made  himfclfe  fubieft  to  the  curfc.  And  fo  it  behooued  to  bee 
done,  that  when  the  curfe  was  remooued  from  vs  to  him,  we  might  be  dcli- 
uercd  from  all  curfe  y  for  our  fins  was  prepared  for  vs,  or  rather  did  already 
reft  vpon  vs.  Which  thing  was  alfo  by  ihadoweexprefled  in  the  law.  For 
thcfacrificcs  and  fatisfaftorie  oblations  that  were  offered  for  finnes,  were 
called  Alhcmoth.  Which  wordc  properly  fignifieth  finneitfelfc.By  which 
figuratine  chaunge  of  name,  the  holy  Ghoft  meant  to  fliev/,  that  they  were 
like  vnto  cleanfing  playftcrs  to  draw  out  to  themfelues,  and  beare  the  curfc 
due  to  finne.  But  that  lame  which  was  fieuratiuely  rcprefcnted  in  the  facri- 
fices  of  Mofes,  is  indcede  deliuercd  in  Chrift  the  origmall  paterne  of  all  the 
figures.  Wherefore  hc,to  performc  a  perfeft  expiation,gauc  his  owne  foulc 

Ifd.  J  },5.  &  to  be  an  alham,  that  is  a  fatisfaftorie  oblation  as  the  Prophet  calleth  it,vp- 

*'*  pon  the  which  our  filth  and  puniftiment  might  be  caft,  and  fo  ceafc  to  bee 

imputed  to  vs.  The  Apoftle  teftifieth  the  fame  thing  more  plainelyiwherc 

s.Cor.f.ti.  he  teacheth,  that  he  which  knewe  no  finne,  was  by  his  father  madefinnc 
for  vs,  that  wee  mightbe  made  the  righteoufni  fie  of  Godin  him.  For  the 
fon  of  God  being  moft  cleane  from  all  fault ,  did  yet  put  vpon  him  there- 
proch  and  ftiame  of  our  iniquities,and  on  the  other  fide  couered  vs  with  his 
cleanefTc.  It  fcemeth  that  he  meant  the  fame  when  he  fpcakcth  of  finne, 
that  finne  was  condemned  in  his  flefti.  For  the  Father  dcftroyedrhe  force 

Rom.S.j.  offinnc,  when  the  curfe  thereof  was  rcmoued  andlaide  vppon  the  flefhc 
of  Chrift.  It  is  therefore  declared  by  this  faying,  that  Chrift  was  in  his 
death  offered  vp  to  his  Father  for  a  fatisfaftorie  facrifice,  that  the  whole 
fatisfaftion  for  flnnc  being  ended  by  his  facrifice,  wee  might  ccafe  to  dread 

che 


god  the  Redeemer,  Lik2»       164 

diewrarhoFGod.  Now  is  it  plaine,  what  that  faying  of  the  Prophet  roca-  Ef,.j,^, 
ncthjthat  the  iniquities  of  vs  all  were  lay  d  vpon  him,  that  is,  that  he  emen- 
ding to  wipe  away  the  filthincflc  of  our  iniquities,  was  himfclfc  as  it  were 
by  way  of  enterchanged  imputation,coucrcd  with  them.Of  this,  the  croflc 
whcreunto  he  was  faftencd  was  a  token,  as  the  Apoftlc  teftifieth.     Chrift 
(faith  he)redecmed  vs  from  the  curfc  of  the  Iaw,vvhen  he  was  made  a  curfc  p^^,  ;'^\  ['^^ 
tor  vs.  For  it  is  written:  Accurfed  is  eucry  one  that  hangeth  on  the  tree:that 
the  bleffmg  of  Abraham  might  in  Chrift  come  to  the  Gentiles.    And  the 
fame  had  Peter  rcfpeftvmo,  where  he  teacheth  that  Chrift  did  bearc  our  ,.pet,i.i4, 
finnes  vpon  the  trec.Becaufc  by  the  very  token  of  the  curfe  wee  doe  more 
plainly  Icarne  that  the  burden  wherewith  we  were  oppreffed  was  laid  vpon 
him.  And  yet  itisnotfotobevndcrftanded,thathetooke  vponhimfucha 
curfcjwhcrewith  himfelfc  was  ouerloden,  but  rather  that  in  taking  it  vpon 
him,he  did  treade  downc,brcakc  and  dcftroy  the  whole  force  of  it.   And  fo 
faith  conceiuethacquitalJin  the  condemnation  of  Chrift,  andbleflingin 
his  being  accurfcd.Whcrefore  Paul  doeth  not  without  a  caufe  honourably 
report  the  triumph  that  Chrift  obtained  to  himfelfe  on  the  croffe,  as  if  the 
croflc  which  was  flill  of  ftiamejhad  beene  turned  into  a  Chariot  of  triumph. 
For  he  fayth,  that  the  hand  writing  which  was  againft  vs,  was  faftenedto  Col.a.i^ 
the  crofie.and  the  Princely  powers  were  fpoyled  and  led  openly.   And  no 
maruell:  becaiife(as  the  other  Apoftle  teftifieth)  Chrift  offered  vp  him  fclfe  Heb.^,17. 
by  the  eternall  fpirite.And  thereupon  proceeded  that  turning  of  the  nature 
of  things.  But  that  thefc  things  may  take  ftcdfaft  roote,  andbc  throughly 
fettled  in  our  hcartes,Iet  vs  alway  thinke  vpon  his  facrifice  and  waftiing. 
For  wee  could  not  certeinly  beleeue  that  Chrift  was  the  ranfome,  redemp-* 
tion,and  fatiffaftion,vnlefle  he  had  beene  a  facrificed  hofte.  And  therforc 
there  is  fo  often  mention  made  of  bloud,  where  the  Scripture  fhcweth  the 
maner  of  our  redeeming.     Albeit  the  blond  of  Chrift  that  was  ftied,  fer- 
ucd  not  onely  for  facrificc,but  alfo  in  ftcedc  of  waftung,to  cleanfc  away  our 
filthincflc. 

7  It  followcth  in  the  Creede,that  he  was  dead  and  buried.  Where  again 
it  is  to  be  feene,howe  he  did  euery  where  put  himfclfc  in  our  fteede,to  payc 
the  price  of  our  redemption.  Death  held  vs  bounde  vnder  his  yoke,  Chrift  Heb.t.f* 
in  our  fteede  did  y  celd  himfelfe  into  the  power  of  death,  to  deliuer  vs  from 
it.  This  the  Apoftle  meaneth  where  he  writeth  that  he  tafted  of  death  for 
all  men.  For  he  by  dying  brought  to  paflc  that  we  ftiould  not  die,  or(which 
is  all  one)by  his  death  he  did  redecme  life  for  vs.  But  in  this  he  differed  fr5 
vsjthathegaue  himfelfe  to  death,as  it  were  to  be  deuoured ,  not  that  hec 
fhould  be  Iwallowed  vp  with  the  gulfes  of  it,  but  rather  that  he  ftiould  fwal- 
lowe  vp  itjof  which  we  ftiould  hauc  been  prefcntly  fwallowed :  that  hcpuc 
himfelfe  to  death  to  be  fubdued,not  that  he  ftiould  be  oppreffed  with  y  po- 
wer thereof,but  rather  that  he  (houldoucrthrowe  death  which  approched 
neere  vs,  yea,and  had  alreadie  beaten  vs  down  and  triumphed  vpon  vs.  "'p*  '•*^« 
Finally,that  by  death  he  might  deftroy  him  that  had  the  power  of  death, 
that  is  the  Diuel :  and  migh't  deliuer  them  that  by  feare  of  death  were  all 
their  life  long  fubied  to  bondage.  This  is  the  firft  fruite  that  his  death  did 
bringvs.Anothcris,thatby  enterpartcning  of  himfelfc  with  vs ,  he  mor- 

Z.  tifieth 


Cap.ff,  Of  the  knowledge  of 

tifiech  our  earthly  members,  that  they  (hould  no  more  hereafter  vfe  thck 
ownc  workcs:  and  killcth  our  olde  man,  that  it  (hould  no  more  Jiuc  &  bcarc 
finite .  And  to  the  fame  purpofc  pcrtcincth  his  burial,  that  wee  being  par- 
Gal.i.i  0.  3t  '^^^''^  thcreofjfhould  alfo  be  buried  to  finnc .    For  when  the  Apoftle  tca- 
y.14.  cheth  that  wee  are  grafFcd  into  the  Ukencflc  of  the  death  of  Chrift,  and  bu- 

ried with  him  to  the  death  of  finne,  that  by  his  croflc  the  worldewascru- 
CoLj.j,  <^ificd  to  vs,  and. wee  to  the  worlde,  that  wee  arc  dead  togither  with 
hinijhedocthnotoncly  «xhortc  vs  to  cxprefle  the  example  ofChriftes 
death,  buthccdeclareththatthercisfuchetfcftualnefle  in  it ,  as  ought 
toappeare  in  all  Chriftians  ,  vnlefl'e  they  will  make  his  death  vnprofi- 
tablc  and  fruitelcfie  .  Therefore  in  the  death  and  buriill  of  Chrift, 
there  is  offered  vs  a  double  benefite  to  bee  cnioycd ,  that  is  deliuerance 
from  death,  whcrcvnto  wee  were  become  bonde  ,  and  the  mortifying  of 
our  flefh. 

8  But  itis  not  mcete  to  ouerpafTc  his  going  down  to  the  hcllcsjwherin 
is  no  fmall  importance  to  the  efFcd  of  redemption .  For  although  it  ap- 
pearcth  by  the  writings  oftheolde  fathers,  that  that  parte  which  is  read 
in  the  Creed  was  not  in  olde  time  fo  much  vfcd  in  the  Churchcsryet  in  en- 
treating of  the  fummc  of  our  doftrine,it  is  nccefTarie  that  it  haue  a  place  al- 
lowed it,  as  a  thing  that  contcineth  a  vcrie  profitable  and  not  tobedefpi- 
fed  myftcricofa  right  wcightie  matter.  And  there  arc  alfb  fome  of  the 
olde  writers  that  do  not  Icaue  it  out.  Whereby  wee  may  gcfle,  that  it  was 
after  a  ccrtaine  tinw  added,  and  did  not  prefcntly  but  by  litle  &  Iitle  growe 
in  vfe  in  the  Churches.  But  this  certainly  is  out  of  qiieftion,  that  it  procee- 
ded ofthc  common  iudgcment  of  all  the  godly  :  Forasmuch  as  there  is 
none  of  the  Fathers  that  docch  not  in  his  writings  make  mention  ofChri- 
ftcs  going  downe  to  the  hclles,although  after  diucrfc  mancr  of  expofition. 
Butbyvvhome,or  at  what  time  it  was  firfl  added,  maketh  htle  tothepur- 
pofe.But  rather  in  the  Creede  this  is  to  be  taken  hecde  vnto,that  we  there- 
in certainly  haue  a  fiill  and  in  all  pointes  pcrfcft  fumme  of  our  faith,  whcr- 
into  nothing  may  be  thruft,  but  that  which  is  taken  out  of  the  moflc  pure 
wordeofGod.  Nowe,if  any  will  not  for  prccifc  curiofitic  admit  it  into 
the  Crccdejyct  rtiall  it  ftrcight  way  be  made  to  appeare  plaincly,  that  it  is 
of  fo  great  importance  to  the  fumme  of  our  redemption ,  that  if  it  be  left 
out,  there  is.loft  a  great  pane  ofthc  fruite  of  the  death  of  Chrift.Thcrc  arc 
againe  fome  that  tninke,  that  there  is  no  newe  thing  fpoVcn  in  this  arti- 
cle, but  that  in  other  wordes  the  fame  thing  is  repeated  which  was  fpokcn 
before  of  his  buriall :  for  as  much  as  the  worde  Jn/fr««»;,hcll,  is  in  die  Scrip- 
ture often  times  vfcd  for  the  graue.  I  graunt  that  to  be  true  which  they 
alleage  ofthc  fignification  of  the  wordc,  that  Fkll  is  oftentimes  taken  for 
the  graue :  but  there  are  againft  their  opinion  two  reafons ,  by  which  I  am 
cafily  perfuaded  to  diflent  from  them  .  For  what  an  idJcnelfc  were  it, 
when  a  thing  not  harde  to  vnderftand,  hath  once  beene  fet  out  in  plaine  & 
.  cafic  wordes,afterwardc  witli  darker  implication  of  wordes,  1  ather  to  point 
to.vardcit  than  to  declare  it .  For  when  two  mancrs  of  fpeakingthr.t  ex- 
prcflccnethingbeioyned  togither,  it  bchoucth  that  the  later  bcanex- 
goficion  of  the  former.     But  what  anexpofition  were  this,  ifa  man  fhould 

fay 


^9ci  the  Redeemer.  Lih.i.       i6't 

fay  thus:  T^hcfeas  it  is  fayd  that  Chrift  was  burlcd,thcreby  is  meant  that  he  .  .'  ;i 
went  downc  to  hell?  Againc,  it  is  not  likely  that  fuch  a  fupcrfluous  vainc  re- 
petition could  haue  crept  into  this  abridgement ,  wherein  the  chiefc  points 
of  our  faith  arc  fummarily  noted  in  as  fcwe  wordes  as  was  pofflble  .  And  £ 
doubt  not  that  fo  many  as  {hall  haue  fomewhat  diligently  wey  ed  the  matter 
it  felfe,  will  cafily  agree  with  me. 

.  9  Some  expound  itotherwife ,  and  fay  that  Chriftc  went  downc  to  the 
foides  of  the  fathers  that  died  in  the  time  of  the  lawc,to  carry  them  tidings, 
that  the  redemption  was  performed ,  and  to  deliuer  them  out  of  the  prifon 
wherein  they  were  kept  cnclorcd:&  to  the  proofe  hereof  they  do  wrongful- 
ly draw  teftimonies  out  of  the  Pfalme ,  that  he  brake  the  brafen  geates  and  Pfa,  to.i  6. 
yronbarrcs  .  AgainecutofZacharie,  that  he  redeemed  them  that  were  Ia«fe.j),ir, 
bounde,  outof  the  pit  wherein  was  no  water.  But  whereas  the  Pfalme  fpea- 
keth  of  their  dchucrances  that  in  far  countries  are  caft  captiue  into  bondes, 
andZacharic  compareth  the  Baby lonicallouerthrowe,  wherein  the  peo- 
ple was  opprcfled,to  a  dry  pit  or  bottomlefle  deapth,  and  therwithal  teach- 
eth  that  the  faluationof  the  whole  Church  is  as  it  were  a  comming  outof 
the  decpe  hclles .  I  wot  not  how  it  is  come  to  paffe ,  that  they  which  came 
after,  thoughtthat there wasacertaine  place  vnder the eartli  whcreunto 
they  haue  fained  the  name  of  L'mbtis.  But  this  fable,  although  they  were 
great  aurhours ,  and  at  this  day  many  doe  carneftly  defende  it  for  a  trueth: 
is  yet  nothing  els  but  a  fable .  For,to  enclofe  thcfoules  of  dead  men  as  ia 
a  prifon,  is  very  childifh .  And  what  necde  was  it  that  Chriftes  foule  fhould 
goc  downc  thither  to  fet  them  at  libertie  ?  I  doe  in  decde  willingly  confefle, 
that  Chrift  /hined  to  them  by  the  power  of  his  fpirit,  that  they  might  know 
that  the  grace  which  they  had  onely  tafted  of  by  hope ,  was  then  deliuered 
to  the  vvorlde .  And  to  this  purpofe  may  the  place  of  Peter  be  probably  ap- 
plyed,  where  he  fay  th ,  that  Chrift  came  and  preached  to  the  fpiiites  that 
were  in  a  dongeon  or  phfon,as  it  is  commonly  tranfiated.  For  the  very  pro- 
cefTe  of  the  text  leadeth  vs  to  this,that  the  faithful!  which  were  dead  before  ,,p^t.  j  ,|^, ' 
that  time,wcre  partakers  of  the  fame  grace  y  we  were:  becaufe  he  doth  thcr- 
by  amplihe  the  force  of  Chrifts  death,  for  that  it  pcarced  eiien  to  the  dead, 
when  the  godly  foiJes  cnioyed  y  prefcnt  fight  of  that  vifitation  which  they 
had  carefully  looked  for :  on  the  other  fide  it  did  more  plainely  appearc  to 
the  reprobate  that  they  were  excluded  from  all  faluation.But  whereas  Peter 
in  his  faying  maketh  no  diftinftion  between  them,  that  is  not  fo  to  be  taken, 
as  though  he  mingled  together  the  godly  and  vngodly  without  difference: 
but  only  he  meant  to  teach  that  generally  they  both  had  one  common  fee- 
ling of  the  death  of  Chrift. 

10  But  concerning  Chriftes  going  downe  to  the  hels,befide  the  confide- 
ration  of  the  Credc,  we  muft  feeke  for  a  more  certaine  expofi tion,  and  wcc 
afluicdly  haue  fuch  a  one  out  of  the  word  of  God ,  as  it  not  onely  holy  and 
godly,  but  alfo  fiill  of  fingular  comfort .  Chriftes  death  had  bin  to  no  eftcd, 
if  he  had  fufFred  only  a  corporal  death;  butitbehoucd  alfo  y  he  fhould  feelc 
the  rigor  ofGods  vengeance:  that  he  might  both  appeafe  his  wiath  and  fa- 
tisfic  his  iuft  iudgement .  For  which  caufe  alfo  it  behoUtrd  that  he  fhould  as 
it  were  hande  to  handc  wraftle  with  the  armies  of  the  hcls  and  the  horrour 

Zi  of 


Cap.iS.  OfthekMowUd^eof ' 

£fj.  J  J.5,  of  ctcrnall  death.  We  hauc  eucn  now  alleagcd  out  of  the  Prophet  that  the 
chaftifement  of  our  peace  was  layde  vpon  him:  that  he  was  ftrUcen  of  his  fa- 
ther for  our  finnes,  and  broufcd  for  our  infirmities.  Whereby  is  meant,that 
he  was  put  in  the  ftecde  of  wicked  doers,  as  furcty  and  pledge,  yea  &  as  the 
very  gilcy  pcrfon  himfclf,  to  abide  and  fufFer  all  tne  punifiiments  that  (hold 
haue  bccnc  layde  vpon  them :  this  one  thing  excepted,  that  he  could  not  be 

Aa.1.14,  holden  ftillof  the  forrowes  of  death.  Therfore  it  is  no  marueilc  if  it  be  faid 
that  he  went  downe  to  the  hcls,  fith  he  fuffered  that  death  wherewith  God 
in  his  wrath  ftriketh  wicked  doers.  And  their  exception  is  very  fond,  yea  & 
to  be  fcorned,  which  fay,  that  by  this  expofition  the  order  is  peruertcd,  be- 
caufeitwerc  anabiiirdity  tofcty  after  his  burial]  which  went  before  it.  For 
after  the  fcttingfoorthof  thofethingcs  thatChrift  fufFercdin  thefightof 
men,  in  very  good  order  foloweth  that  inuifibie  and  incomprehenfible  ludg- 
ment  which  he  fuffered  in  the  fight  of  God :  that  we  (hould  knowc  that  not 
oncly  the  body  of  Chrift  was  giucn  to  be  the  price  of  our  redemption ,  but 
that  there  was  an  other  greater  and  more  excellent  price  payed  in  this,  that 
in  his  foulehe  fuffered  the  terrible  tormcntcsof  a  damned  and  forfaken 
man. 

I X  According  to  this  meaning  doth  Peter  fay ,  that  Chrift  rofe  againc 
haiiing  loofed  the  forowes  of  deadi.of  which  it  was  impoflfible  that  he  fliould 
be  holjien,  or  ouercomc .  He  doth  not  name  it  fimply  death :  but  he  expref- 

Act,  J.14.  fgjh  that  the  fonne  of  God  was  wrapped  in  the  forowes  of  death,which  pro- 
ceede  from  the  cui  fe  and  wrath  of  God,  which  is  the  original!  of  death.  For 
howc  fmalla  matter  had  it  bin,  careleflely  and  as  it  were,  in  fporte  to  come 
foorth  to  fuffcr  death  ?  But  this  was  a  true  proufe  of  his  infinite  mercy  ,  not 
to  ffiun  that  death  which  he  fo  fore  trembled  at .  And  it  is  no  doubt  that  the 
.  fame  is  the  Apodles  meaning  to  teach,  in  the  EpifUe  to  the  Hebrues,  where 

J'7'  he  wryteth:  thatChrift  was  heardcof  his  owneFeare  :  fometranflatcit 
Reuerencc  or  piety,  but  how  vnfitly ,  both  the  matter  it  (clfe ,  and  the  very 
maner  of  fpeaking  proueth,  Chrift  therefore  praying  with  teares  &  mighty 
trie,  is  heard  of  his  own  feare :  not  to  be  free  from  death,  but  not  to  be  (wal- 
lowed vp  of  death  as  a /inner:  becaufeinthat  place  hee  hadbutourperfon 
vpon  him.  And  trucly  there  can  be  imagined  no  nwre  drcadfliUbottom- 
lefle  depth,  thanforamantofccle  himfclfe  forfaken  and  eftrangcd  frona 
God,  and  not  to  be  heard  when  he  calleth  vpon  him ,  euen  as  if  God  him- 
fclfe had  confpired  to  his  deftniftion  .   Eucn  thither  we  fee  that  Chrift  was 

Pfa  li  1      throwne  downe,fo  farre  y  by  enforcement  of  diftrcffe  he  was  compelled  to 

Mar,J7i4'(f.  cry  our:  My  God,  My  God,  why  haft  thou  forfaken  me  i  For  whereasfomc 
would  haue  it  taken,  that  he  fo  fpakc  rather  according  to  the  opinion  of  o- 
ther,  than  as  he  felt  in  himfclfe:  tliat  is  in  no  cafe  probable ,  forafmuch  as  it 
is  euident,  that  this  faying  proceeded  out  of  the  very  anguifh  of  the  bottom 
of  his  heart.  Yet  doe  we  not  meanc  thereby, that  God  was  at  any  time  his  e- 
nemie  or  angry  with  him.  For  howc  could  he  be  angry  with  his  bcloucd  fon. 

Vide  Cyril,  vpon  who  his  mind  reftcdrOr  how  could  Chrift  by  his  interccflion  appeafc 

Jib.i  dcred  Ins  fathers  wrath  toward  other,hauJng  him  hatefully  bent  againft  himfclfe? 

gtlc  ad  Kfgi.  guj.  jj^jj  jj  Quj.  ti,£jjning.  y  he  fuffred  the  grecuoufnefTc  of  Gods  rigour,  for  y 
he  being  ftrikcnSc  tormented  with  the -kmdof  God,djdfcck  all  the  tokens 

Hj  tiJ  of 


God  the  Redeemer,  Lth.2,       i6€ 

of  God  wHcn  he  1$  angrie  &  puniflicth .  Whereupon  Aylary  argweth  thus, 
that  by  this  going  downc  wc  haue  obtcincd  this,that  death  is  flainc  .  And 
in  other  places  he  agreeth  with  our  iudgement ,  as  where  he  faieth:  The 
cro{re,death,&  hels  are  our  hfc.  Againe,in  another  place:  The  fonne  of  god 
is  in  the  hels,but  man  is  caried  vp  to  heauen.But  why  do  I  allcagc  the  tefti- 
mony  of  a  piiuatc  man,  when  the  Apoftle  affirmeth  the  fame  ,  rehearfing 
this  for  a  fruit  of  his  viftorie,  that  they  were  deliuercd  which  were  by  fearc 
of  death  all  the  ir  life  long  fubicft  to  bondagc?It  behoued  therefore ,  that  he 
=(hall  ouercome  that  fcarc,that  naturally  doeth  continually  torment  &op- 
preflc  all  mortall  men :  which  coulde  not  be  done  but  by  fighting  with  it. 
Moreouer,that  his  feare  was  no  common  feare  or  conceiued  vpon  a  flender 
caufe^fh  al  byandby  more  plainly  appeare.So  by  fighting  hand  to  hand  with 
the  power  of  the  diuel,with  the  horror  of  death  with  the  paines  of  the  hels, 
it  came  to  paflcjthat  he  both  had  the  viftorie  of  them,  and  triumphed  ouer 
thcm.thac  we  now  in  death  fliould  no  more  feare  thofe  thinges ,  which  our 
Prince  hath  fwallowcd  vp. 

li  Here  fomc  leud  men,altliough  vnlcarned,  yet  rather  moucd  by  ma- 
lice than  by  ignorance,crie  out  that  I  do  a  hainous  wrong  to  Chrift^becaufc 
it  was  agamft  conucniencie  of  reafon^that  he  fhouldbe  rearefidl  for  the  fal- 
uation  of  his  foule.  And  then  they  more  hardly  enforce  this  cauiUation  w 
fayingjthat  I  afcribe  to  the  fonne  of  God  defperation,  which  is  contrary  to 
fatth.Firfttheydobut  malicioufly  tnoue  controuerfie  of  Chrifts  feare  and 
tremblingjwhich  the  Euangeiifts  do  fo  plainly  rcport.For  a  litle  before  that 
the  time  of  his  death  approched,he  was  troubled  in  Ipirit  &paflioneth  with 
hcauincflc,  and  at  his  very  meeting  with  it,  he  began  more  vehemently  to 
tremble  for  feare.  If  they  fay  that  he  did  but  counterfait,  that  is  too  foule  x 
ftift.  We  muft  therefore  as  Ambrofe  truely  teacheth,  boldly  confeflc  the 
forrowfulneflc  of  Chrift,  vnlefTe  wee  be  afhamed  of  his  crofTe.  And  u-uely, 
if  his  foule  had  not  bene  partaker  of  paine,he  had  bene  only  a  redeemer  for 
bodies.But  it  behooucd  that  he  fhould  wraftle  ,  to  raife  vp  them  that  layc  ■ 
throwen  down  .And  his  heauenly  glory  is  fo  nothing  appaircd  therby,  that 
euen  herein  glorioufly  fhineth  his  goodrrefle  which  is  neuer  fufficiently 
praifedjthat  he  refufed  not  to  take  our  weakneflc  vpon  him.  From  whence 
is  alfo  that  comfort  of  our  anguifhes  and  forrowes,  which  the  Apoftle  fet- 
teth  before  vsithat  this  Mcdiatour  did  feelc  our  infirmities,  that  he  might 
be  the  more  carneftly  bent  to  luccourvs  in  mifery.  They  fay:  that  that  u  u  . ,  - 
thing  which  is  euil  of  it  felfe,is  vnworthily  afcribed  vnto  Cluift.  As  though  *'' 
they  were  wifer  than  the  fpirite  of  God,  which  ioyneth  thefe  two  thinges 
togither,  that  Chrift  was  in  all  things  tempted  as  we  arc,  and  yet  that  hec 
was  without  finne.  Therefore  there  is  no  caufe  that  the  weakenes  of  Chrift: 
fhould  make  vs  afrayde  ,  whereunto  he  was  not  by  violence  or  neceflitic 
compelledjbut  by  meerc  loue  of  vs,  and  by  mercy  was  led  to  fubmit  hira- 
fcIfe.Andwhatfoeuerhe  of  his  owne  will  fufFerea  forvs,  diminifhethno" 
thing  of  his  power.  But  in  this  one  point  arc  thefe  backebiters  deceiued, 
thatthcy  do  not  perceiuc  in  Chrift  an  infirmitie  cleaiic  and  free  from  all 
fault  and  fpot,becaufe  he  kept  himfelfe  within  the  boundes  of  obedience. 
For  whereas  there  can  be  found  no  moderation  in  our  corrupt  nature, 

2  J  ~  where 


Cap.  1 6.  OfthehnvrvUdgeof 

where  all  our  afFcftions  do  with  troublefomc  violence  ttccecdc  all  mcafure, 
they  do  wrong  ro  mcafure  the  forme  of  God  by  that  ftandard.  But  when 
man  was  in  his  vncorrupted  ftate,thcn  chcre  was  a  modcratio  hauing  force 
in  all  his  afFeftions,to  reftrainc  excciTe.Whercby  it  might  well  be  that  hcc 
was  like  vnto  vs  in  forrow,dread,&  fcarfulnes,and  yet  that  by  this  markc  he 
differed  from  vs.  Being  foconfutcdjthcy  leap  to  another  cauillation  ,  that 
though  Chrift  feared  dcath,yet  he  feared  not  the  curie  &  wrath  of  God  fro 
which  he  kncwe  himfclfc  ro  be  fafc.Eutlet  the  godly  readers  wcye  how  ho- 
norable this  is  for  Chrift,that  he  was  more  tender  and  more  fearefidl  than 
themoftpartofthevcry  lafcallfoitofmcn.  Thecues  &  other euil  doers 
do  obftinatcly  haft  to  death,many  do  with  hautie  courage  defpife  it :  fomc 
other  do  mildly  fuffericBut  what  conftancie  or  ftout  courage  were  it  ,  for 
the  fonne  of  God  to  be  aftoniflicdand  in  a  manner  ftriken  dead  with  fcarc 
of  It?  For  eucn  that  which  among  the  common  fort  might  be  accounted 
miraculous,  is  reported  of  him,that  for  vchcmencie  of  griefe,  very  drops  of 
bloud  did  fall  from  his  face.  Neither  did  he  this  to  make  a  {hcwe  to  the  eics 
ofother,  but  when  in  a  fecret  corner  whither  he  was  gone  out  of  company, 
he  gronedvntohis  father.  And  this  puttcth  it  out  of  alldout,  thatitwas 
necdefulthathe  (houldhaue  Angels  to  come  downc  fromheauento  rc- 
lieue  him  with  an  vnwonted  roancr  of  comforting.  How  (hameful  a  icndcr- 
ncs,as  I  faidjfliould  thishaue bene,to be  fo  fnrrc  tormented  for  feare  of  c6- 
mondeath.astomeltinbloudiefwcate,  &not  to  be  able  to  be  comforted, 

r,  ,  butby{ightofAngels>  What?  dothnotthatpraycrthrife  repeated,  (  Fa- 
*^^'  ther,if  it  be  pofllble,lct  this  cup  depart  from  mc)proceeding  from  an  incre- 
dible bitternefieofhcart,(hcw  that  Chrift  had  a  more  cruel  &  harder  bat- 
tel than  with  common  death?  Whcrby  appcarcth  that  thofe  triflers  againft 
whomc  I  now  difpute,do  boldly  babble  vpon  thinges  that  they  knowe  not, 
.becaufe  they  neucr  earneftly  confidercd  what  it  is,or  of  howc  great  impor- 
tance it  is  that  wc  be  redeemed  from  the  iudgementof  God  .  But  this  i« 
our  wifedom.wcl  to  vnderftandhow  dcere  our  faluation  did  coft  the  fonne 
ofGod.Now  if  a  man  (liould  aske  me,if  Chrift  went  then  down  toheljwhen 
he  prayed  to  efcapc  that  death;!  anfwcrc,  that  then  was  the  beginning  of 
it:  whereby  may  be  gathcred,how  grieuous  &  terrible  tormentes  hce  fuffc- 
rcd.whcn  he  knew  himfelfc  to  ftand  to  be  arsincd  for  our  caule  before  the 
iudgemcnt  feat  of  God.  But  although  for  a  moment  of  time,thc  diuine  po- 
wer of  the  fpiric  did  hide  it  feIfe,to  giue  place  to  the  weakncffe  of  the  flcfli: 
yet  muft  we  know,y  the  tentation  by  feeling  of  forrow  &  fcarc  was  (iich  as 
was  not  againft  faith.  And  fo  was  that  fulfilled  which  is  in  the  Sermon  of 

.ft  Pcter,y  hccouldnotbcholdenofthcfcrrowes  of  death,  bccaulc  whcnhc 

felthimfelf  as  it  were  forfakcn  of  God,yet  he  did  nothing  at  all  fwarue  from 
the  truft  of  his  goodnclfcWhich  is  proucdby  that  his  notable  calling  vpo 

Mat.  J  7.47.  Godjwhen  for  cxtrcmitic  of  naine  he  cried  out,My  God,my  God,why  haft 
'  thouforfakenme?Forthougnhewas.nboucmeafurcgricued,ycthcccQcth 
not  to  call  him  his  God_,of  whom  he  crieth  out  that  he  was  forfakcn.  Morc- 
oucr  hereby  is  confuttd  as  well  the  crrour  of  ApoHinaris,  as  theirs  y  were 
called  Monothelites.ApoUinarisfaincd  that  Cl-uift  had  an  eternallfpirite 
in  ftcadc  of  a  foule/o  .th«  he  was  only  but  halfc  a  man.  As  though  he  could 

cicanic 


Goithe  Redeemer t  VS.  J.        iSy 

cleanre  oiir  finnes  any  other  way,but  by  obeying  his  father.  But  where  is/ 
affcftion  or  wil  of  obedience  bur  in  the  foule?  which  foule  of  his  wc  knowc 
was  troubled  for  this  purpofejto  driue  away  fcare,&  bring  peace  &  cjuictncs 
to  our  fonle.  Againe,for  confiifion  of  the  Monothtlites,  we  fee  how  now  he 
willed  not  that  thing  according  to  his  nature  of  manhood,  which  he  willed 
according  to  his  nature  of  godhead.I  omit  to  fpeake  how  he  did  fubdue  the 
aforcfaid  fcare  with  a  contrary  aSedion.  For  herein  is  a  plaine  fliewc  ♦'^  t  l  ,  - 
contrarietic. Father  dehucr  me  from  this  houre.  But  euen^crcforc  I  came  '  * 
euen  into  this  hourc.  Father  glorifie  thy  name .  In  which  perplexitie  yet 
was  there  no  fuch  outrage  in  him  as  is  fccnc  in  vs,  euen  then  when  we  moft 
of  all  endcuour  to  fubdue  our  fellies. 

15  Novve  followeth  his  refurreftion  from  the  dead ,  without  which  all 
that  wee  haue  hithetto,  were  but  vnpcrfed .  For  fith  there  appeareth  in 
the  crofie,death,andburiallofChnft  nothing  but  weakcnefTc  r  faith  muft 
palTe  beyond  all  rhofc  thinges,that  it  may  be  fiirnifhed  with  full  ftrength. 
Therefore  although  wee  haue  in  his  death  a  full  accomphihment  of  falua- 
lion,  becaufe  by  it  both  wee  arc  reconciled  to  God,  and  his  iuft  iudgement 
is  fatiffiedj  and  the  curfc  taken  away,and  the  penaltie  fiilly  paydc :  yet  wee 
are  faidc  to  be  regenerate  into  a  luung  hope ,  not  by  his  death  ,  but  by  his 
nfingagain;.  Forasheinrilingagainerofe  vp  thevanquilher  ofdeath,  *'P**i'l* 
fo  the  viAorieofour  faith  confifteth  in  the  very  refurredion :  but  how  this 
is,isbetterexprefledinthe  wordes  of  Paul.  For  hefayeth,thatChrift  died 
for  our  finnes,  and  was  raifed  vp  againe  for  our  iuftificat'.on:  as  if  he  fhould  Rom.4.15. 
haue  fayde:  that  by  his  death  finne  was  taken  away,and  by  his  rifing  again, 
righteoufnefle  was  renewed  and  rcftored .  For  howe  coulde  he  by  dying 
deliuer  vs  from  death,if  he  himfelfe  had  lyen  ftill  oucrcome  by  death?Ho\v 
coulde  he  haue  gotten  vidorie  for  vs,  if  himfelfe  had  beene  vanquiflied  in 
fight  ?  wherefore  wee  do  fo  parte  the  matter  of  our  faluation  berweene  the 
death  and  refurreftion  of  Chrift,  that  by  his  death  wee  fay  finne  was  taken 
away  and  death  deftroyedjand  by  his  refiirredion  righteoufncflTe  was  rc- 
p3ired,and  life  raifed  rp  againe ;  but  fo  that  by  meane  of  his  refiirredion, 
his  death  docth  fliewe  foorth  her  force  and  effeft  vnto  vs.  Therefore  Paul 
affirmeth,that  in  his  very  relurredion  he  was  declared  the  fonnc  of  God, 
becaufe  then  at  laft  he  vttered  his  hcauenly  power  ,  which  is  "both  a  clearc 
glaffe  of  his  godhead,  and  a  ftcdfaft  ftay  of  our  faith.     As  alfo  in  another 


him  and  the  power  of  his  refurredion .  Yet  byandby  after  he  adioyneth  the  ^  p^j  ^  j  j, 
fellowfliip  with  death.  Wherewith  moft  aptly  agreeth  that  faying  of  Pe- 
ter: that  God  raifed  him  vp  firom  the  dead  and  gauc  him  glorie ,  that  our 
faith  and  hope  might  be  in  God:  not  that  our  faith  beeing  vpholden  by  his 
death  fhoulde  wauer  ,  but  that  the  power  of  God  which  kepeth  vs  vnder 
faith  jdoth  principally  fhew  it  felfe  in  the  rcfurredion .  Thcrfore  let vsre- 
mcmber  ,that  fo  oft  as  mention  is  made  of  his  death  only,there  is  alio  com- 
prchended'that  which  properly  bclongeth  to  his  refurredion  :  and  hkc  fi- 
gure of  comprehenfion  is  dicre  in  the  word  Refurredion,as  oft  as  it  is  vfcd 

Z  4  feuerally 


Ct^.  t6,  Ofthek»9Vf!edgedf 

fcucrally  without  fpeaklng  of  his  dcath/o  that  it  Jraweth  with  It  that  which 
peculiarly  pertaincth  to  his  death  .  But  forafmuch  ^s  by  rifing  againc  he 
obtained  the  crowne  of  conqucft/o  chat  there  fhould  be  both  rcfuireftioa 
i.CoM  j«    ^^^  lifc-thcrefore  Paul  doth  for  good  caufc  affirrae  that  faith  is  deftroyed, 
1*7,  and  the  Gofpel  is  become  vaine  &  deceitful,  if  the  rcfurrettion  of  Chrift  be 

not  faftcncd  m  our  hearts. There  fore  in  an  other  place ,  after  he  had  glori- 
ed in  the  death  of  Chrift  againft  all  the  tcrrours  of  damnation  ,  to  amplific 
Rom.  8. 34«  ji^g  fame,he  faith  ftirchcrr  Yea,thc  fame  He  which  dyed,  is  rifcn  vp  againc, 
and  now  ftandcth  a  Mediatour  for  vs  in  the  prcfencc  of  God.  Furthermore, 
as  we  h.iuebeforc^dcclared,that  vpon  the  partaking  of  his  crofle  hangcth 
the  mortification  of  our  flefli:  fo  is  it  to  be  vnderftandcd,  that  by  his  reiur- 
redion  we  obtarnc  an  other  commoditic  which  anfwereth  that  mortifica- 
-  tion.  For  (faith  the  Apoftle)we  arc  therefore  grafted  into  the  likcnefTc  of  his 

death,that  being  partakers  of  his  refurreft  ion,wc  may  walke  in  newnefle  of 
Col,  J.5,  life.  Therefore  in  another  placeras  he  gathcreth  an  argument  of  this  that 
we  are  dead  together  with  Chrift,to  prooue  that  wee  ought  to  mortifie  our 
members  vpon  earth :  likewife  alfo,  becaufe  we  are  rifen  vp  with  Chrift,  he 
CoI.},i.  gathereth  thereupon  that  we  ought  to  fceke  for  thofe  things  y  are  aboue,& 
not  thofe  that  are  vjx)n  the  earth.By  which  wordes  we  are  not  only  exhor- 
ted to  be  raifed  vp  after  the  example  of  Chrift,  to  follow  a  ncwnelle  of  hfe: 
But  we  are  taught  that  it  is  wrought  by  his  power  that  we  a  re  regenerate  in 
to  righteoi^hes.  Wee  obcaine  alfo  a  third  fruit  of  his  refurredioUjthat  wee 
arc,as  by  an  carncft  deliucrcd  vs,aflured  of  our  owne  rcfurrcftion,  of  which 
weknowethathis  refurredion  is  a  moft  cerccine  argument .  Whereof  hec 
difputeth  more  at  large  in  the  fiftecne  chapter  of  his  firft  Epiftlc  to  the  Co- 
rinthians .  But  by  the  way  this  is  to  be  noted,that  it  is  faide ,  that  he  rofe  a- 
gaine  from  the  dead :  in  which  faying  is  expreflcd  the  triicth  both  of  his 
death  &ofhisrefurreftion:  as  ifit  had  bene  faidjthat  he  did  both  dye  the 
fame  death  that  other  men  naturally  do  dye ,  and  receiucdimmortalitic  in 
the  fame  flefh  which  he  had  put  on  mortall. 

14  To  his  rcfurreftion  is  not  vnfitly  adioyned  his  afccnding  into  hea- 
ucn.For  although  Chrift  began  more  fully  to  fet  foorthhis  glory  &  power 
by  rifing  againcjforthathe had  now  layd  away  thatbafe  &  vnnoblceftatc 
of  mortal  hfc,and  the  fhamc  of  the  croflc.yet  by  his  afccnding  vp  into  hea- 
uen  only,hc  trucly  began  his  kingdome.Which  the  Apoftle  fhcwcth  where 
,  he  tcachethjthat  Chrift  afcended  to  flUfil  all  things.  Where  in  feeming  of 

^  *^  *  repugnancie  he  /hcweth  that  there  is  a  goodly  agreementrbecaufc  he  fo  de- 
parted from  vSjthat  yet  his  prefcnce  might  be  more  profitable  to  vs,  which 
had  beene  penncdinabaie  lodging  of  the  flefh,while  he  was  conucrfant  in 
Ioh.7. 3  7.  carth.And  thcrfore  Iohn,after  that  he  had  rchearfed  that  notable  calling. 
If  any  thirft,lethim  come  to  me,  &c.  By  and  by  faith,  that  the  holy  Ghoft 
was  not  yet  giuen  to  the  faithful,bccaufe  Icfus  was  not  yet  glorified.Which 
loh.i  J.7t  the  Lordc  himfelfe  alfo  did  teftifie  to  the  Difciples,  faying  :  It  is  expedient 
for  you  that  I  go  away.  For  if  I  do  not  goe  away  ,  the  holy  Ghoft  fhall  not 
come.But  he  giueth  them  a  comfort  for  his  corporal  abfencc  ,  thathewiU 
not  leauc  them  as  parentlefle,  but  will  come  againe  to  them  after  a  certainc 
manner ,  in  decdc  inuiiible ,  but  yet  more  to  be  dedred,  bccaufc  they  were 

then 


godth*%edeemer,  Liky,  m 

thentaughtby  more  aflured  experience,  that  the  authoritic  which  he  en* 
ioyncth,  and  the  power  which  he  vfeth,is  Sufficient  for  the  faithful!,  not  on-i 
ly  to  make  them  liue  blcfledly,  but  alfo  to  die  happily.  And  truly  we  fee  how 
much  greatewibundance  of  his  (pirit  he  then  poured  out,  howe  much  more 
royally  he  then  aduanced  his  kingdome,  how  much  greater  power  he  then 
ftiewed,  both  in  helping  his,  and  in  ouerthrowing  his  enemies  .  Being  ther- 
fore  taken  vp  into  heauen ,  he  toke  away  the  prcfence  of  his  body  out  of  our 
fight :  not  to  ct^{z  to  be  prefent  with  the  faithftUl  that  yet  wandered  in  the 
earth,  but  with  more  prefent  power  to  gouerne  both  heauen  and  earth.  But 
rather  the  fame  that  he  had  promifedjthat  he  would  be  with  vs  to  the  end  of 
the  worlde ,  he  performed  by  this  his  afcending ,  by  which  as  his  bodie  was 
lifted  vp  aboue  all  heauens ,  fo  his  power  and  effeifluall  working  was  powred 
and  fpred  abroade  bcyonde  all  the  boundes  of  heauen  and  earth.     But  this 
I  had  rather  to  declare  in  Auguftines  wordes  than  mine  owne  .     Chrifte  Trafl.  inE- 
(^aythhe)was  togobydeathtotheright  hand  of  the  father,from  whence  uan«  lohan. 
he  is  to  come  to  iudge  the  quicke  and  the  dcad:and  that  like  wife  in  bodily  »o^« 
prefcnce  according  to  the  founde  dodrin  and  rule  of  faith.  For  in  fpirituall 
prefence  with  the,nc  was  to  come  after  his  afcenfion.And  in  an  other  place 
more  largely  and  plainlyrAccording  to  an  vnfpeakable  &  vnuifible  grace  is 
that  fultiled  which  he  had  fpoke:behold  I  am  with  you  aly  daies,euento  the  j^^j  if  j©, 
end  of  the  world.But  accordingc  to  the  fiefh  which  the  worde  tooke  vpon 
him,accordinge  to  that  that  he  was  borne  of  the  virgin  ,  accordinge  to  that 
that  he  was  taken  of  the  lewes  ,  that  he  was  faftcned  on  the  tree ,  that  hee 
was  taken  downe  from  the  crofle,  that  he  was  wrapped  in  linen  clothes,that 
he  was  layde  in  the  graue ,  that  he  was  openly  (hewed  in  his  rifing  againe: 
this  was  tulfilled,  Yeftiallnotalway  hauemewithyou.     Why  fofbccaufc  Aa,i,3.&j>» 
he  was  conuerfant  according  to  the  prefence  of  his  body  fourty  daycs  with 
his  difciples,  and  they  being  in  his  company,  feeing  him/iot  following  him, 
•he  afcended  into  heauen  and  is  not  here ,  for  he  fitteth  there ,  at  the  right 
hande  of  his  Father;  and  is  here,  for  he  is  not  gone  away  in  prefence  of  ma- 
ieftie .  Therefore  according  to  the  prefence  of  his  maieftie ,  we  alway  haue 
Chrift;  according  to  the  prefence  of  his  flefli,  it  was  truely  fayde  to  his  dif-  Mar.itf. 
ciples:  but  me  ye  fhall  not  alway  haue.  For  the  Church  had  him  a  few  daies  Heb,  i.  j, 
according  to  the  prefence  of  his  flefti,  but  now  fhe  holdeth  him  by  faith,but 
fceth  him  not  with  eyes. 

I  y     Wherefore,  it  by  &  by  followeth,  that  he  is  fitten  downe  at  the  right 
hande  of  his  father :  which  is  fpokenby  way  of  fimilitude  ,  taken  of  princes 
that  haue  their  fitters  by,  to  whom  they  commit  their  office  to  rule  and  go- 
uerne in  their  fteede.  So  it  is  faid,  that  Chrift,  in  whom  the  father  wil  be  ex- 
alted &  reigne  by  his  handeiwas  receiued  to  fit  at  his  right  hand:  as  if  it  had 
ben  faid,  that  he  was  inucfted  in  the  dominion  of  heauen  &  earth ,  folemnly 
enrred  vpon  the  pofl'effion  of  the  gouernemcnt  committed  vnto  him ,  and 
that  he  not  only  enured  vpon  it ,  but  alfo  continueth  in  it  til  he  come  downe 
to  iudgement .     For  fo  doth  the  Apoftle  expounde  it ,  when  he  faicth  thus:  ^  .  ^ 
The  father  hath  fet  him  at  his  right  hand,aboue  all  principality  and  power,  phi.i.^.  * 
and  ftrength  and  dominion,and  eucry  name  that  is  named  not  onely  in  this  i  .Cor. 1 5.17 
Tvorldc,  but  in  the  worlde  to  come.  S^c,     HehathputallihingesYnderhis  Eph.4.15, 

Z  J  fccte. 


CAf.  t6,  Ofthek?t^!eige<f 

Aft.  J.  J0.&  fectc,  and  hath  giucn  him  to  be  head  of  the  Church  aboue  all  thlnges.  Nov# 

j.»i.  you  fee  to  what  purpofcbclongcth  that  fitting,thatis,thatal  creatures  both 

heauenly  and  earthly  may  with  admiracionlookc  vponhismaicftic  ,bcgo- 
ucrned  with  his  hande,behold  his  countcnance,and  be  fubieft^o  his  power. 

Heb.1.7.  And  the  Apoftlesmeanc  nothingelfe,  whenrhey  (boft  rchcarfeitjbutto 
teach,  that  all  thingcs  are  left  to  his  will .  Therefore  they  thinke  notrighc- 
ly,  which  thinke  that  bleirednelfe  is  onely  meant  by  it .  And  it  forceth  nor, 

Aa.7. 5tf ,  tnat  in  the  AAes,  Stephen  tcftifieth  that  he  fawe  him  ftandmg,  becaufe  wee 
fpcake  not  here  of  the  gcfture  of  his  body , but  of  the  maicftie  of  his  domini- 
on: fo  rliat  to  Sit  is  nothing  clfejbut  to  be  chiefc  iudge  in  the  heauely  judge- 
ment f.-ate. 

1 6  Hereupon  doth  faith  gather  manifolde  fruit  For  it  learncth^  that  the 
Lorde  by  liis  afcending  into  heauen,  hath  opened  the  entrie  of  the  heauen- 
ly kingdome,  which  beforehadbin  (lopped  vp  by  Adam  .  For  when  he  en- 
ured into  it  in  our  flelli  3«  in  our  name ,  thereupon  followeth  that  which  the 

Eph,  i,6,  Apoftle  fayth ,  that  we  doe  already  m  him  after  a  certaine  maner  fit  in  hea- 
uen .  For  that  we  do  not  with  bare  hope  looke  for  heauen,but  already  in  our 
head  we  poffefle  it.Morcouer  faith  perceiucth  that  he  fittcth  with  his  father 

Heb.7.1  J.  &  to  our  great  benefit.  For  he  is  entred  into  a  fanduaric  not  made  with  hands, 

9' '  '•  and  there  appcareth  before  the  face  of  the  father  a  continuall  aduocate  and 

interccflbr  for  vs;  he  fo  turneth  the  fathers  eyes  to  his  righteoufncs,that  he 

Rom.  8. 1 4.  turneth  them  away  from  our  finnes  :  Hee  fo  reconcileth  his  mindc  vnto  vs, 
that  by  h  isinterccfllon  he  preparcth  vs  a  way  and  paffage  to  his  throne,  fil- 
ling it  with  grace  &  mercifiilnes,  which  otherwife  would  hauc  bin  ful  of  hor- 
rour  to  wretched finners .  Thirdly,  faith  conceiueth  his  power,wherin  con- 

lph.4.^.  fifteth  our  ftrcngth,might,  wealth,  and  glorying  againft  the  hcls.  For  afcen- 
ding into  heauen  he  led  captiuity  captiue ,  and  fpoy ling  his  enemies  he  en- 
riched his  people,  &  dayly  fillethithem  with  hcapcs  of  fpirituaU  riches.  He 
fitteth  therefore  on  hie,  that  from  thence  pouring  out  his  power  vnto  vs,  he 
may  quicken  vs  to  a  fpiritual  hfe,fandifie  with  his  fpirit,&garni{h  his  church 
with  the  diuerfe  giftes  of  his  grace,  prcferue  it  fafe  againft  all  hurtes  by  his 
proteftion,rcftrainc  with  the  ftrcngch  of  his  hand  the  raging  enemies  ot  his 

Vh.  1 1  o.i-  croflc  and  of  our  faluation:  finally ,  holde  all  power ,  both  in  heauen  and  in 
earth,  till  he  haue  ouerthrowen  all  his  enemies  which  are  alfo  our  enemies, 
&  made  perfcft  y  building  vp  of  his  Church.  And  this  is  the  tnie  ftate  of  his 
kingdome:  this  is  the  power  that  his  father  hath  giuen  him ,  till  he  make  an 
end  of  the  laft  aft,  when  he  commeth  to  iudge  the  quicke  and  the  dead. 

17  Chriftdoctli  indeedehcrefliewetothemthatbchis,plaineprooucs 
of  his  power  prcfcnt  among  them:  but  becaufe  vndcr  the  bafcnes  of  flcfh  his 
kingdom  doth  in  a  maner  lie  hidden  in  earth5thcrfore  for  good  caufe  is  faith 
called  to  thinke  vpon  that  vifible  prefence ,  which  he  will  openly  (hcwc  at 

Aft.  Ml.  the  laft  day.  For  he  lliall  in  vifible  forme  come  down  from  heaucn,euen  fuch 
Mat,  24  JO.  ashcwasfeenctogovp:  andhefliallappearetoall  men  with  vnfpeakcable 
maicftie  of  his  kingdome>  with  bright  gliftcring  of  immortality  ,with  infinite 
power  of  godhcadjwith  a  gard  of  Angels.From  thence  theretoie  we  arc  bid- 
den to  lokc  for  him  to  come  our  redcmcr  at  that  day,  when  he  flial  feucr  the 
Lambcs  fiom  the  Goatcs,the  chofcnfrora  chc  forfakc;  8c  there  fhalbc  none 

of 


(jod  the  %edeemer ,  LiB.  2,  1 69 

of  all  cither  the  quicke  or  the  tleade,  that  fhall  efcape  his  judgement.  For 
from  the  furthcft  corners  of  the  world  ftial  be  heard  the  found  of  the  rrum-  j^^^^  t^.^u 
pet,  wherewith  all  (hall  bee  called  to  his  iudgcment  featc,both  they  that  i.ihef.itfi* 
fliall  beefounde  aHue  at  that  day ,  and  they  whorae  death  hath  before 
taken  out  of  the  companie;  of  the  quicke.  Some  there  bee  that  in  this  place 
expounde  the  words  of  the  quicke  and  the  dead  otherwife:  and  we  fee  that 
fomc  of  the  old  writers  did  ftickein  doubt  vpon  theconftruftion  of  this  ar- 
ticle. But  as  the  aforefaide  meaning  is  plaine  and  cafie  to  perceiue :  fo  doth 
it  better  agree  with  the  Crcedc  which  is  euident  that  it  was  written  accor-  Heb.p.17. 
ding  to  the  capacicic  of  the  common  people.  And  herewith  nothing  difa- 
grecth  that  which  y  Apoftle  affirmerh,that  it  is  appointed  to  all  men  once 
to  die.For  although  they  which  (hall  rcmainc  in  mortall  life  at  y  laft  iiidge- 
incnt  (hall  not  die  after  a  natural  nuner  and  order:  yet  that  ehaunge  lyhich 
they  Ihal  (itfFcr,becaufe  it  (halbe  like  a  deathjis  not  vnpropcvly  called  death. 
It  is  indecde  certame,that  not  all  ihallileepe,but  all  flbalbc  pnangcd.What 
meancthvfln  one  momentthcir  mortall  life  (hall  perifh  and  be  Twallcwed  i.Co.ij.ji, 
vp  and  be  vtterly  transformed  into  a  new  nature.  This  perifhing  of  y  flefh 
nomancandcnietobeadeathrandyet  inymeanetime  irremamethtrue, 
that  the  quicke  and  the  dead  ihal  be  fumraoned  to  the  iudgmennbecaufey  ^  Thf.4  \6. 
dead  that  are  in  Chrift  (liall  fjrft  rifcjand  then  they  y  (hal  remainc  and  bcii- 
uing,(hal  with  them  bee  fodpnly  taken  vp  into  the  aire  tomcete  thcl,ord.  /^^^^  ., 
And  trucly  it  is  likely  that  thi?  article  was  taken  out  of  the  fervnon  of  peter,  2,Tim.4. 1', 
which  Luke  reciteth,and  out  of  y  folenine  proteftation  of  Paul  toTjtnothie. 
18  Herevpon  arifeth  a fingular comfort jwhen  weheare  thathcisiudge, 
which  hath  alreadie  appointed  vs  partencrs  with  him  in  iudging :  fo  far  is  it 
ofjthat  he  will  goc  vp  into  the  iudgement  feate  to  conderane  vs.  For  howe 
fhoulde  the  raoft  merciflill prince  deftroye  his  owne  people?  howe  (houlde 
the  head  fcatter  abroad  his  owne  members?  how  ihould  the  parrone  con-  Rom  5,  j  j. 
demnc  his  owne  clicntcs?  For  if  the  Apoftle  dare  crie  outjth^t  while  Chrift 
is  intcrceflbur  for  vs,  there  can  none  come  foorth  that  can  condemne  vss 
it  is  much  more  true,  that  Chrifthir^elfe  being  our  intercefTor,  will  not  c6- 
demnc  them  whomc  hee  hath  rcccjucd  inro  his  charge  and  tuition.  It  is 
truely  no  fmall  afTuredneirCjthat  we  (hall  be  brought  before  no  other  iudge- 
ment featCjbut  of  our  owne  redeemer,  from  whomc  our  falaation  is  to  bee 
looked  for:  moreouerthat.he  which  npwe  by.  thcGofpell  promiCcch  eter- 
nail  blefTednefl'e,  (hail  then  by  fitting  in  iudgement  perforn^ehis  pronvifc. 
Therefore  tu  this  cnde  the  father  hath  lionoiired  the  fjnne,  in  giuing  him 
all  iudgement,  that  fo  hee  hath  prouided  fur  the  confciencesofthcm  that  ^ohn.5.2i. 
be  hisjtrcmblingforfcareofthe iudgement. Hitherto!  haue  followed  y  or- 
der of  the  Apoftles  Creede,  becaufe  whereas  it  (hortly  in  fewc  wordes  con- 
teincth  the  chcefe  articles  ofour  redemption,  it  may  fcrue  vsfora  table, 
wherein  we  doc  diftindly  andfeuerally  fee  thofe  thingcs  that  are  in  Chrift 
worthie  to  be  taken  heede  vnto.  I  call  it  the  Apoftles  Crccde,  not  carefully 
regarding  who  were  the  .luthour  of  k.It  is  tiucly  by  great  confent  of  y  olde 
writers  afcribed  to  the  Apoftles,tither  becaufe  they  thought  that  it  was  by 
common  traucll  written  andfet  out  by  the  Apoflles>or  for  that  they  iud- 
ged  that  this  abridgement  being  faithfully  gathered  out  of  the  doii^rinc, 

deli- 


/  Cap.  1 6,  Of  the  \innvk^ge  <f 

/  dcUucrcd  by  thchandcs  of  the  ApoftIcs,was  worthic  to  bee  confirmed  with 
fuch  a  title.  And  I  take  it  for  no  doubt,  that  whence  fo  cuer  it  proceeded  at 
the  fit  fV,  it  hat heucn  ft om  the  firft  beginning  ofthe  Church,  and  from  the 
vcrie  rime  of  the  Apoftles,bcn  vfed  as  a  publike  confcflion,  and  receiucdby 
confent  of  ail  men.  And  it  is  likely  that  it  was  not  priuately  written  by  any- 
one man,  forafmuch  as  it  is  c«i  dent  that  cuen  from  the  farthcft  age  it  hatn 
alwayc  continued  of  facrcd  authoritic  and  creditc  among  all  the  godlv. 
But  that  tiling  whichisonely  to  bee  cared  for,  wee  haue  wholy  out  of 
controucrfle,  that  the  whole  Hiftoricofour  faith  is  fhortly  and  well  in  dt- 
ftiftftordcr  rehcarfcd  in  it,  and  that  there  is  nothing  conteyned  in  it  that 
i:s  not  fealed  with  founde  teftimonics  of  Scripture.Which  being  vnderftan- 
dcd ,  it  is  to  no  purpofe  either  curioufly  to  doubt,  or  to  ftriuc  with  any  man 
who  were  the  authour  of  it:  vnlefle  perhappc  it  be  not  enough  for  fomc  mi 
tbbeeafiiircdofthe  truethof  theholyGhort,  butif  hee  doc  aifo  vnder- 
ftandc  eytherby  whofe  mouth  it  wasfpoken,  or  by  whofchandeitwas 
written. 

rp    But  forafmuch  as  wee  doc  fee,  that  the  whole  fumme  of  our  falua- 
Aft.4.1 ».     'io^j  3nd  all  the  partes  thereof,  arc  comprehended  in  Chrift,  we  muft  be- 
ware, that  wee  doe  not  drawc  away  from  him  any  part  thereof  bee  it  ncuer 
i.Cor.i.io.  fo  little.  If  wee  fceke  for  faluation,  wee  arctaugntby  the  veric  name  oflc- 
fus,  that  is  it  in  him.  If  wee  feekc  for  any  other  giftes  of  the  fpirit,  they  arc 
to  bee  founde  in  his  anoynting.  If  we  feekc  for  ftrcngth ,  it  is  in  his  domi- 
H  b  II  17   ^^°"*  if  wee  fecke  for  cleanncflc,itis  in  his  conception.  Ifweefeeke  for 
tcnderkindnefTcjitfliewethitfclfeinhisbirth,  whereby  hee  was  made  in 
all  thinges  like  vnto  vs ,  that  he  might  learnc  to  forrowe  with  vs :  if  we  feekc 
Gal.5.1;       for  redemption,  it  is  in  his  paflionnfwee  feeke  for  abfolution,  it  is  in  his 
condemnation :  if  wee  feeke  for  rclcafc  of  the  curfe ,  it  is  in  his  erode  :  if  we 
feeke  for  fatisfaftion,  it  is  m  his  facrifice:  if  wee  feeke  for  cleanfing,  it  is  in 
his  bloodc:  if  we  feeke  for  reconcihation,  it  is  in  his  going  downc  to  the 
hels:  if  wee  feekc  for  mortification  of  the  fiefhc ,  it  is  in  his  buriall  :  if  wee 
f^    ^      feeke  for  newnefTe  of  life,  it  is  in  his  rcfurrcftion :  if  wee  feeke  for  immor- 
^-      talitie,  it  is  in  the  fame,  if  wee  feeke  for  the  inheritaunce  of  the  kingdomc 
~£~   of  heauen ,  it  is  in  his  entrance  into  heaucn:  if  wee  feeke  for  defcnfc,  for  af- 
"^^     furednefle,  for  plentie  and  ftore  of  all  good  thinges,  it  is  in  his  kingdomcrif 
2^     wee  fceke  for  a  dreadlcflc  looking  for  the  iudgement,it  is  in  the  power  giiic 
^^     to  him  to  iudge.  Finally ,  fith  the  treafures  of  all  fortes  of  good  thinges  arc 
in  him,  let  vs  draw  thence  and  from  no  where  elfe,eucn  till  we  be  fiiUwith- 
r        all.  For  they  which  being  not  content  with  him  alone,  are  caried  hither& 
§        thither  into  diucrfc  hopes ,  although  they  haue  principal  regard  to  him,yec 
^5        cuen  in  this  they  are  out  of  the  right  way,  that  they  tume  any  part  of  their 
knowledge  to  any  other  where .    Albeit  fuch  diftruft  can  not  crccpe  in  j 
where   the  aboundauncc  of  his  good   giftes  hath  once   bccnc  well 
knowcn. 

Thcxvlj.Chapter. 

fhut  it  i  trtufy  MHjfreptrfy  ft  id,  that  Chnft  bath  dtfirwi 

This 


THis  qucftion  is  alfb  to  be  aflbylcd  for  an  addition .    For  there  arc  fomc 
futtlc  men  after  a  wrong  manner,  which  although  they  confcfle  that  we 
ebtainefaluationbyChrift,yctcannot  abide  to  here  the  name  of  de- 
fcruingjby  which  they  thinkc  the  grace  of  God  to  be  obfcured :  and  fo  they 
will  haue  Chnft  to  be  onely  the  inftruraent ,  or  minifber ,  not  the  author, 
guide,  or  Prince  of  Ufe  J  as  Peter  calleth  him.    IndeedelconfefTcjthatifa  ^"*  3''®* 
man  will  fet  Chrift  flmply  and  by  himfclfe  againft  the  iudgcmem  of  GOD, 
then  there  (halbe  no  roome  for  delcruing :  becaufc  there  can  not  be  founde  Ljb.i  .de  pr« 
in  man  any  worthineflc  that  may  deferue  the  fauour  of  God;  But,  as  Augu-  fanaoium. 
ftine  moft  trucly  wryterh,  the  moft  cleare  light  of  prcdeftination  and  grace 
is  our  Sauiour  himfelfejthc  man  Chrift  Icfus,which  hath  obtayncd  fo  to  be, 
by  the  nature  of  man ,  which  is  in  him ,  without  any  dcferuinges  of  workes 
or  of  fayth  going  before .    I  bcfcech  you  let  mc  be  anfwered ,  whereby  that 
fameMandcfcruedtobctakenvpby  theWordcthatiscoeternaJl  with  the 
father  into  oneprifon,  and  fo  to  be  the  onely  begotten  fonnc  of  God.  Let 
therefore  appeare  in  our  head  the  very  fountame  of  grace ,  from  whom  ac- 
cording to  the  mcafure  of  eucry  one ,  it  floweth  abroade  into  all  his  mem- 
bers .    By  that  grace  eucry  one  from  the  beginning  of  his  faith  is  made  a 
Chriftian,  by  which  that  fame  man  from  his  beginning  was  made  Chrift.  A- 
gainc  in  an  other  place :  there  is  no  plainer  example  of  prcdeftination  than  De  bono 
the  Mediarour  himfclfe  .      For  he  that  made  of  the  feede  of  Dauid  a  man  perfeue rant, 
righteous  y  neuer  ftiould  be  vnrighteous ,  without  any  dcfcruing  of  his  will  '■"•'P*'^"* 
going  before ,  cuen  the  fame  hee  doeth  of  vnrighteous  make  them  righte- 
ous that  are  the  members  of  thatheade :  and  To  foorth  as  there  followeth . 
Therefore  when  we  fpeake  of  Chriftes  deferuing,we  doe  not  fay  that  in  him 
:  is  the  beginning  of  dcfcruing,  but  we  climbe  vp  to  the  ordinance  of  G  O  D, 
which  is  the  firft  caufe  thereof :  becaufc  God  of  his  owne  mcere  good  will 
appointed  him  Mcdiatour,  to  purchafe  faluation  for  vs ,  .  And  fo  is  y  dcfcr- 
uing of  Chrift  vnfitly  fet  againft  the  mercy  of  God.  For  it  is  a  common  rule, 
that  thinges  orderly  one  vndcr  an  other  doe  not  dilagrcc  .     And  therforc 
it  may  wcllftand  together,  that  mans  iuftification  is  free  by  y  mcere  mercy 
of  God,  and  that  there  alfo  the  dcfcruing  of  Chrift  come  betweene  whichis 
contained  vndcr  the  mercy  of  God.  But  againft  our  workes  are  aptly  fet,  as 
direftly  contrary,  both  the  free  fauour  of  God,and  the  obedience  of  Chrift, 
either  of  them  in  their  degree .  For  Chrift  could  not  deferue  any  thing  but 
by  the  good  plcafure  of  God,  and  butbecaufc  he  was  appointed  to  this  pur- 
pofe,  with  his  facriflce  to  appeafcthe  wrath  of  God,  and  with  his  obedience 
to  put  away  our  offences .  Fmally  in  a  fumme:  becaufc  y  dcfcruing  of  Chnft 
hangeth  vpon  the  onely  grace  of  God ,  which  appointed  vsthis  mcane  of 
faluation,  therefore  a s  well  the  fame  dcfcruing ,  as  that  grace ,  is  fitly  fet  a- 
gainft  all  the  workes  of  men.  •# 

z  This  diftinftion  is  gathered  out  ofmany  places  of  the  Scripture.  God 
io  loucd  the  worlde,  y  he  gaue  his  only  begotten  fbn,  that  whofocuer  belec-  lohn,  J>if  ♦ 
ucth  m  him,{hall  not  pcnfh.  Wc  fee  how  y  louc  of  God  holdcth  y  tirft  place, 
as  the  foucraigne  caufc  or  originall,  and  then  followeth  faith  in  Chrift ,  as 
the  fecond  or  necrer  caufe.  If  any  man  take  exception  and  fiy ,  that  Chrift 
is  but  the  formall  caufe ,  he  doih  more  dimini/h  his  power  than  the  wordes 

may 


Cap.   IT*  Ofthekniwidieof 

may  bcarc .  For  if  we  obraine  rightcoufncflc  by  faith  that  rcfteth  vpon  him, 
then  is  the  matter  of  our  faluation  to  be  fought  in  him,  which  is  in  may  pla- 
ces plaincly  proiled .  Not  that  we  rtrft  loucd  him,  but  he  firll  loucd  vs,  and 
lohn.i.        ^*-"^  ^'^  fonnc  to  be  the  sppealing  for  our  finncs .     In  thcfc  wordes  is  clere- 
ly  fhcwedjthat  God  to  the  cnde  thatnothingfliould  withftandc  his  louc  to- 
ward vs,  appointed  vs  a  meanc  to  be  reconciled  in  Chrift.     And  this  worde 
Appearing,  IS  of  great  weight :  becaufeGod^aftera  ccrtaine  vnfpeakeablc 
maner,  euen  the  fame  time  that  he  loued  vs,  was  alfo  angry  with  vs,  vntil  he 
was  reconciled  in  Chrilt.  And  to  this  purpofe  fcruc  all  thofe  fayinges:  He  is 
i.Ioh.a.i,    thefatisfaiftionforourf'.nnes.  Againe:  Itpleafed  Godby  him  to  reconcile 
all  thingcs  to  himfelfc ,  appcafing  himfelfc  through  the  bloud  of  the  Crofl'c 
Co  i.io       fcyhim,&c.  Againe,  God  was  in  Chrift,  reconciling  the  v.'ord  to  himfelfc, 
2.  Cor.  S.I  9.  "or  imputing  to  mcntlieir  finnes'.     Againe:  He  accepted  vs  in  his  bclo- 
Bphe.i.iri,   ucd  fonnc.    Againe,  That  he  mightreconcile  them  both  to  God  into  one 
Ephe  I , «.    i"3"  hy  y  croflc.  The  reafon  of  this  myfterie  is  to  be  fetched  out  of  the  firft 
chapter  to  the  Ephefians,wherc  Paul,  after  that  he  had  taught  that  we  were 
chofen  in  Chrift,  addcthther.vithalljthat  we  haue  obtained  fauour  in  him. 
How  did  God  bcginne  to  embrace  with  his  fauour  them  whom  he  loued  be- 
fore the  making  of  the  woi  Ide,  but  becaufe  he  vttcred  his  loue  when  he  was 
reconciled  by  the  bloud  of  Chriftj'  For  fith  God  is  the  fountaine  of  all  righ- 
teoulhefle,  it  muft  necde j  be ,  that  man  fo  long  as  he  is  a  finncr  ,haue  God 
his  enemy  and  his  iudge.     Wherefore  the  beginning  of  his  loue  is  riehtc- 
t.Cor.5  II.  oufnes,  Rich  as  is  dcfcribed  by  Paul :  He  made  him  that  had  done  no  hnnc, 
to  be  finnc  for  vs,  that  we  might  be  the  rightccufneflc  of  God  in  him  .   For 
he  mcaneth,  that  wc  haueobtayncd  free  righteoufncflc  by  that  facririce  of 
Chrift,that  we  (hould  pleafc  God,which  by  nature  arc  the  children  of  wrath 
and  by  (inne  eftranged  from  him .  But  this  diftindtion  is  alfo  meant  fo  oft  as 
the  grace  of  Chrift  is  ioyned  to  the  loue  of  God.  Whereupon  folowcth,th3C 
he  giueth  vs  of  his  owne  y  which  he  hath  purchafed :  For  otherwifc  it  would 
not  agree  with  him,  that  this  praife  is  giucn  him  fcuerally  from  his  father, 
that  It  is  his  grace  and  procecdeth  from  him. 

3  But  it  is  truly  and  perfeftly  gathered  by  many  places  of  the  Scripture, 
that  Chrift  by  his  obedience  haih  purchafed  vs  fauour  with  his  father .  For 
this  I  take  for  a  thing  confefted ,  that  if  Chrift  hath  fatisfied  for  our  finnes, 
if  he  hath  fufFercd  the  punifliment  due  vnto  vs,  if  by  his  obedience  he  hath 
appcafed  God,  finally,  if  he  being  righteous,  hath  fuftercd  for  thevnrigh- 
tcous,  then  is  faluation  purchafed  for  vs  by  his  righteoufncfle :  which  is  as 
KoiB.;.ii,  much  in  cfFed  as  to  dcferue  it .  But,  as  Paul  witncflcth,  we  are  reconciled 
and  hauc  recciued  rcconcihaton  by  his  death  .  But  reconciliation  hath 
no  place,  but  where  there  went  offence  before  .  Therefore  the  meaning 
is :  that  God,  to  whom  wc  were  hatcfijll  by  reafon  of  fiimc ,  is  by  the  death 
of  his  fonnc  appeafcu,fo  that  he  might  be  fauourable  vnto  vs.  And  the  com- 
parifon  of  contraries  that  followeth  a  litle  after ,  is  diligently  to  be  noted  as 
Rom.  5''#'  by  the  tranfgreflion  of  one  man,many  were  made  finners:fo  alfo  by  the  obe- 
dience of  one,  many  arc  made  righteous .  For  the  meanmg  is  thus :  As  by 
the  finne  of  Adam  we  were  eftranged  from  God  and  ordained  to  deftrudi- 
on,  fo  by  the  obedience  of  Chrift  wc  are  rcccmcd  into  fauour  as  righteous. 

And 


An4  the  future  time  of  the  verbe  docth  not  exclude  prcfcnt  righteoufnefle, 
as  appcarcth  by  the  proceflc  of  the  text :  For  hce  had  faide  before,that  the 
free  gifte  was  of  manic  finnes  vnto  iuftification. 

4    But  when  wc  fay , that  grace  is  purchafcd  vs  by  the  dcferuing  of  Clirift, 
wemeanerhiSjthatwearcclcanfedbyhisbloodc,  and  thathis  death  was  ^j^j, , ., 
a  fatisfadion  for  our  finnes.  His  bloode  clenfeth  vs  from  finnc.This  bloode  Luk.ti.  ao. 
is  it  that  is  fhcd  for  remiflion  of  (mne.If  this  bee  the  efFed  of  his  blood  fhcd, 
that  finnes  bee  not  imputed  vnto  vs:  it  followeth,  that  with  that  price  the 
iudgemc t  of  God  is  fatisficd  .To  which  purpofe  ferueth  that  faying  of  lohn  Iobo.i.  sp, 
the  Baptift :  Bcholdc  the  LambeofGod  that  taketh  away  the  finne  otthe 
worlde.  Forhcefetteth  in  comparifon  Chrift  againftallthe  facrifices  of 
thelawc,     to  tcache  that  in  him  onely  was  fulfilled    that  whichethofe  fi- 
gures Hiewcd.And  we  know,  what  Mofes  ech  where  faith:  Iniquitie  (hall  be 
cleanfed,  finne  (hall  be  put  away  and  forgiucn.     Finally  wee  arc  verie  well 
taught  in  the  old  figures,  what  is  the  force  and  effeft  of  the  death  of  Chrift. 
And  this  point  the  Apoftlc  fctteth  out  in  the  Epiftle  to  the  Hebrewes,very  Keb,9,i  a. 
fitly  raking  this  principle,that  remiflion  is  not  wrought  without  ihcdding 
ofblood.Wherevpon  he  gathereth,  that  Chrift  for  theabohlhing  of  finne, 
appeared  once  for  all  by  his  facrifice.  Againc:  that  he  was  offered  vp  to  take 
away  the  finnes  of  many.  And  he  hcd  faidc  bcforCjthat  not  by  the  blood  of 
goates  or  of  calues,but  by  his  ownc  blood  he  once  entred  into  y  holy  place, 
finding  eteirtall  redemption.  Nowe  when  he  thus  reafoneth:  If  the  bloode 
of  a  calfc  doc  fandificjaccording  to  the  clcannefl'c  of  the  flcftie,  that  much 
more  confclences  are  cleanfed  by  the  bloode  of  Chrift  from  dead  workesrit 
eafi'y  appeareth  that  the  grace  ofChrift  is  too  much  dimini(hed,vnles  wee 
grant  vnto  his  facrifice  the  power  of  cleanfing,appeafing  &  fatisfying.  As  a 
htle  after  he  addeth  :This  is  the  mediatour  of  the  new  teftament,  thac  they 
which  are  called^raay  rcceiue  the  proirife  of  eternall  inheritance  by  meanc 
of  death  for  the  redemption  of  fins  going  before,which  remained  vnder  the 
Jaw.But  fpeciallyit  isconuenient  to  wey  the  relation  which  Paul  defcri-     . 
beth,  that  he  became  curfe  for  vs.  &c.For  it  were  fuperiluous,,  yea  &  an  ab-      ' '' .  ^* 
furdine,  that  Chrift  ftiould  bee  charged  with  curfe,  but  for  this  mtent,  that 
he  paying  that  which  other  did  owe,  (houlde  purchnfe  righteoufnefle  for 
them.  Alio  the  tcftimonie  of  Efay  isplaine  that  the  chaftifementof  ourErj.55.5, 
peace  was  laid  vpon  Chrift,  and  that  we  obteincd  health  by  his  ftripes.For 
if  Chrift  had  not  fatisfied  for  our  finnes,  it  coulde  not  haue  bcene  fajd,tliat 
he  appeafcd  God  by  taking  vpon  him  the  paine  whcrevnto  we  were  fubieft. 
Wherewith  agreeth  y  which  folowcth  in  the  fame  placc:For  y  fin  of  my  peo 
plelhaucftnkenhim.Letvsalforecitcthecxpoficion  of  Pcter,whichfhal  "*     '  '    ''* 
leauc  nothing  doubtfubthat  he  did  bcare  our  fin,vpon  y  tree.  For  he  f3itb,y 
y  burthen  of  damnation  fi-o  which  we  were  dcliuered,  was  laid  vpon  Chrift. 
5     And  the  Apoftlcs  doe  plainly  pronounce,that  he  pay cd  the  price  of 
raunfome  to  redeeme  vs.from  the  guiltincffe  of  den  th.Bcing  iufbfied  by  his  Tloro,  j.  14. 
grace,  through  the  redecmption  which  is  iaChift,  whome  God  hath  let  to 
be  the  propitutorie  by&kh  which  isin  his  blood.P.iul  commcndcth  y  grace 
of  God  in  this  point,  becaufehec  hith  eiuen  the  price  of  redemption  m 
ihe  death  of  Chrift ;  and  die:i  hebiddedi  vs  to  flee  vnto  hii,  blocdc ,  that 

ha- 


Cdp.  tj,  Oftheh»ow!eigeof 

hauingobteincdrightcournefle,wccmav  ftande  boldly  before  the  iudge- 
mcnc  of  God.  And  to  the  fame  cftcd  is  tnat  faying  of  Peter :  that  we  arc  re- 

i.Pet.T»iS*  deemed  not  by  goldandfilucr,bucby  thcprctious  blood  of  the  vnfpotted 
Lanabe.Forthccomparifonalfowouldenot  agree,  vnlcfle  with  that  price 
fatistaftionhad  becne  made  for  finsrfor  which  rcafon  Paul  faith,thatwt  are 

i.Cor.d.10,  prccioufly  bought.  Alfo  that  other  faying  of  his  would  not  ftand  together. 
There  is  one  niediatour  that  gaue  himfelfe  to  bee  a  rede  mptionjvnlcfle  the 

C0I.1.14.     painc  had beenecaftvppon  him  which  wee  haddeferucd  :   Therefore  the 

Col.  5. 1.14  f'jrneApoftlcdcfinethjthat  the  redemption  in  the  bloodcor  Chrift  isthc' 
forc'iucnefleoffinncs:  as  ifhccihouldehauefaide,  that  wee  areiuftifiedor 
acqiiited before  God,  bee aufe  that bloode  aunfwcrcth  for /Titisfadion  for 

<jtk.i.i\»  vs.  Wherewith  alfo  agreeth  the  Other  place,  that  the  handc  writing  which 
was  againft  vs,  wjs  cancelled  vppon  the  crofle .  For  therein  is  meant  y  pai- 
mentor  recompencc  thatacquiteth  vs  from  gultincfTe.  There  is  alio  great 
weight  in  thefe  wordes  of  Paul :  If  wee  be  iuftified  by  the  workcs  of  the 
lawe ,  then  Chnft  died  for  nothmg .  For  hereby  wee  gather,  that  wee  muft 
fetch  from  Chnft  that  which  the  lawe  woulde  giue,  if  any  man  can  fulfill 
it:  or  (  which  is  all  onc)that  we  obtey ne  by  the  grace  of  Chrift  that,which 

J       -         God  promifcd  to  our  workcs  in  the  lawe  when  he  faide:  Hce  that  doth  thefc 

Aftj  Ill's  thinpes,ftiallliuein  them.  Which  bee  nolcfle  plainely  confirmeth  in  his 
fcrmon  made  at  Antioch ,  affirming  that  by  belecuing  in  Chrift  wee  arc  iu- 
ftied  from  all  thofe  thinges,  from  wnich  wee  cculdenotbee  iuftified  jn  the 
lawe  of  Mofes.  For  if  the  keeping  of  the  lawe  bee  righteoufncffe,  who  can 
denie  that  Chrift  dcferued  fauour  for  vs,  when  takin^  that  'burden  vppon  ' 
him,  he  fo  reconciled  vs  to  God,  as  ifwe  our  felues  had  kept  the  lawe;*   To 

Oal.4<4.  the  fame  purpofe  fcrueth  that  which  he  afterward  writctli  to  the  Galathi-  ■ 
ahs:God  fent  his  fon  fubied  to  the  law,y  he  might  redeeme  thofe  that  were 
vnder  the  lawe .  For  to  what  cnde  ferued  that  fubmiffion  of  his ,  but  that  he 
purchafed  to  vsrighteoufnefTe,  taking  vponhim  to  make  good  that  which 
we  were  not  able  to  pay  ?  Hereof  commeth  that  imputation  of  right  eoufnes 
without  worksjWhcreofPaulTpeakcthjbecaufe  the  righteoufnes  is  reckened 

Rom.4»  t6v«:  which  was  founde  in  Chrift  onlv.Andtruely  for  no  other  caufc  is  the 
flcftic  of  Chrift  called  our  meate,but  becaufe  wee  find  m  him  the  fubftancc 
ofhfe.  And  that  power  proceedeth  from  nothing  clfe,   but  becaufe  the 

lohn.  6.  s  5.  Sonneof  God  was  crucified ,  to  be  the  price  of  our  righteonfnefle.  As  Paul 
faith,  that  he  gaue  himfelfe  a  facnfice  of  fweetc  fauour.  And  in  other  place: 

Epli  f  .t.       Hce  died  for  our  finnes,  he  rofe  againe  for  our  iuftification .  Hercvppon  is 

Rom.4.  15.  gathered,  that  not  ondyfaluation  is  giuen  vs  by  Chrifte,  but  alfo  for  that 
bis  fake  his  father  is  nowe  fauourablc  vnto  vs.  For  there  is  no  doubte  that  ^ 
is  pcrfeftly  fulfilled  in  him,which  God  vnder  a  figure  pronounceth  by  Ffay, 

Eriy.i  7,1  $.  faying :  I  will  doe  it  for  mine  owne  fake,and  for  Dauid  my  feruauntes  fake. 
Whereof  the  Apoftle  is  a  rig  ht  good  witnefre,where  bee  faith  :  Your  finnes 
are  forgiuen  you  for  his  names  fake .  For  though  the  name  of  Chrift  be  not 

i*h  *J*'*7  cxprelfed,  yet  lohn  after  his  accuftomed  manner  fignifieih  him  by  this 
^    •  •*  '  pronoune  He .  In  which  fenfe  alfo  the  Lorde  pronounceth:  Aslliuc  be- 
caufe of  my  father,  fo  (hall  y  c  alfo  liuc  becaufe  of  mce.   Wherewith  agre- 

ctk 


God  the  Redeemer,  Lth.2,        172 

eth  that  which  Paul  faithjt  is  giucn  you  becaufc  of  Chrift,not  oncly  to  b^  PhlLi.j^, 
leeue  in  him,but  alfo  to  fufter  for  him. 

6  But  to  demandjwhethcr  Chrift  deferucd  for  him  felfc/as  Lombard,&  Sentent.li.| 
the  other  fcholemen  do'lis  no  Icfle  foohfli  cuiiofitie,  than  it  is  arnfiideter-  didi?, 
mination  when  they  afiirme  ii.For  what  needed  the  fonne  of  God  to  come 
downe  to  purchace  any  new  thing  for  him  felfe  ?  And  the  Lord  declaring 
his  own  counfelljdoth  put  it  wlioly  out  of  doubt.  For  it  is  not  faid,  that  the 
father  prouided  for  the  commoditic  of  his  fonne  in  his  defcruings,but  that  Roa),J, 
he  dehuered  him  to  death,&  Ipared  him  not,becaufe  he  loued  the  woilde. 
And  the  Prophets  manners  of  fpeaking  arc  to  be  noted,  as,A  child  is  borne  Eri.^.tf". 
to  vs.Againe.Reioyce  thou  daughter  of  Sion:  behold  thy  king  commeth  to 
thee.Alfo  that  confirmation  of  loue  fhould  be  very  cold  .which  Paulfetteth  Rom.  y.ioi 
outjthac  Chnft  fuffercd  death  for  his  emmies.For  thercvpon  wee  gather,/  loh.17, 
he  had  no  refpcd  of  himfelf:  and  that  fame  he  plainly  affirmcth  in  faying,  I 
fuidifie  my  fclfe  for  thcm.For  he  that  giucth  away  the  fruite  of  his  holines 
vmo  other.doth  thereby  tcftifie  thathe  purchaccth  nothing  forhimfclfe. 
And  trucly  this  is  moft  worthily  to  be  noted,  that  ChrifV,  to  giuc  himlelfc 
wholy  to  fauc  vs,did  after  a  certaine  maner  forget  himfclfe.But  to  this  pur-  phiJ.i.^, 
pofe  they  do  wrongfully  draw  this  teftimonie  of  Paul:  Therefore  the  father 
hath  exalted  him,and  giuen  him  a  name,&c.  For  by  what  dcfeiuings  could 
man  obtainc  to  be  ludge  of  the  world,&  the  heade  of  the  Angels ,  &  to  en- 
ioy  the  foucraigne  dominion  of  God ,  &  that  in  him  ftiould  reft  that  fame 
maieftiCjthe  thoufandth  pane  wherof  all  the  powers  of  men  &  Angels  can  I.uc.i4«i<^ 
not  reach  vntol'But  the  folution  thcrof  is  eafie  &  plaine,that  Paul  doth  not 
there  entreat  of  the  caufe  of  exalting  of  Chrift,but  oncly  to  fliew  the  effedl 
cnfuing  thcreof,that  it  might  be  for  an  example  to  vs.   And  no  other  thing 
is  meant  by  that  which  is  fpoken  in  another  place,  that  it  behooueth  that 
Chrift  fhould  fufFer,and  fo  enter  into  the  glorie  of  his  Father. 

THE  THIRD  BOOKE 

OF   THE    INSTITVTION    OF 

CHRISTIAN     RELIGION  ,    WHICH 

intreateth  of  the  manner  howe  to  re- 

ceiue  the  grace  of  Chrift,  and  what 

profits  do  growe  vnto  vs,& 

what  cffeftcs  enfuc 

therof. 


N 


The  firft  Chapter. 

Thxt  theft  things  -nvlmh  are  fpoken  ofChrtfldoproftVily 
ftcrett  working  of  the  htfy  Ghoji, 

Owe  it  is  to  be  fecn  how  thofe  good  things  do  come  vnto  vs,  which 
the  Father  hath  giuen  to  his  only  begotten  Sonne,  not  for  his  own 
priuatcvfcjbut  to  enrich  them  that  were  without  them  &  needed 

Aa.  ihcm. 


Cm,  /,  OfthemAtierhorvtorecetHe 

thcmj^ndfirftthisis  to  be  learned  ,  ihatrolongasChriftisoiitofv$,andi 
webcfcucrcd  from  him,whatfocuer  he  fuflfered  or  did  for  the  faluarionof 
mankindjis  vnprofitable  and  nothing  auaileth  for  vs.  Therefore  that  hcc 
may  entcrparten  with  vs  thofe  things  that  he  hath  receiued  of  his  Father, 
-.  itbehoueththathebccomeours.anddwclJin  vs.   Andforthatcaufeheis 

Rom.'8.»V.'   called  our  hcad,and  the  firft  begotten  among  many  brethren  :  and  on  the 
Rom.11.17.  other  fide  it  is  faidcjthat  we  are  grafted  into  him,and  did  put  on  him.     For 
Gal.  j.i^     (as  1  hauc  before  faid)  all  that  euer  he  pofTeflcth  belongeth  nothing  to  v$, 
vntill  we  growc  together  into  one  with  him.But  although  it  be  true  that  wc 
obtcinc  this  by  faith :  yet  forafmuch  as  wee  fee  that  not  all  without  diffe- 
rence do  embrace  this  enterpartcning  of  Chrift,which  is  offered  by  y  Go- 
fpel, therefore  very  reafon  tcacheth  vs  to  climbe  vp  hier,  and  to  enquire  of 
the  fccret  ePfcftuail  working  of  the  Spirue,  by  which  it  is  brought  to  pafTe, 
that  we  enioy  Chrift  and  all  his  good  things.     I  haue  before  entreated  of 
the  eternall  godhead  and  eflcnce  of  the  Spirit,  at  this  prcfcnt  let  vs  be  con- 
tent with  this  one  fpcciall  article,  that  Chrift  fo  came  in  water  and  bloudc 
that  the  Spirite  Ihould  teftific  of  him,  Icaft  the  faluation  that  he  hath  pur- 
chacedjfliould  (lip  away  from  vs.For  as  there  are  alleged  three  witnefles  ia 
i.1oh.$  7.    heauen,theFather,the  Worde,  and  the  Spirite,  fo  are  there  alfo  three  ia 
earth,  Water,Bloud,and  the  Spirite.  And  not  without  caufe  is  the  tefHmo- 
nie  of  the  Spirite  twife  repeted,which  we  fcele  to  be  engrauen  in  our  hearts 
in  lleede  of  a  feale;whereby  commcth  to  paffe.that  it  fealcth  the  waHiing  & 
i.Pec.i.3'.     facritice  of  Chrift.     After  which  meaning  Peter  alfo  faith,  that  the  faith- 
ful are  chofcn  in  fanftification  of  the  fpirite  vnro  obedience  and  fprinke- 
lingofthcbloudofChnfl.Bywhichwordcshetellethvs,  that  to  the  en- 
tent  the  fhcdding  of  that  holy  bloudfhould  not  become  voide,  our  foulcs 
are  cleanfed  with  it  by  the  fecret  watering  of  the  holy  Spirite.     According 
whercvnto  Paul  alfo  fpeaking  of  cleanfing  and  iuflification,  faycth  that  wc 
are  made  partakers  ofthem  both  in  the  name  of  lefus  Chrift  &  in  the  Spi- 
rite of  our  God.     Finally  jthis  is  the  fumme  ,  that  the  holy  Spirite  is  the 
bonde  wherewith  Chrift  effeftually  bindeth  vs  vnto  him.  For  proofe  wher- 
of  alfo  do  feruc  all  that  wee  haue  taught  in  the  laft  faooke  before  this ,  con- 
cerning his  annointing. 

-  2  Butthatthisibcingamatterfpcciallyworthictobc  kaowen,  maybe 
made  more  ccrtcinly  cuidcnt ,  wee  mult  holdc  this  in  minde  ,  that  Chrift 
came  furn  ifhcd  with  the  holy  Spirit  after  a  certeine  peculiar  maner,  to  the 
end  that  he  might  feuer  vs  from  the  world,  and  gather  vs  together  into  the 
hope  ofan  eternall  inheritance.  For  this  caufe  he  is  called  the  Spirite  of 
fanftification,  becaufe  he  doth  not  oncly  quicken  and  nourifh  vs  with  that 
gcnerall  power  which  appearcth  as  well  in  mankinde  asinallotherliuing; 
creanucs,but  alfo  is  in  vs  the  roote  and  fccde  of  heauenly  hfe.  (Therefore 
the  Prophets  do  pi  incipally  commend  the  kingdome  of  Chrift  by  this  title 
ofprerogatiucjthatthenfhould  florifh  more  plcntifull  aboundance  of  the 
loel  J.J?.  Spirite.  And  notable  aboue  all  the  reft  is  that  place  of  loci:  In  that  day 
I  will  powre  of  my  Spirit  vpon  all  flcfh.For  though  the  Prophet  there  fccm 
to  reftraine  the  giftsof  the  Spirit  to  the  office  of  prophccying,  yet  vnder  a. 
figure  be  mcaneth,that  Cod  by  the  enlightening  of  his  Spiiitc  will  make 

tkolc 


The  grace  of  God,  Lth.s*       t7S 

thofc  his  fcholcrs  which  before  were  vnskilfull  and  voide  of  all  heauenly 
dodrincNow  for  as  much  as  God  the  Father  doth  for  his  fonncs  fake  giuc 
vs  his  holy  Spirite,and  yet  hath  left  with  him  the  whole  fulnefle  thcreof,to 
the  end  that  he  Ihould  be  a  minifter  and  diftributer  of  his  liberalitie  :  he  is 
fometime  called  the  fpirice  of  the  Father,  and  fometime  the  Spirite  of  the 
Sonnc.Yc  are  not(faith  Paul)in  the  flefh,but  in  the  Spirite ,  for  the  Spirite  Roin,S.j#    ' 
ofGoddwellethinyou.  Butifany  hauenotthefpiritcofChrift  ,  he  is  not 
his.  And  herevpon  he  puttcth  vs  m  hope  of  full  renuing,  for  that  he  which  , 
raifedvpChrift  from  the  deadjfhall  quicken  our  mortall  bodies  bccaufeof 
hi  s  S  pirite  dwelling  in  vs.  For  it  is  no  abfurditie,  that  to  the  Father  be  afcri-  Roih,  8,r«» 
bed  the  praife  of  his  owne  giftes,whereof  he  is  the  author :  and  yet  that  the 
fame  be  afcribed  to  Chrift,with  whome  the  giftes  of  the  Spirite  are  Icft^ac 
he  may  giue  them  to  thofe  that  be  his  .  Therefore  he  calleth  all  them  that 
thirftjto  come  to  him  to  drinke .  And  Paul  teacheth  that  the  Spirite  is  di-  Eph"*! *ij' 
ftributcd  to  cuery  one,according  to  the  meafure  of  the  gift  of  Chiift.   And 
i:  is  to  be  knowen,that  he  is  called  the  Spirite  of  Chrift,  not  only  in  refpeft 
that  the  eternall  Worde  of  God  is  with  the  fame  Spirite  ioyned  with  y  Fa- 
iher,but  alfo  according  to  his  pcrfon  of  Mediator ,  becaufc  if  he  had  not 
had  that  po  wer^e  had  come  to  vs  in  vaine.  After  which  meaning  he  is  cal-  '.Cor,!  j. 
led  the  fecond  Adam  giuen  from  he3uen,to  be  a  quickening  Spirit.-whereby  '*^* 
Paul  compareth  the  lingular  life  that  the  fonne  of  God  brcatheth  intothc 
that  be  his  that  they  may  be  all  one  with  him ,  with  the  naturall  hfe  that  is 
alfo  common  to  the  reprobate.  Likewife  where  hewifheth  to  the  faithful! 
thefauourofChriftandtheloueofGod,  he  ioyneth  withall  the  common 
partaking  of  the  Spirite,  without  which  no  man  can  tafte  neither  of  the  fa- 
therly fauour  of  God,nor  of  the  bountifulneire  of  Chrift.  As  alfo  he  faith  in 
another  place:  The  loue  of  God  is  powred  out  into  our  heartes  by  the  holy  Rom.  j.y, 
Spirite  tha  c  is  giuen  vs. 

5    And  here  it  (halbe  profitable  to  note ,  with  what  titles  the  Scripture 
fctteth  out  the  holy  Spirite,where  it  entrcateth  of  beginning  &  whole  re- 
ftoring  of  our  faluation.  Firft,he  is  called  the  Spirite  of  adoptionjbccaufe  he 
is  a  witnelTe  vnto  vs  of  the  free  goodwill  of  God,  wherewith  God  the  Fa- 
ther hath  embraced  vs  in  his  beloued  onely  begotten  Sorme,j  he  might  be 
a  father  vnto  vs,  and  docth  encourage  vs  to  pray  boldly,  yea  and  doth  mi- 
nifter vs  wordes  to  crie  without  fearc,Abba,Fatner:  by  the  fame  rcafon  he 
is  called  the  carneft  pledgc,and  fcale  of  our  inheritance  ,  becaufc  he  fo  gi-  Gal,4.tf, 
uethhfe  from  heaucn  to  vs  wandringin  the  worlde,  and  being  like  to  dead  a.Cor.itSi* 
men,thatwemay  beafllircdthatourfoule  is  in  fafegard  vnder  the  faith- 
full  keeping  of  God ;  for  which  caufe  he  is  alfo  called  life,  by  reafon  of 
righteoufnes.And  forafmuch  as  by  his  fecret  watering  he  makethvs  fruit- Rohj.S.io. 
mil  to  bring  forth  the  buddcs  of  righteouGieffe,  he  is  oftentimes  called  wa- 
tcr.as  in  Elaie:  Al  ye  that thirft  come  to  the  waters.Againe:  I  wil  pourc  out  Efa.  j  5.  i; 
my  (piritvpony  thirftie,&  floods  vpon  the  drie  land:wherwith  agrceth  that  ^^'^.44.2. 
faying  of  Chriil,which  I  did  euen  now  allege.  If  any  thirft  let  him  come  to  *°"°*7'»  7# 
me.Albeit  fometime  he  is  fo  called  ,  by  reafon  of  his  power  to  purge  and 
clcanfe,as  in  Ezechiell  where  the  Lord  promifeth  cleane  waters  wherwith  ^"^^'1^**1* 
he  will  wafh  his  people  from  filthinclTc .  And  forafmuch  as  hce  reftoreth 

Aa  %  and 


Cap,  /,  Ofthemjiyierhonvtorecfiue 

and  nouriHieth  into  liuclyquicknes  ,  them  vponwhomehehathpowrcdj 
licjuorofhisgracCjhe  is  therefore  called  by  die  name  of  oile  and  anoynt- 
menr.  Againe  becaufe  m  continually  feethmg  out&burmng  vp  the  vices 
I  toh  i  10    ofourluft,heretreth  our  hearts  on  fi'.e  with  the  lo'ic  of  God  and  zealeof 
Luc°}'.i6.  *  god!inefrc,he  is  alfo  for  this  erfed  worthily  called  fire.  Fin.illyjheisdcfcri- 
Iohn.4.14.    bcdvntovs  asafountaine,frora  whcncedocflowe  vntovsall  heaucnlyri- 
Aa.1.21.      chcflc,orthehnndofGod,whcrcwithhcvfcth  his  power  :  becaufe  by  the 
breach  of  his  power  he  fo  breatheth  diuine  life  into  vs,  that  we  are  not  now 
ftirrcd  by  our  fckics,but  ruled  by  his  ftirring  &  mouing.-fo  that  if  there  bea- 
ny good  things  in  vs,thcy  be  the  fruitcs  of  his  grace  :  but  our  owne  giftes 
without  him,bc  darkncffc  of  minde,&  pcrucrlhefle  of  heart.   This  point  is 
fct  out  phinly  ynough  ,  that  til  our  mindcs  be  bent  vpon  die  holy  Ghoft, 
Ch:  ift  Ivcth  in  a  maner  idle,becaufc  we  coldly  efpie  him  wichoutvs,  yea  & 
farrc  awny  from  vs.  But  wee  knowe  that  he  pi  oficeth  none  other  but  them 
whofe  head  heis,and  the  firft  begotten  among  brethren ,  and  them  which 
Ephe.4.1 5.    haue  put  on  Him.This  conioyning  only  makcth  that,  as  concerning  vs,he 
Rom! }'.»/.   is  come  not  vnprofitably  with  the  name  of  Sauiour.  And  for  proofe  hereof 
Gal.j.jy.      fcrueththatholy  maria'ge,whercby  wearemadeflelhofhis  flc/h,  &bones 
Ephe, } .  3  o.  p£|^- ^  bones,  yea  and  all  one  with  him.  But  by  the  Spirite  onely  he  maketh 
him  felfe  one  with  vs:  by  the  grace  and  power  of  the  fame  Spirite  wee  arc 
made  his  membcrs,lo  that  he  conteineth  vs  vndcr  liim  ,   and  wee  againe 
pofTefTchim. 

4     But  forafmuch  as  faith  is  his  principal  workc,  to  it  are  for  the  mode 
part  referred  all  thofe  things , that  wee  commonly  finde  fpoken  tocxprelfe 
his  force  &  working:  becaufe  he  bringeth  vs  into  the  hght  of  the  Gofpcl  by 
lohn.i.ij.     nothing  but  by  faith:  as  lohn  Baptilt  tcacheth,that  this  prcrogatiuc  is  giuc 
to  them  that  belecue  in  Chrift,that  they  be  the  children  of  God  which  are 
borne  not  ofHclh  and  bloudjbutofGod:  where  fctiing  God  againft  flcfli 
andbloudjhe  affirmeth  it  to  be  a  fupernaturall  gift  that  theyYeceiue  Chrift 
bv  faith,who  otherwife  rtiould  remaine  fubieft  to  their  owne  infidelitic. 
Like  where  vnto  is  that  aunfwere  of  Chrift:  Flcfh  and  bloud  hath  not  rc- 
V  at.ip,i7.  ucakdittothee.butmy  Fatherwhichisinhcauen.     Thefe  thinges  Idoc 
now  but  fhordy  touchc,becaufc  I  haue  alrcadie  intreatedof  them  at  large. 
And  like  alfo  is  that  fiying  of  Paul ,  that  the  Ephcfinns  were  fcalcd  vp  with 
Ephe.i.i  J.     jj^g  j^Q]y  spirite  of  promifc.     For  Paul  ihewcth  that  he  is  an  inward  tea- 
cher, by  whofe  working  the  promife  of  faliiation  pearccth  into  our  minds^ 
which  otherwife  flTx^ldc  but  beate  the  aire  or  our  eares.     Likewife ,  when 
»,Thef.i3.    he  fiyethjthit  the  Tiieflalonians  were  chofen  of  God  in  the  fandification 
ofd^fpiriteandbclccuingofthe  uueth  :  by  which  ioyning  of  them  to- 
gether ,  he  brisrfclyadmonifheth  that  faith  it  felfe  procccdcth  from  no- 
,  thing  clfe  but  from  the  holy  Ipirite  :  which  thing  lohn  fcttcth  out  more 

24°8:"».  plainly,  fiying:  Wee  knowe  that  there  abidcch  in  vs  of  the  fpiritc  which 
lohn, 1 4.1 7  hchathoiuenvs.  Againe,By  this  we  knowe  that  we  dwell  in  him,and  he 
in  vSjbecaiifehchathgiuenvsof  hisfpirite.  Therefore  Chi  ift  prgmifcd  to 
,hisL)ifciplcs  the  Spirite  oftruedi  which  the  worlde  cannot  rccciuc,  that 
they  might  be  able  to  recciue  the  heauenly  wifcdomc.  And  he  afl'n^ncth 
to  the  fam  e  fpiritc  this  proper  office ,  to  put  dicm  in  mindc  of  thofe 

diuigs. 


The  grace  of  ^rifl.  Zih.^,     /74 

things  that  he  had  taught  them  by  mouth.  Bccaufe  In  valne  (hou!d  y  ligVic 

(hewe  it  felfe  to  the  bhnde,vnlefle  the  fame  fpiritc  of  vndci  {landing  flioiiM 

open  the  eyes  of  their  minde;fo  as  a  man  may  rightly  call  the  holy  fpirirr, 

the  keycby  which  the  treafures  of  the  heauenly  kingdome  are  opened  vn- 

to  vs:  and  may  call  his  enlightening,the  eyefight  of  our  minde  to  fce.Thcr-^ 

fore  doth  Saint  Paul  fo  much  commend  the  minifterie  of  the  fpiriterbecaufc  j  ^Corj.  4.^, 

teachers  fhould  crie  without  profiting,  vnlcffe  Chrift  himfelfc  the  inwarde 

maftcr  (hould  drawe  them  with  his  fpirite  that  arc  giucn  him  by  bis  Fa- 

ther.Thercfore  as  we  haue  faide,that  perfed  faluation  is  found  in  the  per-  mk.  .,i», 

fon  of  Chrift :  fo  that  we  may  be  made  partakers  thereof,he  doth  baptize  vs 

in  the  holy  fpirite  and  firc,lightning  vs  into  the  faith  of  his  Gofpel ,  andfo 

newe  begetting  vs,  that  wee  may  be  newe  creatures;  and  purging  YS&om 

vnholy  falthinefle,doth  dedicate  vs  to  be  holy  temples  to  God. 

The  ij.  Chapter. 

of  faithtwherein  both  ufet  the  definition  efttt  Mid  thtprt- 
ferties  that  it  hitth,ar€  declared. 

BVt  all  thefe  things  flialbe  eafie  to  vnderftande ,  when  there  is  {hewed  « 
plaine  definition  of  faith,  that  the  readers  mayknowcthe  force  &  na- 
ture thereof.  Butfirftitis  conuenient  to  call  to  minde  againe  thefe 
things  that  haue  beene  alreadic  fpoken ,  that  fith  God  docth  appoint  vs  by 
his  lawe  what  we  ought  to  do,if  wee  fall  in  any  point  thereof,  the  fame  ter- 
rible iudgcmcnt  of  eternall  death  that  he  pronounccth  doth  reft  vpon  vs. 
Againe,that  forafmuch  as  it  is  not  onely  heard  butaltogither  aboueour 
ftrength  and  beyond  all  our  power  to  fulfil  the  Iaw,if  wee  onely  behold  our 
felucs,andweyewhateftateisworthieforoUrdeferuings,  there  is  no  good 
hope  leftjbut  we  lie  caft  away  from  God  vnder  eternall  deftruftion.  Third- 
ly,ihis  hath  bene  declared,  that  there  is  but  one  meane  of  deliucrancc  to 
draw  vs  out  of  fo  wretched  calamitie  :  wherein  appeareth  Chrift  the  Rc- 
deemer,by  whofe  hand  it  pleafed  the  heauenly  father ,  hauing  mercy  vpon 
vs  of  his  infinite  goodnefle  and  clcmencie ,  to  fuccour  vs ,  fo  diat  wee  with 
founde  faith  embrace  this  mercy,  and  with  conftant  hope  reft  vpon  it .  But 
now  It  is  conuenient  for  vs  to  weye  this,  what  maner  of  faith  this  ought  to 
be,  by  which  all  they  that  are  adopted  by  God  to  be  his  children,  doc  enter 
vpon  the  poflcffion  of  the  heauenly  kingdome ,  forafmuch  as  it  is  certaine  y 
not  euery  opinion  nor  yet  euery  perfwafion  is  fufficient  to  bring  to  pafle  (b 
great  a  thing.  And  with  fo  much  the  more  care  and  ftudy  ttiuft  wee  looke  a- 
bout  for,  and  fearch  out  the  naturall  propertie  of  faith,  by  howe  much  the 
more  hurtful  at  this  day  is  the  errourofmany  in  this  behalfe.    For  a  great  > 

part  of  the  world,hearing  the  name  of  faith,conceiueth  no  hicr  thing,  but  a 
certcine  common  aflent  to  the  hiftorie  of  the  gofpel,Yea  when  they  dilpute 
of  faith  in  the  fcholes,in  barely  calling  God  the  obieft  of  faith,  they  do  no- 
thing but(as  we  haue  faid  in  another  place)by  vain  (peculation  rather  draw 
wretched  foules  out  of  the  right  way,than  dircft  them  to  y  true  marke.  For 
whcras  Goddwellcthinalight  ynonccanattcineto,itbchoucthofnecef.  i  .Ttm.g.i6, 

A  a  3  Htie 


C4f,i^  OfthetftAnerhowhreeme 

fitic  that  Chrlft  become  mcanc  bctweenc  vs  &  it.    For  which  caufe  he  cal- 

lo!in.8,i  I.  Icth  himldfe  the  light  of  the  world:^  in  another  place,Thc  way,  the  truth, 

lohn.i  4.tf.  gnj  the  Lifcjbecaufc  no  man  commcth  to  the  father  (  which  is  the  foun- 

Luk.io. I X.  j^^^  ^j-  iife'^buc  by  him:bccaufc  he  only  knowcth  the  Father,&  by  him  the 

faithful  to  whom  it  pleafcth  him  to  difclofc  him.  According  to  this  rcafon, 

Paul  affirmeth,  that  he  accounteth  nothing  excellent  to  be  knowen  ,  but 

i.Cor,  J.      chrift.and  in  the  xx.chaptcr  of  the  Ades  he  faich,that  he  preached  faith  in 

3  Co°,4.^*.  Chrirt,&c.  And  in  another  place  he  btingeth  in  Chnft  fpeakmg  after  this 

maner,l  will  fend  thee  among  the  Gcntilc?,that  they  may  receiue  forgiuc- 

neflc  of  finneSjSc  portion  among  holy  ones,  by  the  faith  which  is  in  mcc. 

AndPaulte{lifieih,y  the  glory  of  God  is  in  his  pcrfon  vifible  vntovsror 

(which  is  all  one  in  effect)that  the  enlightening  of  the  knowledge  of  Gods 

gloric  Ihineth  in  his  face.It  is  true  in  dcedc  y  faith  hath  refpcd  onely  to  the 

one  God,but  this  alfo  is  to  be  added ,  that  it  acknowledge  him  whomc  hee 

hath  fentjCuenlefus  Chrift.Bccaufc  God  himfelfe  fhould  haue  lycn  fecret 

&  hidden  farre  from  vsjvnlefle  the  brightnes  of  Chrift  did  caft  his  beames 

vponvs.For  this  entent  the  father  left  ally  he  had  with  his  onely  begotten 

fonne,cuenby  the  communicating  of  good  things  with  him  to  cxprcfle  the 

true  image  of  his  glorie.  For  as  it  is  faide,  that  we  muft  be  drawcn  by  y  (pi- 

ritc,ihat  we  may  be  ftirred  to  feekc  Chrift,  '^o  againc  we  ought  to  be  admo- 

niflicd,  that  the  inuifible  father  is  no  where  elfe  to  be  fought  but  in  this 

image.  Of  which  matter  Auguftine  fpeakech  excellently  wcl,  which  intrca- 

Lib.u.  dc     jjj^g  of  the  markc  that  faith  (hould  Hiootc  at,f  .ith  that  we  muft  knowe  whi- 

ciui.   ci.c.i  ^j^^^  ^^  ^^^  ^^  ^^j  which  way:and  then  byandby  after  he  gathcreth  that 

tliefafeft  wayagainftalcrroursishethatisbothGodandman.     For  it  is 

God  to  whome  we  goc,&  man  by  whome  wc  go :  and  both  thcfc  are  foiuidc 

no  where  but  in  Chrift.Neither  doth  Paul  when  he  fpeketh  of  faith  in  God, 

meanc  to  ouerthrowc  that  which  he  fo  oft  rcpcateth  of  faith  that  hath  her 

1  Ptt.i  J I    whole  ftay  vpon  Chrift  .  And  Peter  doth  moft  fitly  ioyuc  them  both  togi- 

thcr,fay  ing  that  by  him  we  belecue  in  God. 

z  Therefore  this  cuil,  eucn  as  innumerable  other,  is  to  be  imputed  to 
the  Schoolemcn,which  haue  hidden  Chrift  as  it  were  with  a  veile  drawcn 
before  him,to  the  beholding  of  whome  vnleflc  we  be  direftly  bent,  we  rtiall 
alway  wander  in  many  vncertaine  mazes .  Butbefidc  this  that  with  their 
darke  definition  they  do  deface  and  in  a  maner  bring  to  naught  the  whole 
force  of  faithjthey  haue  forged  a  deuife  of  vnexprefled  faith,  with  which 
name  they  garni/hing  their  moft  grofTc  ignorance  do  with  great  huacde- 
cciuc  the  filly  pcoplc,yca(to  fay  truely  and  plainly  as  the  thing  is  in  decde) 
this  deuife  doth  not  only  buric  but  vtccrly  deftroy  the  true  faith .  Is  this  to 
beleeuCjto  vnderftand  nothing,fothat  thou  obediently  fubmit  thy  fenfe  to 
the  Church?  Faith  ftandeth  not  in  ignorance  but  in  knowledge,  and  that 
not  only  of  God.but  of  the  will  of  God.  For  neither  do  we  obteine  faluaiion 
by  this  that  we  cither  arc  readie  to  embrace  for  true  whatfocucr  y  Church 
appointcth,orthatwedocommittoitall  the  office  of  fearching  and  kno- 
wing: but  when  wee  acknowledge  God  to  be  a  mercifull  father  tovsby 
the  reconciliation  made  by  Chrift ,  and  that  Chrift  is  giuen  vs  vnto  righ- 
teoufiicflc ,  fandificatjon,  and  life .    By  this  knowledge  ,  1  fay ,  not  by 

fubmit- 


Theffraceofflrifl,  Ukj.     17  s 

fubmitting  of  our  fenfc,  wc  act^inc  an  entrie  into  the  klngdomc  of  hcaucn. 
For  when  the  Apoftle  faich,  that  with  the  heart  we  belccue  to  rightcoufncs,  Ron»«  «o,i«i 
and  with  the  mouth  confeflion  is  made  to  (aluation,he  flieweth  that  it  is  not 
cnough,if  a  man  vnexpreflcdly  belcue  that  which  he  vnderftandeth  not,nor 
(ceketh  to  learne  :  but  hee  requireth  an  exprefled  acknowledging  of  Gods 
goodnefle,in  which  confifteth  our  righteoufncflc. 

3  In  dcede  I  deny  not  (  fuch  is  the  ignorance  wherewith  wc  are  compaP 
fed )  that  there  nowc  be  and  hereafter  (halbe  manythingcs  wrapped  and 
hidden  from  vs,  till  hauing  put  of  thcburden  of  our  flefti  we  come  neerer  to 
the  prefcnce  of  God:  in  which  very  thinges  that  be  hidden  from  vs,nothing 
is  more  profitable  than  to  fufjiend  our  iudgement ,  but  to  ftay  our  mindc  in 
determined  purpofe  to  kcepcvnitie  with  the  Church  ,  But  vnder  this  co- 
lour to  inritle  ignorance  tempered  with  humilitie  by  the  name  of  faith ,  is  a  i^j,n.i-  . 
great  abfurditic .  For  faith  licth  in  knowledge  of  God  and  of  Chrift,not  in 
reucrencc  of  y  Church.  And  wc  fee  what  a  maze  they  haue  framed  wit;h  this 

their  hidden  implicati6,that  any.thing  whatfoeuer  it  be  without  any  choife, 
fo  cliat  it  be  thruft  in  vnder  title  of  the  Church,  is  gredily  receiued  of  the  ig- 
norant as  it  were  an  oracle,  ycafometimc  alfomoft  monftrous  erroures. 
Which  vnaduifed  lightnelfc  of  beliefe,whereas  it  is  a  moft  certaine  downe- 
fall  to  ruine,  is  yet  excufed  by  them  ,  for  thatit  beleeueth  nothing determi- 
natcly,but  with  this  condition  adioyned,lfthc  faith  of  the  Church  be  fuch. 
So  do  they  fainc,  that  truth  is  holden  in  error,  light  in  bhndnes,  true  know- 
ledge in  ignorance .  But  becaufe  wc  will  not  tarry  long  in  confuting  them, 
we  doc  onely  warne  the  readers  to  compare  their  dodrinc  with  ours  .  For 
the  very  plaincflc  of  the  trueth  it  felfe  will  of  it  felfe  minifter  a  confutation 
ready  enough .  For  this  is  not  the  queftion  among  them ,  whether  fayth 
be  yet  wrapped  with  many  remnantes  of  ignorance,  but  they  definitiucly 
fay  that  they  beleeue  a  right ,  which  ftande  amafcd  in  their  ignorance ,  yea 
and  do  flatter  themfelues  therein,  fo  that  they  doe  agree  toy  authority  and 
iudgement  ofthc  Church,  concerning  thinges  vnknowcn.  As  though  the 
Scripture  did  not  cucry  where  teach,  chat  with  faith  is  ioyned  knowledge. 

4  But  we  do  grant,  that  fo  long  as  wc  wander  from  home  in  this  worldc, 
our  faith  is  not  ftilly  exprefled,  not  onely  becaufe  many  thinges  arc  yet  hid- 
den from  vs,  but  becaufe  being  compafled  with  many  miftes  of  errours,  wc 
attainc  not  all  things.  For  the  higheft  wifedom  ofthc  moft  perfeft  is  this,to 
profit  more  and  proceede  on  further  forwarde  with  gentle  wilhngneflTe  to  . 
learne. Therefor*  iulexhortcth the faithfiill, if vpon  any  thingthey  differ  **""•?•' ^ 
one  from  an  other,  to  abide  for  rcuelation .  And  truly  experience  teacheth, 

that  till  wc  be  vnclothed  of  our  flcfh,  we  attaine  to  knowe  lefTc  than  were  to 
be  wifhcd ,  and  dayly  in  reading  wee  light  vpon  many  darke  places  which 
doe  conuincevs  of  ignorance.  Andwiththisbridle  GOD  holdethv^in 
modcftie,  afllgning  ro  euery  one  a  meafure  of  faith,  that  euen  the  very  befl 
teacher  may  be  ready  to  Icarne .  And  notable  examples  of  this  vnexpreffed 
faith,  we  may  marke  in  the  Difciples  ofChrifl ,  beforey  they  had  obtained 
to  be  fiilly  enlightned .  We  fee,  howe  they  hardly  rafted  the  very  firft  in- 
troduftions,  how  they  did  ftickc  euen  in  the  fmalleft  pointSjhow  they  hang- 
\  gat  thcmouthof  their  maifter  didnotyct  much  procccdc,  yea  when 

Aa  4  at 


Cap.  2 .  Of  the  ntdftner  how  to  reeeiue 

atthewomcns  Information  thcyranncto  the  graue,  the  rcfurrcftion  of 
their  maftcr  washkeadreamevntothem.SithCnrift  did  before  beare  wit- 
nefle  of  their  faith,wc  may  not  fay  that  they  were  vtterly  without  faith:  but 
rather,  if  they  had  notbcene  perfwadcd  that  Chrift  {houldnfe  againe,  all 
care  of  him  would  hauc  perifhcd  in  them  .  For  it  was  not  fupcrftition  that 
did  drawcthc  women  to  cmbalme  with  fpices  the  corpes  of  a  dead  man  of 
whonnc  there  was  no  hope  of  hfc :  but  although  they  beleeued  hiswordes 
whome  they  knewe  to  be  a  fpeaker  of  truth ,  yet  the  grofncffe  that  ftill  pof- 
feflcd  their  mindes  fo  wrapped  their  faith  in  darkeneffe,  that  they  were  in  a 
maner  amafcd  at  it .  Whereupon  it  is  fayd,  that  they  then  at  the  laft  belee- 
ued when  they  had  by  triall  of  the  thing  it  felfe  proued  y  truth  of  the  words 
of  Chrift,  not  that  they  then  beganne  to  bcleeue ,  but  becaufe  the  feede  of 
hidden  faith  which  was  as  it  were  dead  in  their  heartes,  then  receiuing  iiue- 
lincfTe,  didfpringvp.  There  was  therefore  a  true  faith  in  them, but  an  vn. 
exprcfled  faith ,  becaufe  they  reuerentiy  embraced  Chrifte  for  their  onely 
teacher,  and  then  being  taught  of  him,tney  determined  that  he  was  the  au- 
thor of  their  faluation :  Finally ,  they  beleeued  that  he  came  from  heauen, 
by  the  grace  of  his  father  to  gather  his  Difciplcs  to  heauen .  And  we  necde 
not  to  fecke  any  more  familiar  proofe  hereof  than  this,  that  in  all  things  al- 
way  vnbeleefe  is  mingled  with  faith. 

5  ^  We  may  alio  call  it  an  vnexprelTcd  faith,  which  yet  in  deed  is  nothing 
but  a  preparation  of  faith.  The  Euangelifts  do  rchearfc  that  many  beleued, 
which  only  being  rauifhcd  to  admiration  with  miracles ,  proceeded  no  fur- 
ther buty  Chrift  was  the  Meffias  which  had  bin  promifcd, albeit  they  tafted 
not  fo  much  as  any  fclender  learning  of  the  Gofpell.  Such  obedience  which 
brought  them  in  fubiedion  willingly  to  fubmit  tnefelues  to  Chrift ,  beareth 
the  name  of  faith  where  it  was  in  deede  but  the  beginning  of  faith .    So  the 
courtier  that  beleeued  Chrifts  promife,  concerning  the  healing  of  his  fonne 
when  he  came  home,  as  the  Euangelift  teftifieth,  beleeued  againe :  becaufe 
lohn.  4-  3«    he  receiued  as  an  oracle  that  which  he  heard  of  the  mouth  of  Chrirt,&  then 
fubmitted  himfelfe  to  his  authoritie  to  reeeiue  his  doftrine  .  Albeit  it  is  to 
be  knowen,  that  he  was  fo  tradable  and  ready  to  leaine,  that  yet  in  the  firft 
place  the  word  of  the  beleeuing  fignifieth  a  particular  belccfe :  and  in  the  fe- 
cond  place  maketh  him  of  the  number  of  the  Difciples,  that  profeflcd  to  be 
the  fcholers  of  Chrift.  A  Lke  example  doth  John  fet  forth  in  the  Samaritans, 
1ohn.4«       which  fo  beleeued  the  womans  report ,  that  they  ranne  carneftly  to  Chrift, 
which  yet  when  they  had  heard  him/aid  thus:  Now  we  beleeue  not  becaufe 
of  thy  rcport^ut  we  haue  heard  him,  and  we  know  that  he  is  the  Sauiour  of 
the  world .  Hereby  appearcth  that  they  which  are  not  yet  inftrufted  in  the 
firft  introdudions  ,foy  they  be  difpofcd  to  obediencc,are  called  faithfull,in 
decde  not  properly ,  but  in  this  refpcft,  that  God  of  his  tender  kindenelTe 
vouchfafcth  to  graunt  fo  great  honour  to  that  ^odly  affeftion',  but  this  wil- 
lingncflctolenine,  with  a  defire  to  procecdefijrther,  difFereth  fane  from 
that  gi  offe  ignoraunce ,  wherein  they  lie  dull  that  are  content  with  the  vn- 
_.  exprcfled  faithjfuchas  the  Papiftes  haue  imagined  .     For  if  Paul  fcucrely 

>•  >   'i-l>   condcmneth  them  which  alwaylearning,yctncucr  come  to  the  knowledge 
of  trueth,  howe  much  more  grecuous  rcproche  doc  ,ihey  deferue  that  of 

purpoTc 


The  grace  of Chrifl,  Lih,s\  17  f 

puipofe  ftudic  to  know  nothing? 

6    This  therefore  is  the  true  knowledge  of  Chrift,  if  wee  rccciue  him 
(uchashee  is  offered  ofhis  father,  that  is  to  fay,  clothed  with  his  Gofpell. 
For  as  he  is  appoin  ted  to  bee  the  marke  of  our  faith ,  fo  wc  can  not  goe  the 
right  way  to  him ,  but  by  the  Gofpell  going  bcfbre  to  guide  vs .  And  trucly 
there  arc  opened  to  vs  y  treafurcs  of  grace,which  being  {hut  vp,Chrift  fliold 
litle  profit  vs .  So  Paul  ioyneth  faith  an  vnfeparablc  Companion  to  doftrine,  Ephe.4,  ao« 
where  he  faith :  Ye  hauc  not  fo  learned  Chrift,  for  y  ee  haue  beenc  taught 
whatisthetruethinChrift.Yetdoel  not  foreftraine  faith  to  the  Gofpell, 
but  that  I  confcfle  that  there  hath  beene  fo  much  taught  by  Mofes  and  the 
Prophetes,  as  fufficed  to  the  edification  of  faith,  but  becaufe  there  hath 
beene  deliuered  in  the  Gofpell  a  fuller  opening  of  faith,  therforc  it  is  wor- 
thihe  called  of  Paul,  the  dodrine  of  faith  .For  which  caufe  alfo  hee  faith  ^°®'*''»  *♦ 
in  an  other  place,  that  by  the  comming  of  faith  the  hw  is  taken  away,mca- 
ning by  this  wordc  faith,  the  newe  and  vnaccuftomed  manner  of  teaching, 
whereby  Chrift  fince  he  appeared  our  fcholemafter,  hath  more  plainely  let 
foorth  the  mercic  of  his  father,  and  more  certaincly  teftified  of  our  falua- 
tion.Albeit  it  ftialbe  y  more  eafie  and  more  conuenient  order,if  we  defcend 
by  degrees  from  the  generaltie  to  the  fpecialtie.    Firft  wee  muft  bee  put  in 
minde  that  there  is  a  generall  relation  of  faith  to  the  worde,  and  that  faith 
can  no  more  be  feuered  from  the  worde,  than  the  funne  beames  from  the 
funne  from  whome  they  proceede .  Therefore  in  Efay  Godcriethout: 
Heare  me  and  your  foule  fhall  liue .  And  that  the  fame  is  the  fountaine  of 
faith,  lohn (hev/eth in  thcfewordes:  thefc  chingesare  written  that  yee  ^'MJ'J* 
may  beleeue.  And  the  Prophete  meaning  to  exhort  the  people  to  beleefe,       '    '   ** 
faith :  This  day  if  yee  (hall  heare  his  voice.  And  to  heare  is  commonly  ta-  p^  .      ^ 
ken  for  to  Beleeue.  Moreouer,  God  doeth  not  without  caufe  in  Efay  fetthis  *' 

marke  ofdifFerencebetweene  the  children  of  the  Church  and  ftraungers, 
that  hee  will  inftruft  them  all,that  they  may  be  taught  of  him  .For  if  it  were 
a  benefite  vniuerfall  to  all,  why  fliouldehee  direftehis  wordesto  a  fewe? 
Wherewith  agreeth  this  that  the  Euangehftes  doe  commonly  vfe  y  words 
Faithfull,  and  Di(ciples,as  feueral  words  exprefling  one  thing,  and  fpecial-  y^^^  ^  ^ 
ly  Luke  veric  oft  in  the  Ades  of  the  Apoftles.  Yea  and  he  ftreatcheth  that  &  is.Scn.  '=■ 
name  euen  to  a  woman  in  the  ninth  chapter  of  the  Aftes.    Wherefore  if  »*•&«  J& 
faith  doe  fwarue  neuer  fo  litle  from  this  marke,  to  which  it  ought  to  bee  di-  "^• 
redly  leuelled,it  keepeth  notherownenature,butbec6meth  an  vnccrtaine 
lightncfle  of  beleefe  and  wan  dringerrour  of  mmde.   The  fame  Worde  is 
the  foundation  wherewith  faith  is  vpholden  and  fufteined,  from  which  if  ic 
fwarue,  it  falleth  downe.  Therefore  take  away  the  Worde,  and  then  there 
ffliall  remayne  no  faith.Wee  doe  not  here  difpute  whether  the  ininifterie  of 
man  be  neceflarie  to  fowe  the  worde  of  God  that  faith  may  bee  conceiued 
thereby ,  which  queftion  we  will  clfe  where  intreate  of:  but  we  fay  that  the 
worde  it  felfe ,  howefouer  it  bee  conueied  to  vs,is  like  a  mirrour  when  faith 
may  beholde  God.  Whether  God  doeth  therein  vfe  the  feruice  of  man ,  or 
workeitby  his  owne  onely  power ,  yet  he  doeth  alway  fticwe  himfclfeby 
his  worde  to  thofe ,  whome  his  will  is  to  drawc  vnto  him:  Whervpon  Paul 
dcfineth  faith  to  bee  an  obedience  that  is  giuento  the  Gofpell. Rom.  i.  Roo),i,j, 

And 


Cap. 2,  0fther»4»erhow  toreceipte 

Pbi.t,i7«  ^^^  ''^  ^"  other  place  he  prayfcth  the  obedience  of  faith  in  thcPhilippianj. 
For  this  is  not  the  only  purpofe  m  the  vnderftanding  of  faith,  that  we  know 
that  there  is  a  God,  but  this  alfojea  this  chccfly,  that  wc  vndeiftand  wliat 
will  hce  bcareth  vs.  For  it  not  fo  much  bchooueih  vs  to  knowe  what  hec  is 
in  himfclfc,  but  what  a  one  he  will  bee  to  vs.  Nowc  therefore  wee  are  come 
to  this  point,  that  faith  is  a  knowledge  of  the  will  of  God,  perceiucd  by  the 
worde.  And  the  foundation  hereof  is  a  foreconcciued  perfualion  of  the 
truethofGod.OftheaflurednefTe  whereof  fo  long  as  thy  minde  iTialldif- 
pu  te  with  it  felfc,  the  worde  (hall  be  bur  of  doubtfull  and  weakc  crcdite,yca 
rather  no  credite  at  all.  But  alfo  it  fufficeth  not  to  bclceue  that  God  is  a  true 
fpeakcr  ,  which  can  neither  deceiue  nor  lie ,  vnlcfle  thou  further  holde  this 
for  vndoubtedly  determined,  that  whatfoeuer  proccederh  from  hira,  is  the 
facred  and  inuiolable  trueth. 

7  But  becaufe  not  at  eucric  worde  of  God  mans  hearte  is  raifcd  vp  to 
faith,  wee  muft  yet  further  fearch  what  this  faith  in  the  word  hath  proper- 
ly refped  vnto.It  was  the  faying  of  God  to  Adam:  Thou  {halt  die  the  death. 

Gen.j.i7.5£  It  was  the  faying  of  God  to  Cain:  The  bloode  of  thy  brother  criethtomc 

4,10.  out  ofthc  earth.  Yet  thcfc  are  fuchfayinges  as  ofchemfelues  can  doe  no- 

thing but  Ihake  faith,fo  much  leffc  are  they  able  to  ftablifh  faith.  We  denic 
not  in  the  meane  fcafon  that  it  is  the  office  of  faith  to  agree  to  the  trncth  of 
God,  how  oft  foeuer,  whatfoeuer,  and  in  what  fort  foeuer  it  fpeaketh:  but 
now  our  quettion  is  onely,  what  faith  findeth  in  the  worde  of  the  Lorde  to 
leancandreltvpon.Whenourconfcienccbeholdcth  onely  indignation  & 
vengeance,  how  can  it  but  tremble  and  quake  for  fearc  r  And  how  ihould  it 
but  flee  God,  of  whome  it  is  afraide?But  faith  ought  to  feeke  God,  and  not 
to  flee  from  him.It  is  plame  therefore,  that  v/e  haue  not  ye  t  a  full  definition 
ot  faith,  becaufe  it  is  not  to  be  accompted  for  faith  to  know  the  will  of  God, 
of  what  forte  foeuer  it  be:  But  what  ifin  the  place  of  will,  whereof  many 
limes  the  meiragc  is  forrowftill  and  the  declaration  dreadfiil,  we  put  kindc- 
nefTcormercie?  Truely  fo  wee  fhall  come  neerer  to  the  nature  of  faith. 
For  we  are  then  allured  to  feeke  God,  after  that  wc  haue  learned  that  falua- 
tion  is  laide  vpinftorc  withhim  for  vs.  Which  thing  is  confirmed  vnto  vs, 
when  he  declareth  that  heehath  care  and  loue  of  vs.  Therefore  there  nee- 
deth  a  promife  of  grace,whereby  he  may  teftific  that  he  is  our  merciful  fa- 
ther,for  that  otherwife  we  cannot  approch  vnto  him,  and  vpon  that  alone 
the  heart  of  man  may  fafely  reft  .For  this  reafon  commonly  ui  the  Pfalmes 

Pfa'.  fo.i  1 .  thefe  two  things  Mercie  &  Truth  do  cleaue  together.becaufe  neither  /hold 
it  any  thing  profit  vs  to  knowe  that  God  is  true ,  vnleflc  hee  did  mercifully 
allure  vs  vnto  him: neither  were  it  in  our  power  to  embrace  his  mercie,vn- 

prjl.j5.j0,  IcfTe  he  did  with  his  ownc  mouth  offer  it.  I  haue  reported  thy  truth  and  thy 
faluation,!  haue  not  hidden  thy  goodnes  and  thy  trueth.Thy  goodncs  and 

V(a\..x6,6.  thy  truthkecpc  me, In  another  place:Thy  mercy  to  the  heaucns,thy  truth 
cucn  to  the  cloudes.Againe:Al  the  wayes  of  the  Lord  are  mercie  and  truth, 

pfai.,07.     to  them  thatkeepe  his  couenant.Againe,His  mercie  is  multiplied  vpon  vs, 

Pfal.i  J  8.;  and  the  trueth  of  the  Lorde  abideth  for  cuer.  Aeaineil  will  fing  to  thy  name 
vpon  thy  mercie  and  trueth.  I  omit  that  which  is  in  the  Prophetes  to  the 
fame  meaning ,  that  God  is  lucrcifull  and  faithful!  in  his  proniifcs.For  wc 

fhoU 


ThcffraeeofChriff.  Lih.i,  tj? 

JSallraflily  determine  rfiat  God  is  incrcifull  vmo  vs,  vnlefle  himfclfc  doe 
tcftific  of  himfclfc,  and  preuenc  vs  with  his  callmg,  Icaft  his  will  fhould  bee 
doubtflill  and  vnknownc.  But  we  haue  alrcadic  fecne,  that  Chrift  is  the  on- 
Jy  pledge  ofhisloue,  without  whomc  on  euery  fideappeare  the  tokens  of 
hatred  and  wrath.  Nowe  forafmuch  as  the  knowledge  of  Gods  goodncflc 
/hall  not  much  preuaile,  vnlefle  hee  make  vs  to  reft  in  it,  therefore  fuch  an 
vnderftanding  is  to  be  banifhcd  as  is  mingled  with  doubtinc,  and  doth  not 
fbundely  agree  in  it  felfe ,  but  as  it  werc,difputeih  with  it  fcTfe.  But  mans 
witjas  it  is  blind  and  darkened,  is  far  from  atteining  and  climbing  vp  to  per- 
ceiue  the  veric  will  of  Godrandalfo  the  heart  of  man,  as  it  wauercth  with 
perpetuall  doubting,is  farre  from  refting  aflixrcd  in  that  perfuafion.  There- 
fore it  bchooucth  both  that  our  wit  bee  lightened,  and  our  hcartc  ftreng- 
thencd  by  fome  other  mcane,  that  the  wordc  of  God  may  be  of  fiill  creditc 
with  vs.  Nowe  wee  (hall  haue  a  pcrfed  definition  of  faith,  if  wee  fay,  that 
itis  aftcdfafte  dud  afliircd  knowledge  of  Gods  kindencflc  towarde  vs, 
which  being  grounded  vpon  the  trucihof  the  free  promife  in  Chrift,is  both 
reuciJed  to  our  mindes,and  fcaled  in  our  heartcs  by  the  holy  Ghoft. 

8  But  before  I  proceed  any  further,  it  fhall  bee  ncccffarie,  that  I  make 
fome  preambles  to  diflblue  certaine  doubtes  that  otherwife  might  make 
fome  ftoppe  to  the  readers.  And  firft  I  muft  confute  that  diftinftion  y  flieth 
about  in  the-fcholes,betweene  faith  formed  and  vnformed.  For  they  ima- 
gine that  fuch  as  are  touched  with  no  fcare  of  God,  with  no  feeling  of  god- 
ImcfTc,  doc  belccuc  all  that  is  nccelfarie  to  faluation.  .  As  though  the  holy 
Ghoft  in  lightening  our  harts  vntofaith,wcrenotawitnesto  vsofourad-> 
option.  And  yet  prefumptuoufly,  when  all  the  Scripture  crieth  out  againft 
it,  they  giue  the  name  of  faith  to  fuch  perfuafion  voide  otthe  feareof  God. 
Weencedeto  ftriue  no  further  with  their  definition,butfimply  to  rehearfc 
the  nature  of  faith,  fuch  as  it  is  declared  by  the  worde  of  God.  Whereby 
ihall  plainely  appcare  howc  vnskilfully  and  foohfhly  they  rather  make  a 
Jioife  than  fpeake  of  it.  I  haue  alreadie  touched  parte,  the  reft  Iwilladde 
hcreafteras  place  (hall  ferue.  At  this  prefent  I  fay ,  that  ihcrc  cannot  bee 
imagined  a  greater  abfurditie,  than  this  inuention  of  theirs.  They  wil  haue 
faith  to  bee  an  aflent,  whereby  euery  defpifcr  of  God  may  receiue  y  which 
is  vttered  oUtof  the  Scripiurc.But  firft  they  ftioulde haue  feene  whether  e- 
uery  man  of  hisowne  power  do  bring  faith  to  hirofelfe,  or  whether  the  ho- 
ly Ghoft  be  by  it  a  witnefTe  of  adoption.  Therefore  they  do  childiflily  plaie 
tne  fooles,  indemanding,whether  faith,  which  <jualitie  addeth  doth  forme^ 
be  the  fame  faith  or  an  other  and  a  newe  faith.  Whereby  appeareth  cer- 
taincly,  that  in  fo  babling  they  neuer  thought  of  the  fingular  gift  of  the  ho- 
ly Ghoft.  For  the  beginning  of  bclceuing  doeth  alreadie  contcine  in  it  the 
reconciliation,whcieby  man  approcheth  to  God.But  if  they  did  weye  that 
laying  ofPaul:  With  the  heart  is  beleeued  to  righteoufnefle,  they  woulde  R«in,io,io4 
ceafe  to  faine  that  fame  cold  qualitie.If  we  had  but  this  one  reafon,it  fliould 
be  fufficient  to  ende  this  contention ;  that  the  vcrie  fame  aHent  (  as  I 
haue  alreadie  touched,  and  will  againemore  largely  repeate)  is  rather  of 
the  hcarte  than  of  the  brainc,  rather  of  affe(^Jon  than  of  vnderftanding. 

For 


Cap,  2 ,  Of  the  ma»er  how  to  receitte 

Rom  !.  ^^^  which  caufc  it  is  called  the  obedience  of  fa  jth ,  which  is  fuch  as  y  Lorde 
prcferrcth  no  kindc  of  obedience  aboue  it:  and  chac  worthily,  forafmuch  as 

nothing  is  more  pretious  to  him  than  his  trueth,  which  as  lohn  the  Bap- 
tift  witncflTcth ,  the  bcleeuers  doe  as  it  were  fubfcribc  and  feale  vnto.    Sith 

loh.j  ,15.  jj^g  matter  is  not  doubtfull  wee  doe  in  one  worde  detcrminately  fay,  that 
they  fpeake  fondly  when  they  fay  that  faith  is  formed  by  adding  of  god- 
Jy  afFcftion  vnto  affent:  whereas  aflcnt  it  fclfe,  at  leaft  fuch  aflent  as  is  de- 
clared in  the  Scriptures,  confiftcth  of  godly  affedion.  But  yet  there  is  an 
other  plainer  argument  that  ofFeieth  it  felfc  to  bee  alleadgcd.  For  whereas 
faith  cmbracethChrift  as  hee  is  offered  vs  of  the  Father:  and  Chrift  is  of- 
fered not  onely  for  righteoufncfle,  forgiuencfle  of  finnes  and  pcaccjbut  al- 
fofor  fanftification ,  and  a  fountaine  of  liuing  water  r  without  doubte  no 
mancaneuertruclyknowehim,  vnlcfle  hce  doe  therewithall  receiue  the 
fandificationof  the  Spirite.  Or,  if  any  man  defire  to  haueitmore  plaincly 
fpoken.  Faith  confiftcth  in  the  knowledgcof  Chrift.  And  Chnft  can  not  be 
knowen,butwithfanftificationof  hisfpirite  :  therefore  itfollowcth,  that 
faith  can  by  no  meane  be  feuered  from  godly  affcftion. 

9  Whereas  they  are  wont  to  lay  this  againft  vs,  that  Paul  faith :  If  a 
manhaue  allfaith,fothatheereraouemountaines:if  hchauenot  chari- 
tic,  he  is  nothing:  whereby  they  wouldc  defbrrae  faith,  in  fpoyling  it  of 

t,  O.IJ.IO.  charitie:  they  confider  not  what  the  Apoftle  in  that  place  meaneth  by  faith. 
For  when  in  the  chapiter  next  before  it ,  he  had  fpoken  of  the  diuerfc  gifts 
of  the  holy  Ghoft ,  among  the  which  hce  had  reckned  the  diueife  kinds  of 
languagcs,power  and  prophecie,  and  had  exhorted  the  Corinthians  to 
followe the beft  ofthefegiftesjthatis  to  fay,  fuch  giftes  whereby  mote 
profile  and  commoditie  might  come  to  the  whole  body  of  the  Church;  hce 
ftreightway  faide  further,  that  he  wouldc  Ihewc  them  yet  a  more  excellent 
way.  That  all  fuch  giftes,  howe  excellent  foeucr  they  bee  of  them  felues, 
yet  are  nothing  to  bee  eftcemcdjVnlefTe  they  fcrue  charitie.  For  they  were 
giucnto  the  edifying  of  the  Church,  and  vnleife  they  be  applied  therevnto, 
they  loofe  their  grace.  For  proofe  of  this  he  particularly  rehearfeth  them 
repeting  the  felfe  fame  giftes  that  hee  had  fpoken  of  before,  but  in  other 
names .  And  he  vfeth  the  wordes  Powers  and  Faith ,  for  ail  one  rhing,that 
is  for  the  power  to  do  miracles.  Sith  therefore  this,whethcr  ye  call  it  power 
or  faith,  is  a  particular  gifte  of  God,  which  euery  vngodly  man  may  both 
haue  and  abufe ,  as  the  gifte  of  tongues ,  as  prophecie  and  other  giftes  of 
grace;  it  is  no  marucUifit  bee  feuered  from  chantie.  But  all  the  errour  of 
thefe  men  ftandeth  in  this,  that  where  this  worde  Faith ,  hath  diuerfe  %- 
nifications,they  notconfidcring  the  diuerfitie  of  the  thing  fignified,  dif- 
pute  as  though  It  were  taken  for  one  thing  in  all  placesaJike.  The  place  of 
lames  which  they  alleadgc  for  mainteinaunce  of  the  fame  errour,  ftiall  bee 
clfe  where  difcufTcd.  But  although  for  teachinges  fake,  when  wee  meanc 
to  (hew  what  manner  ofknowlcdgeofGod  there  is  in  the  wicked,we  grant 
that  there  are  diuerfe  fortes  of  faith:  yet  wee  acknowledge  and  fpeake  of 
but  one  faith  of  the  godly,  as  the  Scripture  teachcth.  Many  in  dccdc  doc 
belecue  that  there  is  a  God,  they  thinkc  that  the  Hiftorie  of  the  Gofpdl  & 
other  partes  of  the  Scripture  are  true  (as  conamonly  wee  are  wont  to 

ludge 


'the grace  of  Chrif}.  Lih.3,  tyi 

iudge  of  fuch  thingcs,  as  cither  arc  reported  being  done  long  ago,or  fiich  as 
wc  our  felucs  haue  becne  prefent  at  and  reenc.)There  be  alfo  fome  that  goe 
fiirther ,  for  both  they  belecue  the  word  of  God  to  be  a  moft  aflured  oracle, 
and  they  doe  not  altogether  defpife  his  commaundementes ,  and  they 
fbmcwhar  after  a  forte  are  moued  with  his  threatningcs  and  promifcs .  It 
is  in  deedc  teftificd  that  fuch  hath  faith :  but  that  is  fpokcn  out  by  nbi)rc-,bc- 
caufe  they  do  not  With  open  vngodlines  fight  againft  the  worde  of  God ,  or 
refjfe  or  defpife  it ;  but  rather  pretend  a  certaine  fhewe  of  obedience. 

10  Butthisimageorfhadowoffaith,asitisofnovalue,  fo  it  is  not  wor- 
thy of  the  name  of  faith .  From  the  founde  trueth  whereof  howe  farrc  it 
diaereth  ,  although  it  fhall be  hereafter  more  largely  entreated,  yet  there 
is  no  caufc  to  y  contrary , why  it  (hould  not  now  be  touched  by  the  way  .   It 

is  fnyde  that  Simon  Magus  beleeued  ,  which  yet  within  a  litle  after  bewray-  ^^^  8  m  & 
ed  his  own  vnbeleife.  And  wheras  it  is  fayde  that  he  beleeued,  we  doe  not  1 8. 
vnderfl-ande  it  as  fo.ne  doe ,  that  he  fnyned  a  belicfe  when  hee  had  none  in 
his  hcart:but  wc  rather  thmke  that  being  ouercorac  with  the  maicfty  of  the 
Gofpell ,  he  had  a  certaine  faith  fuch  as  it  was  ,  and  fo  acknowledged  Chrift 
to  be  the  anchor  of  life  and  faluation,  that  he  willingly  profcfled  hiinfclfe  to 
bconeofhis.  After  rhc  fame  manner  it  is  fayde  m  the  Gofpell  of  Luke,  Luk.8.7.8e 
that  they  belceue  for  a  time ,  in  whomc  the  feedc  of  the  worde  is  choked  vp  \i\ 
before  it  bring  foorth  fruite ,  or  before  it  take  any  roote  at  all .  ir  by  and  by 
withereth  away  and  perifheth :  wc  doutnoc  thatluch  delited  with  a  certain 
taftofthe  word  doc  greedily  receiue  it,  and  begin  to  feele  the  diuine  iorce 
of  it:  fo  farrc  that  with  deceitful!  counterfaiting  of  faith  ,  they  beguile  not 
onely  other  mens  eyes ,  but  alfo  their  owne  mindes  .  For  they  perfwade 
ihcmfelues,  that  that  reuerence  which  they  rticwe  to  the  word  of  GOD,  is 
mod  true  godlincflc ,  becaufc  they  thinkc  that  there  is  no  vngodlineflc  but 
manifcft  and  confeflcd  reproch  or  contempt  of  his  worde .  But  what  maner 
of  aflcntfoeuer  that  be ,  it  pearceth  not  to  the  very  heart  to  remaine  there 
ftablilhed :  and  though  fometime  it  feemeth  to  hauc  taken  rootes,yet  thofe 
arc  not  liuely  roots.  The  heartof  man  hath  fo  many  fecret  corners  of  vani- 
ty, is  full  offo  many  hid  112;  holes  of  lying,  is  couered  with  fo  guileful  hypo- 
crite, that  it  oft  deceiuc^h  himfcIf.But  let  them  that  glory  in  fuch  fiiadowes 
of  faith  vndci  fl:-nJ,that  therein  they  arc  no  better  than  tlic  Dcuil.  But  that  lac.  a,  15. 
firft  fort  of  men  arc  farrc  word-  than  the  Dcuill ,  which  doc  fenfelcfiy  hcarc 
and  vnderftand  thofe  thingcs  for  knowledge  whereof  the  Dcuils  doe  trem- 
ble. And  the  other  arc  m  this  point  cquall  with  the  Dcuil,  that  the  feeling 
fuch  as  It  is  wherewith  they  arc  couched ,  turneth  onely  to  tcrrour  and  diC 
courageincnr. 

1 1  I  knowe  that  fome  thinkc  it  heard ,  that  we  afligne  faith  to  the  repro- 
bate, whereas  Paul  affirmcth  faith  to  he  the  frutc  of  eledion ,  Which  dout  J.Thef.  1.4. 
yet  is  eafily  diflblued :  for  thoui^h  none  receiucthe  light  of  faith ,  nor  doe 

truely  feelcthe  effedaall  working  of  the  Gofpell,  burchey  that  are  fore- 
ordained to  faluation :  yet  experience  Hicweth  th:u  the  reprobate  arc  fom- 
time  mo'Jcd  wth  the  fame  feeling  that  the  eleft  are,  fo  that  in  their  ownc 
iudyeinenc  they  nothing  dilfcr  fronn  the  eleifr.  Where  fore  it  isno  abfiirdity, 
that  the  Apoftle  afcribcclico  them  die  uftof  the  hcauenly  giftcs,  that 

Chrid 


Cap.  2,  Of  the  maner  hew  to  receiue 

*  *  *  Chrift  afcribcth  to  them  a  faith  for  a  time:  not  that  they  foundcly  pcrceiue 
the  f])iritual  force  of  grace  and  alTured  hght  of  faith:  but  becaufe  the  Lordc, 
the  more  to  condcmne  chcra  and  make  them  incxcufablc ,  conucyeth  him- 
felfe  into  their  mindcs  fo  farre  forth,as  his  goodncflc  may  be  tafted  withouc 
the  fpirite  of  adoption .  If  any  obied ,  that  then  there  rcmaineth  nothing 
more  to  the  faithfull  whereby  to  prouc  certainely  their  ndoption :  I  anfwcrc 
that  though  there  be  a  great  hkcnes  and  affinitie  betwecneyele^tof  God, 
and  them  that  arc  endued  with  a  falhng  faith  for  a  time ,  yet  there  hiieth  in 
the  eled  onely  that  affiance  which  Paul  fpeaketh  of,  tlia  t  they  cry  with  full 
mouth ,  Abba,  Father .  Therefore  as  God  doth  regenerate  onely  the  elcft 
with  incorruptible  feedc  for  euer,  (b  y  the  fcede  of  hfe  planted  in  their  harts 
neucr  periHieth:  fofoundly  doth  he  feale  in  them  the  grace  of  his  .idoption, 
that  it  may  be  ftable  and  furc.  But  this  withftandeth  not  but  that  that  other 
inferiour  working  of  the  Spirit  may  hauchiscourfe ,  eucn  in  the  reprobate. 
In  the  mcanc  feafon  y  faithfull  arc  taught,careflilly  and  humbly  to  examine 
thcmfclues,  leaft  in  ftcedc  of  aflurcdnes  of  faith,  do  crecpe  in  careleflc  con- 
fidence of  the  flefti.  Befide  that,  the  reprobate  do  neuer  conceiue  but  a  con- 
fiifed  feeling  of  grace,  (o  that  they  rather  take  hold  of  the  (hadow  tha  of  the 
(bunde  body ,  becaufe  the  holy  Spirite  doth  properly  feale  the  remiflion  of 
finnes  in  the  eled  only,  fo  that  they  apply  it  by  Ipccial  faith  to  their  vfe.But 
yet  it  is  truly  faid,  that  the  reprobate  beleeue  God  to  be  mcrcifldl  vnto  the, 
becaufe  they  receiuc  the  gift  of  reconciliation,  although  confufedly  and  not 
plainely  enough :  not  that  they  are  partakers  of  the  felfe  fame  faith  or  rege- 
neration with  the  children  of  God ,  but  becaufe  they  fceme  to  haue  as  well 
as  they,  the  fame  beginning  of  faith,  vnder  a  cloke  of  Hypocrifie.  And  I  de- 
ny not,  that  God  doth  forarrcgiue  light  vnto  their  mindcs,  that  they  ac- 
knowledge his  grace,  but  he  makcth  that  fame  feeling  fo  different  from  the 
peculiar  teftimony  which  he  giucth  to  his  cleft.that  they  neucr  come  to  tlic 
founde  cffed  and  fruition  thereof.  For  he  doth  not  therefore  fliewc  hira- 
felfemercifull  vnto  them,  for  that  he  hauingtruely  deliuered  them  from 
death,  doth  receiuc  them  to  his  fafegardc  ,but  onely  he  difclofcth  to  them 
a  prefent  mercy.  But  he  vouchfafeth  to  grant  to  the  only  ele»ft  y  liucly  rootc 
of  faith,  fo  that  they  continue  to  the  ende .  So  is  that  obieftion  aunfwered, 
if  God  do  truely  fliewe  his  grace,  that  the  fame  rcmaineth  perpetually  fta- 
bhfticd/or  that  there  is  no  caufe  to  the  contrarie,but  that  God  may  enligh- 
ten fome  with  a  prefent  feeling  of  hisgracc,  which afterwardcvanifhcth 
away. 

1 1  Alio  though  faith  be  a  knowledge  of  Gods  kindencflc  towarde  vs,and 
an  afliircd  peifwafion  of  the  truth  thereof:  yet  it  is  no  mariiel  that  the  fee- 
ling of  Gods  loue  in  temporall  thingcs  doth  vaniftiaway:  which  although 
it  haue  an  affinitie  with  faith,  yet  doth  it  much  differ  from  faith .  I  graunt, 
the  will  of  God  is  vnchaneeablc,and  the  truth  thereof  doth  alway  ftedfaftly 
agree  with  it  felfc ,  but  I  denic  that  the  reprobate  doe  proceede  fo  farre  as 
to  attaync  vnto  that  fccrete  reuclation ,  which  the  Scripture  fayeth  to 
belong  to  the  clectc  onely  .  Therefore  I  denie  that  they  doe  either 
conceiue  the  will  of  G  O  D  as  itis  vnchaungcablc ,  or  doe  ftedfaftly  em- 
brace the  truth  thercof,bccaufe  they  abide  in  a  feeling  that  vaniflicth  away: 

Like 


'the grace  of  Chfi^,  Lih^S,  179 

Like  as  atrccthitisnot  planted  dccpc  enough  to  take  liuely  rootcs,m 
procefle  of  time  waxeth  drie,  although  for  a  fewe  yearcs  it  bringeth  foorth 
notonelybloflbmcsandleauesbutalfofruir.  Finally,asby thefallof the 
firft  man,  the  Image  of  God  might  hauc  been  blotted  out  of  his  mindc ,  & 
foulc,  fo  it  is  no  marucll,  if  God  doc  (hinc  vpon  the  reprobate  with  certain  c 
bcames  of  his  grace,  which  afterwardc  he  fuffcreth  to  be  cjuenched.  And 
there  is  no  caufe  to  the contrarie,  but  that  hcc  may  lightly  oucrwafli  fome, 
and  throughly  fokc  other  fome  with  thcknowledge  of  his  GofpcU.  This  is 
in  the  meane  time  to  beholden  for  trueth,  that  howcfmall  and  wcake  fo- 
cucr  faith  be  in  the  eled,  yet  beeaufe  it  is  to  them  a  fure  picadge  of  the  fpi- 
rite  of  God,  and  a  fcale  of  their  adoption,  the  printc  thereof  can  ncuer 
bee  blotted  out  of  their  heartes:  as  for  the  reprobate,  that  they  areouer- 
fpred  with  fuch  a  light  as  aftcrwarde  commeth  to  nought.  And  yet  the 
Spirice  is  not  deceitefulljbecaufe  he  giueth  not  life  to  the  feede  that  hee  ca- 
llcth  in  their  heartes,  to  make  it  abide  alwayes  incorruptible,  as  he  doth  in 
the  elcd.  I  goc  yet  further,  for  whereas  itis  euidentby  the  teaching  ofy 
Scripture  and  by  dayly  experience,  that  the  reprobate  are  fometime  tou- 
ched with  the  feeling  of  Gods  graccj  it  muft  necdes  be  that  there  is  raifed 
in  their  heartes  a  certainc  defire  of  mutuall  loue .  So  for  a  time  their  hued 
in  Saul  a  godly  affcifiion  to  loue  God,  by  whome  he  knewe  himfelfe  to  be 
fatherly  hand]cd,and  therefore  was  delighted  with  a  ccrtaine  fweetnefle  of 
his  goodne/fc.  But  as  the  perfuafion  of  the  fatherly  loue  of  God  is  not  faft 
rooted  in  the  reprobate,  fodoe  they  not  foundly  loue  him  againcashis 
children,  but  are  led  with  a  certainc  affeftion  like  hired  feruantes.  For  to 
Chrift  onely  was  the  fpirite  of  loue  giucn,to  this  cnde,that  he  fhould  poure 
it  into  his  members.  Andtruely  that  faying  of  Paul  cxtendcth  no  further,  Roni,5,5,. 
but  to  the  eleft  onely:  The  loue  of  God  is  poured  abroad  into  our  hearts 
by  theholySpiritcthatisgiuenvs  ,  eucnthc  fame  loue  that  ingendreth 
the  fame  confidence  of  calling  vpon  him,  which  I  haue  before  touched.  As 
on  the  contrarie  fide  we  fee  God  to  be  maruelloufly  angrie  with  his  chil- 
dren, whome  yet  he  ccafleth  not  to  loue  :  not  thatin  himfelfe  hee  hateth 
thcm,but  beeaufe  his  will  is  to  make  them  afraide  with  the  feeling  of  his 
v^rrathj  to  the  intent  to  abate  their  pride  of  flcflie  ,  to  rtiakc  of  their  drou- 
JindTc,  and  to  moue  them  to  repentancc.And  therefore  al  at  one  time  they 
conceiue  him  to  be  both  angrie  with  them  or  with  their  finnes,  andalfo 
merciful!  vmo  them  :  beeaufe  they  not  fainedly  doe  pray  to  appeafe  his 
wrath,  to  whome  yet  they  flee  with  quiete  afllired  truft.  Hereby  irap- 
pcarcchthatitisnottme  that  fome  doe  countcrfaitc  a  ihcwe  of  faith, 
whichcyetdoelacke  the  true  fay  th,  but  while  they  arc  cariedwitha  fo- 
dayne  violent  motion  of  Zeale,  theydeceiue  themfelues  with  falfe  opi- 
nion. And  it  is  no  doubte  thatfluggifhneflefo  poflefleth  them,  that  they 
doe  not  well  examine  their  heart  as  they  ought  to  haue  done  .  Itishke- 
ly  that  they  were  fuch  to  whome  (  as  lonnwitnefleth)  Chrift  did  not  com-  John  2*14. 
niitce  himfelfe  when  yet  they  belecued  in  him  .-beeaufe  hee  knewe  them 
all,  and  knew  what  was  in  man.  If  many  did  not  fall  from  the  common  faith 
(I  call  it  common,becaufe  the  faith  that  lafteth  but  a  time  hath  a  great  like- 
a«ile  andaffiaitic  with  the  liutly  &  continuing  faith)Chrift  would  not  haue 

faid& 


Caf,  2,  Of  the  matter  how  to  rcceiue 

lob.  S.  if.  faidctohisDifciples:  If  y  c  abide  in  mywordc,  then  are  yctrucly  myDiA 
ciplcSj  and  yec  rti  jII  knowc  the  trueth ,  and  the  rrueth  fhaJl  make  you  free. 
For  hcefpcaketh  to  thcnuhat  had  embraced  his  dodrine,  and  cxhortech 
them  to  the  increafe  of  faith ,  that  they  (hould  not  by  their  ovvne  fluggifh- 
nclTc  quench  the  hght  that  is  giuenthcm.  Therefore  doeth  Pnul  affirmc, 

Tir  X,  I .  ^^^  ^-^'^^  pccuharly  belongcth  to  the  cle>fl ,  declaring  that  many  vanifh  a- 
way,  becaufc  they  haue  not  taken  liiicly  rootc.  Like  as  Chriftalfofaith  in 

Mar  ic  ij  Matthewe:eucry  tree  that  my  father  hath  not  planted,  (hall  bee  rooted  vp. 
In  other  thereis  a  groirerkmde  oflying,y  are  not  a/hamcd  to  mocke  both 

jjij  J  God  and  men.  lames  mueicth  agamft  that  kinde  of  men,  that  with  dcccit- 

i.Tim.i.j.  full  pretence  doc  wickedly  abufe  faith.  Neither  woulde  Paul  re  quire  of  the 
childienof  Godafaith  vnfayncd,  bjtinrefpecbthatmanie  doc  prefump- 
tuoufiy  chalengc  vnto  themfciiies  that  which  they  haue  not  ,  and  with 
vainc  coloured  deccite  do  beguile  other  or  fometimc  ihcmfelucs.  Therc- 
fore  he  compareth  a  good  conlcience  to  a  cheft  wherein  fay  th  is  kept,  bc- 

i.Tioi.i.ip  caufemaniein  falling  from  good  confcience, haue fuffcred  fliipwrackcof 
their  faith. 

13     We  muft  alfo  remember  the  doubtfull  fignification  of  the  word  faith. 
For  oftentimes  faith  lignifieth  the  foundedoftrine  of  religion,    as  in  the 
place  that  wc  nowc  alleadge,  and  in  the  fame  Epiftle  where  Paul  will  haue 
_.  Deacons  to  holdefaft  the  m-yfteiieof  faith  in  a  pure  confcience.     Againe, 

*  whcrchcpubliflicth  the  falhng  away  of  ccrtainc  from  the  faith. t^>ut  en  the 
other  fide  hee  faith  that  Timothie  was  noun  fhcd  vpwith  the  wordes  of 
faith.  Againe,  where  hce  faith  that  pi ophane  vanities  and  oppofitions, 

i.Tnn.4.««  fajfely named fcicnces, are  thccaufe  that  manie  depaitc  fiom  the  faith: 

a.Tim.  i,\6.  whomc  in  an  other  place  he  callcth  reprobate  touching  faith. As  againe  he 

&  ?.8.  chargethTitus,riying,Warnethcm  that  they  be  found  in  the  faith.  By 

T it. I,  I J .  foundenefle  he  meaneth  nothing  elfe  but  purencfle  of  docUinc ,  w hich  is 
*■  **  eafily  corrupted  and  brought  out  of  kinde  by  the  liehtncife  of  men.  Eucn 
becaufc  in  Chrift,whome  faith  poflcfleth,  arc  hidden  all  the  trcafures  of 
o  •i'J*  wiR'domc  and  knowledge :  therefore  faith  is  worthily  extended  to  fignifie 
the  whole  fumme  of  heauenly  dodnne,  from  which  it  can  not  be  fcuered. 
Contrariewifc  fometime  it  is  reftrained  to  fignifie  fomc  particular  obicd,aj 
when  Matthew  faith,  thatChnftfawe  the  faith  of  them  that  did  let  downc 

Matt.  9.  J.  j  the  man  ficke  of  the  palfie  through  the  tiles  and  Chrift  himfelfc  crieth  out 
that  hee  foundc  not  in  Ifiaell  fo  great  faith  as  the  Centurion  brought.   But 

Matt.8.  1 0.  ^^  *s  ^''^'y  "^^^^t  ^^  Centurion  was  carnefthe  bent  to  the  healing  of  his  daugh 
tcr ,  the  care  whereof  occupied  all  his  mindc :  yet  bccaufe  being  contented 
with  the  onelyalfent  and  aunfwcrc  of  Chrift,  hee  required  not  Chriftes 
bodihe  prcfcnce,  therefore  in  rcfpeft  of  this  circumftaunce  his  faith  was  fo 
much  commended .  And  a  litle  here  before  wee  haue  ihcwed,  that  Paul  ta- 
kcth  faith  for  the  gift  of  working  miracles,  which  giftc  they  haue  y  neither 

1.C0.1  |.io.  arc  regenerate  by  the  Spinte  of  God,nor  do  hartily  wor(hij>  him. Alfo  in  an 
other  place  he  fetteth  faith  for  the  dodrine  whereby  wee  are  inftrudcd  in 
faith.  For  where  hce  wi  iteth  that  faith  {hall  be  abolilhed,  it  is  out  of  qucfti- 
on  that  that  is  meant  by  the  miniftcrie  of  the  Church,  which  at  this  time 
is  profitable  for  our  wcakcneflc.  In  ihefe  formes  of  fpcach  ftandeth  a  pro- 

porti- 


The  grace  of  Chrifl,  Li^,s»     tio 

portional  relation.  But  when  the  name  of  faith  Is  vnproperly  rcmoucd,  to 
fignific  a  falfc  profcffion,or  a  lying  title  of  faith,that  rtiould  feeme  to  be  as 
hardc  a  figuratiuc  abufe,  as  when  the  fcare  of  God  is  fet  for  a  corrupt  and 
wrongfi-dl  manner  of  worfliipping ,  as  when  it  is  oftentimes  faid  in  the  ho- 
ly Hiftory,that  the  foraine  nations  which  had  bcenc  tranfplanted  into  Sa- 
maria and  the  places  bordering  thereabout ,  feared  the  fained  Gods  &  the 
God  of  Ifraehwhich  is  as  muchjas  to  mingle  heauenand  earth  togither.Buc 
now  our  queftion  is,  What  is  that  faith  which  maketh  the  children  of  God 
different  from  the  vnbelecuers,by  which  we  call  vpon  God  by  the  name  of 
our  Father ,  by  which  we  paflc  from  death  to  life ,  and  by  which  Chrift  the 
cternall  faluation  and  life  dwelleth  in  vs.  The  force  and  nature  thereof  I 
thinke  I  haue  ftiortly  and  plainly  declared. 

1 4  Now  let  vs  againc  go  through  all  the  partes  of  it ,  cucn  from  the  be- 
ginningjwhich  being  diligently  examined,(as  I  thinke)  there  fhall  remaine 
nothing  doutfull.  When  in  denning  faith  we  call  it  a  knowledge,  wc  mcanc 
not  thereby  a  comprehending ,  fuch  as  men  vfe  to  haue  of  thofc  things  that 
are  fubieft  to  mans  vndcrftanding.  For  it  is  fo  farre  aboue  it,  that  mans  wit 
muft  go  beyond  &  furmount  it  felf  to  come  vnto  it,  yea,  8c  when  it  is  come 
vnto  itjVet  doth  it  not  attaine  that  which  it  fceleth,  but  while  it  is  perfua- 
dedofthat  which  it  concciueth  not,  itvnderftandethmorebythe  veryaf- 
furedneflc  of  pcrfuafion,than  if  it  did  with  mans  owne  capacitie  throughly 
perceiuc  any  thing  familiar  to  man.  Therefore  Paul  faith  very  well,wherc  ,  _ 
he  callcth  it  to  comprehend  what  is  the  length,bredth,dcpthj&hcighth,&  Q^l'^  jj^ ' 
to  know  the  lone  of  Chrift  that  farre  furmounteth  knowledge.For  his  mea- 
ning was  to  fignifie,that  the  thing  which  our  minde  conceiueth  by  faith,  is 
cuery  way  infinite,  and  that  this  kinde  of  knowledge  is  farre  hyer  than  all 
vndcrflanding.  But  yet  becaufe  the  Lorde  hath  difclofed  to  his  Saintcs  the 
fecretc  of  his  will  which  was  hidden  from  ages  and  generations ,  therefore 
by  good  reafon  faith  is  in  Scripture  fometime  called  an  acknowledging:and 
lohncalleth  it  a  certaine  knowledge,  where  he  teftifieth,  that  the  faithfiill  ^  j^.  ^ 
do  certainly  know  that  they  are  the  children  of  God.  And  vndoutedly  they 
knowc  it  affuredly:  but  rather  by  beeing  confirmed  by  perfuafion  of^Gods 
truethjthan  by  being  informed  by  naturall  dcmonftration.  And  this  alfo 
the  words  of  Paul  do  declare  faying,  that  while  wee  dwell  in  the  bodie,wce 
are  wandering  abroad  fi-om  the  Lord,becaufe  we  walke  by  faith  and  not  by  »»^or.5.^» 
fight:  whereby  he  fheweth  that  thofc  things  which  we  vnderftand  by  faith, 
are  yet  abfent  from  vs  and  are  hidden  from  our  fight.  And  hereupon  we  de- 
termine, that  the  knowledge  of  faith  ftandeth  rather  in  certaincicihan  in 
comprehending. 

I J  We  further  call  it,a  fure  and  ftedfafl  knowledge,  to  exprelTe  thereby 
a  more  found  conftancie  of  perfuafion.  For  as  faith  is  net  contented  with  a 
doutfull  and  rowlingopinion,fo  is  it  alfo  not  contented  with  a  darke&  en- 
tangled vndcx-f^itndtng:  but  requircth  a  full  &  fixed  afTurednes,  fuch  as  men 
arc  wont  to  haue  of  things  found  by  experience  and  proued.  For  vnbeliefe 
fticketh  fo  faft  and  is  fo  decpe  rooted  in  our  hearts,  and  we  are  fobcnt  vnto 
itjthat  this  which  all  men  confcffe  with  their  mouth  to  be  true,  that  God  is 
faithfull,no  man  is  without  great  contention  pcrfuadcd  in  his  heart.    Spc- 

Bb»  cially 


«s-n 


Cap.  2 .  Of  the  mA  ner  hovD  to  receiue 

daily  when  he  commeth  to  the  proofc,  then  the  wauering  of  all  men  dif- 
clofeth  the  fault  thatbcforc  was  hidden.  And  not  without  caufc  the  Scrip- 
ture with  fo  notable  titles  of  commendation  mainteineth  the  authoritie  of 
the  word  of  God,but  cndeuourtch  to  giue  remedy  for  the  aforcfaid  difeale, 

p-  that  God  may  obtainc  to  be  fully  belecued  of  vs  in  his  promifes.The  words 

oftheLord(faithDauid)arcpiircwordes,as  theSilucrtriedinafornaceof 
earth.fined  feucn  times.  Agamc,Thc  word  of  the  Lorde  fined  is  a  fhield  to 

Pro  10  ?  ^^  '■^^^  ^""'^  *"  him.And  Salomon  confirming  the  famCj&  in  a  maner  in  the 
fame  words,faith:Euery  word  of  God  is  purc.But  fith  the  whole  1 19.  Pfalra 
entreatech  only  in  a  manner  vpon  the  fame,  it  were  fuperfluous  to  aUeaec 
any  mo  places. Truely  fo  oft  as  God  doth  fo  commend  his  word  vnto  vs,nc 
doththcrcinby  the  way  reprochevs  with  our  vnbclccuingnefre  ;  becaule 
that  commendation  tcndeth  to  no  other  endc,  but  to  rootc  vpalperuerle 
doucings  out  of  our  hearts .  There  bee  alfo  many  which  fo  concciuc  the 
mercy  of  God,that  they  take  litle  comfort  therof.  For  they  be  euen  there- 
withal! pinched  with  a  miferable  carefulncl]c,whilc  they  dout  whether  hee 
will  be  merciful  to  them  or  no,  becaufe  they  enclofc  within  too  narrowc 
bounds  the  very  fame  mercifulneffejof  which  they  thinke  chemfelues  moll 
affuredly  perfuaded.For  thus  they  think  with  themfelues,that  his  mercic  is 
in  decde  great  &  plentiful  poured  out  vpon  many,  otfring  it  felfe  &  readie 
for  al  menrbut  that  it  is  not  cercainc  whether  it  wil  extend  vnto  them  or  no, 
or  rather  whether  they  lliall  attaine  vnto  it  or  no  .  This  thought  when  it 
ftaycth  in  the  mid  race,is  but  an  half  Thcrfore  it  doth  not  fo  confirme  the 
Ipirit  with  afliiredquietnes,as  it  doth  trouble  itwith  vnquiet  doutfulnell'e. 
But  there  is  a  far  other  feeling  of  full  afliircdnefic,  which  in  the  Scriptures 
is  alway  afligned  to  faith,  euen  fuch  a  one  as  plainly  fctcing  before  vs  the 
goodnes  of  God,doth  clearly  put  it  out  of  dout.And  that  cannot  bc,but  that 
we  muft  necdcs  truely  feclc  &proue  in  our  felues  the  fwecteneffe  thereof. 
And  therefore  the  Apoftle  out  of  faith  deriucthaifurcd  confidence  ,  &  out 
ofitagaineboldnefle.For  thus  he  faith,  that  by  Chrift  we  haueboldnelfe, 

Ephe.  J  1 1.  gj^j  an  entrance  with  confidcnce,which  is  through  faith  in  him.  By  which 
wordcs  truely  he  fheweth,  that  it  is  no  right  faith ,  but  when  wee  are  bolde 
with  quiet  minds  to  fhew  our  fclucs  in  the  prefcncc  of  God,  Which  bold- 
nelle  proceedeth  not  but  of  aifured  confidence  of  Gods  good  wil  &  our  fal- 
uatio.Which  is  fo  true,y  many  times  this  word  Faith,  is  vfed  for  Cofidence. 
16  But  hereupon  hangeth  the  chiefe  ftay  of  our  faith,  that  wee  doe  not 
thinke  the  promifes  of  mercie  which  the  Lord  offreth  to  be  true  onely  in  o- 
ther  bcfidc  vs,&  not  at  al  in  our  felues :  but  rather  that  in  inwardly  embra- 
cing them,wc  make  them  ourown.From  hence  proceedeth  that  confidence 
which  the  fame  Paul  in  another  place  calleth  peacc.vnklfc  fom  had  rather 
fay.that  peace  is  dcriuedofit.lt  is  anaiUiredncsthatmaketh  y  confcience 

Rom,  5.1 .  quiet  &  chereful  betore  God,without  which  the  confcience  mufi:  of  necef- 
fiticbc  vexed,  &in  amanertornein  pieces  with  troublcfome  trembling, 
vnlefl'c  perhaps  it  do  forget  God  &  it  felfe,and  fo  flumbcr  a  litlc  whilc.And 
I  may  truely  fay,For  a  litle  while,  for  it  doth  not  long  enioy  that  milcrablc 
fprgctfiilncflcjbut  is  with  often  recourfe  of  the  remembrance  of  Gods  iud- 
gcmcm  fliarply  tormented,  Bricfely,thcre  is  none  truely  faichfiill,  but  hee 

that 


The  grace  of  (%rij},       -  Lih.s^      i9t 

tliat  being  pcrruadcd  with  a  found  afluredneffe  that  God  is  his  merciful  and 
Jouing father,  dothpromifehin-felfe  all  thinges  vpontruft  of  Gods  good-  •  * 

■nefle  :  and  none  but  he  that  trufting  vpon  the  promifes  of  Gods  good  will 
toward  him,  conceiueth  an  vndouted  looking  for  of  faluation:  as  theApo-  „  , 
ftlefhewethin  thefcwoides:itwe  keepefiire  to  the  end  our  confidence  and 
glorying  of  hope  .  For  hereby  he  mcancth  that  none  hopeth  well  in  the 
Lordjbut  he  that  with  confidence  gJorieth  that  he  is  heire  of  the  kindgdomc 
of  heauen.  There  is  none  (I  fay  )  faithfull,buthc  that  leaning  vpon  theaf- 
furcdnclfc  of  his  owne  faluation,  doih  confidently  triumph  vpon  the  DeuUl 
and  death,  as  we  are  taught  by  that  notable  concluding  fentence  of  Paul:  I 
am  perfuaded  (  faieth  he)  that  neither  death,  nor  life,  nor  Angels,  nor  prin-  Roni,8.  j  8, 
cipalirics,  nor  powers ,  nor  thinges  prefcnt,  nor  thinges  to  come,  ftialbe  a- 
ble  to  fcparate  vs  from  y  loue  of  God,  wherewith  he  embraceth  vs  in  Chrill 
lefu .  And  in  like  manner ,  the  fame  Apoftlc  thinkcth,  that  the  eyes  of  our 
minde  are  by  no  other  meane  wel  lightened,  vnlellc  we  fee  what  is  the  hope 
of  the  eternall  inheritance  to  which  we  are  called.  And  ech  where  his  com- 
mon mancr  of  teaching  is  fuch,  that  he  declareth  that  nootherwife  we  doe  Ephe.i.i?. 
not  well  comprehend  the  goodnefle  of  God,vnlcire  we  gather  of  it  the  frute 
of  greate  afluredncfle. 

17  But  (fome  man  willfay)v  faithfull  do  find  by  experience  a  farre  other 
thing  within  thcmfelues,which  in  recording  the  grace  of  God  toward  them, 
are  not  only  tempted  with  vnquietnefle ,  which  oftentimes  chaunceih  vnto 
them,  but  alfo  are  fometime  fhakcn  with  raoft  grieuous  terrours:  fo  great  is 
the  vchemency  of  temptations  to  throwe  downc  their  mindes:  which  thing 
feemeth  not  fufficiently  well  to  agree  with  that  afliuednelfe  of  faith.  There- 
fore this  doubt  mufl  be  anfwered,  if  we  will  haue  our  aforcfay  dc  dodrine  to 
ftand .  But  truely,when  we  teach  that  faith  ought  to  be  certainc  and  aflii- 
red,  wee  doc  not  imagine  fuch  a  ccrtaintie  as  is  touched  with  no  doubting, 
norfuchanafl'urednelfcas  isaflailedwith  no  carefulnefl'e :  but  rather  wee 
fay,  that  the  faithfull  haue  a  pcrpctuallftrifc  with  their  owne  diftruftful- 
neifc  .  So  farre  be  we  from  fetchng  their  confcienccs  in  fuch  a  pcafeablc 
quietneflc,  as  may  be  interrupted  with  no  troubles  at  all .  Yet  on  the  other 
fide  we  fay,  that  in  what  forte  foeucr  they  be  afflifted,they  do  neucr  fal  and 
depart  from  that  allured  confidence  which  they  haueconceiued  of  the  mer- 
cy of  God .  The  Scripture  fctteth  forth  no  example  of  faith  more  plaine,  Pfa.  411^8  • 
or  more  notable  than  in  Dauid,  fpecially  if  a  man  beholde  the  whole  conti-  4J«5» 
nuallcourfeof  hislife  .  But  yet  howehewasnot  alway  of  quiete  minde, 
himfelfe  declareth  by  innumerable  complaintcs,  of  which  atthis  time  it 
fliallbc  fijfficient  tochoofe  outafcwe  .  When  he  rcprochcth  his  owne 
foule  with  troublefome  motions,  what  is  it  elfe  but  that  he  is  angry  with  his 
owne  vnbcleeuingnefle  t  Why  tremblcfi:  thou  my  foule  (fay  th  he)  and  why 
nrt  thou  difquieted  within  me?  trufl:  in  God  .  And  truly  y  fame  difc outage-  ^^^'  I  *•"♦ 
menr  was  a  plaine  token  of  deflruftion,  euen  as  if  he  thought  himfelfe  to  be 
forfaken  of  God  ,  And  in  an  other  place  we  rcadc  a  larger  confeflion  ther- 
of,  where  he  fay  th:  I  fayd  in  my  ouerthrowe,  I  am  caft  out  from  the  fight  of 
thy  eyes.  Alfo  in  an  other  place  he  vv  difputeth  himfelfe  in  carefull&  mife- 
rable  perplexity  yea  and  quarelleth  of  the  very  nature  of  God,  faying;  Hath 

Bba  God 


Cap.  2 ,  Of  the  ntMer  how  to  reeeitie 

God  foigotten  to  haue  mercy  ?  will  he  caft  of  for  euer  ?  And  yet  harder  1$ 
"•^  8*  that  which  foUowcth:  Bud  haue  fay  de,  Todieisminc:  charges  arc  of  the 
right  handc  cf  the  hieft .  For,  as  in  defpairc  he  condcmneth  himfclfc  to  dc- 
ftruttion  ,and  not  only  confcfTeth  himfclfe  to  be  tofled  with  douting,  but  as 
if  he  were  vani^uiHicd  in  battcl,he  leauctli  nothing  to  himfclfejbecaufe  God 
hath  forfaken  him,  and  hath  turned  to  deftroy  him,  the  fame  hand  that  was 

p-  wont  to  be  his  helper.  Wherefore  not  without  caufe  he  exhorteth  hi«  foulc 

*  ''*  to  rcturne  to  her  quictneffe ,  becaufe  he  had  founde  by  experience,  that  he 
was  toflcd  among  troublefome  waues .  And  yet  (which  is  marueilous  )in  all 
thefe  aflaultes,  faith  vpholdeth  the  heartes  of  the  godly ,  and  is  truely  like 
vnto  a  Date  tree  to  endeuour  and  rife  vpward  againft  all  burdens,how  great 
foeuer  they  be:  as  Dauid  when  he  might  fecmc  to  be  vtterly  oucrwhelmed, 
yet  in  rebuking  himfelfe,  ceafeth  not  co  rife  vp  to  God  .  And  truely  he  that 
ftriuing  with  his  owne  weakcnelfe,  reforteth  to  faith  in  his  froublcs,is  alrea- 
dy in  a  maner  conquerour .   Which  may  be  gathered  by  this  fentence  and 

Pni.a7.14  other  like  :  Waite  for  the  Lorde,  be  ftrong,  he  (hall  ftrengthen  thy  heart: 
wait  for  the  Lord.  He  reprocheth  himfclfe  of  fe3refulnes,and  in  repeating  y 
lame  twife,confefllth  himfclfe  to  be  fomtimes  fubied  to  many  troublefome 
motions.  And  in  the  meane  time  he  doth  not  onely  become  difpleafed  with 
himfelfe  in  thefe  faultes,  bucearneftly  endeuouretn  to  amcndemcnt.  Truly 
.  if  wee  will  more  ncerely  by  good  examination  compare  him  with  Achaz, 

'*'*  there  fhalbe  found  greate  difference .  Efay  was  fent  to  bring  remedy  to  the 
carefiill  griefe  of  the  wicked  king  &  hypocrite,  and  fpake  vnto  him  in  thefe 
words :  Be  in  fafegarde  and  be  quiet:  fcare  not,  &c.  But  what  did  Achaz?As 
it  was  before  faydc,  that  his  heart  was  moued  as  the  trees  of  the  wood  arc 
fhaken  with  winde,  though  he  heard  the  promifc,  yet  he  ceafed  not  to  quake 
for  fcare.  This  therefore  is  the  proper  reward  and  punifhment  of  vnbeliefe, 
lb  to  tremble  for  feare ,  that  in  temptation  he  turncth  himfelfe  away  from 
God,y  doth  not  open  to  himfelfe  the  gate  by  faith.Contrariwifc  the  faithful 
whom  the  weighty  burden  of  temptations  makcth  to  ftoupe,  and  in  a  maner 
opprefleth,  do  conftantly  rife  vp ,  although  not  without  trouble  and  hardi- 
-  neflc.     And  becaufe  they  know  their  owne  weakenclfe,  they  pray  withe 

''^^'  theProphet:  Takenotthewordcoftruethaway  from  my  mouth  continu- 
ally .  By  which  wordes  we  arc  taught,  that  fomtime  they  become  dummc 
as  though  their  faith  were  vtterly  oucrthrown^yet  they  faint  not,nor  turne 
their  backcs, but  procccde  in  their  battell,  &  with  praier  do  encourage  their 
flouthfulnefle ,  leaft  by  fauouring  thcmfelues  they  Ibould  growe  to  vnfcnfi- 
blc  dulnefTe. 

18  For  the  ynderftanding  thereof,it  is  needefull  to  returnc  to  that  diuifi- 
on  of  the  flefh  and  the  fj)irite,  whereof  we  made  mention  in  an  other  place, 
which  doth  in  this  bchalfe  moflclearely  appcarc.  The  godly  heart  therfore 
feeleth  a  diuifion  in  it  felf,which  is  partly  dehtcd  with  fweetnes  by  acknow- 
ledging of  the  goodncs  of  God,and  partely  grieued  w  bittcrnelTe  by  fecl.ng 
of  his  owne  mifery ,  partly  reftcth  vpon  the  promife  of  the  Gofpell ,  and 
partly  tremblcthby  rcafon  of  the  tcftimony  of  his  owne  wickednelfe:  part- 
ly reioyfeth  with  conceiuing  of  life,  and  partely  quaketh  for  fcare  of  deadi.. 
Which  variation  commcth  by  inipa:fc(^on  of  faith,  forafmuchas  wc  neuce 

be 


be  in  fo  good'cafc  In  the  courfc  of  this  prcfent  life  jSs  being  healed  from  all 
difeafe  of  diftrpftfulnefTe  to  be  altogether  filled  and  poficlTcd  with  fauh. 
Hereupon  procccde  tho(c  battels,  when  the  diftruftfulncfle  that  abideth  in 
the  reainants  of  the  flefh,rifcth  vp  to  afTaile  the  faith  that  is  inwardly  con- 
cciued.Butifinafaithfullmindeaflliredncfre  be  mixed  with  doutfulnefle, 
come  we  not  thenalway  to  this  point,  that  faith  ftandethnotinacertainc 
Scclcarc  knowledge,  but  in  ad  arke  &doutfulIy  entangled  knowledge  of 
Gods  wil  toward  vs?No,not  fo.For  though  wc  be  diucrfly  drawen  with  fun- 
drie  thoughts^yet  are  we  not  therfore  byandby  feuercd  from  faith,  though 
we  be  vexed  with  toirmg  vp  &  downe  of  diftruftfulnes,  yet  are  wc  not  ther- 
fore drowned  in  the  bottomlefle  depth  thcrof:  and  though  wee  be  fliakcn,  ^ 
yet  be  wcnot  thruft  down  out  of  6ur  place.For  this  is  alway  the  end  of  this 
battel.thnt  faith  doth  ?t  length  with  wraftling  ouercome  thofe  harde  trou- 
bles wherewith  when  rtic  is  fo  bcfiegcd,rhe  feeroeth  to  be  in  danger. 

ip  Let  this  be  the  fummc  of  all.  Sofooneasany  dropoffaith,beit  nc- 
uerfofmnlljis  poured  into  our  hearts,  wee  byandby  begin  to  beholdethc 
face  of  God  mildc  and  pleafanc,and  louing  toward  vs:  yet  the  fame  wee  fee 
from  a  farre  of,&  farre  diftant  from  vs,  but  with  fo  fure  fight,  that  weknowc 
we  are  notdcceiucd.From  thenfe  forward,how  much  we  profit(as  we  oughc 
continually  to  profit)as  it  were  by  proceeding  further,  wee  comevntofo 
much  the  ncercr,&  therfore  certainer  beholding  of  him,  &  by  very  conti- 
nuance he  is  mAde  more  famihar  vnto  vs.So  we  fee,  that  the  minde  enhgh- 
tenedwitlfthe  knowledge  of  God,  isfirft  holden  wrapped  in  muchigno- 
rance,which  by  litle  &  litle  is  wiped  away.  Yet  the  fame  minde  is^  not  fo 
.  hindered  by  being  ignorant  of  fome  thinges ,  or  by  darkely  feeing  y  which 
fhe  fccih,but  that  (he  enioyeth  a  cleare  knowledge  of  Gods  wil  toward  her, 
which  is  the  firft  and  principall  point  in  faith.  For  as  if  a  man  being  (hut  vp 
inprifon,hauebe3mcsofthefunne  fliining  in,  fidelong  at  a  narrowc  win- 
dowe,or  as  it  were  but  halfe  glummering,  he  wanteth  in  dcede  the  free  be- 
holding of  the  Sunne,yet  he  feeth  with  his  eyes  anvndoutedbrightncflc 
thcreof,and  receiueth  the  vfe  of  it:fo  we  being  bound  with  the  fetters  of  an 
earthly  body,  howfocucrweebeoneche  fidefhadowed  with  much  darke- 
nes,yetweare  fufficiently  enlightened  vnto  perfect  afluredncfle,  by  the 
light  of  God,extending  his  bcames  oflightvponvs,though  it  be  but  a  litle, 
to  fhewe  forth  his  mercic. 

lo  Both  thcfepointes  the  Apoftic  very  well  teacheth  in  diuerfe  places.  i.Cor.ij,^» 
For  when  he  faithjthat  we  know  vnperfeftly,and  prophecie  vnpcrfcdly,  & 
fee  by  a  darke  fpcaking  as  by  a  glafle^he  Iheweth  how  flender  a  litle  portion 
of  the  true  godly  wifedome  is  giuen  vs  in  this  prefent  life  .For  though  thofc 
wordcs  do  not  expreflcly  fhewe  that  our  faith  isvnperfeftfolongas  wee 
gronevnder  this  burden  of  the  flefli,  but  that  it  happeneth  vnto  vs  by  our 
owne  imperfeftion  y  wc  haue  need  to  be  continually  excrcifcd  in  learning, 
yet  he  fecrctly  declarcth  that  that  thmg  which  is  infinite ,  cannot  be  com- 
prehended by  our  fmall  capacitie,  and  narrow  compafTc.  And  this  Paul  re- 
porteth  of  the  whole  church,but  vnto  euery  one  of  vs,  his  cwne  dulncflc  is 
an  hmderancc  and  ftay  that  he  cannot  come  fo  neere  as  were  to  be  vvfifhed. 
But  how  fure  and  vndeceiuablc  a  laftc  of  it  felfc,  eucn  a  fmall  drop  of  faith 

Bb  3  docch 


Cap. 2,  OfthemAtierhowtdreceitie 

i.Cor,j,i8.  ^°^^  "^^^^  V5  ^'^^^-»  ^^  ^^""^  Apoftlc  (Vicwcth  in  another  place,  where  hee 
affirmcch,thit  by  che  Gofpel  wee  bcholJc  chc  gloric  of  God  with  vncoue- 
rcd  facCjhauing  no  vcilc  betwecne  vs  and  it,  fo  effectually  that  we  be  tranf^ 
formed  into  the  fame  image  .  Infuch  entanglements  of  ignorance  there 
muft  necdes  be  wrapped  togithcr  both  much  douting  and  fearful!  trem- 
blingjfpeciilly  forafmuch  as  our  heart,  by  a  certaine  natural!  inftindofit 
fclfcjis  cnclincd  tovnbcIccuingneflc.Bclidc  thatjtherebc  tcntations  which 
both  infinite  in  number,and  diuerfc  in  kinde,  do  oftentimes  with  great  fo- 
daine  violence  affaile  vs.  But  fpccially  our  ownc  confciencc  opprelfcd  with 
heauy  burden  of  finncs  lying  vponitjdocthfomctime  lament  and  gronew 
it  felfe,and  rometimc  accufcth  it  fclfc:  fomctiTiC  fccrctely  murmureth,  and 
fometimc  is  openly  troubled.  Whether  therefore  aduerLties  doe  fhewc  an 
apparance  of  the  wrath  of  God,or  the  confciencc  doth  finde  in  it  fclfc  any 
proofe  or  matter  of  his  wrath,from  thcnfc  vnbelicfc  doth  take  weapons  & 
engines  to  vanquifii  faith  withall:which  arc  alway  diredcd  tothisendc,y 
wee  thinking  God  to  be  our  aducrfarie  and  hatefully  bent  againft  vs,{hould 
both  not  hope  for  any  helpe  at  his  handc  ,  and  alfo  be  atiraid  of  him  as  of 
our  deadly  enemic. 

21  Tobcarethefcaflaults.faith  doth  arme  and  fortific  herfelfe  withy 
worde  of  God.And  when  fuch  a  tentation  alfailcth,  that  God  is  our  cnimy, 
becaufe  he  is  fliarpe  againft  vs^faith  on  the  other  fide  anfvvcreth,  that  cucn 
when  he  puniflieth  he  is  alfo  merciful,  becaufe  his  chafticement  commcth 
rather  of  louc  than  of  wrath.  When  faith  is  ftriken  with  this  thoitght ,  that 
god  i?  a  renenger  of  iniquities,againft  that  ftroke  he  fetteth  his  pardon  rea- 
dieforalloffenccs,fooftasthefinncrrefortcthto  the  mercifiilnefle  of  the 
Lord.So  a  godly  minde  howfocuer  it  be  in  meruailous  wife  toifed  &  vexed, 
yet  at  length  rifeth  vp  abouc  all  dangcrs,Sc  neuer  fuffcreth  the  confidence 
of  Gods  mercy  to  be  plucked  away  from  it:  But  rather  whatPjeucr  conten- 
tions do  trouble  &  wearic  it,in  the  end  they  turne  to  the  aflurcdnes  of  this 
confidence.  And  hereof  this  is  a  profediat  the  holy  ones,  when  they  think 
themfclues  moft  of  all  prcfl'ed  with  the  vengeance  of  God,yct  euen  then  do 
make  their  complaints  to  the  fame  God  :  and  when  it  leemcth  that  they 
fhall  not  be  heard  at  all,cuen  then  neucrthclelfe  they  call  vpon  him.  For  to 
what  purpofc  were  it,to  make  their  moane  to  him  from  whome  they  hoped 
fornocomfort?truely  they  would  neuer  finde  in  their  hearts  to  call  vppon 
him,vnlefl"c  they  belecued  that  there  were  fomc  helpe  at  his  hand  prepared 
for  thcra.So  the  Difciples,iawhom  Chnft  blamcth  their  fmalncflc  of  faith, 
*  ''J*    complained  in  deed  that  they  peri{hcd,butyctthcycallcd  tohimfor  help. 
And  when  he  rcbukcth  them  for  their  fmall  faith  J  yet  he  doeth  notreicft 
lliem  from  the  number  of  his,nor  ra.ikcth  them  of  the  number  of  the  vnbc- 
lccucrs,but  ftirrcththcm  to  fliake  ofly  fault.Thcrefore  we  affirmc  againc  y 
which  wee  hauc  abouc  fpokcn,  that  the  roote  of  faith  is  neuer  plucked  out 
of  a  godly  hcart,but  fticketh  fo  faft  in  the  bottome ,  that  howfocuer  it  bee 
fliaken  &  feemc  to  bend  this  way  or  that  way,  the  light  thereof  is  fo  neuer 
Quenched  or  choked  vp,but  thaticlieth  at  leaft  hidden  vndcr  fome  erobers: 
and  by  this  token  is  plainly  rtiewcd,  that  ilie  worde  which  is  an  vncorrup- 
Eihlcfecde,bringcthfoorthfi:uitclikctoitrcIfc,  the  lairing  whereof  doeth 

ncucj 


ThfiY4Ceof(%rifi.  tiki,       tfjf 

neucr  wither  and  vctcrly  pcrifli.  For  wheras  this  Is  the  extrcemeft  matter  of 
defpcire  to  the  holy  ones,to  fcele  according  to  the  confidcration  of  prefenc 
thinges,  the  hande  of  God  bent  to  their  dcftruaion :  yet  lob  affirmeth  that  ^o^-  H  • '  5 
his  hope  fhallprocecdefofarre,  that  though  God  do  kill  him,  yet  hecwill 
not  therefore  ccafc  to  truft  in  him.  This  is  the  trueth  therefore ;  Vnbeliefe 
rcigneth  not  within  the  hcartcs  of  the  godly,  but  outwardly  aflaileth  them: 
neither  doth  (he  deadly  wound  them  with  her  weapons,but  oncly  troubleth 
them,  or  fohurteth  them,  that  yet  the  wound  is  curable.  For  faith,  as  Paul  ^  UeSii 
teacheth,reruethvs  for  a  ihield  that  being  holdcnvpagainft  weapons,  doth  ?*•**• 
fo  receiue  the  force  of  them,  that  it  either  vtterly  driucth  them  backe ,  or  at 
leaft  fo  breaketh  their  violence,  that  they  can  not  pcarce  them  to  danger  of 
Iifc.Therfore  when  fairh  is  {haken,  it  is  Lke  as  if  a  ftrong  fouldiour  with  the 
violent  ftfoke  of  a  dare  be  compelled  to  remoue  his  foote,and  giuc  ground  a 
lide ;  and  when  faith  it  fclfe  is  woundedjthat  is  like  as  if  his  buckler  by  fome 
ftroke  be  in  fome  part  broken,  but  yet  fo  that  it  is  not  ftriken  through .  For 
alway  the  godly  minde  will  attaine  to  rife  thus  hie  as  to  fay  with  Dauid ,  If  ^"'  '  M» 
Iwalkeinthcmiddeftofthefhadoweof  dcath,I  will feare none  euill,  be- 
caufc  thou  art  with  me  .  It  is  in  deede  terrible  to  walke  in  the  darkcnesof 
death,  &  it  can  not  be  but  that  the  faithfull,  how  much  ftrength  focucr  they 
haue,  muft  be  afraidc  of  it .  Yet  bccaufc  this  thought  furmounteth  it,  y  they 
haue  God  prefcnt  with  them,  and  prouiding  for  their  fafety,  that  feare  is  o- 
ucrcome  with  afluredncflc .  For(  as  Auguftjne  fay  th)  howe  great  engines 
foeuer  the  deuill  raifeth  vp  againft  vs ,  fo  long  as  he  pofleflcth  not  the  place 
of  the  heart,  where  faith  dwelleth,  he  is  caft  out  of  the  dores.  And  fo  if  wee 
may  iudgc  by  the  fuccclTe,  the  faithfull  not  only  cfcape  fafe  from  eucry  bat- 
tell,  fo  that  by  and  by  receiuing  frefh  courage  they  arc  ready  to  come  again 
into  the  fielde:  but  alfo  that  is  fulfilled  which  lohn  faith  in  his  canonicall  E- 
piftle:This  is  the  viftorie  that  ouercommeth  the  worlde ,  euen  your  fayth.  .i.Ioh.5.4. 
For  he  affirmeth  thatit  flial  not  onely  win  the  viftory  in  one  or  few  battels^ 
or  againft  fome  one  aflaulr,  but  alfo  that  it  (hall  get  the  ouerhand  of y  whole 
world,  although  it  be  a  thoufmd  times  aflailed. 

za  There  is  an  other  kind  offca  re  and  trembling,  but  fuch  a  one  as  by  ic 
the  aflurednefTe  of  faith  is  fo  nothing  at  all  diminiflicd,  that  therby  it  is  the 
more  foundly  ftabhlhcd .  Thar  is,  when  the  faithfull  either  in  thinking  that 
the  examples  of  Gods  vengeance  againft  the  wicked  are  (hewed  for  IclTons 
for  them  co  learnc  by,do  carefully  beware  that  they  happen  not  to  prouoke 
Gods  wrath  againft  thcmfclucs  with  the  fame  offences  :  or  recording  with 
themfelues  their  own  mifery,  do  lerirnc  to  hangc  altogether  vpon  the  Lord 
without  whom  they  fee  themfelues  to  be  more  fickell  and  fooner  vanifhing 
than  any  blaft  of  winde .  ForwhentheApoftle,infettingfoorth  thefcour-  iCor.io.ilJ 
ges  wherewith  the  Lorde  in  olde  time  had  punifhed  the  people  of  lfrael,put- 
tcth  the  Corinthians  in  feare  that  they  entangle  not  themfelues  with  like  c- 
uils:  he  doth  not  therby  abate  their  affiance,but  only  (hakcth  away  the  dul- 
ncs  of  the  flefh  by  which  faith  is  wont  more  to  be  opprefled  than  ftrength- 
ned .  And  when  he  takcth  occafion  of  the  lewes  fall  to  cxhortc  him  that  Rom.xi,*jJ 
ftandeth,  to  take  heede  y  he  fall  not,  he  doth  not  therby  bid  vs  to  waucr,  as 
chough  we  were  not  fully  affured  of  our  ftedfaftncs,but  only  he  taketh  away 

£  b  4  arro- 


Cap.2,  OfthemMHerhowtoreceiue 

arrogant  prefumption  and  rafh  triifting  too  much  in  our  owne  ftrength,th9t 
after  the  thrufting  out  of  the  lewes,  the  Gentiles  bceing  rccciued  into  their 
place,  fhould  not  too  much  outragioufly  triumph  againft  them.  Albeit  he 
fpeaketh  there  not  only  to  the  faichfiill,  but  alfo  in  y  fame  faying  coprehcn- 
deth  the  Hypocrites  y  gloried  only  in  outward  fliewc .  For  neither  doth  he 
admonifli  euery  man  particularly  jbu  t  making  a  comparifcn  between  yiewcs 
and  the  Gentils ,  after  that  he  had  {hewed  y  the  Icwes  in  this  that  they  were 
reieftedjdid  fufter  iuft  iudgemct  for  their  vnbelicfe  &  vnthankefulnesjhe  al- 
fo exhorted  the  Gentils  that  they  fhould  not,  by  being  proud  and  extolling 
themfelucs,loore  the  grace  of  adoption  lately  conueyed  into  them .  But  as 
in  that  generall  reiefting  of  the  lewes ,  there  remained  yet  fome  y  were  not 
fallen  from  the  couenant  of  adoption,  fo  out  of  the  Gentiles  there  might  a- 
rifefome,  which  without  true  faith,  fhould  be  puffed  vp  onely  with  foolifh 
confidence  of  the  flcfh,&  fo  abufe  Gods  louingkindnes  to  their  own  dcftru- 
ftion .  But  although  you  take  this  as  fpoken  to  the  eled  and  faitliflill  ,yct 
thereupon  fhall  follow  no  inconuenicnce.  For  it  is  one  thing  to  hold  downc 
the  rafh  prefumption  which  out  of  the  remnantes  of  the  flefh  creepeth  fom- 
time  euen  into  the  holy  ones,  that  with  vaine  confidence  it  waxc  not  outra- 
gioufly wanton:  and  an  other  thing  to  ftrik  the  confcicncc  with  feare,  that  it 
reft  not  with  full  affurcdncs  in  the  mercy  of  God. 

Phil,  a.i  2.  23  Then,when  he  teacheth,y  with  fcare  and  trembling;  we  fhould  worke 
our  owne  faluation,he  rcquireth  nothing  clfc,  but  that  we  fliould  accuflome 
vs  with  much  abacing  of  our  felucs,  reucrently  to  looke  vp  vnto  the  mighti- 
nes  of  God  .  For  truely  nothing  doth  fo  much  awake  vs  to  caft  all  our  confi- 
dence and  affurance  of  mind  vpon  the  Lord  as  doth  the  diflrufl  of  our  felues 
and  carcfulncffe  concciued  by  knowledge  in  confcience  of  our  own  wretch- 

Pfa,  5,?»  edncs .  And  according  to  this  meaning  is  that  faying  in  the  Prophetc  to  be 
taken :  In  the  multitude  of  thy  goodnclfe  I  will  enter  mto  thy  temple :  I  will 
woi  fhip  in  feare .  Wliere  he  comly  conioyncth  the  boldncs  of  faith  that  Ica- 
neth  vpon  Gods  mercy  with  a  rcuerent  feare,which  we  mufl:  needcs  feele  fo 
ofc  as  comming  into  the  fight  of  Gods  maicfly,we  pcrceiuc  by  the  glorious 

Pro.28.14.'  brightneffe  thereof,  how  great  is  our  owne  filthincs  .  And  Salomon  fayth 
truely, where  he  pronounceth  the  man  blcifed,that  continually  maketh  his 
owne  heart  afraide,  for  by  hardning  thereof  men  fall  headlong  into  cuil.Buc 
fuch  feare  he  meaneth  as  may  make  vs  more  heedefuU,  not  fuch  wherby  we 
fhould  be  troubled  and  vtterly  fal:  euen  fuch  a  feare  as  when  the  mind  con- 
founded in  it  fclfe,  doth  recoucr  it  fclfc  againe  in  God  ;  when  defpairing  it 
fclfe,  it  reuiucth  by  truft:  in  him.  Therfore  there  is  no  caufe  to  the  contrary, 
bu  t  that  the  faithful!  may  at  one  time  both  be  in  fcare ,  and  alfo  cnioy  mofl 
affured  comfort ,  in  rcfpeft  y  fomtimc  they  turnc  their  eyes  to  behold  their 
owne  vanity ,  and  fomerime  they  cafl  the  thought  of  their  minde  vpon  the 
truth  of  God  .  But  how(  will  fome  man  fay)  fhall  feare  and  faith  dwell  both 
in  one  mindeJ'cucn  thus,ascontrariIy  vnlcnfible  dulneffe,and  carcfulneffe. 
For  whcras  the  wicked  trauailc  to  procure  to  thcmfclfe  a  want  of  grief,  that 
no  feare  of  God  might  trouble  them,  yet,  the  iudgemcnt  of  God  fo  prelfeth 
them,  that  they  can  not  attaine  that  which  they  dcfire  .  So  there  is  no- 
thing to  wiihfland,  but  that  God  may  cxercifc  them  that  be  his  to  humility, 

that 


The  grace  of  god,  Lih,s*     1^4 

that  in  fighting  valiantly,they  may  reftrainc  themfelues  vnder  the  bridle  of 
modcfty .  And  by  the  proccfle  of  the  text  it  appearcth,that  this  was  the  cn- 
tcntofthc  Apoftle,  where  heafligneth  the  caufe  offcarc,  and  trembling  to 
be  the  good  pleafure  of  God,  whereby  he  giiieth  to  them  that  be  his  both  to 
will  well,  and  valiantly  to  goe  through  with  it  .  According  to  this  mea- 
ning ought  we  to  take  that  faying  of  the  Prophetc :  The  children  of  Ifracl  ^^*«  i'^' 
/hal  fearc  God  and  his  goodnes:  becaufe  not  only,  godlincs  engendrcth  the 
reucrence  of  God,  but  the  very  fwectcnefle  and  pleafant  taft  of  gracejfillcth 
man  being  difcouragcd  in  himfelfc  with  feare  and  admiration,  to  make  him 
hang  vpon  God,  and  humbly  yeeldc  himfelfe  fubieft  to  his  power . 

24    Yet  we  do  not  hereby  make  roome  to  that  moft  peftilent  Philofbphy, 
which  many  halfe  papiftcs  at  this  day  beginne  to  coyne  in  corners  .     For, 
becaufe  they  can  not  dcfende  that  groffe  doutfulnes  which  hath  bin  taught 
in  fchoolcs,  they  flic  to  an  other  dcuife,  to  make  a  confidence  mingled  with 
diftruftftilnefle.     Thcyconfefle,thatfooftaswelooke  vntoChrifte,wcc 
finde  in  him  full  matter  to  hope  well;  but  becaufe  we  are  alwayesvnworthy 
of  thofe  good  thinges  that  arc  offered  vs  in  Chrift,  they  wouldehauevs  to 
wauer  and  ftaggcr  in  beholding  of  our  own  vnworthines.  Briefly  ,they  place 
confcicncc  fo  bctweene  hope  and  fearc,  that  it  altereth  from  ihc^one  to  the 
other,  by  cnterchangeable  times  and  courfes :  &  they  fo  compare  faith  and 
hope  together,that  when  the  one  fpringeth  vp ,  the  other  is  prefled  downe, 
when  the  one  anfeth,  the  other  againe  falleth.  So  when  Satan  feeth  y  thofc 
open  engines  wherewith  before  time  he  was  wont  to  deflroy  the  aflurednes 
of  faithjdo  now  nothing  preuailc,he  endeuoreth  by  crooked  vnderminings 
to  ouerthrowe  it .  Butwhatmaner  of  confidence  fhalhhatbe , which  fliall 
now  and  then  yeeld  to  defperation?  If(fay  they)thou  confidcr  Chrift,  there 
is  afTurcd  faluation :  but  if  thou  returne  to  thy  fclfc ,  there  is  aflured  dam- 
nation .  Therefore  of  neceflfite  diftrufl  and  good  hope  mufl  by  enterchang- 
able  courfes  reigne  in  thy  minde  :  As  though  wee  ought  to  imagine  Chrift 
{landing  a  farre  of,and  not  rather  dwelhng  within  vs.  For  thcrfore  we  looke 
for  faluahon  at  his  hande ,  not  becaufe  he  appeareth  a  farre  of  vnto  vs ,  but 
becaufe  he  hath  graffcd  vs  into  his  body,&  fo  maketh  vs  partakers  not  only 
of  all  his  good  thinges,  but  alfo  of  himfelfe .  Therfore  I  thus  turnc  this  their 
argument  againft  themfelues  :  If  thou  confidcr  thy  felfe,  there  is  certainc 
damnation.  But  becaufe  Chrifl  v;ith  all  his  good  thinges  is  by  way  of  com- 
municating fo  giuen  vnto  thee  that  all  his  thinges  are  made  thinc.and  thou 
art  made  a  member  of  him ,  yea  and  all  one  with  him  :  his  rightcoufnefle 
drowneththyfinnes,  his  faluation  taketh  away  thy  damnation  :  heebyhis 
worthines  commeth  beuveenc  thee  and  God,  that  thy  vnworthineffe  come 
not  in  the  fight  of  God.  Bricfly,this  is  the  trueth:  we  ought  neither  to  fepa- 
xate  Chi  ifl  from  vs,  nor  vs  from  him  ,  but  with  both  handcs  to  hold  faft  that 
fellowfhip  whereby  he  hath  coupled  himfelfe  vnto  vs.  So  the  Apoftle  teach- 
cth  vs :  The  body  in  deede(fayth  hc)is  dead  by  rcafon  of  finne:  but  the  Spi-  Rom.8,io, 
rite  of  Chrift  that  dwellcth  in  you,  is  life  for  rightcoufnelle  .  According  to 
thcfe  mens  tnfclmg  dcuife  he  fhould  haue  fayde ,  Chnftc  in  deede  hath  life 
with  himfelfe ;  but  you,3s  you  be  finners,rcmainc  fubieft  to  death  and  dam- 
nation .  But  he  faith  farre  otherwife .  For  he  tcacheth  that  that  damnation 

^         Bb  5  which 


Cap.  2.  OftherHA»erh9Wt«receifti 

which  wc  defcrue  of  our  felues ,  is  fwallowcd  vp  by  the  faluation  of  Cbrift, 
and  to  prouc  itjhc  vfeth  the  fame  reofon  that  I  haue  alleaged,becaurc  Chrifl 
is  net  without  vs,  but  dwclkth  within  vs,  and  cleaucthvnto  vs  notondy 
with  vndiuidabic  knot  of  fellowftiipj  but  with  a  ceitaine  marucilous  comu- 
niondayly  iv.ore  and  more  growcth  with  vs  into  one  body,  till  he  be  made 
altogether  one  with  vs  .  And  yet  I  denie  not,  as  I  h.Tue  fayde  a  lule  before, 
thatlbmctimc  there  happen  certaine  interruptions  ot  faithjas  the  wealcnes 
therof  is  among  violent  fodcinc  motions  bowed  hither  or  thither.  So  in  the 
thickc  miil  of  tentation  the  hght  therof  is  chokedj  but  what  fo  euer  happe- 
neth,  it  ceafeth  not  from  cndeuour  to  feeke  God. 

If     And  no  otherwifc  doth  Bernard  argue,  w  hen  he  purpofely  in  treateth 
ofthisqueftion  in  hisfift  Homely  in  the  Dedication  of  the  temple.  Oftcn- 
times(I  fay  )by  the  benefit  of  God  ftudying  vpon  the  foulc,  me  thinkc  I  find 
in  it  two  thinges  as  it  were  contrary  .  If  I  beholde  the  foulc  it  fcJfe,  as  it  is 
in  It  fclfe  and  of  it  fclfc,  I  can  fay  notliing  more  truely  of  it ,  than  that  it  is 
vtterly  brought  to  naught .   Wnat  ncedc  I  now  to  recken  vp  particularly  all 
the  miferics  of  the  foule ,  how  it  is  loaden  with  finnes,  couercd  with  darkc- 
neffe ,  entangled  with  dcceitfull  cntifcmentes,  itching  withluftes ,  fubieA 
to  paflions,  filled  with  illufions,  alway  enclined  to  euill,  bcntctoallkindcs 
Efa.  tf4,tf,     of  vice,  finally  ftill  of  fhame  and  confufion?   Now  if  all  the  very  righteouf- 
W«.  tf.i  J.    ncfles  ofir  being  looked  vpon  by  the  light  of  truth  be  found  like  a  cloth  ftai- 
ncd  with  floures ,  then  what  fhall  the  vnrighteoufnefTcs  thereof  be  accoun- 
ted ?  If  the  light  that  is  in  vs  be  darkenefTc,  how  great  (hall  the  very  darke- 
ncffe  be.<' What  then?  without  doubt  man  is  made  hkc  vnto  vanity:  man  is 
brought  to  mught :  man  is  nothing .     But  howe  then  is  he  vtterly  nothing, 
whome  God  doth  magnifie.''  How  then  is  he  nothing ,  towarde  whom  Gods 
heartis  fct?  Brethren,  let  vs  take  heart  againe .     Though  we  be  nothing  in 
our  ownc  heartes,  peraducnture  there  may  fomwhat  ofvs  lie  hidden  in  the 
heart  of  God .   O  father  of  mercies  '■:  O  father  of  the  miierablc,  how  doell: 
thou  fct  thy  heart  toward  vs  ?  For  thy  heart  is  where  thy  treafurc  is  .    But 
how  be  we  thy  treafure,  if  we  be  nothing  ?  All  nations  are  fo  before  thee  as 
if  thy  were  nor,  they  fhalbe  reputed  as  nothing  .     Euen  before  thee ,  not 
within  thee:  fo  in  the  iudgemcnt  of  thy  truth,  but  not  in  the  affcdion  ofth/ 
pitic  .     Thou  calleft  thofe  thinges  that  arc  not, fas  though  they  were. 
Therefore  both  they  are  not,becaufe  thou  calleft  thofe  things  that  are  not, 
and  alfo  they  arc  becaufe  thou  calleft  them .  For  though  they  are  not,  in  re- 
j.  fpe£toftheIclues,yetwiththeethey  are,  according  to  that  faying  of  Psul, 

*  notoftheworkesofrighteoufneire,butofhim  thatcalleth  .  And  then  he 
faith,  that  this  couplmg  together  of  both  confiderations  is  maruellous.Tru- 
ly  thofe  thinges  that  are  knittogether  ,doenotthconedcftroy  the  other. 
Which  alfo  in  the  condufion  he  more  plainely  dcclareth  in  thefe  wordes. 
Now  if  with  both  ihefe  confiderations  we  diligently  lookc  vpon  our  felues 
what  we  be,  yea  in  the  one  confideration  how  we  be  nothing ,  and  in  the  o- 
ther  how  much  wc  be  magnified ,  I  thinkc  our  glorying  fecmeth  to  be  tem- 
pered, but  pcraducnnirc  it  is  more  cncreafed .  Truely  it  is  perfeftly  ftabli- 
/hed,th3t  we  glory  not  in  our  felues  but  in  the  Lorde.  If  we  thinke  tlius :  if 
he  hath  determined  to  fauc  vs,5wc  ihall  by  and  by  be  dcUucrcd :  now  in  this 

WC 


TTjc grace  of Chrifi,  Lih.s.    iSs 

wc  may  take  courage.  But  let  vs  climbc  vp  into  a  hier  watche  tourc,&  fecke 
for  the  ciiie  of  God,  feeke  for  the  temple ,  fceke  for  the  houfe,  fcckc  for  the 
fpoiife.I  haue  not  forgotten,  but  I  fay  it  with  feare  and  reiiercnce,wee  I  fay 
bebutinthehearcofGod.Weebe,  butby  his  allowing  as  worthie ,  not  by 
our  owne  worthines. 

26  Nowc,  the  feare  ofthcLordc,  whereof  commonly  ineuerie  place 
witnefle  is  borne  to  al  the  holy  ones,  and  which  is  in  fomc  places  called  the  ^!;*''7* 
beginning  of  wifedomc,  andin  fomc  places  wifcdome  it  fclfcjalthough  it  be  pro'",°i|/* 
but  one,  yet  it  proccedeth  from  a  double  vndcrrtanding.    For  God  hath  in  M3L1.7. 
himfelfc  the  reuerencc  both  of  a  father  and  of  a  Lorde.  Therefore  hee  that  Iob,8.a8. 
will  truely  worfhippe  him ,  will  endcuour  to  fhcwe  himfelfc  both  an  obedi- 
ent fonne  and  a  feruifable  feruaunt  vnto  him.  The  obedience  that  is  giuen 

to  him  as  to  a  fathcr.The  Lordby  the  Prophete  caileth  honour:  the  feruicc 
thatis  done  to  him  as  to  a  lord, he  caileth  feare.  The  fonne  (faith  he)  hono- 
reth  the  father,  aud  the  feruaunt  the  lorde.If  I  be  a  father,  where  is  my  ho- 
nour? If  Ibeea  lorde,where  is  ray  feare  ?But  howefocuer  hee  putteth  diffe- 
rence betweenc  them,thou  feeft  how  he  confoundeth  them  both  together. 
Thereforelet  the  feare  ofthe  Lord  be  vnto  vs  a  reuerencc  mingled  with 
that  fame  honour  and  feare  .Neither  is  it  any  maruell  if  one  minde  receiuc 
both  thofc  affciftions.  For  hee  that  confidereth  with  himfelfe  what  a  father 
Godis  vnto  vs,hath  caufe  enoughjalthough  there,  were  no  hels  at  al,why  he 
fliould  dread  his  difpleafure  more  greeuoufly  than  any  dcath.But  alfo(fuch 
isthewantonnelfeof  ourflefhetorunne  to  licentioufncfle  of  finning  )  to 
reftraine  the  fame  by  all  meancsjwee  ought  therewithal!  to  take  holdc  of 
this  thought,  that  the  Lorde  vnder  whofe  power  wee  hue ,  abhorreth  all  in- 
icjuitic,  whofe  vengeaunce  they  fliall  not  efcape,that in  liuing  wickedly  doe 
prouoke  his  wrath  againft  themfelucs. 

27  ButthatwhichIohnfaith,thatfcareisnotin  charitie,  but  perfefte   ..        „ 
charitic  cafteth  out  feare,  becaiife  feare  conteynethpunifhment,  difagre- *     ^   ^' 
cth  not  with  this  that  we  fay.   For  the  wicked  feare  not  God  in  this  refpe  A 

that  they  dread  to  incurre  his  difpleafure ,  if  they  might  doe  it  without  pu- 
nifhment:  but  becaufe  they  know  him  to  be  armed  with  power  to  1  euenge: 
therefore  they  fhakc  for  feare  at  the  hearing  of  his  wrath .  And  alfo  they  fo 
feare  his  wrath,  becaufe  they  thinke  that  it  hangeth  oner  them ,  for  y  they 
looke  eucrie  moment  when  it  fhall  fall  vppon  their  heads.  As  for  the  faith- 
full :  they  (asisaboucfaide)  both  feare  his  difpleafore  more  thsn  punifh- 
ment,  and  are  not  troubled  with  feare  of  punilliment  as  if  it  did  hang  oucr 
their  ncckes,but  they  arc  made  the  more  ware  not  to  procure  it.So  faith  the 
Apofllc.whenhefpeakethtothefaithfiilrBe  yenotdeceiued:for  this  com- 
mcthy  wrath  of  God  vpon  the  children  of  vnbcleefe.He  threatcncth  not  y 
Gods  wrathwil  come  vponthe,but  putteth  the  in  mind  to  think  vpon  this,  Ephe.j.itf,  ' 
y  the  wrath  of  God  is  prepared  Tor  fiach  wicked  doinges  as  he  had  recited,  ^^*'  i'^'  ' 
y  they  thcfelues  fhould  not  be  willing  alfo  to  proue  it.Albett  it  fcldomc  hap- 
peneth  that  the  reprobate  be  awakened  with  onely  and  bare  threatcningcs, 
but  rather  being  alreadie  grofle  and  vnfenfiblic  dul  wuh  their  owne  harde- 
nesjfo  oftas  God  thundreth  from  heaucn  they  hardeathcfeiues  to  obftina- 

cic.buc 


Cap.  2,  OfthemAHsrhoffftoreeeiHe 

but  when  they  are  once  ftrickcn  with  his  hande  ,thcn  whether  they  will  or 
no,  they  bee  enforfcd  to  fcare.  Thisfeare  they  commonly  call  a  feruill 
feare :  and  in  comparifon  fet  it  for  contrarietofrcenatured  and  willing 
feare  which  becommech  children.  Some  other  doe  fuctlclv  ihioift  in  a  mid- 
dle kindc  jbccaufe  that  fame  fcruile  and  conftrained  affcdion  fomctime  fb 
(ubducthraens  mindcs,  that  they  come  wilUngly  tothefearcofGod. 

18     Nowcwcevndciftjnde,tnatin  the  good  will  of  God,  whercvnto 
faith  is  faid  to  haue  refpedjthc  poflefllon  of  faluaticn  and  crcrnali life  is  ob- 
tcined.  For  ifwee  can  want  no  good  thing, while  Godis  fiuourable  vnto 
vs,it  abundantly  fiifficeth  vs  to  the  aflUi  edneflc  of  faluation ,  when  he  him 
Pfal.80.4,    ^^^f<^docthaffurevsofhisloue  .Let  him  fiiewe  his  face  (faith  the  Prophet) 
and  weefhallbeefafc.  Wherevpon  the  Scriptures  determine  this  to  bee 
Ephe.2.14     ^^^  lumme  of  our  faluacion ,  that  God  putting  away  all  enmities,  hath  re- 
ceiaed  vs  into  faiioiir.  Whereby  they  nicw,y  when  God  is  reconciled  vn- 
to vs  there  remaineth  no  pcrill,  but  that  aUthinges  (hall  profper  well  with 
vs. Therefore  faithjhauing  taken  hold  of  theloue  of  God,hath  promifesof 
the  prefent  life  and  of  the  life  to  come,  and  peifed  aflurcdnefle  of  all  good' 
things:  but  that  fame  fuch  as  may  be  gathered  out  of  the  word  uf  God.  For 
faith  doth  not  certainly  promife  to  i  t  felfe  either  y  length  or  hon  or  or  welth 
of  his  life,for  afmuch  as  God  willed  none  of  thefe  thinges  to  bee  appointed 
vnto  vsjbut  is  contented  wiih  this  afTurednes.  y  God  wil  i.euer  faiJehow  fo 
euer  many  thinges  faile  vs  that  pertaine  to  the  maintenance  of  this  prefent 
life.  Butthecheefc  aflliredneireoffaithrcftcth  in  expcdationof  the  hfc 
tocomcjwhichisfet  outofdoubtby  thewordeof  God.  But  what  {oeuer 
miferies  and  calamities  betide  vnto  them  whome  God  loueth.they  can  not 
worke  the  contrarie,  but  that  his  good  will  is  perfed  fclicitie.    Therefore 
whenwecdidmeane  toexprelTcthe  fumme  of  bleflednes,  wee  named  the 
fauourofGod,  out  of  which  fpring  doeflowe  vnto  vsallkindes  of  good 
thingcs.And  this  wee  may  commonly  note  through  out  the  Scriptures, 
that  when  foeuer  mention  is  madenotoncly  ofeternall  faluation  ,  but  al- 
fo  of  any  good  thing  in  vs ,  wee  bee  alway  calledbackc  to  the  loue  of  God. 
'PCi\,6x.4,   For  which  caufe  Dauid  faith,  that  the  goodncfie  of  God  when  it  is  felt  in  a 
godly  heart,  is  Tweeter  and  more  to  be  defired  than  life  it  fclfe.  Finally,if  all 
thinges  elfe  doe  flowe  vnto  vs  according  to  our  owne  wiHiing,  and  wee  bee 
vncertaine  of  Gods  loue  or  hatred ,  our  fclicitie  fhalbe  accurfed,and  there- 
fore miferable:  But  if  the  fauourablc face ofGod doe  fliine  vntovs,euen 
our  verie  miferies  fhnll  bee  bleifed,  becaufe  they  are  turned  to  hclpes  of  our 
Rom,8.  3  J,  faluation.  As  Paul,  when  heehcapethvp  a  rehearfall  of  all  aduerfities,  yec 
hee  glorieth  that  hce  was  not  by  them  feuered  from  the  loue  of  God:     and 
in  his  prayers  he  alway  beginneth  at  the  fauour  of  God,  from  whence  flow- 
Pfa.i  J.4.      cth  all  profpericie.  Likewile  Dauid  fettcth  the  onely  fauour  of  God  againft 
all  the  terrors  that  trouble  vs.  If  (  faith  hee  )  I  fhall  walke  in  the  middeft  of 
the  fhadowe  of  death ,  I  will  feare  no  cuils ,  becaufe  thou  art  with  me.And 
we  alway  fecle  that  our  mindes  doe  wauer,vnleflc  being  contented  with  the 
fauour  of  Godjthey  feekc  their  peace  in  it ,  and  haue  this  inwardly  fixed  in 
them  that  is  faide  in  the  Pfalmc  ,  Blefled  is  the  people  whole  G  O  D  is  the 
Pfjl,  J  J.  I  J,  Lord,  and  the  nation  whome  he  hath  chofcn  to  him  for  his  inheritance. 

2j?   Wee 


TheffTAceofChrifl,  Lih.s.         t^f 

X9  Wee  make  the  foundation  of  faith  to  bee  the  free  promife  of  God, 
bccaufc  faith  properly  ftayeth  vppon  it.  For  though  faith  doe  belecuc  God 
tOjbee  true  in  all  thinges ,  whether  hcc  commaunde  or  forbid,  whether  hec 
promife  or  threaten,  and  alio  obediently  rccciueth  his  commaundements, 
and  bewareth  of  thinges  that  he  prohibiteth,  and  hath  regard  to  his  thrca- 
teninges,yctpropcrlyitbeginnethat  the  promife,  and  therein  continu- 
eth,  and  therevponendeth.  For  faith  feeketh  for  hte  in  God,  which  is  not 
founde  in  commaundementcs  or  declarations  of  penalties,  but  m  promife 
of  mercie,  and  in  no  other  promife,but  fuch  as  is  freely  giuen.  For  the  con- 
ditionall  promife,  by  which  we  are  fent  to  our  ownc  workes,  doeth  noo- 
therwife  promife  life,  but  if  we  perceiueit  to  ftand  in  our  felues.  Therefore 
if  we  will  not  haue  our  faith  to  tremble  and  wauer,wc  muft  ftay  it  with  that 
promife  of  faluation,  which  is  Willingly  and  liberally  offrcd  vs  of  the  Lord, 
rather  in  refpeft  of  our  miferie,  than  of  our  owne  worthinefle.  Wherefore  Rom.io.  % 
the  ApofHe  bcareth  this  witnefTe  of  the  Gofpell,that  it  is  the  word  of  faith, 
which  name  he  takcth  both  from  the  commaundementes  andalfo  from  the 
promifes  of  the  lawc ,  becaufe  there  is  nothing  that  can  ftablifh  faith,  but 
that  liberal!  embaffage,  by  which  God  rcconcileth  the  world  to  himfclfe. 
Therefore  the  fame  Apoftle  oftentimes  maketh  a  relation  of  faith  and  the 
Gofpell  together ,  when  bee  teacheth  that  the  minifterie  of  the  Gofpel  was  Rom  j^tf.at 
committedtohimvnto  the  obedience  of  faith,  that  the  lame  is  the  power  »tf'«7. 
of  God,  to  faluation  toeueryone  thatbeleeueth:  thatinitis  rcucaled  the 
righteoufnes  of  God  from  faith  to  faith.  And  no  maruel.  For  fith  the  Gofpel  ^ 
is  the  minifterie  of  reconciliation,  there  is  no  other  teftimonic  fure  enough  *  *'*'  ' 
of  Gods  good  vvil  toward  vs,  the  knowledge  whereof  faith  requireth.Thcre- 
fore  when  we  fay  that  faith  muft  reft  vpon  free  promife,  wee  doe  not  denic 
but  that  the  faithful  doe  euerie  way  embrace  and  receiue  the  word  of  God, 
but  wee  appoint  the  promife  of  mercie  to  be  the  proper  marke  of  faith.Euen 
as  the  faithfull  ought  indeede  to  acknowledge  God  to  bee  the  iudge  and  pu- 
niflier  of  wicked  doings,  and  yet  they  properly  haue  regarde  vnto  his  mer-  -/.  «  ^ 
cifull  kindenefle:  for  afmuch  as  bee  is  defer ibed  to  them  to  bee  confidered  foVa,  *, ' 
fuch  a  one  as  islouing  and  mercifull,  farre  from  wrath,  of  much  goodncfTcj 
gentle  vnto  all,powrjng  foorth  his  mercy  vpon  all  his  workes. 

3  o  Neither  yet  doe  I  regarde  the  barkinges  of  Pighius,  or  fuch  other 
dogges,when  they  findc  fault  with  this  reftraint,as  though  in  diuiding  faith 
it  did  take  holde  but  of  one  peece  thereof.  I  graunt  (as  I  haue  alreadic  faid) 
that  the  generallobieftoffaith(  as  they  tearme  it)  isthetrueth  of  God, 
whether  bee  threaten  or  pur  vs  in  hope  of  fauour .  Wherefore  the  Apoftle  Hcb.i.i. 
afcribeth  this  to  faith,  that  Noe  feared  the  dcftrudion  of  the  worlde,  when 
itwasnotyetfeene.lfthefeareofa  punifhmentihortly  tocome,was  the 
workc  of  faith,  then  ought  not  the  threatninges  to  bee  excluded  out  of  the 
definition  of  faith.  This  is  indeede  true .  But  the  cauillers  doc  vniuftly  ac- 
cufc  vs,  as  though  we  denied  that  faith  hath  refpect  to  all  the  partes  of  the 
worde  of  God .  For  cur  meaning  is  oncly  to  ihewe  thofe  two  thinges, 
firft,  that  faith  neuer  ftcedfaftlyitandethvntill  it  come  to  free  promife; 
and  then  that  wee  are  no  otherwife  by  it  to  bee  reconciled  to  Godjbut  be- 
caufe 


ac 


■.Cap,2,  Of  the  maner  how  toreceiuff 

caufc  it  coupleth  vs  to  Chrift.  Both  thofe  pointcs  are  worthy  to  bcc  noted. 
Wc  fsreke  flich  a  faith,  which  may  make  dirfei  cnccbetwcene  the  chidren  of 
God  and  the  reprobate,  bctwenc  y  faithfinl  and  the  vnbcleuing.If  a  man  do 
belecue  that  God  both  iuft]yconimaunde:h  all  that  he  commsimdeth,  and 
truely  thrcatiK-ch,  lliall  hee  bee  therefore  called  faithful!?  Nothing  lefle. 
Therefore  there  can  be  no  lledfaft  Hay  of  faith,  vnlcllc  it  be  grounded  vp- 
pon  the  mcrcic  of  God  .  But  nowc  to  what  cndc  doc  we  difputc  of  faithrls  it 
not  that  we  may  learne  the  way  of  faluation  ?But  how  doth  faith  bring  fal- 
uation  but  in  refpcct  that  it  grafFech  vs  into  the  bodie  of  Chrift  >  Therefore 
there  is  no  inconuenience,  if  in  the  definition  we  doc  enforce  the  principall 
eftecft  thereof,  and  do  loyne  vnto  the  generall  namc,in  ftcdc  of  a  difference 
y  maike  y  feuererh  the  faithfull  from  the  vnbeleuing.  Finally ,  the  mahcious 
haue  nothing  to  find  fiuk  withal  m  this  deftun,  but  they  muft  wrap  vp  Paul 

Rom.io.  8  ^^'"^  ^^^"  y  ^^""le  blame,  which  callcch  thcGofpcl  properly  the  word  of  faith. 
3 1  But  heievpon  sgaine  we  gather  that  which  wee  haue  before  decla- 
red, that  faith  doth  no  Icile  necde  the  worde  than  the  fruite  doth  necde  the 
Jiaely  roote  of  thctree,becaureno  other  (as  Dauidteftifieth)  cantruftin 

pfi.o.n."  the  Lord,but  they  that  knowe  his  name.  But  this  knowledge  is  not  accor- 
cording  to  euerie  mans  imagination,  but  fo  far  as  God  himfelfe  is  witnes  of 
his  owncgoodnes.  Which  the  fame  Prophet  confirmeth  in  anotlaer  place, 

pfj^,  op,.,  faying:  Thy  faluation  is  according  to  thy  worde.  Againe,lhaue  truftedin 
thy  worde,  hue  mee,  Where  is  to  bcc  noted  the  relation  of.faith  to 
the  word, and  then  how  faluation  foUuwcrh.  And  yet  in  the  mcane  time  we 
doe  not  exclude  the  power  of  God,  with  beholding  whereof,  vnles  faith  fu- 
ftcine  it  fclfe,  it  can  neuer  giue  vnto  G  od  his  due  honour.Paul  fcemcth  to 

Rom.4,21.  rehearfe  a  certaine  fclcnder  and  common  thing  of  Abraham,  that  he  bclcc- 
ued  that  God  which  had  promifed  him  y  blcfled  fecde,was  .able  to  performc 
it.  Againc  in  an  other  place,fpeakingof  him  fclfe:  I  know  whome  1  haue  be- 
lecued,and  I  am  fure  that  he  is  able  to  keep  that  which  I  haue  left  with  him 
vnciU  that  day.  But  if  a  man  wey  with  himfelfe  how  many  doubtings  of  the 
power  of  God  do  oftentimes  creepe  into  mans  minde,he  fhal  weU  perceiue 

i.Tim.!.  1 S.  chjt  they  which  doe  liighly  cft:ceme  it  as  it  is  worthic,hauc  not  a  litle  profi- 
ted in  faith.We  all  willconfefle  that  God  is  able  to  doe  whatfoeuer  he  will, 
but  when  euen  the  leaft  tentation  throweth  vs  downe  with  feare,  and  ama- 
feth  vs  with  horrour,thcrby  appeareth  plainly ,that  we  diminilh  the  eftima- 
tion  of  Gods  power,v/hen  wc  prefer  aboue  it  thofe  thinges,  y  Satan  threat- 
ncth  againft  Gods  promifcs.This  is  the  rcafon  why  Efay,mcaning  to  print 
into  the  harts  of  the  people  y  allurednes  of  faluation,doth  Co  honorably  in- 
trcateoftheinfinire  power  of  God.  Itfcemethoftthatfo  foone  as  he  hath 
bcgonne  to  fpeake  ot  the  hope  of  pardon  and  reconciliation,  he  by  and  by 
tourneth  to  an  other  thing ,  and  wandrcth  about  in  long  and  fuperfluous 
circumftaunces,  rehcarfing  how  maruelloufly  hee  Lorde  goucrneth  the 
frame  of  heauen  and  earth  and  the  whole  order  of  nature,  yet  is  here  no- 
thing that  (eructh  not  fitly  for  the  circumftance  of  the  matter  that  he  fpea- 
kech  of.  For  vnlelfe  the  power  of  God  whereby  he  is  able  to  doe  all  tloinges 
be  prclently  fct  before  our  eyes,  oiu  earcs  will  hardly  hcarc  the  worde ,  or 
will  not  cllccrac  it  fo  much  as  it  is  worth.  Bdidc  that,  here  is  declared  his 

cfl-cdu- 


The  grace  of Chriff.  Lih.3.  '^7 

eftc<5tua]I  power,  becaufcgodlineffe(  as  wee  haue  alreadie  flieweJin  ano- 
ther place)  docth  alway  applie  the  power  of  God  to  vfe  and  worke,lpeciaI- 
ly  it  fetceth  before  it  felfe  thofe  workes  of  God ,  whereby  hec  hath  teftiSed 
himfclfe  to  be  a  father.  Hcrevpon  commech  that  in  the  Scriptures  is  fo  of- 
ten mention  made  ofthe  redemption ,  whereby  the  Ifraelites  might  hauc 
learned  that  God  which  was  once  the  author  of  (aluation,  will  bee  an  euer- 
laftingpreferuer  thereof.  And Dauidputtethvs  in  mindeby  hisovvne  ex- 
ample, that  thofe  benefites  which  God  hath  particularly  bcftowed  vpon  e- 
ucry  man,doeafterwardc  auaile  to  the  confirmation  of  his  faith.  Yea  when 
God  feemeth  to  haue  forfaken  vsjit  behoueth  vs  to  ftretch  our  v^its  further, 
thathis  auncientbcnelitsmay  recomfortvs,asitisraidinanothcrPfalme, 
I  haue  beene  mindfull  of  olde  dayes.  I  haue  fludied  vppon  all  thy  workes.  ^^^/^^'^^^ 
SccAgaine,  I  will  remember  the  woikesof  thcLorde,  and  his  meruellcs  QgnJ/j\ 
from  the  beginning.Butbccaufe  without  the  word  all  quickcly  vaniflieth  a- 
way  rhat  we  conceiue  ofthe  power  of  God  and  of  his  workes,  therefore  we 
doe  nor  without  caufe  affirme  that  there  is  no  faith,  vnleife  God  giue  light 
vnto  ic  with  ccftimonie  of  his  grace.  But  here  a  queftion  might  be  moucd, 
what  IS  to  be  thought  of  Sara  and  Rebecca ,  both  which  being  moued  as  ic 
feemeth  with  zcale  offaith,  palled  bcyonde  the  bondes  ofthe  worde.  Sara, 
when  file  feruently  dcfued  the  promifcd  lillie  ,  gaue  herbondmaide  to  her 
husbande.  k  can  not  be  denied  but  y  fhe  many  wayes  linned  :  but  nowc  I 
touch  only  this  faulte,  that  being  carried  away  with  her  zeale,  fliee  did  noc 
reftrainc  herfclfe  within  the  boundesof  Gods  worde  ,  yet  it  is  certayne 
that  that  delire  proceeded  of  faith. Rebecca  being  certified  by  the  oracle  of 
God  ofthe  clcdion  of  her  fonne  Iacob,procured  his  blefllng  by  euil  craftie 
meancs:{he  deceiued  her  husband  the  witnelTe  and  minifter  ofthe  grace  of 
God:  fh  ec  compelled  her  fonne  to  he:  fhe  by  diuerfc  guiles  and  deceits  cor- 
rupted the  trueth  of  God:  Finally  in  making  a  fcdrne  of  his  promifejfhe  did 
as  much  as  in  her  lay,deftroye  it.  And  yet  this  aft,  howc  much  foeuer  it  was 
euill,and  worthie  of  blame,  was  not  without  faith,for  it  was  nccefl'arie  that 
(he  fhoulde  oucrcome  many  offences,  that  fhe  might  fo  earncftly  endeuor  Gen.a^. 
to  atteine  that  which  without  hope  of  earthly  profitc  was  fii!  of  great  trou- 
bles anddaungers.As  wemay  notfay  that  the  holy  Patriarch  Ifaac  was  al- 
together without  faith, becaulc  hebeingby  the  fameoracle  ^f  God  admo- 
/lied  ofthe  honour  transferred  to  the  yonger  fonne,  yet  ceafednottobec 
more  fauourably  bent  to  his  firft  begotten  fonne  Efau.  Truely  thefe  exam- 
ples doe  teach,  that  oftentimes  crrours  arc  mingled 'with  faith,  but  yet  fo 
that  faith  if  it  bee  a  true  faith ,  hath  alway  the  vpper  hands .  For  as  the 
particular  errour  of  Rebecca  did  not  make  voide  the  eftede  ofthe  blef^ 
fing,  fo  neither  did  it  make  voydeher  faith  which  generally  reigned  in 
her  minde  ,  and  was  the  beginning  and  caufe  of  that  doing.  Ncuer- 
thelefle  therein  Rebecca  vttered  howe  readie  mans  minde  is  to  fall  fo 
foone  as  hee  giueth  himfelfe ,  neuer  fo  little  libertie.  But  thoughe  mans 
defaulteandweakenefle  doeth  darken  Faith  ,ycc  it  doeth  not  quenchc 
it :  in  the  meane  time  it  putteth  vs  in  minde,  howe  carefully  wee  oughc 
to  hangevpon  the  mouth  of  G  O  D,  and  alfo  conhrmeththatwhiche 
wee  haue  taught ,  that  Fayth  vanifheth  awaye,  vnleife  it  bee  vpholden 
by  the  worde  ;  as  the  mindcs  both  of  Sara,  and  Ifaac  and  R';bebca 


C4p.  2  •  Of  the  tfMuir  haw  toreceine 

had  become  vayne  In  their  crooked  wandcringes  out  of  the  wayCjVnlclTe 

they  had  bene  by  Gods  fccrete  bridle  holdcn  in  obedience  of  the  word, 

3 1     Againe,  not  without  caufc  wee  include  all  the  promifes  in  Chriftc, 

forafmuch  as  m  the  knowledge  of  him  the  Apoftle  includcth  all  the  Gof- 

1  Cor'/to,  PC^^=  ^''^^  "^  ^"  ^^^^^  P'**^^  ^^  teacheth,  that  all  the  promifes  of  God  arc 
*  in  him,  yea  and  Amen.  The  reafon  whereof  is  readie  to  be  (hewed.    For  if 
God  promife  any  thing ,  hee  therein  fheweth  his  good  will :  fo  that  there  is 
no  promife  of  his,rhat  is  not  a  teftmionie  of  his  loue.Neithcr  maketh  it  any 
matter  that  the  wicked  when  they  haue  great  and  continuall  bcnefites  of 
Gods  hberalitie  heaped  vponthem,  doe  thereby  wrap,  them  felues  in  fo 
much  the  more  greeuous  iudgement.  For  fith  they  doe  neither  thinke  nor 
acknowledge  that  thofe  thinges  come  vnto  them  nrom  the  hande  of  God, 
for  if  they  acknowledge  it,  they  do  not  with  them  felues  confider  his  good- 
nelfe,  therefore  they  ca  n  not  thereby  bee  better  taught  of  his  mercie  than 
bruit  bcaftes,  which  according  to  the  meafure  of  their  cftate,  doereceiuc 
the  fame  fruite  of  Gods  IibebaTitie,  and  yet  they  perceiue  it  not.    Neither 
docthitany  more  make  againft  vs,  that  many  times  inrefiifingthc  promi- 
fes appointed  for  them,  they  doc  by  that  occafion  procure  to  themfclues 
the  greater  vengeaunce.  For  although  the  efFcftuall  working  of  the  promi- 
fes do  then  onely  appeare,  when  they  haue  founde  faith  with  vs,yet  y  force 
and  natural!  propcrtic  of  them  is  ncucr  extinguifhed  by  our  vnbcleefe  or 
vnthankefulneflc.Therefore  when  the  Lord  by  his  promifes  doth  prouokc 
j^j  J ,-,    man  not  onely  to  receiue,but  alfo  to  thinke  vpon  the  fruitcs  of  his  bounti- 
fulnesjhc  doth  therewithal!  declare  vnto  him  his  loue.Wherevpon  we  muft 
returne  to  this  point,that  euery  promife  is  a  teftifying  of  Gods  loue  toward 
vs.But  it  is  out  of  queftion,y  no  man  is  loued  of  God  but  in  Chrift,  he  is  the 
«  ,  bcloued  Sonne,in  whomc  theloue  of  the  father  abideth  &  refteth,  &  then 

^  *     *      from  him  powreth  it  fclfeabrode  vnto  vs:  as  Paul  teacheth,  that  wee  haue 
obteined  fauour  in  the  beloued  one.  Therefore  it  muft  needes  bee  dcriued 
and  come  vnto  vs  by  mcane  of  him.  For  this  caufe  the  Apoftle  in  an  other 
Eph. ».  1 4.    place  calleth  him  our  peacetin  an  other  place  he  fetteth  him  out  as  a  bond, 
whereby  God  is  with  fatherly  natural  kindnes  bounde  vnto  vs.It  followeth 
then  y  we  muft  caft  our  eyes  vpon  him,  fo  oft  as  any  promife  is  offered  vs. 
Rom.8.t.&  And  that  Paul  teacheth  no  abfurditie,yal  Gods  promifes  whatfocuer  they 
15,8.  be,are  confirmed  and  fulfilled  in  him.  Therebe  certaine  examplcsy  make 

for  the  contrarie,For  it  is  not  likely  that  Naaman  the  Syrian,  when  hcc  re- 
Aa.t  0.8.  quired  of  theProphet  the  mancr  how  to  worftiip  God  aright,was  inftru<fled 
Adt.%.  concerning  the  Mediatoryet  his  godlines  is  prayfed.  Cornehnsi  Gentile 

a.Kin.j.  17.  and  a  Romane,couId  fcarfcly  vnderftand  that  which  was  knowen  not  to  all 
the  Icwes,yea  &  that  very  darkely  :yet  his  almes  and  prayers  were  accepta- 
ble to  God. And  the  facrifice  of  Naaman,by  the  Propnets  anfwcre  allowed. 
i-Res.  J.17.  Which  thing  neither  of  them  could  obteinc  but  by  faith  .Likewife  it  may  be 
Aa.S.ij.  faidoftheEnunche  to  whom  Phdip  was  carried,  which  if  hee  had  not  had 
fome  faithjwould  not  haue  taken  vpon  him  thetrauel  &  expcnfcs  of  fo  long 
a  iourncy,to  worlhip.Yet  we  fcc,when  Philip  examined  him,  howc  he  be- 
wraicd  his  ignorance  of  the  Mediator.And  truly  I  grant  that  their  faith  was 
partly  vnexprelTedjnotonly  concerningChriftspcrfonjbut  alfo  concerning 

his 


Thegr/tceofPirifl.  Likf,       tft 

hi?  power  Sc  the  office  committed  vnto  him  of  the  Father  .Yet  in  the  meane 
time  it  is  certain,that  they  were  inftrufted  in  fuch  principles,  as  gauc  them 
fomc  taft  of  Chrift,althotigh  but  very  fmall.  Neither  ought  this  to  feemc 
ftrange.For  neither  would  y  Eunuch  haue  come  in  haft  to  lerufalem  from  a 
farre  countrcy  to  worfhip  an  vnknowen  God,  neither  did  CorneUus  when 
he  had  once  embraced  the  lewifli  religion  fpend  fo  much  time,  without  be- 
ing acquainted  with  the  tirft  grounds  of  true  dodrin.As  for  Naaman,  it  had 
bene  too  fond  an  abfurditie  for  Elizeus  when  he  taught  him  of  fmal  things, 
to  haue  faid  nothing  of  the  principall  pointTherefore  although  there  were 
among  them  a  dark  knowledge  of  Chrift,  yet  it  is  not  likely  that  there  was 
no  knowledge  becaufc  they  did  rie  themfelucs  in  the  facrifices  of  the  lawc, 
which  muft  haue  bene  difcerned  by  the  very  ende  of  them ,  that  is  Chrift, 
from  the  falfe  facriticcs  of  the  Gentiles. 

33  But  this  bare  &  outward  declnration  of  the  worde  of  God,  ought  to 
haue  largely  fufficcd  to  make  it  be  beleeued,  if  our  owne  blindncflc  &  ftub- 
bornefTc  did  not  withftand  it.But  our  minde  hath  fuch  an  inclination  to  va- 
nitie,y  it  can  neuer  cleaue  faft  vnto  the  trueth  of  God,&  hath  fuch  a  dulnes, 
y  it  is  alway  blind  &  cannot  fee  the  hght  thcrof.  Therefore  there  is  nothing 
auailably  doneby  the  worde  without  the  enlightning  of  the  holy  Ghoft. 
Whereby  alfoappeareth,  that  faith  is  farre  aboue  mans  vnderftanding. 
Neither  fhalitbe  fufficient  that  the  minde  bp  lightened  with  the  fpirite  of 
Godjvnlefle  the  heart  be  aifo  ftrengthcned  &  ft^abli/hed  with  his  power. 
Wherein  the  Schoolemen  do  altogether  erre,  which  in  confidering  of  faith, 
do  only  take  hold  of  a  bare  &  firaple  aflentby  knowledge,leauing  outy  con- 
fidence Siaffurednelfe  of  the  heart.  Therefore  faith  is  both  waycs  a  fingu- 
lar  gift  of  God,both  y  the  mind  of  man  is  clenfed  to  taft  the  trueth  of  God, 
&  that  his  heart  is  ftabliftied  thcrcin.For  the  holy  Ghoft  not  only  is  the  be- 
ginner of  faithjbut  alfo  by  degrees  encrefeth  it,vntil  by  it  he  bring  vs  to  the 
ncauenlykingdom.That  good  thing  (faith  Paul)  which  was  committed  to  *A  ""•'♦*♦ 
thy  kceping,keepe  in  the  holy  Ghoft  which  dwclleth  in  vs.  ButhowcPaul 

faith  y  the  holy  Ghoft  is  giuen  by  the  hearing  of  faith,  wee  may  eafily  dif- 
folue  it.  If  there  had  bene  but  one  onely  gift  of  the  holy  Ghoft,  then  it  had 
bene  an  abfurditie  for  him  to  call  the  holy  Ghoft  the  effeft  of  faith ,  which 
is  the  author  &  caufe  of  faith.  But  when  hee  maketh  report  of  the  giftes 
wherewith  God  garniftieth  his  Church,  &  by  encrcafings  of  faith  bringeth 
it  to  perfeftion,it  is  no  mcruaile  if  he  afcribe  thofe  thinges  to  faith  which 
maketh  vs  fit  to  receiue  them.This  is  reckencd  a  raoft  ftrangc  conclufion, 
when  it  is  faidjthat  no  man  but  he  to  whom  it  is  giuen,can  beleue  in  Chrift. 
But  thatis  partly  becaufe  they  do  not  confider  either  howfecret&hiethe 
heauenly  wifedome  is,or  how  great  mans  dulnefTc  is  in  conceiuing  the  my- 
ftcries  of  Godrand  partly  becaufe  they  looke  not  vnto  thataflurcd&fted- 
faft  conftantnefle  of  heart,that  is  to  fay,the  chiefe  part  of  faith. 

34  But  if(as  Paul  preacheth)  no  man  is  witnelTe  of  the  will  of  man,  but«Cor.:.ii» 
the  fpirit  of  man  that  is  within  him,  then  how  Ihould  man  be  fure  of  the  wil 

of  GodPAnd  if  the  trueth  of  God  be  vncertaine  among  vs,  in  thofe  things  y 
we  prefently  behold  with  our  eye,  howe  ftiould  it  be  afliired  and  ftedfaft  a- 
mong  vs  there  where  the  Lord  promifeth  fuch  things  as  neither  eye  fecth, 

C  c.  nor 


C4p.  2 .  Of  the  miner  ho  w  td  receme 

nor  wit  compi-ehcndeth?Buthcrc'ii\  mans  (hatpneflcofvndcrftandinglsfb 
ouerchrowcn  and  failcchjthac  the  firft  degree  of  profiting  in  Gods  fchoolc, 
IS  to  forfakc  his  ownc  w  it.For  by  it  as  by  a  veile  caft  before  vs,  wee  are  hun- 
dred that  wc  cannot  attcinc  the  myftencs  of  God,  which  arc  not  difclofed 
but  to  litlc  ones. For  neither  doth  Bclh  and  bloud  difclofe,  nor  natiirall  man 
perceiuc  thofe  things  that  arc  of  the  Spirite ,  but  rather  to  him  the  learnmg 
Luc  [o  s^i  *    of  God  is  foohflincfle,  bccaufe  it  is  fpiritually  to  be  iudged .  Thcjforc  hcrc- 
Mat'.itf .  17*,  in  the  helpe  of  the  holy  ghoft  is  necclfarie ,  or  rather  herein  his  force  only 
I. Cor  i.  14.  reigneth.  There  is  no  man  that  knowcth  the  mind  ofGod,  or  hath  ben  his 
Rom.  1 1. 34-  counfcllcr  :  but  the  holy  fpirit  fearcheth  out  all  thingcs  ,  cucn  the  dccpe  fe- 
lohn!/!*?**  ^^'^^^^  of  God,  by  whome  it  is  brought  to  paire,that  we  knowe  the  mindc  of 
Chrift .  No  man  (faith  he  )  can  come  to  me:  vnlcffc  my  father  that  fent  me> 
drawe  him.  Eucry  one  therfore  that  hath  hearde  and  learned  of  my  father, 
commeth.  Not  that  any  man  hath  fecnc  the  father  ,  but  he  that  is  fent  of 
God.Euen  as  therefore  we  cannot  come  vnto  Chrirt,  but  beeing  drawen  by 
the  Spirite  ofGod:fo  when  wee  be  drawcn,wee  are  hftcd  vpin  wit  &  mind 
abouc  our  vnderftanding.     For  the  foule  enlightened  by  him,  taketh  as  it 
were  a  newe  /harpncfl'c  of  vnderftanding ,  wherewith  it  may  bcholde  hea- 
iicnlymyfteries,  with  brightnelTc  whereof  it  was  before  dafeled  initfclfe. 
And  fo  mans  vnderftanding  receiuing  bnghtncile  by  the  light  of  the  holy 
Ghoft,  doethncucrtilthentruely  begin  to  tafte  of  thofe  thinges  that  be- 
long to  the  kingdome  of  God,  being  before  altogether  vnfauourie  &  with- 
out iudgemeiu  of  tafte  to  take  aflay  of  chem.     Therefore  when  Chrift  did 
Luc  24  17    '^otablv  fet  out  vnto  two  of  his  difciples  the  my  fterics  of  his  kingdome,yct 
and^si     '  henothingpreuailcd,  vntill  he  opened  their  fenfes  that  they  might  vnder- 
IohD,t(j.i  5,  ftande  the  Scriptures .     When  the  Apoftlcs  were  fo  taught  by  his  godly 
mouth,  yet  the  Spirite  of  trueth  muft  bee  fent  vnto  them,  topoureinto 
their  mindes  the  fame  doftrine  which  they  had  hearde  with  their  cares. 
The  worde  of  G  O  D  is  like  vnto  the  Sunne  that  iliincth  vnto  all  them  to 
whome  it  is  preached,  but  to  no  profite  among  blinde  men.  But  wee  arc  all 
in  this  bchalfe  blinde  by  naturc,thcrefore  it  cannot  pcarce  into  our  rainde 
but  by  the  inward  mafter  the  holy  Ghoft,raaking  by  his  cnlightning  an  cn- 
tric  for  it. 

3  5  In  another  place,  when  wee  had  to  entreat  of  the  corruption  of  na- 
ture,wc  haue  more  largely  (hewed  how  vnfit  men  are  to  beleeuc.  Therfore 
I  wil  not  wcaric  the  readers  with  icpcting  the  fame  againc.  Let  this  be  fuf- 
i.Cor.4.13.  ficient  that  the  fpiiitoffaith  is  called  of  Paul  faith  itfelf,  which  the  fpirite 
giueth  vSjbut  not  v/hich  we  haue  naturally  .Therefore  he  pravcth  that  God 
3.Thef.x.i  I.  fulhll  in  the  Thcllalonians  all  his  good  plcafure  ,  and  the  worke  of  faith  in 
power.  Wherein  calling  faith  the  worke  of  God,  and  giuing  it  that  title  for 
a  name  ofaddirion,and  calling  it  by  Hgure  of  appofition  Gods  good  plea- 
furc,he  dcnicth  y  it  is  of  mans  own  motion:and  not  contented  therwith  he 
addethfurther,y  It  is  a  declaration  of  Gods  power  :  writing  tothcCorin- 
thiansjvvhcrc  he  faith,that  faith  hangcth  not  vpon  the  wifcdom  of  men,buc 
is  grounded  vpon  the  power  of  the  holy  Ghoft.  He  fpcakcth  in  deed  of  out- 
ward miraclcs:but  becaufc  y  reprobate  are  blind  at  the  beholding  of  them, 
he  comprchcndcth  alio  that  inwardc  fcalc ,  whereof  he  makcth  mention 

in 


The  grace  of (^hrifl.  Likj,      tg^ 

in  an  other  place.  And  God,thc  more  glorioufly  to  fet  forth  his  hbcrality  in 
fo  noble  a  gift,  vouchfafcth  not  to  graunt  it  to  all  vniuerfally  without  diffe- 
rence, but  by  Angular  priuilegegiucth  it  towhomhe  wil.  For  proofewher- 
ofwe  haue  alleaged  teftimonies  before .  Of  which  Auguftine  being  a  faith- 
fiill  expofitor,  crieth  out  that  ic  would  pleafc  the  Sauiour  to  teach  him  ,  and 
that  the  very  belceuing  it  felfe,  is  of  gift  and  not  of  defcruing.No  man({aith 
he),  commeth  to  me,  vnlcfle  my  father  drawe  him ,  and  to  whom  it  is  giuen 
of  my  father.  Itismaruclloustluttwodoehearc,  the  one  defpifeth,  the  o- 
thcrafcendech  vp.  Let  him  that  defpifeth,  impute  itvntohirafelfe.  lettc 
him  that  afcendeth,not  arrogantly  afllgne  it  to  himfclfe .  In  an  other  place. 
Why  is  it  giuen  to  one  and  not  to  an  other?  It  greeueth  me  not  to  fay  it,ihis 
is  the  depth  of  the  crofTe .  Out  of  I  wote  not  what  depth  of  the  iudgements 
of  God  which  we  may  not  fearch,  proceedcth  all  that  we  can .  What  I  can,I 
fee  :  whereby  I  can ,  I  fee  not,  fauing  that  I  fee  thus  farre ,  that  itis  of  God. 
Biitwhyhim,andnothim?  That  is  much  tome.  Itisabottomlefledepth, 
it  is  the  depth  of  the  crolfe .  I  may  cry  out  with  wondering,  but  not  fhewc  it 
in  difputing  .  Finally  the  fumme  commeth  to  this,  that  Chrift  when  hec 
enlightneth  vs  vnto  fiiith  by  the  power  of  his  Spirite ,  doeth  there- 
withal! grafFe  vs  into  his  bodie  jthat  wee  may  be  made  partakers  of  all  good 
thinges. 

36  Now  it  remaineth  that  that  which  the  mindc  hath  receiued,  may  bee 
further  conueyedintoy  heart.  For  the  word  of  God  is  not  throughly  recei- 
ued by  faith,  if  it  fwimme  in  the  toppe  of  the  braine  ,  but  when  it  hath  taken 
rcote  in  the  bottome  of  the  heart  y  it  may  be  an  inuinciblc  defence  to  bearc 
and  rcpulfe  al  the  engines  of  tentations.  Now  if  it  be  truCjthat  y  true  vnder- 
ftanding  of  the  minde  is  tlie  enhghtning  thereof,  then  in  fuch  confirmation 
of  the  heart,  his  power  much  more  euidcntly  appeareth ,  euen  by  fo  much 
as  the  diftruftfulnefle  of  the  heart  is  greater  than  the  blmdnelTe  of  the  wit: 
and  as  it  is  harder  to  haue  the  minde  furnifhed  with  afTurednefle,  than  y  wic 
to  be  inftruded  with  thinking .  Therefore  the  Spirit  performeth  the  office 
of  a  feale,to  feale  vp  in  our  hearts  thofe  fame  promifes,  the  aflurance  wher- 
of  it  firft  emprinted  in  our  wits ,  and  ferueth  for  an  earneft  to  confirme  and 
ftablifli  them.  Sith  ye  beleucd(  fay th  the  Apoflle  )ye  are  fealed  vp  with  the  P  •  '**  *• 
holy  Spirite  of  promife,  which  is  the  earneft  of  our  inheritance.  See  you  not 
how  he  teacheth  that  by  the  fpirite  the  hcartes  of  the  faithfuU  are  grauen  as 
with  a  feale?  and  how  for  the  fame  reafon  he  calleih  him  the  Spirite  of  pro- 
mife, bccaufe  he  ratifieth  the  Gofpell  vnto  vs?  Likewife  to  the  Corinthians  2.  Cor.1.21. 
he  fay  th :  God  which  annointed  vs,  which  hath  alfo  fealed  vs,and  giuen  the  ^"'^  J  J* 
earneft  of  his  Spirit  in  our  heartcs.  And  in  an  other  place  when  he  fpcaketh 
of  confidence  and  boldeneffe  of  hopinge  well ,  he  maketh  the  pledge  of  the 
Spirit  the  foundation  thereof. 

3  7  Neither  yet  haue  I  forgotten  that  which  I  faide  before ,  the  remem- 
brance wherof  experience  cotinually  renewcih,  that  is,  that  faith  is  toffed 
with  diuerfe  doubtings,fo  that  the  mindes  of  the  godly  arc  feldom  quiet,  or 
atlaft  do  not  alway  cnioy  a  peafable  ftate;  but  with  whatfoeuer  engine  they 
be  fhaken,  either  they  rife  vp  out  of  the  very  gulf  of  temptations,  or  doe  a- 
bidc  faft  in  their  ftanding .    Truely  this  aflurcdnefle  onely  nouri/hcth  and 

C  c  i  defendeth 


Cap.i .  Of  the  mjtter  how  to  reeeiue 

Pfa,4^,j  defcndechfaich,\vhcn  we  holde  faft  that  which  is  fayd  in  the  PfalttlC:  The 
Lord  is  our  protcftion,  our  hclpe  in  trouble,  thcrforc  wc  wil  not  fearCjWhen 
the  earth  /hall  tremble,  and  the  mountaines  fliall  Icapc  into  the  heart  of  the 
fca  .    Alfo  this  moft  fweete  quietncflc  is  fpokcn  of  in  an  other  place :  I  lay 

Pfa,j.ff,  downe  and  flcpt, and  rofeag line, becaufc  the  Lordehathfuftcinedme.  It 
is  not  meant  therby  that  Dauid  was  alway  with  one  vndifturbed  courfe  fra- 
med to  a  merry  cheerefxilnelTe :  butinrcfpcd  that  he  rafted  the  grace  of 
God,according  to  his  proportion  of  faich,therfore  he  glorieth  that  he  with- 
out fcarc  defpifeth  al  that  euer  might  dcfcjuiet  the  peace  of  his  mind.  Thcr- 
fore  the  Scripture  meaning  to  exhort  vs  to  faith,  biddeth  vs  to  be  quiet .  In 

Efj.jo.ij.    Efaieitisfayde:  In  hope  and  filence  (hall  be  your  ftrength.  In  the  Pfalm.c: 

Pfa.  37.7.     Holde  thee  ftill  in  the  Lord,and  v/aitc  for  him.  Wherewith  agreeth  that  fay- 
*  °'^  '  ingofthcApoftlc  to  the  Hcbrues:  Patience  is  needefuU.&c. 

38  Hereby  wc  may  iudgc  howe  peftilcnt  is  that  doftrine  of  the  Scholc- 
men,ihat  wccanno  otherwifc  determine  of  the  grace  of  God  towardc  vs, 
than  by  morall  coniefture  as  euery  man  thinketh  himfelf  worthy  of  it.  Tru- 
ly if  we  fhall  wcy  by  our  workcs  how  God  is  minded  toward  vs ,  I  grant  that 
wc  can  attaine  it  with  any  conicfture,  be  i  t  neucr  fo  fclender  :  but  fi th  faith 
ought  tohaue  relation  to  a  fimple  and  freepromifc,  there  is  Icftnocaufc 
of  doubting.  For  with  what  confidence  (I  bereechyou)fti-i.ll  wee  be  ar- 
med, if  we  fay  that  God  is  fauourablc  vnto  vs  vpon  this  condition ,  fo  that 
the  purenefllc  of  our  life  doc  deferue  it  ?  But  bccaufc  I  hiuc  appointed  one 
place  properly  for  the  difcufting  hereof,  therefore  I  will  fpeake  no  more  of 
them  atthis  prefent,  fpccially  forafmuch  as  it  is  plainc  enough ,  that  there 
is  nothing  more  contrary  to  faith,  than  cither  coniefture  or  any  thing  nere 
vnto  doubting .  And  they  do  very  ill  writh  to  this  purpofe  that  teftimony  of 

EccL^.f .  the  preacher  which  they  haue  oft  in  their  mouthes:  No  man  knov\  cih  whe- 
ther he  be  worthy  of  hatred  or  loue .  For  (to  fpeake  nothing  how  this  place 
is  in  the  common  tranflatio  corruptly  turned  )yet  very  cliildren  can  not  be 
ignorant  what  Salomon  meanetli  by  fuch  wordes :  that  is ,  that  if  any  man 
williudge  by  the  prcfent  ftate  of  thinges,  whom  God  hatcth,or  whom  God 
Ioucth,he  laborcth  in  vaine,&  troubleth  himfelfe  to  no  profit  for  his  paines: 
fith  all  thinges  happen  alike  jboth  to  the  righteous  and  the  wicked  ,  to  him 
that  ofFercth  facrifices  and  him  that  offcreth  none .  Whereupon  followeth^ 
that  God  doth  not  alway  witnefl'e  his  loue  to  them  to  whome  he  makcth  all 
thinges  happen  profperoufly,  nor  doethalwayesvtter  the  hatred  to  them 

Icd.j.p.  vvhom  he  puniftieth  .  And  that  he  doth  to  condcmne  the  vanitie  of  mans 
wit,  fith  It  is  fo  dull  in  thinges  moft  needefull  to  be  knowen.  As  he  had  writ- 
ten a  li  tie  before,  that  it  can  not  be  difcerned  what  the  foule  of  a  man  diffc- 
rcth  from  the  foule  of  a  beaft, bccaufc  it  feemcth  to  dy  in  hke  manner  .  If 
any  man  will  gather  thereof,  that  thcjopinion  that  we  holde  of  the  immor- 
tality of  foulcs,  ftandcth  vpon  coniefturc .  may  he  not  worthily  be  coimted 
a  mad  man  ?  Are  they  then  in  their  right  wittes  which  gather  that  there  is 
no  Certainty  of  Gods  grace ,  becaufe  wee  can  conceiue  none  by  the  carnal! 
beholding  of  prefent  thinges? 

39^  But  they  allcage  that  it  is  a  point  of  ralhprcfumption ,  to  take  vpon 
v»  an  vndoubted  knowledge  of  Oods  will .    I  wouldc  in  dccde  graunt  it 

vnt»' 


Thegr4etof^hriJi.  Lth.s-        tpo 

vnto  them,'if  we  did  take  fo  much  vpon  vs,  that  we  would  make  the  incom- 
prehcnfiblefecrctpurporcofGodfubicftto  the  flenderncfle  ofourwitte. 
^ucwhcnwefimplyfay  with  Paul,  that  we  hauc  receiued  notthefpiuteof  i.Cor.ni, 
this  world,  but  the  Spirite  that  is  of  God,by  whofe  teaching  we  may  knowc 
thofe  things  that  arc  giucnvs  of  God,  what  can  they  barkeagainft  K,but 
they  mull  flandcroufly  fpeake  againft  the  Spirit  of  God'  But  jf  it  be  a  horri- 
ble robberic  of  God  to  accufe  the  reuelation  that  commeth  from  him,  ei- 
ther to  be  ly  ing,or  vnaifured  or  doutfull,  what  do  wee  ofFende  in  affirming 
thatiiisafrured?Butthcyray,thatthisalfois  not  without  great  prcfump- 
tuoufnefl'e,that  we  dare  fo  gloric  of  the  Spirite  of  Chrift,  Who  would  think 
that  their  dulncfl'e  were  fo  great  thatwould  be  counted  mafters  ofy  world, 
that'  they  fo  fowly  ftumble  in  the  firft  principles  of  rcUgion?  Surely  I  would 
not  thinke  it  credible,vnlefie  their  owne  writings  that  arc  abroad  did  tcfti- 
ficit.    Paul  pronounceth  that  they  onely  are  the  children  ofGod,  that  are  Rona.8.14. 
moued  with  his  fpirite:  and  thefe  men  woulde  haue  them  that  be  the  chil- 
dren of  Godjto  be  moued  with  their  owne  fpirite,  andtobe  without  y  Spi- 
rite of  God.     Paul  teacheth  that  we  cal  God  our  Fatlier,as  the  holy  ghoft 
miniftreth  that  worde  vntovs,  which  onely  can  beare  witnefTe  toourfpi-  Ro'm.8.i(f« 
rite  that  we  are  the  children  ofGod;  Thefe  men,  although  they  forbid  vs 
not  to  call  vpon  God,yctdoe  take  away  his  Spirite,  by  whofe  guiding  hcc 
(houldhaucbene  rightly  called  vpon.  Paul  denyeth  that  they  are  the  fer- 
uaunts  ofChriftjthat  arc  not  moued  with  the  Spirite  of  Chrift :   thefe  men 
faine  a  Chiiftianitie  that  needeth  not  the  Spirite  of  Chrift .   Paul  makcth 
no  hope  of  the  blefled  refurrcdion  ,  vnlefl'e  wee  fcele  the  holy  Ghoft  Rom.S.ir* 
abiding  in  vs:  they  forge  a  hope  without  any  fuch  feeling.    Butperaduen- 
ture  they  will  anfwere,that  they  do  not  deny  that  wee  ought  to  be  endued 
with  it.but  that  it  is  a  point  of  modeftie  &  humilitic  not  to  acknowledge  it. 
What  meaneth  he  then,when  he  biddeth  the  Corinthians  to  trie  whither     Corii  « 
they  be  in  the  faithjto  pi  ouc  them fclucs  whither  th^  haue  Chrift,  whome 
vnlefle  a  man  do  acknowledge  to  be  dwelling  in  him,he  is  a  reprobat?  But  ^  j^t 
by  the  Spirit  that  God  hath  giuenvs(faithlohn)  we  know  that  he  abideth  EVa.34,1.  * 
in  vs.  And  what  do  we  clfe  but  call  the  promifes  of  Chrift  in  dout,  when  wee 
Mi  A  be  counted  the  fcruants  ofGod  without  his  Spirite  ,  which  he  hath  o- 
penly  declarcd,that  he  would  poure  out  vpon  all  his  ?  Befide  that, wee  doc 
wrong  to  the  holy  Ghoft,  which  do  fepcratc  from  him  faith  that  is  his  pe- 
culiar worke.  Sitn  thefe  are  the  firft  leflbns  of  godly  religion,it  is  a  token  of 
miferable  bhndncfle,to  haue  Chriftians  noted  of  arrogancic,that  dare  glo* 
ric  of  the  prefencc  of  the  holy  Ghoft,witliout  which  glorying  Chriftianitic 
it  felfc  doth  not  ftand.But  they  declare  by  their  example  how  truely  Chrift  lohn.X4,iy 
faide,that  his  Spirit  is  vnknowen  to  the  worlde,  &  is  onely  knowen  of  them 
with  whome  he  abideth. 

40  And,becaufe  they  will  not  go  about  toouerchrowe  the  ftedfaftnefTe 
offaith  with  digging  onely  of  one  minCjtheyafTaile  it  alfo  orherwife.  For 
they  fay,that  although  according  to  our  prefent  ftate  of  righteoufnes,  wee 
may  gather  a  iudgementofthe  grace  ofGod,  yet  the  knowledge  of  perfe- 
uerance  to  the  end  abideth  in  fufpenfe.  A  goodly  confidence  offaluatiort 
forfooth  is  left  vnto  vs,if  Wc  iudge  by  morall  coniedure,  that  for  a  prefent 

C  c  3  moment 


Cap.  2,  OfthemAnerhorvtoreeciHe 

moment  we  be  in  fauour,and  what  (hal  become  of  vs  to  morrow  we  cannot 
Rom  8    8     fcl.  TheApoftleteachcJifarrcothenvifcrlamfurcly  perfuadcd  (faith  he) 
*'  *    ihatncithcr  Angels , nor  powers,nor  principalities,  neither  death,  nor  life, 
neither  prefcnt  things  nor  things  to  come,{hal  fcuer  vs  from  the  loue  wher- 
with  the  Lord  cmbraceih  vs  in  Chrift.  They  fceke  to  cfcapc  with  a  trifling 
lblution,prating  that  the  Appftle  had  that  by  fpeciall  rcuelation.  But  rhey 
arc  holdcn  too  hard  to  flip  away  fo.  For  there  he  cntrcateth  of  thofe  good 
things  y  commonly  come  by  faith  to  the  faithful],  not  thofc  that  hehimfelf 
C    10  la   ^pccialy  fceleth.But  the  fame  Paul  in  another  place  puttethvsin  fearcwith 
*    '  mention  of  our  wcakcneflc&vnftedfsftncfTc:  Let  him  that  ftandeth  (faith 
he)  beware  that  he  fall  not.It  is  trucjbut  not  fuch  a  fearc  whereby  we  fhould 
be  ouerthrowen,but  wherby  we  may  learne  to  humble  our  felues  vnder  the 
mightie  hand  of  God,3S  Peter  expoundcth  it.  Then  how  againft  order  and 
j.Pet,5,tf,    trueth  is  it  to  limit  the  aflurednefle  of  faith  to  a  moment  of  timc,whofc  pro- 
pertie  is  to  pafl'e  beyond  thefpacesof  this  life ,  and  extend  further  to  im- 
niortalitic  to  come?Sith  therefore  the  faithfull  do  impute  it  to  the  grace  of 
God,that  being  lightened  wuh  his  fpirite  they  do  by  faith  cnioy  the  behol- 
ding of  the  heauenly  hfe;fo  far  is  fuch  glorying  from  prefumptuoufnes,thac 
if  any  man  be  afliamedto  confefle  it,he  doth  therein  more  bewray  his  ex- 
treme vnthankfulnes,in  vnkindly  hiding  Gods  goodncSjthaahe  doeth  de- 
clare his  modcftic  or  fubmiffion. 

41  Becaiife  it  fccmed  that  the  nature  of  faith  could  not  otherwife  better 
or  more  plainly  be  declared  than  by  the  fubftance  of  the  promife  vp6  which 
it  refteth  as  vpon  her  proper  foundation,  fo  that  if  the  promife  be  takena- 
way,faith  byandby  falleth  downc  or  rather  vanifheth  away:  therefore  wee 
tookc  our  definition  from  thcnce,vvhichyetvaricih  not  from  thatdefiniti- 
on,or  rather  defcription  of  the  Apoftlc,  that  he  applyeih  to  his  difcourfe, 
Heb.u.i,      vvhcrc  he  faith  that  faith  is  a  fubftanccofthings  to  be  hoped  for  ,  &  a  cer- 
tainty of  thinges  that  are  not  fecne.For  by  this  worde  Hypoftafis  fubftance 
(for  that  terme  he  vfeth)  he  meaneih  as  it  were,an  vpholding  il:ay,whervp- 
on,  the  godly  mind  Icaneth  and  refteth.  As  if  he  fhould  fay  y  faith  is  a  cer- 
taine  &  aifured  poil'eflion  of  thofe  things  y  arc  promifcd  vs  of  god,vnlefIe  a 
man  had  rather  to  take  Hypoftafis  for  affiance  ,  which  I  miflike  not,  albe- 
it 1  follow  that  which  is  more  commonly  rcceiued.Againe,  to  figninc  that 
Dan,7.io.     gy-^j  jq  jJ^^  \^^  ^j^y  ;vhcn  the  bool:s  fhalbc  opcncd,thcy  arc  hicr  than  thofe 
thinges  that  mny  he  pcrcciued  with  our  Icnfcs ,  or  fceiiewith  our  eyes,or 
handcled  with  our  handcs,and  that  the  fame  are  no  otherwife  poflclied  by 
vs,but  if  we  go  beyond  the  capacity  of  our  ownc  wit,  &  bend  our  vndcrftan- 
ding  abouc  all  things  y  arc  in  the  woildc,  yea  and  climbc  abouc  our  felues, 
he  hath  thcrfore  added  that  this  alTlircuncs^of  poifeffion,  is  of  thinges  that 
lie  in  hope,and  therfore  are  not  fecne.For  plaine  appearance  (  asPaul  wry- 
Rom. 3.24.    tetli)is  not  hope,  neither  hope  we  for  thofe  thinges  thatwcfcc.  Andwhen 
Aiigiift.  ho.  1^^  callech  ic  a  certaintie  or  proofe  (or  as  Augiiftine  hath  oft  tranflatcd  it) 
p,   Depe/.  aconiiindionofthingsnotprefcntifor  inGreckeitisElcnchos,  he  faieth 
cjt.  niei  ic.&  as  much  as  if  he  did  faVjthat  it  is  an  euident  ihcwing  of  thinges  not  appca- 
remiir.Ii.i,   rin^ja  feeing  of  ihings  not  fccncvi  plainncfTc  ofdaikc  rhings,  a  prcfence  of 
•''?'J''       tilings  abfentjan  opcnfhcwingof  hitldgn  thin2s.For  ibc  myftcnesof  God, 

^ch. 


The  grace  of (%riji,  LA}.       tpt 

(uch  as  they  be  that  pertain  to  our  faluatioiijcannot  be  fecne  in  thcmfelucs 
&  in  rhcir  ownc  nature  as  they  call  it:but  we  behold  them  only  in  his  word, 
of  whofc  tiueth  we  ought  to  be  fo  fully  perfuaded,  that  we  ought  to  hold  all 
that  he  fpeaketh  as  it  were  alreadie  done  &  fiilllIled.But  how  can  the  mindc 
life  vp  it  lelf  to  receiue  fuch  a  taft  of  Gods  goodncflc,  but  that  it  muft  needs 
Jbe  therewith  wholy  kindled  to  loue  God  againe?For  that  flowing  plentieof 
.  fweetencs  which  God  hath  laydc  vp  in  ftorc  for  them  that  fcare  him  ,  can 
.  not  be  truely  knowen,but  that  it  muft  therewithal  vehemently  mouc  affec- 
tion: and  whofe  affedion  it  once  moueth^it  vtterly  rau.flieth  &  carieth  him 
beyondhimfclfc.Thereforcitisnomarueile,  if  into  apcrucrfc&  crooked 
heart  ncuerentreth  this  afFeftion,by  which  being  conueyed  vp  intoy  very 
heauePjWc  arc  fuffired  to  come  to  the  moft  fccretly  hidden  treafures  of  eod, 
&  the  moft  facred  priuie  places  of  his  kingdorne,which  may  not  be  defiled 
with  the  entrance  of  an  vncleane  heart.    For  rhat  which  the  Schoolemen  i,ib,i.SeR 
teach,th3t  charitic  is  before  faith  and  hope,  isameeremadnes  .   For  it  is  dift.j5.&' 
faith  oncly  that  firftcngendrtth  charidc  in  vs.    Howe  much  more  rightly  ^^pius. 
doth  Bernard  tcach:Ibelceue(raithhc)chat  the  teftimonie  of  confciencc,  Sei.r.io  An- 
which  Paul  calleth  the  glorie  of  the  godly,con{iftcth  in  three  things.     For  i^o/"°"j' 
firftofalitisneccfTarietobeleeuey  thoucanftnothaueforgiuencs  of  fins, 
by  y  pardon  of  God:  then  y  thou  canft  haue  no  good  workc  at  all,vnle{re  he 
alfo  giue  inlaft  of  all  y  thou  canft  by  no  works  deferue  eternal  lifcjVnlefTe  it 
alfo  be  giuen  freely.A  litle  after  he  addeth  y  thefe  things  fuificc  not ,  buty 
there  is  a  certcinc  beginning  of  faith^becaufe  in  bclceuing  y  finnes  cannot 
be  forgiucnbut  of  GodjWC  ought  alfo  to  bcleeue  y  they  are  not  forgiuen  vs, 
.  til  alfo  we  be  pcrfwaded  by  rhc  teftimonie  of  the  holy  Ghoft,  y  faluation  is 
,layd  vp  in  ftore  for  vs:  bccaufe  God  forgiucrh  finnesj  he  himfelf  giueth  me- 
rites,&:  he  himfelfe  alfo  giueth  rewards,that  we  may  not  ftay  ftil  in  this  be- 
ginning. But  thefe  &  other  things  fhalbe  to  be  entreated  of  in  places  fit  for 
them.  Now  let  it  onely  fuffice  to  know  what  faith  is. 

4Z  Nowe  wherfocuer  this  liuely  faith  /halbe,  it  cannot  be  poffible  but  y 
it  hath  with  it  the  hope  of  eternal  faluation:  as  an  vndiuidable  companion: 
or  rather  that  it  cngendreth  or  bringeth  it  foorth  out  of  it  felfe,  which  hope 
being  taken  away,how  eloqiientIy,gloriouny  foeucr  we  talke  of  faith,yet  wc 
are  conuiAed  to  haue  no  faith  at  all,for  if  faith(as  is  aboucfaid)  be  an  aflii- 
rcd  perfuafionof  Gods  trueth,that  it  cannotlye  vnto  vs  nor  deceiuc  vs,nor 
become  voidc.then  they  that  haue  conceiued  this  affuredneffe,  truely  doc 
therwithall  looke  for  a  time  to  come  that  God  ftiall  pcrfourmehispro- 
mifes  jwhich  in  their  peifuafion  cannot  be  but  truc:fo  that  briefely,  hope  is 
nothing  elfe,but  a  looking  for  thofe  things  which  faith  hath  belieued  to  be 
truely  promifed  of  God,  So  faith  belecuethy  God  is  true,  hope  looketh  for 
the  performance  of  his  trueth  in  conuenient  time.  Faith  beleeueth  y  he  is 
our  Father,hope  looketh  for  him  to  ftiewe  himfelfe  fuch  a  one  towarde  vs. 
Faith  beleeueth  yeternall  life  is  giuen  vs,  hopelooketh  thatitbeonc  day 
reuciled.  Faith  is  the  foundation  whereupon  hope  refteth,hopc  nourifheth 
,&  fuftaineth  faith.  For  as  no  man  can  looke  for  any  thing  at  Gods  hande, 
buthey  hath  firftbelietied  his  promifes:  fo  againe  the  we.iknefl'e  of  our 
faith  muft  with  pacicnt  hope  &  cxpe(Sation  bee  fuftained  and  cherinied, 

Cc4  tbac 


Cap,  2»  OfthemAHerhowtoreceiue 

R.oia«t«t4.  that  it  fall  not  as  fainting  for  wearincflTc.  For  which  rcafbn  Paul  docth  well 
place  our  faluation  in  hope.For  hope,while  it  in  filence  lookcth  for  y  Lord, 
rcftraincth  faith  that  it  fal  not  headlong  with  too  much  haftrhope  ftrength- 
ncth  faith,  that  it  wauernot  in  Gods  promifes  ,  nor  begin  to  doubt  of  the 
tructh  of  them;  hope  refrefhcth  faith  that  it  waxe  not  wearie:  Hope  ftret- 
cheth  faith  to  the  vttcrmoft  boundc,that  it  faint  not  in  the  mid  courfe  ,nor 
in  the  very  beginning.  Finally,  hope  by  continually  rcnuing  and  refto- 
ringjit  maketh  it  nowe  and  then  to  rif;  vp  freflicr  than  it  lelfe  to  continu- 
ancc.But  how  many  waycs  the  helps  of  hope  arc  neceflarie  to  the  ftrength- 
ning  of  faithjfhal  better  apptare,  if  we  confidcr  with  howe  many  fortes  of 
temptations  they  arc  aflailed  and  {haken,that  hauc  embraced  the  wordeof 
God.Firftjthc  Lord  in  differring  his  promifes  doeth  ofcentimes  holdeour 
mindcs  longer  in  fufpenfc  than  we  would  wifli.  here  it  is  the  office  of  hope 
,  to  perfourme5that  which  the  Prophet  commandeth,  that  though  his  pro- 

'  "'*      mifcs  do  tary,yetweniouldwaiteftilforthem.     Sometime  he fufFerethvs 
not  oncly  to  faint,but  alfo  feemcth  to  be  highly  difpleafed-   here  it  is  much 
more  neceflarie  to  hauc  hope  to  helpcvs,  that  according  to  the  faying  of 
Efa.8.17.       another  ProphetjWeemayftilllooke  for  the  Lordc  that  hath  hidden  his 
a.Pcc  3.4.     (^^^  fj.Qj„  lacob.Therc  rife  vp  all  fcorners  (as  Peter  faith)that  aske:  where 
ishispromife  orhiscomming  ?  for  as  much  as  fince  the  fathers  flept,  all 
things  fo  continue  from  the  beginning  of  the  creation.  Yea  'the  flefli  &  the 
Pra.po.4*     world  do  whil'per  the  fame  thing  in  our  eares.  Here  muft  faith  ftaycd  with 
fufferanceofhopebeholdenfaftfixedin  beholding  of  cternitie  y  it  may 
accompt  a  thoufand  ycres  like  as  one  day. 
a  Pet.  J  .8.        ^^  ^°''  ^^'^  conioyning  and  alliance  the  Scripture  fomctimes  confoiin- 
«.Pet.i.5.      dcth  the  names  of  Faith  and  Hope.    For  when  Peter  teachcth  that  wee  are 
by  the  powerof  God  preferued  through  faithjvnto  the  difclofing  of  faluati- 
onjhe  giueth  that  vnto  faith  w  hich  did  more  fitly  agree  with  hope,  and  not 
without  caufcjforafmuch  as  we  hauc  alreadic  taught,  that  hope  is  nothing 
clfe  but  the  nouriflmicnt  &  ftrenf',th  of  faith  .  Sometimes  they  arc  ioyned 
togithcr:  as  in  the  fame  Epiftle.  That  your  faith  &   hope  fhoiild  be  in  God. 
PhtI»i,io»     But  Paul  to  the  Philippians  out  of  faith  deriueth  cxpeftation,becaufc  in  pa- 
cicntly  hoping,  we  hold  our  defires  in  fufpenfe,  til  Gods  ccnuenient  opor- 
tunitic  be  opened.  All  which  matter  we  may  better  vnderftand  by  y  tenth 
•GM  5»        chapter  to  the  Hcbrues.whichlhauealieadiealleagcd.     Paul  in  an  other 
place,althoughhefpeakevnproperly,yctmeaneth  the  fame  thing  in  thelc 
words:  We  looke  in  the  fpirit  through  faith  for  hope  of  righteoufries,  euea 
becaufe  we  embracing  the  teftimonie  of  the  Go(|)cl  concerning  his  free 
loucjdo  lookc  for  the  time  when  God  fhal  openly  ihcwe  that  which  is  nowc 
hidden  vnder  hope.And  now  it  is  plainc  how  fooliffily  Peter  Lombard  lay- 
cth  r.vo  foundations  ofhopc  that  is  the  grace  of  God,  &  the  deferuing  of 
workes.  Hope  can  haue  no  other  marke  to  be  dire<fled  vnto,but  faith:&  wee 
hauc  alreadie  declared  ^  faith  hath  one  onely  marke  the  mercie  of  God,  to 
which  it  ought  to  Iooke(as  I  may  fo  fpcike)with  both  eyes.  But  it  is  good  to 
hearc  what  a  liucly  reafon  he  hriiigcth.If( faith  he)  thou  darft  hope  for  any- 
thing without  deferuings,y  fhal  not  be  worthie  to  be  called  hope ,  but  pre- 
iijmption.Who(gcntle  rcadcr)wJlnot  wwcluly  abhorre  fuch  bcallcs ,  that 

Ihy, 


'"^*ThegfaceofChril^,  Lib,  3,  192 

fay,  it  is  a  ra/h  and  prcfumptuous  dcede^^f  a  man  hauc  confidence  thac  God 
is  true  of  his  woide?  For  where  the  Lorde  willeth  vs  to  looke  for  all  thingcs 
ac  his  goodnciTe ,  they  fay  it  is  prcfumption  to  learne  and  reft  vpon  it.  A 
maifter  mectc  for  fuch  (chojers  as  he  founde  in  the  mad  fchoole  of  filthy 
bablers.  But  as  for  vs,  when  we  fee  that  we  are  commandedby  the  oracles 
of  God  to  conceiuc  a  hope  of  faluation^let  vs  gladly  prefumc  fo  much  vpon 
his  trueth,  as  trufting  vpon  his  only  mercy ,  caftmg  away  the  confidence  of 
workes,  to  be  bolde  to  hope  well .  He  will  not  dcceiuc  that  fayde:  Beicvnto  *  at.^.i?, 
you  according  to  your  faith. 

Theiij.Chaptcr. 

That  vvt  ttreregnterate  by  faith.  Vl^ntrtm  is  tntrutttd  of  Reptntami, 

ALbeitweehaiie  already  partely  taught  howe  faith  poffeflethChrift,  & 
howeby  icweenioyhisbenefites:  ncucrthelelfcthis  wereyet  darke, 
vnleflc  we  did  alfo  make  declaration  of  the  effedcs  that  we  fecle  there- 
by .  Not  without  caufc  it  is  fnyde ,  that  the  fum  of  the  Gofpell  ftandeth  in 
repentance  and  in  forgiucnefle  of  Imncs  .  Therefore  leauingout  thefc 
twopointcsjwhatfoeuerwe  fiiall  fay  of  faith  ,  fhalbebuta  hungry  and  vn- 
perfcft,  yea  and  in  maner  vnproficablc  difputation  of  faith.  Now  forafmuch 
as  Chrift  doth  giuc  both  vnto  vs ,  and  wee  obtaine  both  by  faith ,  that  is  to 
fay,  both  newnefle  of  life  and  free  reconcihation,rcafon  and  order  of  teach- 
ing requireth  ,  that  in  this  place  1  beginne  to  fpcake  of  both  .  Our  next 
paflagc  from  faith  (halbc  to  Repentance ,  becaufe  when  this  article  is  well 
pcrceiucd,  it  (hall  the  better  appcare  how  man  is  iuftified  by  only  faith  and 
mcere  pardon,and  yet  how  real  holines  of  lifc(as  I  may  fo  cal  it)is  not  ftue- 
red  from  free  imputatio  of  righteoufncs.  Now  it  ought  to  be  out  of  queftion, 
that  Repentance  doth  not  only  immediatly  follow  faith,  but  alfo  fpring  out 
of  it.  For  whereas  pardon  &  forgiuenes  is  therefore  offered  by  the  preach- 
ing of  the  Gofpell,  that  the  finner  being  deliuered  from  the  tyranny  of  Sa- 
tan, from  the  yoke  of  finne,  and  from  mjferablc  bondage  of  viccs5may  paffc 
into  the  kingdome  of  God,  truly  no  man  can  embrace  the  grace  of  the  Gof- 
gell,buthe  muftreturne  from  the  errours  of  his  former  life  into  the  right 
way,and  apply  all  his  fludy  to  the  meditation  of  repentance .  As  for  them 
that  thinkc  that  repentance  doth  rather  go  before  faith  than  fiow  or  fpring 
foorch  of  It,  as  a  fruite  out  of  a  tree,  they  neuer  knew  the  force  thereof,  and 
are  moucd  with  too  weake  an  argument  to  thinkc  fo. 
2  Chrifl(fay  they)andIohn  in  their  preachings  doe  firfV  exhort  the  peo-  !^^'*^*'* 
pic  to  repentance,and  then  they  afterward  fay  that  the  kingdom  of  heauen  ^^.'10.31, 
isathandc.  Such  commandement  to  preach,  theApoftlcsreceiucd,  fuch 
order  Paul  followed,  as  Luke  reporteth  .  Butwhilethey  fuperftitioufly 
fticke  vpon  the  ioyning  together  of  fiUables ,  they  markc  not  in  what  mea- 
ning the  v^rdes  hang  together .  For  when  y  Lorde  Chrift  &  lohn  do  preach 
in  this  manner  r  Repent  ye,  for  the  kingdome  of  heauen  is  come  neereac 
handc:  do  they  not  fetch  the  caufc  of  repentance  from  very  grace  and  pro- 
Biife  of  faluation  ?  Therefore  their  wordesare  afmuchineffeftasif  they 
Ixad  fayde:  bccaufc  the  kingdome  of  heauen  is  come  necre  at  hand,  therforc 

Cc  J,    .  repent 


Cap.  /,  Of  the  ma»er  hove  to  reeeitte 

repent  ycc,  For  Matthew,  whcA he  hath  fhe wed  that  lohnfb  prcachci! 
£uth  that  in  him  was  fulfilled  the  prophccie  of  Efay ,  concerning  the  voycc 
«*  49»?«  cryingin  the  wUdcrncfle ,  Prepare  the  way  of  the  Lorde,  make  ftreight  the 
pathes  of  our  God.  Bucin  the  Prophet  that  voice  is  commanded  to  begin  ac 
comfort  and  glad  tidinges .  Yet  when  we  refer  the  beginning  of  repentance 
to  faith,  we  do  not  drcamc  a  ccrtainc  meanc  fpace  of  time,  wherin  it  bring- 
cth  it  out :  but  we  meane  to  flic  we  that  a  man  can  not  earneftly  ajiply  him- 
felfe  to  repentance,  vnlefle  he  know  himfclfe  to  be  of  God  .  But  nu  man  is 
truely  pcrfwaded  that  he  is  of  God,but  he  that  hath  firft  rcceiucd  his  grace. 
But  thefe  thinges  (halbe  more  plainely  difcuffed  m  the  proccfle  following. 
Paraducnture  this  deceiued  them,  that  many  are  rirft  by  terrours  of  confci- 
cnce  tamed,  or  framed  to  obedience ,  before  that  they  haue  throughly  dif. 
gcfrcd,  yea  before  they  hauc  tafted  the  knowledge  of  grace .  And  this  is  the 
fcarc  at  the  beginning,  which  .fome  account  among  vertues,bccaufe  tlrcy 
fee  that  it  is  ncere  to  true  and  iuft  obedience  .  But  our  queftion  is  not  here 
how  diucrlly  Chrift  drawcth  ys  vnto  him ,  or  prepareth  vs  to  the  endeuour 
of  godlinelll-:  only  this  I  fay,  that  there  can  be  no  vprightnefle  found  where 
reigneth  not  the  Spirit  which  Chrift  receiued  to  communicate  the  fame  to 
Pr4.i|0.4.  his  members.  Then  according  to  chat  faying  of  the  Pfalmc :  With  thee 
is  mcrciflilncfle,  that  thou  mayeft  be  feared .  No  man  (hall  eucr  reuercnc- 
ly  fearc  God,  but  he  that  trufteth  that  God  is  mercibll  vnto  him  :  no  man 
will  willingly  prepare  himfclfe  to  the  keeping  of  the  lawc,but  he  that  is  pcr- 
fwaded that  his  (cruicesplcafe  him  :  which  tenderiiefle  in  pardoning  and 
.  bearing  with  faultes,  is  a  figne  of  fatherly  fauour  .   Which  is  alfo  iTic  wed  by 

•  *  thatexhortationofOfec,  Comelet  vsreturne  to  theLordjbecaufehehach 
plucked  vs  and  he  will  heale  vs-:  he  hach  ftriken  vs ,  and  he  will  cure  vs ,  bc- 
caufe  the  hope  of  pardon  is  vfed  as  a  pricke  to  make  them  not  to  he  dull  in 
their  finncs.  But  their  doting  errour  is  without  all  colour  of  reafon,\vhich  co 
beginne  at  repentance  do  appoint  ccrtaine  dayes  to  their  ne  wc  conuertes, 
during  the  which  they  muft  exercife  thcfelues  in  penance :  and  when  thofc 
diyes  are  once  paft,tney  admit  them  to  the  communion  of  the  grace  of  the 
Gofpcll.  I  fpeake  of  many  of  the  Anabaptiftes,  fpecially  thofc  that  mai  ue- 
loufly  reioycc  to  be  counted  rpiritual,and  their  companions  the  Icfuits,and 
fuch  other  dregs.  Such  fruits  forfooth  that  fpirit  of  giddines  bringcth  forth, 
to  determine  repentance  within  compalTe  of  a  few  dayesjwhich  a  Chriftiau 
man  ought  to  cxrcndc  in  continuance  throughout  his  whole  life. 
3  But  ccrtaine  learned  men ,  euen  long  before  thefe  times ,  meaning  to 
fpeake  fimply  &  fyncercly  of  repentance,  according  to  the  trueth  of  Scrip-  - 
ture,haucfaid  that  it  confiftetli  of  two  parts,  mortification ,  and  viuificatio. 
Mortification  they  expounde  to  be  a  forow  of  the  foule  and  feare  concciucd 
of  the  acknowledging  of  finnc,  and  of  the  feelmg  of  the  iudgement  of  God. 
Forvvhcn  a  mams  once  brought  into  knowledge  of  finne ,  then  he  truely 
beginn;th  to  hate  and  abhorre  finne  :  then  he  heartily  miflikc^  himfelfc, 
confcHeth  himfclfe  to  be  mifcrablc  and  loft,  and  wjftictli  himfelfc  to  bee 
an  other  man  .  Further,  whcnheeis  to.ichedwich  fome  fechngof  the 
iudgement  of  G  O  D  (  for  the  one  immediatly  followeth  vpon  the  other) 
then  he  licth  ftriken  and  oucrihrowcn,thcn  he  tremblcth,humbkd  and  caft 

downc. 


The  grace  6fChri(f,  Lih.3,  tp} 

downe ,  then  he  e  is  difcouraged  and  defpaircth.  This  is  the  firft  part  of 
repentance,  which  they  hauc  commonly  called  contrition.  Viuification 
they  expounde  to  be  the  comfort  that  groweth  of  faith,  when  a  man  ouer- 
throwne  with  confcience  of finne,  and  ttricken  with  fcare  of  God,  looking 
afterwardc  vnto  the  goodnes  of  God,viito  the  mercy,fauour  and  faluation, 
that  is  though  Chriftyraifeth  vp  himfelfe,  taketh  breath  againc^rccouercth 
courage,and  returneth  as  it  were  from  death  to  life.And  rhefe  words,if  they 
hauc  a  right  expofition,do  aptly  enough  exprefle  the  nature  of  repentance. 
But  where  they  take  Viuification  for  the  chcerefu]nefre,which  the  mind  re- 
ceiueth  being  brought  into  quietncfle  from  trouble  and  feare,  therein  I  a- 
grce  not  with  them :  forafmuch  it  rather  fignifieth  a  defire  to  hue  hohly  and 
godly  which  groweth  of  regene  ration,  as  if  it  were  faid,  that  man  dieth  to 
him  fclfe,  to  begin  to  liuc  to  God.. 

4     Some  othcr,becaufe  they  fawc  this  word  diucrfly  taken  in  Scrlpnire, 
hauc  made  two  Ibncs  of  repentance:  and  bccaufc  they  (houlde  make  them 
difltercntly  knowen  by  fome  markc,  they  haue  called  the  one  Repentauncc 
of  the  Law,  by  which  the  finner  wounded  with  the  fearing  iron  of  finne,  & 
worne  away  with  feare  of  the  wrath  of  God,  fticketh  faft  in  that  trouble  & 
can  not  wmd  himfelfe  out  of  it.  The  other  Repentance  they  call  of  y  Gof- 
pell,by  which  the  finner  is  in  deede  greeuoufly  vexed  with  himfelfe,  but 
he  rifcth  vp  higher  and  taketh  ho.'de  of  Chrift,  the  falue  of  his  fore,thc  co- 
forte  of  his  feare,  the  haiien  of  his  miferie.  Of  the  repentaunce  of  the  lawe  Gen.4,1  j, 
they  put  rhofe  examples:  Cain,.SauI,  and  ludas.  Whofe  repentance  when  i.Kin,»  5. 30 
thefcripturerehearfcthvntovs,it  meancth  that  they  acknowledging  the  ^laf'2  7'4« 
greeuoufnefle  of  their  finne,  were  afraidc  of  the  wrath  of  God,  but  in  thin- 
king vpon  God  oncly  as  a  reuenger  and  iudge,  they  fainted  in  that  feehng. 
Therefore  their  repentance  was  nothing  elfc  but  a  certaine  entrie  of  hell, 
whcreinto  they  being  entred  into  this  prefent  life  beganne  alrcadic  to  fuf- 
fer  punifhmcnt,  from  the  face  of  the  wrath  of  Gods  Maieflie  .     The 
repentaunce  of  the  Gofpell ,  wee  fee  in  all  them  ^  that  being  galled  with 
the  fpurre  of  finne  in  themfelues ,  butrccomforted  and  rcfrcflicd  with  con- 
fidence of  the  mercie  of  God,  are  turned  vnto  the  Lorde.Ezechias  was  ftri- 
ken  v/ith  fearc,when  he  rccciued  the  mcffagc  of  dcath;but  he  prayed  wee- 
ping, and  looking  vnto  the  goodnes  of  God,hectooke  againegcod  confi-  ^.Reg.ao 
dence  vnto  him.  The  Niniuites  were  troubled  with  the  horrible  threatning  fcid.  j  8. 
ofdeftruftion.But  they  clothrrd  thefclucsin  fackecloth  and  afhes  &  praied,  'on- j-3« 
hoping  that  the  Lord  might  be  turned  to  the  &  turned  fro  the  furor  of  his 
v/rath.DauidconfcfTed  y  he  had  too  much  finned  in  numbring  y  pcople:but 
he  faide  further,  Lorde  take  away  the  wiekednelTe  of  thy  (eriiant.  Kce  ac- 
knowledged his  oifence  of  adulterie,  when  Nathan  rebuked  him,&  did  caft  j.Reg.a, 
himfelfe  downc  before  the  Lorde ,  but  tlierewithall  he  alfo  looked  for  par-  j.Rcg.u.ij 
don.  Such  was  the  tepcntanceofthcm  that  at  the  preaching  of  Peter  were  &.6. 
pricked  in  their  heatt:hutfrtifl;ingvpon  the^oodSes  of  God,  they  fridc  fur'  •^^^•37. 
tberrnorc:Yc  men  and  brethrcnjwhat  ninll  we  dorAnd  fiich  was  the  repcn' 
tance  of  Peter  himfelfe.  whkh  wept  indccdc  bitterly, but  he  ceafed  not  to 
hope  well. 

5;    iUthough  al  thcfc  thingcs  be  true,yetthc  vcric  name  of  repentance 

(fo 


Ca^.S*  Ofthem/tnerhovfftortceifie 

(fo  far  as  I  can  Icamc  by  the  Scripturds)is  otherwjfe  to  be  taken.  For  where 
they  comprehc!i<i  faith  vnder  rcpecancCjit  difagrccth  with  that  which  Paul 
»o.>t,  faJthinthcAfteSjthathc  teftified  to  thelcwes  and  Gentiles  repentance 
vnto  God  and  faith  in  Icfus  Chrift,  where  he  reckeneth  repentance  &  faith 
as  two  diuerfe  thinges .  What  then  >  Can  true  repencaunce  ftande  without 
faitli  ?  No :  But  though  they  can  not  bee  fcucred,  yer  they  muft  bee  diftui- 
guifhed.  As  faith  is  not  without  hope,  and  yet  faith  and  hope  are  diuerfe 
thinges;  fo  repentaunce  and  faith,  although  they  hang  together  with  one 
perpetuall  bonde,  yet  they  rather  woulde  bee  conioyned  than  confounded. 
And  truely  I  am  not  ignoraunt,  that  vnder  the  name  of  repentance  is  com- 
prcliended  the  whole  turning  vnto  God,  whereof  faith  is  not  the  Jeaft  part: 
but  in  what  meaning  it  is  fo  comprehended, (hall  moft  eafily  appeare  when 
the  force  and  nature  thereof  (hail  bee  declared.  The  name  of  repentaunce 
inHcbreweisdiriucdofconuerting  or  returning,  in  Greekc  of  changing 
of  the  minde  or  purpofe,and  the  thing  it  (elfe  docth  not  ill  agree  with  ey- 
ther  deriuations ,  where  of  the  furame  is,  that  we  departing  from  our  felues 
ftioulde  turne  vnto  God,  and  putting  ofFour  olde  minde ,  flioulde  put  on  a 
newe.  Wherefore  in  my  iudgement,  repentaunce  may  thus  not  ami(re  bee 
defined:  that  it  is  a  true  turning  of  our  life  vnto  God,  proceeding  from  a 
^re  and  earned  feare  of  God ,  which  confiftcth  in  the  mortifying  of  the 
flefh  and  of  the  olde  man,  and  in  the  quickening  of  the  fpirit .  In  this  fenfc 
are  to  bee  taken  all  the  preachinges  wherein  cither  the  Prophetcs  in  olde 
time ,  or  the  ApofHcs  afterwarde  exhorted  the  men  of  their  time  to  rcpen- 
taunce.Forrhisonely  thing  they  traueUed  to  perfwade,  that  confounded 
withtheirownefinnes,and  pricked  with  fcare  of  the  Lordes  iudgement, 
they  /houldc  fall  dbwne  and  bee  humbled  before  him,  againft  whome  they 
had  oifended,  and  with  true  amendement  rcturnc  into  his  right  way  .Ther- 
Mar.j.t,  £qj.^  jI^^P^  wordes,  To  be  turned  or  rcturne  vnto  the  Lorde,  To  repent,  or 
doe  penaunce,are  among  them  vfed  without  difference  in  all  one  (ignitic  a- 
tion.  And  therefore  alfo  the  holy  hhlorie  faith,  that  men  repent  after  the 
Lorde,  when  they  that  liued  wantonly  in  their  owneluftes,  not  regarding 
him,  doebeginnetofollov/c  his  worde,  and  are  readie  at  their  captaincs 
tac.3.8.  commaundement  to  goe  whither  hcccalleth  them.  And  lohn  and  Paul  v- 
Rom.(5,4.  fed  thcfc wordes,  to  bring  foorth  fruites  worthie  of  repentaunce,  for,  to 
h&i  a<^.zo,  igg  J  p^^i^  j|jf^  25  jjj^y  reprefent  apd  teftifie  fuch  an  amendement  in  al  their 
doinges. 

6  But  before  wee  goe  any  further ,  It  fliail  bee  profitable  that  wee  doe 
more  plainclyfetout  at  large  the  definition  that  we  hauc  made.  Where- 
in there  bee  cheefly  three  pointes  to  bee  confidercd.  Firft  when  wee  call  it 
a  turning  of  life  vnto  God ,  wee  require  a  transforming,  not  onely  in  out- 
wardeworkcs,buralfointhefoule  it  fclfe,  which  when  it  hath  put  of  her 
oldneil'e,then  beginneth  to  bring  foorth  the  faiitcs  ofwoikes  agreeable  to 
EzeCiiS.ji.  her lenuing. Which whefl the Prophcte  goeth  about  to  expreflcjhccom- 
maundcth  them  whome  heecalleth  to  repentaunce,  to  make  thcmanewc 
hcarte.  Therefore  Mofes  oftentimes  meaning  to  (hew  howe  the  Ifraeliies 
might  repenre,  and  fo  be  rightly  turned  vnto  y  Lordc,teachcth  that  itbcc 
done  with  all  their  heart,  and  with  all  their  foule(  which  manner  of  (pea- 
king 


Thegr4ieofChrifi.  Lih.^,     tg4 

king  we  fee  often  repeated  of  the  Prophetcs )  and  namingit  the  circumci- 
fing  of  the  heart,  he  fhakeih  away  all  inwardc  affeftions .     But  there  is  no 
place  whereby  a  man  may  better  perceiue  what  is  the  natural]  propriety  of 
repentance  than  the  fourth  Chapter  of  Icrcmy.  If  thou  returne  to  me,  O  If-  j^^.^ 
raell,(, faith  the  Lord)rcturne  to  me,  plow  vp  your  arable  land  and  fowe  not 
vpon  thornes.Be  circumcifed  to  the  Lord,and  take  away  the  vncircumcifed 
skinnes  of  your  heartes  .   See  how  he  pronounceth  that  they  {hall  nothing 
preuaile  in  taking  vpon  them  the  following  of  righteoufnes,  vnlcfle  wickcd- 
nes  be  firll  plucked  out  of  the  bottome  of  their  heartes .  And  to  moue  them 
.  throughly,  he  warncth  them  that  they  haue  to  do  with  God ,  with  whonie 
there  is  nothing  gotten  by  daly  ing,becaufc  he  hateth  a  double  heart.Ther-       ^  ^  w. 
forcEfaylaughethtofcorneihefooli(hendeuoursofhypocrites,whichdid      '   ^* 
in  deede  bufily  go  about  an  outwarde  repentance  in  ceremonies,  but  in  the 
meanetime  they  had  no  care  to  loofe  the  bundles  of  wickednes  wherewith 
they  helde  poorc  men  faft  tied  .    Where  aifo  he  very  well  ftiewcth  in  what 
duties  vnfained  repentance  properly  ftandetli. 

7     The  fcconde  point  was,that  we  taught  that  repentance  proceedeth  oi 
an  earneft  feare  of  God .  For,  before  that  the  minde  of  a  finncr  be  cnchned 
to  rcpentaunce,  it  muft  be  ftirred  vp  with  thinking  vpon  the  iudgement  of 
God.  But  when  this  thought  is  once  throughly  fettled,that  God  wil  one  day 
go  vp  into  his  iudgement  feate ,  to  require  an  jfccount  of  all  fayings  and  do- 
inges :  it  will  not  fofFcr  the  filly  man  to  reft ,  nor  to  take  breath  one  minute 
of  time,  but  continually  ftirreth  him  vp  to  thmke  vpon  a  ncwe  trade  of  life, 
wherby  he  may  fafely  appearc  at  that  iudgement.  Therforc  oftentimes  the 
Scripture,  when  it  exhorreth  to  repentance  maketh  mention  of  the  judge- 
ment: as  in  leremy:  Icaft  paraduenture  my  wrath  go  out  as  firejond  there  be  i^.^,  j« 
none  to  quench  it,bccaure  of  the  naughtines  of  your  workes.In  Paules  fer-  Ai^.  j7«  jo« 
mon  to  the  Athenians:  And  whereas  hitherto  God  hath  borne  with  y  times 
of  this  ignorance,  now  he  giueth  warning  to  men,  that  all  men  euery  where 
may  repent  them,  becaufe  he  hath  appomted  the  day  wherein  he  wil  iudge 
the  worlde  in  equity.  And  in  many  other  places.  Sometime  it  declareth  by 
the  puniHiments  already  extended,  that  God  is  a  iudge,that  tinners  (hould 
ihinkcwJth  themfelucs,thatworfethingeshangouer  themif  they  doe  not 
repent  in  time.  You  haue  an  example  thcreofin  the  19.  of  Exodus.  But  be- 
caufe the  turning  beginneth  at  the  abhorring  &  hatred  of  finne,therfore  the 
Apoftle  maketh  forowfulnes ,  fuch  as  is  according  to  God,  the  caufe  of  re-     _ 
pcntance.  And  he  callethibrowfiilnes  according  to  God,  when  we  arc  not 
only  afraide  of  punilhmcnt,but  do  hate  &  abhorre  fin  it  fclfe  ,forafmuch  as 
wcvnderftandyitdifpleafethGod.  Andnomaruel.Forvnleflewebefharp- 
ly  pricked,  y  flouthfulnes  of  oiu:  flefh  could  not  be  corrected,  yea  prickinges 
would  not  fuffice  for  y  dulnes  and  flouthfulnes  thcrof,  vnles  God  in  ftretch- 
ing  out  his  roddes  i"hould  pearce  more  dccpely .     This  is  alfo  an  obftmacic 
which  muft  be  beaten  downc  as  it  were  with  bectles.Thereforc  the  perueiC- 
nes  of  our  nature  enforceth  God  to  the  fcuerity  that  he  vfeth  in  threatning, 
becaufe  he  ftiould in  vaine  call  vs  alluringly  with  faire  fpeech  while  we  he  a 
fleepc.  I  recite  not  the  teftimonies  ^  commonly  offer  thefelues  ro  be  found. 
The  feare  of  God  is  in  an  other  manner  alfo  the  beginning  of  repentance. 

For 


Cr4/>./ .  0/the  matJer  h(nv  to  receiue 

For  chough  mans  life  were  abfolurely  fornifticd  with  al  points  of  vcrtucs ,  if 
it  be  not  applied  to  the  worfhipping  of  God,it  may  in  dccdc  be  praifed  of  the 
worlde,  but  in  hcaucn  it  llialbe  mecrc  abhomination,  forafmuch  as  y  cbiefc 
part  of  our  righteoufncfle  is  to  giuc  God  his  due  right  and  honour,  whereof 
he  is  wickedly  robbed ,  when  wc  bend  not  our  fclucs  to  y  celde  vs  fubicd  to 
hisgouernmcnt. 
8  Thirdly  ,  it  remaincth  that  wededarc  what  is  meant  by  this  thatwce 
fay,  that  Repentance  conHfteth  in  two  partes,  that  is  to  fay ,  mortifying  of 
the  fleni  ,and  qmckning  of  the  fpirit.  The  Prophets  do  plainely  e^prcllc  it, 
although  fomewhat  (imply  and  gi  ofly  according  to  the  capacity  of  the  car- 
nail  people,  when  they  fay:  Cf  afe  from  euill  and  do  goodncs .  Againe :-  Be 

Efj*  1*1^!*  ^^*^*^''>  ^^  cleane,  take  away  the  euill  of  your  works  from  mine  eyes:  Ceafc 
*  *  *  to  doc  peruerfly ,  learnc  to  doe  well,  feeke  iudgement,  hclpe  the  opprefTed, 
&c.  For  when  they  call  men  away  from  wickednes ,  they  require  the  death 
of  the  whole  flcOi,  which  is  ftufFcd  full  of  wickednclfe  and  peruerfenes .  It  is 
in  dcede  an  vneafic  and  hard  thing  to  put  of  our  felues ,  and  to  depart  from 
our  natural  difpolition.  Neither  can  it  be  thought  that  the  flefti  is  throughly 
deade,  vnlclfe  all  that  we  haue  of  our  felues  be  aboliflied.  But  forafmuch  as 
all  the  affeftionof  the  flcHi  is  enemy  againft  God ,  the  hrft  entrie  to  the  o- 
oHi.  .4.  beyingofhis  law,  is  the  forfakingot  our  owne  nature.  Afterward  they  ex- 
prcfle  the  rcnuing  by  the  frutes  that  follow  thereof,  as  righteoufneflc,iudg- 
ment  and  mercy .  For  it  were  not  enough  to  do  thofe  duties  rightly,  vnleflc 
the  minde  it  felfe  and  the  heart  haue  tirft  put  on  the  afteftion  of  nghteouf. 
nes,  iudgement  and  mercy  .  That  is  done  when  v  fpirit  of  God  hath  {o  Co- 
ked in  new  thoughts  and  aftedions,  our  foules  firft  waftied  with  his  holmes, 
that  they  may  rightly  be  counted  newe .  And  truely  as  wc  are  naturally  tur- 
ned away  from  God,  fo  vnleflc  the  forfaking  of  our  fclucs  do  goe  bel"orc,  wc 
can  neuer  go  towarde  that  which  is  right. Therefore  we  are  fo  oft  comman- 
ded to  put  of  the  oldc  man,  to  forfakc  the  worlde  and  flefh ,  to  bid  our  luffes 
farewell,&  to  be  renued  in  the  fpirit  of  our  minde.  Morcouer  the  very  name 
of  mortification  doth  put  vs  in  mind  how  hard  it  is  to  forget  our  former  na- 
ture:becaufe  we  therby  gather  that  we  are  not  otherwife  framed  to  the  fcarc 
of  God,  nor  do  learnc  the  principles  of  godlines ,  but  when  we  arc  violently 
flaine  with  the  word  of  the  Spirit,  and  Co  brought  to  nought  euen  as  thougn 
God  Ihould  pronounce,that  to  haue  vs  to  be  accounted  among  his  children 
there  ncedeth  a  death  of  all  our  common  nature. 

9     Both  thcfc  thinges  do  happen  vnto  vs  by  the  partaking  of  Chriff .  For 
if  we  do  truly  comunicate  of  his  dcath,by  y  power  therofour  old  man  is  cru- 

Rom.  6,6,  cified,and  the  body  of  lin  dieth,  y  the  corruption  of  our  former  nature  may 
liue  no  more.If  we  be  partakers  of  his  refurrcdion,by  it  we  are  raifed  vp  into 
a  ncwnes  of  bfe,that  may  agree  with  the  righteoufnes  of  God.  In  one  wordc 
Icxpounde  repentance  to  be  regeneration,  which  hath  no  other  markc 
whcrcimtoit  isdireded,  but  that  the  image  of  God  which  was  by  Adams 
offence  fowly  defaced  and  in  a  maner  vtterly  blotted  out,  may  be  renued  in 

j.Cor.  J .'  8,  Y5_  5q  j|^g  Apoftlc  teacheth,whcn  he  faith:  but  we  rcprefcnting  the  glory  of 
P  ♦4-  J-  God  with  vncouered  face  are  transformed  into  the  fame  image,out  of  glory 
^  into  glory,  as  by  the  fpiric  of  the  Lord,  Againe:  Be  ye  renued  in  the  fpirit  of 


The  grace  of Chrifl,  tih,^,  iff 

your  mindc  and  put  6n  the  ncwe  man,  which  is  created  according  to  God 
in  rightcoufnefle  and  hohncfTe  of  tructh.  Againe  in  an  otHcr  place  ;  putting  CoI'3«»o« 
on  the  newe  manj  which  is  renewed  after  the  knowledge  and  image  of  him 
that  created  him.  Therefore  by  this  regeneration  wee  bcc  by  the  benefit  of 
Chrift  reftored  into  y  righteoufncs  of  God/rom  which  we  were  fallen  by  A-  >.Cor,7,i », 
dam.After  which  mancr  it  pleafeth  the  Lord  wholy  to  reftore  all  thofe  who 
he  adr)pteth  into  the  mheritancc  of  life.And  this  reftoring  is  fulfilled  not  in 
onemomcnt,oroneday,oroneyearCjbutbycontinuall,  yea  and  fome- 
times  flowc  proceedingcs  God  taketh  away  the  corruptions  of  the  fleHie  in 
his  cleft,  cleanfcth  them  from  filthines,and  confecratcih  them  for  temples 
to  himlclfe,  rcnuing  all  their  fenfcs  to  true  purenes,  that  they  may  exercife 
themfclues  all  their  hfe  in  repentance,  and  knov/  that  this  war  hath  no  end 
butin  death.*' And  fo  much  the  greater  is  the  Icwdnes  of  that  filthie  railer  & 
apoftata  Staphilus,  which  fooliflily  faith  that  I  confounde  the  ftate  of  this 
prefenthfewith  theheauenlyglone,  whenlexpoundeby  Paul;the  image  *'^°M«  4* 
of  God  to  be  holineffe  and  true  righteoufneflc.  As  though  when  any  thing 
is  definedjwe  (houlde  not  fecke  the  whole  fiilnes  &  perfedlion  of  it.And  yet 
we  denie  not  place  for  increafes:but  I  fay  that  how  neerc  any  man  apprpf  h- 
cthtothclikencsofGod,  fo  much  the  image  of  God  fhinech  in  him.  That 
the  faithftill  may  attaine  hercvnto,  God  afllgneth  them  the  race  of  repen- 
tance wherein  to  run  all  their  lifelong. 

lo  The  children  of  God  therefore  are  fo  deliuered  by  regeneration  fro 
the  bondage  of  fin,  not  that  hauing  nowc  obteincd  the  full  pofleflion  of  li- 
bertie,thcy  (hould  fcele  no  more  trouble  by  their  fle{h,but  that  they  fhould 
haue  remaining  a  continual  matter  of  ftrife,  wherewith  they  may  be  cxerci- 
fed,  and  not  only  be  exercifed,but  alfo  may  better  learne  their  ovyne  wcakc- 
nes.And  in  this  point  all  writcis  of  found  iudgement  agree  together,  that 
there  remaineth  in  man  regenerate  a  feeding  of  euill,  from  whence  conti- 
nually fpring  dcfires  that  allure  &ftir  him  to  fin.They  confefle  alfo  that  the 
holy  ones  are  ftiU  fo  holden  intangled  with  that  difcafe  of  luftmg,chat  they 
cannot  wichfland  but  that  fometimc  they  are  tickled  and  ftirred  either  to, 
lult  or  to  couetoufnes,  or  to  ambition  or  to  other  vices  .Neither  is  it  need- 
ful to  labour  much  in  fearching  what  the  olde  writers  haue  thought  herein, 
forafmuch  as  only  Auguftinc  may  be  fufficient  for  it,  which  hath  faithfully 
and  with  great  diligence  gathered  all  their  iudgements.  Therefore  let  the 
readers  gather  out  of  him,  fuch  certaintie  as  they  (hall  defire  to  learne  of  y  ^.'''♦^*^.  ^"•' 
opinion  ofantiquitie.But  there  may  fceme  to  be  this  datfercncebetwen  him  "'■"*'  '*' 
and  vsjthat  he  when  he  graunteth  that  the  faidifull  lb  long  as  they  dwell  in  luiianum, 
a  mortall  body  arc  fo  hold  en  bound  with  lufles,  y  they  cannot  but  lufl,  yet 
dareth  not  cal  that  difeafefinrbut  being  content  to  expreife  it  by  y  name  of 
weaknes,  he  ceacheth  y  then  only  it  becomcth  fin,  when  cither  work  or  c6- 
fcnt  is  added  to  coceit  or  rccciuing,y  is,whe  wil  yeldeth  toy  firfl defire:but 
we  accompty  very  fame  for  fin,y  man  is  tickled  with  any  defire  at  al  againfl 
the  law  of  God,Yea  we  affirme  that  y  very  corruption  that  ingendrcth  fuch. 
defires  in  vs,is  finne.Wc  teach  therefore  y  there  is  alvvay  finne  in  the  holy 
oncSjVntill  they  be  vnclothcdof  the  mortal!  body,  bccaule  there  remay- 
neth  in  their  flclh  y  peiucrfncs  of  lulling  that  fighccth  againft  vprightncs. 

And 


/ 

/t^.  i.  Ofthem4Her\howt«reeeine 

And  yet  he  doth  not  alway  forbcare  to  vfc  the  name  of  Sinne ,  as  when  he 
^  ^  faith :  Th's  Paulc  callcth  by  the  name  of  finncjfrom  whence  fpringc  alifins 

vnto  3  flcfhly  concupifccnce .  This  afmuch  as  pcrtaincthto  the  holy  ones, 
loofeth  the  kingdome  in  earth ,  and  perifheth  in  hcaucn.By  which  words 
he  confeffcth  ,y  the  faithfull  arc  guilty  of  finne ,  in  afmiichas  they  are  fub- 
iedto  the  luftcs  of  the  flcfli. 
Hohe  ?  a<J         ^  ^     ^"^  '■^'^  ^^^^  *^  faide,  that  God  purgcth  his  Church  from  all  finnc, 
that  be  promifeth  that  grace  of  deliuerancc  by  baptifmcj  and  flilfilleth  it  in 
his  clcd,  we  rcferre  rather  to  the  guiltinefle  of  finnc,  than  to  the  verie  mat- 
ter of  finne.  God  truely  performcth  this  by  regenerating  them  that  be  his, 
that  in  them  that  kingdome  of  finne  is  abolifticd(  for  the  holy  Ghoft  roini- 
ftreth  them  ftrength,  whereby  they  get  the  vpper  handc  and  are  conque- 
Rom.tf  rf.     rours  in  the  battei)but  it  ceaflcth  onely  to  reigne  &  not  fo  to  dwell  in  them. 
Therefore  we  fo  fayjthat  the  olde  man  is  crucified,  and  the  lawe  of  finne  a- 
bohfhedin  the  children  of  God,  that  yet  there  remaine  fomc  leauingcs, 
nor  to  hauc  dominion  in  them,  but  to  humble  them  by  knowledge  in  con- 
fciencc  of  their  owne  weakenes.  And  wee  cdnfefle  that  the  fame  arc  not 
imputed,  as  if  they  were  not:    but  wee  affirme  that  thiscommcthtopaflc 
by  the  mercie  of  God,  that  the  holy  ones  are  deliuercd  firomthis  guilti- 
neflc,  which  otherwife  fhoulde  iuftlybee  reckened  finners  and  guiltic  be- 
fore God.  And  this  fcntence  it  fhall  not  be  harde  for  vs  to  confirme,fora(l 
much  as  their  are  cuidentteftimonies  of  theScripmrevpon  their  matter. 
For  what  would  we  haue  more  plaine,  than  that  which  Paul  cricth  out  to 
Rom.y.J'.     the  Romanes  chapter  7?  Firft  both  wee  haue  in  an  other  place  fliewed,and 
j        Auguftineprouethbyftrongreafons,  that  Paul  their  fpeaketh  in  theper- 
«^     h      fon  of  a  man  regenerate.  1  fpeakc  not  of  this,  that  hec  vfcih  thefe  wordcs 
'«     A        Euill  and  Sinnc,  that  they  which  will  fpeake  againft  vs  may  not  cauell 
^S^  'M      againfte  thofe  woordes  ;    but  who  canne  denye  ,  that  a  ftriuing  a- 
*■«     £        gainft  the  law  of  God  is  euiIl ;  who  can  deny  a  withftanding  of  lufticc  to  be 
-    I  '^        finne?  Finally,  who  will  not  graunt  that  there  is  a  fault,  where  is  a  fpirituall 
^^J     miferie?  But  all  thefe  thinges  are  reported  of  this  difeafc  by  Paul.  Againc, 
<^F    i^i     /jweehaueanafllireddcmonftrationby  the  Lawe,  by  which  this  whole  quc- 
S?^— ri  '>  *ftior*  ni^y  cafily  be  difcufled.  For  wee  are  commaundcd  to  loue  God  with 
rrf   "^   ^allourhcart,withallourfoule,with  all  our  powers.Sith  all  the  partes  of  our 
fi  ..^   \  foule  ought  to  be  fo  occupied  with  the  loue  of  God,  it  is  certaine,  that  they 
&\  --  fatisfie  not  the  commaundemcnt  that  conceiue  in  their  heart  any  defire  be 
^   r^j,        it  neuerfolitle,  or  fuffer  any  fuch  thought  at  all  to  enter  into  their  minde, 
^      5    *   as  may  withdraw  them  from  the  loue  ofGod  into  vanitie.For  what?  are  not 
^  ^-0_3    thefe  the  powers  of  the  foule,  to  be  affcded  with  fodaine  motions,  to  com-  - 
prehende  with  wit,  to  conceiue  with  minde  .^  Therefore,  when  thefe  doe  - 
open  a  way  for  vaine  or  corrupt  thoughtes  to  enter  into  them,  doe  they  •'■ 
not  (hew  that  they  are  euen  fo  much  voide  of  the  loue  of  God-Wherefore,  : 
wholb  confefleth  not  that  all  the  lulte  of  the  flefhe  are  finnes,  and  that  the 
fame  difeafe  of  lufting,which  they  call  a  feeding,  is  the  well  fpring  of  finne, 
hec  muft  needs  denie  that  the  tranfgreflion  ot  the  lawe  is  finne. 

It     If  any  man  thinke  it  an  abfurditie,that  all  the  dcfires  wherewith 
man  is  naturally  moued  in  afFedion,  arc  vniucrfally  condemned,  where- 


^ 


The  grace  of [hr iff i  Lih,j,       t$5 

as  they  be  put  Into  man  by  God  the  author  of  nature.We  anfwere,  that  wee 

donotcondeninethofedefiresthatGod  hath  fbengrauen  into  the  mindc 

of  man  at  the  fiift  creation,rhat  they  cannot  be  rooted  out  without  dcftroi- 

ing  the  veric  nature  of  man,butonly  ouiragious  &  vnbridled  motions  that 

fight  againft  the  ordinance  of  God.But  now  fith  by  rcafon  of  the  perucrfe- 

nes  of  nature  all  herpowers  are  infedcd  &  corrupted,  that  in  all  her  doings 

appeareth  a  contmualldiiordcr  &  intcmpcrance,becaufc  the  defires  cannot 

be  feuercd  from  fuch  intemperance:  therefore  we  fay  that  they  are  corrupt, 

Or(if  you  like  to  haue  the  vyhple  furame  in  fewer  wordcs)  we  teach  that  all 

the  defires  of  men  are  cuihand  we  accufe  them  to  be  giltic  of  finne,  not  in  y 

that  they  are  naturall,but  for  that  they  are  inordinate:and  we  call  them  in- 

ordinate,bccaufe  no  pure  or  cleane  thing  can  come  out  of  a  corrupt  &  vn- 

cleanenaturc.AndAuguftinc  doth  not  fo  much  vary  from  this  dodrine  as  AdBonif. 

he  appeareth  in  /hewe,while  he  fomewhat  too  much  fcareth  the  cnuie  that 

the  Pelagians  laboured  to  bring  him  into,  he  fometime  forbcareth  tovfc 

the  name  of  ilnne;  Yet  where  he  writeth  that  the  law  of  finne  ftilrcmaining 

in  the  holy  onesjthc  onely  giltines  is  taken  away ,  he  plainly  {hewcth  that 

he  doth  not  fo  much  difagree  from  our  meaning. 

13  We  will  alleage  fome  other  fentcnces,  whereby  fhal  better  appeare 
whathe  thought.In  the  fccond  bookc  againft  lulian :  This  lawe  of  finne  is 
both  releafed  by  the  fpirituall  regeneration,&  abideth  in  the  mortall  flefti, 
relcafed  herein,becaufe  the  giltines  is  taken  away  in  the  facramcnt  whcrby 
the  faithfiill  are  regenerate:  &  it  abideth,  becaufe  it  worketh  the  defires  a- 
gainft  which  the  faithfull  do  fight.  Againe,Therfore  the  law  of  finne(which 
was  alfo  in  the  members  of  fo  great  an  ApoftIe)is  releafed  in  baptifme,  but 
not  ended.Againc.The  law  of  finne(of  which  yet  remaining  the  giltineflc, 
isin baptifme difcharged)Ambrofc  called wickedncs :  becaufe itis  wicked- 
ncs  for  the  flefti  to  luft  againft  the  Spirit.Againe.  Sinne  is  dead  in  refpeft  of  - 

)  giltines  wherein  it  held  vs,&  euen  being  dead,it  ftil  rebellcth  til  it  be  hea- 
led with  perfeftion  of  burial,And  yet  plainer  in  the  fifth  book.As  the  blind- 
nefle  of  heart  is  both  a  finne.whcreby  man  belecueth  not  in  Godrand  alio  a 
puni/hmentoffinne,whereby  a  proud  heart  is  chafticed  with  worthie  cor- 
redion:and  the  caufeoffinne  when  any  thing  is  committed  by  the  error  of 
a  blinde  heart:fo  the  luft  of  flcfti  againft  which  a  good  fpirit  lufteth,  is  both 
finne,becaufe  there  is  in  it  difobedicnce  againft  the  gouernment  of  y  mind: 
and  alfo  the  puniftimcnt  of  finne,  becaufe  it  is  giuen  for  recompence  to  the 
deferuings  of  the  difobcdienttand  the  caufe  of  finne  in  man,  whenhecon- 
fenteth  by  defedion,or  in  man,when  he  is  borne  by  infcdion.  Here  with- 
out any  doutfuU  fpeach  he  calleth  it  finne,  becaufe  when  error  was  once  o- 
uerthrowcn,and  the  truerh  confirmed,  he  Icfle  feared  flandcrous  reportes. 
As  in  the  41. Homely  vpon  lohn,  where  doutlefl'e  he  fpeakcth  according  to 
the  true  meaning  of  his  minde,he  faith:If  in  the  flefh  thou  ferue  the  law  of 
finne,  do  that  which  the  Apoftlc  himfelfe  faith:  let  not  finne  reigne  in  your  Rom.tf.i  3. 
mortall  body  to  obey  the  defires  thereof  He  fayeth  not,  let  it  not  be,but 
let  it  not  reigne.  So  long  as  thou  liueft,  finne  muft  necdcs  be  in  thy  mem- 
bers at  leaft ,  let  reigne  be  taken  firom  it.Lct  not  that  be  done  which  it  com- 
mandcth.They  that  dcfcnde  thatluftisnofinne,  are  wont  to  obieftthat 

pd.  faying 


Cap,  /.  OfthemMerhovfitoreceiug 

lames.!,  faying  of  Iames:Lu{V,aftcr  that  it  hath  conceiucdjbringeth  foorth  finncBut 
this  IS  cafily  confuted.  For  vnlcflc  wee  thinkc  that  he  fpcaketh  of  oncly  ill 
v<rorkesoraftuaHinne5,cuilwilicreife,{hallnot  be  accounted  finnc.  But 
where  he  callech  mifchieuous  dcedes  &  wicked  offences  j  ofTpringes  of  fin, 
&  giucth  vnto  them  the  name  of  finnc,  it  doth  not  byanc&y  follow  thereof 
but  that  to  luft,is  an  euil  thing  &  damnable  before  God. 

14  Cvrtaine  Anabaptiftcs  in  this  age,  deuife  I  wote  not  what  phrantikc 
jntcmperancc  in  fteede  of  fpirituall  regeneration:  faying  that  the  children 
of  god  rcftorcd  into  the  ftatc  of  innocencic,now  ought  no  more  to  be  carc- 
full  for  bridling  of  the  luft  of  the  flelh:  that  the  Spirite  is  to  be  followed  for 
their  guide,vnderwhofe  guiding  they  ncuer  go  out  of  the  way  .  It  were  in- 
credible that  mans  minde  coulde  fal  to  fo  great  madnefTe,  vnleflc  they  did 
openly  &  proudly  babble  abroad  this  doftrine.Truely  it  is  monftrous.    But 
it  ismeete  )  fuch  lliouid  fuffer  the  puniftiment  of  fuch  blafphemous  bold- 
nefie.y  fo  hauc  perfuaded  their  minde  to  turnc  the  trueth  of  God  into  a  lie. 
Shall  all  the  choifc  of  honeftic  &  dinioncftie,right  &  wrong,good  and  cuill, 
vci"tue&vice,be  taken  away  ?Such  difference  (fay  they)  commeth  of  the 
curfcdncfic  of  old  Adam,from  which  we  are  exempted  by  Chrift.  So  nowc 
there  flialbe  no  difference  betwene  fornication  &  chaftitie ,  plaine  dealing 
&  futtletie,trueth  &  lying^ufticc  &  extortion.  Take  away  vaine  fearc  ,  fay 
they,the  Spirite  wilcommaund  thee  no  euil  thing,  fo  that  thou  boldly  and 
without  feare  yelde  thee  to  the  guiding  thereof.  Who  can  choofe  but  be  a- 
ftonifhed  at  thefe  monftrous  thinges?  Yet  it  is  a  common  learning  among 
them,which  blinded  with  raadnefl'e  of  lufteSjhauc  put  off  all  common  rca- 
fbn,but  what  Chrift(I  befeech  you)do  they  frame  vnto  vSjand  what  fpirite 
do  they  belch  out?For  we  rcknowledge  one  Chrift,  &  his  only  Spirit  whom 
the  Prophets  haue  commended,whom  the  GofpcU  giuen  vs  docth  preach, 
of  whomc  we  there  heare  no  fuch  thing.  That  Spirit  is  no  patrone  of  man- 
flaughter,whoredom,drunkcnnes,pride,contcntion,couctoufnefre,&  guile: 
but  the  author  of  loue,chaftitic/obrietie,modcftic,peacej  temperance  and 
tiueth.Itisnot  agiddiefpirit,  &  runneth  headlong  without  confideration 
through  right  &  wrong,but  is  fiill  of  wifedom  &  vndcrftanding,  that  difccr- 
ncth  rightly  betweene  iuft  &  vniuft.  It  ftirrcth  not  vnto  diflblutc  &  vnbri- 
dlcdliccntioufneflc^but  raaketh  difference  betweene  lawfull  and  vnlawfiill, 
and  teacheth  to  keepc  meafure  and  temperance:  but  why  do  we  labour  any 
longer  in  confuting  this  bcaftly  rage?  To  Chriftians  the  Spirit  of  the  Lord 
is  not  a  troublcfome  phantafie,which  cither  thcmfelues  haue  brought  forth 
in  a  drearae,or  haue  receiued  being  forged  of  other:   but  they  rcuerently 
feeke  the  knowledge  of  him  at  the  Scriptures,  where  thefe  two  thinges  bcc 
taught  ofhim:Firft  that  he  is  giuen  vs  vnto  fandifjcation  ,  that  hee  might 
bring  vs  into  the  obedience  of  Gods  wil,being  purged  from  vncleannefle  & 
dcfilings.which  obedience  cannot  ftandjVnlelfe  luiles  be  tamed  &  fubducd, 
whcreunto  thefe  men  would  giue  the  bridle  at  libertie.     Secondly  wc  arc 
taught  that  wee  arefo  clcanfedby  his  fandification,  that  wc  arc  ftiU  bcfic- 
gcd  with  many  vices  &  much  weakenefl'c,folony  as  we  are  enclofedm  the 
Durdenofourbody:whereby  it  commeth  to  paric,  that  being  farrediftant 
from  pcrfc^ion,we  hauc  necdc  alway  to  cncrcafe  fomcwhat,and  being  en- 
tangled 


The  grace  of ("hriji,    .  Lth.s*       '97 

tangled  In  vices,  we  haue  ncede  daily  to  wraftlc  with  them.  Wherupon  alfo 
followeth.that  fhaking  of  floth  and  carclefncfle,  we  muft  watch  with  heed- 
ful mindcSjthat  wee  be  not  compafled  vnware  with  the  fnares  ofourflerti. 
Vnleffcparaduenturewethinkethatwehaue  proceeded furtherthany  A-  jCor.ii.Tj 
poftlc,which  yet  was  wericd  of  the  Angel  of  Satan,that  his  ftrength  might  Roai.7.6, 
be  made  per  fed  with  weakencs:and  which  did  vnfaincdly  rcprcfcnt  in  his 
flcfli  that  diuifion  of  the  flefh  &  of  the  fpirit. 

I  f   But  whereas  the  Apoftic  in  defcribing  of  repentance  rcckencth  fe-  ,  .Cor,/.  u, 
uen  either  caufes  or  cffedes  or  partes  thercof,he  doeth  that  of  a  very  good 
caufeand  thefe  they  be:  endeuour  or  carcfulnefle,  cxcufing,  indignation, 
fcare,defirc,zeaIe,punifhmcnt.Neitheroughtitto  fcemc  anyabfurditie,y 
I  dare  not  certainly  determine  whether  they  ought  to  be  counted  caufes  or 
cffedcs.For  both  may  be  defended  in  difputation  .  They  may  be  alfo  cal- 
led afFeftions  ioyncd  with  repentance:  but  becaufe,  leauing  out  thofe  <]ue- 
ftionsjwe  may  vnderftand  what  Paul  meaneth,  wee  {halbe  content  with  a 
fimple  declaration  ofthem.He  faith  thereforCjthatoftheheauineflTe  which 
is  according  to  God,arifeth  carefulnefle.For  he  y  is  touched  with  anearneft 
feeling  of  difpleafure  becaufe  he  hath  finned  agamft  his  God,  is  therewithal 
liirred  vp  to  diligence  &heedcfulnes,to  winde  himfelfe  clearely  out  of  the 
Clares  of  the  diuel,to  take  better  hccde  of  his  fnares,  to  fall  no  more  from 
the  goucrnance  of  the  holy  Ghoft,notto  be  opprefled  with  fecuritie.  Next 
is  Excufingjwhich  in  this  pkce  fignifieth  not  die  defence,whercby  a  finner 
to  efcape  the  iudgement  of  God,  cither  doeth  denie  that  he  hath  offended, 
or  diminifhcth  the  hainoufnefie  of  his  fault,but  a  purgation  which  ftandeth 
rather  in  crauing  of  pardon,than  in  defence  of  his  caufe .  Like  as  the  chil- 
dren that  arc  not  reprobate  when  they  acknowledge  and  confeffe  their 
faultes,do  yet  vfe  entreating,  and  that  it  may  take  place,they  proteft  by  all 
meanes  that  they  can,  that  they  haue  not  caft  away  the  rcuerencc  y  they 
owe  to  their  parents.  Finaliy,they  fo  cxcufe  them,  as  they  go  not  about  to 
proouethemfelues  righteous  and  innocent,  but  onely  that  they  may  ob- 
tainc  pardon.  Then  followeth  Indignation,whereby  the  finner  fretteth  in- 
wardly with  himfelfe.quarelleth  with  himfelf,is  angrie  with  himfelfe,  when 
he  recordeth  his  owne  peruerfnefleandhis  ownc  vnthankfulnefletoGod. 
By  the  name  of  feare ,  he  meaneth  that  trembling  that  is  ftriken  into  our 
mindes  fo  oft  as  wee  thinke  both  what  wee  haue  deferued,  and  how  horri- 
ble is  the  fcueritic  of  Gods  wrath  againft  finners .  For  we  muft  needes  then 
bcvexedwithameruailousvnquietnefle,  which  both  inftrudeth  vs  to  hu- 
mihtie.and  maketh  vs  more  ware  againft  the  time  to  come.  Now  if  out  of 
feare  do  fpring  that  carefulnefi*e,whercof  he  hadfpoken  before,  then  wee 
fee  with  what  linking  they  hang  together.  It  fcemeth  to  mee  that  he  ha^ 
vfcd  this  worde  Defire  for  diligence  in  our  ductie  and  readie  chearfuInefTc 
CO  obey,whereunto  the  acknowledgii-g  of  our  owne  faultcs  ought  chiefely 
to  prouoke  vs .  And  thereunto  2*fo  bclongeth  zcale,  which  he  loyneth  im- 
irediatly  next  vnto  it.For  it  fignifict h  a  fearefulneflc ,  wherwith  we  be  kin- 
dled when  we  be  fpurred  forward  with  thefe  pricking  thoiights:what  haue  I 
<lonc?  whither  had  I  throwen  my  felf  hedlong,if  the  mercie  of  God  did  not 
help  me  ?  The  laft  of  all  is  puniftunent,  for  the  more  rigorous  that  wee  be 

Pdx.  to  our 


Cap.  /,  Ofthe  miner  hovfi  to  reeeiite 

to  our  fclucs,&  the  ftrcightlycr  that  wc  examine  our  ownc  finnes ,  To  much 
the  more  we  ought  to  truft  that  God  is  fauour  able  and  mcrcifijl  vnto  vs. 
And  ttuely  it  is  not  poflible,  but  that  the  foule  being  ftriken  with  horror  of 
the  iudgcment  of  God  muftncedes  do  fome  execution  in  the  purufhineof 
it  fclfc.Trucly  the  godly  do  feele  what  punifhmcnts  arc  (hame,  conflifion, 
mourning.loathing  of  thcmfclues,&  other  afFedions  that  fpring  out  of  car- 
neft  acknowlegingof  finncs.But  let  vs  remember  that  there  is  a  meafurc  to 
be  kept,  that  forrowe  do  not  fwallow  v$  vp,  becaufe  nothing  more  readily 
happeneth  to  fearcfull  confciences  than  faiUng  to  difpairc.And  alfo  by  that 
craftiemeanewhomefocuer  Satan  findeth  ouerthrowen  with  dread  of 
Godjhe  more  and  more  drowneth  them  in  the  gulfc  of  forrowe,  that  they 
may  neuer  rife  vp  againe .  Truely  the  feare  cannot  be  too  gieat  which  en- 
detnwithhumilitic,anddcparteth  not  from  hopeofpardon.  ButaJway(as 
the  Apoftle  teachcth)the  finner  muft  beware,  that  while  he  moue  himfclfc 

Heb.  ii,j,  to  the  loathing  of  himfelfjhe  difpaire  notjoppreflcd  with  too  great  feare,for 
fo  do  we  flee  away  from  God  whicli  calleth  vs  to  him  by  repentance.  Vpon 

Sermone  1 1.  which  point  this  leffon  of  Bernard  is  verie  profitable  :  Sorrow  for  finnes  is 

in  Cane,  neccflaric,if  it  be  not  continuall.  1  counfell  you  fometime  to  returne  your 
fautc  from  grieuous  and  painfull  remembrance  of  your  owne  wayes,and  to 
climbe  vp  to  the  plaine  grounde  of  chearefioll  remembrance  of  bencfites  of 
God .  Let  vs  mingle  hony  with  wormewood,  that  the  holfomc  bittcr- 
ncfle  may  bring  vs  health  ,  when  it  {halbe  dronke  tempered  with  fweete- 
ncfle.  And  if  y  c  thinkc  of  your  felues  in  humilitic,  thinke  alfo  of  the  Lordc 
in  goodnefle. 

1 6  Now  it  may  be  alfo  perceiued  what  be  the  fruits  of  rcpcntancc,cuen 
the  dueties  of  godlincfle  toward  God,and  of  charitie  toward  men,&  there- 
withallaholinesandpureneflfcinallourhfe.  Finally,  the  more  earneftly  y 
any  man  cxamineth  his  hfe  by  the  rule  of  Gods  lawc,  fo  much  the  furer  to- 
kens he  fheweth  of  his  repentance.  Therefore  the  holy  Ghoft  oftentimes, 
when  he  cxhorreth  vs  to  repentance ,  calleth  vs  fometime  to  all  the  com- 
mandements  of  the  law,fometimc  to  the  dueties  of  the  fecond  table.  Albeit 
in  other  places  after  that  hee  hath  condemned  vnclcannefTe  in  the  very 
fountaineoftheheart,hedefccndeth  afterwarde  to  outward  teftimoniesy 
do  fet  out  true  repentancc:of  which  thing  I  wil  hereafter  fet  before  the  rea- 
ders eyes  a  table  in  the  defcription  of  a  Chriftian  life.  I  will  not  gather  te- 
ftimoniesoutofthcProphets,whcreinthey  partly  fcorne  at  their  follies  y 
go  about  to  appeafe  God  with  ceremonies,  &  do  rfiewc  that  they  be  meerc 
mockenes,and  partly  do  teachc  that  outward  vprightnefle  of  life  is  not  the 
principall  part  ofrcpentancc,becaufe  God  looketh  vpon  the  heart:  whofo 
cuer  is  euen  meanly  cxercifed  in  the  fcripture  ,  fhall  perceiue  of  himfclfc 
without  any  other  mans  putting  in  minde,  that  when  we  haue  to  doc  with 
God,we  labour  irvvaincjvnleflc  wee  beginne  at  the  inward  afFcftion  of  the 

Ioel.i.1  J.  heart.And  the  place  of  loci  (hall  not  a  licTb  hclpc  to  the  vndcrftanding  of 
the  reft,  where  he  fayth :  Tcarc  your  hearts  and  not  your  garments.   Alfo 

lac,  4.8.  both  thofepointes  are  exprcfl'ed  in  thefewordes  of  lames  :  Ye  wicked  do- 
ers, cleanfe  your  handcsryc  double  men,  purge  your  heartes.  Wherein 
dcedc  there  is  an  addition  ioyncd  co  the  tiifle  parte,  but  after  isihcwed 

the 


7he  gYAce  of  [hrifl,  Liks,     ipf 

theveriefountaine  and  beginning  that  they  rauftwlpe  away  their  fecrete 
fikhincfiejibat  there  may  be  an  ahai-  fct  vp  to  God  in  the  very  hcart.Befidc 
this  there  arc  alfo  certaine  outward  exercifes  which  wee  vfe  priuatly  as  re- 
medies to  humble  our  felues  or  to  tame  our  flcfli  ,  &  pubhkely  for  the  de- 
claration of  repentance.And  they  proceed  from  that  punifhmcnt  of  which 
Paul  fpeakcth,  for  thefc  arc  the  properties  of  an  affliftcd  minde ,  to  be  in  a.Cor,7,  ij 
lothfomenefrcjmourning  &  weeping,  to  flee  gorgeoufncfle  &  all  trimming, 
and  to  forfake  all  delitcs.  Then  he  that  fceleth  how  great  an  cuill  is  the  re- 
bellion of  rfie  tle{h,recketh  all  remedies  to  bridle  it.  Moreouer  he  that  well 
bethinkcthhimhowgricuousathing  it  is  to  haue  offended  the  iufticeof 
Godj  cannot  reft  vntil  he  haue  in  his  owne  humilitie  giuen  glorie  to  God. 
Such  exercifes  the  old  writers  do  oftentimes  rehearfe,whcn  they  fpcakcof 
the  fruites  of  repentance.  But  albeit  they  do  not  place  the  whole  force  of 
repentance  in  them,yet  the  readers  (hal  pardon  me  ,if  I  fpeakc  what  I  think; 
it  lecmcthvnto  me  that  they  ftand  too  much  vpon  them.    And  if  any  man 
will  wifely  wcyit,Itruft  he  will  agree  with  mee,  that  they  haue  two  wayes 
gonebeyond  mcafure.Forwhen  they  fo  much  enforced,  &with  immeafu- 
rable  commendations  aduanced  that  bodily  difcipline,  this  in  deedc  they 
obteined,that  the  people  did  the  more  carncftly  embrace  it,  but  thev  in  a 
maner  darkened  thatjwhich  ought  to  haue  beenc  of  much  greater  iniipor- 
tance.Secondly,m  giuing  punifhments  they  were  fomewhat  more  rigorous 
than  ecclefialticall  mildnefie  may  beare,as  we  flial  haue  occalion  to  (hewc 
in  an  other  place. 

17  Butbecaufe  many  when  they  hearcweepingjfafting&afhcsfpoken 
of,both  often  in  other  places  &  fpecially  in  loel ,  they  meafurc  the  chiefc 
part  ofrepentance  by  fafting  Sweeping:  therefore  their  crrour  is  to  beta-  "^  •*♦'** 
ken  away  .That  which  is  there  fpoken  of  the  turning  of  the  whole  heart  to 
the  Lordjofcutting  their  hearts  andnottheirgarmcntSjis  properly  belon- 
ging to  repentance:  but  weeping  &  fafting  arc  not  ioyned  as  continuall  or 
neceflaric  effeftcs  thereofjbut  are  fpoken  of  in  rcfpeft  of  a  fpecial  circum- 
ftancc.Becaufe  he  had  prophecied,  that  ther  hanged  ouer  the  lewes  a  moft 
gricuous  deftru(I!tion,thereforc  he  counfelleth  them  to  prcuent  the  wrath 
ofGod,noton!y  in  rcpenting,but  aKbinvttering  tokens  of  their  forrowe. 
For  as  a  man  ftandmg  to  be  airained,  vfeth  humbly  to  abace  himfelfe  with 
an  ouergrowen  beard,  vncombed  hairc  &  black  apparel,  to  mouc  the  iudgc 
topitie:foitbchoued  them  when  they  ftoodc  accufcd  before  thciudge- 
ment  feate  of  God  in  piteous  array  to  befecch  him  not  to  extend  his  rigor. 
Butalthoughartiesandfickclothdid  paraducnturc  more  fitly  agree  with 
thofetimes:Yet  iris  certaine,  that  weeping  and  fafting  ftiouldbc  toa  very 
conuenicnt  good  vfe  among  vs,(b  oft  as  the  Lord  feemeth  to  threaten  vs  a- 
ny  plague  or  calamitie.  For  when  he  maketh  any  danger  to  appearejhe  doth 
after  a  certaine  manner  giue  warning ,  that  he  is  prepared  or  armed  to  re- 
uenge.Therefore  the  Prophet  did  well,  when  he  exhorted  his  concreimcn 
to  weeping  and  fafting ,  that  is  to  the  fotrowflill  manner  of  accufed  men, 
whofe  offences  he  faid  a  litle  before,were  had  in  examination.  Euen  as  the 
Paftors  of  the  Church  fliould  not  doe  ill  at  this  daye,  if  when  they  fee  any 
mine  hanging  oucr  the  ncckcs  of  their  people ,  they  woulde  cry  out  vpon 

D  d  3  them 


CAp.^,  Of  the  matter  how  toreeeiue 

them  to  make  haft  to  fading  and  weeping:  fo  that  they  wouMe  with  greater 
and  more  inward  care  and  dihgencc,aiway  enforce  that  which  is  the  prin- 
cipal pointjthat  they  muft  cut  their  heartc?  and  not  their  garmentes .  It  is 
Mat  9.1  ?.  '^ ''^  of  doubr,thit  fafting  is  not  alway  ioyned  with  repentance,but  is  apoin- 
ted  peculiarly  for  times  of  miferable  plagues:  and  therefore  Chrift  ioyncth 
it  with  way]ing,when  he  acquiteth  the  Apoftles  from  needc  thereof,  vntill 
/'  the  time  thatbein*  fpoilcd  of  his  prcfence,  they  (hculd  be  tormented  with 

gricfc.I  fpeakc  of  folcmne  fafting.For  the  priuate  life  of  the  godly  ought  to 
DC  tempered  with  honcft  fparing  Sc  fbbnc  tic,that  in  the  whole  courfc  thcr- 
of  there  may  appearc  a  certaine  kind  of  fafting.  But  becaufe  all  this  matter 
/halbe  to  be  declared  againe  in  the  place  where  we  fhall  entrcatc  of  the  dif^ 
ciplinc  of  the  Church,thercfore  I  do  now  the  more  flcnderly  touch  it.  But 
this  one  thing  I  vvil  adde  here  by  the  way:  when  the  name  of  repentance  is 
applyed  to  this  outward  pro fcffion,  then  it  is  vnproperly  turned  from  the 
naturall  meaning  which  Ihaucabouefet  forth  of  It.  For  it  is  not  fo  much  a 
Mat.it.2i.  turning  vnto  God  as  a  confefl'ion  of  fault,  v/ithabefeechingof  Godnotto 
Lucio.i  J.   (-haj-gj.  ti^eni  with  the  painc  &  gikineflc.  So  to  do  penance  in  afhes  &  fack* 
cloth  is  nothing  eire,than  to  vtter  a  difpleafednes  when  God  is  angry  with 
vs  for  grieuous  offences.  And  this  is  a  publike  kinde  of  confefllon,  whereby 
wc  condemning  our  fclues  before  the  Angels  &  the  worlde,  do  prcuent  the 
l.Cor,  X  1,3.  iud^ement  of  god.For  Paul  rebuking  their  flouthfulncs  that  tenderly  bcarc 
with  their  own  faultSjfaith;if  wc  did  ludge  our  felucs,wcc  fhould  not  be  iud- 
ged  of  God.But  it  is  not  alway  ncceffaricto  make  men  openly  of  counfcll 
and  witncfTes  of  our  repentance;  but  to  confelTe  priuately  to  God  is  a  parte 
of  true  repcntcince  which  cannot  bee  omitted.    For  there  is  nothing  more 
vnreafonablcthantolookcto  haue  God  to  pardon  vs  the  finncs  in  which 
wc  flatter  our  felues  and  do  hide  them  by  Hypocrific,  leaft  he  ftiould  bring 
them  to  light.  And  it  bchoueth  vs  not  onely  to  confcife  thofc  finnes  which 
wc  daily  commit,but  more  grieuous  offences  ought  to  drawc  vs  further ,  & 
to  call  againe  into  our  remembrance  thinges  that  fccme  long  ago  buried. 
pra.ji,7.       Which  lellonDauidgiuethvs  by  his  example  .  For  becing  touched  with 
fhame  of  his  newly  committed  fault  ,  hee  examineth  himfelfe  cuen  to  the 
time  when  he  was  in  his  mothers  wombc,  &  confefleth  that  cucn  then  hee 
was  corrupted  &  infcded  with  the  filthincfle  of  the  flefh.  And  this  he  doth 
not  to  diminifti  the  haynoufncs  of  his  fault ,  as  many  hide  thcmfelues  in 
the  multitude,and  fceke  to  cfcape  punifliment by  wrapping  other  w  them. 
But  Dauid  docth  farre  otherwife  which  with  fimplc  plainnes  enforcethhis 
prd.25.9.     fault  in  faying,that  being  corrupt  from  his  firftinfancie,  he  hath  not  celfed 
to  heape  euils  vpon  euils.      Alfo  in  another  place  he  likewifc  fo  examineth 
his  pafled  life,  thathe  craueth  the  mercie  of  God  for  the  fins  of  his  youth. 
And  trucly  then  onely  fliall  wee  prooue  our  drowfincs  to  be  fliaken  awayc 
from  vs,  if  groning  vnder  our  burden  and  bewailingour  euils,  wee  aske  rc- 
licfcofGod.Itismoreouertobenotcd,  that  the  repentance  which  we  are 
commaundcd  continually  to  apply,  diffcreth  from  that  repentance,  that 
Lftcthvp  as  it  were  from  death  ,  them  that  eythcr  hauc  filthily,  fallen,  or 
with  vnbridled  licentioufneflc  haue  throwen  foorth  themfclues  tofinne, 
oraftcraccnains  manner  of  rebellious  rcuolting  ,  hauc  /haken  ofFthe 

yoke 


The  grace  of  Chrtfl,  Lih.s.        igg 

yoke  of  God , For  the  Scripture  ofccnitimcs,whc  it  exhorteth  to  repentance 
meancth  thereby  asitwcreapaflage  orrifing  againc  from  death  incohfe: 
and  when  it  rehearfeth  that  the  people  did  penance ,  it  meaneth  that  they 
were  nirncd  from  their  idolatiy  and  other  groflc  offences.  And  in  like  man- 
ner  Paul  threateneth  mourning  vntofinnersthathauc  not  done  penance  **  '*'■••*•*»» 
for  their  wantonnefle,  fornication  and  vnchaftity.  This  difference  is  to  be 
diligently  marked,  leaft  while  we  heare  y  few  are  called  to  penance ,  a  more  *^ 

than  carclcfle  afliirednefle  rtiould  crcepe  vpon  vs ,  as  though  the  moi  tify- 
ing  oftheflefhedid  no  more  belong  vnto  vs,  the  care  whereof,  the  cor- 
rupt defires  that  alway  tickle  vs,  and  the  vices  that  commonly  bud  vp  in  vs, 
do  not  fuffer  vs  to  relealc,  Therefore  the  fpeciall  repcnrancc  which  is  re- 
quired but  of  fome,  whom  the  Deuill  hath  violently  carried  away  from  the 
fcarc  of  God,and  faft  bound  with  damnable  fnares,  taketh  not  away  the  or- 
dinary repentance  which  the  corruptnefle  of  nature  compelieth  vs  to  apply 
throughout  all  the  whole  com  fe  of  our  life. 

19     Noweif  that  be  true  ,  which  is  mofteuidcntlyccrtainc, that  ail  the 
fumme  of  the  Gofpell  is  contained  in  thefe  two  principall  pointes ,  Repen- 
tance andforgiuenelfe  of  finncs :  do  we  not  fee,  that  the  Lord  doth  therforc 
freely  iuftifie  them  that  be  his,  that  he  may  alfo  by  the  fandification  of  his 
SpiritrcrtorcthemintotnierighteoufneucPlohnthe Angelfentbeforethc  .^  ^ 
face  of  Chnft  to  prepare  his  waycs,  preached:  Repent  yc.for  the  kingdomc  ,\ijt\.j,  * 
ofhcaueniscomenecreathande  .     In  calhng  them  to  repentance,  he  did 
put  them  in  mindc  to  acknowledge  themfclucs  finners,  &  al  that  was  tlicii  s, 
to  be  damnable  before  the  Lorde,  that  they  might  with  all  their  heartes  dc- 
fire  the  mortifying  of  their  flefh  and  a  newe  regeneration  in  the  Spirit .     In 
teUing  them  of  the  kingdomc  of  God,  he  called  them  to  faith  .    For  .by  the 
kingdome  of  God  which  he  taught  to  be  at  hande,  he  meant  forgiucnefle  of 
finnes,  filuation,and  hfe,  and  all  that  euer  we  get  in  Chrift .  Wherefore  in  * '  3t.».4« 
thcotherEuangehftesitis  written.  lohn  came  preaching  the  Baprifmeof  ^'"^J'J'     ^ 
repentance  vnto  forgiueneflc  of  finnes.  And  what  is  that  els  ,  but  that  they 
being  opprelfed  and  wearied  with  the  burden  of  linnes,  fliould  turne.to  the 
Lorde,  and  conceiue  good  hope  otforgiuenefTe  and  faliiation  ?      SO  Chnfl: 
alio  bcganne  his  preachings :  The  kingdom  of  God  is  come  neere  at  hand:  j^^jj.  i.i  5, 
repentyeandbelecuetheGofpcU  .     Firi^he  dcclarcthrhatthe  treafurcs 
of  Gods  mercy  are  opened  in  him,  and  then  hce  rcquireth  rcpentaunce, 
andlaft  of  al  confidence  in  the  promifes  of  God .     Therefore  when  hce  _  j^  14,2^. 
mesnt  briefly  to  comprehcndethe  whole  fumme  of  the  Gofpell,  he  faydc 
that  he  muft  fuffer  and  rife  agnine  from  the  dead ,  and  chat  repentance  and 
forgiuencfle  of  fins  muft  be  preached  in  his  name .  The  Apoiflcs  alfo  prea- 
ched the  fame  after  his  refurreftion ,  that  he  was  raifed  vp  by  God,  to  giue 
to  Ifraeli  repentance  and  forgiuenefl'e  of  finnes.  Rcpcntancei^  preached  in 
the  name  of  Chrifl,  when  men  doe  heare  by  the  doftrine  of  the  Gofpel  that 
all  their  thoughtes ,  their  afFcftions ,  and  their  endeuours  arc  corrupt  and 
faulty,  and  that  therefore  it  is  neceflarie  that  they  be  borne  againe  if  they 
will  enter  into  the  kingdome  of  God.     Forgi-.iencffe  of  finnes  is  prenched      ^  ^ 
when  men  arc  taught  y  Chrift  is  made  to  them  redemption  ,  righteoufnes, 
faltiation  and  life:  in  whofe  name  they  are  .freely  accounted  righteous 

Dd4  and 


Capj,  OftherndnerhowtoreeeiHe 

and  innocent  in  the  fight  of  God,whereas  both  thefc  graces  are  recclucd  by 
faith,as  I  hauc  in  an  other  place  declared :  yet  becaufc  the  goodncs^of  God 
whereby  finnes  arc  forgiuen,  is  the  proofe  obieft  of  faith,thercfcre  it  fhalbc 
good  that  itbc  diligently  diftinguiflicd  from  repentance. 

20  Now  as  the  hatred  of  finnc,  which  is  the  beginning  of  repentance,o- 
peneth  vs  the  firft  entric  vnto  ChriO:,  which  ihcweth  himfclfe  to  none  but  to 
Mat  iV.V.  miserable  and  afflidcd  finncrs,  which  gronc,  labour ,  are  lodcn ,  are  hungry 
luk!  4*18.  and  thirfty,  and  pine  away  with  forrow  and  miferie:  fo  muft  wee  endeuour 
Mat.^.14.  toward  repentance,  throughout  all  our  life  apphe  it,and  folow  it  to  the  end. 
Aft.  }.j6&  ifwe  will  abide  in  Chnft.  For  he  came  to  calllinners,  but  to  repentance:  he 
S»  j  >•  was  fent  to blcflc  the  vnworthy, but  fo  that  cucry  one  (hould  turne himfclfe 

from  his  wickedneflc  .  The  Scripture  is  full  of  fuch  fayinges  .     Wherefore 
when  God  offteth  forgiueneffe  of  finncs,  he  hkewifc  vfeth  to  require  on  our 
part  repentance,  fecretly  declaring  thereby ,  that  his  mercy  ought  to  be  to 
^'^*  ^  V'^  ""^"  ^  ''^"^^  ^°  repent  them.     Doc(fiiy th  he)  iudgement  and  righteoufncs, 
59. ao.    5  5.  jjg^^y(-g  faluation  is  come  neerc  at  handc.  Againe ,  There  (hall  come  to  Si- 
on  a  redeemer,  and  to  them  that  in  lacob  repent  firom  their  finnes.  Againe, 
Seeke  the  Lord  while  he  may  be  found:  call  vpon  him  while  he  is  neerc .  Let 
y  wicked  leaue  his  way  &  the  wickednes  of  his  thoughts,  &  be  turned  to  the 
Aa.J.38,    Lord,  andhefhallhauc  mercy  on  him.  Againe.  Turne  ye  and  repent,  that 
your  linnes  may  be  done  away .    Where  yet  is  to  be  noted,  that  this  condi- 
tion is  not  fo  annexed  as  though  our  repentance  were  a  foundation  to  de- 
feruc  pardon,but rathcr(becaufe  the  Lord  haih  determ ined  to  haue  mercy 
vpon  men  to  this  end  that  they  fhold  rcpent)hc  teacheth  men  whither  they 
fhall  trauaile  if  they  will  obtaine  grace  .  Therefore  fo  long  as  we  (hall  dwell 
in  the  prifonofour  body,  we  muft  continually  wraftlewith  the  vices  of  our 
^^  ^""ph ''-  corrupt  tlcih,  yea  with  our  own  naturall  foule.  Plato  faith  in  certain  places, 
donemuhis  ^^^^  ^^e  life  of  a  Philofophcr  is  a  meditation  of  death,but  we  may  more  tru- 
difputac       lyfay,  thatthehfeofaChriftian  manisa  perpctuallftudieandexcrcifcof 
morticing  the  fle(h,  till  it  being  vttcrly  flainc,  the  Spirit  of  God  get  the  do- 
minion in  vs.  Therfore  I  thinke  that  he  hath  much  profited,  that  hath  lear- 
ned much  to  miflike  himfelfe :  not  that  he  fliould  fticke  fail  in  that  mire  and 
goe  no  further,  but  rather  that  be  fhould  haft  and  long  towarde  God,  that 
being  grafFed  into  the  death  and  life  of  Chrift,  he  fhould  ftudie  vpon  a  con- 
tinuall  repentance:  as  ti  uely  they  can  not  otherwife  do,ihat  hauc  a  naturall 
hatred  of  finnc :  for  no  man  euer  hated  finne,  vnleifehec  were  firft  in  louc 
with  righteoufneife .     This  dodrinc,as  it  was  moftfimple  ofallother,roI 
thought  it  bcft  to  agree  with  the  truth  of  the  Scripture. 

21  Now  that  Repentance  is  a  fingular  gift  of  God,  I  thinke  ithe  fo  well 
knowen  by  the  dodrine  aboue  taught ,  that  I  ncede  not  to  repetc  a  long  dif- 
AS-}.!^-  courfetoproueita^ainc.  Therefore  the  Church  prayfeth  and  hathinad- 
miration  the  benefit  of  God,that  he  hath  giuen  the  Gentiles  repentance  vn- 
i,Tinj.i.3  5.  to  faluation .  And  Paul  commaunding  Tiraochee  to  be  patient  and  mildc 
towarde  the  vnbeleeuers ,  faieth  :  If  at  any  time  GOD  giue  them  repen- 
tance that  they  may  repent  from  the  fnares  of  the  Deuil.God  in  deede  affir- 
meth  that  he  willeth  the  conuerfion  of  all  men,and  direfteth  his  exhortati- 
ons generally  to  all  mem  but  the  cflfcttual  working  thcrofhangeth  vpon  the 

Spiruc 


The^aceofChrifi,  tiks>         ^oo 

Spiriteofrcgcncration.  Becaufcicwcremorccaficto  create  vs  men,  than 
of  our  ownc  power  to  put  on  a  better  nature.  Therefore  in  the  whole  courfe  Epher.a.io, 
ofregeneration  wee  are  not  without  caufe  called,  the  workeof  God  crea- 
ted to  good  worlces,  which  hee  hath  prepared  that  wee /houlde  walke  in 
them.  Whom  f  jcuer  the  Lords  will  is  to  dchuer  from  death,thofe  he  quic- 
keneth  with  the  fpirite  ofregeneration:  not  that  repentance  is  properly  y 
caufe  of  faluation,  but  bccaufe  it  is  alreadic  feene  that  it  is  vnfcparable  from 
faith  and  from  the  racrcie  of  God:  firh  (asEfay  teftifieth)that  there  is  a  Efa.  j^.jo, 
redeemer  come  to  him,  and  to  thofe  that  in  Jacob  arc  returned  from  their 
wickcdnefle.  Thistruely  fl.indcth  ftcdfaftly  determined,  that  where  fo- 
euer  liueth  the  feare  of  God  ,  there  the  fpiri  te  hath  wrought  vnto  the  (al- 
uationof  man.  Therefore,  in  Efay,  when  the  faithftiU  complainc  and  la-     ^*  ^'^'^' 
mem  that  they  are  forfaken  of  God,they  recken  this  as  a  token  of  being  re- 
probates ,  that  their  hearres  were  hardened  by  God.The  Apoftle  alfo  mca-  i 
ning  to  exclude  apoftatacs  from  hoj>e  offaluati6,appointeth  this  reafojthat  Heb.tf.tf. 
itisimpoflibleforthcmto  bee  renewed  vnto  repentaunce  :  becaufe  God 
in  renewing  them  whome  he  will  not  haue  periflie ,  (hewcth  a  token  of  his 
fatherly  fauour,  and  in  a  manner  drawcth  them  vnto  him  withy  beames  of 
hischeerefi.illandmeriecounten3uncc:on  the  other  fide  with  hardening 
them,  he  thundereth  againft  the  reprobate,  whofe  wickednefle  is  vnpardo- 
nable.  Which  kinde  of  vengeauncc  the  Apoftle  threatencth  to  wilfidl  apo-        *  ^°'^9*- 
ftacaes,  which  when  they  depart  from  the  faith  of  the  Gofpell,  doe  make 
alcorne  of  God,reprochfully  difpifehisgrace,  and  defile  and  tread  vnder 
feet  the  blood  of  Chrift,yca  as  much  as  in  them  is  they  crucifie  him  againe. 
For  he  docth  not  (  as  fome  fondly  rigorous  men  woulde  haue  it)cut  of  hope 
of  pardon  from  all  wilfiilifinnes:  but  teachcth  that  apoftafie  is  vnworthic  of 
allexcufe:fo  thatitisnomaruellthatGO  Ddoeth  puniftie a contempte  Hebr.tT,^. 
of  himfelfc  fo  fiall  of  facriledge,with  vnapeafable  rigor.  For  he  faith  that  it 
is  impoflible,  that  they  which  haue  once  bcene  enlightened,haue  tafted  of 
the  heauenly  gift,  haue  beene  made  partakers  of  the  holy  Ghoft,  haue  ta- 
fted of  the  good  worde  of  God  and  the  powers  of  the  worldc  to  come,  if  - 
they  fall,  ftioulde  be  renewed  to  repentaunce,  crucifying  againe  of  newe, 
and  making  a  fcorne  of  the  fonne  of  God.  Againe  in  an  other  place:  If(faith  Heb.  lo.  15.- 
hee)  wee  willingly  finne  after  knowledge  of  the  trueth  receiued,  there  re- 
mainethnoroorefacrificeforfinnes,  buta  cercaine  dreadful!  expeftarion 
Qfiudgcment,&c.Thcfealfobeethe  places,out  of  the  wrong  vnderftan- 
ding  whereof ,  the  Nouatians  in  old  time  haue  gathered  matter  to  play  the 
mad  men:  with  v/hofe  rigoroufncfle  certaine  good  men  being  oftended, 
belceued  this  to  be  a  councerfaite  Epiftle  in  the  Apoftles  name,  which  yet 
in  allpartes  doe  truely  fauour  of  an  ApoftoUkefpirit.  But  becaufe  we  con- 
tende  with  none  but  with  them  that  allowe  it,  it  is  cafic  to  ftiewe,how  thefc 
fcBtenccs  doe  noihing  maintaine  their  errour.  Firft  it  is  ncceflaric  that  the 
Apoftle  agree  with  his  inaiftcr,  which  affirmeth  that  all  finne  and  blafphe- 
mie  fliall  be  forgiuen,  except  the  finne  againft  the  holy  Ghoft,which  is  not 
forgiuen  neither  in  this  worlde  nor  in  the  worlde  to  come.  It  is  certainc  (I 
lay  )  that  the  Apoftle  was  contented  with  this  exception,  vnlcffe  wee.  will 
make  him  an  aduerfarie  to  the  grace  of  Chrift.  Wherevpon  folIoweth,tliac 

Dd  J  par- 


Cap.  3,  Ofthemanerhcwtireceiue 

pafdon  is  denied  to  nofpcciallofejiccs.buconely  toone,  which  procee- 
<lin'^  of  a  dcfperace  rage,  cannoc  be  afcnbed  to  wcakenes,and  openly  fliew- 
cth  that  a  man  is  pofTcllcdof  the  DeuiJI. 

11     But  to  difcufle  chis^t  behoueth  to  enquire  what  is  that  fame  fo  hor- 
rible offence, that  flinli  haue  no  forgmencHc.    Whereas  Auguftine  in  one 
pl'.cedcHnethitanobftinatcftiffencs  cuen  vnto  deadi ,  with  defpeire  of 
p  ji  don,  that  docth  not  well  agree  w;th  the  vcric  wordcs  of  Chrift ,  that  it 
ihallnotbe  forgiucn  in  this  worldc,  Forcicher  thacisfpokcninvainc,  or  it 
rnay  be  committed  in  this  life. But  if  Auguftines  dciininon  be  t!  ue,chcn  it  is 
not  commictcdjvnlcirc  it  continue  euen  vnto  deatli.Whcras  feme  other  fay 
that  hcc  linneth  agaiaft  the  holy  GhoIt,that  enuieth  the  grace  bcftowed  v- 
pon  his  brother:  I  fee  not  from  whence  that  is  fetched.   But  let  vs  bring  a 
4rucdcfinition,which  being  once  proued  with  fureteftimonies,  (hail  cafily 
by  it  fclfe  oucrthrowe  all  the  reft.  Ifay  therefore,  tliatthcy  finnc  againrt 
the  holy  Ghoft,  which  of  fet  purpofc  refift  the  tructh  of  God,  With  bright- 
nefl'cwhercofthey  arc  fodafeled,  that  they  can  not  prctende  ignoraunce: 
Mat  1 1.  ? ».  which  they  doe  oncly  to  this  end  to  redft.  For  Chrift  meaning  to  expound 
Marc.  J.  2?.  chat  which  he  had  faidc,immediatly  ^ddeth:  He  y  fpcaketh  a  worde  againft 
luc.  11,10.  fhefijnncofman,itlhallbefoigiucnhim:buthethatblafphemcth  againft 
the  holy  Ghoft,  fli:ll  not  be  forgiucn.  And  Matthew  for  the  blafphemiea- 
gainft  the  holy  Spirit,  putteth  the  fpinte  of  blafphemie.  But  how  can  a  man 
fpeake  a  rcproch  againft  the  Sonne,  but  it  is  alio  fpoken  againft  the  holy 
Ghofti'  They  th  at  fturnblc  vnware  againft  the  trueth  of  God,noc  knowing 
it,  which  doe  ignoranily  fpeake  euill  of  Chnft,hamng  yet  this  minde,  that 
they  would  not  extinguifti  the  truech  of  God  difclofcd  vnto  them,  or  once 
with  one.worde  offendhim,  whomc  ihey  had  knowen  to  be  the  Lordcs  an- 
nointed:  thcfc  men  finne  againft  the  father  and  thcfonne.  So  there  are  ma- 
ny at  this  day,  that  doc  molt  hatefully  detcft  the  dodrineof  the  Gofpcll, 
which  if  they  did  know  it  to  be  y  dodrine  of  y  Gofpel,th£y  wold  be  re  jdy  to 
worftiip  with  all  their  heart.But  they  whofe  confcicnce  is  conuinced,  that 
it  is  the  worde  of  God  which  they  foi  fake  and  fight  againftc,  and  yet  ceafe 
not  to  fight  againft  it,they  are  faid  to  blafpheme  the  holy  Ghoft:forafmuch 
as  they  wraftle  againft  the  enlightening  that  is  the  worke  of  the  holy  Ghoft. 
Such  were  many  of  the  lewes,  which  when  they  coulde  not  refift  tlic  Spi- 
Aa»ff.io,    rite  that  fpake  by  Stephen, yen indeuouredtorefift.lt  is  no  doubt  but  that 
many  of  them  were  caried  vnto  it  with  zcalc  of  the  lawc,  but  it  appeareth 
that  there  were  fome  other  that  of  malicious  wickednes  did  rage  againfte 
God  himfclfe ,  that  is  to  fay  againft  the  doiftrine,  winch  they  were  not  ig- 
&IJ  i+.      noranttobeofGod.  Andfuch  were  ihofc  Phanfees, againft whome  the 
Lordinueicth,whichtoouerthrowthc  power  of  the  holy  Ghoft,  defamed 
him  with  the  name  of  Beelzebub.This  therefore  is  the  fpirit  of  blafphemie, 
^.  whcnmans  boldnes  offer  purpofe,leapeth  foorth  to  rcproch  of  the  name  of 

1.  iro.i.  3*  QQjj^yiji(-hraulfignifiethwnenhefaith,thatheobteinedmcrcic,bccaurc 
he  had  ignoi  antly  committed  thofe  things  through  vnbclecfe,  for  which  o- 
therwife  he  had  bcene  vnworthic  of  Gods  fauour.  If  ignorance  ioyned  with 
vnbelccfe  was  the  caufe  that  he  obteined  pardon,thcrevpon  foUowethjthac 
there  IS  no  place  for  pardon,  where  knov/ledge  is  ioyned  to  vnbeleefc. 
Z3     But  if  thou  maike  it  well/hou  /halt  pcrcciu;  that  the  Apoftle  fpea- 

kcih 


The  grAte  of  Chrifl,  Lih.s.    20 1 

keth  not  ofone  or  other  particular  fall,  but  of  yvniuerfall  departing  where-  j  j  ^  , 
by  the  reprobate  doc  forfakc  faluation.  And  it  is  no  maruell  J  that  they  wh6 
lohn  in  his  canonical]  Epiftle  affirmeth not  to  hauc  bcene  ©f  the  eleft/rom 
whorae  they  went  out,  doe  fcele  God  vnappeafablc.  Forheediredeth  his 
Ipeach  againft  them,  that  imaginedjthat  they  might  recurnc  to  the  Chrifti- 
an  rehgion,  although  they  had  once  departed  from  it:  and  calling  the  from 
this  falfe  and  peftilent  opinion,  he  faith  that  which  is  moft  true,  that  there 
is  no  way  of  returne  open  for  them  to  the  communion  of  Chrift ,  that  wit- 
tingly and  willingly  haue  caft  it  away :  but  they  caft  it  not  away,  that  onely 
in  diliblutc  licentioufnes  of  life  tranfgrefle  the  worde  of  the  Lord,  but  they 
that  of  {et  purpofe  caft  away  his  whole  doftiine.Therefore  the  deccite  is  in 
thefe  wordcs  of  falling  and  finning.  Becaufe  the  Nouatians  expounde  Fal- 
ling to  be,  if  a  man  being  caught  by  the  lawe  of  the  Lorde,that  he  ought  not 
to  fteale  or  to  commit  fornication,  ablteinethnot  from  fteahng  or  forniea- 
cation.  Bur  contrariwife  I  affirme,  that  there  is  a  fccret  comparifon  of  con- 
traries, wherein  ought  to  bee  repeced  all  thinges  contraric  to  that  whiche 
wasfirftfpokcn,fothathereisexprcired  not  any  particular  faulte, but  thcr,gjj  ^ 
whole  turning  away  from  God,  and(  as  I  may  fo  call  it)  the  Apoftafic  of  the 
whole  man.  Therefore  when  he  faith ,  they  which  haue  fallen  after  y  they 
haue  once  beene  enlightened,and  haue  tafted  the  heauenly  gift,  and  beene 
made  partakers  of  the  holy  Ghoft,andalfo  tafted  the  good  worde  of  God 
and  the  powers  of  the  worlde  to  come;  it  is  to  bee  vnderftanded  of  them, 
that  with  aduifedvngodUneflc  hauc  choked  the  light  of  the  holy  fpirite, 
haue  fpitout  againe  the  taft  of  the  heauenly  gift,  haue  enftraunged  them- 
felucs  from  the  fanftifica  tion  of  the  holy  Ghoft,haue  troden  vnder  foot  the 
word  of  God  and  the  powers  of  the  worlde  to  comc.And  y  more  to  cxprcfTc 
thataduifed  purpofe  of  wickcdnes,in  an  other  place  afterward  hee  addeth 
this  word  by  name  Wilfully.  For  when  he  fiitlijthat  there  is  left  no  facrifice  Heb.ici  5 
for  them  that  finne  willingly  after  knowledge  of  the  truth  receiued,he  doth 
not  dc;ny,that  Chrift  is  a  continuall  facrifice  to  purge  the  iniquities  of  the 
holy  oncs(  which  he  exprcfly  cricth  outalmoftin  the  whoV  Epiftlc,  where 
he  declarcth  the  priefthoode  of  Chrift  )  but  he  faith,  that  there  remaineth 
no  other  when  y  is  once  forfaken  :  and  it  is  foifaken,  when  the  truth  of  the 
Gofpell  is  of  fct  purpofe  renounced. 

24  But  whereas  fome  doc  thinke  it  too  harde  and  too  far  from  the  ren- 
der mercifulneffe  of  God,  that  any  are  put  away  that  flee  to  befecching 
the  Lordcs  mercie:  that  is  eafily  aunfwcred .  For  be  doeth  not  fay,that  par- 
don is  denied  them  if  they  turne  to  the  Lorde:  but  hee  vtterly  denieth,that 
they  can  rife  vnto  repentance,  becaufe  they  are  by  the  iuft  iudgcment  of 
God  ftrickcn  with  eternall  Windenes  for  their  vntliankefulnes.  And  it  ma- 
keth  nothing  to  the  contrarie  that  aftcrwardc  he  applieth  to  this  purpofe 
the  example  of  Efau,which  in  vaine  attempted  with  howling  &  weping  to 
recouer  his  right  of  the  firft  begotten.  And  no  more  doth  that  threatening 
ofthe  Prophetc,  when  they  eric,  1  willnot  heare.  For  in  fuch  Phrafes^^^j^  ^, 
of  fpeach  is  meant  neither  the  true  conuerfion,  nor  calling  vpon  God,but  "  ■  ^ 

that carcfulnes  ofthe  wicked  wherevvithbeing boundcjihey  are  compelled 
in  cxtremitie  to  Jookc  vnto. that  which  before  they  carelcfly  neglected, 

thac 


C4p.  s .  Oft  he  numer  how  to  receiuc 

ihnt  there  Is  no  good  thing  for  them  but  in  the  Lords  hclpc.But  this  they  do 
notfomuchcallvpon,  astheymourncthatitis  taken  from  them.  There- 
fore the  Prophete  meancth  nothing  elfe  by  cryine,and  the  Apoftle  nothma 
ell'c  by  Weeping,  but  that  horrible  torment  which  by  dcfperation  frettcth 
and  vexeth  the  wicked.  This  it  is  good  to  markc  diligently  ,  for  elfe  God 
Etc  1 8  11  '^^^"'^  difagrce  with  himfclfc,  which  crieth  by  the  Prophete  that  he  will  be 
merciful!  fo  foone  as  the  finner  rurnech  .  And  as  I  hauc  alrcadie  (aide,  it  is 
ccrtainc  that  the  mindc  of  man  is  not  turned  to  better,  'but  by  Gods  grace 
preuentmgit.Alfo  his  promife  concerning  calling  vpponhinij  will  ncuer 
deceiue.  But  that  blinde  torment  wherewith  the  reprobate  are  diueifly 
drawen ,  when  they  fee  that  they  muft  needcs  feeke  God,  that  they  may 
tinde  remedie  for  their  euils  ,  and  yet  doe  flee  from  his  prefence,  is  vnpro- 
pcrly  called  Conuerfion  and  prayer. 

2)     But  a  qucfkion  is  mooued,  whereas  the  Apoftle  denieth  that  God 
i.Rei»  iS.""?  ''^PPC-'i^cd  with  faincd  repentance,  howe  Achab  obteined  pardon  &  tur- 
"  ned  away  the  punifliTient  pronounced  vpon  him ,  whomc  yet  it  appeareth 

by  the  reft  of  the  courfc  of  his  life  tohaue  beeneonely  ftricken  amafed 
with  fouden  feare.  Heedid  indcedeputon  (ackecloth,fcattercdafties  vp- 
pon  him,  lay  vpon  the  grounde,and  (as  it  is  teftified  of  him)  hee  was  hum- 
bled before  God:  but  it  was  not  enough  to  cut  his  garmentes  when  his  hart 
remained  thicke  and  fwollcn  with  mahce.  Yet  wee  fee  howe  God  is  turned 
tomercie.  I  aunfwcrethatfo  fomccime  hypocrites  are  fpared  for  a  time, 
but  yet  fo  that  eucr  the  wrath  of  God  lieth  vppon  them,  and  that  is  done 
not  fo  much  for  their  fakes,  as  for  common  example.  For  whereas  Achab 
hadhispunilhtnent  mitigate  vnto him, what profite  got  hee  thereby,  but 
that  he  ihoulde  not  feelc  it  a  liue  in  earth?  Therefore  the  courfc  of  GOD 
although  it  were  hidden ,  yet  had  a  iii\.  abiding  place  in  his  houfe,  and  he 
himfelfe  went  into  eternalt  deftrudion.  This  fame  is  to  bee  fcene  in  Efav. 
Gea.a7.18.  For  though  hee  had  a  repuUc,yeta  temporal!  bleflingv/as  grauntedhim 
at  his  weeping  .Butbecaufethefpirituall  inheritaunce ,  by  the  oracle  of 
God  coulde  not  reft  but  with  one  of  the  brethren,  whenlacobwaschofcn 
and  Efaurefufed,  that  putting  away  did  exclude  the  mcrcie  of  God:  this 
comforte  was  left  him  as  to  a  beaftly  man,  that  heefhoulde  bee  fat  with 
the  fat  of  the  earth  and  the  deawc  of  Hcauen.  And  this  is  it  that  I  faid  euen 
nowe  ,  that  it  ought  to  bee  referred  to  the  example  of  the  other,  that  wee 
flioulde  learnc  the  more  chearcfully  to  applie  our  minds  and  cndcuours  to 
repcntance,becaufe  it  is  not  to  be  doubted  that  when  wc  arc  truly  and  har- 
tily  turned,  God  will  bee  readie  to  forgiue  vs,  whofc  mercifulncfte  exten- 
dcch  it  felfc  euen  to  the  vnworthie ,  fo  long  as  they  fhewe  any  grcefe  at  all. 
Andtherewithall  wee  bee  a  Ifo  taught,  howe  terrible  iudgemcntis  prepa- 
red for  all  the  obftinate,  which  nowe  make  it  a  fporte  with  no  lelle  (h.ime- 
lelfc  face  than  yron  hearreto  defpifeandfct  nought  by  the  threatninges 
of  God.  After  this  manner  hee  oftentimes  reached  out  his  hande  to  the 
children  of  Ifracll,  to  relecue  their  mifenes,  although  their  crimes  were 
Pral.  78,  J  tf.countci  fait,  and  their  heartes  double  andfalfe.as  himfelfe  in  the  Pfalnic 
complaineth ,  that  they  by  and  by  returned  to  their  nature ,  and  fo  minded 
with  fo  friendly  gentle  dealing  to  bring  them  to  carncft  conuerfion,  or  to 

make 


fhegraceofChrifl,  tih,3*  ^02 

make  them  vnexcufable .  Yet  in  relcafing  punifhracntes  for  a  time,  he  doth 
norbinde  himfelfe  to  a  perpctualllawc  thereby,but  rather  rifethfomctimes 
more  rigoroufly  againft  Hypocrites,  and  doubleth  their  peines ,  that  there- 
by may  appeare  how  much  faining  difpleafeth  him .  But  (as  1  haue  rayd)hc 
ffieweth  fome  examples  of  hi  j  readines  to  giuc  pardon ,  by  which  the  godly 
may  be  encouraged  to  amendement  of  Ufe,  &  their  pride  may  be  the  more 
greeuoufly  condemned,  that  ftubbornely  kick  againft  the  pricke. 

The  iiij.Chaptcr. 

That  all  that  the  Sophijiers  babble  in  their  fchoolei  of  VtMiH»,U  far fim 
thepwemjfe  of  the  Gajpel.  F^'htrt  is  tntnattiaf 
(^onfe(jion  and  /atufadion. 

N  Owe  I  come  to  difcuflethofethinee,  which  the  Schoole  Sophifters 
haue  taught  ofrcpentance .  Which  I  will  runne  oucr  in  as  fewe  words  ^h«  ^f  q ''_ 
as  may  bejbccaufe  I  mind  not  to  go  through  all,leaft  this  booke,which  gory.gt  is  re 
I  laboure  to  drawe  into  a  Ihort  abridgement,  {hould  growe  to  a  huge  great-  hearfed  Jib. 
nefle .  And  the  Sophifters  haue  entangled  it  in  fo  many  volumes ,  beeing  a  4.Scnt.Dift. 
matter  otherwife  not  very  harde,  that  a  man  fliall  hardly  finde  howe  to  get  ij-j^'^  JP^'j^  ^f 
out,  ifhe  once  fall  into  their  dregges.  Firft,  in  defining  it,  they  fhewe  that  Amb.'&re- 
thcy  neuer  vndcrftoode  what  repentance  was .  For  they  take  holde  of  cer-  fer.  iiiic,& 
taine  fayinges  of  the  old  writers,  which  doe  nothing  atallexpefle  thatna-  inDecr.Dift 
ture  ofrcpentance,  as  that  to  repent  is  to  weepe  for  finnes  palled ,  and  not  j^^^  *J'**'"' 
to  commit  finnes  to  be  wept  for:  Againe,  that  it  is  to  lament  cuds  paffed,  pflenitlprio- 
and  not  to  commit  againe  other  euils  to  be  lamented  .    Againe :  that  it  is  re. 
.  acertaineforrowfuUreuenge,  puniftiingm  himfelfe  that  which  he  isforry  The  j. out  of 
to  haue  committed.     Againe:  that  it  is  a  forroweofheart,andbitternefle  ^^"^"3^*^, 
of  foule ,  for  the  euils  that  a  manhath  committed  or  to  which  he  hath  con-  c^p^ni.poft 
fented .  But,to  grant  thefe  thinges  well  fayd  of  the  fathers,  (which  a  conten-  The.4.outof 
tious  man  might  eafily  enough  denie )  yet  they  were  not  fpoken  to  this  en-  Amb.refcrr. 
tent  to  defcribe  repentance ,  but  only  to  exhort  them  to  whom  they  wrote,  ^  '^^J^  °^^* 
that  they  (hould  not  fall  again  into  the  fame  ofFences,out  of  which  they  had  ^^^ 
beene  drawne . '  But  if  we  lift  to  turne  allfuch  titles  of  commendation  into 
defic»itions_,  then  other  may  alfo  be  adioyned  as  rightfully  as  they  .  As  this 
of  Chry  foftome,  Repentance  is  a  medicine  that  deftroyeih  finne ,  a  gift  gi- 
uen  from  heauen,  a  maruellous  vertue,a  grace  furmounting  the  force  of  the 
lawe  .      Yea  and  the  doftriiie  which  they  afterwarde  teach ,  is  fomewhat 
worfe  than  thefe  definitions .  For  they  fticke  fo  earneftly  in  outwardc  exer- 
cifes,  that  a  man  can  gather  nothing  els  on  t  of  infinite  volumes,but  that  re- 
pentance is  adifciplineand  rigoroufnefle  that  ferueth  partly  to  tame  the 
flerti,  and  partly  to  chaftice  and  punifti  vices:  but  they  kcepe  maruellous  C\^ 
lence  of  the  inward  renewing  of  the  minde  that  draweth  with  it  correftion 
of  life.  There  is  in  deede  much  talkc  among  them  of  Contrition  and  Attri- 
tion,thcy  torment  foules  with  many  doubtes,and  do  thruft  into  them  much 
trouble  and  caurefulnes :  but  when  they  feeme  to  haue  throughly  wounded 
the  hearts,  they  healc  the  bittsmeffe  with  a  light  Iprinkling  of  ceremonies. 

And 


C4/>.  4,  Of  the  maner  hm  to  receiue 

I.ib.4,  Sen.   ^^^  ^^^^  '^^y  ^^"^  '^"^  curioufly  defined  repentance ,  they  diuidc  it  into 
1 6.ci,  I  .dc    contrition  of  heart,  confcffion  of  mouth,and  fatisfadion  qf  worke,  no  tnore 
Pacnic.djfti,  logically  than  they  defined  it ,  although  they  woulde  feemc  to  hauc  wafted 
i.e.  perfefta  j^  their  age  in  framing  of  fyllogirmes .  But  if  a  man  will  goc  about  to  prouc 
p       eaaa .  ^^  ^|^^  definition(which  kinde  of  argument  is  of  force  among  logicians)thac 
a  man  may  weepe  for  his  finnes  pafTcd,  and  commit  no  more  to  be  wept  for, 
that  he  may  bewayle  his  euils  paflcd,  and. commit  no  more  to  be  bewailed, 
and  that  he  may  punifh  himfelfe  for  that  which  he  was  forry  to  haue  com- 
mitted, &c.     although  he  doc  not  confcffe  with  his  mouth:  how  will  rhcy 
maintaine  their  diuifion  ?  For  if  that  true  penitent  man  doe  notconfcfle, 
then  repentance  may  be  without  confeflion.  But  if  they  anfwere,  that  this 
diuifion  is  referred  to  repentance,in  refpcifl  that  it  is  a  facramet,or  is  meant 
of  the  whole  perfe(fUon  of  repentance,  which  they  comprehend  n^f  in  their 
definitions ,  then  is  there  no  caufe  to  blame  mce ,  but  let  them  IiiK|he  fault 
in  themfelues  that  make  not  a  purer  and  plainer  definition,  I  irucqr  (accor- 
ding to  my  groflencfle)  when  any  thing  is  difputed  of,  do  referreail  things 
to  the  very  definition,  which  is  the  ftay  and  grounde  of  the  whole  difputati- 
on .    But  admitte  that  to  be  their  mafterlike  licence .  Nowe  let  vs  particu- 
larly confider  all  the  partes  in  order .  Whereas  I  do  negligently  leapc  oucr 
as  trifles  thofe  thmges  that  they  with  great  grauity  of  countenance  do  pub- 
lifh  for  myfteries,  ldoitnot'vnwittinely,(neithcrwereitvcry  painefiillfor 
tneto  confute  ally  they  thinkc  thcfelucs  to  haue  dcepely  &  futtlcly  difpu- 
xed)  but  I  would  thinke  it  againft  confcicnce  to  weary  the  readers  with  fuch 
Trifles  without  any  profit.  Truly  it  is  eafie  to  knowc  by  the  queftions  which 
they  moue  and  tofle,  and  wherewith  they  miferably  encomber  themfelues, 
that  they  prate  ofthinges  that  they  knowe  not.  As  for  example:  whether 
therepentanceof  our  finnepleafcth God,  when obftinacie  endurethino- 
ther.  Againe:  whether  the  punifhments  layed  vpon  man  by  God ,  do  auaiJc 
to  fatisfaftion.    Againe:  whether  repentance  may  be  oftentimes  reiterate 
for  deadly  finnes:  where  they  fowly  and  wickedly  define ,  that  penaunce  is 
daily  done  but  for  veniall  finnes .  Likewife  they  very  much  torment  them- 
felues with  a  grofle  errour,  vpon  the  faying  of  Hierorae ,  that  repentance  is 
a  fecond  bourd  after  {hipwrackc .  Wherin  they  fticw  that  they  neuer  waked 
from  their  brutifh  dulnes,  to  fecle  fo  much  as  a  farrc  of  the  thoufandth  pare 
of  their  faultes. 

I  But  I  wouJd  the  readers  fhould  note,that  here  is  not  a  quarel  about  the 
ihadoweofanafle,  but  the  mofteameft  matter  of  all  other  is  entreated  of, 
that  is  to  fay,  forgiuenefle  of  finnes.  For  whereas  they  require  three  things 
to  repentaunce,  contrition  of  hearte ,  confefl'ion  of  mourn ,  and  fatisfafti- 
on  of  worke;  they  doe  therewithal!  teach  that  thofe  three  thinges  arc  nc* 
ceflarie  to  the  obtcyning  of  forgiucneffe  of  finnes  .  But  if  it  benoue  vs  to 
knowe  any  thing  at  all  in  all  our  rehgion,  this  truely  behoueth  vsmoftof 
all,  I  meane  to  vnderftande  and  knowe  well  by  what  menne,  with  what 
lawe,  vpon  what  condition,  with  what  eafineflc  or  hardeneflethe  forgiue- 
nefle of  finnes  is  obtained .  If  this  knowledge  ftand  not  plaine  and  certaine, 
the  confcience  flial  haue  no  reft  at  all,  no  peace  with  God,  no  confidence  or 
aflurcdncffejbut  continually  trcmbleth,waucrcth,is  troublcd,is  tormented, 

is 


'thegraceofChriji,  Likj,  2^3 

b  vexed ,  horribly  dreadcth,  haccth  and  flceth  the  fight  of  God.  But  if  the 
forgtuenefle  offinncs  hang  vppon  thofe  conditions  towhichethcydoe 
bindc  it,  then  nothing  is  more  mifcrabk ,  nothing  in  more  lamentable 
cafe  than  wee  .  f  hey  make  Contrition  the  hrftc  parte  of  obtey- 
ning  pardon  ,  and  they  require  that  to  bee  a  true  contrition,  that  is  to  fay 
perfcd  an<l  full:  but  in  the  meane  time  they  do  not  determme  when  a  man 
maybcafluredjthathechathtothefiillmcafure  perfcdiy  performed  this 
contrition.  Trucly  I  graunt  that  euery  man  ought  diligently  and  carneftly 
to  enforce  himfelfe,  with  bitterly  weeping  for  his  fumes,  lowhethimfelfe 
more  and  more  to  a  lothing  and  hatred  of  them.For  this  is  a  forrowc  not  to 
bee  repented,  that  brccdeth  repentance  vntofaluation.  But  when  there  is 
fuchabitternefl'e  of  forrowe  required  as  may  proportionally  aunfwere  the 
greatnelfeof  the  fault,  and  fuch  as  may  in  balance  counterpaife  witli  the 
truft  of  pardon,  here  the  pure  confcicnc«s  are  maruelloufly  tormented  and 
troubled,  when  they  fee  them  fclues  changed  with  a  due  contrition  of  fins, 
and  doe  not  fb  atteinethemeafure  of  thatdue,  that  they  can  determine 
with  themfclucs,ychcy  hau€  duely  performed  fo  much  as  they  duely  ought. 
If  they  fay  that  wee  muft  doe  as  mUch  as  lieth  in  vs,  then  come  wee  ftill  to 
the  fame  poim:  that  we  were  at  before :  for  how  dare  any  man  affure  him- 
felfe that  hee  hath  employed  all  his  force  to  bcwaile  his  finnes  ?  So  when 
the  confciences  hauinglong  wraftledwith  thcmfelues,  and  longbeenc  ex- 
ercifcd  with  battels,  doe  at  length  finde  no  hauen  to  reft  in,  yet  fomewhac 
to  eafe  themfelues,  they  enforce  themfelues  to  a  forrowe ,  and  wring  cue 
ccares  to  make  pcrfed  their  contrition. 

I  But  if  they  fay  that  I  flaunder  them:  Let  them  come  forth  andihewe 
any  one  man,  that  by  fuch  dodrine  of  contrition  hath  not  either  bene  dri- 
ucn  to  defpeire,  or  hath  not  fet  for  his  defcnfe  a  counterfaiting  of  forrowc 
in  fteedc  of  true  forrowe,  againft  the  iudgement  of  God .  Wee  haue  alfb 
our  ftiiues  faide  in  one  place,that  forgiuenefle  of  fins  neuer  commcth  v/ith- 
out  repentance,  becaufc  none  but  the  afflifted  and  wounded  with  confci- 
cncc  of  finnes,  can  fyncerely  call  vpon  the  mercie  of  God:  but  wee  haue 
therewithal!  further  faide ,  that  repentance  is  not  the  caufc  of  the  forgiue- 
nefle of  finnes.  As  for  thofe  tormcntes  of  ibules,  which  they  fay  rauft  bee 
pcrrormed  of  ductie,  wee  haue  taken  them  away :  wee  haue  taught  the  fin- 
ner  not  to  lookc  vppon  his  owne  contrition  nor  his  owne  teares ,  but  to  fa- 
ftcn  both  his  eyes  vpon  the  onely  mercie  of  God.  Wee  haue  onely  put  him  Matt.i  i.iS. 
inmmdethatChriftcaUcdthclaboringand  lodcn,  when  hee  wasfentto  Efay  tfi. 
publilhc  glad  tidinges  to  the  poore,to  heale  the  contrite  in  hart,  to  preach  l'uk«4.«<. 
rcmifiion  to  eaptiues.to  deliuer  prifoners,  and  to  comfort  them  y  mournc. 
From  which  lliould  be  excluded  both  the  Pharil€es,y  filled  with  their  owne 
righteoitrnes,doe  not  acknow-eledgc  their  owne  pouertie,and  alfo  the  de- 
fpifers  that  carclefle  of  Gods  wrath  doe  fceke  noremedie  for  their  euils. 
For  fuch  doe  not  labour,  nor  are  loden,  nor  contrite  in  hcart,nor  bond,nor 
captiue.  But  there  is  great  difference  betweene  teaching  a  man  to  defcruc 
forgiucnes  of  fins  with  due  and  fiill  contrition,  which  the  finner  can  neuer 
perforrae:  and  inftrufting  him  to  hunger  andthrifte  for  the  mercie  of 
G  O  D,that  by  the  acknowledging  of  his  owne miferie ,  by  his  owne 

vn- 


C^*4»  OfthemAntrhovftoreeeitte 

vnquicmcflTc,  wearmeflc  and  captiukie,  it  may  bee  (Kewcd  hira,  where  hee 
ought  to  fceke  for  rclcefc,reft  and  hbertic:  and  finally,  he  may  bee  taught 
in  tne  humbling  of  himfclfc,  to  giue  gioric  to  God.  i 

4  Concerning  confcflion,  there  hath  becne  alwaycs  great  ftrifc  be- 
tweene  the  Canoniftes  and  Scholediuincs:  while  the  oneforre  affirme,thac 
confcflion  is  commaunded  by  the  fpeciall  commaundcnient  of  God ,  and 
the  other  forte  denic  it  and  fay,  that  it  is  commaunded  oneJy  by  the  Eccle- 
fiafticall  conftitutions.  But  in  this  contention  hath  appeared  the  notable 
{hamclefnesofthcdiuincs,  thathauc  corrupted  and  violently  wrcfted  as 
many  places  of  Scripture,  as  they  alleadged  for  their  purpofe.  And  when 
they  faw  that  they  could  not  foobteiney  which  they  required, ihcy  which 
would  be  thought  more  futtle  than  the  reft  efcaped  away  with  this  flTift,thac 
confeflion  came  from  the  lawc  of  God,  in  refpcft  of  the  fubftaunccofit,but 
afterwarde  receiued  forme  of  the  lawe  Pofitiue.  Euen  as  the  foolifhcft 
fort  among  the  lawyers  doe  fay ,  that  Citations  came  from  the  law  of  God, 
becaufe  it  is  faidc:  Adam  where  art  thou?  And  likewife  Exceptions,becaufc 
*"*3*9*  Adamanfwercd  as  it  were  by  way  of  exception  faying:  The  wife  that  thou 
gaueft  mc.&c.But  that  both  citations  and  exceptions  receiued  forme  giuen 
them  by  the  Ciuill  lawe.  But  let  vs  fee  by  what  argumentes  they  proue  this 
confeflion,  either  Formed  or  Vnformed  to  bee  the  commaundemente  of 
God.  The  Lord  (fay  they)  fent  the  leprous  men  to  the  PriefteSf  But  what? 
1^     g  Sent  he  them  to  confeflion  ?  Who  eucr  hearde  it  fpokcn,  that  the  Leuitic  al 

Luki  J.*  1 5.  P"eftes  were  appointed  to  heare  confefllons?  Therefore  they  flie  to  Alle- 
Deut,i7.8.  gories,  And  fay :  It  was  commaunded  by  the  La  w  of  Mores,that  the  priefte  s 
fhouldedifcernebetweenc  leprofie  and  Icprofie :  finne  is  a  fpirituall  lepro- 
fie ;  therefore  it  is  the  prieftes  office  to  pronounce  vpon  it.  Before  that  I 
aunfwere  them,  I  aske  this  by  the  way ,  If  this  pla  cc  make  them  iudges  of 
the  fpiritual  lcpro{ie,why  do  they  drawe  to  them  the  knowledge  of  natural! 
and  ncfhly  leprofie  ?  This  forfooth  is  not  to  mockc  with  the  Scriptures. 
Hcb.7.  It,  I'hc  lawe  giueth  to  the  Leuiticall  Prieftes  the  knowledge  of  the  Leprofie, 
therefore  let  vs  take  it  vpon  vs.  Sinne  is  a  fpirituall  leprolie,  therefore  let  vs 
alfo  be  examiners  of  finne.  Nowel  aunfwere:  fith  the  pricfthoode  is  re- 
mooucd,it  is  ncceflarie  that  the  Lawe  be  remooued  alfo.  All  priefthoodes 
areremoouedto  Chrift ,  and  fulfilled  and  ended  in  him,  therefore  to  him 
onclyallthe  right  and  honour  of  pricfthoode  is  alfo  remoued.  If  they  louc 
fo  well  to  followc  allegories,  let  him  fet  Chrift  before  them  for  the  onely 
priefte,  and heape vpon  his iudgement  feate  the  free  iurifdidion  of  all 
thinges ;  this  wee  cart  cafily  bee  contentcnt  to  fuffer.  Moreouer  their  al- 
legoric is  verievnfit,  that  fetteth  among  the  ceremonies  that  lawe  which 
is  merely  poUtike .  Why  then  did  Chriftc  fende  the  leprous  men  to  the 
Prieftes?  That  the  Prieftes  flioulde  not  cauill  that  he  did  breake  the  lawe 
that  commaunded  the  man  healed  of  the  leprofie,  to  bee  fticwed  before  the 
Prieft  and  purged  with  offering  of  facrifice:  therefore  he  commaunded  the 
leprous  men  bcirtg  cleanfed,to  doe  that  which  belonged  to  the  lawe.  Go^ 
(faith  hee)and  fliewe  your  fclues  to  the  prieft,  and  offer  the  gifte  that  Mo- 
fcs  hath  commaunded  in  the  Lawc  that  it  (houldc  bee  for  a  witncfic  vnto 
them.  And  cruely  tliis  miracle  fhouldc  hauc  bene  a  wicnclfc  vnto  them,for 

they 


theyhii  pronounced  them  leprous,&  now  they  pronounce  them  healed, 
i^re  they  not  whether  they  will  or  no  compcllcci  to  become  wicneflci;  of  ^^^^f-^^.M. 
Chriftcs  miracles?ChriftIcaueth  to  them  his  miracle  to  be  examined,thcy  ^^•'•^"••S* 
cannot  deny  it.But  bccaufc  they  ftill  dally  with  it,  therfore  this  worke  is  for 
a  witnefle  vnto  them.So  in  another  place:  This  Gofpel  flialbc  preached  in 
all  the  world,for  a  witncs  to  all  nations.  Againe:  Yc  /halbe  led  before  kings 
&gouernours,forawitne{rctothcm,thatis;  that  inthciudgcmentofGod  Hom.ti.de 
■chcymaybcmorcftronglyconuinccd.Bucifthcy  had  rather  folowChry-  mulierecha 
■foftome:hc  alfo  teachcth  that  Chrift  did  this  for  the  lewes  fake,  y  he  /hould  n^"?*' 
-not  be  accounted  a  breaker  of  the  law.  Albeit  in  fo  clearc  a  matter  I  am  a- 
■fliamcd  to  alleage  the  witneffe  of  any  man:  whereas  Chrift  pronounccth  y 
he  Icaucth  the  right  of  the  lawc  whole  to  the  pricftes  as  to  the  profeflcd  e- 
•nimies  of  the  Gofpell,  which  were  alwaybenttocarpe  againft  it,if  their 
mouth  had  not  bene  ftopped.Whercfore  that  the  popilh  facrificing  pricftes 
.may  ftil  keepe  this  pofTcflionjlct  them  openly  take  partes  with  them  which 
muftofnccefTitiebercftrainedby  force,  that  they  fpeakc  not  ill  againft 
Chrift.  For  this  nothing  belongeth  to  his  true  minifters. 

y  They  bring  their  fecond  argument  out  of  the  fame  fountaine,  that  is 
from  analIegorie,as  though  allegories  were  of  great  force  to  confirmc  any 
-doftrinc.Butlet  them  be  of  force,ifI  do  not  proouc  that  I  can  make  a  fairer 
.fheweofthem  for  my  fidcjthan  they  can  for  theirs.  They  fay,  TheLordc 
commanded  his  Difciples,  that  when  Laxarus  was  raifedvp,  they  ftiouldc  ioh,ii,4f, 
vnbind  &  loofc  him  from  his  bonds.  Here  firft  they  lie:  for  it  is  no  where 
read  that  the  Lord  faid  this  to  the  Difciplesrand  it  is  much  more  likely  that 
•  he  faid  it  to  the  lewes  that  ftoode  by  him,  that  the  miracle  might  be  made 
-the  more  euident  without  fulpicion  of  fraud,  &  his  power  appcare  the  grea- 
tcr.y  without  any  touching,with  his  only  wordc  he  raifed  vp  dead  men.  For 
thus  I  expound  it:  that  the  Lord,to  take  away  al  wrongful  opinion  from  the 
lewcSjWilled  them  to  roll  away  the  ftone,tofcele  the  ftinke,  to  behold  aflu- 
red  tokens  of  death,tofec  him  rifingby  the  oncly  power  of  his  vvorde,  and 
them  firft  to  feele  him  liuing.  And  this  is  the  iudgemcnt  ofChryfoftomc.  Senconfr* 
But  let  v$  graunt  that  this  was  fpokcn  to  the  DifcipJes  :  what  will  they  get  '"'^^s  ^en- 
thereby?  That  the  Lord  gaue  his  Apoftles  power  toloofe.  Buthowe  much  "^j"  &  "*- 
more  fitly  &  more  handfomly  might  thefe  things  be  applied  by  way  of  allc- 
Corie,tofay  that  by  this  figne  the  Lordc  meant  toinftruAhisfaithfiill,  to 
loofe  them  that  he  had  raifed  vp:  that  is ,  that  they  fhould  not  call  into  re- 
membrance thofe  finnes  that  he  had  forgotten:  that  they  fhoulde  not  con- 
demne  them  for  finnerswhome  he  had  acquired:  that  tney  ftiouldnotre- 
proch  men  with  thofe  things  that  he  had  forgiucn:  that  they  (hould  not  be 
rigorous  to  punifti,&  lightly  offcnded,where  he  is  merciful  &  eafily  entrea- 
ted to  rparc;>Trucly,nothing  ought  to  moue  vs  more  to  rcadinefle  to  for- 
giue,than  the  example  of  the  ludge  that  threatencth  that  he  wil  be  vnaj'- 
peafable  to  them  that  be  too  rigorous  &  vngcntle.  Now  let  them  goc  and 
boaft  of  their  allegories. 

6  Bur  nowc  they  ioyne  more  ncerchandc  with  vs,  when  they  fight(as 
they  thinkc)  with  open  fentcnces.  They  that  came  to  lohns  baptifme,  did 
confefle  their  finnes,and  lames  wUkth  that  wee  confefTe  our  finnes  one  to 

E  e.  another. 


CMp.4,  0fthm4nerhowtoreeet//f 

snothcr.     No  marucilcifchcy  thatwoulde  bebaptifcddidconfefleriica: 
(mncs,for  it  was  faid  before  that  lohn  preached  y  baptifme  of  repentance, 
and  bapcifed  in  water  vnto  rcpentance.Whomc  fhould  he  then  haue  bapti- 
zedjbuc  them  that  had  confcflcd  themfclucs  finners?  Baptifme  is  a  token  of 
the  forgiueneflTc  of  finncs:  and  who  /houldc  be  admitted  to  this  token  but 
finners,&  they  that  acknowledge  themfelues  to  be  fuch?    Therefore  they 
confeffed  their  finnes,thnt  they  might  be  baptifed.And  not  without  a  caufc 
doth  lames  bid  vs  confclle  one  to  another.  But  if  they  did  markc  what  fol- 
loweth  next  after,they  woulde  vndcrftande,  that  this  alfo  maketh  litle  fot 
them.  Confeflc  (faith  he)  one  to  another  your  {inncs,&  pray  one  for  ano- 
ther.He  ioynech  together  mimial  confcflion  &  mutual  prayer.    If  we  muft 
confefl'e  to  prieftcs  only,then  muft  we  alfo  pray  for  pricfts  only.  Yea,Whac 
and  if  it  might  follow  of  the  wordcs  of  lames  that  onely  pricfts  might  con- 
:fefle?  for  when  he  willeth  that  we  ftiould  confelle  one  to  another ,  he  fpea- 
keth  onely  to  them  that  moy  heare  the  confefllons  of  orher:  his  wordc  is  in 
Greeke  Allclous,mutualIy,interchangcably,by  turnes,or(if  they  fo  like  bcft 
to  terme  ii:)hy  way  of  reciprocation  one  to  another  .But  fo  interchangeably 
none  can  conkflejbut  they  that  are  meete  to  heare  confeflions.     Which 
prerogatiue  fith  chcy  vouchfauc  to  grant  only  to  priefts,wc  do  alfo  putouer 
the  office  of  confefhng  ro  them  only  .Therefore  away  witli  fuch  triflings,  & 
let  vs  take  the  very  meaning  of  the  Apoftle  which  is  limple  &plaine:that  is, 
that  we  fhould  lay  our  weakenes  one  in  anothers  bofomc  to  rcceiue  mutual 
counfeljmiituall  compafnon,&  mutuall  comfort  one  of  another ;  then  that 
we  being  naturally  priuie  to  the  weakenefle  of  our  brethren,fhould  pray  for 
them  to  the  Lord  .Why  do  they  then  allcage  lames  againft  vs,  which  do  fo 
carneftly  require  the  confeflion  of  the  mercy  of  God?  but  no  man  can  con- 
Gal,  j.i  a.     feflc  Gods  mercie,vnlcirc  he  haue  firil  confcfled  his  ownc  mifery .  Yea  vvc 
Rom.j.^.     rather  pronounce  him  accurfed  that  docth  not  before  God,  before  his  An- 
gels, before  the  Church,  yea  and  before  all  men  confcfte  himfelfeafin- 
ner .     For  the  Lorde  hath  concluded  all  vnder  finnes ,  that  all  mouthes 
might  be  ftopped,and  all  flefti  humbled  before  God,  and  he  onely  iuftificd 
and  exalted. 

7  Butlmarueile  with  what  face  they  dare  affirme,  that  the  confcflion 

whereofthey  fpeake,isof  thelaweofGod  :  thevfe  whcreofwccgraunt  in 

deede  to  be  very  auncient,but  fuch  as  wee  are  able  to  prouc  in  olde  time  to 

haue  bene  at  libertie.Trucly  euen  their  owne  cronicles  declare,  that  there 

wasnocertainelaworconftitutionofitbefore  the  times  of  Innocent  the 

thirde.Surcly,if  they  had  had  a  more  aneicntlawe,thcy  would  rather  haue 

_, .  taken  hold  tnerof,than  haue  bene  contented  with  the  decree  of  the  counfcl 

the  i8j.      ofLaterane,and  fo  made  themfelues  to  be  laughed  ar,euen  of  children.  In 

pope,  other  things  they  ftickc  not  to  make  forged  decrees.which  they  father  vpo 

themoftauncicncCounccls,  that  they  may  with  veric  rcuercnceofanti- 

ouirie  dafel  the  eyes  of  ^  iimple.In  this  point,  it  came  not  in  their  minde  to 

tnruft  in  fuch  a  falfe  pack.Therforc  by  their  own  witncflTc,  there  are  not  yet 

pnflcd  three  hundred  yercs  fince  In  nocentthc  tliirdlaid  y  fnare  vpon  men, 

&charced  them  withneceflitie  of  Confellion.Bur,to  fpeake  nothing  of  the 

cmeuEc  very  baibaroulhes  of  thi;  wordcs  nuniiheuichccrcditc  of  tl^it 


"Jiwe .  For  where  thefcgood  fathers  commauncl  euery  one  of  both  kindest- 
male  and  female  jonce  eucry  ycare  to  confeffe  al  his  fins  to  his  owne  prJeft,- 
plcafant  men  doc  raerily  take  exception ,  that  in  this  commaundcmentaic 
contayncd  oncly  Hermaphrodites,  and  fay  that  it  belongeth  not  to  fuch  a 
one  as  is  either  male  or  female  only.  Since  that  time,  a  more  grollc  beaftli- 
nes  hathbewraied  it  fcif  m  their  fcholetijy  can  not  expound  what  is  meant 
by  his  own  pricft.Whatfoeucr  al  the  Popes  hyredbablcrs  do  prate,  wc  hold 
both  that  Chrift  was  neuer  the  author  of  this  lawe  that  compelJeth  men  to 
recken  vp  their  finnes,  and  alfo  thr.t  there  paffed  a  thoufand  &  two  hundred 
yeares  from  the  refurreftion  of  Chrift  before  thatany  fuch  lawe  was  made.    • 
And  fo,  that  this  tyranny  was  then  firft  brought  in,  when  all  godlincfle  and 
learning  being  deftroycd,  the  vifiors  of  Paftors  had  without  choyfc  taken 
alljiccntioulhefle  vpon  them.Moreouer  there  arc  euidcnt  tcftimonies  both 
in  hiftorics  and  other  auncient  wnters,which  teach  that  this  confefTion  was 
.a  politike  difciplinc  redeemed  by  the  Bifhops,  not  a  lawe  made  by  Chrift  or 
his  Apoftles.  I  wil  alleage  but  one  out  of  many,which  Ihalbe  a  plaine  proufe  Triparchifi, 
thereof.  Soxomenus  reporteth  that  this  conftitutio  of  bifhops  was  diligent-  '  *^  ■ 
ly  kept  in  all  the  weft  Churches,  but  fpecially  at  Rome.  Whereby  he  /hcw- 
eth  that  it  was  no  vniuerfall  ordinance  of  all  Churches  .    But  he  fay  th  thac 
there  was  one  of  the  prieftes  peculiarly  appointed  toferuefor  this  office. 
Whereby  he  doth  fufficicntly  confute  that  which  thefe  men  do  falfly  fay  of 
thekeyes  giucnfor  thisvfe  vniuerfally  to  the  whole  order  of  pricfthoode. 
For  it  was  not  the  common  office  of  all  priefts,  but  the  fpeciall  dutie  of  fomc 
one  that  was  chofen  thereunto  by  the  biHiop.  The  fame  is  he,  whom  at  this, 
day  in  all  cathedrall  Churches  they  call  Penitentiarie,the  examiner  of  hai- 
nons  offences,  and  fuch  whereof  the  punifhmcnt  pertaineth  to  good  exam- 
ple. Then  he  fay  th  immediatly  after,  that  this  was  alfo  the  manner  at  Con- 
ftantinople,  till  a  certine  woman  faining  that  (he  came  to  confclfion ,  was- 
found  fo  to  haue  coloured  vnder  that  pretence  the  vnhoneft  company  thac 
flievfed  with  a  certainc  Deacon.     For  this  ad,  Nedarius  a  man  notable  in 
holinefTe  and  Icamiug,  bifhop  of  that  Church ,  tooke  away  that  cuftomc  of 
confefline.  Here,  here  let  thefe  afTes  lift  vp  their  eares.  If  auricular  confefli* 
onweretnelawcofGod.howdurftNcftariusrcpell  anddeftroyit  ?  Will 
they  accufe  for  an  heretike  and  chifmatike  Ncftarius  a  holy  man  of  God, 
allowed  by  the  confenting  voyces  of  all  the  olde  fathers  ?   But  by  the  fame 
fentence  they  muft  condemnc  the  Church  ofConftrntinoplc,  in  which  So- 
zomenus  affirmeth  that  the  manner  of  confeflfmg  was  not  only  let  flip  for  a 
time,  but  alfo  difcontinucd  euen  till  within  lime  of  his  remembrance  .  Yea 
let  them  condemne  of  apoftafie  not  only  the  Church  of  Conftaniinople,buc 
aFo  all  the  eaft  Churches  which  haue  ncgleftcd  that  lawe,which(if  they  fay . 
true)  is  inuiolable  and  commanded  to  all  Chriftians. 
8     This  abrogation  Chryfbftome,  which  was  alfo  bifhop  of  Conftantino- 
ple,  doth  info  many  places  cuidentlyteftifie,  that  it  is  maruelly  thefe  dare  „ 
mutter  to  thecontrary.  Tell(faith  he)thy  fins  thatthou  maicft  do  them  a-  pf_ji  r*o"^ 
way,  ifthou  be  afhamed  to  tell  any  man  the  fins  that  thou  haft  done,  tel  the 
daily  in  thy  foule.I  do  not  ray,Confefre  them  to  thy  fellow  fcruant^tbat  m:y 
reproch  thee:  cell  them  co  God  that  taketh  care  of  them .  Confellc  thy  fins 

E  c  »  vpon 


CU^.-f .  of  the  maner  low  to  reeehte 

^     ,_       vpon  thy  bed.that  there  thy  confcicncc  may  daily  rccogriifc  her  caifs.    A-** 

Ser.de Poe-      '^ ■        ^         '     .    .  '  n-  r  n-      i  n-     u  r  i 

niten.St  CO-  S^^^^c:  But  now  it  is  not  neccUary  to  conrclic  when  witneUes  be  prclcnt :  Icc 
fe(r.  the  examination  of  thy  finncs  be  done  with  thy  thought:  let  this  iudgcment 

Hom.sda     be  without  witncflc;  let  only  God  fee  thee  confcfllng.  Againeildonotlead 
incoprfhen.  ^)^^^  -^^^^  ^  ^di^c  of  thy  fellow  fcruants,  I  do  not  compel  thee  to  difclcfe  thy 
contra  Ano  ^^"^^5  to  men,  rehcaifc  &  vttcr  thy  cofcience before  God.  Shew  thy  wouds 
mxos.         to  the  Lord  the  beft  (urgion,  and  aske  falueof  him.  Shew  to  him  that  wil  re- 
Homi.4.de    proch  thee  with  nothing,  but  will  moft  gently  hcale  thee .  Againe:  Tell  noc 
wxaro.       j^ jj^  ^  jgjj^  j^g  reproch  thee ,  for  neither  is  it  to  be  confertcd  to  thy  fellowc 
fcruant,  that  may  vtter  it  abroade,but  to  the  Lord.  To  the  Lord  ftiewe  thy 
woundes  which  hath  care  of  thee,  that  is  both  gentle  and  a  Phifition.  After- 
ward he  bringech  in  God  fpeaking  thus:  I  compell  thee  not  to  come  into  the 
mids  of  a  ftage,  and  call  many  witncfics,  tel  thy  finne  to  me  alone  priuatcly, 
that  I  may  heale  thy  fore.  Shall  we  fay  that  Chryfoftomc  did  fo  raftilyjwhen 
he  wrote  this  and  other  like  things,tnat  he  would  deliucr  mens  confcienccs  - 
from  thcfc  bonds  whcrwith  they  be  bound  by  the  law  of  God?  not  fo.Buthe 
dare  not  require  that  as  of  ncceflitie ,  which  he  doth  not  vnderftande  to  be 
commaundcdbvthewordof  God. 

9  But  that  the  matter  may  be  made  the  plainer  &  ealier,firft  we  wil  faith- 
fully rehearfcjwhat  kind  of  conftflion  is  taught  by  the  word  of  God:  &  then 
we  will  alfo  declare  their  imicntions,  but  not  all  (  for  who  could  drawe  drie 
fuch  an  infinite  fca  ?)but  onely  thofe  wherein  they  coniprchendc  the  fum  of 
their  fecretconfcflion.  Here  I  am  loth  toreheaifehowoftthe  oldctranfla- 
tor  hath  giuen  in  tranflation  this  word  Confes  in  ftcede  of  Praife:  which  the 
grofleft  vnlearned  men  commonly  knovv:fauing  that  it  is  go  jd  to  haue  their 
prcfumptuoufneflc  bcwraied,  that  doe  giue  away  that  which  was  written  of 
the  praifes  of  God,  to  their  owne  tyrannicall  commandcment .  To  proue 
thatconfcflionauaileihtochearethe  mindesthey  thruft  in  that  place  of 
the  Pfalmc:  In  the  voice  of  rcioyfing  and  confcfTi^n.  But  if  fuch  chang  may 
rii,i  J.  5.  fcrue,rhen  we  iTiall  haue  what  we  lift,  proued  by  what  we  hft.  But  fcing  they 
are  fo  become  part  fliame ,  let  the  godly  readers  remember  that  by  the  iuft 
vengeance  of  God  they  haue  bin  caft  into  a  reprobate  minde,that  their  pre- 
fumption  fhould  be  the  more  dercftable.  But  if  we  will  reft  in  the  fimple  do- 
ftrinc  of  V  Scripture,we  fliall  not  be  in  danger  of  any  fuch  deceits  to  beguile 
vs.  For  therein  is  appointed  one  order  of  conf^fling,  that  forafmuch  as  it  is 
the  Lord  y  forgii!eth,fo  gctteth,  and  putteth  aw-iy  fins,thcrefore  we  fhould 
confcfic  our  /innes  to  him  for  to  obtaine  pardon,  he  is  the  Phifician ,  there- 
fore let  vs  fhewe  our  difcafcs  vnto  him.  It  is  hey  is  gncued  &  offended,  ther- 
fore  let  vs  fecke  peace  at  his  hand.  He  is  the  knower  of  hearts ,  and  priuie  to 
all  thoughts,  therefore  let  vs  make  haf\  to  powrc  out  our  hearts  before  him. 
Finally  it  is  he  thar  callcth  (inncrs,therfore  let  vs  not  delay  to  come  to  him, 
pri.5i<5>  I  haue  (faith  Dauid)made  my  finne  knowcn  vnto  thee,and  haue  not  hidden 
my  vnrightcoufncs.l  haue  faid,I  wil  confcfic  againft  me  my  vnrighteoufnes 
to  y  Lord,and  thou  haft  forgiuen  y  wickcdncs  of  my  heart.  Such  is  the  other 
confcflion  of  Dr.uid .  Haue  mercy  vpon  mc  O  God,  according  to  tliy  greaj 
jj  -  mercic  .  Andfuchistheconfefl'ionofDanicll:  We  haue  finned,  Lorde  we 
haue  done  pcruerilyj  wc  haue  commitced  ini(juiticspand  haue  bin  rebellious 

ia 


The  grace  of (lorifi,  Likf,    .  29S 

in  fwanung  from  thy  commandctnents.And  fuch  are  other  confeffions  that 

arc  commonly  found  in  the  Scriptures,thc  rehearfal  whereof  would  almoft 

fill  a  great  volume.If  we  confcflc  our  finnes(faith  lohn)  the  Lord  is  faithfull  i.Ioh.i.^ 

to  forgiue  vs  our  finncs.To  whome  (hould  we  confcflc?eucn  to  himithat  is, 

if  wc  fall  downe  with  a  troubled  &  humbled  heart  before  him,if  heartily  ac- 

cufing  and  condemning  our  felues  before  him  we  pray  to  be  acquitcd  by  his 

goodnes  and  mercy. 

lo  He  that  heartily  &  before  God  (hall  embrace  this  confeflion,  (hall 
vndoubtcdly  haue  both  a  tongue  readie  to  confelTe/o  oft  as  it  (halbe  need- 
ful for  him  to  publi(h  the  mercy  of  God  before  mcn,&  not  onely  to  whifpcr 
the  fccretof  his  heart  to  one  man,&  once  &  in  his  earc:  but  oft  &  openly,  & 
in  the  hearing  of  all  the  world  (imply  to  rehcarfe  both  his  owne  (hamc  and 
the  magnificence  &gloryofGod.After  this  mancr  when  Dauid  was  rebu- 
ked of  Nachan,he  Was  pricked  with  the  fling  of  confcience,  &  confe(re  d  his 
finnc  before  both  God  &  man.I  haue  (faith  hc)finned  to  the  Lorde,  that  is  2.Sa.u.t  |. 
to  fay,  now  I  allcage  nothing  for  my  excufe,!  vfc  no  (hifces,  but  that  al  men 
may  iudge  mc  a  (inner,and  that  the  fame  thing  which  I  would  haue  had  fc- 
cret  from  the  Lord,may  be  alfo  open  to  men.  Therefore  a  willing  confc(fi- 
on  before  men alwayfolloweth  the  fecret  confe(rion  that  is  made  to  God, 
fo  oft  as  it  isprofitaolcfor  the  glorie  of  God  or  for  the  humbling  of  our 
felues.FcM:  this  rcafon  the  Lord  in  old  time  ordained  in  the  people  of  Ifra- 
cljthatthc  prie(t  (hould  firlVfpeake  the  words,  and  the  people  faying  after  Uu,i6.if» 
him  (hould  openly  confelTe  their  iniquitic  in  the  Church.  For  he  forefaw  y 
this  help  was  necefTary  for  them  that  cuery  man  might  be  y  better  brought 
to  a  iult  reknowlcdging  of  himfelfc.  And  meete  it  is  that  with  the  confe(fi6 
of  ©ur  owne  mifcry  wee  (hould  among  our  felues,  &  before  all  the  worldc 
glorific  the  goodnes  and  mercy  of  our  God. 
1 1  And  it  is  conuenient  that  this  kinde  of  confeflion  be  both  ordinary  in 
the  church,  &  alfo  extraordinarily  vfcd  in  fpecial  maner ,  if  it  happen  at  any 
time  the  people  to  be  gilty  of  any  generall  fault.  Of  this  feconde  kinde  wee 
haue  an  example  in  that  folemne  confefTion  which  al  the  people  v(ed  by  the 
meancs  and  guiding  of  Efdras  &of  Nehcmias.For  whcras  that  long  bani(h- 
ment,  the  deftruftion  of  the  City  &  Temple,  the  di(roluing  of  religion,  was  Neh^uf.' 
the  puni(hmentof  the  common  reuolting  of  the  al:  they  could  not  acknow- 
ledge the  benefit  of  deliuerancc  in  fuch  for  t  as  w  as  mecte ,  vnle(re  they  did 
firft  condemne  themfelues.  Neither  raaketh  it  matter,if  m  a  whole  Congre- 
gation fome  fewe  (bmetime  be  innocent .  For  fith  they  be  the  members  of  a 
feeble  and  difeafed  body,  they  ought  not  to  boafl  of  healthfolncfTe.  Yea  it 
is  not  polTible  but  they  muft  alfo  themfelues  gather  fome  infection  &  bearc 
part  of  the  blame.  Therefore  fo  oft  as  wc  be  afflifted,  either  with  peftilencc 
or  war,or  barenneffe  or  any  other  plague:  if  it  be  our  duety  to  fly  to  mour- 
ningjto  fa{ting,and  to  other  fignes  of  gihinefferthen  confeflion  it  fclf,\vhcr- 
upon  all  thefc  things  do  hang,is  not  to  be  neglefted.  As  for  the  ordinary 
confc(rion,bcfide  that  it  is  commended  by  the  Lordcs  owne  mouth,thcre  is 
no  wife  man  that  confider ing  the  profit  therof,d are  difalow  it.  For  where  as 
inallholy  aflTcmblics  wemakeourapparancc  in  the  fight  of  God.nndthc 
Angels:  whac  other  beginning  may  there  be  of  our  pleading,  butourre- 

Ee  3  know- 


C^.4*  Of  the  mdHtr  how  to  reeeiue 

knowlcdgtng  of  vnworthincflci'But  that(romc  man  wil  fay)  is  done  by  cue- 
ry  pray  cr.For  To  oft  as  wc  pray  for  pardon,  we  thereby  confcfle  our  finnes, 
I  graunt.Butif  you  confidcr  how  great  is  our  carclcfnefrc,  or  droufmcflc,or 
{luggi(hnes,you  wil  graunt  me  that  it  fliould  be  a  profitable  ordinance^if  by 
fomefolemnevfcofconfeflion,  the  Chriftian  common  people  fhould  bee 
cxercilid  to  Immbling  thesnfclues.For  though  the  ccremonie  thaty  Lorde 
commanded  the  IfraelitcSjWas  parcel  of  the  nurture  ofthelaw,yei  infomc 
maner  it  alfo  bclongcth  to  vs.And  trucly  wc  fee  that  this  vfc  is  in  wcl  orde- 
red churches  profitably  obferucd,thateuery  Sonday  the  minifter  flioulde 
rehearfe  a  forme  of  confcflfion  in  the  name  of  himfelfc  &  of  all  the  people, 
wherein  he  a  ccufcth  all  of  wickcdncs,and  craueth  pardon  of  the  Lord.  Fi- 
nally with  this  key  c  the  gate  to  prayer  is  opened  as  well  priuately  to  euery 
manias  vniuer&Ily  to  all  men. 

12  Moreouer  the  Scripture  alloweth  two  formes  of  priuatc  confefliony 
one  that  is  made  for  our  owne  fake,whereof  that  faying  of  lames  is  {poken, 
Xac.5.if .      that  we  (houlde  confeffe  our  finnes  one  to  another,  for  his  meaning  is,  that 
difdofing  our  wickcdnefTcs  one  to  another,  wee  fhould  one  hclpe  another 
with  mutuall  coimfell  and  comfort.  The  other  forme,  that  is  to  be  vfcd  for 
our  neighbours  fake,  to  appeafe  him  and  reconcile  him  vnto  vs,  if  he  hauc 
in  any  thing  bene  offended  by  vs.    Now  in  the  firft  kmde  of  confeffion,aI- 
though  lames  in  this  hath  afligned  no  man  by  namc,into  whofc  bofomc  wc 
fliould  vnlode  our  felues,leaueth  vs  a  free  choife  j  to  confeffe  to  him  y  {hall 
fecrae  meeteft  vnto  vs  of  all  the  flocke  of  the^church:  yet  wee  ought  princir 
pally  to  choofe  the  Paftors,becaufe  tlicy  are  for  the  moft  parte  in  compari- 
lon  of  the  other  to  be  iudged  mccteft.1  fay  that  they  arc  meeteft  in  compa* 
Mac.t^.19.  rifonofthereftjbccaufe  the  Lorde  appointeth  them  by  the  very  calling  of 
Mat.18.        their  minifteric,at  whofc  mouth  we  fhould  be  inftruded  to  fubdue  &  cored 
Iobn.3.i3,^  our  fiancs5and  alfo  may  reeeiue  comfort  by  truft  of  pardon*  For  as  the  of- 
fice of  mutuall  admonifhment  &  reproumg  is  committed  to  all  men,yct  ic 
is  fpecially  enioyned  to  the  minifters.  So  when  as  we  all  ought  to  comfort 
&  confirme  one  another  in  confidence  of  Gods  mercy:  yet  wee  fee  that  the 
miniftersjto  affurc  our  confciences  of  the  forgiuenes  of  finnes  ,  are  ordcy- 
ned  as  it  were  witneffcsand  pledges  thereof,  in  fo  much  that  they  be  faide 
to  foreiue  finnes  and  loofe  foules.    When  thou  heareft  this  to  be  afcribcd 
vnto  thcm,thinke  that  it  is  for  thy  profit.     Therefore  let  euery  one  of  the 
faithfuU  remember  this  to  be  his  duetic,ifhe  be  priuately  fo  vexed  &  trou- 
bled with  the  feeling  of  finnes  that  he  cannot  winde  out  himfelfe  without 
help  of  another,not  to  negleft  the  remcdie  that  the  Loi<d  hath  offered  him: 
that  is,  for  his  reliefs  co  vfe  the  priuate  confeffion  to  his  owne  Pafton  and 
for  his  comfort  to  craue  the  priuate  hclpe  of  him,  whofc  duetie  it  is  both 
pubhquely  and  priuately  to  comfort  the  people  of  God  with  the  doftrinc 
of^he  Gofpel.  But  alvvay  this  moderation  is  to  be  vfcd,  where  God  appoin- 
teth no  certeintie ,  not  to  binde  confciences  with  a  ccrraine  yoke.    Herc- 
TDon  folio weth  thatfuch  Confeflson  ought  to  be  firee  :.  not  to  bee  required 
ef  all  men,  but  to  be  commended  to  thofc  oncly  that  fliall  vndcrftandc 
themfclues  to  haue  needc  of  it.Thcn  that  cuen  they  y  vfc  it  for  their  nccde, 
iboulde  not  bee  compelled  by  any  commaundenacnt ,  or  trayncd  by  any 

dccci!^ 


Jccclte,  to  reclccn  vp  all  their  -finncs,  but  fo  farre  as  they  (hall  thinkc  it  bc- 
houcfiill  for  them,  that  t1icy  may  rccciue  foundc  frutc  of  comfort.FaithfuII 
Paftors  ought  not  only  to  Icauc  this  liberty  to  y  churches ,  but  alfo  to  main- 
tainc  it,and  ftoutly  ftande  m  defence  of  it,  if  rfiey  will  hauc  tyranny  abfcnt 
from  their  miniftne  and  (uperftition  from  the  people. 

13  Of  the  other  fort  of  confeflion  Chrift  fpeaketh  in  Matthewc .  If  thou  m^j,  » ., ,  • 
offer  thy  gift  at  the  altar ,  and  there  remcmbreft  that  thy  brother  hath  any 

thing  againft  thee,  leauc  thy  gift  there,  and  go ,  &  firft  be  reconciled  to  thy 
brother,  and  then  come  and  offer  thy  gift.For  fo  charity  y  hath  bin  appaircd 
by  our  fault ,  is  to  be  repaired  by  acknowledging  and  crauing  pardon  of  the 
offence  that  we  haue  committed.    Vndcr  this  kindc  is  contained  their  con- 
feflion that  hauc  finned  euen  to  the  offending  of  the  whole  church.     For  if         , 
Chrift  raaketh  fo  great  a  matter  of  the  priuatc  offence  of  one  man,  to  forbid 
from  holy  my  fteries  all  them  that  haue  finned  againft  their  brother ,til  they 
be  with  iuft  amendes  reconciled.'  how  much  greater  reafon  is  it,that  he  that 
hath  offended  the  church  with  any  euill  example,rtiould  recouer  the  fauoiu: 
of  the  church  with  acknowledging  his  fault  ?  So  was  the  Corinthian  recei-  a.Cor.a**. 
ued  againe  to  the  cpmunion,  when  he  had  yelded  himfclfe  obedient  to  cor- 
redion.  Alfb  this  forme  of  confeflion  was  vk  d  in  the  old  church,as  Cyprian 
maketh  memion.They  do  penancc(faith  he)in  due  time,&  then  they  come 
to  confeffion,and  by  laying  on  of  the  hands  of  the  biftiop  and  y  Clergy  ,they 
rcceiue  leaue  to  come  to  the  commimion.Any  other  order  or  forme  of  con- 
feffmg,  the  Scripture  vtterly  knoweth  not,  &  it  is  not  our  dutic  to  bind  con- ' 
Sciences  with  new  bonds,  whom  Chrift  moft  Iharply  forbiddeth  vs  to  bring 
in  bondage .    In  the  mcane  time  I  do  fb  much  not  fpeake  againft  it  that  the 
flicep  /hould  prefent  themfeliics  to  their  fhepheard  when  they  meanc  to  be 
partakers  of  the  holy  fupper,  that  I  would  moft  gladly  hauc  it  euery  where 
obferucd .     For  both  they  that  haue  an  gncombred  confciencc ,  may  from 
thence  rcceiue  fii^ular  profit,  &  they  that  are  to  be  admoniflied  do  by  that 
meane  prepare  place  for  admoniflimcntjbut  fb  alway  i;hat  ty  ranni  e  and  fu- 
pcrftition  be  away. 

14  In  thefe  three  kindes  of  confeflion,  y  power  of  thc^kcyes  hath  place: 
that  is,  either  when  the  whole  chiuch  with  fblcmne  reknowledging  of  their 
faultes  craueth  pardon:  or  when  a  priuate  man,^  by  jiny  notable  fault  hath 
bred  common  offence,  doth  declare  his  repentance:  or  when  he  that  for  the 
vn(juietneffe  of  his  confciencc,  doth  neede  hclpe  of  the  minifter  difclofeth 
.his  weakncs  ynto  him.  But  there  are  diuerfe  wayes  of  taking  away  offence, 
becaufc  although  thereby  alfo  the  peace  of  confciencc  is  prouided  for,  yet 
the  principal!  end  is,  y  hatred  fhould  be  taken  away  ,and  mens  mindes  knic 
together  with  a  bond  of  peace.  But  this  vfe  that  1  hauc  fpoken  of,is  not  to  be 
difpifed,  that  we  may  the  more  willingly  confeffe  our  finnes.  For  when  the 
whole  church  ftandcth  as  it  were  before  the  iudgcraentfcate  of  God,  con- 
fcffcth  it  fclfe  gilty,and  hath  one  onely  refuge  vnto  the  mercy  of  God :  it  is 
no  fclcnder  or  lignt  comfort  to  hauc  there  prcfent  Chrifts  embaffadoui ,  ha- 
uing  comandement  of  reconciliation,of  whom  it  may  hcare  abfolution  pro- 
nounced vnto  it.Herc  the  profitablenes  of  the  keyes  is  worthily  commeded, 
whc  this  cmbaffagc  is  performed  rightly ,  &  with  fuch  order  &  rchgioufhes 

£e4  as 


Ctf.4»  OfthihAtterhevftdreeeiUi 

as  bcfecmcth  tt .  Llkcvvife  when  he  that  had  in  a  manner  cftrangcd  hlmfelfc 
fro  the  Church,  receiueth  pardon  andis  reftorcd  into  brotherly  vnity:  hov» 
great  a  benefit  is  it  that  he  vnderftandcih  himfrlfc  to  be  forgiucn  by  them, 
.        towhomChrifthathfayde:Towhonifoeuerycforgiucfinncsinearth,they 
lohn  ao.> »  fli^l^c  forgiucn  in  heauen .  And  of  no  lefle  cfrcftualnes  and  profit  is  priuate 
abfolutionjwhcn  it  is  asked  by  them  that  haucnecdc  of  fpeciall  remedy  to 
rehefc  their  weakenes .  For  it  happcncth  oftentimes,  that  he  which  heareth 
the  general!  promifcs  that  are  dircftcd  to  the  whole  congregation  of  the 
faiihful,rcmaincth  neuertheles  in  fome  dout,and  hath  ftil  an  vnquict  mind, 
as  though  he  had  not  yet  obteincd  pardon:and  y  fame  man,if  he  haue  difclo- 
fed  to  his  perfon  the  fecrct  fore  of  his  mind,and  heareth  peculiarly  dircfted 
&tat.9.2,      '°  himfelie  that  faying  of  the  Gofpel,Thy  fins  are  forgiuen  thee,  be  of  good 
hope,  ftabliflieth  his  minde  vnto  afluredneflc  and  is  deUuered  from  y  trcm- 
bhng,  wherewith  he  was  before  tormented.  But  when  we  fpeakc  of  y  keycs, 
we  muft  take  heede  that  we  dreame  not  of  a  certain  power  feuered  from  the 
preaching  of  the  Gofpel.  In  an  other  place  we  ftiall  haue  occafion  more  ful- 
ly to  declare  this  matter  againe,where  we  fhall  entreate  of  the  goucmmcnt 
of  the  church;  and  there  {hall  wc  fee  that  all  the  power  »  bind  and  to  loofc, 
which  Chrift  hath  giuen  to  his  church,  is  bound  to  the  wordc .    But  this  is 
moft  true  in  the  myftery  of  the  kcyes,  the  whole  force  whereof  ftandeth  in 
this,  that  the  grace  of  the  Gofpcll  be  publikly  and  priuately  fealcd  vp  in  the 
heartes  of  the  faithfuU,  by  them  whom  the  Lord  hath  ordcincd :  which  can 
not  be  done  but  by  onely  preaching. 
C  Omni*        ^  ^     ^""^  ^'^^^  ^^^  ^^^  Romi.'h  diuines?  They  decree  that  cucry  one  of  ei- 
Ttriufque  Te  therkinde ,  fo  foonc  as  they  come  to  the  yeres  of  difcretion ,  muft  yearely 
xu$.  De  fu-  once  at  the  leaft  confefle  all  their  fins  to  their  own  pricft :  and  that  weir  fin 
">a  trinitate  is  not  forgiuen,  vnleflc  they  haue  firmly  conceiued  an  entent  to  confcfTc  it: 
It  is  a  decree  ^^^^^  intent  if  they  perform  nor  when  occafion  is  offred  that  they  may  doe 
•f  Pope  I  n-  i^  ^^T^^  is  now  no  m^rc  entry  open  for  them  into  Paradifc.And  y  the  prieft 
no  centius,  hath  y  power  of  the  k?yes,  wherwith  he  may  lo6fcand  bind  a  finner;becau(e 
f"i['^f^T°""'  ^  ^^'■'^  of  Chrift  is  not  m  vaine.Whatfoeuer  ye  binde,&c.  About  this  power 
J*  jj  °^  jj"*  they  ftoutly  fight  anongthemfelues.  Some  fay  that  there  isbutonckcyc 
cited,  ^^  fubftance,  that  is  nc  power  to  bind  and  loofe,  and  as  for  knowledge,thac 

Lib.4.Sente.  it  is  in  deedc  requifittfor  a  good  vfe,  but  that  it  is  onely  as  an  acccflary  and 
*  'r *^^'  *^'']^'  '^  "°^  eflentially  ioy ntd  with  the  other.  Some  other, becaufe  they  fawe  this 
iQxa.'i.  '  * '°  ''^  ^°^  much  an  vnbridled  Iicence,hauc  reckned  vp  two  keyes.difcrefionSc 
Mat.iS.'ip,  power.  Other  again,  when  they  faw  the  leudboldnesofpriefts  to  be  rcftrai- 
ncd  by  this  moderation ,  haue  forged  other  kcyes ,  that  is  to  fay,  authority 
of  difccrning  which  they  fhould  vfe  in  giuing  determinate  fentencc:&  pow- 
er, which  they  (hold  praftifc  in  executing  of  their  fcntencerand  y  knowlegc 
ftandechbyasacounfeller.  But  they  dare  not  fimplyexpoimd  this  binding 
and  loofing  to  be  to  forgiuc  and  put  away  finnes ,  becaufe  they  hearc  the 
Era.43.11.    Lorde  crying  out  in  the  Prophet!  It  is  I,  and  none  other  but  I:  it  is  I,  it  is  I 
and  25.       that  put  away  thy  finnes,  Olfraell,  Butthcy  fayitis  the  pricftes  office  to 
pronounce  who  be  bound  or  loofcd,  and  to  declare  whole  fins  arc  forgiuen 
or  retained ';  and  that  he  doth  declare  it ,  either  by  confcflion  when  he  ab- 
folucth  and  retained  finnes ,  or  by  fentcnce  when  he  excommunicated  and 

rccciucth 


recducth  againc  to  partaking  of  y  Sacraments.  Finally,  when  they  rndcr- 
ftande  that  they  be  not  yet  out  of  this  dout ,  but  that  it  ftill  may  be  obicded 
againft  them,  that  oftentimes  their  prieftes  dobinde  and  loofe  men  vnwor- 
thy,  which  are  not  thcrforc  bound  or  loofed  in  heauen;  then(which  is  their 
laft  refiige)they  anfwcr  that  the  giuing  of  the  kcyes,muft  be  conftrued  with 
a  limitation,  that  is  to  fay,  that  Chrift  hath  promifcd,  that  before  his  iudge- 
ment  feat  fuch  fentence  of  the  Prieft  flialbe  allowed  as  hath  bin  iuftly  pro- 
nounced, according  as  the  deferuinges  of  him  that  is  bounde  or  loofed,  did 
require .  Moreoucr  they  fay,/  thefe  keycs  arc  giuen  by  Chrift  to  all  Priefts, 
and  are  dcliuered  to  them  by  their  Bifhoppes  ,  at  the  time  of  their  promo- 
ting to  priefthoodc :  but  the  fi:ec  vfe  of  them,  remaineth  oncly  with  fuch  as 
doeexercifc  Ecclefiafticall  offices:  and  that  the  excommunicate  andfuf- 
pendcd  Prieftes  haue  in  dcede  the  keyes,  but  rufty  and  bound  vp.  And  they 
that  fay  thefe  things  may  wcl  feemc  mode  ft  and  fobcr  in  comparifon  of  the 
reft ,  which  vpon  a  newe  anuiclde  haue  forged  new  keyes  with  which  they 
fay  the  trcafure  of  the  church  is  locked  vp.  Thefe  keycs  we  (hall  hereafter 
trie  in  place  fit  for  it. 
16    Now  I  will  in  fcwe  wordcs  anlwere  to  euery  one  of  thefe  particularly. 
But  at  this  prcfent  I  fpeake  not  by  what  right  or  what  wrong  they  binde  the 
Ibules  of  the  faithfull  with  their  lawes",  'forafmuch  as  wee  will  confider  that 
when  place  ferueth.     But  where  they  charge  mcnwithalaweof  reckning 
vp  all  their  finnes  :  wheretheyfay  that  finne  is  not  forgiucn  but  vpon  con- 
ditionjif  there  be  an  intent  conceiued  to  confefTe  it:  where  they  babble  thac 
there  remaineth  no  cntrie  intoParadife,  it  occafionof  confefllngbeneg- 
lefted :  this  is  in  no  wife  to  be  fufFered  ,  Muft  all  finnes  be  rcckncd  vp?  But 
Dauid,  (Who  as  I  thinke)had  well  ftudied  vpon  the  confeflion  of  his  finnes,  Pfa.ip.'  J« 
yet  cryed  out :  who  (hall  vndei-ftand  his  errours  ?  Lord  clcanfe  me  from  my 
-fecret  finnes .  And  in  an  other  place .  My  iniquities  haue  paffed  aboue  my  "''••  3  '•  5* 
head,  &  like  a  weightie  burden  haue  waxed  heauie  aboue  my  ftrength.  Tru- 
ly he  vnderftoode  how  great  was  the  bottomle(rc  depth  of  our  finnes:  howc 
many  were  y  fortes  of  our  mifchieuous  doings,  how  many  heades  this  mon- 
ftcr  Hydra  did  beare,  and  how  long  a  taile  (he  drewe  after  her .     Therefore 
he  went  not  about  to  recken  vp  a  regifter  of  them ,  but  out  of  the  depth  of 
cuils,  he  cryed  vnto  the  Lord:  I  am  ouerwhelmed,  I  am  buried  and  choked, 
the  gates  of  hcls  haue  compa(red  me,  let  thy  hand  drawe  me  out,  which  am 
drow'ncd  in  the  great  pit,and  am  fainting  and  ready  to  die .  Who  now  may 
thinke  vpon  the  numbring  of  his  finnes,whcn  he  feeth  that  Dauid  can  make 
no  number  of  his? 

1 7  With  this  butchcrie ,  the  foulcs  that  haue  bin  touched  with  any  fee- 
ling of  God,  haue  bin  more  cruelly  vexed  .  Firft  they  called  themfelucs  to 
account:  then  they  deuided  finnes  into  armcs ,  into  boowcs,into  branches, 
and  into  twigges,  according  to  thefe  mens  rules :  then  they  wey  ed  the  qua- 
lities, quantities,  and  circumftances.  And  (b  the  matter  went  a  litlcfor- 
warde .  But  when  they  had  proceeded  a  litle  further,  than  was  on  echefide 
skie,  and  on  cchc  fide  Iea,no  hauen,no  fafc  roadc:  the  mo  that  they  had  pal^ 
fed  ouer,  the  greater  heape  alway  did  thruft  it  fclfe  into  their  fight,yea  they 
rofe  vp  as  hie  mountaincs ,  &  there  appeared  no  hope,  not  fo  much  as  after 

Ec  s  long 


Cap.4*  Of  the  mAnerhorv  to  reeeine 

long  compftflings,  any  way  to  efcape .  And  (o  they  did  fticke  faft  bctweene 
the  facrificc  and  the  ftonc,&at  laft  was  found  no  other  ifliic  but  dcfpcration. 
Then  thcfe  cruel  butchers ,  to  cafe  the  woundes  that  thcmfclucs  had  made, 
laidc  certaine  gentle  plaiftcrs  ,  y  cuery  man  (hould  do  as  much  as  he  could. 
But  new  cares  again  rofc  vp,yea  new  torments  did  flea  the  filly  (bules,  as  to 
thinkc:  1  hauc  not  employed  time  enough ,  1  hauc  not  cndcuoured  my  fclfc 
with  fuch  diligence  as  I  ought,I  hauc  pafled  ouer  many  things  by  negligccc, 
and  the  forgetfulnes  y  commcthby  neghgence  is  not  excufablc.Then  were 
there  miniftred  other  plaifters  to  afluagc  fuch  paines,as,Repent'thee  of  thy 
negligence:  if  it  be  not  altogether  careleflc,  it  flialbc  pardoned.  But  al  thefc 
things  can  not  dofc  vp  the  wound,  and  arc  not  fo  much  cafment  of  the  eui], 
as  poyfon  couercd  with  honic ,  that  they  (hould  not  with  their  bjttcrnefl'c 
offend  the  firft  taft  but  enter  into  the  bowels  before  that  they  be  peiceiued. 
Therefore  this  terrible  faying  alway  calleth  vpon  them  &  (bundeth  in  their 
cares:  ConfefTc  all  thy  finncs.  And  this  horrour  can  not  be  appcafed  but  by 
afl'ured  comfort.  Here  let  th«  readers  confider,how  poflible  ic  is  to  bring  in- 
to account  all  the  doings  of  a  whole  yere ,  and  to  gather  together  what  fins 
they  haue  done  eucry  day:  forafmuch  as  experience  proucth  to  euery  man, 
that  when  at  cuening  he  fliall  recken  vp  the  faultcs  but  of  one  day ,  his  me- 
mory is  confounded  therwith,fo  great  a  multitude  and  diuerfiiy  prefenteth 
it  fclfe .  For  I  fpcakc  not  of  grofle  and  blockifh  hypocrits  y  thinkc  they  hauc 
done  fufficiently,  if  they  hauc  noted  three  or  foure  of  the  greatcft  fins  :  buc 
'  I  fpcakc  of  the  true  worrtiippers  of  God ,  which  when  they  fee  thcmfclucs 
opprcfled  with  the  examination  that  they  haue  made,do  addc  alfo  this  fay- 
ing  of  lohn :  If  our  owne  heart  do  accufc  vs,  God  is  greater  then  our  hcartc: 

i.Ioh.},to.  jjjjj  ^Q  jj^jy  quake  for  fearc  at  the  fight  of  that  iudgc,  whofe  knowledge  farrc 
furmountcth  our  vnderftandmg. 
18  But  whereas  a  great  part  of  the  worlde  rcftcd  them  vpon  fiich  flatte- 
ries ,  wherwith  fo  deadly  a  poyfon  was  tempered ,  this  came  not  (b  to  paffc, 
becaufc  they  belccucd  that  God  wasfatisficd,  or  becaufc  they  thcmfclucs 
were  flilly  fatisfied:  but  y  the  anchor  caft  as  it  were  in  the  middc  (ca,  fliould 
reft  a  litlc  from  fayling,  or  as  a  wayfaring  man  weary  and  faintingjihouldlic 
downc  in  the  way.  1  labour  not  much  in  prouing  this .  For  eucry  man  may 
be  witncfl^e  to  hirafelfc.  I  will  in  a  fiiort  fummc  (hewe,  what  manner  of  lawc 
this  was .  Firft  fimply  it  is  impofliblc,  and  therefore  it  can  do  nothing  but 
dcftroy,  damnc,confound,  and  caft  in  ruine  &  defperation.  And  then  when 
it  hath  leddcfinners  from  the  true  feeling  of  their  finncs,  itmakeththem 
hypocrites  and  ignorant  of  God  and  themfelucs  .  For  while  they  are  whol- 
ly buficd  in  rcckningvp  of  their  finncs,  inthemeane  time  they  forget  the 
fecrct  finkc  of  vices,  their  hidden  Iniquities,  and  inward  filthincs,  by  know- 
ledge whereof  they  fiiould  chiefly  hauc  weyed  their  mifcrie.  But  this  was  a 
moft  certaine  rule  of  confcffion,  to  acknowledge  and  confcfle  the  bottom- 
Icffc  depth  of  our  euill  to  be  fo  great  as  paflcth  our  vndcrftanding  .     After 

tuc  1 8.» » .  '^'^  '•"^^  ^^  ^^^  '^*^  ^^  Pubhcanes  confefllon  was  made .  Lorde  be  mercif 
full  to  me  a  finner :  as  if  he  /hould  fay :  All  that  eucr  I  am,  I  am  altogether 
a  finner,  and  I  can  not  attayne  with  wittc  or  cxprcfle  with  tongue  the  grcat- 
ncflc  of  my  finncs :  Ice  the  botcomlcfic  depth  of  thy  mercy  fwaJlowe  vp  the 

bottomlcfie 


7%e grace  of  Chrifl,  Lih,/,  20 ^ 

bottomlcflc  depth  of  my  fin .  But  then  thou  wilt  fay ,  what  ?  are  not  all  our 
^nes  to  bee  confeflcd?  is  no  confcflion  acceptable  to  God,but  that  which 
is  knitte  vp  in  thcfe  two  wordes ,  I  am  a  finner  ?  No ,  but  rather  wee  muftc 
cndeuour  our  fclues  as  much  as  in  vs  heth,  to  powrc  out  our  hearte  before  y 
Lorde,  and  not  onely  inoncwordc  confcflc  our  felues  finners,  butalfo 
truclyandhcartily  acknowledge  our  felues  to  be  fueh:  and  with  all  our 
thought  recorde,howe  great  and  diucrfe  is  our  fiJth  of  finncs,  not  onely 
that  wee  bee  vncleane ,  but  what ,  howe  great,  and  in  howe  many  partes  is 
our  vncleannefl'e:  not  onely  thatwebedecters,  butwithhowe  great  dettes 
we  be  loden,  and  howe  many  waycs  charged  :  not  oncIy  that  we  be  woun- 
ded ,  but  alfo  with  howe  many  anddeadly  ftrokes  we  be  wounded .    With 
this  reknowledging  when  the  finner  hath  wholic  powred  out  himfclfe  be- 
fore God  ,let  him  carneftly  &  (yncerely  tliinke,that  yet  there  remaine  moe 
fins ,  and  y  the  fccret  corncrsor  their  cuils  arc  fo  deepc,  thacthey  cannotbe 
throughly  diklofed.Andhecrieth  out  with  DauidrWho  vnderftandcth  his 
errours?  Lord  cleanfe  me  from  my  hidden  finncs.Nowe  where  they  aflSrme  P^-»I-'?»  3  *♦ 
that  finnes  arc  not  forgiuen  but  with  an  intent  of  confclUng  firmcly  con- 
ceiucdjand  that  the  gateof  paradife  is  (hut  againft  him  that  neglcAeth  oc- 
cafion  offered  when  he  may  be  confe(fcd,God  forbid  that  we  fhould  graunc 
them  that.  For  there  is  no  other  forgiucneflcoffinnes,  than  alwayes  hath 
becne.  It  is  not  reati  that  all  they  hauc  confcfled  their  finnes  in  the  care  of 
fomc  prieft,y  we  read  to  haue  obtained  fbrgiucnes  of  finnes  at  Chrifts  hand.. 
And  truely  they  coulde  not  confeflcjwhere  there  were  neither  any  pricft^cs  ■• 
confeflbrsj  nor  any  confefTing  atalLAnd  in  many  ages  aftcr,this  confcflioa 
was  vnhcard  of  ,  at  which  time  finnes  were  forgiuen  without  this  con« 
dition.Butthatwemaynotnecdc  to  difpute  longer  about  this,  as  about  a 
doubrfiiU  matter,  the  word  of  God  is  plaine,which  abideth  for  eucr:Whcn* 
Ibeuer  rile  finncrrepenteth,!  will  no  more  remember  all  his  iniquities.  Hcg^g,j  ,, 
that  dare  adde  any  thing  to  this  word e,bindeth  not  finnes^but  the  mcrcic      *    * 
ofGod.  For  whereas  they  fay,  that  iud'gement  can  nor  be  giuen  but  when 
thccaufeisheardejwchaueafolution  in  readineflc,  that  they  doc  pcc- 
fumptuoufly  take  that  vpon  themfelues,which  haue  made  themfclues  iud- 
gcs.  And  it  is  a  marucl  that  they  do  fo  boldly  frame  to  themfclues  fiich  prin- 
ciples,as  no  man  in  his  right  wit  will  graunt.  They  boaft  that  the  oflicc  of 
Binding  ScLoofing is  committed  CO  them,asthou^  it  werca  ccrtaineiu- 
rifdidionioyncdwithfrquifition.  Moreouer  their  whole  doftriiie  cricth 
out,  that  this  authoritie  was  vnknowen  to  the  Apoftles.    Neither  doeth  ic 
belong  to  the  pricft,  but  to  him  which  dcfircth  ablblution,toknow  certain- 
ly whether  the  finner  be  loofcd  or  no:  forafmuchas  hcc  that  hearcth  can' 
neuer knowe  whether  the  reckening  be  iuft  and  pcrfede.  So  fhouldc  there 
be  no  abfolutionbut  fuch  as  is  reftraincd  to  his  wordes  that  is  to  be  iudged.- 
Moreouer  the  whole  order  of  loofinguandeth  of  faith  and  rcpentaunce,. 
which  two  thingcs  are  hidden  from  the  knowledge  of  man,  when  (cntencc 
muftbe  giucn  vpon  an  other  man.It  followeth  therefore  thac  the  affiirancc 
ofbindinpandlooungis notfubicd  to  the  iudgemenrof  an  earthly  iudge:; 
becauic  tnerainiftcr  of  the  worde,  when  he  docth  his  office,  can*  not  giuc 
abrolucioa  buc  coadiiionally :  bucchacthisis  ipokcn  ^t  ^c  finnes  iakcr 

"""•*  Whole 


Cdf.4»  OfthemdncrhovftoreceiHe 

•  Whefc  finncs  yc  forgiuc,&c.  that  they  (houlde  not  doubt  that  the  pardon 

which  IS  promjfcd  by  the  commaundcment  and  wordc  of  God,  Ihalbc  rati- 
fied in  heauen. 

19     Therefore  it  is  no  meruell,  if  wee  condcrane  and  defirc  to  hauc  vt- 
tcrly  taken  away  this  Auricular  confcflion,  a  thing  fo  peftilent  and  fo  ma- 
ny wayes  hurtful!  to  the  Church :  but  if  it  were  a  thing  by  it  felfc  indiffe- 
rent, yet  forafmuch  as  it  is  to  no  vfe  nor  profite ,  and  hath  giuen  caufe  to  fo 
many  wickcdneircs,facrilcges  and  crrours,who  wil  not  thinke  that  it  ought 
^  bee  prcfentlyaboliflied?  They  doc  indeedereckcn  vp  (bme  good  vfcs, 
Srhich  they  boaft  vpon  as  verie  profitable,  but  thcfe  either  falfe  or  of  no  va- 
lue at  ^1.  One  onely  they  commend  with  a  Angular  prcrogatiue,that  ihamc 
isagreatpuniflimentofhimthatconfeflcth  ,  whereby  the  finncrboth  is 
j*>'{       for  a  time  to  come  made  warer,  and  preuenteth  the  punifhmcnt  of  God  in 
:  'j       punifhing  hirafelfe.  As  though  wee  did  not  humble  a  man  with  fhamefaft- 
. ;  nes  enough  when  wee  call  him  to  that  hie  iudgement  featc  of  heauen,  I 
y-       meane  to  the  hearing  of  God.  It  is  forfooth  verie  well  profited,  if  for  rtiamc 
..i,      of  one  mans  knowledge  wee  ceafe  to  finne,  and  bee  not  afhamed  to  hauc 
'  God  witnes  of  our  cui|l  confcience.  Although  the  verie  fame  is  alfb  moftc 

falfe,  for  it  is  to  bee  fecnc  that  by  nothing  growcth  greater  confidence  or 
liccntioufneflrc  to  finne,than  when  men  hauing  made  confeflion  to  a  prieft, 
think  y  they  may  wipe  their  mouth  and  fay,  I  did  it  not.And  not  only  they 
are  made  all  the  yeare  long  the  boulder  to  hnne:  but  all  the  reft  of  the  yerc 
5  4        bearing  themfclues  bolde  vpon  confcfllon,they  neuer  figh  vnto  God,  they 
^J,         ncuer  returne  to  themfelues,  but  hcape  finnes  vppon  finnes  till  they  vomit 
'      V"^        Tpsll  at  once  as  they  thinke.  And  when  they  haue  once  vomited  them  vp, 
\    <;-■  trJCy.thinke  them  felues  difcharged  of  there  burden,and  that  they  hauc  ta- 

■■  •"'  ^cn  K  way  from  God  the  iudgement  that  they  haue  giuen  to  the  prieft,  and 

i  ■^.  that  thty  haue  bt't^ughc  God  in  forgetfulnefTe  when  they  haue  made  the 

5  pricfte  priiiic.  Moreucr  who  doth  mcrily  fee  the  day  of  confcflion  at  hand  ? 

\  Who  goejh  to  confcflfion  with  a  checrehill  heartc,  and  commeth  not  to  it 

rather  againft  his  will,  and  as  it  were  drawing  backwarde ,  like  as  if  he  were 
taken  by  the  neck?  and  drawen  to  prifon  ?  vnleflc  paraduenturc  it  be  the 
-^  Verie  prieftes,  that  vfe  ioyfully  to  dehght  themfelues  with  mutuall  rehear- 

"*-  Pais  of  their  doings,as  it  w?rc  with  meric  tales^I  wil  not  defile  much  paper 

"'•^        ,..withmonuruo^i*abhominatir»»s  whereof  auricular  confeflion  fwarmeth 
.hxU.  Oftcly  tliis  i  fay ,  If  that  holy  ma.",  did  not  vnwifely,  that  for  one  nimor 
{        of  fornication  cooW  a\yay  confeflion  out  of  the  Church,y  ea  out  of  the  re- 
';       mcmbrauncc  of  his  flpcke :  then  we  be  thereby  put  in  minde  what  is  neede- 
j  r' '       full  to  bee  done  at  this  day  vpon  infinite  whoredomes,adulteries,  inceftes, 
a  andbawderies. 

10  Where  the  Confcflloncrk  ftlUiHge  for  this  purpofc  the  power  of 
the  keics,arid  doe  thereupon  fct  thepeupcan/l  prore  of  their  kingdomc, 
;»s  the  prouerbe  is :  it  is  to  be  fecnc  bo  we  much  they  ought  to  auailc.Thcn 
/fay  they )  nre  the  keyes  giuen  without  caufe  ?  Is  it  faide  without  caufc: 
•  ft  *  Whatfoeuer  you  loofe  vpon  earth ,  fliall  be  alfo  loofed  in  heauen  ?Doc  wc 
Mact.tS.i  ♦.  ^^^  ^^^^  ^^^  vvorde  of  Chrifte  voide  ?  I  aunfwcre  there  was  a  weightic 
caufc  why  the  keyes  fliouldc  bee  giuen,  as  both  I  hauccucn  nowc  alreadic 

dcda- 


ThegfA':eofChYift,  Lth,f,     2ro 

declared,  and  Hiall  more  plaincly  fhcwc  againc  when  I  ceme  to  cnireate  of  , 

Excommunication.  But  what  if  I  do  with  one  fwcrd  cut  of  the  hold  of  ail  y 
they  require,  that  is  with  faying,  that  facrificingprieftes  are  not  the  vicars 
nor  fucceffors  ofchc  Apoftles? But  this  (hall  alfo  bee  to  be  intrcated  of  in 
an  other  place:  but  nowe  they  raifcvp  an  engine  whereby  they  woulde 
moft  of  all  dcfcnde  themfelucs ,  and  thereby  may  all  their  buildingcs  bee 
ouerthrowcn.ForChriftdidnotgiuchis  Apoftles  the  power  to bmde  and 
*  loofe,  before  that  hee  gauc  them  the  holy  Ghoft.  Therefore  I  fay,  that 
none  haue  the  power  of  the  kcycs  that  hauenot  firfte  receiued  the  holy 
Ghoft .  I  denie  that  any  man  can  vfe  the  keycs,  but  hauing  the  holy  Gholl 
going  before,  and  teaching  him  and  informing  him  what  is  to  bcc  done. 
They  triflin^fay,  that  they  haue  the  holy  Ghoft.  Butindeede  they  de- 
nie it ,  vnleffe  paraduenture  they  faine  (  as  they  doe  faine  indeede)  the  ho- 
ly Ghoft  to  bee  a  vainc  thing  and  a  thing  of  nothing,but  therein  they  ftial 
not  be  belceued.  And  by  this  engine  they  arc  vttcrly  ouerthrowen,  that 
of  whatfbeuer  dore  they  boaft  that  they  haue  the  key  e,  a  man  may  alway  > 
aske  them  whether  they  haue  the  holy  Ghoft  which  is  the  iudge  and  go. 
uernour  of  thekcyes .  If  they  aunfwere  that  they  haue,  then  they  mr»y  be 
a?ked  againe,  whether  the  holy  Ghoft  may  erre.  This  they  will  not  be  glad 
to  fpeake  exprefly,alchough  they  crokedly  vtter  the  fame  by  their  doftrme. 
It  is  therefore  to  bee  gathered,  that  no  prieftes  haue  power  of  the  kcycs 
which  doe  commonly  without  confiderationloofe  thofc  thinges  that  the 
Lorde  woulde  haue  to  bee  bounde ,  and  bindc  thofe  diinges  that  the  Lordc 
commaunded  to  be  loofed. 

21  Whereas  they  fee  themfelues  conuinced  by  moftc  cleere  experi- 
inentes,  that  they  do  without  choifeloofe  &  bind  the  worthie  and  vnwor- 
thie,  they  vfurpe a  power  wichout knowledge.  And  though  they  dare  not 
denie  that  knowledge  is  reqiiifite  for  a  good  vfe,  yet  they  write  that  the  ve- 
rie  power  is  giucn  to  cuill  difpofers  of  it.  But  this  is  the  power,  whatfoeucr 
thou  bindeft  or  loofeft  in  earth,  fhall  bee  bounde  or  loofed  in  heauen.  Ei.. 
ther  the  promife  of  Chrift  muft  lie ,  or  they  that  haue  this  power  doe  well 
binde  and  loofe.  Neither  may  they  dally  and  fay ,  that  the  laying  of  Chi  ift 
is  limited  according  to  the  defcruings  of  him  that  is  bounds  or  loofed.  And 
weealfoconfelle,  that  none  can  beebounde  or  loofed,  but  they  that  are 
worchie  to  bee  bound  or  loofed.  But  the  meffengers  of  the  Gofpcl  and  the 
Churchhaucthcworde,  by  which  they  mcafurethis  worthinelfe,  in  this 
wcrde the  meflenf^ers  of  the  Gofpell,  may  promife  to  all  men  foigiueneirc 
of  finncsin  Chriftby  faith, they  may  proclairae  dminition  into  all  and 
vpon  all  that  embrace  not  Ch:  ift .  In  this  worde  the  Church  pronounceth  ,,Cor  .6,9. 
that fornicatours, adulterers, theeues,manflcyers,  couetous  men,  vniuft 
mcn,hauenopartinthe  kingdomcof  God,andbindeth  fuchwith  mofte, 
furebondcs  .With  the  fame  worde  the  Church  loofeth  them  whome  it 
comforteth  being  repentant.  But  what  power  fhall  this  bee,  not  to  knowe 
what  is  to  bee  bounde  or  loofed,  r.nd  not  to  bee  able  to  binde  or  loofe 
without  knowledge?  Why  then  doc  they  fiy  that  they  loofe  by  au th oti- 
tic giuenvnto  them,  when  the  loofing  is  vncertainc  ?  What  haue  wee  to 
do  with  this  imaginatiuc  power,  if  there  be  no  vfe  of  it:'  But  i  haue  it  alrea- 

die  . 


Cap.  4,  OfthewAnerhovftoreceiui 

die  prooucd  that  cither  thertf  it  no  vfeofit ,  or  fo  vnccrtainc  an  vie  4S  may 
be  accompted  for  none  at  all.  For  whereas  they  confeflc  y  there  is  a  great 
part  of  Pricftcs  that  doe  not  rightly  vfe  the  keycs,  and  that  the  power 
without  lawful!  vfe  is  of  no  effedc .  Who  fhall  aflure  mee  that  he  of  whom 
I  am  loofed  is  a  good  vfer  of  the  keycs  ?  if  he  be  an  eudl  vfer  of  itjwhat  hath 
he  cite  but  fuch  a  voidc  difpofing  of  them,  as  to  fay,what  is  to  be  boundc  or 
Joofed  in  thcc  1  know  not ,  foralmuch  as  1  lacke  the  right  vTc  of  the  kcycs, 
but  if  thou  defcrue  lloofc  thee.  But  fo  much  might  doc,  IwiUnotfaya  lay 
man  (for  they  couldc  nor  bearc  that  with  patient  cares)  but  a  Turkeora 
Deuill.  For  it  is  afmuch  as  to  lay,  I  haue  not  the  word  of  God  the  fuie  rule 
of  loofing,  but  there  is  power  giuen  mee  to  loofe  thee,  if  thy  deferuinges 
becfo.  We  fee  therefore  what  they  meant,  when  they  defined  the  keyes 
to  be  theauthoritic  of  difccrning,  and  power  of  cxecutingrand  that  know- 
ledge is  adioyned  for  a  counfeller,  and  like  a  counfeller  ferueth  for  a  good 
vfe:  vndoubtedly  euen  they  defired  to  raignc  at  their  ownc  wiljlicentioufly 
without  God  and  his  word. 

^^  If  any  man  take  exception  and  fay ,  that  the  laweflill  minifters  of 
Chrift  fhall  be  no  lefl'e  doubtfull  in  their  office,becaufe  the  abfolution  tha  c 
hangethvpon  faith  (hall  alwayrcmayne  doubtcfull ;  and  then  thatfirmers 
(hall  haue  either  none  or  a  colde  comfort,  becaufe  the  minifter  himfelfc 
which  is  no  competent  iudge  of  their  faith,  cannot  be  afl'ured  of  their  abfo- 
lution :  wee  haue  aunfwcrc  thereunto  in  readineffe.  For  they  fay  that  no 
finnesareforgiuenbythcpricfte,  but  fuch  whereof  himfelfe  hnth  beenc 
the  hearer :  fo  by  their  opinion, the  forgiuenes  hangcth  vpon  the  iudgemer 
of  the  pricft,  and  if  he  doc  not  wifely  difcernc  who  be  worthic  of  pardon,y 
whole  doing  is  voide  and  of  no  cffeft.Finally  the  power  wherof  they  f{>eak, 
is  a  iurifdidion  adioyned  to  examination,whereimto  pardon  and  abfoluti- 
on is  reftrained.  In  this  point  is  found  no  fure  ground,  but  rather  it  is  a  bot- 
tomlefie  depth.  For  where  the  confcfllon  is  not  founde,  the  hope  of  pardon 
is  alfo  lamc,and  then  the  prieft  himfeJfe  muft  needs  fticke  in  fu(|5enfe  while 
he  can  not  tell,  whether  the  finner  doe  faithflilly  reckenvpalltheeuill 
deedcs.  Finally  (  fuch  is  the  ignorance  and  rudeneiie  of  prieftes )  the  mcft 
part  are  no  fitter  to  doe  this  office,  than  a  ihoomakcr  to  plowc  the  ground, 
and  the  reft  in  a  maner  all  ought  worthily  to  fufpeft  themfelues.  Hercvpon 
therefore  rifeth  the  pcrplexitie  arid  doubtfulncfl'e  of  the  Popes  abfoluti- 
on,becaufe  they  will  haue  it  grounded  vpon  the  perfon  ofy  Pricft,  and  not 
only  that,  but  alfo  vpon  knowledge,)  he  may  iudge  only  of  things  infor- 
mcd,examincdandproued.Noweifaraanfhouldaskeofthefe  good  doc- 
ters .whether  a  finner  be  reconciled  to  God,when  fome  finnesare  forgiucn: 
Ifcenotwhatthcyhauetoaunfvvere,  but  that  they  ftiall  bee  compelled  to 
confclfe  that  all  is  vnprofitablc,that  the  pricft  pronounceth  of  the  foroinc- 
ncsofthofcfinnes  that  he  hath  heardcrehearled,fL)  long  as  the  other  fins 
arcnordcIiueredfrocondemnation.On  thcbchalfeofhim  thatconfcfleth 
howe  hurtftil  carefulncflc  holdcth  his  confcicncc  bound,appearcth  hereby 
that  when  he  refteth  vpon  the  pricftcs  difcretion,  as  they  call  it,hce  can 
determine  nothing  certainely  by  the  vvorde  of  God.  The  dodrinc  that  wc 
teach  is  free  and  cleare  fiom  all  chcic  abfurdities.For  the  abfolution  is  con- 
ditio 


Tke  grdce  of  Chrifi,  Li^.^,    21 1 

ilirionalljthat  the  (inner  (Kould  truft  that  God  is  merclfull  vnto  him/o  that 
hce  (yncerely  feckc  the  cleanfing  of  his  finnes  in  the  facrificc  of  Chrift,  & 
obey  the  grace  oftercd  him.  So  he  can  not  erre,  which  according  to  the 
office  of  a  preacher,  proclaimeth  that  which  isgiucn  him  in  inftrudions 
by  the  wordc  of  God.  And  the  finncr  may  embrace  a  fuie  and  clearc  abfo- 
lutionjwhen  that  fimplc  condition  is  annexed  of  the  embracing  the  grace  of  Mat.  o.  25, 
Chrift,  according  to  that  general!  doiftrine  of  the  maiftcr  himfelfc.  Bee  it 
done  to  thee  according  to  thy  faith.  Which  hath  beene  wickedly  defpifed 
in  the  Papacie: 

2j  How  fooliflily  they  confounde  thofe  thinges  that  the  Scripture 
teacheth  of  the  power  of  key  es ,  I  haue  promifed  that  I  will  fpeake  in  an  o-. 
ther  place,  and  there  (hall  be  a  more  conuenient  place  for  it ,  when  I  come 
to  intreat  of  the  gouernment  of  the  Church.But  letthe  readers  remember 
that  thofc  thinges  are  wrongfully  wrefted  to  Auricular  and  fccretc  confcf- 
fion,  which  arc  fpoken  by  Chnft  partly  of  the  preaching  of  the  Gofpell,  & 
partly  of  excommunication.  Wherefore  when  they  obieft  that  the  power 
of  loofingis  giuen  to  the  Apoftles,  which  pricftes  may  vfe  in  forgiuing  fins 
acknowledged  vnto  them,  it  is  plaine  that  they  take  a  falfcand  fonde  prin- 
ciple ,  becaufe  the  abfolution  that  fcrueth  faith ,  is  nothing  elfe  but  a  wic- 
neflc  of  pardon  taken  out  of  the  free  promife  of  the  Golpell.  As  for  the  o- 
ther  confeflion,that  hangerh  vpon  the  difcipline  of  the  Church,  it  pertay- 
neth  nothing  to  fecrete  finnes,but  rather  to  examplcjthat  common  offence 
of  the  Church  maybe  taken  away.  But  whereas  they  fcrape  together  here 
and  there  teftimonies,to  proue  that  it  fufficeth  not  to  confefl'e  fins  either  to 
Godonelyor  tolay  men,vnleireaprieftbethehe?.rer  of  thcm,rhcir  trauell 
therein  is  but  lewde,  and  fuch  as  they  may  bee  afhamed  of.  For  when  the 
auncient  fathers counfell  finners  to  vnburden  themfelues  to  their  owne  pa- 
ftour,  it  can  not  be  expounded  ofparticuJarrchearfall  which  then  was  not 
in  vfe  .Then,  Lumbard  and  fuch  like  (fuch  was  their  finifler  dealin2)reemc 
offer  purpofe  to  haue  giuen  themfelues  to  fained  books,by  pretence  whcrof 
they  might  deceiuc  the  fimple.  They  doeindeede  truely  confcfTe,  that  be- 
caufe abfolution  alway  accompanieth  repentance,  therefore  there  proper- 
ly rcmaineth  no  bond  when  a  man  is  touched  with  repentance,  although 
he  haue  not  yet  contcfl'ed,  and  therefore  that  then  the  pricfl  docth  not  {o 
much  forgiuc  finnes  as  pronounce  and  declare  them  forgiueruAlbeitin  the 
word  of  declaring  they  flicly  bringina  grofTc  erroiir,thrufiing  a  cercmonie 
infleedeofdo^rine.  But  whereas  they  patche  vntoitjthatheis  abtolued 
in  the  face  of  y  Church  chat  had  already  obtcined  pardon  before  Godahey 
do  inconueniently  draw  CO  the  pecuhar  vfeofeuerie  particular  man,  thac 
whichewcehauealieadyfaydecobec  appointed  for  the  common  difci- 
pline, where  the  offence  of  a  hainous  and  notorious  fault  is  to  bee  taken 
away.Butby  andbyafcer,  they  dcpraue  and  corrupt  moderation,  adding 
another  manner  of  forgiuing,with an  enioyning  of  pcnakic  and  fatisfacti- 
on,  wherein  they  prefumptuoufly  claime  to  their  owncfacrifices  a  power 
to  parte  thaiin  halies,  which  GOD  hath  in  all  places  promifed  vs  whole 
together.  For  when  hc^  fimplic  rcquireth  rcpentaunce  and  faith,  this 
paiticion  or  exception  is  a  vciicrobbenc  of  God.  foiitism  cffeft  afmuch 


Cdp.  4,  OfthevtMnerhovfitoreeeitte 

asifthcpricft  talttngvponhimthc  pcrfonof  a  Tribune,  ftiould  become 
inccrccflburtoGodand  vrouldc  notfufFcr  Godof  hismecrc  Lberalitic  to 
recciuc  him  into  fauour,  that  hath  lica  prollratc  before  the  Tribunes  feats 
and  there  hath  bccnc  punifhed. 

14  The  whole  fummccommcth  to  this  point,  that  if  they  will  make 
God  the  auchour  of  this  counterfaite  confefllon,  therein  is  their  falfehood 
condemned,  as  I  haueprooucd  them  falfe  forgers  in  thefewe  places  that 
tkiy  allcadgc.  But  fith  ic  is  euidcnt  that  it  is  a  lawe  made  by  men,  1  fay  y  it 
is  both  tyrannicall  and  made  iniurioufly  againft  God,  who  bindmg  mens 
confciences  to  his  worde,  wiilhaue  them  free  from  the  bondage  of  men. 
Now  when  for  the  obtcining  of  pardon ,  there  1$  a  neceflitie  prcfcribed  of 
that  thing  which  the  Lordc  wouldc  to  bee  free,  I  fay  that  this  is  a  facrilegc 
nottobe  fuffcredjbccaufethereis  nothing  more  properly  belonging  to 
God,  than  to  forgiuc  finnes,  wherein  confifteth  faluation  for  vs.  Moreouer 
I  haue  fhewcd  that  this  tyrannie  was  firft  brought  in,  when  the  worlde  was 
opprelfed  with  filthie  barbaroufncflc.  I  haue  alfo  taught  that  it  isapefti- 
IcntlawCjthat  cither  throweth  downe  headlong  into  defperation  the  poorc 
foulesinwhomefoeucrabidethafeareof  God:  or  where  there  reigneth 
carelefnes,delightcth  them  with  vaine  flattcries,and  fo  maketh  the  duller. 
Laftof  all  I  haue  declared,  that  whatfoeuer  mitigations  they  bring.tend  to 
noothcrendjbuttoencanglcjdarkcnanddcprauepure  doclrme,  and  hide 
vngodlines  with  dcccitftil  colors. 

^^)     The  third  place  in  Repentance  they  aflignc  tofatisfadion,whcre- 

of  all  that  euer  they  babble  may  bee  ouerthowen  with  one  wordc.     They 

Lib4Sen.  fay  that  it  is  not  enough  for  him  that  repcntcth  , to  abfteine  from  his  for- 

tentioeftiH.  '"cr  euils,  and  change  his  behauiour  into  better,  vnlcfle  he  make  latisfadi- 

10.CJ.4.C.    on  to  God  for  thofe  thmgcs  that  hee  hath  done:  And  that  there  bee  many 

hJo  liifficit.  hclpes  by  which  wee  may  redecmc  finnes,  as  weepings,faftinges,obbtions 

iD^eU.Tadefn  ^^^  ^^'^  vf  orkes  of  charitie.  With  thefe  we  muft  wmne  the  Lordc  to  bee  fa- 

di.t.ca.nul- uorable,  with  thefe  wee  muft  pay  our  dcbtcsto  the  righteoufncsof  God, 

luseaJem    yvith  thefe  wee  muft  make  am:ndcs  for  our  dcfaultcs,  with  thefe  wee  muftc 

^^^*  defcrue  pardon.  For  although  by  the  largenes  of  his  mercie  hee  hath  for- 

giuen  our  fault,  yet  by  the  difciplinc  of  his  iufticc  he  rcteineth  the  peinc,& 

that  this  is  thepaine  that  mvift  bee  redeemed  with  fatisfadions.    But  in  ef- 

fc(fl  all  that  they  fay  commeth  to  t  his  point,  that  wee  doe  in  deede  obteinc 

pardon  ofour  Iinnes  at  the  mercifi-jlnefle  of  God,  but  by  meanes  of  the  de- 

feruingof  our  works,  by  which  the  offence  ofour  finnes  may  be  lecompen- 

Rom  V?.    ^c^j^^^"^  ^^^  fatisfaftion  may  bee  fiilly  made  to  Gods  righteoufncs  .Againft 

Col.  2*.  1*4."    fuchlie^,  I  fet  the  free  forgjucnelfe  of  finnes,  than  which  there  is  nothing 

Tit.j.  J.       more  euidenrly  fpoken  ofin  thefcripture.Firft,what  is  forgiucncs,buta  gift 

of  mecre  liberalitic {"For  the  creditor  is  not  faid  to  forgiue,y  acknowledgcth 

by  acquitance  that  the  mony  is  paid,but  he  y  without  any  payment  wdling- 

ly  of  his  owne  liberalitic  cancellcth  the  detters  bond.Secondly,  why  is  this 

word,Frccly,  added,  but  to  take  away  al  opinion  of  fatisfadion?  With  what 

confidence  therefore  doc  they  yet  fet  vp  their  fatisfaftion,  that  arc  ftrickcn 

Erjy.  4|,i  J.  downe  with  fo  mightie  a  thunderbolt^  But  what?  when  the  Lord  cricth  out 

by  Efay,  It  is  I,  it  is  I ,  chat  doc  put  away  iniouitics  for  mine  ownc  fake,  and 

wiU 


The  grace  of ^rifl,  tih.s,      212 

will  not  be  mindfull  of  thy  finncs:  doeth  he  not  openly  declare,  that  he  fct- 
cheth  the  caufe  &  fiindation  ot  forgiuencfTc  oncly  from  his  owne  goodnes:* 
Moreoucr  whereas  the  whole  Scripture  bcareth  this  witnefTe  of  Chrift,that  Aft.  10.43^ 
forgiucnefle  of  finnes  is  to  be  receiucd  by  his  namcjdoth  it  not  thereby  ex- 
clude allothcrnamcs-'How  then  do  they  teachethat  it  is  receiued  by  the 
name  offatiffadions?Neither  can  iheydenie  that  they  giuc  this  tofatiffa- 
ftions, although  they  fay  that  the  fame  be  vfed  as  helps  by  way  of  meanes. 
For  whereas  the  Scripture  faith  By  the  name  of  Chriftjit  meaneth  that  wee 
bring  nothing,we  allege  nothing  of  our  owne,but  reft  vpon  the  onely  com- 
mendation of  Chrift.As  Paul,wherc  he  affirmeth  that  God  is  reconciling/ 
world  to  him  felfe  in  Chrift,for  his  fake  not  imputing  to  men  their  finnes,  J«Cor.5.i^. 
he  immediatly  fheweth  the  mcanc  &  mancr  how:  becaufe  he  that  was  with- 
out finne,was  made  finne  for  vs. 

z6  But  (  fuch  is  their  pcruerfnefTe  )  they  fay  that  both  forgiuencfTc  of 
finncs  and  reconciliation  are  perfourmcd  both  at  one  time,  when  we  are  in  "''•?•*<''- 
Baptifme  reccined  into  the  fauour  of  God  by  Chrift;  that  after  baptifmc  we       *     '^* 
muft  rife  againe  by  fatiffaftions,  and  that  the  bloud  of  Chrift  protitcth  no- 
thing,but  fo  far  as  it  is  diftributcd  by  the  kcyes  of  the  Church.  Neither  do  I 
fpeake  of  a  doutfUl  matter,forafmuch  as  they  haue  in  moft  euident  writings 
bewrayed  their  owne  filthine(rej&  not  one  or  two  of  them,but  al  y  Schoole- 
men  vniuerfally  .For  their  mafter  after  that  he  had  confcfTcd  that  Chrift  had 
payed  the  pcnaltie  of  finnes  vpon  the  tree,according  to  the  doftrine  of  Pe- 
ter,immediatlycorrefteth his  faying  with  adding  this  exception,  thatin  r.Pet.2. 14, 
baptifmc  all  temporal  penalties  of  finnes  arc  releafed  ,  but  after  baptifmc  »'Tiin.i.^, 
they  are  minifhcd  by  the  hclpe  of  penance,  that  fo  the  croflc  of  Chnft  and 
our  penance  may  workc  together.  But  lohn  faith  farre  otherwife,  if  any  fin,  ^-^h"-** 
wee  haue  an  aduocate  with  the  Father,eucn  lefus  Chrift,  which  is  the  pro-    '        *  ~ 
pitiation  for  our  finnes.  I  write  vnto  you  children,  becaufe  your  finnes  arc 
forgiuen  you  for  his  names  fake .    Truely,  he  fpeaketh  to  the  faithfull,  to 
whome  when  he  fettcth  forth  Chrift  to  be  the  propitiation  of  finncs,he  fhe- 
weth that  there  is  no  other  fatisfaftionjby  which  God    beeing  difpleafed, 
may  be  made  fauourable  and  appeafed .    He  doeth  not  fay:  God  was  once 
reconciled  vnto  you  by  Chrift,  nowe  fcekc  you  other  meanes ,  but  he  ma- 
keth  him  a  perpetuall  aduocate,aIway  to  reftore  vs  by  his  intcrcefTion  into 
the  fatiour  of  his  father:  a  perpetuall  propitiation,  by  which  our  finnes  may 
be  cleanfcd  away.  For  this  is  euer  true  that  the  other  lohn  faide:  Beholde,  Iohn.i.3<« 
the  Lambc  of  God ,  beholde  him  that  taketh  away  the  finnes  of  the  worldc. 
He  takeththem  away  (faith  he)himfelfe  and  none  othcr,that  is  to  fay  :  for 
afmuch  as  he  alone  is  the  Lambc  of  God,  he  alone  alfo  is  the  oblation  for 
fmnes,he  alone  the  propitiation  facrifice,he  alone  thefatisfadion.For  whcr 
as  the  right  and  power  to  forgiue  belongcth  properly  to  the  father ,  in  the 
refped  that  he  is  diftinguifhed  firom  the  fonne ,  as  we^  haue  alreadie  fecne : 
Chrift  is  here  fet  in  another  degree,that  taking  vpon  himfclfe  thepaine  due 
vnto  vs ,  he  hath  taken  away  our  guiltinefTc  before  the  judgement  of  God  . 
Whereupon  foloweth ,  that  we  fhall  no  otherwife  be  partakers  of  the  fatif^ 
faction  made  by  Chrift ,  vnleffe  the  fame  honour  rcmaine  whole  with  him , 
which  they  doc  wrongfully  take  to  themfclucs  thatgoe  about  to  appeafe 

Ff  God 


Cap,  4,  Ofthewanerhorvtorecetue 

God  with  theirownc  recompenfinges . 

27     And  here  it  is  good  to  conhdci  two  thinges  :  that  Chrift  may  haue 
his  due  honour  kcptc  vnto  him  whole  and  vnminifhcd  :   and  that  the  confci- 
cnccs  being  afluredofthe  forgiucneflc  of  finnc,  may  haue  peace  with  God. 
Efay  faith,  that  the  father  hath  laved  the  iniquities  of  vs  all  vponhis  fonne, 
thatwc  nioiJdcbch?alcdby  hisftripes  .Winch  thing  Peter  rehearfing  in  o- 
ther  wordes  aith:  that  Chrift  did  in  his  body  bear  our  finncs  vpon  the  tree. 
Paul  wricth  that  finnc  was  condemned  in  his  flc/h  ,whcn  he  was  made  finne 
for  vs .  That  is  to  fay  ,that  the  force  and  curfe  of  finnc  was  flaine  in  his  flefli, 
when  he  was  giuentobeafacrilicc  ,    vpon  which  the  whole  heape  of  our 
fins  with  all  their  makdidion  and  curfe,with  the  dredcflil  iudgement  of  God, 
and  condemnation  of  death  fliould  be  caft  .    Here  thofe  triflinges  are  in  no 
cafe  to  be  heardjthat  after  the  firft  purging,  euery  one  of  vs  doth  none  other- 
wife  fcdc  theetfcdualncfle  of  the  paflTion  of  Chrift,  than  after  the  meafure 
of  fatisfatflorie  repentance :  but  fo  oft  as  we  fall ,  we  be  called  backe  to  the 
onely  latisfadion  of  Chrift  .  Nowe  fct  before  thee  their  peftilent  follies ,  as 
for  example  :  That  the  grace  of  God  worketh  alone  in  the  firft  forgiucnefle 
offinnes :  that  if  we  afterwarde  fallj  to  the  obteining  of  a  fccondc  forgiuenes 
our  workesdocworke  with  it .      If  thefc  thinges  may  haue  place,  dothefc 
things  that  are  here  before  aftigncd  to  Chrift  remaine  fafc  vnto  him  ?  It  his 
a  memcllous  grea  t  ditfcrcnce,bcrwecn  this  that  our  iniquities  are  layed  vpon 
Chrift,that  they  ftiould  be  cleanfed  m  him, and  this  that  they  are  cleanfed  by 
our  own  workcs :  betwene  this  that  Chrift  is  the  procuring  of  mercy  ,and  this 
that  God  muft  be  made  mercyfull  by  workes  .     Butifwe  fpeake  of  pacifying 
the  confcience:  what  pacification  ftiallthisbeforamanncsconfciencc,  to 
heare  that  his  finnes  are  redemedby  fatisfadions  ?  When  ftiallhe  certaincly 
knowe  the  meafure  of  his  faisfadion  ?  Therforc  he  fhalalwaydout  whether 
hehaueGodmercifuUornOjhefhallalway  be  vexed,  and  alway  quake  for 
feare.For  they  that  reft  vpon  light  pctie  fatisfaftions  ,  doe  too  contemptu- 
oufly  eftceme  the  iudgement  of  God,and  doe  litle  confider  howegreatcis 
the  gricuoufncftc  of finne,as  wee  fliall  declare  in  another  place.But  althogh 
we  graunt  them  to  redeeme  fome  finnes  with  iuft  fatisfadion :  yet  what  will 
they  doe  when  they  are  opprefl'cd  with  fo  many  finnes  ,  for  fatisfaftion 
whereof  an  hundred  hues  although  they  were  wholly  applyed  thereunto 
cannot  fufficc?  Befide  that,allthe  places  wherein  the  forgiucneffc  offinnes 
is  affirmedjdoc  not  belong  to  yonglinges  ,  but  to  the  alreadie  regenerate 
children  of  G  O  D  ,   and  them  that  haue  bcene  long  nourifticd  in  the  bo- 
a  Cor.S.Jf'*  ^^^'^  of  the  Church.     That  embnifage  which  Paul  fo  honourably  extol- 
lethjl  befeech  you  in  the  naine  of  God,be  ye  reconciled  vnto  God,is  not  di- 
rcfted  to  ftrangersjbut  to  them  that  had  bene  alreadie  regeneratc.But  hcc, 
bidding  fatisfaftions  farcw  tl,fcndeth  them  to  the  croffe  of Chiift.So  when 
ColoiT.i.io,  hewritethtotheCoIoftians,thatChriftby  tlie  bloud  ofthccrofle  hath  pa- 
cified all  things  in  heauen  or  in  earth,hercftraineth  not  this  to  the  onely 
moment  wherein  we  are  receiucd  into  the  Church,  but  extcndeth  it  to  our 
whole  couifc.Which  cafily  appearcth  by  the  proccUb  of  the  text,  where  he 
faith,y  the  faithful  haue  a  redemption  by  y  bloud  of  Chrift,  that  is  forgiuc- 
nefle of  finncs.  Albeit  it  is  fupcrfluous  to  hcapc  together  mo  places,  that 

readily 


I'lhe grace  of  ChriJ},  Lth.^.       213 

readily  ofFcr  thcmfelues  to  be  founde . 

r8     Here  they  flee  to  the  fanftuary  of  the  fooLHic  diftindion,  thatfbme 
finnes  are  venial ,  and  fome  deadly :  that  for  deadly  finnes  is  greatfatisfadi- 
on  due,  that  veniall  finnes  are  purged  with  more  eafie  remedies,  as  v/ith  fay- 
ing of  the  Lordes  prayer,  with  fprinkling  of  holy  water,  with  abfolution  at  the 
nialfc .  So  they  mocke  and  trifle  with  God.  But  whereas  they  alway  hauc  in 
their  mouth  venial  and  deadlyfinnc,  yet  they  could  neuerdiicerne  the  one 
from  the  other,  fauing  that  they  make  vngodlinefl*e  and  vnclcannes  of  heart 
a  veniall  finne .     But  we(as  the  Scripture  the  rule  ofright  and  wrong  teach- 
eth  vs)  doc  pronounce.that  the  rewarde  of  finne  is  death, and  that  the  foule  R^oro.  ^.  2  j, 
that  finneth  is  worthy  ofdeath.     Butthatthe  finnes  of  the  faithfull  arc  ve-  ^^c-^S.io, 
niall ,  notfor  that  they  doe  not  deferue  death,  but  bccaufe  by  the  mercicof  ^°™*^''* 
God  there  is  no  condemnation  to  them  that  are  in  Chrift  Icfus,  bccaufe  they 
are  not  imputed :  bccaufe  they  are  taken  away  by  pardon.I  know  how  vniuft- 
ly  they  flaunder  this  our  doftrinc ,    For  they  fay, that  it  is  the  Stoikes  ftrange 
conclufion,  concerning  the  equalitie  of  finnes.  But  they  fhalleafilybccon- 
uinced  by  their  owne  mouth.     Fo  I  demaunde  of  them,  whether  among  the 
very  fame  finnes  that  they  cofeirc  to  be  deadly, they  do  not  acknowledge  one 
to  be  greater  than  an  other.  It  doth  not  therefore  immcdiatly  followc,  that 
finnes  are  cquall,  bccaufe  they  are  altogether  deadly .  When  the  Scripture 
dcfinitiuely  laicth,  that  the  rewarde  offinne  is  death  ,  that  the  obedience  of 
thelaweis  the  way  of  life,  and  that  the  tranfgreflion  of  the  law  is  death,  they 
can  not  efcape  this  fentence .    What  endc  of  fatisfying  then  will  they  finde 
inlogreat  ahcape  of  finnes  ?  If  thcfatisfaftion  of  one  day  be  the  fatisfadion  P*"©  *4-i't 
of  one  finne ,  while  they  are  about  that  one  fatisfadion,  they  wrappe  them 
felues  in  many  finnes,  fith  the  iufteft  man  pafl'eth  no  one  day  wherein  he  fal- 
letlinot  many  times.  Now  when  they  ftial  prepare  themfelucs  to  make  fatis- 
fadion  for  thefe  fins,  they  fliall  heape  vp  great  numbers.yea  rather  innume- 
rable .  Then  the  hope  of  fatisfying  being  cut  of,  what  do  they  ftay  vpon?  how 
dare  they  ftiHthinke  of  fatisfying? 

Z9   They  goe  about  to  windc  out  themfelucs :  but  (as  the  prouerbe  is  )  the 
water  ftill  cleaueth  vpon  them .  They  forge  a  diftindion  of  fault  and  penal- 
tie  .  They  confefle  that  the  fault  is  forgiuen  by  the  mercy  of  God  ,  but  that 
when  the  fault  is  forgiuen,  the  pcnaltie  remayncth  which  the  rightcoufnefle 
of  God  requircth  to  be  payed :  and  that  fatisfadions  doe  properly  belong  to 
the  releafe  ofthe  penaltie .       Good  God,  what  a  skipping li^htneflc  is  this? 
now  they  confefle  that  the  forgiuencflc  ofthe  fault  licih  freely  open  for  men, 
which  fometime  they  teach  men  to  deferue  with  prayers  and  weepingc  s, 
and  all  otlicrkindes  of  preparations  .  But  yet  ftill  all  that  is  taught  vsm  the 
fcriptui-e  concerning  the  forgiuencflc  of  finnes  ,  doth  dircdly  fight  againft 
this  diftinftion  .      Which  although  I  thinke  that  I  haue  alrcadie  more  than 
lufficiently  confirmcd,yct  I  will  adde  fome  other  teftimonics  wherwith  thefe 
winding  fnakes  may  be  holden  fo  fall: ,  that  they  fliall  notbcc  able  once  to 
fblde  in  the  toppe  of  their  taile  .       This  is  the  newe  Teftament  wliich  the 
Lorde  hath  coucnanted  with  vs  in  his  Chrift:,  that  he  will  not  remember  our  I'r-J'.  J». 
iniquities .  What  he  meant  by  thefe  wordes,  we  learne  by  an  other  Prophet, 
where  the  Lorde  fayth:  If  the  righteous  turne  away  from  his  rightcoufnefl'e,  Eze.i  8,8<j» 

Ff2  Iwill 


Cap.4t  Of  the  MAfjeY  how  to  Yccetue 

^*'J  •*7«  X  will  not  remember  allhisrightcoufncflcs.  Ifthc  wicked  dep.irce  from  his 
wickednclle,  I  will  not  remember  all  his  iniquities.  Whereas  he  fay  th  that 
he  will  not  icmember  their  nghtcoufncfle,  this  is  afmuch  to  fay,  that  he  wil 
haue  no  rcgird  of  them  in  rcfped  to  reward  them.  Therforc  not  to  remem- 
ber finncs,  IS  afmuch  as  not  to  call  them  to  punilhment .  The  fame  thing  is 
_,  called  man  other  place,  to  caft  it  bchindehisbacke,  to  wipe  it  away  like  a 

Mic.7.ii>.*     cloude,  to  drowne  it  in  the  bottome  of  the  fea ,  not  to  impute  it  and  to  hide 
it .  By  liich  maners  of  fpech  the  holy  Ghoft  doth  plainely  expreflc  his  mca- 
Pfa  J  I.I  2      ningvntovs,ifwe  would  apply  vnto  him  willing  eares  to  learne.  Truelyif 
Pfa«5  2,*2, '     God  do  punifh  fins,  he  imputcth  them ;  if  he  taketh  vengeance,  he  remem- 
bi  cth  them  :  if  he  call  them  to  iudgcment,  he  doth  not  hide  them:  if  he  ex- 
amine them ,  he  doth  not  cafl  them  behinde  his  backe  :  if  hee  looke  vpon 
them,  he  hath  not  wiped  them  away  like  a  cloud:  if  he  fift  thcm,he  h  ath  not 
caft  them  into  the  bottome  of  the  fea .  And  in  this  manner  doth  Auguftinc 
cxpoundc  it  in  plaine  wordes.  If  God  hauc  couered  finnes,  then  he  woulde 
not  looke  vpon  them :  if  he  would  not  looke  vpon  them ,  then  he  would  not 
marke  them:  if  he  would  not  marke  them ,  then  he  would  notpunifh  them: 
he  would  not  know  them,  he  had  rather  pardon  them  .  Why  therefore  did 
he  fay  that  finnes  were  couered ,  that  they  iTiould  not  be  fcene  }  What  was 
meant  by  this  that  God  did  fee  finnes,  but  that  he  did  punifh  them  ?  But  lee 
Efa.i.iS,       vs  hearc  alio  out  of  an  other  place  of  the  Prophet,vpon  what  conditions  the 
Lorde  forgiucth  finnes .  If(fay  th  he)  your  finnes  be  as  fcarlct ,  they  {halbe 
made  white  as  fnow:  if  they  be  red  like  crimofin,  they  fhalbe  as  woll.  And  in 
Ier.50,20.    Icremy  we  rCade  thus;  In  that  day  theiniquitieof  lacobllialbe  fought  for, 
and  ftiall  not  be  founde:  the  finne  of  ludah,  and  it  fhall  not  be.  Becaufe  I  will 
be  fauourable  to  the  remnantes  that  I  fhall  preferuc  ,  Wilt  thou  briefly  vn- 
dcrftand  what  is  the  meaning  of  thofc  wordes  ?Wcye  on  the  other  fide  what 
lob.'i  4. 17.  is  nieant  by  thcfe  fpceches  :  that  the  Lord  doth  bindjvp  iniquities  in  a  fack, 
Ofee,  1 3.12.  doth  gather  them  into  abundell  and  lay  them  vp,and  doth  graue  them  with 
Ier,i7,i,        an  yron  pointell  in  an  Adamant  ftone .  If  they  fignific(as  it  is  out  of  doubt) 
that  vengeance  (lialbe  giuen  for  recompenfe ,  then  is  it  alfo  not  to  be  doub- 
ted, but  that  by  contrarie  fentences  the  Lord  affirmeth ,  that  he  remitteth 
all  recompcnfing  of  vengeance  .     Here  I  muft  bcfeech  the  readers  not  to 
harken  to  my  glofles,  but  onely  that  they  wil  fuffcr  the  v.orde  of  God  co  take 
fomc  place. 
30     What,Iprayyou,hadChri{ldonforvs,  ifwcfhouldftill  becompel- 
aPet.t.i4.    led  to  fufFer  paine  for  finnes  ?  For  when  we  fay  that  he  did  beare  all  our  fins 
in  his  body  vpon  the  tree,  wc  meane  nothing  elfe  thereby,  but  that  he  fuffe- 
rcd  all  the  paine  and  punifhment  that  was  due  vnto  our  finnes .  And  y  fame 
'Ef'»»5  3«  5*      hath  Efaye  more  liuely  declared  where  he  fay  th:  the  chaftifemcnt  (  or  cor- 
rection )  of  our  peace,  was  vpon  him .  What  is  the  corredion  of  our  peace 
but  the  paine  due  to  finnes?and  which  we  fhould  haue  fuffred  befoi  e  that  we 
could  be  reconciled  to  God,  vnlefle  y  he  had  entred  into  our  ftecd?Lo,thoii 
I  cTr V*5  o    ^^^^  plainely,  that  Chrift  fulfircd  the  paines  of  finnes,  to  dcliucr  them  that 
Ephe.'iiy.     be  his  from  them  .     Andfooftas  Paul  maketh  mention  of  the  redemption 
CoIo/,i.J4.    performed  by  Chrift ,  hee  vfethtocallit  in  Greekc  jipolutrojin^  whereby 
hee  mcaneth  not  redemption,  as  it  is  commonly  taken,  but  the  very 

price 


7ht  grace  of^hrift,  U.  i.       2  J  4. 

price  and  fatinaAIon  of  redemption.  After  which  manner  he  writcth^thac  ^ 
Chriftgauehimfelfe^w/iiryowja  price  ofraunfomc  for  vs.  Whatpropiua-  ut\va,i,i,  \ 
tion  is  there  wich  the  Lord(fajth  Auguftine)  but  facnfice?  And  what  lacrt-  ; 
ficc  is  thcre,but  that  which  is  ofFred  for  vs  in  the  death  of  Chrift  ?  But  that 
*vhich  is  appointed  in  the  law  of  Mofes  for  clcanfing  the  offences  of  finnes , 
nainiftrcth  vs  a  ftrong  battel!  ramme.For  the  Lord  doeth  not  there  appoint 
this  or  that  maner  offatiffy ing,but  requireth  the  whole  recompence  in  fa- 
crifices.Whereas  yet  in  other  thingSjhe  doeth  moft  diligently  and  inmoft 
cxaft  order  fct  out  all  the  ceremonies  of  expiation.   Howe  commeth  it  to 
paflcjthat  he  commaundeth  to  recompence  faultes  committed ,  with  no 
workes  at  all,  but  rcquii eth  onely  facrifices  for  fatiffaftion:  but  becaufc  his 
willislbtodeclarcjthatthercisoncly  one  kinde  of  fiatifFaftion,  whereby 
hisiudgcmcntisappeafed?For  the  facnficcs  that  the  Ifraelitcs  did  then 
ofFcr,wcre  not  weyed  by  the  worke  of  men ,  but  were  cfteemed  by  their 
truethjthat  is  to  fay,  by  the  onely  facrifice  of  Chrift.  But  what  maner  of  re- 
compence the  Lorde  receiueth  of  vs,  Ofee  hath  very  well  exprelfed  in  few     . 
wordes.    Thou  {halt(fayth  he)  take  away  iniquitie,0  God.    Loe,  hereis        •  4»l» 
forgiucnefle  of  finnes.  And  wee  fhall  pay  thee  calues  of  our  lippes:Loe,herc 
is  fatiffadion.     1  knowc  that  they  yet  doc  futtlcly  flip  away  ,  when  they 
make  diftindionbetwecnceuerlaftingpainc,  and  temporal!  paines.     But 
when  they  teach  that  temporal!  paine  is  any  kinde  of  puniflimcnt  that  god 
takethas  well  of  the  body  as  of  the  foule ,  except  onely  euerlafting  death, 
this  rcftraining  of  it  doeth  licle  helpe  them.  For  the  places  that  wee  haue  a- 
bouc  recitcdjdo  expreflely  meane  this,  that  God  receiueth  vs  into  fauour 
with  this  conditionjthat  in  pardoning  the  fault,  he  pardoneth  all  the  peine 
whatfoeuerwc  had  thereby  deferued  .     And  fo  oftas  Dauid  or  the  other 
Prophets  do  craue  pardon  of  finnes,  they  do  alfo  therewithal!  pray  to  bee 
relcafed  of  the  peine.  Yca,the  very  feeling  of  Gods  iudgement  doeth  diiuc 
them  thereunto.  Againc,when  they  promifc  mercie  at  the  Lords  hand,they 
do  in  manner  a!w.iy  of  purpofe  preach  of  the  peines  and  the  forgiueneflc 
thereof.  Truely,when  the  Lord  in  Ezcchicl  pronounccth  that  he  wil  make  Ere. \6.ti, 
an  end  of  the  exile  in  Babylon,and  that  for  his  own  fake,  not  for  the  Icwes  and  j  i, 
lake,he  doeth  fufficicntly  fhewc  that  both  arc  of  free  gift.  Finally,if  wee  be 
deliuered  by  Chrift  from  giltineflc  of  fault,  the  peines  that  come  thereof,  ' 
muftneedcsceafe. 

31    Butforafmuchastheydoalfoarmethemfelues  with  teftimonicsof 
Scripture,  let  vs  fee  what  manner  of  argumentes  thofc  be  that  they  alleage. 
Dauid(ray  thcy)bcing  rebuked  by  Nathan  the  E;:ophec  of  adultrie  &  man-  *  Saai.iJ,ij 
flaughter,icceiued  pardon  of  his  finne,and  yet  he  was  afterwarde  punifticd 
by  the  death  ofhisfonne  that  he  had  gotten  by  that  adukerie.     Wee  are 
taught  to  redeeme  with  fatiffaftionsfuch  peines  as  were  to  be  extended  af- 
ter forgiueneflc  of  the  fault.For  Daniel  aduifed  Nebuchadnezer  to  redeem  ixjn.4,14, - 
his  finnes  with  almes.  And  Salomon  writeth  that  for  equitie  and  godlincs,  Pro.  16.6.8c 
iniquities  are  forgiucn.  And  in  another  place,  that  with  charitie  thcmul-  'c.i*. 
titude  of  finnes  iscouered.  Which  femence  Peter  alfo  confirmeth.Aeiinc,  luc'^*'' 
in  Luke  the  Lorde  fayethofthe  woman  that  was  a  finner,  that  many  linnes  "     ' 

are  forgiucn  her,  becaufe  ftice  hath  loued  much.    Howe  pcruerflyand 

Ff  5  wrong- 


Cap.  4»  O/thefttAuer  how  toreceiue 

wrongfully  they  euer  wey  the  doings  of  God .  But  if  they  had  markcd(ai 
they  fliould  not  hauc  oucrpafled  it)that  there  are  two  kinds  of  Gcds  iudgfr. 
meat,  they  would  hauc  feenc  in  this  rebuking  of  Dauid,a  farrc  other  maner 
of  punifhmcntjthan  fuch  as  might  be  thought  to  tende  to  rcucngemcnt. 
But  bccaufe,it  not  a  litle  behoucrh  vs  all  to  vndcrlland  whereunto  the  cha- 
fticements  hauc  refpcd,  wherewith  God  corrcfteth  vs  forourfinnes,  and 
how  much  they  ditfer  from  rhofc  examples  wherewith  he  purfuetli  y  wic- 
ked and  reprobate  with  indignation;  therefore  I  thinke  it  fhalbe  not  befidc 
the  purpofc  to  comprehend  it  fhortly  in  a  fumme.  For  the  order  of  plaint 
teachingjkt  vs  cal  the  one  kindc  of  iudgcmcnt,  the  ludgemcnt  of  Reuengc, 
the  other  of  Chafticement.  It  is  to  be  vnderftaiided,  that  God  fo  puniflieth 
his  enimics  with  the  iudgcment  of  reuenge,  that  he  vfeth  his  wrath  againft 
ihcm,confoundetK  them,deftroycth  them,  and  bringeth  them  tonoughc 
Therefore  let  vs  take  that  to  be  properly  the  vengeance  of  God ,  when  his 
punifliing  is  icy  ned  with  his  indignation ;  with  the  iudgcmcnt  of  chaftice- 
ment he  dealethnotfocrucUy, as  tobe.angric  :  norpunifhethtodcftroy, 
nor  fendeth  downe  his  lightening  to  kill.  Therefore  it  is  not  properly 
punilhment  or  vengeance, but  correftion  and  admonishment.  The  one  is 
the  doing  of  aiudge,the  other  of  a  father.  For  the  iudgc  when  he  punifheih 
an  euildoer,he  hath  regardc  to  the  offence,  and  punilhech  the  veiy  fault: 
when  the  father  fomewhatrigoroufly  correfteth  his  chUd,'  he  doeth  it  not 
to  be  reucnged  on  him,or  to  punifli  him, but  rather  to  teache  him,  &  make 
himwaricrintiroctocame.Chryfoftomeina  certaine  place  vfeth  afimi- 
litudcfomcwhatdifferingfiomthisjbutyetitcommethto  the  fame  point; 
The  fonne(faith  he)is  beaten,and  the  feruant  alTo  is  beaten :  but  the  one  is 
punifhed  as  abondferuantjbccaufe  he  hathofFended,'and  the  other  is  cha- 
fticed  as  a  free  man  and  as  a  fonncjncedmg  corredion.To  the  one  his  cor- 
reftion  feructh  for  proofc  &  amendcmcnt,  to  the  other  for  a  fcourge  and 
punifhment. 

3  a  But  that  we  may  haue  the  whole  matter  fhortly  &in  a  rcadic  fiimme, 
.  letthisbcthcfirftoftwodiftindions.    Wherefoeuer  punilhmentis  tore-* 

ucngejtherefhcwethitfelfethecurfcandwrathofGod  ,  wliichhcalway 
withholdeth  from  the  faithful!,  Contrariwife,  Chafticement  both  is  ablc^• 
flngofGod,andbearetha  teftimomcofhisloue,asthcSciiptiire  teachcth, 
lob  J.17.      •j'j^jg  difference  is  commonly  cuery  where  fufficiently  exprefTed  in  y  wordc 
HebaaA.*   of  God.    ForwhatfoeuerafHiftions  the  wicked  fuflcr  in  this  prelcnt  life, 
therein  is  painted  out  vnto  vs  as  it  were  a  certaine  entrie  of  hcll,fr6  whence 
they  do  alrcadie  fee  a  farre  o(F their  cternall  damnationrand  they  are  fo  far 
from  being  amended  or  taking  any  profit  thereby,  that  rather  by  fuch  be- 
ginnings they  arc  prepared  to  the  moft  cruel  hell  that  at  length  abideth  for 
Pfa.u8.i8,  them.But  the  Lord  chafticingchafticeth  his  feruants,  but  he  doth  not  put 
TLn9  17     them  to  death.  Therefore  they  confeilc  that  to  be  beaten  with  his  rodde, 
was  good  for  them  vnto  true  inftrudion.   But  as  we  read  cuery  where  that 
the  holy  ones  fuffer  fuch  punifhments  with  quiet  mind.fo  they  haue  alway 
.    prayed  to  efcape  the  firft  kind  of  fcourges.Chaftice  me  Lorde   (  faith  lere- 
]tre«io,i  4*  niie)but  in  thy  iudgement,not  in  thy  wrath,lcaft  thou  deftroy  mce.   Pourc 
out  thy  wrath  vpon  the  nations  chat  haue  not  knowcn  thcc  ,  and  vpon  the 

kingdomcs 


kingJomes  thathaue  not  called  vpon  thy  name.  And  Dauid  fayeth:  Lorde  pn».tf,j,ab 
rebuke  mec  not  in  thy  wrathjnor  correft  me  in  thine  anger.  And  itmaketh  s8. ». 
nothing  to  the  contiary,that  oftentimes  it  is  faid,  that  the  Lorde  is  angric 
with  them  that  be  hisjwhcn  he  punifheth  their  finnes.  As  in  Efay:!  wil  con-  Era.12,1, 
fcflc  to  thee  OLordjbccaufe  thou  haft  beeneangrie  with  me;  thy  wrath  is 
turned,&  thou  haft  comfbrted  mc.Againc  Abacuc.Thou  that  haft  bene  an-  Hab.  j.i. 
gry  ftiall  remember  mere  ie.  And  Michee:!  wil  beare  the  wrath  of  the  Lord,  Micb./.y, 
becaufelhaue  finned  againft  him."  Whereheputtethvsin  mindc  that  not 
oncly  they  that  are  iuftly  punifhed  ,  nothing  preuaile  with  murmuring  a- 
gainrt  him,but  alfo  that  the  faithfiill  haue  aflwagement  of  their  forrowe,  in 
confidering  the  purpofe  of  God.For  after  the  fame  manner  it  is  faid  that  he 
doeth  defile  his  owneinhcritanGC,which  yct(aswcknowe)hc  wilncuer  de- 
filc.But  thatis  fpoken  not  in  refpedof  the  purpofe  or  meaning  of  God  that 
punifheth,  but  of  the  vehement  feeling  of  forrowe  which  they  fccle  that 
fuiFer  any  of  his  fcueritie  whatfoeuer  it  be.     But  he  not  onely  pricketh  his 
faithfijllwithnofmallrigour,butfometimcs  fo  woundeth  them ,  that  they 
thinke  themfclucs  not  farre  from  the  damnation  othel.So  he  tcftificth  that 
they  haue  delcrued  his  wrath  ,  and  fo  it  behoueth  that  they  fhould  loath 
themfclucs  in  their  euils,  and  be  touched  with  the  greater  care  to  appealc 
God^nd  carefijily  make  haft  to  craue  pardon.    But  eucn  in  the  very  fame 
doing  he  fheweth  a  more  cuident  teftimonie  of  his  fauourable  kindneflc 
than  of  his  wrath .  For  the  couenant  continueth  that  was  made  with  vs  in 
our  true  Salomonrthc  trueth  whcrof  he  that  cannot  deccrne,hath  affirmed, 
that  it  ftiall  neucr  be  made  voide.If(faith  he)his  children  forfake  my  law,  &  Pra.8p.3u 
walkc  not  in  my  iudgements:if  they  defile  my  ftatutes  ,  andkeepc  not  my 
commaundemcnts.I  will  vifitc  their  finnes  with  a  rodde  and  with  ftripes: 
but  I  will  not  take  away  my  mercie  from  him.  Of  which  mercic  to  make  vs 
aflurcd,  he  faycthjthat  the  rodde  wherewith  he  will  correft  rhepofteritic  jSanuT  14^ 
of  Salomon,flialbe  of  raen,3nd  ftripes  of  the  children  of  men  :  by  which 
claufes  when  he  meaneth  moderation  and  lenitie,  he  therewithall  fecretly 
declarethjthat  they  cannot  but  be  confounded  with  extreme  and  deadly 
horror,that  feele  the  hand  of  God  to  be  againft  them.  How  great  regard  he 
hath  of  this  lenitie  m  chafticing  his  lfrael,he  ftiewcth  in  the  Prophet:!  haue  Efa.48.to, 
purged  thee(faith  he)in  fire:  But  not  as  Siluer,for  then  thou  Ihouldeft  haue 
bcene  all  confumcd.  Albeit  he  teacheth  that  chafticementes  fcrue  him  for 
to  cleanfe  him,but  he  further  faycth,that  he  vfcth  the  fame  fb  tcmperady, 
that  hebce  not  too  much  confumed  by  them.    And  that  is  needcfulj. 
For  the  more  that  euery  man  reucrently  fcareth  GOD,  and  giueth  him- 
felfe  to  foUowe  godlineflc,  fo  much  the  tenderer  he  is  to  beare  his  wrath. 
For  the  reprobate,  although  they  groancvnder  his  fcourges,  yet  for  that 
they  weye  not  the  caufe ,  but  rather  turne  their  backe  both  to  their  owne 
finnes  and  to  the  iudgement  of  GOD,  by  that  flouthfulncflc  they  gather 
a hardnefle:orbecau(e  they  murmure  and  kickc  againft  him,  and  do  make 
an  vprore  againft  their  iudgc,that  fjriou?  fudden  rage  aftonicth  rhem  with 
raadncflc  and  fiiror.But  the  faithfull  being  admonillied  by  his  correAion, 
byandby  defcend  to  confidcr  their  finnes,and  being  ftriken  with  dread  and 
honour,  they  flee  in  humble  wife  to  pray  to  him  for  pardon  ,  vnlefTethc 

F  f  4  Lorde 


C^p.  4.  OfthemMterhowtoreceitse 

Lordc  did  altwage  thefc  foriowcs  wherewith  the  poorc  Ibules  torment 
thcmfelues,  chey  woulde  fainc  a  hundred  times  euea  in  fmall  cokens  of  his. 
wrath. 

33  Then  let  this  be  the  fecond  diftinftion,  that  when  the  reprobate  are 
ftnken  with  the  fcourges  of  God ,  they  doe  alreadic  after  a  certaine  mancr 
begin  to  fufter  peincs  by  his  iudgcment,  and  though  they  (hall  not  cfcapc 
vnpuniflicdjfor  that  they  hauc  not  taken  heede  to  fuch  tokens  of  the  wrath 
of  God,yet  they  are  not  punifhcd  to  this  end,  to  make  them  come  to  a  bet- 
ter minde:  but  onely  that,to  their  great  hurt ,  they  /houlde  prooue  God  to 
be  a  iudge  and  reuenger.  But  children  are  beaten  with  roddes,  not  )  they 
fliould  thereby  be  punifhedof  God  for  their  finnes  ,  but  that  they  (houlde 
'  thcrby  profit  to  amendment.  Therefore  wee  take  it  that  they  rather  hauc 

Inferm.  de    refpcft  toy  time  to  come,than  to  the  time  paft.  This  I  had  rather  cxprcfTc 
pa:ni:ent.&  inChryfoftomcswordes  than  mine  owne.For  this  (faith  he)  God  doth  lay 
«oi  *  '       pemevponvs.nocpunifhmg  our  finnes  paft,  but  corrcdingvsagainft  time 
tocome.And  fo  faith  Aiiguftine:  That  which  thou  fufFereft,  that  for  which 
thou  lamenteftjis  a  medicine  to  thee  and  no  peine,  achafticemcnt  and  no 
damnation.Put  not  away  the  fcourge,if  thou  wilt  not  be  put  away  from  the 
inheritance,  &c.Knowe  ye  brethren  that  all  this  mifcrie  of  mankinde  when 
the  world  groneth  is  a  mcdicinall  forrowe,  and  not  a  penall  fentence,  &c.' 
Thefc  fentenccs  1  haue  therefore  thought  good  to  alleage,  that  the  raancc 
of  fpeach  that  1  haue  abouc  written,lhould  not  feeme  to  any  man  ncwe  ar\d 
vnufed.  And  hereunto  feruc  all  the  complaints  full  of  indignation  wherein 
the  Lorde  oftentimes  doethexpoftulate  of  the  vnkindnefic  of  the  people, 
..  forthattheyftifFelydefpifedallpuni/liments.  In  Efayhefaicth:  To  what 

*  '**        purpofc  fhould  1  ftrike  you  any  more:from  the  fole  of  the  foote  to  y  crowno . 
of  the  head,  there  is  no  whole  place .     But  becaufe  the  Prophets  are  full  of 
fuch  fayings,it  (halbe  fufficient  to  hauebriefely  (hewed  that  God  doth  pu-; 
nifh  his  Church  for  none  other  intent,  but  that  it  (houldbetamedanda- 
mend.Thereforcwhenhedidcaft  Sauloutofthekingdome,  he  puniHied" 
J  Sam.i  5 1;  ^'"^  to  reuengemcnt:  When  he  tooke  from  Dauidhisyongfonne ,  he  cor- 
a.Sam.i  1. 18  reded  him  to  amendement.  According  to  this  meaning  is  that  to  be  taken 
i.Cor.ti.ji  which  Paul  faitli,when  we  are  iudgcd  otihe  Lorde,  wee  are  correfted,y  we 
(hould  not  be  damned  with  this  woridc.That  is,  when  wee  that  be  the  chil- 
dren of  God  arc  afHidcd  with  the  handc  of  our  hcauenly  father,  this  is  no 
peine  wherewith  we  (hould  be  confounded,but  onely  a  chafticcment  wher- 
lib  de  oec-  ^^"^  ^^  fhould  be  inftruded.     In  which  point  Augiiftine  is  plainly  on  our 
cat.  mcri  -     (ide.For  he  teacheth  that  the  peincs  wherewith  men  are  a  like  chafticed  by 
io,ac  remif.  God,arediuerfly  to  be  confidered;  becaufe  to  the  holy  ones  they  are  bat- 
a.cap.  3J.&  tcls  and  exercifes  after  the  forgiueneffc  of  their  finnes ,  to  the  reprobate 
^^  they  are  without  forgiueneffc  peinesof  wickcdnefl'c .     In  wh  ich  place  hec 

rehearfcrh  how  pcines  were  laydevponDauid  and  other  godly  men,  and 
faith,that  the  fime  tended  to  this  crid,  that  their  godlinefl'e  fhould  by  fuch 
Jfa.4o.j,  humbling  of  them,  be  exercifed  and  prooued.  And  where  Efaye  faith,  that  • 
the  Iewi(h  people  had  their  iniquitie  forgiucn  them,  becaufe  they  had  re- 
cciued  full  chafticement  at  the  Lords  hand :  this  prooucth  not  that  y  par- 
don offinncshangcthvponihcfulpaiment  of  the  peine:  butitisinefFcft 

aikucb 


'T hf  grace  of  Chrif^.  Lih.3,  21S 

afmuchas  if  he  had  faydc :  Becaufe  y  c  hauc  alicady  fufFred  paincs  enough, 
and  by  the  grecuoufncfle  and  multitude  thereof  hauc  ben  now  pined  away 
with  long  mourning  and  forrow,  therefore  it  is  now  time  that  recciuing  the 
tidingcs  of  full  mercy,  your  heartcs  (hould  reioyce  and  feele  me  to  be  your 
father.  For  there  God  did  take  vpon  him  the  perfon  of  a  father,  which  rc- 
penteth  him  euen  of  his  iuft  feueritic ,  when  hec  was  compelled  iharply  to 
corrcd  his  fonne . 

34    With  tbefc  thoughts  it  is  neccflarie  that  the  faithfullbe  fumifhed  in 
bitternefc of af fiiftions.  Itistimethatthciudgementbeganneatthehoufc  ^  p^^^  ^  ^^^ 
ofthc  Lord,  in  which  his  name  is  called  vpon.     What  fhould  the  children 
of  God  doc,  if  they  did  bclceue  the  feueritic  of  God  that  they  feele  to  be  his  ^ere.  a  5.'^» 
vengeance?  For  he  that  being  ftriken  with  the  hande  of  God,  imagineth 
GodapuniHiingiudge  ,  cannot  conceiue  him  but  angrie  and  enimievnto  .  .y, 

him,and  dcccft  the  very  fc  ourge  of  God  as  a  curfc  &  damnation. Finally  ,he  .  ^ 

can neuer be pcrfuadcd  that  Godloueth  him,  that Ihall  thinkehim fo mm*    ■ 
dcd  toward  him,that  he  is  ftil  mmded  to  punifli  him.  But  he  only  profiteth 
vndertherodofGod,  thatthinkethhim  tobe  angrie  with  his  finnes,  but 
merciful!  and  louing  to  himfelfe.  For  orherwife  that  muft  needes  happen, 
which  the  Prophet  complaincth  that  he  felt,where  he  faith.  Thywrathes,  pr^'.'g'^* 
O  God  hauc  pafledouerme:thy  terrors  haueopprcflcd  me.  Alfo  that  which      ♦    •  * 
Mofes  writeth,  becaufe  we  haue  fainted  in  thy  wrath:and  we  haue  ben  trou- 
bled in  thy  indignationjthou  haft  fet  our  iniquities  in  thy  fight,  and  our  fe- 
creies  in  the  light  of  thy  countenance:  becaufe  all  our  daycs  are  gone  away 
inthy  wrath:ouryeresareconfumedas  the  worde  that  is  pnfled  out  of  a 
mouth.On  the  other  fide  Dauid  faith  thus  ofhis  fatherly  chaftifements,  to  pfa, 54^,3^ 
teach  that  the  faithfullare  rather  holpen  than  opprefTed  thereby:  Bleffed  is  Pfa'.ssii  7,' 
the  man  whom  thou  haft  corrected  O  Lorde,and  haft  inftrufled  in  thy  law, 
to  giue  him  quiet  from  euill  daycs,  while  a  pit  is  digged  for  the  finner.  Tni- 
ly  it  is  a  harde  tentation,  when  God  fparing  the  vnbeleeuers  and  winking  ac 
their  faultes.feemeth  more  rigorous  againft  them  that  be  his.  Therefore  he 
gaue  them  a  caufe  of  comfort,  the  admoniftiment  ofthc  law,  whereby  ihey 
fliould  learn,that  it  is  done  to  prouide  for  their  faluation  when  they  are  cal- 
led again  into  the  way,  and  the  wicked  are  caricd  hedlong  into  their  errors, 
whofc  ende  is  the  pit.  And  it  is  no  difference  whether  the  peine  be  euerla- 
fting  or  during  for  a  time.  For  as  well  warre,  famine^jeftilencCjandficknes, 
as  the  iudgement  of  etcrnnll  death  arey  curfes  of  God ,  when  they  are  layd 
vpon  men  to  this  end,to  be  inftrumcntes  of  the  Lordes  wrath  &  vengeance 
againft  the  reprobate. 

3  5'  Now  (  as  I  thinkc)  all  men  doc  perceiuc  whcreunto  tended  that  cha- 
ftifementof  the  Lord  vpon  Dauid;cuen  to  be  an  inftrudion  that  God  is  gre- 
uoufiy  difpleafed  with  msnflaughterandadulteric,  againft  which  hec  had 
(hewed  fo  great  an  indignation  in  his  beloucd  and  faithftil  feruant :  that  Da- 
uid  Ihould  be  taught  to  be  no  more  fo  bold  to  doe  the  hke  deedc:  and  not  to 
be  a  paine  whereby  he  ftiould  make  a  ccrtainc  recompcnce  to  God  .  And 
fo  is  to  be  mdged  of  the  other  kind  of  corre(ftion,whereby  the  Lord  punifh- 
cd  his  people  with  a  fore  peftilencc,  for  Dauids  difobediencc  whcreunto  he  3.54,04.?  j»^ 
was  fallen  ianumbring  the  people  .  For  he  did  in  decdc  freely  forgiue  to 
^       ^    ^  Ffj  Davud 


Cap.  4,  Oftf)/  matter  how  to  rteeitte 

(he  hath  loucd  much.  In  which  wordes(  as  you  fee  )  hec  make th  not  her 
buc  the  caufe,  but  the  proofe  of  the  forgiuenes  of  her  finnes.  For  they  arc 
dcriued  vpon  a  fimiUmdc  of  that  dettour ,  to  whome  fiue  hundred  was  for- 
giucn,  to  whotnc  he  did  not  fay  that  therefore  it  was  forgiucn,  becaufc  hcc 
nadloued  much;  but  therefore  loued  much,  becaufe  it  was  forgiucn.  And 
hcrevnto  muft  that  (iraihtude  be  applied  in  this  fort:Thou  thinkcft  this  wo- 
man to  be  a  (inner :  but  thou  oughteft  to  knowe  that  (he  is  none  fuch,  foraf- 
much  a»  her  finnes  be  forgiuen  her.  And  that  her  finnes  be  forgiucn  her,hcr 
Joue  ought  to  proouc  vmo  thee,whereby  fhce  rendereth  thanke  for  this  be- 
Iicfit.It  is  an  argument  gathered  of  the  following  effeft,  whereby  any  thing 
is  proucd  by  fignes  cnfuing.  By  what  meanc  rtice  obtcined  forgiuencflc  of 
finnes,  the  Lorde  openly  tcftineth :  Thy  faith,  faith  hcc,  hath  faued  thee. 
Therefore  wee  obteinc  forgiuenelTe  by  faith:  By  charitie  wc  giue  thankes, 
and  tcftifie  the  bountiftilnes  of  the  Lordc. 

38  As  for  rhofethinges  that  are  commonly  found  in  the  bookcs  of  oM 
writers  concerning  fatisfa£lion,they  litle  moouc  me.  I  fee  in  deed  that  ma- 
ny of  them,  ( I  willfpcake  plainely)  in  a  manner  all  whofc  bookes  rcmaine, 
haue  either  erred  in  this  point,  or  fpoken  toocrabbedly  andhardlictbut  I 
will  not  graunt  that  they  were  fo  rude  and  vnskilftillas  to  haue  written 
thofe  thinges  in  that  fenfi:  that  tlie  ncweSatisfadionars  doc  reade  them. 
Chrylbftome  in  one  place  writeth  thus:whcrc  mercie  is  required,cxamina- 
Hom.  j.m  j^Qn  ceafethrwherc  mercie  is  asked,  iudgement  is  not  rigorous:  where  mer- 
'  •*°*  cie  is  crauedjthercis  noplace  for  painc:  where  is  mercie,  there  is  no  inqui- 
fition.  Where  is  mercie ,  the  aunfv/cre  is  pardoned.  Which  wordcs  howc- 
foeucrthey  bewreftcd,yettheycanneucrbe  made  to  agre  withy  Schole^ 
mens  doftrines.  In  the  booke  ofEccIefiafticnlldoftrincs,  which  is  fathe- 
red vpon  Auguftincjis  red  thus :  Satisfadion  of  repentance  is,to  cut  off  the 
caufesoffinnes,  and  not  to  graunt  an  encric  to  their  fuggeftions.  Where- 
by appeareth  that  the  doftrine  of  fatisfaftion  that  was  faidc  tobcegiuen 
in  recompcnce  of  finnes  committed,  was  eucn  in  thofe  times  laughed  to 
fcorne:  forafmuchas  they  referreallfatisfaftiontoa  hccdcfulneflcinab- 
ftaining  from  finnes  in  time  to  come.  I  will  not  allcadge  that  which  the 
jj  .     fame  Chryfoftome  faith,  that  hcc  requircth  of  vs  no  more,   but  that  wee 

Gen.*    '      fhouldcconfcflc  our  finnes  vnto  him  with  tearcsfith  fuch  fcntcnces  arema- 
Enchi.ad     nic  times  found  in  his  writiiiges and  others.   Auguftine  indeedein  feme 
laurenuum.  places  c^allcth  the  workes  of  mercie,  remedies  to  obteine  forgiuencfle  of 
Mat.6.i2,     £nnes:  but  becaufe  no  manfhoulde  ftumblcat  that  litleworde,  heehim' 
fclfc  preuemcth  it  in  an  other  place.    The  flcfh  of  Chrift  (  faith  hec)  the 
true  and  oncly  facrifice  for  finnes,  not  only  thefe  finnes  that  are  wholy  put 
away  in  baptifnic ,  but  alfo  thefe  that  aftcrwarde  crccpe  in  by  weakcneflc: 
for  which  the  whole  Church  crieth  out  at  this  day,Forgiue  vs  our  trefpaf- 
fes.And  they  are  forgiuen  by  thatfingular  facrifice. 

3i?  They  haue  for  the  moft  part  called  Iatisfaftion,not  a  rccompencc 
to  be  rendred  to  God,but  an  open  declaration  whereby  they  that  had  bene 
excommunicate  when  they  woulde  be  recciued  againc  to  the  communion, 
did  afircrtainc  the  Church  of  their  rcpentaunce  .  For  there  were  ioyncd 
vmo  them  when  they  did  repent  ccrtainc  faftings  and  other  things,wherc- 
•  by 


The  grace  of Chrifi,  Lii.s,         21 S 

by  they  might  perfwadc  men  that  they  were  trucly  and  heartily  weary  of 
their  former  life, or  rather  blottc  out  the  remembrance  of  their  former  do- 
inges:  and  fo  they  were  fayde  to  make  fatisfadlion  not  to  G  O  D  ,  but  to  the 
Church,  which  is  alfo  cxpreflcd  of  Augultinc  in  thefe  wordes  in  his  Enchi-  Cap.^ c.and 
ridion  to  Laurence:  Out  of  that  auncient  cuftomc  the  conft  flions  and  fatif-  \%  rehearfed 
fadions  that  are  at  this  day  vfed,  tooke  their  beginning .  Tru  ely  very  vipc  '  '>  the  De* 
rous  birthes,by  which  is  brought  to  paflc,thac  there  remaineth  not  fo  much  "^'^f-^^^' 
as  a  fhadowe  of  that  better  forme.  I  know  that  the  olde  writers  do  fometime  bus  de 
fpcake  fomewhat  hardly,  and  as  I  fayd  cucn  now, I  do  not  deny  that  parad-  posnic.di- 
uenture  they  erred  herein .  But  thofe  thinges  that  were  befprinklcd  with  a  ^^o.  i. 
fewefpots,  when  they  are  once  handled  with  thefe  mens  vnwafhcd  handes, 
are  altogether  defiled  .     Andif  wemuftcontendc  with  the  authoritie  of 
old  writers :  good  God,  what  old  writers  do  they  thruft  vnto  vs?A  good  part 
of  thofc  wherewith  Peter  Lombarde  their  champion  hath  botched  vp  his 
patched  Sentences,  is  gathered  out  of  y  vnfauory  dotages  of  certain  monks 
that  are  carried  about  vnder  the  name  of  Ambrofc ,  Hicrome,  Auguftinc, 
and  Chryfoflome .     As  about  this  prefent  qucftion  he  tnkech  in  a  mancr  al 
cutof  Auguftmcs  booke  of  repentance ,  which  is  foolifhly  botched  of  good 
and  bad  by  fomefcraper  together.  Itbearethindcedethcnameof  Augu- 
ftme,  but  fuch  a  booke  as  no  man  being  but  meanely  learned,  would  vouch- 
fafe  to  acknowledge  for  his.  But  Wheras  I  do  not  fo  narowly  examine  their 
follies,  Icttethe  readers  pardon  me  whome  I  would  eale  of  that  tcdiouf- 
nefle .     For  to  me  ic  Ihould  not  be  very  labourfome,  and  yet  very  paufiblc 
to  bewray  to  their  great  Hiame  thofe  things  that  they  haue  heretofore  boa- 
fted  vpon  as  myfteries,  but  bccaufc  my  purpofe  is  to  teach  frutefully,  there- 
fore I  pafle  them  ouer. 

The  V.  Chapter. 

Of  the  fupf  lyings  which  they  adde  to  fattsfaSiioHS,  as  fariotii 
and  purgatorie , 

OVtofthisdoiflrineof  fatisfaftions  do  flowe  indulgences  or  pardons. 
For  they  fay  that  y  which  our  power  wanteth  to  make  fatisfadi6,is  fup- 
plied  by  thefe  pardons  .  And  they  runne  fo  farre  foorch  into  mad- 
nefle ,  that  they  define  them  to  be  the  diftribution  of  the  merites  of  Chrifl 
and  of  the  martyres,  which  the  Pope  dealeth  abroade  by  his  bulies  .  But 
although  they  haue  more  neede  of  Helleborus  to  purge  their  frcntike 
braine,  than  argumentesto  aunfwerc  them,  fo  that  it  is  not  much  wor- 
thie  the  trauayle  to  ftande  vpon  confuting  fuch  trifling  errours ,  which  are 
already  fhaken  with  many  battelrarames  ,and  of  themfelues  growc  into  de- 
caicd  age,  and  bend  toward  falling;  yetbecaufc  a  fhort  confutation  of  them 
Ihalbe  profitable  for  fomc  that  be  ignorant ,  I  will  not  altogether  omitte  it. 
As  for  this  that  pardons  haue  fo  long  ftandfafe,and  haue  fo  long  beenevn- 
punifhed,  hauing  beene  vfed  with  fo  outragious  and  fiirious  licemioufneiTe: 
this  may  ferue  to  teach  vs  inhowe  darke  a  night  of  errours,men  in  certaine 
ages  paft  haue  bin  drowned .  They  fawe  themfelues  to  be  openly  and  vn- 
colouredly  fcorned  of  the  Pope  and  his  BuJbearcrs,  gainefiiil  markets  to  be 

made 


Cap,  f.  Of  the  ntaner  hove  to  receiue 

made  of"  the  faluation  of  their  foulcs,  the  price  ofraliiationtobcvnlued 
at  a  few  pericc,&  nothing  fct  out  to  be  fiecly  giucn:thatby  this  colour  they 
be  \vypcd  of  offnngcs  to  be  filthily  fpent  vpon  brothels,bawdes  and  banket- 
tings,  that  the  greateft  blowers  abroad  of  pardons  are  the  grcatcft  difpifcrs 
of  them  :  that  this  roonftcr  doth  daily  more  and  more  with  greater  liccn- 
tiojfnclic  ouerrunne  the'world,  and  growc  into  outrage,  and  that  there  is 
no  endc,  new  leade  daily  brought,  and  new  mony  gotten.  Yet  with  hyc  re- 
ucrcnce  thcv  receiued,  they  worlTiipped  and  bought  pardons  ,  and  fuch  as 
among  the  rcfi  fawc  fomwhat  farther,  yet  thought  them  to  be  podly  deceits, 
whereby  men  might  be  beguiled  with  fome  profir .  At  the  length  ,  fince  the 
worldc  fuffred  it  fclfe  to  be  fomcwhat  wifer,  pardons  waxc  colde,  and  by  Jitle 
and  lirle  become  frofenjtill  they  vtterly  vanifh  away. 

2      But  forafmuch  as  many  that  fee  the  filthy  gamingcs  ,  the  deceitcs, 
theftes ,  and  robberies  ,  wherewith  the  pardoners  haue  heretofore  mocked 
&  bcguiJed  vs,  yetfee  not  the  very  fountain  of  vngodlines  from  whence  they 
fpring:  itisgoodtofh-wenotonclyof  whatfort  pardons  be  ,butalfo  wkat 
they  be,  when  they  are  wiped  from  all  fpottes  .  They  call  the  treafure  of  the 
church,  the  merites  ofChrift  and  of  the  holy  Apoflles  and  Martyrs  .     The 
principal!  cuflody  of  this  barne  (  as  I  haue  already  touched  )  they  faine  to  be 
dcliucred  to  the  bifhop  of  Rome ,  that  he  ihould  haue  the  diflribution  of  fo 
great  giftes,  that  he  might  both  giue  them  by  himfclfc,  and  alfo  graunt  iuriP- 
didion  to  other  to  giue  them  .  Hereupon  proceede  from  the  Pope  Ibmtime 
plenary  pardons,  fomctime  pardons  for  certaine  ycres:  from  the  Cardinals^ 
pardons  for  a  hundred  dnyes:  from  Bifhops ,  pardons  for  fourtydayes.  But 
they  be  (as  1  may  naturally  defcnbc  thcm)y  profaning  of  the  bloud  of  Cbrif}, 
Satans  mockery,  to  leade  away  the  chriff  lan  people  from  the  grace  of  God, 
from  the  life  that  is  in  Chiift,  and  to  turnc  them  from  the  true  way  of  falua- 
tion. For  how  could  thebloudofChrift  be  more  filthily  prophancd,  than 
when  it  is  dcnieJ  to  fuffice  the  rcmiflion  of  finnes ,  to  reconciliation  and  fa- 
tisfadion,  vnlelfc  the  want  thereof  as  being  withered  and  wafled  ,  fhould  be 
otherwife  fupplicd  and  profited  ••  The  law  and  all  the  Prophets(faith  Peter) 
'"'"  ^^'    bearewitncffeof  Chriti.thatbyhim  forgiueneire  of  finne  is  to  be  receiued; 
Pardons  <;iuc  remiiVion  of  finnes  by  I'etcr,  Paul  and  the  Martyrs.  The  bloud 
of  Chnft(  fa)  th  lohn)  deanleth  vs  from  finne:  Pardons  do  make  the  bloud 
of  Martyrs  the  wafhmg  away  of  fins.  Chrifl(fayth  Paul)whichknew  not  fin, 
was  made  fin  for  vs  ,  that  is,  thefatisfadionof  fin,  that  wee  might  be  made 
i.Cor,  I  I  x.  ^^^  righteoufnefVe  of  God  in  him  :  Pardons  doe  fette  the  fatisfaiflionof  fins 
in  the  bloud  of  jMartvTS  .     Paul  cryed  out  and  tefVified  to  the  Corintliians, 
that  one  ly  Chrifl  was  crucified  'and  died  for  them :  the  pardons  pronounce, 
that  Paul  and  other  died  for  vs .    In  an  other  place  he  fayth  that  Chriflpur- 
-        .      chafed  the  church  with  his  bloud:  the  pardons  appoint  an  other  price  of  pur- 
Heb.'io'.M,    chafe  in  the  bloud  of^Martyrs.  The  Apofllefayth,  that  Chrifl  with  one  ob- 
lation made  perfed  for  euer  them  that  were  fanftilied  :  the  pardons  cry  out 
to  the  contrary  and  fay  ,  thatfandification  n  made  perfeft  by  the  Martyrs, 
?.eue.7.i4.    which  otherwife  were  not  fufficient  .  lohn  fayth  that  all  the  fainteswalhed 
tlieir  gownes  in  the  bloud  of  tlic  lambc:  the  pardons  teach  men  to  wafli  their 
gownes  in  bloud  of  faintcs. 

3  Leo 


i.l(ihn.2.7. 
2,  Coi.5.ii, 


'fhegraceofChrift,  Lth.3,  21  g 

3     Leo  BiflioppeofRome.writethnotablicweltotheFaleftlnesagainft 
thefefacrikges.  Although  (laithhe)  the  death  of  manie  faintes  hathbcene  p|^^  ,'^  ,, 
preciousin  thefightoftheLordc  ,  yetthekiUingofnoinnocenthathbccne 
the  propitiation  of  the  world.Thc  righteous  receiued.but  gaue  not  crownes: 
and  outof  the  valiantnefle  of  the  faithftilJ  aregrauen  examples  ofpatience, 
not  giftes  of  righteoufneflc.  For  their  deathes  were  euerie  one  lingular  to 
themfelues,  and  none  of  them  did  by  his  endc  pay  the  dette  of  an  other,  for 
afmuchas  there  is  one  Lord  Chnft,  in  whom  all  are  crucified,  all  are  dead, 
buriedj  and  raifed  vp  againe.  Which  fentcncc  (as  it  was  worthie  to  bee  re- 
mcmbred)  he  repeated  in  an  other  place.  There  can  nothing  bee  required 
more  plaine  to deftroye  this  wicked doftrine.    Yet  Auguftine  fpeaketh  no 
lefle  fitly  to  the  fame  effeft .  Though  (faith  hc)we  die  brethren  for  brethren, 
yet  the  bloude  of  no  Martyrs  is  rticd  for  the  forgiueneflc  of  finnes.    Which  g  • 
thing  Chnft  hath  done  for  vs  .neither  hath  he  therein  done  that  for  vs, that  Traft.i  1 
weefhouldefollowehim,buthath  giuenvsathingtoreioycevpon.  Againe  Iohn.83. 
in  an  other  place,  As  oncly  the  fonne  of  God  was  made  the  fbnne  of  man, to 
make  vs  with  him  the  fonnes  of  God;  ft)  he  alone  for  vs  hath  taken  vpon  him 
puni/hment  without  euil  deferuings.y  we  by  him  might  without  good  defer- 
uings  obtcine  grace  not  due  vnto  vs.  Truely  whereas  al  their  doftrine  is  pat- 
ched together  of  horrible  facrileges  ScblafiplicmicSj  yet  this  is  a  more  mon- 
ftruous  blafphemic  than  all  the  other.Let  them  remember  thcmfelues.whe-  ^'  b  4.3«i 
ther  thefe  be  not  their  decieesy  the  Martyrs  haue  by  their  death  done  more  Bonit.cap.4 
to  God.and  dcfcmed  more.than  was  needful  for  themfeluesiandy  they  had 
remaining  fo  great  a  plentic  of  dcferuings.as  did  alfo  ouerflow  vnto  other; 
andy  therefore  ,le  a  ft  fo  great  goodnelTe  rtiould  be  fuperfluous,  their  blood  is 
mingled  with  the  blootl  ofChnft.and  of  both  thefe  bloods  is  made  the  trea- 
fure  of  the  Church,  for  the  remiflion  and  fatisfadion  of  finnes.  And  that  fo  is 
the  faying  of  Paul  to  bee  taken  :  Ifupplic  in  my  bod.e  thofc  thinges 
that  want  of  the  luffiringes  ofChriftfor  his  bodie  ,  which  is  the  Church. 
Whatisthis  elfe  but  to  leaue  Chrift  onely  his  name,  othcrwife  to  make 
him  but  a  common  petie  faint.y  may  fparcely  a  mong  the  multitude  be  know- 
en  from  the  reftrHe  onely,  only  Hiould  haue  bene  prcachcd.he  onJyfct  forth, 
he  only  named,  he  only  ben  looked  vnto.when  the  obteiningof  forgiucncfle  Col, 1.14. 
offin,fatisfa(ftion,  and  fandification  are  entreated  of:  But  let  vs  hcare  their 
curtailed  arguments.Leaftt'ne  bloode  ofy  Martyrs  fhould  be /hcd  in  vaine, 
therefore  let  itbc  employed  to  the  common  bcncfite  of  the  Chnrch.  Is  it  fo? 
was  it  no  profite  to  glorifie  God  by  their  death?to  fubfcribe  to  his  truth  with 
their  bloode?  by  dcfpifingthisprcfentlifc,to  teftifie  that  they  fought  for- 
a  better  life?  by  their  ftecdfaftncfle  to  ftrengthen  the  faith  of  the  Church,  & 
ouercomme  the  ftubbornelfc  of  the  enemies?  But  this  is  the  matter  indeed: 
they  acknowledge  no  profitcof  the  Martyrs  death,  ifChnftoncly  be  the 
propitiator,  if  hec  oncly  dyed  for  our  finnes  if  he  only  was  offered  vp  for  our 
redemption  .So  (fay  they)  Peter  and  Paul  might  neuerthclefle  haue  obtei- 
ned  the  crov/ne  of vidone ,  ifthey  had  died  in  their  beddes  .    And  where- 
as they  haue  fought  eiien  to  the  fhcedingof  their  bloode,  it  woulde  not 
agree  with  theiuftice  of  God  to  leaue  v  fa  me  barren  and  fruitlcs.As  though 
God  could  not  tellhowtoencrcafc  in  his  feruants  their  glorie,  according  to 

the 


Cdp.s*  OffhnMfjerhowtoTfffiHi 

the  mcafure  of  his  glftcs.  But  the  Church  rcceiueth  in  common  together 
proficc  enough,  when  it  is  by  their  triumphes  encouraged  to  a  zealous  dc- 
firc  to  fight. 

4  But  howc  malitioufly  doc  they  wreft  that  place  of  Paul  where  hec 
_  J             faith  J  that  hee  fuppliethin  his  bodie  thofe  thingcs  that  wanted  of  the  fufFc- 

'*'  ringesof  Chriftj'forhe  referreth  not  the  default  of fupplying,  toy  workc 
of  redemption,  facisfadtion,  and  expiation :  but  to  thofe  affliftions  where- 
with all  the  members  of  Chrift,  that  is  to  fay,  all  the  faithfull  muft  be  exer- 
cifcd  fo  long  as  they  Ihall  be  in  this  flcfhe.  He  faith  therefore,  that  tliis  rc- 
maineth  of  the  fufferings  of  Chrift,that  he  dayly  fufFercth  in  his  members 
the  fam  e  chat  he  once  fuffercd  in  himfelfe.Chrift  vouchfaueth  to  doc  vs  fo 
great  honour,  to  rcckcn and accompt our afflidions his owne.  Whereas 
Paul  addeththefcworJes,  For  the  Church,  he  mcanethnotfory  redemp- 
tion, for  the  reconciliation,for  thcfatisfadion  of  the  Church,but  for  the  e- 

'*c  ""  V°  *^'^'"8  ^"'^  profile  of  the  Church.  As  in  an  other  place  he  faith,  that  hec 
•*'**■  fufrereth  all  thingcs  for  the  eleftesfakejthat  he  may  obteine  the  faluation 
which  is  in  Chrift  lefu.  And  he  wrote  to  the  Corinthians,  that  hee  fuffercd 
all  the  troubles  that  he  fufFred,  for  their  comfort  and  faluation.  And  imme- 
diatly  in  the  fame  place  expoundeth  himfelfc,  when  he  faith  fijrther,  that 
he  was  made  a  minifter  of  the  Church,  not  for  redemption,  but  according 
to  the  difpenfation  that  was  committed  vnto  him ,  to  preach  the  Gofpel  of 

IaPr<I*i5.  Chrift.  Ifthey  yet  require  an  other  expofitour,  let  them  heare  Auguftine. 
The  futferinges  of  Chrift  (  faith  hec)  are  in  Chrift  oncly  as  in  the  header  & 
both  in  Chrift  and  the  Church ,  as  in  the  whole  body  .Whereby  Paul  being 
one  member  faith ,  I  fupplie  in  my  bodic  that  which  wantcthin  the  fuffe- 
ringes  of  Chrift .  Therefore  if  thou  what  foeuer  thou  Hee  that  hearcft  this, 
art  one  of  the  members  of  Chrift,  whatfoeuer  thou  futfereft  of  them  that 
are  not  the  members  of  Chrift,that  fame  wanted  m  the  fuffcrings  of  Chrift. 
But  wherevnto  the  fuffcringes  of  y  Apoftles  taken  for  the  Church  of  Chrift 
doc  tende,  he  expoundeth  in  an  other  place  where  hee  faith:  Chrift  is  to 

Tfja,  in      mc  the  gate  vnto  you :  bccaufe  yee  are  the  ftieepc  of  Chrift  bought  with  his 

ohn.  47,     bloode:  acknowledging  your  price,  which  is  not  giuen  of  mc,buf  preached 

by  me.  Thenhc  addeth.  As  he  hath  giucn  hisfoule,  fo  ought  wee  to  giuc 

our  foules  for  our  brethren ,  to  edific  peace ,  and  to  confirmc  faith.  Thcfc 

Rom,  5.  ij.  are  Auguftine  wordes.  But  God  forbid,  that  Paulfliouldehaue  thought 
that  any  thing  wanted  in  the  fufferingcs  of  Chrift,  as  concerning  all  fulnes 
of  rightcoufnefrc,  faluation  and  life:  or  that  hee  meant  toaddeany  thing 
there  vnto,  which  foplaincly  and  honorablic  preachech,  that  y  abundance 
of  grace  was  fo  largely  powred  out  by  Chrift,  that  it  farre  furmounted  all 
the  force  of  finne.  By  it  oncly  all  the  fainteshaucbeencfaucd,  and  not  by 

Ad.15,  If,  the  merite  of  their  owne  life  or  death,  as  Peter  expreflcly  teftified:  Co  that 
heftiouldcbcenaunderousagainftGod  and  Chrift  ,  that  ftioulde  repofc 
the  worthines  of  any  faint  any  where  elfc  than  in  the  onely  mercy  of  God. 
But  why  doe  I  tarie  nerevpon  any  longer,  as  vppon  a  matter  yet  doubtfull, 
fich  the  verie  bewraying  of  fuch  monftruous  crrours  is  a  fufficient  confuta- 
tion of  them? 

5  Nowe(  to  paflc  ouer  fuch  abhomination8)who  taught  the  Pope  to 

cncJofc 


The  grace  of  ^rifl,  Lik^,     220 

enclofein  lead  andparchement  the  grace  of  lefiis  Chrift,  which  the  Lord 
willedtobediftributedby  thewordeoftheGofpel?  Tiuely  either  the  GoC 
pel  of  God  muft  be  falfcjOr  their  pardons  falfe.For.that  Chrift  is  offred  vs  in 
the  Gofpd.with  all  abundance  of  heauenly  benefitv.vith  all  his  merites,  w 
all  his  righteoufnes.wifdom  and  grace.without  any  exception,  Paulwitnel^  ^  q^^  ^ 
feth  where  he  faith, that  the  wordof  reconciliation  was  deliucred  to  the  mi- 
nifters.whercby  they  might  vfe  this  forme  of  meflage,  as  it  were  Chrift  gi- 
uing  exhortation  by  them:webcfeechyou,be  ye  fo  reconciled  to  God  .  Hee 
hath  made  him  that  knewe  no  finne,to  be  made  finne  for  vs,that  wee  might 
bemadetherighteoufiicfreofGodmhim.  And  the  faithfidl  knoweofwhat 
value  is  that  common  partaking  of  Chrift,  which  (as  the  fame  Apoftic  wit-  i.Cor.x.i7, 
nefl'eth)is  ofired  vs  to  be  enioyed  in  thfe  Gofpel .  Contrariwife  the  pardons 
do  bring  out  of  the  ftorehoufe  of  the  Pope, a  certainc  pitance  of  grace,  and 
faften  it  to  lead.parchcment,  yea  and  to  a  certaine  place^and  fcuer  it  from 
the  word  of  God.If  a  man  ftiould  aske  whence  this  abufe  tooke  beginning;ic 
feemeth  to  haue  proceeded  hercof.tliat  whenin  time  paft  penitentes  were 
charged  with  more  rigorous  fatiffaftions  than  all  couldebeare,  they  which 
felt  themfclues  aboue  meafure  opprefled  with  penance  enioyned  them,  re- 
quired of  the  church  a  relcafc.The  mitigation  that  was  granted  to  fuch,was 
called  an  indulgence  or  pardone.  But  when  they  turned  fatisfadions  from 
the  Church  to  God, and  faid  that  they  were  recompenfes  wherby  men  may 
redeemc  themfelucs  from  the  iudgement  of  God,  then  they  therwitlial  did 
alfb  draw  tliefe  indulgences  or  pardons  to  be  propitiatorie  remedies,  to  de- 
liuer  vsfromdeferued  punifhmcnts.As  for  thcfeblafphemers  that  wc  haue 
recited^ they  forged  them  fo  iliamclefly,that  tliey  can  haue  no  colour  at  al,  i 

6   Now  let  them  no  more  trouble  vs  with  their  purgation  ,  becaufe  it  is  ^ 

with  this  axe  alreadiebroken,hcwed  down,  &  ouerthrowen  fronuhevery 
fundations.Forldonotagreetofomemen.ythinkbeft  to  diflemble  in  this 
point,&  make  no  mention  at  all  of  Purgatorie,wherupon  (as  they  fay)great 
contentions  do  arife,butfmall  edification  is  gotten.  Truely  I  my  felfe  would 
alfo  think  fuch  trifles  worthie  to  be  negligently  palled  ouer ,  if  they  did  not 
account  them  carneft  matters.  But  forafmuch  as  purgarorie  is  builded  of 
many  blafphemies,&  is  daily  vpholden  with  ncwcblafphemies.Sc  rai(eth  vp 
many  &  grieuous  otFences.truly  it  is  not  to  be  winked  at.  This  paraduentuic 
might  after  a  forthaue  bene  diflemblcd  for  a  time,  that  it  was  inuentcd  by 
curious  and  bold  raftines  without  the  worde  of  God  :  thatmenbelceucdof 
itbylwotnotwhatreuelationSjfainedbythecraftofSathan:  that  for  the 
confirmation  of  it ,  certaine  places  of  Scripture  were  fondly  wrefted.  Al- 
beit the  Lorde  giuethnot  leaue  to  mans  prcfumptuoufnes  fo  to  breakeinto 
the  fecret  places  of  his  iudgements,and  hath  feuerely  forbidden  men  to  en-  Deu,i  9.%i. 
<juire  for  trueth  at  dead  men.neglefting  his  worde,  and  permittetli  not  his 
wordetobe  fo  vnreuerently  dcfiled.Butlet  vsgraunr,  that  all  thofe  thinges 
might  for  a  while  haue  bene  borne  with.as  thinges  ofno  great  importance. 
But  when  the  cleanfingoffinncs  is  fought  elfewhere  than  in  thebloudeof 
Chrift,  when  fatisfadion  is  giuen  away  to  any  other  thing,  then  it  is  mofte 
perillous  not  to  fpeake  of  it.  Therefore  wc  muft  eric  out  not  onely  with  vc- 
hcnientftretchingofourvoice,butaj[foofourthroateandfides:  ihatPur- 

Gg  gato- 


C^.  /,  OfthemAnerhowtorecehe 

gatoric  is  the  damnable  deuife  of  Sathan  ,  chat  it  maltcth  voidc  the  Cro  flc 
of  Chrift,that  it  layech  an  intoUcrable  flandcr  vpon  the  mcrcie  of  God,thac 
it  feebleth  and  ouerthroweth  our  faith.  For  what  elfc  is  Purgatorie  among 
them,buc  the  fatiffaclion  that  the  fouJcs  of  men  departed  do  pay  after  their 
death?  So  that  ouerthrowing  the  opinion  of  fatisfaftion,  Purgatorie  is  im- 
mediatly  ouerthrowen  by  the  verie  rootes.  But  if  in  our  former  difcourfe  ic 
is  more  than  cuident  that  the  bloud  of  Chrift  is  the  only  fatisfaftion,  propi- 
tiaroriefacrificejandclcanfingfor  thefinnesofthe  faithfiill  :  whatremai- 
ncthbut  that  purgatorie  is  a  mere  &  horrible  blafphemie  againft  Chrift?! 
pafle  ouer  the  robberies  of  God  wherewith  it  is  daily  defenclcd,the  offences 
that  it  breedeth  in  religion,and  other  things  innumerable,  which  we  fee  to 
hauc  comeoutof  the  fame  fpring  of  vngodlmeflc. 

7  Butitisgood  to  wring  out  of  their  handcsfuch  places  ascheyhaue 
Mat  II  \  2.   ^'"'f  y  &  wrongfully  taken  out  of  the  Scripture.  When(fay  they)  the  Lorde 
Mar.j.'iS.    afiirmeth  that  the  finne  againft  the  hoty  Ghoft  fhouldc  not  bee  forgiucnin 
Luc.i  »..io,  this  world,nor  in  the  world  to  come,thereby  he  fhewcth  that  there  is  a  for- 
giuenefle  of  fome  finnes  in  the  worlde  to  come.  But  who  feeth  not  that  the 
Lorde  there  fpeaketh  of  the  fault  of  finne?  Nowe  if  it  be  fo ,  what  is  that  to 
their  purgatorie,forafmuch  as  by  their  opinion  the  painc  is  there  fuffircd  of 
thcrf^efianesjwhcrofthey  deny  not  the  fault  to  be  forgiuen  in  this  prefcnc 
life?Buty  they  may  no  more  carp  againft  vs,they  fhal  haue  yet  a  plainer  fo- 
lution.  When  the  Lord  meant  to  cut  offail  hope  of  pardon  from  fo  hainous 
wickednefTcjhe  thought  it  not  ynough  to  fay  that  it  Ihould  ncucrbcforgi- 
uen;but  the  more  to  amplifie  itjhe  vfed  a  diui!ion,whcrin  he  comprehended 
both  the  iudgement  y  euery  mans  confcience  feeleth  in  this  life,  &  the  laft 
iudgementy  (halbe  openly  pronounced  at  the  refurredioa-  as  thoughhcc 
fliould  haue  faid:Beware  ye  of  mahcious  rebellion,  as  of  moft  prefent  dam- 
nation.For  he  that  of  fct  purpofc  ftial  endeuour  to  quench  the  light  ofy  ho- 
ly Ghoftjfhal  not  obtainc  pardon,  neither  in  this  life  which  is  giucn  to  fin- 
ners  for  their  conuerfion^norin  the  laft  day  when  the  lambs  fhalbe  feuered 
by  the  Angels  ofGod  from  the  goatcs,  &  the  kingdome  of heauen  fhalbe 
denied  from  all  offenccs.Then  they  bring  forth  y  parable  out  of  Matthew: 
Mat.5ti  $.     Agree  with  thine  aduerrarie,leaft  he  dchuer  thee  to  the  ludge,  &  the  ludgc 
to  the  Sargcant,&  the  Sargeant  to  the  prifon,  from  whence  thou  ftialtnot 
get  out,vntil  thou  haft  payed  the  vttermoft  farthing.If  in  this  phcc  v  iudgc 
do  fignifie  God,&  the  aducrfarie  plaintife  thcDiucl,  the  Sargeant  the  An- 
gel,&  the  prifon  purgatorie,!  wil  gladly  yeld  vnto  them.  But  ifitbe  euidenc 
to  all  men,y  Chrift  meant  there  to  fliewe  into  howe  many  daungers  &  niif- 
chicucs  they  cafl  themfclues,  that  had  rather  obftmatly  purfue  thecxtrc- 
mitic  of  the  Iaw,than  deale  according  to  cquitic  &  good  right,to  the  end  to 
exhort  his  difciples  the  more  carncftly  to  agreement  wirfi  cquitic;  where 
then  I  pray  you  fhal  Purgatorie  be  found? 

8  They  fetch  an  argument  out  of  the  faying  of  Paul,where  he  affirmcth^ 

Phil.i.io,     that  the  knees  ofthings  in  heauen,earth8f'hcls,fhallbowe  to  Chrift.     For 

they  take  it  as  confefled jthat  hels  caiinot  there  be  meant  of  thofe  that  arc 

adiudgcdto  eternalldamnacion.Thereforeitrcmaineththatitmuftbcthe 

/bulcs  lying  in  paine  in  Purgatorie.    They  did  notrcafon  v.cric  euiU,if  the 

Apoftlc 


Apoftlc  «Iid  by  kneeling  mcane  the  true  godly  worfliipping  .     But  fith  hee 
tcacheth  onlyjthat  there  is  a  dominion  gmen  to  Chrift,whcrby  all  creatures 
arc  to  be  fubdued,  what  proofe  is  there  to  the  contrary ,  but  that  we  may  by 
hels  vnderftande  the  Dcuils  ,that  fhalbe  brought  before  the  iudgement  of 
God,  to  acknowledge  him  their  iudge  with  feare  &  trembling  ?  Like  as  Paul  j^^,^ 
himfelfc  expoundeth  the  fame  prophecy  in  an  other  place.  All  (fayeth  he)        "  *'    ' 
fhalbe  brought  before  the  iudgement  feat  of  Chrift.For  it  is  written:So  truly 
as  I  liue,  euery  knee  fliall  bowe  to  me.  &c.  But  we  may  not  fo  expounde  that 
which  is  in  the  Reuelation :  I  hauc  heard  al  crcatures,both  thcfe  things  that 
are  in  heauen^and  thofe  that  are  vpon  the  earth,  &  thefc  that  are  vnder  the  j^^y^  -  , . 
earth,  and  thofe  that  are  in  the  fea,  and  all  thofe  y  are  in  them.I  haue  heard 
them  al  fay  to  him  that  fitteth  on  the  Throne  and  to  the  Lambe,Blcfling,& 
honor,  and  glory,  &  powcr,for  euer  &  euer.  That  I  do  in  deede  eafily  grant, 
but  what  creatures  doc  they  thinke  to  be  here  rchearfcd?  For  it  is  moft  cer- 
taine,  that  there  are  contained  creatures  both  without  reafon  and  without 
fenfc .  Whereby  is  aflirmed  nothing  elfc,but  that  all  the  partes  of  the  world, 
from  the  hieft  top  of  the  heauens,to  the  very  middle  point  of  the  earth.do  in 
their  maner  declare  y  glory  of  their  creator.  As  for  rfiat  which  they  alleagc 
out  of  the  hyftory  of  the  Machabccs,  I  will  not  vouchfafe  to  anfwere  it,leaft 
I  fhould  feem  to  recken  that  work  in  the  number  of  the  holy  books .  But  Au-  sMaci  1.4} 
guftinc  receiued  it  for  Canonical.  But  firft,of  what  fure  credit  did  he  receiuc 
it?  The  lewes  (faith  he  )  efteeme  not  the  writing  of  the  Machabees  as  they 
do  the  lawe ,  the  Prophetes  and  the  Pfalmcs ,  of  which  the  Lorde  himfelfc 
hathwimefledasofhiswitnefles  ,  faying:  It  was  necefl*arie,that  al  thinges 
/houldbe  fulfilled  that  arc 'written  in  the  lawe,  and  the  Pfalmes,  and  Pro- 
phetes concerning  me.  But  it  hath  bin  receiued  of  the  Church  not  vnprofi- 
tably,  if  it  be  foberly  read  or  heard.  And  Hierom  teacheth  without  any  dou-  Contra  gau« 
ting  that  the  authority  thereof  is  of  no  force  to  prouing  ofdodrines.  Andit  dent.epift.a* 
euidencly  appeareth  by  that  olde  booke,  which  is  cntituled  Nuder  the  name  "^J^*  *  ^' 
of  Cyprian,  concerning  the  expofition  of  the  Creede,that  it  had  no  place  at 
all  in  the  olde  Church.  But  why  do  I  here  ftriue  without  caufe?  As  though  ^  j^^^jj ,. 
the  author  himfelf  doth  not  fufficiently  (hew,  how  much  he  is  to  be  credited,  j  5^      '  '' 
when  in  y  end  he  craueth  pardon,  if  he  haue  fpoken  any  thing  not  well.  Tru- 
ly he  that  confcflcth  his  writings  to  neede  pardon ,  fay  th  playncly  that  they 
are  not  the  oracles  of  the  holy  Ghoft .     Bcfide  that,  the  godlinefle  of  ludas 
is  prayfed  for  none  other  caufe ,  but  for  that  hee  had  an  afllired  hope  of  the 
laft  refurredion,  when  he  fcnt  an otfermg for  the  dead  to  Hiei ufalem .  Nei- 
ther doeth  the  wry  ter  of  that  hyftorie  refcrre  that  which  ludas  did  to  bee  a 
price  of  rede  prion, but  that  they  might  be  partakers  of  the  eternall  life  with 
the  other  faithfiill,  that  had  dyed  for  their  country  and  religion.  This  doing 
was  indeede  not  without  fuperftition  and  prepofterous  zeale ,  but  they  arc 
more  than  fooles,  that  drawe  a  facrifice  of  the  lawe  fo  farre  as  vnto  vs :  for- 
afmuch  as  weknowe  that  thinges  do  ceafeby  the  comming  of  Chrift ,  that 
then  were  in  vfe. 

9  But  they  haue  an  inuinciblebulwarke  in  Paul,  which  can  not  fo  eafily  be 
battered ,  If  any  man('faythhe)builde  vpon  this  foundation,gold,(iIucr,pre-  ''♦^*"^'3» 
cious  ftones,  timber,  heye,  ftubbic  ,the  Lord  (hall  iTiewe  eucry  mans  worke 

Gg£  wlus. 


Cap.  / ,  Oft  he  ntAner  how  to  receiue 

what  itis:bccaufc  it  flialbe  rcueale J  in  fire  ,&  the  fii  e  (hall  trie  euery  mans 
woikc  what  it  is.U'any  mans  workc  doburne.it  flul  fuffer  loflV,  but  he  fhaj- 
be  lafe.but  as  through  the  fire.     What  fiie(ray  they)    canthatbe,  butthc 
fire  of  Purgatorie?  by  which  the  filthincfles  offinne  arc  clen'ed  away ,  that 
we  may  enter  pure  into  the  kingdome  of  God?  But  the  moft  part  of  the  olde 
A     uft  i     writers  thought  it  to  be  another  fire, that  is  to  fay.  Trouble  or  the  crofle.by 
others/       which  the  Lorde  tr  eth  them  that  be  his.that  they  fhould  not  reft  i  n  the  fil- 
thines  of  the  flcHi:  &  that  is  much  more  probable,  than  in  faining  purgato- 
rie. Albeit  I  do  neither  agree  with  thefe  men,  becaufe  1  thinke  I  haue  attai- 
ned a  certaine  and  much  plainer  vnderftanding  of  that  place.    But  before  y 
I  vtter  it.l  would  haue  them  anfwere  me.whether  the  Apoftles  and  all  the 
faindes  muft  haue  gone  through  this  fire  of  Purgatone?  I  knowe  they  will 
fay  .nay.For  it  were  too  much  inconucnient  that  they  muft  haue  needed  to 
be  purged.whofe  merites  they  dreame  to  ouerflow  aboue  meafure  to  all  the 
members  of  the  church.But  the  Apoftlc  affirmeth  it.  For  he  docth  not  fay  y 
the  worke  of fome  flialbe  proued.but  the  worke  of  all.Neither  is  this  my  ar- 
Enchir.ad     gument,butAuguftincs. which foconflitcth thatcxpofition.  And(whichis 
Laurem.tf?,  more  abfurditie)he  doth  notfay.that  they  llinl  pafle  through  the  fire  for  aU 
works;but  if  they  haue  faithfiilly  buildcd  the  church,  they  fhill  recciue  re- 
ward when  their  worke  is  examined  with  fire.  Firft  we  fee  that  the  Apoftle 
vfed  a  Metaphore,  when  he  called  the  doftrines  inuented  by  mans  braines, 
wood.hey  ,&  ftubble.  And  the  Metaphore  hath  an  apparant  refcue  :  that  as 
wood  fofoone  as  it  IS  put  in  the  fire,  confumeth  &  waftcth,  fo  cannot  thofc 
doftrines  continue  when  they  come  to  be  examined.  Now  no  man  is  igno- 
rant y  fuch  triall  commeth  of  the  holy  Ghoft.  Therefore  to  followe  the  true 
caufe  o;  his  mctaphore,&  match  the  partes  together  with  iuft  relation.hee 
called  the  triall  of  the  holy  Ghoft,  fire.Foreuen  as  the  neerer  that  gold  and 
filuer  are  put  to  the  fire,fo  much  the  furer  proofe  they  haue  of  their  goodnes 
&  finenelieifo  the  Lords  trueth,  the  more  exaftly  it  i3  weycd  with  fpintuall 
examination  jfo  much  the  greater  cciifirmition  of  credit  it  receiueth.     As 
hey,wood,&  ftubble  put  to  the  fire, are  brought  to  fudden  confuming.fo  the 
inuentions  ofmennotftablifhedby  thcworde  of  God.cannot  bcarey  trial! 
of  the  holy  Ghoft,but  they  byandby  fal  away  &p"r{h.Finally,  if  forged  do- 
ftrines  be  compared  to  wood,hcy,and  ftubblc,be caufe  like  wood,  hey,  and 
ftubble,they  arc  burned  with  fire  &  deftroyed:but  they  are  not  dcftroycd  or 
driucn  away  but  by  y  fpirjte  of  the  Lord:  it  fojioweth  y  the  holy  Ghoft  is  the 
fire  wherewith  they  flialbe  proued,whofc  proofe  PauJ.according  to  y  com- 
mon vfc  of  the  Scripturc.calleth  The  day  of  the  Lord.For  it  is  called  y  day 
oftheLord.whenfoeuerhedoethanywayftiewehisprefenceto  men.  Buc 
thenhis  face  principally  ftiincthjwhen  his  tnicth  fhinethvpon  vs.     Nowc 
haue  we  proued,thar  Paul  menethno  other  firc,butthe  trial  of  y  holy  ghoft. 
But  how  are  they  faued  by  y  fire,  y  fufFer  lofle  of  their  work  f'That  fti.il  not  be 
hard  to  vnderftand.if  we  confider  of  what  kind  of  men  he  fpeaketh.  For  he 
touchcth  thofe  builders  of  the  church.that  keeping  the  true  fiindation,  do 
build  difagrecing  matter  vpon  it.that  is  to  fay,  they  that  not  fwaruing  from 
the  chief  &  neccfl'ary  articles  of  faith,do  errc  in  points  that  be  fmaller  and 
leffcpcrjlousjminsliing  their  owncdcuifgswitli  thcworde  of  God  .  Such  I 

lay. 


The  grace  of (lir'tfi.  X^ib,3»       22  i 

Iay,muft  fuffer  bfle  of  their  \vorke,h3uing  their  dculfcs  dcftroyed.But  thc- 
fclues  are  raued,bucas  by  the  fire:  that  is  to  fay,notthat  their  ignorance  & 
errour  is  allowable  bctore  the  Lord ,  but  becaufe  chcy  are  cleanfcd  from  it 
by  the  grace  and  power  of  the  hcly  Ghoft.Thcrefore,  whofoeucr  haue  de- 
filed the  golden  fineneOe  of  Gods  word  with  this  dong  of  purgatorie,  they 
muft  necdcs  fuffcr  lofle  of  their  workc. 

10  But  they  wiiray,it  hath  becne  an  ancient  vfage  of  the  church.  Paul 
aunfwercdthis  obieftion  when  he  comprchendeth  his  owne  time  in  that 
fcntencc,whcrehefaith,that  all  they  muft  IliiFer  loflc  of  their  worke,  that 
inthebiiilJinfTofthcchuich,  doe  lay  any  thing  vppon  the  fondation  tliat  a- 
ereeth  not  with  it.Therfore  when  the  aduerfaries  obieft  againft  mc,  that  it 
hath  bene  vfed  aboue  a  tlioufand  &  three  hundieth  yearcs,  to  haue  prayers 
made  for  the  dead:  I  aske  them  againe.by  what  word  of  God,by  what  Reue- 
lation.by  what  example  it  was  done.For  here  they  doe  not  onely  want  tefti- 
monies  ofScripture  but  alfo  ally  examples  of  holy  men  that  there  are  red, 
do  fhew  no  fuch  tliing.Of  the  mourning  &  order  of  funerals  there  are  fome- 
times  found  many  &  long  tales:butofprayers  you  cannot  fee  one  title.  But 
ofthegreaterweightthattheniatteris  ,  the  more  it  ought  to  haue  beene 
exprelfely  fpoken .  But  the  very  olde  fathers  themfelues  that  prayed  for  the 
deadjdidfee  that  herein  they  wanted  both  commandement  of  God ,  &law- 
flil  example.Why  then  durft  they  lo  do?In  this  I  fay  .they  did  futfer  fomwhac 
as  men:&therfore  I  affirme  that  that  which  they  did  ,  ought  nottobedra- 
wen  into  exampIe.For  where  as  the  faithful  ought  to  enterprife  the  doing  of 
nothing.butvponafluredconfciencejasPaulteacheth:  this  afliirednefle  is 
principally  required  ih  prayer  .But  it  is  likely  that  they  were  led  by  fome  rea- 
Ibn  vnto  it:they  fought  fome  comfort  to  relieue  their  forrowc:  and  it  feemed 
vnnaturallnottofhcwe  before  God  fome  teftimonie  of  their  loue  towardc 
the  dcad.How  mans  wit  is  enclined  to  this  atfedion ,  all  men  know  by  expe- 
rience. Alfoyreceiued  cuftome  was  like  aburningbrand  to  fet  many  mens 
mindcs  on  fier.  V/e  know  that  with  allnations  &  in  all  ages  there  were  fune- 
rals done  for  the  dead  ,&  their  fbules  yerely  purged.  For  though  Sathan  be- 
guiled foolifh  men  with  thefe  deceirs:yct  he  tooke  occafion  fo  to  bcgile  by  a 
nue  principlc:that  death  is  not  a  deftruftion.but  a  pnffage  outof  thislife  in- 
to another.  And  it  is  no  doubt^but  that  euen  very  luper ftition  condemn  eth  y 
Gentiles  before  the  iudgement  feat  of  God,  fornegkaing  thecare  ofylife 
to  come.which  they  profefled  themfelues  to  beleeue.  NowChriftians,  be- 
caufe they  would  not  be  worfe  than  Heathen  men,  were  afhamed  to  do  no- 
thing for  the  dead,asthough  they  were  vtterly  deftroyed.Hcreupon  came  y 
il  aduifed  diligcncc:bccaufe  if  they  were  flowe  inlooking  to  the  funerals  ,in 
bankettings  and  ofFrings  ,they  thought  that  they  had  put  themfelues  in  dan- 
ger of  a  great  reproche.  And  that  which  firft  procedcd  ftom  a  wrongful  fol- 
lowing of  the  Heathens  example  ,was  fo  muluplied  by  often  new  encreafes, 
thatnowitistheprincipallholineffeofPapiflrie  ,  to  hclpe  the  dead  in  di- 
ftrefTe.But  the  Scripture  miniftreth  another  much  better  &  perfeftercom-Reuci^.!  j^ 
fort.when  it  teftifieth,  that  the  dead  are  blefTed  that  die  in  the  Lor de.  And  it 
addcth  a  reafon:becaufe  from  thenceforth  they  reft  firom  their  labours.  And 
we  ought  not  fo  much  tenderly  to  followe  our  owne  affeftion  of  loue,  to  fet 

Gg  $  vp 


Cap.f .  of  the  Mdtier  hw  to  reeeiue 

vp  a  wrongful  maner  ofpraying  in  the  church.  Trucly  he  ^  hath  but  means 
wifedomcjcloth  Lone  pcrceiue  that  all  that  is  red  hereof  in  the  old  writers, 
was  done  to  beare  with  the  common  vfage,&  the  ignorance  of  the  people. 
They  themfelucs  alfo,I  grant,were  caried  away  into  crrour  cuen  as  vnadui- 
fedlightnes  ofbeliefe  is  wont  to  rob  mens  wits  ofiudgemeni.Butiny  meanc 
time  the  veric  reading  of  them  doth  fliew,howe  doutingly  they  commende 
prayers  for  the  dead.  Augiiftinc  in  his  book.;  of  confeflions,  reportcth  that 
Monica  his  mother  did  earneftly  dcfirc,that{hs  might  be  remcmbred  in  ce- 
lebrating the  minift.'iics  3tthe  Altar. An  oldwui£srcqucft,whichthefonne 
ncuer  examined  by  the  rule  of  the  Scripnircjbut  according  to  his  affeftion 
ofnanire,would  hauc  it  allowed  ofother.  As  for  the  bookc  that  he  made  of 
care  for  the  deadjContainethfo  many  doutings,  that  of  right  it  ought  with 
the  coldncs  thcrof  cocjucnch  the  heatc  of  a  foolifh  zealc  :  if  any  man  dcfirc 
to  be  a  procflor  for  dead  mcn,tmcly  with  cold  likelihodes  it  will  bring  them 
out  of  care  that  were  before  careful.  For  tliis  is  one  piller  of  it,  that  this  do- 
ing is  not  to  be  dcfpiredjbccaufe  it  is  a  cuftome  growen  in  vfe,  that  the  dead 
£hould  be  prayed  for.  But  though  I  grant  to  the  old  writers  of  the  church,  y 
it  is  a  charitable  vfe  to  help  the  dead:yet  wee  mull;  ftill  hold  one  rule  which 
cannot  deceiuc:that  it  is  not  lawful!  for  vs  in  our  prayers  to  vfe  any  thing  of 
ourown,butourreqaeftesmuftbemadefubieft  to  the  wordc  of  God;  be- 
caufe  it  is  in  lus  wil  to  appoint  what  he  wil  haue  to  be  asked.  Mow  where  as 
the  whole  law  andtheGofpsldonotfomuchasin  one  fyllable  giue  libertie 
to  pray  for  the  dead,  it  is  a  prophone  abufe  of  the  inuocation  of  God  to  at- 
tempt more  than  he  commandeth  vs  .  But  that  our  aduerfaries  may  not 
boaft  that  they  haue  the  ancient  church  companion  of  their  errour :  I  fay 
there  is  gicat  difference  betweene  them  &  it.  They  vfed  a  memoriall  of  the 
deadjleaftthey  niouldfeeme  to  haue  caft  away  all  care  of  them  :  but  they 
did  therewithal!  confefle  y  they  douted  of  their  ftate.As  for  purgatory  ,they 
ib  affirmed  nothing  that  they  held  it  for  a  thing  vncertaine.  Thefe  men  re- 
quire to  haue  y  which  they  haue  dreamed  of  purgatorie,  to  beholdenwout 
3ucftion  for  an  article  of  faith.They  flenderly&only  to  palfe  it  lightly  ouer, 
id  in  the  communion  of  the  holy  fuppercomendtncirdeadtoGoiThefe 
do  continually  call  vpon  the  care  of  the  dead,  &  with  importunate  praiilng 
itjdo  make  it  to  be  preferred  aboue  all  dutiflil  works  of  charitic.  Yca,and  it 
were  not  hard  for  vs  to  brin^  foorthfometeftimonicsof  theold  writers,y 
do  marufcftly  oucrthrow  all  mofe  prayers  for  the  dead,  which  then  vvere  v- 
fom.  in  f*^*^'  A^  thisof  Auguihne,whenhe  teacheth  that  all  men  looke  for  the  re- 
.oan.43tf,  fiu'reftionof  theflc/hand  theeternallglorie,  and  that  euery  man  then  rc- 
ceiucth  the  reft  that  followeth  after  death,if  he  be  vvorthic  when  he  dieth. 
And  therefore  he  tcftifieth,that  all  the  godly  do  immediatly  after  death  en- 
ioy  the  blcfled  reft  ac  well  as  the  Prophets,  Apoftles,  and  Martyrs.  If  their 
cftatebefuch,what  I bcfeechyou,ninloiu- prayers  auailethem?  Ipafleouer 
the  grofler  fuperftitions,wherewith  they  hauc  bewitched  the  mindes  ofthc 
fimple:which  yet  are  fo  innumerable  and  tlie  moft  parte  fo  monftrous,  that 
iheycanhauenohoneftcoulourtoexcupj  them  .  Alfo  I  let  pafle  thofe 
moft  filthiebyings  and  fellings  that  they  haue  vfed,  wluL-  the  worldewas 
infuch  grofTe  rcnflcflc  ignorance  .    For  botli  I  fliouldc  ncucr  make  an 

ende. 


Thf  grace  of  Porifl,  Ltb.^»       22^ 

endc,  and  alfo  the  readers  fhall  without  any  rehearfall  of  them,  hauc  here 
fufficient,  whereupon  they  may  ftablifh  their  confciences. 

The  vj.  Chapter. 

OftbeliftefaChriflmvmaH:  ^ndfirfi by  z^hat arguments  tht 
;'  ..,?  Scriptttretxbertethvitbercunto. 

WE  haue  alieady  fayde ,  that  the marke  whereunto  regeneration  ten- 
deth,  is  that  in  the  life  of  the  faithfijll  there  fliould  appeare  an  agree- 
ment and  confentberweene  the  righteoufheire  of  GOD  and  their 
obedience:  andtliatfo  they  ihould  confirme  the  adoption  ,  whereby  they 
are  receiued  to  be  children.     Bur  although  his  lawe  conteir^  in  it  fclfe  that 
newneile,  whereby  the  image  of  G  O  D  is  reftored  in  -^s  ,  yet  becauie 
our  dulnelle  hath  neede  both  of  many  prickinges  forward  and  helpes ,  ther- 
forc  it  {hall  be  profitable  to  gather  out  of  diuerfc  places  of  the  Scripture  an 
orderof  framing  of  life  ,  that  they  thathaueadcfirousmindeof  amende- 
ment,  may  not  wander  out  of  the  way  in  their  endcuour .  Nowe  when  I  take 
vpon  me  the  framing  of  a  Chriftian  mans  life ,  I  am  not  ignorant  that  I  en- 
ter into  a  manifold  and  plenteous  argument.and  fiich  as  may  with  the  great- 
nefle  thereof  fil  a  longvolume.if  Iwould  abfolutely  entreat  of  it  in  al  points. 
For  we  fee  into  what  great  length  are  ftretchcdthe  exhortarone  orations 
ofoldc  writers,  made  onelyeuery  one  ot  one  feuerall  vertue .     And  that  is 
not  done  with  too  muc  h  idle  babbling  .     For  wha  t  fo  euer  vertue  a  man  pur- 
pofe  to  fet  out  in  oration,  the  ftilc  runneth  of  it  felfe  into  fuch  largenelle 
with  plentie  of  matter,  that  a  man  cannot  feemeto  hauc  difcourfed  well 
of  it ,  vnlefle  he  haue  fpokcn  much  .     But  my  minde  is  not  to  ftretch  fo 
farrctheinftitutionof  hfe,  which  I  promife  to  tcachc ,  as  peculiarly  to  goe 
through  cuery  fpeciall  vertue,  and  wander  abroadeinto  exhorcations.Lettc 
fuchthmgcsbe  fetched  out  of  other  m.cns  writinges,  and  fpecially  out  of 
the  Homelics  of  tlie  olde  fathers  .  It  fhall  be  enough  for  me  to  fiiewe  an  or- 
derly trade,  whereby  a  godly  man  may  be  guided  to  a  nght  marke  of  framing 
his  life,  and  rtiortly  to  appomt  out  a  certaine  vniucrfal  luL-.by  which  he  may 
well  trie  what  be  his  duties  .     There  fliallparaducnture  at  fome  otherfea- 
fon  be  a  fit  time  to  make  declamations,  orlwiilleaue  thatto  other,  which 
Imyfclfeamnotraeetetodoe  .  Idoenaturallylouefhortnefle, andparad- 
uentureif  I  wouldfpeakemorcatlarge,  it  would  not  fiamevrell  withmec. 
And  iFa  longer  manner  of  teaching  were  ncuer  fo  much  p]eaiing,y  ct  I  would 
fcarcc  hauc  minde  to  put  itin  proofc .     But  the  courfe  of  this  prcfcnt  worke 
rcquiiethto  knit  vpa  fimple  dodrine  with  as  greate  /hortenefle  as  I  may. 
As  the  Phyloibphers  haue  their  certaine  endes  of  right  and  honeftic ,  from 
which  they  deriue  particular  duties  and  all  the  companie  of  vcrtues :  fb  the 
Scripture  is  not  withouther  order  in  this  mattter :  but  holdeth  a  mofl  good- 
ly well  ordered  difpofition,  and  much  more  certaine  than  all  the  Phylofo- 
phers  orders  .    This  onely  is  the  difference,  that  they  (  as  they  were  vainc- 
glorious  men)  haue  diligently  endeuoured  to  attainc  an  exquilicc  plaincnes 
of  order ,  to  fhcwe  foorth  the  ready  aptnefle  of  their  witte ,  But  the  Spiritc 
of  God ,  becaufe  he  cauglit  without  curious  afFc(fiation,  hath  net  fo  exaftly 

G  g  4  no'» 


C4p.^,  OfthemanerhovfitOYeee'tHe 

nor  continually  kept  an  orderly  trade:  which  yet  when  he  fometlme  vfeth, 
he  doth  fufficicntly  declare,  that  it  is  not  to  be  neg)  e<5ted  of  vs. 

2  This  inftruftion  that  the  Scripture  teachcth  ,  whereof  wc  now  fpeake, 
ftandeih  chiefly  vpon  two  partes.The  firft,that  there  be  powrcd  &  brought 
into  our  mindcs  a  loue  of  righteoufneffe,  to  which  othcrwife  we  are  of  na- 
ture nothing  enclined.  The  f^cond,  that  there  be  a  rule  fet  out  vnto  vs,  that 
may  not  fuffcr  vs  to  go  out  of  the  way  in  following  righceoufnefle .  In  com- 
mendation of  righteoufnes  it  hath  both  very  many  and  very  good  reafons: 
ofwhichwehaue  hcrebeforein  diuerfc  places  fpoken  of  fome ,  and  other 
fomewe  riiall  in  this  place  briefly  touch.  At  what  foundation  may  it  better 
bcginne,than  when  it  puttcth  vs  in  mindc  that  we  muft  be  holy,becaufe  our 
God  is  holy  ?  For  when  wc  were  fcattered  abroade  like  ftraying  fhcepe,and 
difperfcd  abroad  in  the  maze  of  the  world,  he  gathered  vs  together  againc, 
to  ioyne  vs  in  one  flockc  with  himfelfe.  When  wc  heare  mention  made  of 
our  ioyning  with  God,  let  vs  remember  thathohnelTe  muft  be  thebonde 
thereof.  Notthatby  the  merite  of  holinefle  wc  come  into  common  with 
hira:(whereas  rather  we  muft  firft  cleaue  vnto  hipi,  that  being  endued  with' 
his  hohncflcjWe  may  foLlowe  whither  he  calleth)but  becaufe  it  greatly  per- 
teineih  to  his  glory,  that  he  haue  no  fclowftiippe  with  wickedneiFe  and  vn- 
cleannefle  .  Therefore  alfo  it  teacheth,  that  this  is  the  ende  of  our  calling, 
which  we  ought  alway  to  haue  refpeft  vnto,  if  we  will  anfwere  God  that  cal- 
leth  vs.  For  to  what  purpofe  was  it,that  we  {hould  be  drawenout  of  the  wic- 
kcdnefle  and  filthinefTc  of  the  worldc,  if  we  giue  our  felues  leaue  all  our  life 
long  to  wallowe  in  them  ftill  ?  Moreouer  it  alfb  admonifheth  vs  that  to  the 
end  we  may  be  reckned  among  the  people  of  God,  we  muft  dwell  in  the  ho- 
pra.  J  5.?,  ly  city  Hierufalem .  Which  as  he  hath  halowed  to  himfelfe,  fo  is  it  vnlawful 
Pfa.ij.z.o:  that  It  be  vnholily  profaned  by  the  vncleancfle  of  the  inhabitantcs  .  From 
hence  came  thefe  fayinges,  that  they  (hall  haue  a  place  in  the  tabernacle  of 
God  that  walke  without  fpot,  and  ftudy  to  followe  rightcoufncfle,  &c .  Be- 
caufe it  is  not  meete  that  the  Sanftuaiic  whereon  he  dwelleth ,  fhoulde  bee 
like  a  ftable  ful  of  fikhineflc . 

3  And  the  better  to  awake  vs,  it  fheweth  that  God  the  father ,  as  he  hath 
ioyned  vs  to  himfelfe  in  hisChrift,  fo  hath  printed  an  image  for  vs  in  him, 
after  which  he  would  haue  vs  to  be  fafhioned.Now  let  them  finde  me  a  bet- 
ter order  among  the  Philofophers,  that  thinke  that  the  philofophie  concer- 
ning manners,  is  in  them  onely  orderly  framed .  They  when  they  will  ex- 
cellently well  exhort  vs  to  vcrtue ,  bring  nothing  els  but  that  we  fhould  liue 
agreeably  to  nature  .  But  the  Scripture  bringcth  here  exhortation  from  the 
true  welfpring,  when  it  not  onely  teachcth  vs  to  rcferre  our  life  to  God,  the 
author  of  it,  to  whomc  it  is  bonde:  but  alfo  when  fhe  hath  taught  that  we  arc 
fwarued  out  of  kindc  from  the  true  originall  and  ftate  of  our  creation ,  fliec 
immediatly  addeth ,  that  Chrift  by  whome  wee  came  againe  into  fauour 
with  God,  it  fet  before  vs  for  an  cxamplc,that  we  fhould  exprefTe  the  forme 
thcreofin  our  life  .  What  may  a  man  require  more  efFeftuall  then  this 
one  thing?  Yea  what  may  a  man  require  more  than  this  onely  thing? 
For  if  thcLorde  hath  by  adoption  made  vs  children  with  this  condition, 
that  oux  life  fhould  rcfcmble  Chrift  the  bonde  of  our  adoption-:  if  wee  doc 

not 


ai* 


Th( grace  of  Chrijf,  Lih.S»    224 

not  glue  and  auoweourfclucstorighteoufnesjweedocnotonely  with  moft 
wicked  breach  of  allegiance  depart  from  our  creatour,  but  alfo  wc  furfwcare 
him  to  be  our  fauiour.  Then  the  fcnprure  taketh  matter  of  exhortation  out 
of  all  the  benefites  of  G  O  D,  which  {bee  rehcarfcthvntovs,  and  all  the 
partes  of  our  faluation.  Andfheweth  that  fith  God  hath  fiiewed  hinifelfc  a 
father  vntovs ,  we  are  worthie  to  be  condemned  ofextreemc  vnthankeful- 
neflejifwedoenotlikewifeinourbehalfe  fliewc  our  felucs  children  vnco 
him.  Sich  Chrift  hath  cleanfed  vs  with  the  waftiing  of  his  bloode,  and  hath 
made  vs  partakers  of  this  cleanfingby  baptifme,  it  is  not  fcemely  that  wee 
fhould  be  fpotted  with  new  filthineire.  Sith  he  hath  grafted  vsmtohisbo-  EpIieVr! 
diejWe  muft  carefully  take  heedc  that  wc  fprincle  not  any  fpoc  or  blot  vpon  z,\oh.  j.I. 
vs  that  are  his  members.  Sith  hehimfelfc  that  is  our  heade,  is  afcendcd  into  Ephe.i  5, 
heauen,  it  bchooueahvs  that  laying  away  earthly  affeftion,  we  do  with  all  Htb.io, 
our  heart  afpire  to  heauenwarde :    Sith  the  holy  Ghoft  hath  dedicated  vs  |  '^"^  • 
temples  to  God ,  wc  muft  indeuour  that  Gods  gloric  may  bee  honourablie  ,]pet,I,i  j, 
fetoutbyvsj  and  muft  not  doe  any  thing  whereby  wemaybeeprophaned  loh.i  5.J.  ■ 
with  filthinesoffinne:  Sith  both  ourfouleand  our  bodieare  ordeined  to  Eph.j. 
heauenly  incoiTuption  and  an  vnperifhingcrowne,  we  muft  diligently  tra-    °q^'  g 
ueljthat  the  fame  may  be  kept  pure  and  vncorruptd  vnto  the  day  of  y  Lord.  ,  'Theisas* 
Thefc  (I  fay  )  be  the  beft  layde  foundations  to  builde  a  mans  life,andfuch 
as  the  like  are  not  to  bee  founde  among  the  Phylofophcrsjwhich  income 
mcndationof  vertue  do  ncucr  climbe  aboue  the  naturall  dignitie  of  man. 
4    And  here  is  a  tit  place  to  Ipcakc  vnto  them,  that  hauing  nothing  but 
the  title  and  badge  of  Chrift ,  yet  woulde  be  named  Chriflians .  But  with 
what  face  doe  they  boaft  of  his  holy  name:  fith  none  haue  any  fellowship 
with  Chrift ,  but  they  that  haue  receiued  a  true  knowledge  of  him  out  of 
the  wordc  of  the  Gofpell?  But  the  Apoftle  faith,that  al  they  haue  not  right- 
1  y  learned  Chrift, that  are  not  taught  that  they  muft  caft  away  the  old  man   P"^'4* 
which  is  corrupted  according  to  the  defire  of  errour,  and  haue  nor  put  on 
Chrift:.  Therefore  it  is  prooued  that  they  falfely,  yea  and  wrongfully  prc- 
tende  the  knowled  ge  of  Chrift ,  although  they  can  eloquently  and  round- 
ly talke  of  the  Gofpell.  For  it  is  not  a  dodrine  ot  tongue,  but  of  life :  and  is 
not  conceiued  as  other  learninges  be,  with  onely  vnderftanding  and  rae- 
morie,butis  then  onely  receiued  when  it  pofleHeth  the  whole  foule,  and 
findcth  a  feate  and  place  to  holde  it  in  the  moft  inwarde  afFedion  of  y  hart. 
Therefore  either  let  them  ccafc  ,  to  the  flaunderof  God,  to  boaft:  of  that 
which  they  are  not,  or  let  them  fhcwe  themfclues  not  vmvorthic  fchoolers 
for  Chrift  their  maifter.   Wee  haue  giuen  the  firft  place  to  the  doftrine 
wherein  oiu:  religion  is  conteined,  becaufe  our  faluation  bcginncthat  it: 
but  the  fame  muftbeepowred  into  our  heart,  and  pafle  into  our  manners, 
yea  and  transforme  vs  vnto  it,  that  it  be  not  vnfruitfull  vnto  vs.  If  the  Phy- 
lofophers  doe  iuftly  chafe  againfbthem,  and  doe  wich  {hamcfull  rcprochc 
driue  them  from  their  companie,  that  profefling  an  arte  that  ought  to  bee 
fchoolemafters  of  life ,  doe  turne  it  into  a  Sophifticall  bubbling :  with  howc 
much  better  rcafonfhall  wee  dcteftthcfe  trifling  Sophifters,  that  arc  con- 
tented to  role  the  Gofpell  vppon  the  toppe  of  their  tongues,  the  effe&iall 
working  whereof  ought  to  pearce  into  the  innermoft  aftedions  of  the  hart, 

G  g  5  «» 


Cdp.  7.  Ofthemanerhovfitorece'tHe 

to  reft  in  the  foule,  and  to  alter  the  whole  man  a  hundred  times  more,  than 
the  cold  exhortations  of  phylofophcrs!' 

5  Yet  doe  I  not  require  that  the  manners  of  a  Chriftian  man  fauour  of 
nothing  but  the  abfolute  Gofpell :  which  neuercheicfle  both  were  to  bee  wi- 
Ihed  and  we  muftindeuour  vs  toward  it.Butldonot  fo  feuerely  require  a  goC- 
peJhke  perfeftion,  that  1  would  not  acknowledge  him  for  a  Chriftian  y  hath 
not  yet  atteined  vnto  it .  For  fo  fhould  all  men  be  excluded  from  the  church, 
fith  thcreisnomanfoundcthatisnot  by  a  great  fpacediftantfromit,  and 
manie  haue  hithertobutalitlewayproccededtowardeit,whoyet  ftiouldc 
be  viiiuftly  caft  away.  What  then?  let  that  bee  fer  for  the  marke  before  our 
eyes,to  wnich  alone  all  our  endeuour  may  be  dire(flcd.  Let  that  bee  appoin- 
ted the  gole  for  vs  to  run  and  trauell  vnto.  For  it  is  notlawefiillfor  thee  lb  to 
make  partition  with  God,  to  take  vppn  thee  part  of  thefe  things  that  are  c6- 
maunded  thee  in  his  worde ,  and  to  Icaue  part  at  thine  owne  choife.For  firft 
of  all  he  eucriv/here  commendeth  integritie  as  the  cheefe  part  of  worftiip- 
ping  him :  by  which  worde  he  meaneth  a  pure  fimplicitie  ofmindethatis 
without alldeceitfiillcolourandfaining :againftwhich adouble  heartis  fee 
ascontraric:asifitftiouldbefaid,that  the  beginning  of  liuing  vprightly  is 
fpiritualljwhen  the  inward  affeftion  ot  the  mind  is  without  faining  dedicate 
CO  God  to  obfcrue  holmcUe  and  righteoufheirc.  But  becaufe  no  man  in  this 
earthly  prifon  of  thcbodie  hath  fo  great  rtrength  to  haft  with  luch  freftines 
of  running,  as  he  perfectly  ought  to  doe,  and  the  greater  number  are  fo  fee- 
ble, that  with  ftacgering  and  halting ,  yea  and  creeping  vpon  the  grounde, 
they  auaunce  but  rtowlyforwardc.  Let  vs  euerie  one  goe  according  to  the 
meafure  of  his  litle  power,  and  proceedc  on  our  iourncy  begon.No  man  ftial 
go  fo  vntowardly,  but  he  ftial  cuery  day  get  fome  ground,though  it  be  but  l- 
tle.Thcreforc  let  vs  not  ceafc  to  traucl  fo,  that  we  may  concmually  proceed 
fomewhat  in  the  way  of  the  Lorde.  And  let  vs  not  defpeirc  vpon  the  llender- 
ncs  of  our  going  forward,  for  howfocucr  the  fucceflc  anfwcre  not  our  defire, 
yet  we  haue  not  loft  our  labour  wlien  this  day  pallctli  y  eftcrday:  fo  that  with 
pure  finipliciti:  we  looke  vnto  our  marke,and  long  towardc  theende  of  our 
courfe,not  foothingly  flattering  our  felues,  nor  tenderly  bearing  with  our 
ownc  euils,but  with  continual  endeuour  trauelling  to  this,  that  wee  may  ftill 
become  better  than  our  felues,  ti]  we  attaine  to  goodnes  it  fclfc:which  inded 
we  feeke  for  and  folovv  all  our  life  long:  but  we  ftial  then  only  atteme  it,when 
being  vnclothed  ofthc  weakcnes  of  the  flei}i,we  dial  be  rcceiucd  into  the  fill 
fellovvfliip  thereof. 

The  vij. Chapter. 

Thtfumme  of  a  Qmflian  life:  v  vhere  m  u  vttrtattd  ofthcfir- 
frkfi,  ofottrfcluci . 

ALbeit  that  the  law  ofthc  Lorde  haue  a  moft  aptly  well  difpofed  order  to 
frame  a  mans  life,  yet  it  fcemed  good  to  the  hcauenly  fchoolemafter  to 
inftiud  men  yet  with  a  more  exad  trade  to  the  fame  iiile  y  hec  had  fee 
foorth  in  hislaw.  And  the  beginning  of  that  tradc,is  this:  that  it  is  the  duety 
Rom.1  i.i.    Qf  =  faithful  to  yeld  there  bodies  to  God  a  liuing,holy  and  acceptable  facri- 
ficc  vnto  him;and  that  therein  ftandeth  the  ciuc  woiftuppingofhim.  Here- 

vpon 


The  grace  of  CloYtfl,  Lih.s,    22$ 

vpoti  is  gathered  occaiion  to  exhort  men,  that  they  do  not  ripply  themfclues 
to  the  fafhion  of  this  worlde,  but  be  transformed  in  renewing  of  their  mind, 
that  they  may  prooue  what  the  will  of  God  is.  Now  this  is  a  great  thing,that 
we  be  confecratc  and  dedicate  to  God;  that  wclhoulde  from  thence  foorth 
thinkcjfpeakcjimagine,  or  doe  nothing  but  to  hisglorie.  Forthetloing  that 
is  confecrare,  can  not  be  appLed  to  vnholyvfes,  without  great  wrong  done 
vntohim.Ifwc;bcnotourownc,buttheLords,  it  appeareth  what  errour  is 
to  be  auoidcd,and  whcrevnto  all  the  doings  of  our  life  are  to  be  direded.We 
arenotourowne:thercforelet  neither  our  ownc  rcafon  nor  our  owne  will 
beare  rule  in  our  counfels  and  doings.  We  arc  not  our  owne:  therefore  let  vs 
not  make  this  the  ende  for  vs  to  tend  vnto,  to  feeke  that  which  may  be  expe- 
dient for  vs  according  to  the  fle/h.  Wc  are  not  our  owne:therfore  fo  much  as 
we  may,  let  vs  forget  our  fclues  and  all  thinges  that  arcourowne.On  the  o- 
ther  fide,  we  are  Gods:  therefore  let  vs  liue  and  die  to  him .  Wee  are  Gods: 
therefore  let  his  wifedome  and  will  gouerne  all  our  doinges.  Wee  are  Gods: 
therefore  let  all  the  partes  of  our  life  tend  toward  him  as  their  onclylawfijll 
end.  Oh  how  much  hath  he  profited,  that  hauing  learned  tliat  himfelfe  is 
not  his  owne,  hath  taken  from  him  fclfethe  ride  and  goucrnment  of  him- 
felfe to  giue  it  to  Godr'For  as  this  is  the  moft  ftrong  working peftilence  to  de- 
ftroy  men,thatthey  obey  thcmfelucs:  foit  is  the  onely  hauen  offafetie,nci-  Rom,i4.?. 
ther  to  know  nor  will  any  thing  by  l"umfelfe,but  onely  to  foUowe  God  going 
before  him.  Let  this  therefore  be  the  firft  ftcppe,that  man  depart  fi-om  him 
felfc,  that  he  may  applie  all  the  force  of  his  wit  to  the  obeying  of  the  Lord.O- 
bcying  I  call  not  onely  that  wliich  flandeth  in  obedience  of  the  worde,  but  y 
whereby  the  minde  of  man,  voide  from  his  owne  fenfualitic  of  flefti.bendeth 
' .  felfc  wholy  to  the  will  of  Gods  fpirite.Of  this  transformation  (  which  Paul  P"*'***  3* 
calleth  renewing  of  the  minde)  whereas  it  is  the  fii  ft  entrie  into  life,  all  the 
Phylofophers  were  ignoraunt.For  they  makeoncly  Reafon  the  gouernefle 
of  man  :  they  think  fhe  only  ought  to  be  heard:finally  to  her  only  they  greue  G'Jia.i'io* 
&a{rigne  the  rule  ofmancrs.  But  the  Chriftian  Phylofophic  biddethher  to 
giue  place,  and  to  yclde  and  be  fubieft  to  the  holy  Ghoft:  fo  that  mannowe 
may  notliue  himfelfe.but  beare  Chriftliuing  and  reigning  in  him. 

2  Herevpon  followcth  alfo  this  other  pointe,  that  wee  feeke  not  the 
thinges  that  bee  our  owne,but  thole  thinges  that  be  according  to  the  will  of 
the  Lorde,  and  that  make  to  the  aduaiuiccment  of  his  glory.  This  is  alfo  a 
profe  of  great  profiting,  that  in  a  maner  forgetting  ourfelues,  &  altogether 
ieauing  the  regard  of  our  fclues,we  traucll  to  employ  our  ftudy  to  God  &  his 
comminde.-kicnts.For  when  the  fcripturebiddech  vs  to  leauc  priuic  regard 
of  our  felues,it  doth  not  only  race  out  of  our  minds  y  couetoufhes  of  hauing, 
the  greedy  fceking  for  power  and  fauour  of  men :  but  alfo  rooteth  out  ambi- 
tion and  all  defire  of  worldly  gloric,and  other  more  fecretc  pcftilences.Tru- 
ly  a  Chriftian  man  muft  bee  (o  fafiiioned  and  difpofed  ,  to  thinke  through- 
out all  his  Lfe  ,  that  he  hath  to  doc  with  God.  In  chis  fort,  as  hec  {hill  exa- 
mine all  his  doinges  by  Gods  will  and  iudge  ment:  fo  hec  (hall  reacrently  di- 
reft  vnto  him  al  the  carncftly  bent  diligence  of  his  mind. For  heethat  hath 
learned  tolookcvpon  God m  all  thinges  that  h'ee  hath  to  doe  ,  is  there- 
withall  tui-ned  away  fiom  all  vainc  thoughtes.  This  is  thatforfakingof  ou  r 

feluesi 


Cap.  7.  Ofthentatierhovftoreceiue 

fclucSjWhkh  Chrlft  cuen  fr6  their  firft  beginning  ofinftruftion  (b  earneftly 
gauein  charge  to  his  Difciples:\vhich  when  it  once  hath  gotten  poflcflionin 
y  heart  leaueth  no  pLice  at  al,  firft  neither  for  pride,  nor  aifdainfulnclTejnor 
vaine  glorious  boafting,  then  neither  for  couetifc,  nor  filthie  luft,  norrio- 
toafneffe,nordeintincire,nor  for  other  cuils  that  are  engendered  of  the 
loue  of  our  fellies.  Contrr.riwife.whercfocuer  it  re  igneth  not,  there  either 
moft  filthie  vices  doe  rage  without  fhame,  or  if  therebe  any  fpicc  of  vcrtue, 
it  is  corrupted  with  perucrfe  dcfire  ofglorie .  For  flicwc  me  a  man,  if  tliou 
canft,thatvnli:{re  hehaue  forfakcn  himfclfe  according  to  the  conimaun- 
demcntoftheLorde,  will  of  his  owne  free  will  vfc  goodnefle  ainonge 
men.  For  all  they  that  hauc  notbeene  pofl'eflcd  with  tliis  feeling,  if  they 
hauefollowedvertue,they  hauc  done  itattheleaft  forpraifcs  fake.  And 
all  the  Phylofophers  that  euer  moft  of  all  affirmed  that  vertue  was  to  be  de- 
fired  for  it  fclfes  fake,  were  puffed  vp  with  fo  great  pride,  that  it  appeared  y 
they  defired  vertue  forno  other  thing,  but  that  they  might  haue  matter  to 
h  e  proude  vpon.But  God  is  fo  nothing  at  all  delited,  neither  with  thofe  ga- 
pers for  the  peoples  breath,  not  with  thefe  fwclling  beaftes,  that  hcc  pro- 
nounccth  that  they  haue  alreadie  rccciued  their  rewarde  in  the  worIde,an(i 
makcth  harlottcs  and  publicanes  neercr  to  the  kingdome  of  heauen,  than 
them.  And  yet  wee  hauc  not  throughly  declared  with  howe  many  and  how 
great  ftoppes  man  is  hindred  from  that  which  is  right,  fo  long  as  hee  hath 
not forfaken himfclfe.  Foritwjstruely  faidcintimes  paft,  that  there  is  a 
worlde  of  vices  hidden  in  thefouleofman.And  thou  canftfindc  no  other 
remediesjbut  denying  thy  fclfc,andlcauingregarde  of  thy  felfe,  to  bende 
thy  mindc  tofeeke  thofe  tliinges  that  the  Lorde  rcquiretn  of  thec,and  to 
fccke  them  therefore  oncly  becaufc  they  pleafe  him. 

j  In  an  other  place  the  fame  Paul  doth  more  plaincly,  although  ftiort- 
ly,  goe  through  all  the  parts  of  a  well  ordered  lifc,faying:  The  grace  ofGod 
thatbringcthfaluationynto  all  men,  hath  appeared  and  tcacheth  vs,  that 
Tit.  2,1 2.  Y^rcc  (Vioulde  denie  all  vngodlinefle,  and  worldly  luftes  ,  and  that  we  ftiould 
liue  fobcr  minded ,  rightcoufly  and  godly  in  this  prefcnt  vvorlde,looking  for 
for  the  blclfcd  hope  and  glorious  appearing  of  the  mightie  GOD, 
and  of  our  Sauiour  lefus  Chrift ,  which  gaue  nimfelfe  for  vs  to  redeemc 
vs  from  all  vnrighteoufnefle  ,  and  to  purge  vs  a  peculiar  people  vnto 
himfelfe  feruently  giuen  vnto  good  workes .  For  after  that  hee  hath 
fetfoorth  the  grace  of  God  to  encourage  them,  to  make  readie  the  wayc 
for  vs  to  worlhippe  God,  he  taketh  away  two  ftoppes  that  doe  moft  hinder 
vs,  that  is  to  fay ,  vngodlincftc,  whereunto  wc  arc  naturally  too  much  incli- 
ned, and  Worldly  dcfircs ,  which  extcnde  fi.irther.  Andvnderthc  name  of 
vngodlinefle ,  he  not  onely  meanctli  fuperftitions,  but  alfo  comprehendcth 
all  that  difagreeth  with  the  carncft  fearcof  God.  And  worldly  luftes  are 
in  eftcde  as  much  as  the  affeftions  of  the  fleftic.  Therefore  hee  comman- 
deth  vs  in  refped  of  both  the  tables  of  the  lawc,  to  put  oft'our  owne  wit,and 
toforfakeallthatourowncrcafonandwillinformcthvs.  And  all  the  do- 
ingcs  of  our  life  hee  bringethinto  three  parte  s,fobrietie,  righteou{hcfl*c,  & 
godlines;of  the  which  fobrietie  without  doubt  fignifieth  as  wel  chaftitie  and 
temperance ,  as  a  pure  and  meafurablc  fparing  vfe  of  ccmporall  thingcs,and 


The  grace  of Chrip,  Lih.3.         226 

a  patient  fuffeiance  of  pouertic  .  Righteoufnefle  conteincth  all  the  duties 
ofcquitie,  to  giue  eiicry  man  his  owne .  The  third  is  Godlinefle,thatfeue- 
rcth  vs  from  the  dcfihnges  of  the  worlde,  and  with  true  holineflc  ioyneth  vs 
to  God.Thefe  things,whcn  they  be  knit  together  with  an  vnfcparable  knot, 
make  a  ftill  perfection .  But  forafmiich  as  nothing  is  more  heard ,  than  for- 
(aking  the  rcafon  of  the  flefh ,  yea  fubduing  and  renouncing  her  defires ,  to 
giuc  our  felues  to  G  O  D  and  our  brethren ,  &  to  ftudy  for  an  angelike  life 
in  the  filthy  ftate  of  this  earth:  therefore  Paul,  toloofc  our  mindes  from  all 
fnares,  callech  vs  backe  to  the  hope  of  blcflcd  imraortalitie,  admonilhing  vs 
not  to  ftriue  in  vaine.becaufe  as  Chrift  hath  once  appeared  the  redcemer,fo 
at  his  laft  comming,he  fliall  fhew  the  fruit  of  the  faluation  that  he  hath  pur- 
chafed  .  And  thus  he  driucth  away  the  cntifementes  that  blinde  vs,&  make 
vs  not  to  afpire  as  we  ought  to  the  heauenly  glorie :  yea  &  he  teacheth  that 
we  muft  trauaill  as  men  being  from  home  in  this  worlde ,  that  the  heauenly 
inheritance  be  not  loft  or  fall  away  from  vs. 

4  Now  in  rhefe  wordcs  we  percciue,that  the  forfaking  of  our  felues  hath  Rom.i  i.io. 
partly  refpcd  to  men,  and  partly,  yea  chiefly  to  God.  For  whcras  the  fcrip-  Phil.2.}, 
ture  biddeth  vs  fo  to  behaue  our  felues  with  men,  that  we  preferre  them  be- 
fore vs  in  honour,  thct  we  faithfully  employ  our  felues  wholly  to  procure 
rheir  commodities:  therfore  it  grecuech  fuch  commandements  as  our  mind 
is  not  able  to  receiue,  but  firft  being  made  voyde  of  naturall  fenfe.  For(wifh 
fuch  blindcnclfe  wee  runne  all  into  loue  of  our  felues  )  cuery  man  thinkcth 
himfelfe  tohaue  a  luft  caufe  to  aduance  himfelfc ,  and  to  difpife  all  other  in 
comparifon  of  himfelfe.  If  God  haue  giuen  vs  any  good  gift,  by  and  by  bea- 
ring our  felues  bold  thereof,  we  lift  vpmir  courage,  andnotonely  fwell,  but 
in  a  manner  burft  with  pride .  The  vices  whcrwith  we  abound,  we  do  both 
diligently  hide  from  other,and  to  our  felues  we  flatteringly  faine  them  light 
and  Jclender,  and  fometime  embrace  them  for  vertues  .  And  if  the  fame 
good  gifts,  which  we  prayfc  in  our  felues,or  better  do  appeare  in  other,leaft 
we  fliould  be  compelled  to  giue  place  to  them ,  we  do  with  our  enuioufneflc 
deface  them  and  finde  faulte  with  them  .  If  there  be  any  faultes  in  them,we 
arc  not  contented  fcuerely  and  fharpely  to  maike  it ,  but  wee  alfo  odioufly 
amplific  it .  Hereupon  groweth  that  infolence  ,  that  euery  one  of  vs ,  as 
though  he  were  priuilegedfrom  the  common  eftate,wouldbe  hier  than  the 
reft,  and  carelefly  and  proudly  fet  1  ight  by  euery  man ,  or  dcfpifc  them  as 
inferiours .  The  poore  yeld  to  the  rich,bafe  people  to  gentlemen,  fcruants 
to  their  mafters,vnlearned  to  the  learned  :  but  there  is  no  man  thatdoeth 
not  nourifh  within  himfelfe  fome  opinion  of  exccllcncie .  So  euery  man  in 
flattering  himfelfe,  bcareth  a  certaine  kingdome  in  his  breft  .  Forpre- 
fumptiioufly  taking  vpon  them  fomewhat  whereby  to  pleafe  themfclues, 
they  iudge  vpon  the  wittes  and  manners  of  other  men .  But  if  they  come  to 
contention,  there  burfteth  out  their  poyfon.  For  many  doe  make  a  (hcwe 
of  great  meekeneflc,  fo  long  as  they  finde  all  thinges  gentle  and  louely:  but 
howe  many  a  one  is  there  that  keepeth  thatcontinuallcourfe  of  modeftie, 
when  he  is  pricked  and  Ibrred  to  anger  ?  And  there  is  no  remedy  hereof,but 
that  the  moft  hurtful peftilence  of  loue,of  foueraignne  and  felfcloue  be  roo- 
ted out  of  the  bottomc  of  their  hcaites ,  as  it  is  rooted  out  by  the  dodnnc 

of 


Cdp,  7.  Ofth(  maner  how  to  receiui 

of  the  Scripture.  For  there  wc  arc  fo  taught,  thatwccmuft  remember  that 
the  good  gifies  that  God  hath  giuen  vs,  are  not  our  owne  good  thinges ,  but 
the  free  giftes  of  God,  whereof  if  any  be  proud ,  they  bewray  their  owne  vn- 
thankefulncfle.  Whomakeththeetocxccll?  Paulfayth,  if  thou  haft  rccci- 
.Cor,4.7«  ued  all  thinges,  why  doeft  thou  boaft  as  ifthey  were  not  giucn  thee?  Then, 
that  wee  muft  with  continuall  reknowledgingofourfauJtes ,  call  our  felues 
backe  to  humilitie .  So  fhall  there  remaine  in  vs  nothing  to  be  proude  vpon, 
but  there  {halbe  much  matter  to  abace  our  felues  .  Againc,  wee  are  com- 
manded, whatfoeucr  giftes  of  God  we  fee  in  other  men,  foto  reuercnce  and 
cftecmcthofe  giftes,  thatwcalfo  honour  thofe  men  in  whom  they  be  .  For 
it  were  a  great  leudnefle  for  vs,to  take  from  them  that  honor ,that  God  hath 
vouchfafed  to  giue  them .  As  for  their  faultes,  wee  are  taught  to  winke  at 
them,  not  to  cherifli  them  with  flattering,  but  that  we  ftioulde  not  by  reafon 
of  thofe  faultes  triumphe  againft  them|,  to  whome  wee  ought  to  beare  good 
will  and  honour.  So  fhall  it  come  to  pafle,  that  with  what  man  foeiicrwec 
haue  to  doc,we  fhal  behaue  our  felues  notonely  temperately  and  modcftly, 
but  alfo  gently  and  fricndely .  As  a  man  (hall  neuer  come  any  other  way  to 
true  racckene{re,but  if  he  haue  a  heart  endued  with  abacing  of  himfelfc,and 
reuercncing  of  other. 

5      Now  how  hard  is  it ,  for  thee  to  do  thy  dutic  in  fceking  the  profite  of 
thy  neighbour  ?  Thou  (halt  herein  labour  in  vaine.vnlefle  thou  depart  from 
regarde  of  thv  felfe,  and  in  a  mancr  put  of  thy  felfe.  For  how  canft  tliou  per- 
forme  thefc  thinges  that  Paul  tcacheth  to  be  the  workcs  of  charitie ,  vnlefTc 
f,    J         thou  forfake  thy  felfe,  to  giue  thy  felfe  wholly  to  other  ?  Charitic(fay  th  he) 
I.  or.  J.  4.  J5p3j.J£fjf3„jggjjjjj.^^QjpfQudenotdifdainefull,enuicthnot,fwellethnot, 
leekethnotherowne,is  not  angry,  &c.  Ifthis  one  thing  be  required,  that 
we  fceke  not  the  thinges  that  are  our  owne ,  we  fhall  doc  no  fmall  violence 
to  nature,  which  fo  bendeth  vs  to  the  oncly  loue  of  our  felues ,  that  it  doeth 
nor  eafily  fufFer  vs  negligently  to  pafTc  ouer  ow  fcluos  and  our  own  thinges, 
to  watch  for  other  mens  commodities,  yea  to  depart  with  our  owne  right  to 
refigne  it  to  an  other .  ButtheScripture,toleadevs  thither  as  it  were  by  the 
hande,  warneth  vs  that  what  fo  euer  gratious  giftes  we  obtaine  of  the  Lord, 
they  are  committed  vnto  vs  vpon  this  condition,  that  they  fhold  be  beftow- 
ed  to  the  common  benefit  of  the  Church:  and  that  therefore  the  true  vfe  of 
all  Gods  graces  is  a  bberall  and  bountifull  communicating  of  them  to  o- 
ther .  There  can  be  no  certaine  rule,  nor  more  forceable  exhoitation  could 
be  dcuifed  for  the  keeping  of  the  fame,  than  when  we  be  taught  that  all  the 
goodgiftes  that  we  haue,  are  thinges  of  G  O  D  dcliuered,  committed  to 
our  trull  vpon  this  condition,  that  they  fhoulde  be  difpofed  to  the  benefit 
of  our  neighbours .      Bu  t  the  Scripwre  goeth  yet  further,  when  it  compa- 
re th  them  tothe  powers  wherewith  the  members  of  mansbodie  arc  endu- 
ed. No  member  hath  his  power  for  himfelfe,  norapplyethittohis  priuate 
vfe :  but  poureth  it  abroade  into  the  other  members  of  the  fame  body ,  and 
takcth  no  profit  thereof,but  fuch  as  proceedeth  from  the  common  commo- 
ditic  of  the  whole  bodie  .     So  whatfdcuer  a  godly  man  is  able  to  doe ,  hec 
ought  to  be  able  to  do  it  for  his  brethren,  in  prouiding  none  otherwife  pri- 
uatcly  for  himfclfejbucfo  that  his  mindc  be  bent  co  the  common  edification 

of 


The  grace  of  Chrilf.  hio.3.  ^i? 

of  the  ChurchXet  this  therefore  be  our  order  for  kindneflc  and  doing  good; 
that  whatfoeuer  God  hath  beftowcdvponvs,  whereby  wee  may  hclpc  our 
neighbour,  we  are  tlic  Bailies  thereof,  and  bounde  to  render  accompt  of  the 
difpofing  of  it.  And  that  the  onely  right  difpofing  is  that  which  is  tried  by  the 
rule  of  louc.  So  fliall  it  come  to  pafle,  that  we  {hall  alway  not  onely  loyne  the 
trauell  for  other  mens  commoditie  with  the  care  of  our  ownc  proht,  but  al- 
fofctitbeforethccareof  ourowne.Andthatwefhoulde  not  happen  to  be 
ignorant  that  this  is  the  true  lawe  of  difpofing  all  the  giftes  that  wee  receiuc 
of  God.  hehath  in  ^  old  time  fet  the  fame  lawe  eucn  in  the  fmaUeft  giftes 
ofhisliberalitic.  Forhecommaundedthefirftfruitesofcorne tobe offered  ^•°-*;-»*'- 
vnto  him,  by  which  the  people  might  teftifie  that  ic  was  vnlawtull  tor  them 
totakeanyfruke  of  the  goods  that  were  not  firftconfecrate  to  him.  If  the 
Piftcs  of  God  be  fo  only  then  fandified  vnto  vs.when  we  haue  with  our  owne 
hande  dedicated  them  to  the  authour  thereof,  it  is  euidentthat  itis  anvn- 
tjaic  abufe  thereof  that  doeth  not  fauour  of  iuch.  dedication.  But  it  (hall  bee 
vaine  for  thee  to  goe  about  co  enrich  the  Lord  with  communicating  to  him 
of  thy  thinges .  Therefore  fith  thy  liberalitie  can  notextende  vnto  him,  as 
the  Prophet  faith.thou  muft  vfc  it  toward  his  faints  that  arc  in  earth.Ther-  J^'^^^'  «•  J. 
fore  almcs  are  compaied  to  holy  oblauons,  that  they  may  nowe  be  ,correl-  •  >'*  * 
pondent  to  thefe  of  the  law. 

6  But  that  wee  {houldc  not  be  wearic  with  doing  good(which  otherwi/e 
muft  needs  come  quickly  to  pafle)that  other  thing  muft  be  adioyned  which 
the  Apoftkfpeakethof,  that  charitie  is  patient  andnotmoouedto  anger.  j,Cor.ij.4, 
The  Lordccommaundeth  to  doe  good  to  all  vniucrfally ,  of  who  a  great 
part  arc  moft  vnworthie,  if  they  be  confidered  by  their  ownc  dcfcruing.But 
here  thefcriptuiehclpethwitli  averiegoodmeane,whenit  teacheth  that 
we  muft  not  haue  refpeft  what  men  dcferuc  of  them  felues.but  thaty  image 
of  God  is  to  be  confidered  in  all  men,  to  which  we  owe  all  honour  andloue. 
But  the  fame  is  moft  dUigcntly  to  be  marked  in  them  of  the  houfeholde  of  Oal.^.i  o. 
faith.in  fo  much  as  it  is  in  them  renewed  and  reftored  by  the  fpirit  of  Chrift. 
Therefore  whatfoeuer  man  thoulight  vppon  ,  that  necdcth  thy  helpe,  Eray.5.7. 
thou  haft  no  caufe  to  withdrawe  thy  felfe  from  doeing  him  good. 
If  thou  fayc  that  hec  is  a  'ftraunger  :  but  the  Lorde  hath  giuen  him  a 
marke ,  that  ought  to  bee  familiar  vnto  thee,  by  the  reafon  that  hec  forbid- 
deth  thee  to  defpife  thine  ownc  flefti.  If  thou  fay  that  he  is  bafe  and  naught 
worth:but  y  Lord  ftieweth  him  to  be  fuch  a  onc.to  who  he  hath  vouchfaued 
to  giuc  y  beautic  of  his  image .  If  thou  fay  y  thou  oweft  him  nothing  for  any 
tiling  that  he  hath  done  for  theetbut  God  hath  fet  him  as  it  were  in  his  place 
inrcfpe(ftofwhome,thouknowcftfomany  and  fo  great  benefites  where- 
with he  hath  bound  thee  vnto  him.If  thou  fay  that  he  is  vnworthie  that  thou 
fliouldeft  labour  anic  thing  at  all  for  his  fake-  but  the  image  of  God  whereby 
be  is  commended  to  thee,  is  worthie  that  thou  fliouldeft  giue  thy  felfe  and  Mat.tf  14, 8t 
all  that  thou  haft  vnto  it.  Bur  if  he  haue  not  onely  dcferued  no  good  at  thy  18,35.; 
hand,but  alfo  prouoked  thee  with  wrongcs  and  euill doings:  euen  this  is  no 
iull  caufe  why  thou  fliouldeft  ccafe  both  to  loue  him  and  to  doe  for  him  the 
ductifuU  workes  of  loue.Thou  wilt  fay,  he  hath  fairc  othciwife  defeiued  of 
mc.  Buc  what  hath  the  Lorde  dcferued  ?    Which  whdv  he  commaundeth 

thee 


Cap.  7 ,  Of  the  maner  hoxv  to  receiue 

thcctoforgiueall  wherein  hee  hath  offended  ihee,  truely  he'wiUcth  the 
Luk..7.}.  fameto  beeimputedtohimfclfe.Trucly  this  is  that  onelywaye  tocometo 
Mat.s,44,  ji^at  which  is  vtterlyagainfte  the  nature  of  man,  much  more  is  it  hardefor 
man.  I  mcane  ,  to  louc  them  that  hate  vs ,  to  rccompence  cmll  with  doing 
good ,  to  render  blcfTinges  for  reproches  :  if  wee  remember  that  wee  muftc 
not  confider  the  malice  of  men.  but  looke  vppon  the  image  of  God  m  them, 
which  defacing  and  blotting  out  their  faults.doth  with  the  beautic  and  digni- 
ue  of  K  felfe  allure  vs  to  imbrace  it. 

7     Therefore  this  Mortificauon  fhall  then  onely  take  place  in  vs,  when 
we  performe  the  dueties  of  "charitie.But  it  is  not  he  that  performcth  them, 
that  onely  docth  all  the  dueufull  workcs  of  charitie,  although  hee  leauc 
none  of  them  vndone  ,but  he  that  doeth  them  of  a  fyncere  affeftion  of  loue. 
For  it  may  happen,  that  a  man  may  folly  performe  to  all  men  all  that  he  ow- 
cth,  fo  much  as  concerneth  outward  ductics:  and  yet  he  may  bee  farre  from 
the  true  performing  of  It.  Foryou  may  fee  fome  that  wouldefeeme  verieli- 
berall,  which  yetdoegiuenothingbuteithcr  with  pride  of  looke,  or  with 
churlirtineffc  of  wordes  they  vpbraid  'it.     And  wee  be  come  to  fuch  wret- 
chednefle  in  this  vnhappie  worldc ,  that  almoft  no  almes  are  eiuen  of  anie 
men.oratleaftofthe  moftpartofmen.withoutreproching.  Which  peruerf" 
ncffe  {houlde  not  haue  bene  tollcrablc  among  the  verie  heathen.      For  of 
Chriftians  is  fomcwhat  more  required  than  to  fhewe  a  chcrefiilnes  in  coun- 
tenaunce,  and  make  their  doinges  louely  with  gcntlenefle  of  wordes.    Firft 
they  muft  take  vpon  them  the  pcrfonage  of  him  whome  they  fee  toneede 
their  helpe,  and  then  fopitie  their  cafe,  as  ifthemfclues  did  feele  and  fuffcr 
it:fo  that  they  may  be  caned  with  feeling  of  mercie  and  gentleneflc  cuen  as 
they  wouldebe  to  helpe  themfelues.  H:e  that  /hall  come  fo  minded  to  hdpe 
his  brcthren^wdl  not  onely  not  defile  liis  doings  with  any  arrogance  or  vp- 
braidingj  but  alfo  neither  will  difpife  his  brother  to  whome  hee  doeth  good 
as  one  needing  liis  helpe,  nor  tread  him  vnder  foot  as  one  bound  vnto  him: 
no  more  than  we  vfe  to  reproch  a  ficke  member,  for  cafing  wherof  the  whole 
bodielabouretli.ortothinkeitfpeciaUyboundeto  the  other  members,  be- 
caufe  It  hath  drawen  more  helpe  vnto  it  than  it  hath  recompenfcd .  For  it  is 
thought  thatthe  common interpartning of  dueties  bctweene  members  of 
one  boJie,  hath  nofrcekindeof  gifte,  but  rather  tliat  it  is  a  payment  of 
that  which  being  due  by  the  lawc  of  nature  it  were  monftrous  to  deny.And 
by  this  reafon  itlhallfollowe.thathee  may  not  thinke  himfelfe  diffharee4 
that  hath  performed  one  kinde  of  duetie,as  itis  commonly  vied,  that  when 
arich  man  hath giuenany  tiling ofhisowne,  hee  Icaueth  other  charges  to 
other  men,  as  not  belonging  to  him.But  rather  eueric  man  rtiallthinkcthus 
with  himfelfe,  that  hee  is  altogether  dettcr  to  his  neighbours,  and  that  hee 
muft  determine  none  other  ende  of  vfing  his  liberalitie,  but  when  abihtic 
faylcthjwhichhywclargefoeueritbee,  muft  bee  mealiircd  by  the  rule  of 
charitie. 

8  Nowe  let  vs  more  fiiUy  declare  the  principall  parte  of  forfakine  our 
felues  ,  which  wee  faide  to  haue  refped  to  God.  Wee  haue  fayde  much  of  it 
alrcadie ,  which  it  were  fuperfluous  to  rehearfe  againe:it  fhaJl  be  fulficient 
to  cncrcaccof  It  lb  farre  as  ic  fran\ctlivs  to  ^uietnclfe  of  minde  and  fuffe- 

rance 


ThegrAetofPjYifl.  Lii>.s.       22  f 

ranee.  Firfl  therefore  in  fceking  the  commoditie  or  qtiictnefle  of  this  pre- 
fcnthfcjthc  Scripture  calleth  vs  hereunto,that  rcfigning  vs  and  our  things 
to  the  Lords  will,we  (houldyeeld  vnto  him  the  affefiions  ofour  heart  to  be 
tamed  andfubdued.To  couct  wealth  and  honorsjtocompafle  authoritic^to 
heape  vp  riches,  to  gather  together  al!  fuch  folhes  as  ferue  for  royahie  & 
pompe,ourluftisoutragious,andourgreedincfieinfinitc  .  On  theothvr 
fide  of  pouertie,ignobihtie,ancl  bafe  cftate,wec  h?.ue  a  marue-lcus  feare  and 
maruciloushatred,thatmoucvstotraucile  by  all  meancs  to  efchue  them. 
Hereby  a  man  may  fec,how  vnquiet  a  minde  they  hauc,  how  many  (hifces 
they  attempr.with  what  ftudies  they  wearie  their  life ,  that  frame  their  life 
after  their  ownc  dcuifcrto  attainc  tnofe  things  that  their  afFeftion  of  ambi- 
tion or  couctoufiiefle  rcquireth,and  on  the  other  fide  to  cfcapc  pouertie  & 
hafcntfTe.  Therefore  the  godly  muft  keepc  this  way,  that  they  be  not  en- 
tangled with  fuch  fnares.  Firft  let  them  not  either  defire,  or  hope  for  or 
thinke  vpon  any  other  meane  of  profpering  ,  than  by  the  blefling  ot  the 
Lorde:  and  therefore  let  them  fafely  and  boldly  reft  themfelucs  vpon  it* 
Forhowfoeuer  the  flefh  thinke  it  felfcfufficient  of  her  fclfe,  when  fhee  ei- 
ther trauaileth  by  her  owne  diligence,  or  cndcuoureth  with  herowne  ftu- 
die,or  is  holpen  by  the  fauour  of  men,to  the  attaming  of  honor  &  wealth: 
yet  it  is  cei  taine,  y  al  the  fe  things  are  nothing,&  that  we  fliall  nothing  pre- 
naile  with  wit  or  trauaile,but  in  16  much  as  the  Lord  flial  profper  both.  But 
on  the  other  fide  his  only  blefling  findeth  a  way  through  all  ftops,  to  make 
all  things  proceede  with  vs  to  a  loyful  &  luckie  end.  Then  howfoeuer  wee 
may  moft  of  all  obteine  any  gloric  or  wealth  without  it  (as  we  daily  fee  the 
wicked  to  getheaps  of  great  honors  &  richefle)  yet  for  as  much  as  they 
vpon  whom  refteth  the  curfc,do  feele  no  parcelof  fehcitie,  wee  can  obteine 
nothing  without  his  blefling  y  flial  not  turne  vs  to  cuil.  Andit  is  not  at  all  to 
be  couetcdjthat  maketh  men  more  mifcrable. 

9  Therefore  ifwcbelccue  that  all  the  meane  of  profperous  fucceflcand 
liich  as  istobe  w!{h'-d,confifteth  in  the  onely  blefling  of  God,  which  being 
abfc  nr  all  kindcs  ot  xiferie  and  calamitic  muft  happen  vnto  vs  :  this  remai- 
ncth  alfo, that  wee  do  not  greedily  endeuour  to  wealth  and  honors  ftanding 
Tpon  our  owne  finenefleofwitor  diligence,  not  leaning  to  the  fauour  of 
mcn,nor  trufting  vpon  a  vaine  imagination  of  fortune,  but  that  wee  alway 
Jooke  vnto  the  Lord,to  be  led  by  his  guiding  to  whatlbeuer  lot  he  hath  pro- 
uidcd.So  firft  it  fhall come  to  pafle,  that  we  (hall  not  violently  lufh  to  the 
catching  ofricheflcandinuadingofhonours,bywrong,  by  guile  andeuill 
craftie  meaiies,or  extortion  with  doing  iniurie  to  our  neighbours,  but  fliall 
onely  followe  thofe  fortunes  that  may  not  leade  vs  from  innocencie.  For 
who  may  hope  for  the  helpeofGodsblrfljng  among  fraudes,  extortions, 
and  other  flittle  meanes  of  wickednefTe:-  For  as  Gods  blcfl^.ngfollowcth  no 
man  but  him  that  thinkcth  purely ,and  doeth  rightly,  fo  it  calleth  backe  all 
them  of  whome it  is  defired,from  crooked  thoughtes,and  conupt  doingcs. 
Then  wee  flialbe  bridled  that  wee  burne  not  with  vnmeafurable  dcfire  of 
growing  rich,norambiticufly  gape  for  honours.  Forwithwhatfocc  may  a 
mantruftto  be  holpcn  of  God,toobtainethoie  things  that  hce  defiretha- 
gainft  his  WGidc?  For  God  forbid  that  God  (houldc  giue  the  helpe  of  his 

Hh  bkfling 


Cdp.7*  Ofthi  nidfter  how  to  rece'me 

blefling  to  that  which  he  curfcth  with  his  owne  mouth.   Laftofall,ifiifuc- 
cceil:  not  according  to  ourwi{h  &  hope,yetwce  (halbe  reftraincd  from  im- 
patience,andfrom  curfingour  eftatc  whatfocuer  it  be :  becaufc  wecknowc 
thatthatistomurraurcagainftGod  ,  atwhofewill  richefTe  and  poucrtic, 
bafencire  and  honours  arc  difpofed.     Briefcly,  he  that  rcfteth  himfelfc  in 
(uch  fort  as  is  aforcfaide  vpon  thebleffing  of  God,  neither  will  by  cuill  fut- 
dcties  hunt  for  thofe  things  that  men  are  wont  outragioufly  to  couct,  by 
which  craftic  meanes  he  thinketh  that  he  ihall  nothing  preuaile:  nor  if  any 
thing  happen  profperoufly  will  impute  it  to  himfelfe,  and  to  his  owne  dili- 
gence jcndcuour  or  to  fortuncjbut  willafligne  it  to  God  the  authour .  But  if 
while  other  mens  eftates  do  florifh,he  go  but  flenderly  foi  ward,yca  or  Aide 
backwarde,yet  he  wil  bearc  his  ill  fortune  with  greater  quietnelTe  and  mo« 
deration  of  minde,  than  a  prophane  man  wil  beare  a  meanly  good  liicccffe, 
which  is  not  altogether  fo  good  as  he  dcfired:  becaufc  he  hath  a  comfort 
wherein  he  may  more  quietly  reft,than  vpon  the  hieft  toppc  of  wealth  and 
authoritie:  becaufe  he  accounteth  that  his  things  arc  ordered  by  God  as  is 
Pf&iji.       auailableforhisfaluation.  So  we  fee  that  Dauid  was  minded,  andycldeth 
himfelfe  to  bee  ruled  by  G  O  D ,  he  dcclareth  himfelfe  tobee  like  to  a  wci- 
ncd  childe,  and  that  hec  walketh  not  in  high  thinges  or  marueilous  aboue 
himfelfe. 

10  Andthegodly  mlndes  ought  to  hauc  that  quictneflc  &  fufferancc 
not  oncly  confifting  in  this  bchaJfe :  but  alfo  it  muft  extende  to  all  chances 
whereunto  our  prefent  life  is  fubieft.Thereforc  no  man  hath  rightly  forfa- 
ken  himfelfe jbut  he  hath  fb  refigned  himfelfc  vp  wholy  to  the  Lord,  that  he 
fufFreth  all  the  partes  of  his  life  to  be  gouerned  by  his  will  .     He  that  is  fa 
framed  in  rainde,whatfoeuer  happen,  will  neither  thinkc  himfelfc  mifera^ 
blcjnor  will  with  enuioufnefle  againft  God  complainc  of  his  fortune.  Howe 
necefTarie  this  affedion  is,flial  hereby  appeare,  if  you  confidcr  to  how  ma- 
ny chances  we  be  fubied.Diuerfe  kindes  of  difcafes  do  trouble  vs,foraetimc 
the  peftilence  cruelly  reigneth,  fometime  wee  are  fharply  vexed  with  cala- 
mities of  warrc ,  fometimc  froftor  hade  deuouring  thehopcoftheycre, 
bringcthbarrenncfle,that  driueth  vs  to  dearth:fometimc  our  wife,  parents, 
children  or  kinsfolk  es  arc  taken  away  by  death,our  houfe  is  confumcdwith 
fire:  thcfc  be  the  things  at  chancing  whereof  men  curfe  their  life,  dctcft  the 
day  of  their  birth,haue  heauen  &  light  in  cxecration,murmure  againft  god, 
and(as  they  be  eloquent  in  blarphemies)accurehim  of  vniuftice  &  cnacltie. 
But  a  faithfuH  man  muft  cuen  in  thcfe  chances  beholdc  the  mercifull  kind- 
nefle  and  fatherly  tenderneffe  of  God.   Therforc  whether  he  fee  his  houfc 
deftroycd,his  kinsfoIkc(laine,yct  he  wil  not  therefore  ceafTe  to  praife  God, 
but  rather  will  turne  himfelfe  to  this  thought :  Yet  the  Grace  of  the  Lord 
thatdwellcth  in  my  houfe,  will  not  Icaue  it  defolate.    Or  if  when  his 
tome  is  blafted  or  bitten,  or  confumed  with  froftes  ,   or  beaten  downe 
with  haile,  he  fee  famine  at  hand,yct  he  will  not  difpairc,norfpeakc  hate- 
fully of  God,but  wil  remaine  in  this  confidence.  Wee  are  yet  in  the  Lordes 
tfi»,7^,t }.    proteftion,and  /hecpe  brought  vp  in  his  pafturcs  :  hce  therefore  willfinde 
YS  foodc  eucnin  cxtremcftbarrenncflc.    Or  if  he  bee  troubled  with  ficke- 
ncifcjCucathcnhccwiUxiocbcc  djTcouragcd  with  bincmeilc  of  fonowe 

to 


The  grace  of Chriff,  Lib,^,       22^ 

to  burft  out  into  impatience  and  quarell  thus  with  GoJ:  but  confiderlng  the 
righteoufncfTc  and  lenitic  in  Gods  correftion ,  he  will  call  himftlfe  backe  to 
patience .  Finally,  what  fo  euer  fhall  happen ,  becaufe  he  knowcth  it  orda]. 
nedbythehandcof  God,hecwJlltake  itwithawell  plcafed and thankefiill 
minde,  leafthcfhould  ftubbornely  refift  hisauthoiitie,  into  whofe  power 
he  hath  yclded  himfelfe  and  nil  his  .  Therefore  let  that  foolifhc  and  molt 
milcrablc  comfort  of  the  Heathen  be  far  from  a  Chriftian  mans  hcart,which 
to  ftrengthen  their  mindes  againft  aducrfities ,  did  impute  the  fame  to  for- 
lurne,  with  whom  they  counted  it  foolifli  to  be  angiy,  becaufe  fhe  was  blind 
and  vnaduifed,  that  bhndcly  wounded  both  the  deferuing  and  vndefcruing. 
For  contrariwife  this  is  the  rule  of godlincfle,  that  the  onely  hande  of  God 
is  the  iudee  and  goucmes  of  both  fortunes,  and  that  it  nirmeth  not  forwardc 
witli  vnaduifed  fodaine  rage.but  with  moft  orderly  iuftice  dealeth  among  rs 
both  good  thinges  and  cuill. 

The  viii.Chapter. 

■  '  0/tlititsrtH^eftbtcroJfe,whkbuapar:ofthefor(al^iMl«four/ibt». 

T)  Vt  a  Godly  minde  miift  yet  climbe  vp  hier,  euen  to  that  whcrunto  Chrift 
■•^calleth  his  difciplcs,  that  euery  one  take  vp  his  crofTe  .     For  all  whome  ^j-f^,^  ^. 
the  Lorde  hath  chofcn  and  vouchfafcd  to  re  ceiuc  into  his  companie ,  mull 
prepare  themfelucs  to  a  harde  ,  trauailefome  and  vnquiet  life,  and  fuU 
of  many  and  diuerfc  kindes  of  incommoditics .     So  it  is  me  will  of  the  hea- 
ucnly  father,  to  exercife  ihcm  in  fuch  forte ,  that  he  may  haue  atrue  proofe 
of  them  that  be  his .      Beginning  at  Chrift,  his  firft  begotten  fonne,he  pro- 
ccedcth  with  this  order  towarde  all  his  children  .  For  whereas  Chrift  was  Mat.j.iT.fic 
the  bcft  bcloued  fonne  aboue  the  reft,  and  m  whome  the  fathers  minde  was  1 7.5. 
fully  pleafcd,  yet  we  fee  howehe  was  not  tenderly  and  dcintily  handelcd: 
fo  that  it  may  be  truely  fayde,  that  he  was  not  onely  exercifcd  with  a  per- 
petuall  crofle  fo  long  as  he  dwelled  in  earth ,  but  that  all  liis  life  was  nothing 
clfe  but  a  kindc  of  continuall  crofle .  The  Apoftle  flieweth  the  caufe  thereof 
to  be,  that  it  behoued  that  he  fliould  learne  obedience  by  ihofe  thinges  that 
he  (lifiircd .  Why  then  fliould  we  priuclegc  our  felues  from  that  cftatc,wher- 
unto  it  behoued  chrift  our  head  to  be  fubied,  fpecially  fith  he  became  fub- 
ieft  thereunto  for  our  caufe  ,to  fhewe  vs  an  example  of  patience  in  h  imfelfe? 
Therefore  the  Apoftle  fayeth  that  this  is  the  appointed  cnde  of  all  thcchil-    °™''*'' 
dren ofGod,tobe  fafliioncd like vnto him.  Whereupon  alfoin hard  &fharp 
chaunces,  which  are  reckned  aducrfities  and  euUs ,  arifcth  a  great  comfortc 
Tnto  vsjthat  we  communicate  with  the  fuffringes  of  Chrift.-chat  as  he  entrcd 
out  of  a  maze  of  all  troubles  into  the  heauenly  glory ,  fo  we  may  by  diuerfc 
tribulationsbe  brought  into  the  fame  glory .  For  fo  fayth  Paul  himfclfcjthat  «  a    . 
when  we  learne  the  communicating  of  his  affliftions ,  we  doe  alfo  conceiue  pjiij'jp  I  i  e, 
the  power  of  his  reliureftion:  audwhenwc  arc  falhioncd  like  vnco  death, 
we  arc  fo  prepared  to  the  fellowfhippe  of  his  glorious  rifing  againe  .  Howe 
much  may  this  auailc  to  aflwage  aU  the  paincfiilncfle  of  the  crofle ,  that  the 
more  we  are  affiifted  with  aduerfities ,  lb  much  the  more  fure  is  our  fclow- 
Ihippc  wixh  Chiift  confirmed  ?  by  communicating  whereof,  our  fuf&inges 

Hhi  are 


C^.  f,  of  the  maner  hm  to  reee'mt 

arc  not  oncly  raadeblcffed  vnto  vs  ,but  alfo  do  aiuch  helpe  vs  to  the  furthe- 
rance of  our  faluation. 

z  Befide  that,our  Lord  had  no  need  to  take  vpon  him  to  beare  the  croflc, 
but  to  tcftifie  and  proue  his  obedience  to  his  father :  but  we  for  diuerfc  cau- 
fcs,  hauc  neede  to  lead  our  life  vnder  a  continuall  croflc.  Firft(as  wc  be  na- 
turally bent  to  attribute  all  things  to  our  flcfh)  vnlcfle  our  weakenes  be  {hew- 
ed v  s  as  it  were  before  our  eyes,  wc  doe  eafily  cftecme  our  ownc  ftrcngth  a- 
boue  due  meafure,and  dout  not  that  whatfoeuer  happen,it  wil  continue  vn- 
brokcn  and  vnouercome  againfl  all  harde  aflaultcs .  Whereby  we  are  can- 
ed into  a  foolifh  and  vaine  confidence  of  flelh,  and  then  uufting  thereupon, 
we  ftubbornely  waxe  proude  aga  inft  GOD  himfelfe ,  as  though  our  owne 
powers  without  his  grace  did  fufllce  vs.  This  arrogancy  he  can  no  way  bet- 
ter bcatc  down,  than  when  he  proueth  vnto  vs  by  experience^ot  only  how 
feeble,  but  alfo  howefraile  we  be  .  Therefore  he  afflidethvs  either  with 
ihame,  or  poucrty,  or  lofle  of  children,or  ficknes,or  other  calamitiesjwhich 
we  being  vnable  to  bearc  in  refpeft  of  our  felucs ,  do  by  and  by  finkc  downe 
vnder  rhem  .  Being  fo  humbled  we  Icarne  to  call  vpon  his  flrength ,  which 
only  makcth  vs  to  ftandc  vpright  vnder  the  heauy  burden  of  afHiftions.  Yea 
the  moft  holy,  how  well  foeucr  they  knowc  that  they  ftandc  by  the  grace  of 
God  and  not  by  their  owne  force ,  yet  are  too  much  aflured  of  their  ownc 
ftrcngth  and  conftancy,vnleflc  by  the  triallofthecrofle,he  bring  them  into 
a  more  inwarde  knowledge  of  themfclues.  The  flouchfulnes  crept  into  Da- 

pra/jo,8.  uid :  Ifaydeinmy  reft,I  fh,ill  neuerbe  moued,Lorde,  thou  hadft  ftabhfhed 
in  thy  good  plcafure  a  ftrcngth  to  my  hill,  thou  hiddeft  away  thy  face,  1  was 
ftriken .  For  he  confelfeth  that  with  fluggiflinefle  m  profperity  his  fcnfcs 
were  dulled ,  that  not  regarding  the  grace  of  God ,  vpon  which  he  (houldc 
haue  hanged,  he  leaned  vnto  himfelfe,  to  promife  himfelfe  perpetuall  con- 
tinuance .  If  this'chaunccd  to  fo  great  a  Prophete  ."which  of  vs  ought  not  to 
befcarefuil,thatwemay  behcedefull?  Therefore  whereas  in profpcritic 
they  flatter  themfclues  with  opinion  of  a  greater  conftancy  and  patience, 
when  they  arc  once  humbled  with  aducrfity ,  they  Icarne  that  their  former 
opinion  was  but  hypocrifie .  The  faithfull(I  fay)being  admoniftiedby  fucb 
examples  of  their  difeafes,do  therby  profit  to  humility.that  being  vnclothed 
of  the  wrongfull  confidence  of  the  fleftj,  they  may  rcfort  to  y  grace  of  God. 
And  where  they  are  once  come  to  his  grace,tney  feele  the  prefcncc  of  God» 
ftrcngth,  wherein  is  aboundanily  fufticicnt  foccour  for  them. 
3     And  this  is  it  that  Paul  teacheth ,  that  by  troubles  is  engendred  pati- 

Koas.5.j«  ence,  by  patience  proofe .  For  whereas  God  hath  promifed  the  faithful  that 
he  will  be  prcfcnt  with  them  in  troublcs,they  fcelc  the  fame  to  be  truc,when 
they  ftand  patiently  being  vpholdcn  by  his  hand,which  by  their  own  ftregth 
they  were  not  able  to  do.Patience  therefore  bringeth  a  profe  by  experience 
to  the  holy  oneSjthat  God  when  needc  requireth,  wil  in  dcede  performe  the 
hdpe  that  he  hath  promifed .  And  thereby  alfo  their  hope  is  confirmed:  for* 
afmuch  as  it  were  too  much  vnthankefiilncflc  not  tolooke  for  in  time  to 
come,  the  fame  truth  of  God  that  they  had  already  by  experience  proued  to 
be  conftant  and  fure  .  We  fee  nowe  how  many  good  ihinges  do  come  vnto 
vs  in  one  knot  by  th«  croflc .    f  or,oucrtli^owjng  the  opinion  that  we  falfly 

prcfumc 


The  grace  of [hrifl,  Lih.3,     230 

prcfumc  of  our  owne  ftrcngthjSc  difclofing  our  hypocrific  that  delitcth  vs,ic 
flidketh  away  the  hurtfiill  confidence  of  the  flcfli,  andteachcthYsbemglo 
humbled,  to  reft  vpon  God  only , by  which  it  commeth  to  pafle.that  we  nei- 
ther he  opprefTcd  nor  fal  downc  .And  after  vidory  folowcth  hopejinfomuch 
as  the  Lord  in  performing  that  which  he  hath  promifed,  ftsblifheth  the  cre- 
dit of  his  tructh  for  time  to  comc.Truly,  although  there  were  no  moe  rca- 
fons  but  thefe.it  appcareth  how  much  the  cxercife  of  the  croflc  is  neccflary 
for  vs.For  it  is  a  matter  of  no  fmall importance,  to  haue  the  blinde  louc  of 
thy  felfc  wiped  away,that  thou  maift  well  knowe  thine  owne  wcakenes.  To 
fcele  thine  ownewcakcneflc,  that  thou  maift  learne  to  diftruft  thy  felfc: 
to  diftruft  thy  felfe, that  thou  maift  rcmouc  thy  confidence  from  thy  felfe 
vnto  God:  to  reft  with  confidence  of  heart  vpon  God,  that  being  vpholden 
by  his  helpe ,  thou  maift  continue  vnouercomc  to  the  laft  cndc :  to  ftandc 
faft  by  his  grace,  that  thou  maift  vndcrftande  that  he  is  true  inhispromi- 
fes:  to  knowe  by  proofc  the  tructh  of  his  promilcs,  that  thy  hope  may  bee 
ftrenthened  thereby. 

4   The  Lord  hath  alfo  an  other  end  of  afflifting  his,  to  trie  their  paci- 
ence,and  inftruft  vs  to  obedience.Not  that  they  can  vie  any  obedience  to- 
wai'dc  him,other  than  the  fame  that  he  giueth  them:  but  fo  it  pleafcth  him 
by  open  examples  to  make  approued  by  witnefles,  and  to  fet  forth  the  gra- 
ces that  he  hath  beftowed  vpon  his  holy  ones,  that  they  fliould  not  lie  idly 
hid  within  them.  And  therfore  in  bringing  forth  into  open  (hew/  ftrength 
of  fufirance  and  conftancic,whcrewith  he  hath  furnifhed  his  feruaunts,  it  is 
faide  that  he  trieth  their  pacience.  And  from  hence  came  thefefayings;  _ 
that  God  tempted  Abrahnm,&hadproofe  of  his  godlineflc,  by  this  tnat  he     *"•'*•'• 
refufcdnottoofFervpinfacrificehisown&only  fonnc.  Therefore  Peter    „ 
teachethjthar  our  faith  is  fo  proued  in  troublcs,as  gold  is  tried  in  a  fornace:  ''     *     * 
And  who  can  fay  that  it  is  not  expedient,  that  the  mofte  noble  gift  of  paci- 
encc,which  a  faithful  man  hath  recciued  of  his  God,ftiuld  be  brought  forth 
into  vfe,that  it  may  be  made  certainly  knowen&manifeft?  For  otherwilc 
men  will  not  eftccmeitasitis  worthie.Now  if  God  himfelf  doth  rightfully 
when  he  miniftrcth  matter  to  ftirre  vp  the  vertues  that  he  hath  giuen  to  his 
faithfull,tha  t  they  fliould  not  lie  hidden,yea  lie  vnprofitable  &  perifti:  then 
is  there  good  reafon  of  the  affliftions  of  the  holy  ones,without  which  their 
pacience  ftiould  be  nothing.I  fay  alfo  y  by  the  crofle  they  are  inftrufted  to 
obcdience,becaufe  they  arc  fo  taught  to  liue  not  after  their  owne  wifti,  but 
after  the  wilofGod.Truclyifall  things  fliould  flowe  vnto  them  after  their 
owne  minde,they  would  not  know  what  it  were  to  follow  God.  And  Seneca 
rehcarfeth  that  this  was  an  oldc  Prouerb,  when  they  exhorted  any  man  to  .,  Vj'"  ^  ^' 
fufFer  aduerfities,Follow  God.By  which  they  declared,  that  then  only  man 
truely  entrcd  vnder  the  yoke  of  God,  when  he  yelded  his  hande  and  backe 
toGodscorreftion.    Nowe  ifit  be  moft  righteous,  that  wee  ftiouldfticwe 
our  felues  in  all  things  obedient  to  the  hcaucnly  fathcr,thcn  wee  ought  not 
torcftiie,thathefliouldcbyalI  meanes  accuftome  vs  to  yeeld  obedience 
vnto  him. 

5:  Butyetwepcrceiuenothoweneceflaricthis  obedience  is  for  vs,  vn- 
lefle  wee  do  alfo  confidcr,how  wanton  our  flefti  is  to  ihake  off  the  yoke  of 

Hh  3  God, 


Cap  J,  OftheMAnerhorvtorece'we 

Goci,fo(boneaslthathbecnbuca  litle  while  deincily  and  tenderly  hande- 
Jcd.Thc  fame  happeneth  vnto  it,that  chaunccth  to  ftubborn  horfes,  which 
it' they  be  a  fewc  daycs  pamprcd  idlcly,they  cannot  afterwardc  for  fearcc- 
neflebctamcd.ncithcr  do  knowe  their  rider,  to  whofc  gouernement  they 
fomewhat  before  obeyed.    And  this  is  continuallinvs  that  God  complai- 

_  neth  to  haiie  bene  in  the  people  of  Ifrael ,  that  being  well  fed  &  couercd  \v 

•J  J*  >•  fatncfTcjWe  kicke  againft  him  that  fed  &  nourifhed  vs.The  hberalitie  of  god 
fliould in deedchaue allured  vs  to  confidcr  and  loue  his  goodneire,  butfor- 
afmuch  as  our  euil  nature  is  fLich,that  we  are  alway  corrupted  with  his  ten- 
der vfagCjit  is  more  than  ncccflaric  for  vs,  to  be  reftraincd  by  fomc  difci- 
pUne,that  we  runne  not  outragioufly  into  fuch  a  ftubborne  wantonncflc.So 
that  wc  fhould  not  grow  fierce  with  vnmeafurable  abundance  of  richeflc,  y 
we  fliould  not  waxe  proud  being  hfted  vp  with  honors,  that  wee  fhould  not 
become  infolcntjbeing  putted  vp  with  other  good  giftcs,  either  of  the  fbulc, 
bodie,or  fortune,the  Lordehimfclfe,as  he  forefeethit  to  be  expedient,  pre- 
uenteth  it,&  with  the  rcmedie  of  the  crolle  fubdueth  &  bridleth  the  fearce- 
nelTc  of  our  flefh  ,&  that  diuerfc  ways.fo  much  as  is  healthful  for  cuery  man. 
For  all  arc  not  alike  ficke  of  al  one  difeafcs,  or  do  alike  necdc  of  hard  hea- 
ling. And  thereupon  is  to  be  fecne  how  fomc  are  excrcifed  with  one  kind  of 
crofre,andfome  with  another.But  whereas  the  heauenly  Phificianhande- 
leth  fomc  more  gently,&purgethfome  with  {harper  remedies,  whenhec 
mcaneth  to  prouide  for  the  health  of  all:  Yet  he  Icaueth  none  free  or  vntou- 
chedjbecaufe  he  knoweth  all  without  exception  to  be  difeafed. 

6  Moreouer,thcmofl  merciful  father  necdc th  not oncly  topreuentour 
weakencs,but  msny  times  to  corrcft  our  palTcd  offences.  Therfore  fo  oft  as 
wc  be  afflidcdjthc  remembrance  of  our  forepafTcd  life  ought  byandby  to 
enter  into  our  mind:  to  without  dout  wc  fhal  linde  that  wee  haue  don  fomc.- 
\vhat  worthic  of  chafticcmcnt.Yct  wc  ought  not  chiefcly  to  ground  our  ex- 
hortation to  pacience  vpon  the  acknowledging  of  finnc.  For  the  Scripture 
Cor  II  8  i^iniftrethvsafarrebctter  confidcration^whenitiaith,  thattheLordecor- 
*  reftcth  vs  with  aduertitics,y  wee  fhould  not  bee  damned  with  this  worlde. 
Therfore  wcoughteuen  in  the  very  fliarpncsof  tribulatios  to  acknowledge 
the  kindnes  &  goodnes  of  our  father  towardvs.forafmuch  as  eucn  thenhec 
ccflcth  not  to  further  our  faluation.For  he  doth  afflift,not  to  dcflroy  or  kill 
vs,but  rather  to  dclmer  vs  from  the  damnation  of  the  world.  Thar  thouglit 
fhal  lead  vs  to  that.whichy  Scripture  teachcth  in  another  place:  My  (bnnc, 
refiifenot  the  Lords  conedion,nor be  wcarie  when  thou  ihakbe  rebuked 

Pro. 3,11.  of  him.For  whom  the  Lordloueth^hc  corrciftethj  &  cmbraceth  him  as  a  fa- 
ther doth  his  child.  When  we  know  his  rod  to  be  the  rod  of  a  father, is  it  not 
our  ducti'e  rather  to  fliewe  our  felues  obedient  children  and  willing  to 
Icarnc.thanwithobflinacietodoclikc  dcfpcratc  men,  that  areh::rdned 
with  euill  doings?  The  Lordc  Icefeth  vs,  vnlcfl'c  he  call  vs  backe  by  corrc- 

y  .       -      (ftion  when  wee  are  fallen  away  from  him  rfo  that  the  author  of  the  Epiltl^ 

'  '"'  '     to  the  Hebrucs  rightly  fayeth  that  wee  arc  bafiards,  and  not  children  if  wee 

beoutof  correftion.     Therefore  v/ce  aremoflc  frowardc,  if  wee  cannot 

(utter  him  when  he  dcclareth  his  good  will  and  the  care  that  he  hath  for 

our  faluation.   This  the  Scripture  teachcth  to  be  the  diifcrcnccbetwcene 


th, 


The  grace  of ^hrifl,  Liks*     2st 

the  vnbeleeiiers  and  the  faithful],  that  the  vnbelceucrs  as  the  bondda'.ics  of 
a  rooted  and  hardned  wickednes,  are  made  the  worfe  and  more  obftinacc  w 
whipping:  the  faithful],  like  children  hauing  an  honcft  freedome  of  nature, 
do  thereby  profit  to  repcntance.Now  miift  thou  chcofc  of  whether  number 
thou  wilt  be  .  But  bccaufe  I  hauc  fpoken  of  this  matter  in  an  other  place,  I 
am  content  to  touch  it  briefly ,and  fo  will  make  an  ende. 
-  7    Moreouer  it  is  a  lingular  comfort,  when  we  futfer  perfecution  for  righ- 
oufnelfe.For  then  wc  ought  to  thinkc,hovv  great  an  honor  God  votichfafeth 
to  grant  vs,  that  he  fo  garnifiicth  vs  with  y  peculiar  maike  of  his  ftuldiours. 
I  mcane  that  they  fuftcr  perfecution  for  rightcoufnelle.not  oncly  that  fuffer 
for  defenfc  of  the  Gofpel ,  but  alfo  chat  are  troubled  tor  any  defenie  of  righ- 
teoufncfie .     V/hether  therefore  in  maintaining  the  trueth  of  God  againft 
thclicsof  Sathan,orin  taking  in  handethe  dcfenfe  of  good  men  and  in- 
nocentes  againft  the  wronges  of  the  wicked,  wc  be  driuen  to  runne  into  the 
difplcafiirc  and  hatred  of  the  vvorlde,  whereby  our  life  or  goods ,  or  cftima- 
tion  may  come  indaunger;  let  it  not  be  grieuousor  loathfome  vntovsto 
employ  our  felucs  for  God,  or  let  vs  not  thinke  our  felues  mifcrable  in  ihcfc 
thingcs  in  which  he  harh  with  his  owne  mouth  pronounced  vs  blcfl'cd.   Po- 
uertyindeede,ifitbeconfideredinitfelfe,ismiferable:likewifcbani{hmet,  ^^^-S**?* 
contemptuous  cftatc,  piifonment,  fliame:  Finally,  death  is  the  vtteimoft  of 
all  calamities.  But  when  the  fauour  of  our  God  breathcthvpon  vs,  there  is 
none  of  all  thefe  things,  but  it  turneth  to  our  fehcity.  Therfore  let  vs  rather 
be  content  with  the  tertimony  of  Chnftc,  than  with  the  falfeeflimation  of 
the  fldli.  So  /hall  it  come  to  pafle,  that  wc  Ihnll  reioyce  as  the  Apollles  did, 
when  God  lliall  account  vs  worthy  to  fuffer  reproch  for  his  name.  For  why? 
If  wc  being  innocent,and  knowingour  felucs  clcerc  in  our  confcienccs ,  are 
by  the  naughty  dealing  of  wicked  men  fpoyled  of  our  goods:  we  are  in  dedc 
brought  to poucrty  thereby  among  men,butro  riches  do  triiely  growe  vnto 
vs  in  heauen  before  God .  If  we  be  thruft  out  of  our  houfes,we  are  the  more 
inwardly  rcceiued  into  the  houfhold  of  God.  If  wc  be  vexed  and  difpifcd,  we 
takefo  much  the  deeper  rcotes  in  ChrifV.  If  we  be  noted  with  rcproches  and 
fhame,  we  are  infomuch  the  more  honorable  place  in  the  kingdome  of  God. 
If  wee  be  flaine,fo  is  the  entrie  made  open  for  vs  vnto  blcfled  life.      Lettc 
ysbeafhamedtoefteemelcflethefc  thinges,  vpon  which  the  Lordehath 
fct  fo  greatc  a  price,  than  ihadowilh  and  fickle  enticing  plcafures  of  prefcnt 
kfe. 

•  8     Sith  therefore  the  Scripture  doth  with  thefe  and  like  admonitions  giue 
lufficient  comfort  for  the  fhames  or  calamities ,  that  we  fuffer  for  dcfenfe  of 
righteoufncs,we  are  too  much  vnthankfuU  if  wc  do  not  gladly  &  chccrefully 
rcceiue  them  at  the  Lords  hand:  fpcciallyfith  this  is  the  kind  of  ciofle,moft 
properly  belonging  to  the  faithfiill ,  whereby  Chrift  will  be  glorified  m  vs. 
As  alfo  Peter  teacheth  .    Butit  is  more  greeuous  to  gentle  natures  tofiiftcr  >.Pet.4.i3. 
(hame  than  a  hundred  deathes-  therefore  Paul  exprefly  admonifheth  that  ^•Tini.4.10 
wc  (hall  not  onely  fiitFcr  perfecutions,  but  alfo  reproches,becaufc  we  truft  in 
thcliuing.God.      Asinanother  place  he  teacheth  vs  after  his  example  to  *«^"r.^'"» 
walke  through fclander  and  good  report.       Yet  there  is  not  required  of  vs 
fuch  a  cheercfulneflc  as  may  take  away  all  feeling  of  bkternes  and  forrowc, 

Hh4  or 


Caf.i,  Of  the  mdner  hov?  to  re  erne 

or  elfe  the  patience  ofthe  holy  ones  in  thecrofle  were  no  patience  jVnlcfTe 
they  fliouldbe  both  tormented  with  foriowe  and  vexed  with  griefe .  If  there 
were  no  hardines  in  pouerty,no  painc  in  fickenes.no  griefe  in  fliame,  no  hor- 
rour  in  death.whatvaliantnes  or  temperance  were  it  tobearethcm  indiffe- 
rently? But  when  cuery  one  of  thefe  doth  with  the  natural  bitterncs  thereof 
bite  the  heartcs  of  vs  all,  herein  doth  the  valiantnes  of  a  faithfidl  man  fhewc 
it  felfe,  if  being  aflayed  with  the  feeling  of  fuch  bitterncs,  how  gricuoufly  fo- 
cucr  he  be  troubled  with  it ,  yet  with  valiantly  refifting  he  oucrcommeth  it, 
his  patience  vttereth  it  felfe  herein,  if  being  Hiirply  prouokcd ,  hec  is  yetfb 
bridled  withy  feare  of  God,  that  he  burfteth  not  out  into  any  diftemper.  His 
cheerefulncs  appeareth  lierein,if  being  wounded  with  fadncs  andforrowjhe 
refteth  vpon  chcfpirituall  comfort  of  God. 
9     This  conflidjwhich  the  faithful  do  fuftaine  againft  the  naturall  feeling 

3*Ccr.  |.8»  offorrow,  while  they  ftudy  for  patience  and  temper ance,Paul  hath  very  wcl 
dclcribcd  in  thefe  wordcs.  We  arc  put  to  diftrefle  in  all  things,but  we  are  not 
made  forrowfuil:  wc  labour,  but  we  are  not  left  deftitute ;  wc  fuffcr  perfecu- 
tion,  but  we  are  not  forfaken  in  it:  we  are  throwcn  downe,  but  we  pcrifh  not. 
You  fee  how  to  bcarey  crofle  patiently, is  not  to  be  altogether  aftonifhed  & 
without  all  feeling  of  forrowc  .  ■*  As  the  Stoikes  inolde  time  did  fooliflUy 
defcribe  a  valiant  harted  man, to  be  fuch  a  one,as  putting  of  all  nature  of  ma, 
was  a  like  mouedinprofperitieandin  aduerfitic,  in  forrowfuil  and  ioyflill 
ftate,  yea  fuch  a  one  as  like  a  ftone  was  moued  with  nothing.  And  what  hauc 
they  profited  with  this  hie  wifedome  }  Forfooth  they  hauc  painted  out  fuch 
an  image  of  wifcdom  as  neuer  was  found,and  neuer  can  hereafter  be  among 
men:  But  rather  while  they  coueted  to  hauc  to  cxaft  and  precife  a  patience, 
they  hauc  taken  away  aJl  the  vfe  of  patience  out  of  mans  life .  And  at  this 
day  alfo  among  chriftians  there  are  new  Stoiks,  that  recken  it  a  fault  not  on- 
ly to  gronc  and  weepe,  but  alfb  to  be  fad  and  carefijll.  But  thefe  ftrange  con- 
clufions  doc  commonly  proceede  from  idle  men ,  which  bufying  thcmfelues 
rather  in  fpeculation  than  doing,can  do  nothing  but  breed  vs  fuch  new  foud 
doftrines .  But  we  haue  nothing  to  do  with  that  ftony  Phylofophie,  which 
our  maifter  and  Lord  hath  condemned  not  oncly  by  his  word  but  alfb  by  his 
example.  For  he  mourned  and  wept  both  at  his  owne&  other  mens  aduer- 

Iohn.i7,»o  .fities.  The  word(fayth  he)fh3ll  reioyce,butyou  fhallraournc  &  wccpe.  And 
becaufe  no  manfhouldfinde  fault  therewith,  by  his  open  proclamation ,  he 

Mat.5.4.  hath  pronounced  them  blcfled  that  mournc .  And  no  maruel.  For  if  all  wee- 
ping be  blamed,  what  fhall  we  iudge  of  the  Lorde  himfelfe,  out  of  whofe  bo- 
dy dropped  bloudy  tcares?If  cuery  feare  be  noted  ofinfidelity,what  fhal  we 

-  .  iudge  ofthat  quaking  feare,wherwithwc  read  that  he  was  not  flcnderly  ftri- 

ken.  If  all  fadncs  be  miflikcd ,  howc  fhall  we  like  this,  that  he  confclTeth  his 
foule  to  be  fad  euen  to  the  death. 
10  This  I  thought  good  to  fpeake  to  this  ende,to  call  godly  mindes  from 
defpeire  :that  they  fhould  not  therefore  altogether  forfake  the  fhidy  of  pati- 
ence, becaufe  they  can  not  put  of  y  naturall  atfeftion  of  fbrrow  i  which  mufl 
needes  happen  to  them,  that  make  of  patience  a  fenfeleffe  dulnes,  and  of  a 
valiant  and  conftant  man,a  ftockc.For  the  Scripmre  giueth  to  the  holy  ones, 
the  praifc  of  pauence,when  they  arc  lb  troubled  with  hardnes  of  aducrfities, 

that 


The  grace  of  Chrip,  Lib. 3*         232 

that  yet  they  be  not  oucrcotwe  nor  throwen  downc  with  it :  when  they  be  fo 
pricked  with  bitternefle,  that  they  be  alfo  dehted  with  fpirituallioyc :  when 
they  be  fodiftrefled  with  griefe,  that  yet  they  receiue  courage  againe  being 
chcared  with  the  comfort  of  God  .  Yet  in  the  meane  time  that  repugnan- 
cieabidethftillin  their  heartes,  that  naturallfenfe  efchucthanddrcedeth 
thofe  thinges  that  it  knoweth  to  be  againft  it :  but  the  afFcftion  of  godlinefle 
trauailcth  cuen  through  all  thofe  difficulties  to  the  obcyingof  Gods  will. 
Tliis  repugnancie  the  Lordc  exprelVcd  when  he  faydc  thus  to  Peter :  When  jof,^  21.10. 
thou  [waft  young  thou  didftgirde  thyfelfeanddidft  walke  whither  thou 
wouldcft:  But  when  thou  art  old,an  other  /hall  girde  thee  and  lead  thee  whi- 
ther thou  Ibalt  not  be  wiUing .  Neither  is  it  likely  that  P>.ter,  when  the  time 
came  that  he  muft  glorifie  God  by  his  death,  was  drawen  vnwillingly  and 
refiftingvntoit.  Elfe  his  martyrdome  fliould  hauc  but  fmall  pray fc  .  But 
howfoeucrhe  did  with  greatc  cheerefiilnesof  heart  obey  the  ordinance  of 
God,  yetbecaufe  he  had  not  put  of  the  nature  of  man ,  he  was  doubly  ftrai- 
ncd  with  two  fortes  of  wils.For  when  he  did  by  himfelfe  confider  the  bloudy 
death  that  he  fliold  fufFer, being  ftriken  with  horrour  thcrof,  he  would  glad- 
ly hauc  efcaped  it.  On  the  other  fide ,  when  it  came  in  his  mindc,  that  he 
was  called  vnto  it  by  the  commandement  of  God,  then  conquering  and  trc- 
ding  downc  fearc,hc  gladly,  yea  and  cheerefiilly  tooke  it  vpon  him .  This 
therefore  we  muft  endcuourifwe  willbetheDifciplesof  Chrift,that  our 
mindes  be  inwardly  filled  with  fo  great  a  rcuerencc  and  obedience  to  God, 
as  may  tame  and  fubduc  to  his  ordinaunce  all  contrary  afFciflions  .  ^o  ftiail 
it  come  to  pafle,  that  with  whatfoeuer  kinde  of  crofle  we  be  vexed ,  euen  in 
the  greateft  anguifties  of  minde,  wc  {hall  conftantly  kccpc  patience .  For 
aduerfitics  ftiall  hauc  their  fharpneffe,  wherewith  we  (halbe  bitten :  fo  when 
we  arc  afflifted  with  fickenes,we  ihallboth  grone  and  be  difquieted  &  defire 
health:  fo  being  prcfTedwith  pouerty,  we  (halbe  pricked  with  the ftinges 
of  carefulnefle  and  forrowc:  fo  fhall  wc  be  ftriken  with  griefe  of  fharae,  con- 
tempt and  iniury :  fo  ftiall  we  yelde  due  teares  to  nature  at  the  buriall  of  our 
friendes :  but  this  alway  ftialbe  the  conclufion,But  the  Lord  willed  fo.  Tlicr- 
forc  let  vs  follow  his  wil.  Yea  cuen  in  the  middeft  of  the  prickings  of  forrow, 
in  the  middeft  of  mourning  and  teares,  this  thought  muft  needcs  come  be- 
tweene,  to  cncline  our  heart  to  take  cheerefully  tne  very  fame  thinges ,  by 
reafon  whereof  it  is  fo  raoued. 

II  Butforafmuch  aswehaue  taken  the  chief  caufc  of  bearing  the  croficj 
outoftheconfiderationof  the  will  of  God ,  we  muft  in  fcwe  wordes  define 
what  difference  is  betweene  Philofophicall  and  Chriftian  patience.  Trudy 
very  fewe  of  the  Philofophers  climbed  to  fo  hie  a  reafon,  to  vndciftand  that 
the  hand  of  God  doth  exercifc  vs  by  affliftions,  &  to  thinkc  y  God  is  in  this 
bchalfe  to  be  obeyed.  But  they  bring  no  other  reafon,but  becaufe  we  muft  fo 
do  of  neccftlty.  What  is  this  eKe,but  to  fay  that  thou  muft  yeelde  vnto  God, 
becaufe  thou  ftialt  trauaile  in  vaine  to  wraftle  againft  him  ?  For  if  wc  obey 
GodjOnly  becaufe  we  fo  muft  of  neceflicv  :chcn  if  we  might  efcapc,wc  would 
ceafetoobey.  But  the  Scripture  biddech  vstoconiidcrafarre  other  thing 
in  the  will  of  God,  that  is  to  fay.'firft  iufticc  and  equitic,thcn  the  care  of  our 
laluaciou .     Thcfe  thcrcforebe  the  Cbiiftian  cxhoitauons  to  patience, 

Hh  5  \yl;cchcr 


Cap.  g ,  Oft  he  nMfter  hovo  to  Yeceiue 

whether  poucrcy,or  banifliment,  or  prifonmcnt ,  or  fhamc ,  or  fickcncfle,  or 
loil'e  of  parentcs,  or  children,  or  any  other  hkc  thing  do  gricuc  vs,  wc  muft 
thinkc  that  none  of  thcfe  thinges  doeth  happen ,  but  by  the  will  and  pro- 
uidenccofGod,  and  that  he  doth  nothing  burbymoftiuft  order  :For  why? 
do  not  our  innumerable  &  dayly  offences  dcfcrue  to  be  chaftifcd  morefharp- 
ly,  and  with  more  grieuous  correftion  ^  than  (uch  as  the  merciful]  kindneilc 
of  God  layeth  vpon  vs  ?  Is  it  not  moll  great  equity ,  that  our  flc/h  be  tamed , 
and  as  it  were  made  acquainted  with  the  yoke ,  that  fhc  doe  not  wantonly 
growc  wilde  according  to  her  nature  ?  Is  not  the  righteoufneile  arid  truth  of 
God  worthy,  that  we  Ihould  take  painc  for  it  ?  But  if  there  appcare  an  vn- 
doutcdrightcoufneflein  our  afflictions,  wc  can  not  without  vnrighteoufncs 
either  murmure  or  wraftle  againft  it .  Wee  hcare  not  now  tliat  colde  fongct 
We  muft  giue  place ,  bccaufe  we  fo  muft  of  neccfticic ,  but  we  heare  a  liucjy 
leflTon  and  ftill  of  cfte^flualnes:  We  muft  obey,  bccaufe  it  is  vnlawfuU  to  refift: 
we  muft  fufter  patiently jbccaule  impatience  is  a  ftubornnes  againft  v  righte- 
oufnelfeof  God.  But  now,  bccaufe  that  thing  oncly  is  worthy  robe  loued  of 
vs,  which  we  know  to  be  to  our  fafety  and  benefit,  the  good  father  doth  this 
way  alfo  comfoi  tc  vs  ,  whcn,Jic  affirmcth  that  eucn  in  this  that  he  afflideth 
vs  with  the  crolVe,  he  prouideth  for  our  fafety.  But  if  it  be  certainc  that  trou- 
bles arc  heakhfull  for  vs ,  why  fliould  wee  not  rcceiue  them  with  a  thankfull 
and  well  pleafed  minde?  Therefore  in  patiently  fufFcring  them  ,  we  doc  not 
forccably  yeldc  to  neccfllty,  but  quietly  agree  to  our  ownc  benefit  .  Thefc 
thougnts(I  fay)  do  make  that  how  much  our  minds  are  grieucd  in  the  croUc 
with  naturall  feeling  ofbitterncfte,  fo  much  they  be  sheared  with  fpirituall 
gladiics.Wherupon  alio  followeth  thankefgiuing^which  can  not  be  without 
joy .  But  if  the  prayfe  of  the  Lorde  and  thankcfgiuing  proccedeth  of  no- 
thing but  of  a  cherefull  and  ioyfull  heart,  and  there  is  nothing  that  ought  to 
interrupt  the  fame  prayfing  of  God  and  thankcfgiuing  in  vs :  hereby  appea- 
rcth  how  ncceflary  it  is  that  the  bittcrncffe  of  the  croflc  be  tempered  with 
fpinniuU  ioye.  ; 

The  ix.Cbapter. 

Oftht  meditation  of  the  life  tt  cemc, 

"DVcwithwhatfocuer  kinde  of  trouble  we  be  diftreflcd,  wc  muft  alwayc 
■L^Jookc  to  this  endc ,  to  vfc  our  fclucs  to  the  contempt  of  this  prefcnt  hfe 
and  thereby  be  ftirrcd  to  the  meditation  of  the  life  to  come  .  For,  bc- 
caufe GOD  knoweth  well  hovve  much  wee  be  by  nature  enclined  to  the 
bcaftly  loue  of  this  worlde ,  he  vfeth  a  moft  fittc  meane  to  drawe  vs  backc 
and  to  Hiakc  off  our  fluggiftinefte ,  that  wc  ftioulde  not  fticke  too  faft  in  that 
]ouc  .  Thcrcis  none  of  vs  that  defirethnot  tofecmc  to  afpire  and  cn- 
dciiour  all  their  life  long  to  hcauenly  immortalitie .  For  we  arc  a/hamed  to 
excell  bruitc  bealks  in  nothing :  whofc  ftate  Hioulde  be  no  thing  inferiour 
to  ours,  vnleffe  there  rcmainc  to  vs  a  hope  of  cternitie  after  death  .  But 
if  you  examine  thedcuifes  j.ftudies  anddoingcs  of  cuery  man,  you  fiiall 
finde  nothing  therein  but  earth.  Hereupon  groweth  that  fcnfelcireneftc 
that  our  niindc  bccing  dafdcd  with  vainc  ghftciing  of  richcITc,  power 

and 


The  grace  of Chrifi,  Lih,f,         23$ 

*ndhouours,is  fo  dulled  that  it  cannot  fee  farre.Our  heart  'alio  being  pofleP- 
(cd  with  couetoufncirejambition  and  luft,  is  fo  weicd  downe,  that  it  cannot 
rife  vp  higher.  Finally  all  our  foule  entangled  with  inticcmentcs  of  the  flefh 
feckcth  her  felicitie  in  earth.  The  Lorde  to  rcmedie  this  euill ,  doeth  v/ith 
continuall  examples  of  miferies  teach  this  of  the  vanitie  of  this  prcfent  life. 
Therefore  y  thty  {hould  not  promife  thcmfclues  in  this  life  a  found  and  quir 
et  peace,  hee  fuflrreth  them  to  bee  many  times  difc^uieted  and  troubled  ei- 
ther with  warres,  or  vprores,  or  robberies ,  or  other  iniuries.      That  they 
fhouldenotv/ithtoomuchgreedineire  ,  gape  for  fraileand  tranfitorie  ri- 
chclfc,  or  reft  in  the  richcife  that  they  alreadie  poirelfe,  fometimc  with  ba- 
niftimentjfometime  withbarrennellc  of  the  earth,  fometime  with  fire, 
fometime  by  other  meancs  hec  bringeth  them  to  pouertie,  or  at  leaft  hol- 
deththeminmeafure.  That  they  fhoiildnot  with  too  much  eafe  takeplca- 
fure  in  the  benefits  of  Mariage,hc  either  maketh  them  to  be  vexed  with  the 
frowardnes  of  their  wiues,or  plucketh  them  downe  with  ill  children,  or  pu- 
niflieth  them  with  want  of  ifl'ue.  But  if  m  all  thefe  thingcs  he  tenderly  bea- 
rcth  with  thcm,yetleaft  they /hould  either  fwell  with  fooliili  glorie,  or  in- 
meafurably  reioyce  with  vainc  confidcnce,he  doeth  by  difeafes  &  dange  rs 
fct  before  their  eyes,howcvnftablc,andvaninung  be  all  the  goods  that  are 
fubieft  to  mortalitie.Then  onely  therefore  we  rightly  profit  in  die  difcipliiie 
of  the  crofl'e  when  we  learne  that  this^fc,  when  it  is  confidercd  in  it  relfe,is 
vnquict,  troublefomc  and  innumerable  wayes  miferable,and  in  no  point  ful- 
ly bleifed;  and  that  all  thofe  that  are  reckencd  the  good  thinges  thereof  are 
vncertaine,fickle,vaine,  and  corrupted  with  manie  euils  mixed  with  them. 
And  hereuppon  we  doe  determine,  that  here  is  nothing  to  be  fought  or  ho- 
ped for  but  ftrife :  and  that  when  wc  thinke  of  our  crowne,then  wc  muft  hfc 
vp  our  eyes  to  heauen .  For  thus  we  muft  beleeue.  That  our  mindc  is  neuer 
truely  raifed  to  the  dcfiie  and  meditation  of  the  life  to  comejVnlelfc  it  haue 
firftconcciued  a  contempt  ofth  sprefenthfc. 

2  Forbetweenethcfetwothereisnomeane,  the  earth  muft  eyther 
become  vile  in  our  fight,  or  holdevsbounde  witli  intemperate  loue  ofit. 
Therefore  ifwe  haue  any  care  of  eternitie,  we  muft  diligently  cndeuour  to 
loofe  our  felues  from  thefe  fetters.  Now  becaufc  this  prelcnt  life  hath  many 
flittering  picafures  wherewith  to  allure  vs ,  a  great  flicw  of  ^pleafauntnelfe, 
grace  and  fweetncire,wherewith  to  delight  vs.- It  is  much  behouefuU  for  vs 
to  be  nowe  and  then  called  away,  that  wc  bee  not  bewitched  with  fuch  al- 
lurements .  For  what,  I  pray  you,  would  be  done  if  v/e  did  her^  enioy  a  con- 
tinunllconcourfeofgood  thinges  and  felicitie,  fitli  wc  cannot  v.'ith  conti- 
nu.illfpurresofeiuls be fufficiently  awaked  to  confiderthc  mifcrie  thereof? 
Not  onely  the  learned  doe  know,but  alfo  the  common  people  h.iue  no  Pro  - 
ucrbe  more  common  than  this,that  mans  life  is bke  a  fmoke  or  fliidovv.-and 
becaufc  they'favve  it  tobe  a  thing  verie  profitable  to  be  knowcn,  they  haue 
fee  it  out  with  manie  notable  fentences .  But  there  is  nothing  that  wee  doe 
cither  more  negligently  confider ,  or  lefle  remember.  For  wc  goe  about  all 
thingcs,as  though  we  woulde  frame  to  our  felues  an  immoitalitiein  earth. 
Ifthere  bcacorpes  cariedtoburiill,or  ifwec  walke  among  graues,then, 
bccaufe  there  \\  an  image  of  death  before  o:ir  eyes ,  I  graunt  we  do  meniel- 

loiifly 


Crf^,  9 ,  Of  the  mAner  how  to  reeeiue 

loufly  well  difcourfc  like  Philofophcrs  vpon  the  vanitic  of  this  life  .  Albeit 
we  do  noty  continually  ,for  many  times  al  thcfc  thi  ngs  do  nothing  moucvs. 
But  when  it  happeneth,  our  Philofophic  lafteth  but  a  while,  which  fo  foonc 
as  we  turnc  our  backcs  ,  vanifhcth  away ,  and  leaueth  no  fteppe  at  all  of  re- 
mcmbraunce  behind  it :  finally  it  pallcth  away  as  clapping  of  hands  vpon 
a  ftage  at  any  plcafant  fight.  And  we  forgetting  not  only  death,  but  alfo  that 
we  be  fubieft  to  death,as  though  we  had  ncuer  heard  any  report  thereof,fal 
to  a  carelelfe  affurednes  of  earthly  immortalitie.  If  any  man  in  the  m  eanc 
time  tell  vs  of  the  Proucrb,  that  man  is  a  creature  of  a  dayes  continuance, 
we  graunt  it  indeedc :  but  fo  heedclefiy,  that  ftiU  the  thought  of  euerlafting 
continuance  refteth  in  our  mind. Who  therefore  can  denie,that  itis  a  great 
profitc  to  vs  all,  not  onely  to  be  admonilhed  in  words,  but  by  al  the  exam- 
ples of  experience  that  may  bee.to  be  conuinced  of  the  miferablc  cftate  of 
earthly  life  ?  forafmuch  as  euen  when  wee  are  conuinccd,we  Crarccly  ceafe 
to  ftandeamafed  with  perucrfe  and  foolifhe  admiration  ofit,  as  though  it 
contcincdthe  vrtcrmoltendeofgood  thingcs.  But  if  it  bee  neceffarie  that 
God  inftrude  vs ,  it  is  our  duetie  likewife  on  our  behalfc  to  harken  to  him 
when  hee  callech  and  awaketh  our  dulnelle,  that  difpifing  the  worlde  wee 
may  with  all  our  harts  endcuour  to  the  meditation  of  the  life  to  come, 
3       But  let  the  faithfiiU  accuftome  themfelues  tofucha  defpifingof 
prefent  hfe,as  may  neither  engender  a  hatred  thereof,nor  any  vnthankeful- 
nes  toward  God.For  this  life,  howefocuer  it  is  full  of  infinite  miferies,  is  yet 
worthily  reckened  among  the  not  flender  bleflinges  of  God .  Therefore  if 
wee  acknowledge  no  benefite  of  God  in  it ,  wee  arc  guiltie  of  no  fmall  vn- 
thankcfiilneile  toward  God  him  fclfe  .  But  fpccially  it  ought  to  be  to  y  faith- 
full  a  tellimonie  of  Gods  good  wil,  forafmuch  as  it  is  wholly  directed  to  the 
furtherance  of  their  faluation.  For  before  that  he  openly  deliuer  vnto  vs 
the  inheritance  of  eternal  glory, his  will  is  to  fhew  him  feltc  a  Father  vnto  vs 
by  fmallcr  exaplcs:and  thclc  be  y  benefits  y  are  daily  beftowed  vpon  vs.  Sith 
therfore  this  hfe  fcrueth  vs  to  vndcrftand  y  goodnes  of  God,  {hal  we  difdain 
it  as  though  it  had  not  a  crum  of  goodnes  in  it  ?We  muft  therfore  put  on  this 
fclmg  &  aftcdion,to  recken  it  amongy  gifts  of  goodnes  y  are  not  to  be  rcfii- 
kd.For  though  there  wated  teftimoniesoffcripture,ofwhich  there  are  both 
many  moft  cuidcnt,  very  nature  it  felfe  doth  exhort  vs  to  giuc  thanks  toy 
Lord/or  that  he  hath  brought  vs  into  the  light  of  it,y  he  granteth  vs  the  vie 
of  it ,  that  hcc  giucth  vs  all  necelfaric  liiccuurs  for  the  preferuation 
of  It.  And  this  is  a  much  greater  reafon,if  we  confider  that  we  arc  in  it  after 
a  certaine  maner  prepared  to  the  glory  of  the  heauenly  kingdome  .  For  fo 
the  Lorde  hath  ordeyned  that  they  which  in  time  to  come  /liall  bee  crow- 
ned m  heaucn,  muft  fight  certaine  battels  in  earth,  that  they  fhould  not  tri- 
umphe,  till  they  had  ouercome  the  hard  aduentures  of  the  battell.and  oE>- 
tcincd  the  vidorie .  Then  an  other  rcafon  is,that  wee  doe  by  diuerl'e  bcne- 
fitesbeginne  therein  to  taft  the  fwectnefl'e  of  Gods  liberaiitie,your  hope 
and  defire  (houlde  be  whetted  to  long  for  the  reueiling  thereof.  When  this 
is  determined,  that  it  i  s  a  giftc  of  Gods  clcmencic ,  that  we  liue  this  earth- 
ly life,  for  which  as  we  be  bound  vnto  him,  fo  we  ought  to  be  mindfiill  and 
chankefuH;  then  wee  fhall  in  fit  order  come  to  confider  the  moft  miferablc 

cftate 


The  gr4cc  of  Chrifl,  Lih.s,     234 

cftitc  thereof,  to  this  end  that  wee  may  be  dcliuercd  firom  too  much  grce- 
dinefl'c  of  it,  whcrevnto  as  I  hauc  before  faide ,  we  arc  of  our  felucs  natural- 
ly enclincd. 

4  Nowe  whatfocuer  is  taken  from  the  wrongcfull  defire  of  this  life, 
ought  to  be  added  to  the  defire  of  a  better  life.  I  graunt  indcede  that  they 
thoughctruely,  that  thought  it  beft  not  to  bee  borne,  and  the  next,  to  die 
quickelie.  For  what  coulde  they  being  deftitutc  of  the  light  of  God  and  true 
rehgion,  foe  therein  but  vnhappic  and  miferablc?  And  they  did  not  without 
reafon ,  that  mourned  and  wept  at  thcbirthes  of  their  friends.and  folemn- 
lyrdoyledat  their  burials,  but  they  did  it  without  profite,  becaufe,  be- 
ing without  the  right  doflrine  of  faith  ,  they  did  not  fee  howc  that 
may  turne  to  good  to  the  godlie,  which  is  of  it  fcJfe  neither  bleflcd  nor  to 
bedefircd:  and  fo  they  ended  their  iudgement  with  defperation.  Let  this 
therefore  bee  the  marke  of  the  faithfullm  iudging  of  mortall  hfc,  that  when 
they  vnderftandeittobeofitfclfe  nothing  but  miferic,they  may  refortc 
wholy  the  more  trcrtily  and  readily  to  the  etcrnall  life  to  come.  When  wee 
come  to  this  companfon.thcn  this  prcfent  life  may  not  oncly  be  fafely  neg- 
lefted,  but  alio  vtterly  defpifed  and  loched  in  comparifon  of  the  other.  For 
if  heaucnbe  our  countrie,  what  is  the  earth  elfe  but  a  place  of  banifliment? 
If  the  departing  out  of  the  worldcbee  an  entring  into  life,  what  is  the  world 
but  a  graue?  to  abide  in  it,  whatis  it  elfe  but  to  bee  drowned  in  death  ?  If 
iobcdcLueredfromthebodieistobefetinpcrfcftUbcrtie,what  is  the  bo- 
dJecIfcbutaprifon  ?lftoenioytheprefenceof  Godisthc  hieft  fumme  of 
felicitiejis  it  not  miferable  to  lack  it?  But  til  we  be  efcapcd  out  of  y  world,we 
wander  abrod  from  the  Lord.Therfore  if  the  earthly  life  be  copared  with  y  3.Cor,5.<r. 
heaucnly  life,doubtles  it  ought  to  be  defpifed  &  trodcn  vnder  foot.  But  it  is 
neuer  tobcehatedjbutinrefpeftthatitholdethvsin  fubiedion  to  finne,& 
yet  y  hatred  is  not  properly  tobelaidvpoourlife.Buthowfoeuer  it  be,  yet 
we  rauft  bee  fbmooued  cither  with  wearineflc  or  hatred  of  it,  that  defiring 
the  endc  of  it,  wee  may  bee  alfo  readie  at  the  will  of  the  Lordc  to  abide  in  it, 
io  that  our  wearineflc  may  be  farre  from  all  grudging  and  impaaencc.  For 
it  is  like  a  place  in  battell  array,  wherein  the  Lorde  hath  placed  vs,which  wc 
ought  to  kecpe  till  he  call  vs  away .  Paul  in  deed  lamenteth  his  ftate  that  he  Rom.7.a^. 
isholdcnboundinthebondesof  the  bodie  longer  than  he  wi{hed,&figh- 
cth  with  fcruent  defire  of  his  redemption:  neuerthelefle  to  obey  the  com- 
maundement  of  the  Lorde ,  he  profcflcd  himfclfe  readie  to  both  ,  becaufe 
hcacknowIedgethhimfelfetoowethisvntoGod,toglorifie  his  name,  ey- 
ther  by  death  or  life :  and  that  it  is  in  God  to  determine  what  is  moft  expe- 
dient for  his  glorie.Thcrefore  if  wee  muft  liue  and  die  to  the  Lorde,  letvs  phi,i.ij, 
Icaue  to  his  will  the  time  of  our  life  and  death :  but  fo  that  wee  bee  ftUl  fer- 
uent  in  defire  of  death,  and  be  continually  occupied  in  meditation  thereof, 
and  defpife  this  life  in  comparifon  of  the  immortalite  to  come,  andwifl* 
to  forfake  it  when  it  /hall  plcafe  the  Lorde  becaufe  of  the  bondage  of 
finne. 

5:  But  this  is  monftruous,  that  inftcede  of  that  <lefire  of  death,  many 
that  boaft  thcrafelues  to  bee  Chriftiany,  arc  fo  afraid  of  it,  that  they  trem- 
ble an  cu€rie  mention  of  it^as  of  a  thing  betokening  vnluckily  and  vnhappy. 

Ti'uely 


C^.  9,  Of  the  miner  horp  to  reeeiue 

Trudy  it  Is  no  mcrucll,  if  natural!  fcnfe  in  vs  doe  quake  for  fcarewhcn  wee 
hcarcofthcdifloluingofvs.Butthisisinno  wife  tolerable ,  that  there  bcc 
not  in  a  Chriftian  mans  breft  the  light  of  godlincflc,that  {houldc  with  grea* 
tcrcomforteouercome  and  fupprene  that  fcare,  howc  greatlbcueritbcc. 
For  ifweconlidcr  that  this  vnftedfaft,  faultic,  corruptible,  fraile  withering, 
and  rotten  tabernacle  of  our  bodie ,  is  therefore  diflblucd,  that  it  may  at- 
terwardcbereftoredagaineintoaftcdfaft,  perfcft,  vncorruptible  and  liea- 
uenly  glorie:  (hall  not  faith  compel!  vs  feruently  to  defire  that  which  nature 
fearetnPlfwc  confider  that  by  death  we  are  called  home  outof  banifhment, 
toinhabiteourcountrie,as3heauenly  coimtric,  {hall  wc  obtaine  no  com- 
fort thereby?  But  there  is  nothing  that  dcfireth  not  to  abide  continually .  I 
graunt^nd  therefore  I  affirmc,  that  wee  ought  to  loolce  vnto  the  imraorta- 
fitie  to  come,  where  wee  may  atteine  a  fteedfaft  ftate  that  no  where  appca- 
aOjf  1 1,  •^cih  inearth.  For  Paul  doetnveric  well  teach,  that  the  faithful!  ought  to  go 
Rom.S.iV*  '^'^crefuUy  to  death:not  becaufe  they  would  b>e  vnclothed,buc  becauie  they 
defire  to  be  newely  clothed.  Sliall bruit  beaftcs.yea  and  lifelcs  creatures, 
cuen  ftockes  and  ftonesjknowing  their  prefent  vanitie^e  carncftly  bent  to 
looking  for  the  laft  day  of  the  refurrcftion,  that  they  may  with  the  childrca 
ofGodbedeliueredfromvanitie,  andfhall  wee  that  are  endued  with  the 
light  ofwit,andaboue  wit  enlightened  with  the  fpirite  ofGod,when  itftan- 
deth  vpon  our  being ,  not  lift  vp  our  mindcs  beyond  this  rottennes  of  earth? 
Butitparteinethnottoroypre(entpurpofe,  nor  to  this  place,  tofpeakea- 
gainft  this  peruerfneflc.  And  in  the  beginning  I  hauc  alreadie  profeflcd,that 
I  would  not  here  take  vpon  me  the  large  handling  of  common  places.  I 
would  counfell  fuch  feareful  mindcs  to  read  Cyprians  booke  of  mortalitie, 
vnlcfle  they  were  meet  to  be  fent  to  the  Phylofophers,  that  they  may  begin 
to  be  afliamed  when  they  fee  the  contempt  of  death  that  thofc  do  Ihew.  But 
this  let  vs  holde  for  certainely  determined,  that  no  man  hath  well  profite  d 
inChrifthisfchoolcjbuthethatdoethioyfully  lookefor  the  day  both  of 
death  and  of  the  laft  refurredion.  For  both  Paul  defcribeth  all  the  faithfull 
Tic.i.ii,  by  this  marke,  and  alfo  it  is  common  in  the  fcripture,  tocall  vs  thithcras 
luLai,  18.  oft  as  it  will  fctfoorth  a  ground  of  pcrfeftgladnes.Rcioycc  (faith  ihe  Lord) 
and  lift  vp  your  headcs,  for  your  redemption  commeth  neere  at  handcls  ic 
reafonablc  I  pray  you,  that  the  thing  wliich  he  willed  to  be  of  fb  great  fore  c 
to  raife  vp  ioy  and  cheercfulneilc  in  vs,(hould  breed  nochin  g  but  forrow  and 
difcouragement?  Ifitbefo.why  doeweftillboaftofhim  as  of  our  fchoole- 
inaifter  ?  Let  vs  therefore  get  a  founder  minde,  and  howfbeuer  the  blmdc 
and  fenfcleflc  defire  ofthc  flefh  do  ftriue  againft  it  ,let  vs  not  doubt  to  wifhc 
forthecommingofthe  Lorde, not onely  with  wifhing,  but  alfo  withgio- 
ning  and  fighing ,  as  a  thing  moft  happie  of  all  other.  For  he  ftial!  come  a 
redeemer  to  vs,to  drawe  vs  out  of  the  infinit  gulfc  of  ciuls  and  miferies,and 
to  lead  vs  into  thatbieflcd  inheritance  of  his  life  and  glorie. 

€      This  is  certainely  true:  all  the  nation  of  the  fiithfiill,  fo  long  as  they 

RotD.8.  J  ff,  dwcl  in  earth,  muft  be  as  fliecp  appointed  to  flaughter,  that  they  may  be  fa- 

i.Co.i  j,  t^ .  fljioned  like  Chrift  their  hcade.  Therefore  they  were  in  mofte  lamentable 

cafe,vnles  they  had  their  mind  raifcd  vp  into  heauen.&liirmounted  al  y  is  ia 

the  world,and  paffcd  oucr y  prcfent  &cc  of  things.ContrJiriwifc  when  they 

hauc 


The  grace  of  Chrtfl,  Lih.j,    2$s 

haue  once  lifted  their  heads  abouc  all  earthly  things,although  they  fee  the 
wealth  and  honors  of  the  wicked  flouri/hing,  if  they  fee  them  enioying  qui- 
et peaccjif  they  fee  them  proud  in  gorgioufnes  &  fumptuoufnes  of  al  things, 
if  they  fee  them  t  o  flow  in  plentiful  (tore  of  all  delightes,  befidc  that  if  they 
be  fpoilcd  by  their  wickcdneflcjif  they  fuftcine  reprochfiUl  dcaUngs  at  their 
pride,  if  they  be  robbed  by  their  couetoiifnefle,  if  they  bee  vexed  by  any  o- 
ther  outrage  of  theirs:  they  willcafily  vphold  ihemfelues  in  fuch  aduerfities. 
For  that  day  (halbc  before  their  eyes,when  theLordfhalreceiuc  his  faithfiil 
into  the  quiet  of  his  kingdome,  when  he  fhal  wipe  altearcs  from  their  eyes, 
when  he  rtiall  cloth  them  with  the  robe  of  gloric  and  gladnes.whcn  he  ftiall  ^^'^  ^'"^  * 
feed  them  with  the  vnfpeakeable  fwetncflc  of  his  deintiesjwhen  he  fhall  ad- 
nance  them  to  the  fellow/hip  of  his  hie  ellate:  finally  when  he  fhall  vouch- 
faue  to  intcrparten  his  felicitie  with  them.  But  thefe  wicked  ones  that  haue 
floui  ifhed  in  the  earth,  he  fliall  throw  into  extreme  fhamcjhe  (hall  change 
their  delightes  into  tormentes ,  their  laughing  and  mirth  into  weeping 
and  gna/hing  ofteeth,he  fliall  difquiet  their  peace  with  terrible  torment  of 
conlcience,  he  fliall  punifli  their  dcintinefTe  with  vnquenchable  firejSc  fhall 
put  their  heades  in  fubicction  to  thofe  godly  men,whofe  patience  they  hau e 
abufed.Forthisisrightcoufnefle  (  as  Paul  teftifieth)  to  giue  releafe  to  the  **Tne.i5^. 
mifcrablc  and  tn  them  that  are  vniuftly  afBidcd,  and  to  render  afflidion  to 
the  wicked  that  doc  afRid  the  godly ,when  the  Lordc  lefus  fhail  be  reuealed 
from  heauen.  This  trucly  is  our  oncly  comfort, v/hich  if  it  bee  takenaway, 
wemuftofnccefliticeither  delpcire,  or  flatteringly  dcHght  our  lelues  with 
the  vaine  comfortes  of  the  worlde  to  our  owne  deftruftion.  For  eucny  Pro- 
phet confcilethy  his  feet  flaggercd  .when  he  ta  tied  too  long  vponconfi  de- 
ring  the  prefent  profperitie  of  the  wicked;and  that  he  could  not  otherwifc 
ftand  ftedfaftjbut  when  he  entred  into  the  fanftuarie  of  God,  &  bended  his  Pfal./j, 
eyes  to  the  laft  end  of  the  godlieandthe  wicked.  To  conclude  in  one  worde 
then  onely  the  erode  of  Chrift  triumpheth  in  the  hcartes  or  the  faithfiill  v- 
pon  the  Deuill,fle{li,finne,  and  the  wickedjwhen  our  eyes  are  turned  to  the 
power  of  the  reliirreftion. 

Thex.Chaptcr. 

Utwiwt  ought  ta  vft  thk  frtftnt  lift,andthe  btlptt  thereof, 
15  Y  fuch introduftions  the  Scripture  doethalfo  well  informc  vswhat  is  y 
^-'r.ght  vie  of  earthly  benefites:which  is  a  thing  not  tobe  neglefted  in  fra- 
ming an  order  of  life  .For  if  we  muftUue  we  muft  alfo  vfe  the  neceflaric 
helpes  of  life:  neither  can  we  efchew  cuen  thofc  thinges  that  feeme  rather 
to  feme  for  delight  than  for  neceffitie-Thercfbre  we  muft  kcepe  a  mcafurc, 
y  we  may  vfe  them  with  a  pure  conicieiKe,either  for  ncceffkie  or  for  delight. 
That  meafurethe  Lordappointeth  by  his  word, when  he  teacheth  that  this 
life  is  to  them  that  be  his,  a  certainc  iorney  through  a  ftraunge  countrey,by 
which  they  traucU  towarde  thekingdome  of  heauen.  If  wee  muft  but  paflc 
through  the  earth,  doubtlefle  we  ought  fofarrc  to  vfe  the  good  thinges  of 
the  earth,as  they  may  rather  further  than  hinder  our  iourney.  Therefore 
lauldocth  notvnprofitablycounfellvs  fotovfc  this  world,as  though  wee 
vfed  itnot :  and  to  buy  pofTeflSons  with  fuch  a  minde  as  they  vfe  to  bee 
fculde.    Butbccaufe  this  place  is  flippcrie,  and  fo  flopc  on  both  fides, 

xkit 


Cof,  /  d, '"  Of  the  matter  hew  to  receiUe 

that  it  quickcly  makcth  vs  to  fal,  let  vs  labour  to  fatten  our  foore  therejwhere 
wee  may  ftande  lafcly .  For  there  haisebccnc  fonic,  that  othcrwiTc  were 
good  and  holy  men,  which  when  they  fawc  intemperance  and  ryot  conti- 
nually to  range  with  vnbridled  luft ,  vnleire  it  be  (harpely  reftrained  ,&  were 
defirous  to  correft  fo  great  a  mi(chcefe,  they  could  find  none  other  way , but 
fuffcred  man  to  vfe  the  benefites  of  the  earth,  fo  farre  as  neceffitie  requi- 
red. This  was  indeed  a  godly  counfell,  but  they  were  tofeuere.  For  (  wmch 
is  a  verie  perilous  thing)they  did  put  ftreighter  bonds  vpo  confciences,than 
thofe  wherewith  they  were  bounde  by  the  worde  of  God.And  they  expound 
neccflitie,  to  abfteme  from  all  thinges  which  a  man  may  be  without.Andfo 
by  their  opinion ,  a  man  might  fcarcely  take  any  more  food  than  bread  8c 
water.  And  fome  bee  yet  more  feuer:as  it  is  red  of  Crates  the  Thcbanc^y  did 
throw  his  goods  into  the  fea,becaufe  if  they  were  not  deftroyed,  he  thought 
that  he  (houldebce  deftroyed  by  them.  Many  at  this  day, while  they  feeke  a 
pretence  whereby  the  intemperance  of  the  nefhe  in  vfe  of  outward  thinges 
may  be  excufed,and  while  they  goe  about  to  prepare  a  way  for  the  flefti  ra- 
ging in  wantonnefTe ,  doe  take  that  as  a  thing  confcfled ,  which  I  doe  not 
graunt  them, that  this  hbcrtie  is  not  to  be  reftrayned  with  any  limitation  of 
meafure,but  that  it  is  to  be  left  to  cuerie  mans  confcience  to  vfe  as  much  as 
hefeethtobelawfuUforhim.  Truely  I  confcflc,  that  confciences  neythcr 
ought  nor  can  in  this  pointcbce  bounde  by  certaine  and  precife  formes  of 
lawes .  But  for  afmuch  as  the  Scripture  teachcth  general!  rules  of 
lawefuU  vfe  ,  wee  muft  furely  meafure  the  vie  according  to  theic  rules, 
a  Let  this  be  a  principle :  that  the  vie  of  Gods  gi^tes  Iwarueth  not  out 
of  the  way ,  when  it  is  referred  to  that  endc,  whercvnto  the  author  himftlfc 
hath  created  andappointed  them  for  vs,  for  as  muchas  hee  hath  created 
themforour  good  and  not  for  our  hurt.  Therefore  no  man  can  keepe 
a  tighter  way  than  hee  that  fhall  diligently  looke  vnto  this  ende,  Nowe 
ifwee  confider  to  what  ende  hee  hath  created  mcatcs,  wee /hall  finde  that 
he  meant  to  makeprouifion  not  onely  for  necefTitie,  but  alfo  for  delight  and 
pleafure.  So  in  apparell,be(ide  necefTitie  hee  appointed  an  other  ende, 
which  is  comhneffe  and  honcflie .  In  herbes,  trees,  and  fruites,  beddc  di- 
ucrfe  profitable  vfes,  thereis  alfo  a  pleafantncfle  of  fight,  andfwectnclTc  of 
fmell.  For  if  this  were  not  true,  the  Prophete  wouldc  not  lecken  a- 
Pfal,i04,i5.  mongthe  benefites  of  God  thatwine  makethglad  the  heart  of  man,  and 
that  oy  le  makcth  his  face  to  fliine:  the  Scripture  woulde  not  echewherc,to 
fctfiaorthhis  liberalitie ,  rchearfe  that  hee  hath  giuen  all^fuch  thinges  to 
men.  And  the  verie  naturall  quahties  of  thinges  doe  fufficicntly  fliewe,  to 
what  ende  and  howe  farre  wee  may  vfe  them.  Shall  the  Lordc  hauefetin 
floures  fo  greate  a  beautie,as  prefenteth  it  fe'fe  to  our  eyes :  fhall  he  hauc 
giuen  fo  great  a  fwectneflc  of  fauour  as  naturally  floweth  into  our  fmel- 
ling:  and  fhall  it  bee  vnlawftiU  either  for  our  eyes  to  take  the  vfeofthat 
beautie ,  or  for  our  fraelling  to  feele  that  fwctneffe  of  fauour?what?  Hath  |hc 
not  fo  made  difference  of  colours,  that  hee  hath  made  fome  more  accepta- 
ble than  other  ?  what?  Hath  hee  not  giuen  to  eolde  and  filucr,  to  iuoric  and 
marble,  a  fpeciall  grace  whereby  they  might  be  made  more  prcuousthan 
othci  mctaUcsoi  Itonc&r'f  molly  ,hathhc<:zK>co)ade  many  things  commen- 
dable 


The  grace  of ^ifi,  Lilf,s,     3$$ 

dable  vnto  vs  without  ncceflarie  vfe  ? 

3  Therefore  away  with  that  vnnaturall  Pliilofophie,  which  in  graunting 
vs  of/  creatures  no  vfc  but  of  neccflfitie,not  onJy  doth  niggardly  bereaue  vs 
ofthclawfull  vfeof  Godslibcralitic,  but  alfo  can  not  take  place,  vnlcflcic 
firft  haue  fpoyled  man  of  al  his  fenfes  &  made  him  a  bIccke.But  on  the  other 
fide  we  muft  with  no  Icflc  diligence  prouide  a  ftay  for  the  luft  of  the  flefhc, 
which  ifit  be  not  brought  into  ordcr,oucrflowcth  without  mcafurc  ;  and  ic 
hath(as  I  haue  faid)defendersofit,whichvndcr  pretence  of  allowed  liber- 
tie  do  grant  vnto  it  all  things.  Firft  there  is  one  bridle  put  in  the  mouth  of 
it,  if  this  be  determinedjthat  all  things  arc  created  for  vs  to  this  endc,  than 
wecfhouldknowetheauthourofthcra,  andgiuehim  thankes  for  his  ten- 
der kindncfle  towarde  vs.Where  is  thy  thankes  giuing ,  if  thou  fo  glutto- 
noufly  till  thyfelfewithdeintiemeates  or  with  wine,  that  thou  either  bee 
madcfenfleffejOrvnfittodoethcduiliesofgodlincfTe  and  of  thy  calling? 
Where  is  the  rcknowledging  of  God,  if  thy  flefli  by  too  great  abundance 
boylinginfilthieluft.doth  with  her  vncleanneflcinfed  thy  minde,  ythou 
canft  not  fee  any  thing  that  is  right  or  honeft?  In  apparcll,  where  is  thank- 
fiilnefle  to  God,if  with  coftly  gorgcoufneflc  thereof  we  both  fall  in  admira- 
tion of  our  felucs  and  difdaine  other  ?If  with  the  trimncfle  and  cleanlinefTc 
of  itjWe  prepare  our  felues  to  vnchaftitie  ?  Where  is  the  rcknowledging  of 
GodjifourmindebefixedvponthegainelTcofourapparell?  For  manyfo 
giue  all  their  fenfes  to  bodily  delites,  that  the  minde  lieth  ouerwhelmed. 
Many  arc  fo  dehtcd  with  marble,gold,and  paintings,  that  they  become  as  it 
were  men  made  of  marble,  that  they  be  as  itwere  turned  into  metalles,and 
be  like  vnto  painted  images.Thefmell  of  the  kitchen,  or  fweetenefle  of  fa- 
uour  fo  dulleth  forac,that  they  can  fmell  nothing  that  is  fpirituall.  And  the 
fame  is  alfo  to  be  fecne  in  the  rcft.Thereforc  it  is  certainc  that  hereby  the 
liccncioufnefle  of  abufing  is  fomcwhat  reftrained,  &  that  rule  of  Paul  con-  Rora.ij.14. 
firmed,that  we  be  not  too  careful!  of  the  flcfli,for  the  luftes  therofjto  which 

if  we  grant  too  mucl  j,they  boilc  out  aboue  meafurc  and  temper. 

4  But  there  is  no  furer  nor  readier  way  than  that  which  is  made  vs  by 
the  contempt  of  this  prefent  hfc,and  the  meditation  of  heauenly  immorta- 
litie.For  therupon  follow  two  rules:  the  one,  that  they  which  vfe  this  world, 
fliould  be  fo  minded  as  though  they  vfed  it  not,  they  that  mary  wiues,  as 
though  they  did  not  mary:they  y  bye  as  though  they  did  not  bye  ,  as  Paul 
teachcth.Thcothcr,that  they  fliould  Icarne  as  well  to  bearcpoucrtle,  qui-  **  '"'•7*J» 
ctly  and  patiently ,as  abundance  moderately.  Hce  that  biddeth  thee  to  vfc 

this  world  as  though  thou  didft  not  vfe  it,doth  cut  away  not  only  the  inte- 
perance  of  gluttony  in  meat  &  drinke,&  too  much  deintinclTe,  fumptuouf- 
ne{re,pride,hautinefle,and  niccnefle,in  farc,building,&  apparel,  hut  alfo  all 
care  and  atFeftion  that  may  either  withdrawe  thee  or  hinder  thee  from 
thmking  of  the  heauenly  life,or  from  ftudie  to  garnifti  thy  foule.  But  thi? 
waslongagotruclyfaidofCato:  thatthcreis  great  carcfulncfle  oftrim- 
ming  our  body.and  great  carelefnefle  of  vertue.  Anditisanolde  proucrb, 
that  they  which  are  muchbuficd  in  care  of  their  body  arc  commonly  care- 
lelTe  of  their  foule.  ThereforCjalthough  the  hbertie  of  the  faithful  in  out- 
ward things  is  not  to  be  reftrained  to  a  certaine  forrae,yet  truely  it  muft  be 

li.  Tub- 


CitpJOt  OftkemAnerhovfltoreeeiue 

lubieft  to  this  lavv.to bcarc  vciie  little  with  their  ownc  affcAions ,  but  con- 
irariwifc  ftil!  call  vpon  them  fclucs  with  continually  bent  minde,  to  cut  ofF 
all  fhewe  of  fuperfluous  plentie,much  more  to  rcilrainc  riotous  excefle,  & 
to  take  diligent  heede,that  they  do  not  of  helpes  make  to  them  felues  hin- 
derances. 

J  The  other  rule  flialbc,  that  they  that  hauebutfmall  and  (lender  ri- 
cheflcjmay  learne  to  lack  patiently, that  they  be  not  carefully  moucd  with 
immeafurable dcfire of  chem;  which  pacJence they  thatkcepc,  haucnoca 
litle  profited  in  the  Lords  fchok:  as  he  that  hath  not  at  leaft  fomcwhat  pro- 
fited in  this  behalfe, can  fcarcely  hau:  any  thing  whereby  to  proue  himfclf 
the  fcholar  of  Chrift.For  bcfide  this  that  the  moft  parr  of  other  vices  do  ac- 
.  companie  the  dcdre  of  the  earthly  things,  he  that  beareth  poucrtie  impa- 
tientIy,doth  for  the  moft  part  bewray  the  contrarie  difeafc  in  abundance.  I 
meanc  hereby  that  he  which  wilbe  afhamcd  of  a  poorc  cote,wilbe  proude  of 
a  coftly  cote:  he  that  will  not  be  content  with  a  hungric  flipper,  will  be  diH. 

Juicted  with  dcfire  of  a  deintier,&woiildealfo  inremperately  abufc  thofc 
einties  ifhe  had  themrhe  that  hardly  Scvnquietly  beareth  a  priuateand 
bafe  eftate,wil  not  abftainc  from  pride  if  he  climbe  to  honours.  Therefore 
let  all  them  that  haue  an  vnfained  zeale  of  godlmeflc,endeuour  to  learne  by 
Phil.4.11.     the  Apoftles  example, to  be  ful  and  hungry  ,to  haue  ftore  and  fuflfer  want. 

The  Scripture  hath  alfo  a  third  rulc.whereby  it  tempeicth  the  vfc  of  earth- 
ly things, of  which  we  haue  fpoken  fomewhat  when  we  entreated  of  y  pre- 
cepts of  charitie.For  the  Scripture  decreeth  that  all  earthly  things  arefo  gi- 
uen  vs  by  the  bountifijlncsofGod,and  appointed  forourcommoditic,  that 
theymaybcasthingesdelmeredvs  tokeepe,  whereof  wee  mufl  oncdayc 
yeld  an  account. We  muft  therefore  fo  difpofe  them,  that  this  faying  may 
continually  found  in  our  eares.ycld  an  account  of  thy  bailiwikc  .  There- 
withal let  this  alfo  come  in  our  mind.Who  it  is  that  asketh  fuch  an  account, 
eucn  he  that  hath  fo  much  commended  abftinece,robrietic,honeft  fparmg, 
and  modeftic,and  abhorreth  riotous  fumptuoufncs,  pride,  oftcntation  and 
vaniticjwhich  alloweth  no  other  difpofingof  goods,but  fuch  as  is  ioyned  w 
charitie:which  hath  alrcadic  with  his  owne  mouth  condemned  all  thofe  dc- 
litefull  things  that  do  withdraw  a  mans  mind  from  chaftitie  and  cleannefTc, 
or  do  dull  his  wit  with  darknefle. 

6  Laftofall,thisistobenotcd,thatthe  Lord  biddeth  euery  one  of  vs  in 
all  the  doings  of  his  lifc,to  haue  an  eye  to  his  calling.  For  he  knowcth  with 
hokv  great  vnquietncflc  mans  witboileth,  with  how  skipping  Lghtnefl'eitis 
caried  hither  and  thither  ,  howegreedichis  ambition  is  to  holdediuerfc 
things  at  once.Thcrefore  that  all  thingesfliouldc  not  be  confounded  with 
our  follic  and  rafhncfl'cjhc  hath  appointed  to  cucry  man  his  duities  m  (cue- 
rail  kindcs  of  life  .And  that  no  man  rafhly  runne  beyond  liis  bonds,  he  hath 
named  all  fuch  kindes  of  hfc,  vocations.Thcreforc  euery  mans  fcueral  kin«I 
oflife is  vnto him  as itwere his ftanding  appointed  him  by  GOD,  that 
they  (hoiild  not  all  their  life  vnccrtainly  wander  about.  And  this  diuifion 
is  fo  nccc(raric,that  all  our  doings  are  mcafured  thereby  in  his  figlK,and  of- 
tentimes contrane  to  the  iudgcment  of  mans  reafon  &  Pbilofopnie.  There 
is  no  decde  accounted  more  noble  ,  euen  among  the  Philofophas,  than 

for 


The  grace  of  Chrifl,  Lik),      '2s  7 

for  a  man  to  dcliucr  his  coimtrcy  from  tyrannic :  but  by  the  voyce  of  Gods 
iudgement  the  priuate  man  is  openly  condemned  that  laycth  hande  vpon  a 
tyrant.  But  I  will  not  tarry  vpon  rehearfing  of  examples.  It  is  fiifficient  if  we 
.  knowe  that  the  calling  of  the  Lord  is  in  euery  thing  the  beginning  and  foun- 
dation of  well  doing:  to  which  he  that  doth  not  dired  himfclfe ,  (liallneucr 
keepe  a  right  way  in.  his  doinges  .     Hee  may  pcraduenture  fometime  doe 
fbmewhat  feeming  worthy  of  prayfe:  but  what  fo  cuer  that  be  in  the  fight  of 
men,  before  the  throne  of  God  it  {halbe  rcieded:  moreouer  there  fliabe  no 
conuenient  agreement  in  the  partes  of  his  life .  Therfore  our  life  fliall  then 
be  beft  framed,  when  it  (halbe  direfted  to  this  marke :  For  then,  no  man  ca- 
lied  with  his  owne  rafhnes  wil  attempt  more  than  his  calling  may  beare,be- 
caufc  he  knowcth  tliat  it  is  not  lawfiill  to  paflc  beyond  his  boundes.  He  diac 
flialbe  a  man  ofbafe  eftate,fli3ll  contentedly  liue  a  priuate  life,  leaft  he  fliold 
forfake  the  degree  wherin  God  hath  placed  him.  Againe  this  /ha!bc  no  fmall 
reliefc  to  cares,  labours,  grccfcs,  and  other  burdens,  when  a  man  fliall  know 
that  in  all  thefc  thinges,God  is  his  guid  .  The  more  willingly  the  magiftratc 
will  execute  his  office :  the  houfhoulder  will  binde  himfelfe  to  his  dutie  .•  c- 
uery  man  in  his  kind  of  life  will  beare  and  pafle  through  the  difcommodities, 
cares  jtcdioufnclle ,  and  anguifhes  thereof:  when  they  are  perfwaded  that 
euery  mans  burden  is  layde  vpon  him  by  God .  Hereupon  alfo  fhall  grow  fin- 
gular  comfort,  for  a  s  much  as  there  fhalbe  no  worke  fo  filthy  and  vile ,  ( if  it 
be  fucb  a  one  as  thou  obey  thy  calling  in  it )  but  it  Ihineth  and  is  moft  preci- 
ous in  the  fight  of  God. 

The  xi.  Chapter. 

Oftheiujiification  of  Faith,  andfiril  of  she  defuitiott  oftht 
name  and  of  the  thing . 

T  Thinke  I  hauc  already  fufficiently  declared  before ,  howe  there  remai- 
■■•neth  for  men  being  accurfed  by  the  lawe  one  onely  helpc  to  recoucr  falua- 
lion :  againe,  what  Faith  is ,  and  what  benefites  of  God  it  beftoweth  vpon 
man,and  what frutes  it  bringcth forth  in  him .  The  fiimmeofall  was  this, 
that  Chriftis  giucn  vsby  the  goodneffe  of  God , and  conceiued  and  poflef. 
fed  of  vs  by  fay  th,by  partaking  of  whome  we  receiue  principally  two  graces: 
the  firft,  that  being  reconciled  to  God  by  his  innoccncie  ,  wee  may  nowe  in 
fteede  of  a  iudgc  hauc  a  mercifijll  father  in  heauen :  the  fecond,  that  beeing 
fanftified  by  his  Spirite ,  wcemaygiue  our  feluesto  innoccncie  and  pure- 
neffe  of  life .  As  for  regeneration,  which  is  the  feconde  grace ,  wee  haue 
already  fpokenof  it  as  much  as  feemed  to  be  lufficient .  The  mancr  ofiufti- 
fication  was  therefore  lefle  touched,becaufc  it  ferued  well  for  our  purpofe, 
firft  tovnderftandebothhowethcFayth  by  which  alone  we  receiue  freely 
giucn  righteoufnefle  by  the  mercic  of  God,  is  not  idle  from  good  works:and 
alfo  what  be  the  good  workes  of  the  holy  ones,  whereupon  part  of  this  que- 
ftion  entreateth .  Therefore  they  are  firft  to  be  throughly  difcuflcd ,  and 
fo  difcuflcd  that  we  muft  remember  that  this  is  the  chicfe  ftay  of  vphojding 
religion,  that  we  may  be  the  more  carefiil and  heedefiil about  it .  For  vnlefie 
thou  firft  knowe,  in  what  ftatc  thou  art  with  God,  and  what  his  iudgement 

lii  is  of 


Cdfjt,  OfthemAnerhorvtorece'me 

is  of  thcc :  as  tbouhaft  no  groundc  to  ftablirti  thy  faluation/o  haft  thou  alfo 
none  to  raifc  thy  rcucrcnt  feare  toward  God.But  the  ncceflity  of  this  know- 
ledge fhall  belter  appeare  by  knowledge  it  felfc. 

*  But  that  we  ftumblc  not  at  the  firil  entrie,  (  which  wc  fhoiild  doe  if  wc 
(houlde  enter  dilputation  of  a  thing  vnknowcn  )  let  vs  firft  declare  what  is 
meant  by  thefe  rpceches,Man  to  be  iuftificd  before  God  ,  To  be  iuftified  by 
faith  or  by  workes.  He  is  fayde  to  be  iuftified  afore  God,that  is  pronounced 
by  the  iudgement  of  God  both  iuft  and  accepted  for  his  owne  nghteoufnes 
fake .  For  as  wickcdncfTe  is  abhominable  before  God,  fo  a  finner  can  not 
findc  fauour  in  his  eyes,  in  refpcd  that  he  is  a  finner,  or  fo  long  as  he  is  ac- 
counted fuch  a  one .  Therefore  wherefocuer  finne  is,  there  alfo  appeareth 
the  wrath  and  vengeance  of  God  .  He  is  iuftified  that  is  not  accounted  in 
place  of  a  finner  but  of  a  iuft  man,  and  by  rcafon  thereof  he  ftandeth  faft  be- 
fore the  iudgement  feate  of  God  when  al  finners  fal.  As  if  an  innocent  be 
brought  to  be  arained  before  the  feat  of  a  righteous  iudge,when  iudgement 
is  giuen  according  to  his  innocencie,he  is  faid  to  be  iuftified  before  y  iudgcr 
fo  he  is  iuftified  before  God  thatbcing  exempt  out  of  the  number  of  finners 
hath  God  a  witnelfe  and  affirmer  of  his  rightcoufneffe  .  Therefore  after 
the  fame  manner  a  man  ftialbe  fayde  to  be  iuftified  by  workes ,  in  whofe  life 
there  is  foundc  fuch  cleanefle  and  holincfle ,  as  may  defcrue  the  teftimo- 
nie  of  rightcoufnes  before  the  throne  of  God :  or  he  that  with  the  vpright- 
nefle  of  his  workes  is  able  to  anfwere  and  fatisfie  Gods  iudgement.  Contra- 
riwife  he  ftialbe  fayde  to  be  iuftified  by  faith  that  being  excluded  from  the 
righteoufncs  of  works,  doth  by  faith  take  hold  of  the  rightcoufnes  of  ChriH: 
wherwith  when  he  is  cIothed,hc  appeareth  in  the  fight  God,not  as  a  finner, 
but  as  righteous.  So  we  fimply  cxpounde  iuftification  to  be  an  acceptation, 
whereby  God  recciuing  vs  into  fauour  takcth  vs  for  righteous .  And  we  fay 
that  the  fame  confifteth  in  forgiucncfTe  of  fins,and  imputation  of  the  rightc- 
oufnefleofChrift. 

3  For  confirmation  hereof  there  are  many  and  cuident  teftimonics  of 
Scripture.  Firft  it  can  not  be  denied,  that  this  is  the  proper  &  moft  vfcd  fig- 
nification  of  the  word.  But  becaufe  it  is  too  long  to  gather  all  the  places  and 
compare  them  together,  it  ftialbe  enough  to  put  the  readers  in  mind  of  the, 
for  tncy  may  of  thcmfelues  eafily  markc  them .  But  I  will  bring  forth  fomc, 
where  this  iuftification  that  we  rpcakeofiscxprefTely  entreated  of  by  name. 
Firft  where  Luke  fay eth  that  the  people  when  they  had  hearde  Chriftc  did 
.  iuftifie  God.  And  where  Chrift  pronounccth  that  wife  dome  is  iuftificd  by 
her  children :  he  doth  not  mcane  there ,  that  they  doe  giuc  rightcoufhefTc, 
which  alway  remaincth  perfeft  with  God,altliough  all  the  worlde  goe  about 
to  take  it  away  from  him ;  nor  in  this  place  alfo  to  make  the  doftrine  of  fal- 
uation righteous, wiiich  hath eucr that ofitfelfe  .  Butboth  thefe fpeeches 
are  as  much  m  eftcft,  as  to  giuc  to  God  and  his  doftrine  the  praife  that  they 
deferue.  Againe  when  Chaft  reprochcth  the  Pharifecs,that  they  iuftifie 
themfelucs ,  hec  doth  not  meanc  that  they  obtaine  righteoufncflc  by  well 
doing,  but  doe  vaineglorioudy  feeke  for  the  fame  of  rignteouGieflc ,  where- 
of in  deedc  they  be  voydc  .  They  that  arc  skilfull  of  the  Hebruc  tongue 
doc  better  vndcrftandc  the  fenfe  of  this  phrafe :  in  which  tongue  they  are 

not 


not  only  called  wicked  docrs,ihat  are  giltie  in  their  confciencc  of  any  wic- 
ked doing,but  alfo  they  that  come  in  danger  of  iudgcment  of  condemnati- 
on. For  when  Bcrfabe  faith  thatlhee  and  Solomon  fhalbe  wicked  doers,  (he  i.It|B«i.2f 
doeth  not  therein  acknowledge  any  offence,  but  complaineth  that  fhe  and 
her  fonne  fhalbe  put  to  (hame  ,  to  be  numbred  among  the  reprobate  and 
condcmned.Butby  thcprocefleofthc  text  it  eafily  appearcth  ,  thatthc 
fame  word  in  La  tine  alfojCannotothcrwife  be  taken  but  by  way  of  relation, 
and  not  to  fignific  any  qualiiie.  But  as  concerning  the  matter  that  wee  arc 
now  in  hand  with:  where  Paul  faith,that  the  fcripture  did  forefce,that  God  Gal.  j.8, 
iuftificth  the  Gentiles  by  faith,  what  may  a  man  vnderftande  thereby,  but  Ronn«3«*^» 
that  God  doeth  impute  rightcoufneflc  by  faith?  Againe,when  he  faith  that 
God  luitificth  the  wicked  man  that  is  of  the  faith  of  Chrift ,  what  meaning 
can  be  thereofjbut  by  the  benefice  of  faith  to  deliuer  them  from  the  dam- 
nation which  their  wickedncfle  dcferued?  And  yet  he  fpeaketh  more  plain- 
ly in  the  conclufion,when  he  cried  out  thus.  Who  fhall  accufc  Gods  eled? 
ItisGodthatiuftifieth,whofhallcondemne?ItisChrilhhatdied,yeathat  ^°"'8'iJ» 
rofe  againe,  and  nowe  maketh  interceflion  for  vs.  It  is  as  much  in  eflPed  as 
if  he  fhould  f2y,Who  fhall  accufc  them  whome  God  acquiteth  ^  who  (hall 
condemne  them  whofe  patronc  Chrift  is  and  dcfendeth  them?  To  iuftific 
therefore  is  nothing  elfe,  than  to  acqu'te  him  that  was  accufed,  from  gilti- 
nefle  as  allowing  his  innocencic.Sith  therefore  God  doth  iuftifie  vs  by  the 
interceflion  of  Chrift,  he  doeth  acquite  vs ,  not  by  allowance  of  our  owne 
innoccnciCjbut  by  imputation  of  rightcoufneflc,  that  wee  may  be  counted 
for  righteous  in  Chrift,which  arc  not  righteous  in  our  fclucs.  So  in  the  13.  A^.i  j.jS. 
Chapter  of  the  AftcSjinPaulesfcrmon:  by  him  is  forgiueneflc  offinnes 
preached  vnto  y ou,and  eucry  one  that  belecueth  i n  him  is  luftified  from  all 
thofc  thingSjfrom  which  you  could  not  be  iufnficd  in  the  lawe  of  Mofes. 
You  fee  that  after  forgiueneflc  of  finnes,iuftification  is  added  in  place  of  an 
expofition.You  fee  plainly  that  it  is  taken  for  abfolution,  you  fee  that  it  is 
takenawayfrom  thcworkcsof  thelaw,  youfcethatit  is  the  mcerebene- 
ficiaH  gift  of  Chrift,y  ou  fee  that  it  is  receiued  by  faith.  Finally ,you  fee  that 
there  is  a  fatisfaftion  fpokcn  of  where  he  fayetn  that  wee  arc  iuftified  from 
finncs  by  Chrift.So  when  it  is  faide  that  the  Publicane  came  iuftiiicd  out  of 
the  TemplcjWe  cannot  fay  that  he  obteined  righteoufnes  by  any  dcferuing  tuc.i  J.14, 
of  workes.This  therefore  is  faid,that  after  pardon  ofhis  finncs  obteined,hc 
was  counted  for  righteous  before  God.He  was  therefore  righteous,  not  by 
approuing  of  workcs ,  but  by  Gods  free  abfolution  .     Wherefore  Am- 
biofc  faicth  very  well,  that  calleth  the confeflion of  finncs  a  lawfulliu-  inPfal.iiJ, 
ftification.  Homil.io. 

4  But  to  leaucftriuing  about  the  wordc  :  Ifwelookcvpon  the  thing  it 
relfe,as  it  is  defcribed  vnto  vs,there  fhall  remaine  no  more  dout.  For  true- 
lyPauldoethexprcfTciuftificationby  the  name  of  acceptation  ,  when  he 
faith  (Ephcf.i.^f.)  we  are  appointed  vnto  adoption  by  Chrift,according  to 
the  good  pleafurc  of  God,vnto  the  praife  of  his  glorious  fauour,  wherby  he 
hath  accounted  vs  acceptable  or  in  fauour.  For  the  fame  is  meant  by  it  y  is 
faid  in  another  place,that  God  doth  freely  iuftifie.  In  the  4.  Chapter  to  the  Rom.j.  j^i 
Romanes,  he  firft  calleth  it  an  imputation  of  rightcoufneflc  ,  andfticketh  Rom.4.6. 

li  3  noc 


Olf,  tt»  Of  the  maner  horr  to  receiue 

not  to  fay  d\at  It  confifteth  in  forgiuencfle  of  finncs.  That  man(fard  hc)is 
called  of  Dauid  a  blefled  man, to  whom  God  accounteth  or  imputcih  righ- 
tcoufncflc  without  workcs,as  it  is  written;  Blcflcd  arc  they  whofe  iniquities 
are  foi  giuen,&c.Truely  he  there  doth  entrcate  not  of  one  part  of  lullifica- 
tion,but  of  all  iuftification  wholly.  And  he  teftifieth  that  Dauid  in  y  place 
makcth  a  definition  of  luftification,  when  he  pronounceth  that  they  arc 
bkffed  to  whome  is  giuen  free  forgiuencfle  of  linnes.Whcreby  appeareth  y 
this  righteoufnes  whereof  he  fpeaketh,  is  in  comparifon  fimply  fet  as  con- 
trarie  to  giiunelTc.  But  for  this  purpofc,  that  is  the  bcft  place  where  he  tea- 
cheth,  that  this  is  the  fumme  of  the  meflage  of  the  Gofpel,  that  wc  fliouldc 
be  reconciled  to  God:becaufe  it  is  his  will  to  receiue  vs  into  fauour  through 
Chriftjin  not  imputing  finnesvntovs.Letthc  readers  diligently  wcyalthc 

s.Cor«J.i8'  whole  procefl'eofihe  text.  For  by  and  by  after,  where  he  addeth  by  way  of 
expofition,  that  Chrift  which  was  without  finne  was  made  finnc  forvs,to 
cxprclfc  the  manner  of  reconcihation,  doutlcfle  he  mcancth  nothing  els  by 

J.  the  word  veconcilmg  but  inftifyin-^  .  And  that  which  he  fayeth  in  an  other 

*  *  place.ihatwe  are  made  righteous  by  the  obedience  of  Chrift,  couidc  not 
ftandtogctlier,vnleflcwc  be  accounted  righteous  before  God,  in  him,  and 
without  our  felues. 

f  But  where  as  Ofiander  hath  brought  in ,  I  wote  not  what  monftcr  of 
eflentiall  righceoufnefle,whereby,although  his  will  was  not  to  deftroy  free 
righteoufncs,yet  he  hath  wrapped  it  within  fuch  a  mift,as  darkeneth  godly 
mindes,andbcrcaueththemoftheearneft  feeling  of  the  grace  of  Chrift: 
therefore  ere  I  paflc  further  to  other  things,  it  is  worth  the  labour  to  con- 
fote  this  doting  errour.  Firft  this  fpecubtion  is  but  of  mere  &  hungi  ie  curi- 
ofitie.He  doth  in  dcedcheape  together  many  tcftimonies  of  Scripture,  to 
prouey  Chrift  is  one  with  vs,&  we  one  with  him,  which  necdcth  no  proofc: 
but  bccaufe  he  kecpeth  not  this  bond  of  vnitie,he  fnarcth  himfelfc.But  wee 
which  hold  y  we  arc  made  all  one  with  Chrift  by  the  power  of  his  Spiritc, 
may  eafily  vndo  al  his  knottes.Hc  had  conceiued  a  certain  thing  very  ncarc 
to  the  opinion  of  Manichees.to  defirc  to  conuey  the  fubftance  of  God  into 
mcn.Hereuponrifethanothcrmuentionof  his  that  Adam  was  fafhioncd 
after  the  image  of  God,bccaufe  eucn  before  the  fall  Chrift  was  ordained  y 
paterne  of  the  nature  of  man.But  becaufe  I  would  be  (hort,  I  will  tarry  vpon 
the  matter  that  I  hauc  prcfently  in  hand.He  faith  y  we  are  one  with  Chrift. 
Wc  grant.  But  we  dcnie  that  the  fubftance  of  Chiift  is  mingled  with  ours. 
Moreoucr  wee  fay  that  this  principle  jthat  Chrift  is  righteoumtfl'c  to  vs,  bc- 
caufe he  IS  an  eternal  God,the  fountaine  of  righteoufnes  and  the  very  fclfc 
righteoufnes  of  God,is  wrongfully  drawen  to  defend  his  deceits.  The  rca- 
<iers  Ihal  pardon  race,  if  I  do  now  but  touche  thefe  thinges  that  the  order  of 
teaching  requireth  to  be  differred  into  another  place.  But  although  he  ex- 
cufe  himfclfc  from  meaning  nothing  els  by  the  name  of  eflcntial  rightcouC- 
nefle,but  to  refift  this  opinion  that  wc  are  accounted  righteous  for  Chriftcs 
fake:  yet  he  plainly  exprcffcih  that  he  is  not  contented  with  tliat  righte- 
oufnes y  is  purchaced  for  vs  by  the  obedience  and  facrifice  of  Chrift,,but 
faincth  that  we  are  fubftantially  righteous  in  God,as  wel  by  fubftance  as  by 
f,  ^ualicic  poured  imo  vs  Jor  this  is  the  (caTon  why  he  To  eamcftly  aiErmeth, 

'  -       -        - ^^^^ 


that  not  onc]yChrlft,butalfo  the  father  &  the  holy  Ghoft  doc  dwell  in  vs. 
Which  although  I  grant  to  be  truc,yet  I  fay  that  he  wrongfully  wrcfteth  it. 
Forheftiouldhaucconfideredthcmannerofdwclling.thatis,  that  the  fa- 
ther &  the  holy  Ghoft  arc  in  Chrift,8f  as  the  fulneflc  of  the  Godhead  dwel- 
Jcth  in  him,fo  do  we  poflcflc  whole  God  in  him.  Therefore  all  that  he  faith 
(cucraliy  of  the  father  &  the  holy  Ghoft ,  tcndeth  to  no  other  endc  but  to 
draw  the  fimple  from  Chrift.And  then  he  thrufteth  in  a  mixture  of  fubftan- 
ccsjwhcreby  God  pouring  himfelf  into  vs,  doth  make  vs  as  it  were  a  part  of 
himfelf.  For  he  rcckeneth  it  almoft  a  matter  of  nothing,  that  it  is  wrought 
by  the  power  of  the  holy  Ghoft,y  we  growc  into  one  with  Chrift,  &  y  he  is 
ourhead&wehismembersjvnleflehis  very  fubftancc  be  mingled  with  vs. 
But  in  the  father  &  the  holy  ghoft(as  I  hauc  faid)  he  doth  more  openly  be- 
wray what  he  thinketh,eucn  this,ihat  we  be  iuftificd  not  by  the  only  grace 
ofthcMediatorj&thatrightcoulheflcisnotfimply  or  perfedly  offered  vs 
in  his  perfon,but  that  we  arc  made  partakers  of  the  righteoufnes  of  God, 
when  God  is  cflentially  made  one  with  vs. 

6  If  he  did  fay  no  more,but  that  Chrift  in  iuftifying  vs,  is  by  efl'cntiall 
conioyning  made  ours:and  thatnot  only  he  is  our  head,  in  that  he  is  man, 
but  alfo  that  the  fubftancc  of  the  diuine  nature  is  poured  into  vs:Hce  fliould 
with  Icflc  hurt  fcede  himfelf  dcintily,&  pcraducnture  (b  great  a  contention 
/hould  not  haue  bene  raifed  for  this  douting  en  or.  But  fiih  this  beginning 
is  like  a  cuttle  that  with  cafting  out  of  blacke  and  thickebloud  hidcthher 
many  tailes,we  muft  necdes  carneftly  rcfift  vnlcfle  wee  wil  wittingly  &  wil- 
lingly fuffer  that  righteoufnes  to  be  taken  from  vs,  which  oncly  bringcth  vs 
confidence  to  glory  of  faluation.For  in  all  this  difcourfe,  the  name  ofiigh- 
teoufneffc,  and  this  worde  iullifying,extendc  to  two  partes:  that  to  be  iufti- 
ficd is  not  oncly  to  be  reconciled  to  God  with  free  pardon,  but  alfo  to  bee 
made  righteous,  that  righteoufnelTc  is  not  a  free  imputation  but  a  holincs 
and  vprigbtnefl'e,  which  the  fubftancc  ofGod  remaining  in  vs  doth  breath 
intoi  vs.     Then  he  ftoutly  denicth,  that  Chrift  is  our  righteoufneflc  in  rc- 
fpedthatbccingapricfthcdidwithfatiffaftorily  pursing  finncs  appeafc 
his  father  towardevs,  but  in  refped  that  hec  is  eternafl  God  and  life.   To 
prooue  that  firft  point,  that  God  docth  iuftific  not  onelyby  forgiuing  but 
alfo  by  regcncratingjhc  asketh  whether  God  doth  leaue  them  whome  hcc 
doth  iuftific  fuch  as  they  were  by  nature,changing  nothing  of  their  vices. 
The  anfwere  hereof  is  very  cafie:  that  as  Chrift  cannot  be  torne  in  partes, 
fo  thefe  two  things  which  we  together  and  ioyntly  receiue  in  him,that  is  to 
fay  righteoufnelTe  and  fanftification,are  infcparablc.  Therefore, whomc- 
fbeuer  God  recciucth  into  fauour,  he  doeth  alfo  therewithal!  giuc  them 
thcfpiritc  of  adoption ,  by  the  power  wherof  he  newly  fafliioncth  them  af- 
ter his  image.  But  if  the  brightnes  of  the  funnc  cannot  be  feucred  from  the 
hcate  thereof,   (hall  wee  therefore  fay  that  the  earth  is  warmed  with  the 
light,and enlightened  with  the  hcate?    There  is  nothing  more  fit  for  this 
purpofcjthan  this  fimilicude.  The  funnc  with  his  hcate  gmeth  Ufe  Scfruit- 
fulncfTe  to  the  carth,with  his  bcames  he  giueth  light  and  brightncfle.  Here 
is  a  rautuall  and  vnfeparable  conioyning:  yetreafon  forbiddeth  toconucy 
CO  the  one  that  which  is  peculiar  to  the  other.    Like  abfurditic  is  in  this 

li  4  con- 


Cap.  I  / ,  Of  the  M4tier  hovf  to  re  ceiue 

conflifion  of  two  fortes  of  graccs,that  Ofiander  thruftcth  in.  Foi  bccaufe 
God  doth  iii  deede  renew  them  to  the  obferuing  of  rightcoufncllc  whomc 
he  freely  accountcth  for  righteous,  therefore  Ollandcr  confoundeth  that 
gift  of  rcgenerition  with  this  Free  acceptation,  and  offirmeth  that  they  be 
all  one  &  the  fclfcfamc  thing.  But  the  Scripture  ioyniny;  them  both  togc- 
ther,vcc  doih  diftinftly  reckcn  them,that  the  manifoldc  grace  of  God  may 
the  better  appcare  vnto  vs.For  that  faying  of  Paul  is  not  fuperfluous  ,  that 

i.Cor.i.  3 o.  Chrift  was  giuen  vs  vnto  rightcoufnes  &  fanttification.  And  whcnfocuer he 
reafoneth  to  prouc  by  the  Valuation  purchaccd  for  vs  by  the  fatherly  Ibue  of 
God, &  by  the  grace  of  Chrift.y  we  are  called  to  hohnelfc  &  cleanneflCjhec 
plainly  declareth  that  it  is  oac  thing  to  be  iuftitied.and  another  to  be  made 
«ewc  creaturcs.But  when  Oilindci  commcth  to  the  Scripture,  he  corrup- 
tcth  as  many  places  as  he  allcagcth.Where  Paul  faith  that  faith  is  accoun- 
ted for  righceoufnes  to  him  that  workcth  not,but  beleeucth  in  him  y  iufti- 
fieth  the  wicked  man,he  expoundeth  it  to  make  righteous.  With  like  raih- 

Rom  i  <s  nefl'e,he  dcoraueth  all  the  fourth  Chapter  to  the  Romanes,  &  fticketh  not 
with  like  falfe  colour  to  corrupt  that  place  which  1  euen  nowe  alleged.  Who 
/hallaccuiethcelcftsof  God?  itisGodthat  iuftifieth  ;  where  it  is  plaine 
that  he  fpeakcth  (imply  of  giltineflc  and  acquiting,  and  the  meaning  of  the 
Apoftlc  hangeth  vpon  a  comparing  of  contraries.  Therefore  Ofiander  is 
founde  too  fond  a  babbler,  as  well  in  that  reafon  as  in  alleging  the  tcftimo- 
nics  of  Scripture  .  And  no  more  rightly  doeth  he  fpcake  of  the  name  of 
rightcournc{le,in  faying  that  faith  was  accounted  to  Abraham  for  rightc- 
oufneircjafccr  that  embracing  Chrift  (which  is  the  rightcoufnefle  of  God 
and  God  him  felfe)  he  excelled  in  fi^ngular  vertues,whereby  appcareth  that 
of  two  whole  places  he  hath  wrongfully  made  one  corrupt  place.  For  the 
righteoufnefle  that  is  there  mentioned,  pertaineth  not  to  the  whole  coiirfc 
of  his  calling :  but  rather  the  holy  Ghoft  tcftifieth,  that  although  the  ver- 
mes of  Abraham  were  Angularly  cxcellcnt,and  that  with  long  continuance 
he  at  length  had  encrcafcd  them:yct  he  did  no  other  way  plcafe  God,  but 
by  this,that  he  rcceiucd  by  faith  the  grace  offered  in  the  promifc.  Where- 
vpon  followcth,that  in  iuftification  there  is  no  place  for  works,as  Paul  very- 
veil  affirmeih. 

7  As  for  this  that  Ofiander  obicifleth,  that  the  power  of  iuftif^'ing  is 
notinfaithofitfclfc, butinrefpeft  that  it  rcceiueth  Chrift,  I  willingly 
grant  it.For  if  faith  did  iuftifieof  it  fcIfe,or  by  inwardc  force,  as  they  call  it 
and  as  it  is  alway  feeble  and  vnperfed-jit  could  not  work  iuftification  but  in 
partjfo  lliould  the  iuftification  be  maimedjthat  fhould  giue  vs  but  a  piece  of 
(aluation.As  for  vs,wc  imagine  no  fuch  thing,b;/t  in  proper  fpeaking  do  fay 
that  God  onely  iuftificth:and  then  we  giue  the  fame  to  Chrift,  beraufc  he 
was  giuen  vs  vnto  righteoufnefterand  faith  we  compare  as  it  were  to  a  vcf- 
fel.  For  except  we  camecmptie  with  open  mouth  of  our  foulc  to  craue  the 
grace  of  Chrift.we  cannot  be  able  to  rcceiuc  Chrift.  Whcrcvpon  wc  gather 
that  we  do  not  take  from  Chrift  the  power  of  iuftifying,  when  wee  tcachc 
that  he  is  firftrccciuedby  faith,  before  that  his  nghteoufncfte  be  receiued. 
But  yet  I  doc  not  admit  the  crooked  figures  of  this  Sophiftcr,  when  he 
laycih  that  faith  is  Chrift:  as  if  an  carchcft  pot  were  a  ticafurc,  bccaufe 

gold 


thegYAceofChrif^,  Lth,^,  ^^n 

gold  is  hidden  in  it.For  the  reafon  is  not  vnlike,but  that  faith  although  it  be 
by  it  felfe  of  no  worthincflc  or  price,  may  iuftifie  vs  in  bringing  Chrift ,  as  a 
pot  hill  of  money  makcth  a  man  rich.  Therfore  I  fay  that  faith,  which  is  on- 
ly the  inftruoicnt  to  rccciiicrightcoufnefl"e,is  vnfitly  mingled  with  Chrifte, 
which  is  the  material  caufe  and  both  author  and  minifter  of  fo  great  a  bene- 
fit.  Now  is  this  doubt  alfo  diflblued.  How  this  worde  Faith  ought  to  be  vn- 
derftanded  when  we  entreate  of iuftification. 

■  8     In  the  receiuing  of  Chrift  he  gocth  further :  for  he  faycth,that  the  in- 
warde  worde  is  receiucd  by  the  miniftration  of  the  outwardc  worde ,  there- 
by to  dr.nvc  vs  from  the  priefthoode  of  Chrift  and  the  pcrfon  of  the  Mtdia- 
tourtohisoutwaideGodhcade.    Asforvs,  we  deuidc  not  Chrift,  but  wee 
fay  that  he  is  the  fame  eternall  worde  of  God ,  which  reconciling  vs  to  God 
in  his  flcfti,  gaue  vs  righrcoufncfle :  and  we  confeffe  that  othcrwife  he  could 
not  haue  fulfilled  the  office  of  Mediatour ,  and  purchafcd  vs  rightecufnefie, 
vnlcfle  he  had  beene  eternall  God .     But  this  is  Ofianders  dodrine ,  where 
as  Chrift  is  both  God  and  man,  that  he  was  made  rightcoufhcife  to  vs ,  in 
refpert  of  his  nature  of  Godheade,  and  not  of  manhoode .     But  if  this  pro- 
perly belong  to  theGodheade,thenitfliallnotbc  pecuharto  Chrifte,  but 
common  with  the  father  and  the  hoIyGhoft,  for  as  much  as  there  is  not 
one  righteoufncffe  of  the  one,  and  an  other  of  the  other .     Moreouer  that 
which  was  naturally  from  eternitie,  could  not  be  conucnicnrly  faydc  to  be 
made  to  vs.  But  although  we  graunt  this,that  God  was  maderighteoufne/Te 
for  vs:  how  ftiall  it  agree  that  that  which  is  fet  bctweene,  is  madeof  G  O  D:* 
Truly  that  properly  belongeth  to  the  perfon  of  the  Mediatonwhich  though 
he  containe  in  himfelfe  the  nature  of  Godheade,yet  here  he  is  fpecially  fig- 
nified  by  his  proper  title,  by  which  he  is  feuerally  difcerned  from  the  father 
and  the  holy  Ghoft  .      But  he  fooliftily  triumpheth  in  that  one  worde  of 
Hieremie, where  he  promifeth  that  the'Lorde  lehoua  ftialbcour  rightc- 
oufneflfe ,  but  out  of  that  hee  ftiall  gather  nothing ,  but  that  Chrift  v/hich  is  ^*''' '  5". 
righteoufneffe,  is  God  openly  ftiewed  in  the  fleftie .     In  an  other  place  wee 
haue  rehcaifed  out  ofPaulsfermon,  that  GOD  purchafed  to  himfelfe  the  Aa.jo.28, 
Church  with  his  bloudc,  if  any  man  gather  thcreupon,that  the  bloud  vvher- 
with  finnes  were  purged  was  diuine,andof  the  nature  of  Godhead,who  can 
abide  fo  foule  an  errour?  But  Ofiander  thinketh  that  with  this  fo  chi!di/he  a 
cauillation  he  hath  gotten  all  thinges  ,  he  fwelleth,  he  Icapeth  for  joy ,  and 
ftuftcth  many  leaucs  fijU  with  his  biggc  wordes :  when  yet  there  is  a  plainc 
and  ready  folution  for  it  in  faying  that  the  worde  lehoua  in  deede  when 
heismadctheiffueofDauidfhallbe  the  righteoufneffe  of  the  godly :  But 
Efaie  teacheth  in  what  fenfe ,  faying ;  My  iuftferuantlhall  with  knowledge  ira  r,  . 
of  himfelfe  iuftifie -many  .     Lettc  vs  note  that  the  father  fpcaketh  :  that      '         * 
he  giueth  to  the  fonne  the  offiee  ofiuftifying :  hcaddeth  a  cau(e,for  that  he 
is  iuft,  and  fetteth  the  manner  or  meane  as  they  call  it  in  the  dodrine  wher- 
by  Chrifte  is  knowen .     For  it  is  a  more  commodious  expofition  to  take 
this  worde  Dd4^  knowledge  pafliuely  ^      Hereupon  1  gather  firfte  that 
Chrift  was  made  righteoufneffe  when  he  did  put  on  the  fonr  e  of  a  fcruant: 
fecondcly  that  he  did  iuftifie  vs  in  rcfpeft  that  hee  Hk  wed  himfelfe  obedi- 
ent to  liis  father :  and  that  therefore  he  docth  not  this  for  vs  according  to 

li  5,  his 


Ci^»  1 1  •  Of  the  M4»er  how  to  rece'me 

bis  nature  of  Godhead,  but  according  to  the  office  of  difpenfation  commit- 
ted vnio  him.  For  although  God  alone  is  the  fountaine  of  rightcoufnes^nd 
we  be  made  righteous  by  no  other  meanes  but  by  the  partakmg  of  him:  yet 
bccaufc  we  arc  by  vnhappy  difagrecment  cftranged  from  his  righteoufneflc, 
we  muftneedcs  come  downe  to  this  lower  remedy ,  that  Chrift  may  iuftific 
vs  with  the  force  of  his  death  and  refurredion. 
9     If  he  obied  that  this  is  a  workc  of  fuch  exccllencic ,  that  it  is  abouc  the 
nanirc  of  man,  and  therefore  can  not  be  afcribed  but  to  the  nature  of  God, 
the  Hrft  1  grant:  but  in  the  fcconde  I  fay  that  he  is  vnwifely  deceiucd .    For 
although  Chrift  could  neither  clcnfc  our  foules  with  his  bloud ,  nor  appeafc 
his  father  with  his  facrificc,  nor  acquire  vs  from  giltineffe ,  nor  do  the  office 
ofa  prieft, vnleffe  he  had  beene  true  God,becaiife  the  ftrength  of  the  flcfiic 
had  becne  too  weake  for  fo  great  a  burden;  yetitiscertainethat  he  perfor- 
med all  thefe  thingcs  according  to  his  nature  of  manhoodc .  For  if  it  be  dc- 
Rom. 5.1 9,    iT^anded  howe  wc  be  iuftificd,  Paul  anfwereth,  by  y  obedience  of  Chrift.But 
did  he  any  otherwife  obey  than  by  taking  vpon  him  the  /hape  ofa  feruaunt? 
whereupon  wc  gather  that  righteoufneflc  was  giuen  vs  in  his  flefli .  Likewifc 
in  the  other  wordes(which  1  maruell  that  Ofiander  is  not  affiamed  to  allege 
fo  often)hc  appointeth  the  fountaine  of  righteoufnes  no  where  els  but  in  the 
fleHi  of  Chrift .  Him  that  knewe  no  finne  he  made  finne  for  vs,that  we  might 
be  the  righteoufneflc  of  God  in  him .  Ofiandcr  with  full  mouth  aduaunccth 
the  righteoufnes  of  God,  and  triumpheth  as  though  he  had  proued  that  it  is 
his  imaeinatiuc  Ghoft  of  effcntiall  righteoulhefle:  when  the  wordes  foimdc 
farrc  otherwife,  that  wc  be  righteous  by  the  clenfing  made  by  Chrift .  Very 
young  beginners  ffiouldnot  haue  beene  ignorant  that  the  righteoufnefle  of 
lohn.  I  o.      ^^^  *^  taken  for  the  righteoufnefle  that  God  allowcth.as  in  lohn,  where  the 
glorie  of  God  is  compared  with  the  glory  of  men .     I  knowe  that  fometimc 
it  is  called  the  righteoufnefle  of  God,  whereof  God  is  the  author  and  which 
God  giucth  vs :  but  though  I  fay  nothing ,  the  readers  that  haue  their  found 
wit  do  perceiue  that  nothing  els  is  meant  in  this  place  but  that  we  ftand  vp- 
right  before  the  iudgmeni  leate  of  God,  being  vpholden  by  the  clenfing  (a- 
crifice  of  Chriftes  death .  And  there  is  not  fo  great  importance  in  the  worde, 
fo  that  Ofiandcr  do  agree  with  vs  in  this  point  that  we  are  iuftified  in  Chrift, 
in  this  refped  that  he  was  made  a  propiciatoric  facrifice  for  vs  ,  which  can 
not  agree  with  his  nature  of  Godhcade.     After  which  forte  ,whenChriftc 
mcanethto  fealcthe  righteoufneflc  and  faluation  that  he  hath  brought  vs, 
he  fettcth  before  vs  an  allured  pledge  thereof  in  his  flcftic  .     Hee  doeth  in 
deede  call  himlelfe  the  Imcly  bread, but  exprcffing  the  manner  here,  he  ad- 
deth  that  his  flcfli  is  verily  meate,  and  his  bloud  is  verily  drinke  .    Which 
mancr  of  teaching  is  feene  in  the  (acramentes,  which  although  they  direftc 
our  faith  to  whole  Chrift,  and  not  to  halfc  Chrift ,  yet  they  do  there  with  all 
teach  that  the  matter  of  righteoufnefle  and  faluation  remaineth  in  his  flcflj : 
Not  in  that  that  hee  is  onely  man ,  hee  either  iuftifieth  or  quickneth  of 
himfelfe,  butbecaufeitpleafed  G  O  D  to  fhewc  openly  in  the  mcdiatour 
that  which  was  hidden  and  incomprehenfiblc  in  him  fclfc.  Wherupon  I  am 
wont  to  fay,  that  Chrift  is  as  it  were  a  fountaine  fct  open  for  vs,out  of  which 

we 


It  he  grace  of  Chri ft,  Lih.j,  241 

wc  may  drawc  that  which  otherwife  fliould  without  fruice  lie  hidden  in  that 
clofc  and  deepc  fpring  that  rifeth  vp  vnto  vs  in  the  perfbn  of  the  mediatour. 
In  this  manner  and  meaning,  I  doc  not  denic  that  Chrillasheis  God  and 
man  doth  iuftifie  vs,  and  that  this  is  alfo  the  worke  of  the  father  and  the  ho- 
ly Gho  ft  as  well  as  his.  Finally,  that  the  rightcoufneflc  whereof Chrift  ma- 
keth  vs  partakers,  in  the  eternal]  rightcoufneflc  of  the  etemall  God,  fo  that 
he  yelde  to  the  fure  and  plaine  reafons  that  I  hauc  alleged. 

10  Nowc  that  he  (houlde  not  with  his  cauiUations  decciue  the  vnskil- 
fUl,  I  graunt  that  we  want  this  incomparable  bencfite,  till  Chrifl  bee  made 
ours.  Therefore  we  (tt  that  conioy  ning  of  the  heade  and  the  members ,  the 
dwelling  of  Chrift  in  our  hearts,  and  that  myftical  vnion,in  the  hieft  degree: 
that  Chrift  being  made  ours,  may  make  vs  partakers  of  the  gifts  wherewith 
he  is  endued.  Therefore  wee  doe  not  beholdc  him  a  farre  oft'out  of  our  fel- 
ues,  that  righteoufnes  may  be  imputed  vnto  vs,but  becaufe  wee  haue  put  on 
him,&  are  graffedinto  his  body :finally  becaufe  he  hath  vouclifaued  to  make 
vs  one  with  him, therefore  we  gbric  that  we  haue  a  fellowftiip  of  rightcouf- 
neflc with  him.  SoisOfianders  flaunderous  cauillation  confuted,  where  he 
faith  that  wc  count  faith  rightcoufneflc,  as  though  wee  fpoiled  Chrift  of  his 
right.when  we  fay  thai  we  come  by  faith  cmptic  to  him.to  giuc  roumc  to  his 
grace,  that  he  onely  may  fill  vs.But  Ofiandcr  r  efufing  this  fpirituall  conioy- 
ningjcnforccth  a  groife  minghng  with  the  faithfiill,  and  therefore  he  odi- 
oufly  callcth  all  them  Zuingltans  thatfubfcribe  not  to  his  fantafticall  errour, 
concerning  cflcntiall  righteoufnes  r  becaufe  they  do  not  thinkethat  Chrift 
is  fubftantially  eaten  in  the  Lordcs  fupper.  As  for  me,I  count  it  a  great  glc- 
ric  to  be  fo  rcproched  of  a  proude  man  and  giuen  to  his  owne  errors .  Albeit 
he  touched  not  me  onely,  but  alfo  other  writers  well  knowen  to  the  world, 
whome  he  oughcto  haue  modeftly  reuerenccd  .  It  mooueth  me  nothing,, 
which  meddle  not  with  mine  owe  priuate  caufe  :  &fo  much  tlic  mote  fyn- 
ccrcly  I  handle  this  eaufe»bcing  free  from  all  corrupt  aftedion.  Where  as 
therefore  he  foimportunatley  requircth  ellentiall  righccoufncire ,  and  the 
cflcntiall  dwellmg  of  Chrift  in  vs,  it  tcndeth  to  this  end:  Firft  y  God  fliould 
with  a  grolfe  mixture  poure  himfelfe  into  vs,  as  he  faineth  a  flcftily  eating 
of  Chrift  in  the  fupper :  fecondly  that  God  fliould  breath  his  righteoufneile 
intOvs,  whereby  we  may  be  really  righteons  with  him:  for  byhisopinion, 
this  rightcoufneflc  isaswellGodhimfelfe,  as  the  goodncflcor  holincfle,. 
orparcneflcofGod.  Iwillnotfpcndemuchbbourinwiping  away  the  tc- 
ftimonies  that  he  bringeth,  which  he  wrongfully  wrefteth  from  the  heauen- 
Jy  life  to  this  prefent  ftaie.Through Chrift  (faith  Peter)  are  giuenvsy  pre-  p 
tious  and  moft  great  promifes,that  we  fliould  be  made  partakers  of  the  na^ 
ture  of  God ;  As  though  wc  were  nowe  fuch  as  the  Gofpelproaufed  that  wc 
fliallbe  at  the  laft  commingofChrift:yea  John  tellcth  vs.that  we  fhall  then 
fee  God  as  he  is ,  becaufe  we  fhalbe  hke  vnto  him.  Onely  I  thought  good  to  '•Iohn»  j  ,t 
giuc  a  fmall  taft  to  the  readers,  that  I  doe  of  purpofe  pafle  ouer  thefe  trifles: 
not  for  that  it  is  hard  to  confiitc  them,  but  becaufe  I  will  notbc  tedious  ina 
fuperfluous  worke. 

II  But  in  the  feconde  point  lurketh  more  poifon,  where  he  tcachethy  wc 
arc  rigliceous  together  with  God,!  think  i  hauc  already  fulficwntly  proued, 

that 


C4fl.  tj ,  Of  the  maner  how  to  reeeiue 

that  although  this  doftrine  were  not  fo  peftilcnt,  yet  bccaufe  it  Is  coldc  and 
fruitclcirc,and  of  it  fclfc  fo  vainc  that  it  mclteih  away ,  it  ought  worthjhc  to 
bcc  vnfauoric  to  foundc  and  godly  Readers.  But  this  is  an  vntollcrable  wic- 
kcdneflcjvnderprctenfc  of  double  rightcoufnefl'c,  to  enfeeble  the  earneft 
afluraunce  of  faluaiion ,  and  to  carie  vs  abouc  the  cloudes,  that  wc  ftiouldc 
not  embrace  by  faith  the  grace  of  propiciation,&calI  vpon  God  with  qu i- 
et  miiides,  Ofiandcr  fcorneth  them,  that  teach  that  this  wordc  luftifying 
is  a  lawc  tcrmc :  becaufe ,  we  muft  bee  righteous  indcede.  And  he  abhorreth 
nothincT  more  than  to  fay ,  that  we  be  iuftificd  by  free  imputation.  But,  if 
God  do  not  iuftifie  vs  by  acquiting  and  pardoning,what  mcaneth  that  fay- 

xCor.5.  i<j.  ingofPaul.God  was  mChrift  reconciling  the  worldc  to  himfelfc,  not  im- 
puting to  men  their  finnes?  For,  him  that  had  done  no{innc,hc  made  finns 
for  vs,  that  hee  mightbee  the  rightcouGicifc  of  God  in  him.  Firft  I  winnc 
thus  much,  that  they  be  iudged  righteous  that  be  reconciled  to  God.  The 
mancr  howe  is  declared,  for  that  God  iultificth  by  forgiuing:  as  in  another 
place  luftification  is  fct  as  contrarie  to  accufation,  which  comparing  of  the 
as  contraries,  doeth  clcarely  ihew  that  it  is  a  phrafc  borrowed  from  the  vfc 
ofthclawc.  Andtheieisnomanbeingbutmcanelypraftifedin  theHc- 
brcwc  tongue,  if  hcc  haue  a  fober  braine,  that  is  ignoraunt  that  this  phrafc 
came  from  thence ,  and  wherevnto  it  tendeth,and  what  it  mcaneth.  Nowc 

Rom. 4,  7.  ^hg,.j;  p-mi fjjjh  that  Dauid  dcfcnbed  the  righteoufncfle  without  workcs, 
^•^  *■'*  in  thefe  wordes,  BJelfed  are  thofc  whofe  finnes  arc  forgiuen :  Let  Ofiander 
aunfwerc  nic  whether  this  be  a  full  definition  or  but  halfe  a  one.Truly  Paul 
bringethnotinthcProphetcforawitneffc,asthoughhe  taught  that  for- 
giuencfle  of  finnes  is  but  a  part  of  rightcoufneflc,  or  a  thing  that  ioyneth 
with  other  to  the  iuftifying  of  man :  But  he  includeth  whole  righteoufiieflc 
in  free  forgiuenefle,  pronouncing  the  man  blefled ,  whofe  finnes  are  couc- 
red,  towhomcGodhathforgmen  iniquities,  andtowhomc  hee  imputcth 
no  tranfgrcfl'ions.  He  doth  mcafure  and  ludgc  fuch  a  mans  felicitie  therby, 
bccaufe  hee  is  not  this  way  righteous  indeed,  but  by  imputation.  Ofiander 
taketh  exception  and  faith,  that  this  flioulde  bee  flaundcrous  to  God,  and 
contrarie  to  his  nature,  if  he  fhouldc  iuftifie  them  that  indeed  remainc  ftill 
wicked  .Kutwee  mult  remember,  asl  haue  already  faide,that  the  grace  of 
iuftifying  is  not  fcu'ered  fro  regeneration  although  they  be  fcucrall  things. 
Butbccaufcitismorcthanfufficicntlyknowen  by  experience,  that  there 
abide  aUvayes  in  the  righteous  fome  remnantes  of  finne,  it  muft  necdcs  bee 
that  they  be  farrc  otherwifc  iuftified  than  they  bcc  reformed  into  ncwcncs 
of  life.  For  this  latter  point  of  reformation ,  God  fobcginnethin  his  eleft, 
and  throughout  the  whole  courfe  of  their  life,by  litle  and  litlc,&  fomctime 
flowiy  procecdeth  in  it,  that  they  be  alway  before  his  fcatc  in  daungcr  of  y 
iudgcmet  of  dcath.But  he  iiiftificth  them  not  by  partniealcbut  fo  that  they 
may  freely,  as  clothed  with  the  purcncfte  of  Chrirt,appcare  in  hcauen.For 
no  portion  of  righteoufncfle  coiildc  appcafe  our  confcicnccs,  till  they  be  fa- 
tisfied  that  God  is  ftillypleafcd  with  vs  ,  bccaufe  wee  bcc  righteous  in  his 
fight  without  exception.  Whcrcvppon  followcth.thatthcdoftrincofiufti- 
fication  is  mifturncd,yea  ouerturned  from  the  veric  foundation,whcn  dou- 
ting  is  caft  into  mens  mindcs,  when  the  affiance  of  faluation  is  (hakcHj 

when 


The  grace  of  Chrift,  tih.3,     ^  242 

when  the  free  and  dreedelefic  inuocation  is  hindered ,  yea  when  quiet  and 
tranquillitiewithfpirituall  joy  isnotftabliftied.  WhcruponPaulgathereth  caia/nJ-. 
an  argument  by  contraries  ,to  prouc,  that  the  inheritanc  e  is  not  by  the  lawc. 
For  by  this  mcane  faith  ftioulde  be  made  voydc ,  which  if  it  haue  refpeft  to 
workcs,  is  ouerthrowen ,  bccaufe  none  of  the  moft  holy  ihall  therein  finde 
whereupon  to  truft  .  This  difference  ofiuftifying  and  regenerating  (which 
two  thinges  Ofiandcr  confounding  together,calIeth  two  fortes  of  righte- 
oufnc{re)is  very  well  exprclfed  by  Paul :  For  fpeaking  of  his  reall  righteouf- 
nes  in  deede ,  or  of  the  vprightncs  wherewith  he  was  endued  (  which  Ofian- 
dcr nameth  effentiall  righteoufnes)he  lamentably  cryeth  out :  Wretch  that  ^^^  ^ 
I  am:  who  fhal  deliuer  mc  fro  the  body  of  this  death?  But  fleeing  to  the  righ- 
teoufncs  which  is  grounded  vpon  the  oncly  mercy  of  God,  he  glorioufly  tri- 
umphethouerbothlife, death, rcproches, hunger, fwordc,  and  all  aduer- 
fitics.  Whofhnllaccufe  theeleftesofGodwhomhciuftificth?ForIam  Rom.S.jj. 
furely  perfwaded  ,  that  nothinc  fhall  feuer  vs  from  his  loue  in  Chrift.  He 
plainly  publifhcth,that  he  hath  the  rightcoufnes  which  alone  fully  fufficeth 
to  faluation  before  God,fo  that  the  wretched  bondage  which  he  knowing  to 
be  in  himfelfe,  did  a  litle  before  bewaile  his  eftate ,  may  not  minifli  nor  any 
way  hinder  his  boldnes  to  glory .  This  diuerfity  is  fufficiemly  knowen ,  &  fo 
familiar  to  all  the  holy  ones,  that  grone  vnder  theburden  of  iniquities,  and 
yet  with  viftorious  confidence,do  mount  vp  aboueal  feares.  As  for  this  that 
Ofiandcr  obiedeth,that  it  difagrceth  with  the  nature  of  Godjit  falleth  vpon 
himfelfe .  For  although  he  clotheth  the  holy  ones  with  a  double  rightcouf- 
nes as  it  were  with  a  furred  garment,  yet  he  is  compelled  to  confefic  y  with- 
out forgiuenefTe  of  finnes  they  neuer  plcafed  God  .  If  that  be  true,  then  at 
leafl  let  him  graunt,  that  they  wliich  are  not  righteous  in  deede,are  accoun- 
ted righteous  according  to  the  appointed  proportion  of  imputation,  as  they 
callit .  But  how  farre  (hall  a  finner  extende  this  free  acceptation  thacis 
put  in  place  ofrighteoufnes?  fhall  he  meafure  it  by  y  pound  or  by  the  ounce? 
Truly  he  fliall  hang  doutfull  and  wauering  to  this  fide  and  that  fide,  becaufe 
he  may  not  take  vnto  him  fo  much  righteourneflfc  as  fhalbe  neceffjrie  to  fta- 
blifh  confidence .  It  is  happy  that  he  that  would  binde  God  to  a  la  we ,  is  not 
iudge  of  this  caufe.  But  this  fhall  flande  ftedfafl,  that  thou  mayefl  be  lufli- 
ficd  in  thy  fayinges  and  ouercome  when  thou  art  iudged.But  how  great  pre-  Pfa^j  i.tf, 
fumptionisit  tocondemnc  the  chiefe  iudge  when  he  freely  acquiteth  ,  that 
this  aunfwcarc  may  not  be  in  force,!  willhaue  mercy  vpon  whom  I  wil  haue 
mercy .  And  yet  the  interccfTion  of  Mofcs  which  God  did  put  to  filcncc  with  Exo.ji.io 
this  faying,  tended  not  to  this  ende  that  he  fhould  fpare  none ,  but  that  hee 
fhouldacquite  altogether,  taking  away  their  condemnation  although  they 
were  gilty  of  ofFenfc  .  Aud  we  do  fay  that  they  which  were  lofl  haue  their 
finnes  buried  and  fo  are  iuftified  before  God :  becaufe  ,as  God  hateth  fin ,  fo 
he  can  loue  none  but  them  whom  he  iuftifieth .  But  this  is  a  mnruellous  ma- 
ncr  ofiuftifying ,  that  they  being  couered  with  the  righrcoufnefTe  of  C^irifl 
ftande  not  in  feare  of  the  iudgemcnt  which  they  haue  deferued ,  and  when 
they  worthily  condemn  themfelucs  arc  accounted  righteous  without  theni- 
felues. 
II    Butthe  readers  arcco  be  warned ,  that  they  take  good  hecde  to  the 

niyftery 


Cap,  t  r .  Oft  he  matter  horc  to  receiue 

myftcric  which  hcbraggcth  that  he  will  not  hide  from  them.  For  after  that 
he  hath  long  and  largely  trauailcd  to  prouc  that  wee  doc  not  obtainc  fauour 
with  God  by  the  only  imputation  of  the  righteoufncs  of  Chrift,  becaufe  this 
fliould  be  impoffible  for  him  to  count  them  for  righteous  that  are  not  righ- 
teous, (Ivfehis  owne  wordcs)  at  length  hee  conclude th  that  Chiift  was 
giucn  vs  vnto  righteoufneffe ,  not  in  refpcft  of  his  nature  of  manhoode  but 
of  his  nature  of  Godhcadc  :  and  that  although  this  rightcoufncfle  cannot 
be  founde  but  in  the  perfon  of  the  Mcdiatour,yct  it  is  the  righteoufneffe  not 
ofmanbutofGod,hedoth  nowebindevphis  rope  made  of  two  righteouf- 
nelfes,  but  he  plainely  takcth  away  the  office  of  luftifying  from  Chnftcs  na- 
ture of  manhoode  .  But  it  is  good  to  fee  howc  he  difagreeth  .  It  is  favdc 
in  the  fame  place,  that  Chrift  was  made  vnto  wifedome,  which  belongetn  to 
nonebuttothectcrnallwordc  .  Therefore  Chrift  inthat  he  is  man  is  not 

_  .  wifedome.  I  anfwere  that  the  oncly  begotten  fonne  of  God  was  in  deedc  his 

°  '  '''  etcrna]lwifedome,butinPauIcswrytings  thatnamcisgiuenhimindiuerfc 
wife,  becaufe  all  the  treafures  of  wifedome  and  knowledge  arclaydc  vpin 
him  .  That  therefore  which  he  had  with  his  fatherjhe  difclofed  vnto  vs;  and 
fo  that  which  Paul  fiith  is  not  referred  vnto  the  eflence  of  the  fonne  of  God, 
but  to  our  vfe ,  and  is  rightly  applied  to  C  hriftes  naturc-of  manhoode :  be- 
caufe although  he  ftiincd  a  light  in  dirkenes,before  that  he  did  put  on  flefti, 
yet  it  was  a  hidden  light  til  the  fame  Chrift  came  forth  in  the  nature  of  man, 

lohnS.ij,  thefhining  funnc  of  righteoufnefle ,  which  therefore  calleth  himfelfc  the 
hght  of  the  worlde.  Alfo  it  is  fooliftily  obiedcd  of  him,  that  the  power  of  lu- 
ftifying  is  fan  e  aboue  both  Angels  and  men:  forafmuch  as  this  hangeth  not 
vpon  the  worthinelfe  of  any  creature ,  but  vpon  the  ordinance  of  God .  If 
Angels  will  take  vpon  them  to  fatisfie  God,  they  can  nothing  preuaile ,  be- 
caufe  they  are  not  appointed  thereunto  .  But  this  fingularly  belonged  to 
J  •  ]•!  j'  Chrift  being  man,  which  was  made  fubiccl  to  the  law,  to  redeem  vs  from  the 
curfc  of  the  lawe.  Alfo  he  doth  fclaundcroufly  cauill ,  that  they  which  denie 
that  Chrift  is  our  righteoufnefle  according  to  his  nature  of  Godheade ,  doe 
leaue  but  one  part  of  Chrift,and(which  is  worfe  )do  make  two  gods,becaufe 
although  they  confefle,  that  God  dwellcth  in  vs,  yet  they  fay  again  that  we 
are  not  righteous  by  the  rightcoufiies  of  God.  For  although  we  call  Chrift 
the  author  of  life ,  in  rcfpcd  that  he  fufFcred  death  to  deftroy  him  that  had 
the  power  of  dcath,we  do  not  by  &  by  take  away  y  honor  from  whole  Chrift 

Heb,  X.14,  as  jic  was  openly  /hewed  God  in  y  flcfh  ,but  we  only  make  a  diftinftion  how 
the  righteoufncs  of  God  is  conueied  vnto  vs,that  we  may  enioy  it.  In  which 
point  Ofiander  hath  too  fowly  erred.  Neither  do  we  deny  that  that  which  is 
openly  giucn  vs  m  Chrift,procedcth  from  the  fccret  grace  &  power  of  God: 
and  wc  ftriue  not  againft  this,that  the  righteoufnefle  which  Chrift  giucth  vs 
istherighteoulncflcof  GodthatproceedethfromGod  :  but  we  holdethis 
ftedfaftly,  that  we  hauc  righteoufnefle  and  life  in  the  death  &  rtfiirreftion  of 
Chrift.I  oucrpafle  that  heaping  together  of  places  whereof  he  may  wel  be  a- 
fhamed,  wherewith  he  hath  tedioufly  combred  the  readers  without  choife 
and  without  common  reafon,to  proue  that  whercfoeuer  is  made  mention  of 
righteoufncs,  there  oucht  to  be  vnd  erftandcd  thi  s  eflcntiall  righteoufnefle. 
As  where  Dauid  calleth  vpon  the  righteoufncs  oiCod  to  heipe  him:whcrc- 

as 


The  grace  of Chrijf,  Lth.s,  i^j 

as  hee  doeth  in  fame  aboue  a  hundred  times/Ofiander  fticketh  not  to  cor- 
rupt fo  many  fentenccs.  And  nothing  ftrongerische  other  obieftion.y  that 
is  properly  andrightly  called  righteoiifncflc,  whereby  webc  mooucd  to  do 
rightly,but  that  God  onely  worketh  in  vs  both  to  will  and  to  pcrforme .  For 
wedoealfonotdenie,butthatGodreformethvs  with  his  fpiritcvnto  ho-  , 
lineflcofhfeandrightcoufnefTe:  but  we  muftfirft  fee  whether  hcc  doc  thjs  '^''J* 
by  him  fclfc  &  immediatly,orby  the  hand  of  his  fonne.with  whom  he  hath 
left  aly  fulnclle  of  his  holy  fpirir,  that  with  his  abundant  Itoie  he  fliould  fup- 
plie  the  neede  of  his  mcmbcrs.Morcouer  although  rightcoufnelle  come  vn- 
tovsoutofthcfecrctc  fountaine  of  the  godheade  ,yetitfollowethnotthat 
Chrirt  which  fantftifiedhimfelfe  in  the  flcrtie  for  our  fakes,  was  righreouf- 
nelTc  vnto  vs  according  to  his  nature  of  godhead.  No  Idle  fonde  i  s  y  which 
he  faith ,  that  Chrift  himfelfe  was  righteous  by  the  rightcoufneile  of  God.  '7-»J« 

Becaufe  vnleile  the  wil  of  his  father  had  mooued  him, he  could  not  himfcIFe 
hauc  fatisficd  the  office  comitted  vnto  him. For  though  we  haue  in  another 
place  faide,  that  all  the  deferuinges  of  Chrift  himfelfe  do  proceedc  from  the 
mere  good  will  ofGod,  yet  that  maketh  nothing  to  that  fantafticall  thing 
wherwithOfiandcrbewitchcthboth  his  owne&fimple  mens  eyes, For  who 
would  fuffer  a  man  to  gather  this  conclufion,  y  becaufe  God  is  the  fountain 
&  beginning  of  our  righteoufnes,  therfore  we  be  cH'entially  righteous,and  y 
cflenceofGods  righteoufncfle dwelL'thin  vi>In  redcemingy  Church(faith 
Efay)  God  did  put  on  his  righteoufnes  as  a  harnefle ;  but  did  hee  fo  to  fpoilc 
Chrift  of  his  armure  which  he  had  giucn  him,  to  make  him  to  be  no  perfeA     ^'J^''  7' 
redeemer?But  the  Prophetmeantnothingelic  but  that  God  borowcd  no- 
thing out  of  himfelfe,  nor  was  holpen  by  any  aide  to  redceaie  vs.     Which 
thing  Paul  briefly  cxprefled  in  other  wordes,  faying  that  he  gaue  vsfaluati-  Rom.  j.ji. 
on  to  the  fhewing  of  his  righteoufnes .  But  this  doth  not  ouerthrowy  which 
he  teacheth  in  another  place,  that  we  are  righteous  by  the  obedience  of  one 
man.      Finally  whofoeuerwrappethvp  a  double  righteoufnes,  that  poore  o 
foules  maynotrertinthemeereonlymercieofGodjhcdothinamockerie  ^* 

crownc  Chrift  with  thornes  . 

1 3  But  for  afmuch  as  a  great  part  of  men,  imagineth  righteoufneffe  to 
bee  made  of  faith  and  workes,Iet  vs  lirft  fticwe  this  a]fo,that  the  righteouf- 
nes of  faith  and  workes  doe  fo  differ,  that  when  the  one  is  ftablifhcd,  the  o- 
thcrmuftneedesbeouerthrowen.  The  Apoftlc  faith  that  hee  eftccmcd  all  Phjt  »  g 
things  as  dong,  that  he  might  winne  Chrift  and  finde  in  him  the  righteouf- 
nes that  is  of  God  by  faith^  counting  not  his  righteoufneire  that  v/hichis  by 
the  lawe,  but  that  which  is  by  the  faith  of  lefu  Chrift.  You  fee  that  here  is 
alfo  a  comparifon  of  contraries  and  y  here  is  declared  that  he  which  will  ob- 
teine  the  righteoufnes  of  Chrift,muft  forfake  his  owne  righteoufnes.There- 
fore  in  another  place  he  faith,y  this  was  the  caufc  offal  to  the  I  ewes  y  going  Rom,  lo,  i. 
about  to  ftabliHi  their  owne  righteoufnes,they  were  not  fubied  to  the  righ- 
teoufnes of  God.If  in  ftablifliing  our  owne  righteoufnes  we  ftiake  away  the 
righteoufnes  of  God,  therfore  to  obtcine  Gods  righteoufnefl'c  our  owne 
muftbee  vtterlyabolinied.  And  hee  ftieweth  the  fame  thing,  when  hee 
fayth,  that  our  glorying  is  not  excluded  by  the  lawe ,  but  byfaith.Whcrc-  f^gj^ 
vppon  foUowcth  that  fo  long  as  ihcrc  rcmayneth  anv  ri^htcoufneflc 

of 


C^.  /  / .  Of  the  mAner  how  to  receht 

of  workes,  howc  litlc  fbeuer  ic  be,thcrc  ftill  rcmaincch  to  vs  fomc  matter  to 
glorJcvpon.Nowciffaith  exclude  all  glorying,  then  the  righteouCicfle  of 
workes  can  no  wife  be  coupled  with  the  rightcoufnefle  of  faith.  To  this  cf- 

Roai, '.  J.  ^^^  ^^  fpcaketh  fo  plainely  in  the  fourth  Chapter  to  the  Romaines.that  he 
leautth  no  roume  for  cauillations  or  fhiftes :  If  (faith  he)  Abraham  was  lu- 
ftified  by  workes ,  he  hath  glorie.  And  itnmediatly  he  addeth :  but  hec  hath 
no  glorie  in  the  fight  of  God.  It  followcth  therefore  that  he  was  not  iuftifi- 
ed  by  workes.  Then  hebringci:h  an  other  argumentby  contrarics,when  rc- 
w.irde  is  rendered  to  workes,  that  is  done  of  debt  and  not  of  grace.  There- 
fore it  is  not  of  die  dcferuinges  of  workes.  Wherefore  farcwcl  their  drcame, 
that  imagine  a  righteoufnefle  made  of  faith  and  workes  mingled  toge- 
ther. 

X4  The  Sophiflers  thinkc  that  they  hauc  a  futtle  (hiftc,  that  make  to 
thcmfclues  fport  and  paftime  with  wrefting  of  Scripture  and  with  vaine  ca~ 
uillations.  For  they  expounde  workes  in  that  place  to  bee  thofe  which  men 
not  yet  regenerate  doe  onely  literally  and  by  the  cndeuour  of  free  wil  with 
out  the  grace  of  Chrift:  and  doe  fay  that  it  belongeth  not  to  fpiritual  works. 
Soby  their  opinion  a  man  is  iuftified  both  by  faith  and  by  workes.  So  that 
the  workes  be  not  his  owne,  but  the  giftes  of  Chrifl  and  fruites  of  regene- 
ration. For  they  fay  that  Paul  Ipake  fo  for  none  oclicr  caure,but  to  conuincc 
the  lewes,  trufting  vppon  their  owne  workes,  that  they  didfoojifhly  pre- 
fiimctoclaimcrighteoufhefletothemrclues,fichthc  onely  fpirit  of  Chrift 
docth  giue  it  vs ,  and  not  any  indeuour  by  our  owne  motion  of  nature .  But 
they  do  not  marke  that  in  the  comparifon  of  the  rightcoufnefle  of  the  law 
&  the  righteoufneffe  of  the  Gofpel,whichPaui  bringeth  inin  another  place, 
all  workes  are  excluded  with  what  title  foeuer  they  be  adorned.  For  hec 
tcachcth  that  this  is  the  rightcoufnefle  of  the  lawe,  that  he  fhould  obteinc 
faluation  that  hath  performed  that  which  the  lawe  commaundeth;  and 

Gal.j.ii.  that  this  is  the  rightcoufnefle  of  faith,  it  we beleeue  that  Chrift  died  and 
is  rifcn  againc.Morcouer  wee  fliall  hereafter  fliewe  in  place  fit  for  it,  that 
fandification  and  rightcoufnefle  are  feuerall  bcnefites  of  Chrift.  Where  vp- 
pon foUoweth  that  the  vcrie  fpirituall  workes  come  nor  into  the  account, 
when  the  power  of  iuftify  ing  is  afcribcd  to  faith".  And  where  Paul  denieth 
(as  I  euen  nowc  alleadged  )  that  Abraham  had  any  thing  whercvppon  to 
glorie  before  God,becaufc  he  was  not  made  righteons  by  works.-this  ough  t 
not  to  be  reftrained  to  the  litcrall  and  outwarde  kmdc  of  vermes,  or  to  the 
endeuour  of  free  will.  But  although  the  life  of  the  patriarch  Abraham 
W2ie  fpirituall  and  in  mancr  Angellike,yet  he  had  not  fuflicicnt  defcruings 
of  workes  topurchafc  him  righteoufnes  before  God. 

I J  The  Schoolemen  teach  a  litlc  more  grofly  that  mingle  tlieir  pre- 
parations: but  thefcdoelcfleinfcftthefimpleandvnskilfull  with  corrupt 
doftrinc ,  vndcr  pretence  of  Spirite  and  grace  hiding  the  mercie  of  G  O  D 
which  onely  is  able  to  appeafc  trembling  confciences.  But  we  confefle  with 
Paul  chat  the  doers  of  the  lawe  are  iuftified  before  God:  but  becaufe  we  arc 
all  farre  from  the  keeping  of  the  lawe,  hercvpon  wee  gather,  that  the  works 
which  fliouldc  moft  of  all  hauc  auailed  to  righteoufncire ,  doc  nothing  help 
vs  becaulc  wc  lackc  chem.  As  for  the  common  Papiftcs  or  Scholcmen,  they 

arc 


The  grace  ofPsriJ^,  LtB.f.       244. 

aire  In  this  point  doubly  dcceiued :  both  becaulc  they  call  faith  an  aflurcd- 
neircofconfcience  in  looking  for  rewardc  at  thehande  of  God  for  defer- 
uings,and  alfo  becaufe  they  expounde  the  grace  of  God  not  to  be  a  free  im- 
putation of  righteoufncSjbut  the  holy  ghoft  helping  to  the  cndcuour  of  ho- 
linefl'e.Theyrcadin  the  Apoftle  that  he  which commeth  to  God,  muft  Heb.ii.^. 
firft  belicue  y  there  is  a  Godj&  then  that  he  is  a  rendrcr  of  rewardc  to  them 
thatfeekc  him.But  they  marke  not,  what  is  the  maner  offccking.  And  that 
they  are  deceiued  in  the  name  of  gracc,is  plainly  proucd  by  their  ownc  wri- 
tings.For  Lombardexpoundeth,thatiuftification by  Chrift  is giuen vs  two 
waycs.Fii:ft(faith  he)the  death  of  Chrift  doth  iuftifie  vs,whcn  by  it  charitic  Senr.Ii.  j , 
is  ftirrcd  vp  in  our  hearts,by  which  we  are  made  righteous.  Secondly  that  (iift.i<tCa.» 
by  the  fame  death  finnc  is  dcftroycd,whercby  Sathan  heldc  vs  captiue,fo  y 
now  he  hath  not  whereby  to  condemne  vs.  You  fee  how  he  confidereth  the 
grace  of  God  principally  in  iuftification,  to  be  fo  farrc  as  we  are  dircfted  to 
•  good  woorkes  by  the  grace  of  the  holy  Ghoft.  He  would  f  orfboth  haue  fol- 
lowed the  opinion  of  Auguftine:  butnc  followeth  him  a  farre  off,  &  goeth 
farrc  out  of  the  way  from  rightly  following  him:  becaufe  if  Auguftine  hauc 
fpokcn  any  thing  plainly  he  darkeneth  it,if  there  be  any  thing  in  Auguftine 
notvcry  vnpurejhecorruptethit.ThcSchoolemcn  haue  ftififtrayed  from  k^ 

vvorfe  to  worfe,  til  with  headlong  fall  at  length  they  be  rolled  downe  into  a  m 

Pelagian  crrour.And  the  veric  fentcnce  of  Auguftine,or  at  leafthis  manner  Iv 

<?flpeaking  is  not  altogether  to  be  rccciued.  For  though  he  fingularly  well 
tak^th  from  man  allpr.iifeofrighteoufncs,and  affignethit  wholy  toy  grace 
of  God^yet  he  referreth  grace  to  fandification,  whereby  wc  are  renued  in- 
to ncwncfte  of  life  by  the  holy  Ghoft. 

1 6  fiut  the  Scripturc,when  it  fpeakcth  of  the  righteoufncs  of  faith,  lea- 
deth  vs  to  a  farre  other  cndc,  that  is  to  fay,  that  turning  away  from  the  loo- 
king vpon  our  ownc  workes,wc  ftiould  only  looke  vnto  the  mercie  of  God  & 
pcrfedion  of  Chrift.  For  it  teacheth  this  order  of  iuftification,that  firft  god 
vouchfaueth  to  embrace  man  being  a  finner  with  his  mccrc  &free  goodnes, 
confidering  nothing  in  him  bur  miferic  whereby  he  may  be  moued  to  mcr- 
cicjforafmuch  as  he  feeth  him  altogether  naked  &voide  of  good  woorkes, 
fetching  from  himfelfc  the  caufc  to  do  him  good:  then,  that  he  moueth  the 
finner  himfclfe  with  feeling  of  his  goodnes,which  difpairing  vpon  his  owne 
workes  cafteth  al  the  fummc  of  his  faluation  vpon  Gods  mcrcy.This  is  the 
feeling  of  faithjby  which  feeling  the  finner  commeth  into  poflefl'ion  of  his 
faluation,when  he  acknowledgeth  by  the  doftrinc  of  the  Gofpell  y  he  is  re- 
conciled to  God:^  obtaining  forgiuenes  of  finncs  by  meanes  of  the  righte- 
oufncs of  Chriftjhe  is  iuftified:&  although  he  be  regenerate  by  the  (pirit  of 
God.he  thinkcth  vpon  continuall  righteonfnes  layde  vp  for  him  not  in  the 
good  workes  to  which  he  applyeth  mmfelfe,but  in  the  only  righteoufnes  of 
Chrift.When  thcfe  things  /halbe  euery  one  particularly  weyed ,  they  {hall 
giue  a  perfeft  declaration  of  our  fentcnce.  Albeit  they  might  be  better  diC- 
pofed  in  another  order  than  they  arc  fet  forth.  But  it  niaketh  little  matter, 
fo  that  they  hang  together  in  fuch  fort  that  wc  may  hauc  the  whole  matter 
truely  declared  &  furely  proued. 

17  Here  it  is  good  to  remember  the  relation  that  wc  haue  before  faide 

Kk.  tobc 


Cff  •  '  ( :  Oftke  mdner  how  to  reeeiue 

to  be  betwccnc  faith  and  the  Gofpcl:  bccaufc  it  is  faide  for  this  cauTc  y  faith 
iullificth,for  that  it  rccciucrh  &  embraccth  the  rightcoufncs  offered  in  the 
Gofpcl.And  whereas  it  is  faid  to  be  offered  by  the  Gofpel,  thereby  aJl  con- 
fideration  of  workes  is  excluded.  Which  thing  Paul  dcclareth  many  times 

«  clfe  whcre,but  mofl  plainly  in  two  places.  For,to  the  Romans,comparing 

'*  the  law  and  the  gofpel  togither  he  faith-  the  righteoufnes  that  is  by  the  law 
is  thus,thcman  that  doth  thcfc  things  fhall  Hue  m  them. But  the  righteouf- 
nes that  is  of  faith  offereth  faluation,if  thou  beleeue  in  thy  heart  &  confcfTc 
with  thy  mouth  the  Lord  lefus,  &  chat  the  father  hath  raifed  him  vp  from 
the  dead.Sce  you  not  how  he  maketh  this  the  difference  of  the  lawc  &  the 
Go(pel,thatthe  law  giucth  righceoufiics  to  workes,  and  the  gofpcl  giueth 
free  rightcoulhes  without  helpe  of  workes  ?  ic  is  a  notable  place ,  and  thac 
may  deliuer  vsout  of  many  hard  doubtcs,  if  wee  vnderflande  that  the  lame 
righteoulhesthatisgiuen  vs  by  the  gofpel  is  free  from  al  conditions  of- the 
law. This  is  the  reafon,why  he  doth  more  then  once  with  ereat  fccming  of 
.  J  contrarieticlettheproraifcby  way  of  opposition  againfl  the  law,  as  if  the 
*^'*  *  inheriuncc  be  of  the  law,then  is  it  not  of  the  promifcand  all  the  reft  in  the 
fame  chapter  to  the  fame  effeft.  Trucly  the  law  it  felfe  hath  alfo  her  pro- 
mifes.Therefore  there  muftneedes  be  in  the  promifes  of  the  gofpel,  fome- 
thing  different  and  diuerfe  from  the  promifes  of  the  law,vnleffe  wc  wd  con- 
feflTe  that  the  comparifon  is  very  fond.  But  what  diuerfitic  fhall  this  be,  vn- 
leffe  it  be  that  they  arc  freely  giuen,  and  vpholden  by  the  onely  mercic  of 
God,whereas  the  promifes  of  the  law  hang  vpon  the  condition  of  workes  ? 
Neither  let  any  man  here  car(je  againfl  mec,  and  fay,that  in  this  place  the 
righteoufnes  is  reieded  which  men  of  their  owne  force  and  fircewill  would 
compel!  God  to  rcceiue  :  forafmuchas  Paul  without  exception  teacheth 

Iloffl«3.».  '^^^  ^^'^  ^^w '"  conunaunding  profiteth  nothing:  becaufc  there  is  none  not 
onely  of  the  common  multitude,  but  alfo  of  the  pcrfedeft,  that  ftilfiUfeth  it. 
Loue  vndoutedly  is  the  chiefe  point  of  the  law:  when  the  Spiricc  of  G  O  D 
framcrh  vs  vnto  it,why  is  it  not  to  vs  a  caufe  of  rightcoufncffc ,  but  for  that 
cuen  in  the  holy  ones  it  is  vnperfcd,  and  therefore  of  it  felfe  deferucth 
no  rewarde. 

1 8   The  fecond  place  is  this.It  is  manifcft  that  no  man  is  iuflified  by  the 

®dl.3.i3«  ^^w  before  God:  Bccaufc  the  righteous  man  fhall  hue  by  faith.  But  the  lawc 
is  not  of  faith:  but  the  man  that  doth  thcfc  things  fhallliue  in  them.  Howe 
could  this  argument  otherwifc  ftand  togither,  vnlcffe  wee  agree  vppon  this 
point,that  workes  come  not  into  die  account  of  faith,  but  are  vtterly  to  bee 
fcuered  from  it.'Tlic  law(faith  he)difFereth  from  faith.  Why  fo  ?  becaufc 
workes  are  required  to  the  righteoufhes  therof.  Therefore  it  tollowcth  that 
workes  are  not  required  to  the  righteoufnes  of  faith.  By  this  relation  it  ap- 
peareth,  tliat  they  which  arc  iuflificd  by  faith  arc  iuftificd  befide  the  dcfcr- 
uing  of  workes,  yea  without  the  deferuing  of  workes,  bccaufc  faith  rccci- 
ucth  that  righteoufnes  which  the  Gofpcl  giueth.  And  the  Gofpcl  diffcrcth 
fromthelawinthispointjthatitbindcthnot  nghccoufnes  to  workes  ,  but 
fctteth  it  in  the  only  mercy  of  god.Like  hereunto  is  that  which  he  aflirmcth 

lomubs^  to  the  Romancs,tnat  Abraham  had  nothing  to  glory  vpon,  becaufc  faith 
was  imputed  to  him  vnto  rightcoulhcs,&  he  addcth  ii  confirmationjbcojufc 

thca 


I'he  ^dce  of (%rilf,  LA, 3,        24} 

then  there  is  place  For  the  nghteoufncs  of  faith ,  when  there  arc  no  workes 
to  which  a  reward  is  duc.Wher e  be  workes(raith  he)  due  rewarde  is  rende- 
red vnto  them:that  which  is  giuen  to  faith  is  freely  giuen  .  For  the  veric 
meaning  ofthe  words  that  he  vfeth  in  that  place  fcruc  toprouethc  fame. 
Whereas  he  adioyneth  within  a  litlc  after,  y  therefore  we  obtaine  the  inhc- 
ri  tance  by  faith  as  according  to  grace ,  hereupon  he  gathereth  that  the  in- 
herit ance  is  of  free  gift,becaufe  n  is  receiued  by  faith:and  how  commeth  y,  ^^^  ,  j  ^ 
but  becaufe  faith  without  any  help  of  workes  leancth  wholly  vponymcrcic 
of  God?  And  in  the  fame  meaning,  without  doubt  hee  teacheth  in  another 
placcjthat  the  righteoufnes  of  God  was  openly  (hewed  without  the  law,  al- 
though it  haue  witncflc  borne  of  it  by  the  law  &  the  Prophets:  becaufe  ex- 
cluding the  laWjhe  faith  that  it  is  not  holpen  by  works,  and  that  we  obtaine 
it  not  by  woiking.but  come  emptie  that  we  may  rccciue  it. 

ip  By  this  time  the  reader  perceiueth  with  what  e<juitie  the  Sophifters 
doatthisdaycauilatourdoftrine,  when  wee  fay,  that  man  is  iuftified  by- 
faith  only.They  dare  not  deny  that  man  is  iuftifiedby  faith  becaufe  it  is  fo 
often  found  in  Scripture:  but  becaufe  this  word,  Onely,is  neucr  exprelTed, 
they  cannot  abide  to  haue  fuch  an  addition  made.Is  it  fo?  But  what  wil  they  Rom,4.  j,"  ; 
anfweretoihefewordsofPaul,wherehcalhrmeththat  righteoufnes  isnot 
of  faith  except  it  be  freely  giuen?How  can  free  gift  agree  with  workes?  And 
with  what  cauillations  will  they  mocke  out,  that  which  he  faith  in  another  _ 
place,that  the  righteoufnes  of  God  is  manifeftly  (hewed  in  the  Gofpell?  If   *""•'•'*• 
righteoufnes  be  manifeftly  fhewed  in  the  Gofpel,  furcly  therein  is  contai- 
ned not  a  torne  or  halfc  righteoufnes,  but  frill  and  perfed.     Therefore  the 
iavve  hath  no  place  therein ,  And  they  ftande  vpon  not  onely  a  falfe  but  al- 
fo  a  foolifh  (hift  about  this  exclufiue  word,OnIy.  Doeth  not  he  perfeftly  e- 
nough  giue  all  things  to  onely  faith,  that  takcth  all  thinges  from  workes? 
Whatjl  pray  you  meane  thefe  fayings:  that  righteoufnelTc  was  manife{Vly  Rom.  j.ti, 
/hewed  without  the  lawe:  that  man  is  iuftified  freely  and  without  y  workes  &»*4» 
of  the  lawe?  Here  they  haue  a  wittie  (hift  to  efcape  withall,  which  although 
they  dcuifed  it  not  themfelucs  but  borrowed  it  of  Origcn  &  certaine  of  the 
oldc  writers,  yet  is  vcriefooli/h.  They  prate  that  the  cercmoniall  workes 
of  the  lawe,not  the  morall,are  excluded  .   They  profit  fo  with  continual! 
brawling,that  they  knowc  not  the  verie  firft  rules  of  Logikc.    Do  they 
thinkc  that  the  Apoftlc  doted  when  he  alleagcd  thefe  places  to  prooue  his  Gal.].|«* 
laying  ?  The  man  that  (hall  do  thefe  things  Ihallliue  in  them:  and,  Curfcd 
is  euery  one  that  fulfilleth  not  all  thinges  that  are  written  in  the  volume  of 
the  lawe.VnleflTe  they  be  maddc,they  will  not  fay  that  life  was  promifed  to 
the  keepers  of  Ceremonies ,  orcurfe  threatened  onely  to  the  breakers  of 
them.If  thefe  places  be  to  be  vnderftanded  of  the  moral!  law,  it  is  no  doubt 
that  the  morall  workes  alfo  arc  excluded  from  the  power  of  iuftifying.  To 
thefame  purpofe  ferue  thefe  arguments  y  he  vfeth;  becaufe  the  knowledge  Rom,  j.ao 
offinne  was  by  the  lawe,therefore  righteoufnelTe  is  not  by  the  law.  Becaufe  &  ^t^  J» 
the  law  worketh  wrath,  therefore  it  worketh  not  rightcoufncfl'e .     Becaufe 
the  lawe  cannot  make  confcience  alTured,  therefore  alfo  it  cannot  giue 
righteoufneflfe.  Becaufe  faith  is  imputed  vnto  righteoufnefTe ,  therefore 
righccoufiidOTe  is  not  a  rewards  of  worke  ,  but  is  giuen  becing  not  due. 

Kk  %  Becaufe 


Cup.  lt»  Of  the  MAner  how  to  rtcelue 

Bccaufc  wc  arc  iuftified  by  faich,chcreforc  glorying  is  cut  off.  If  there  had 
bene  alaw  giuen  that  might  giue  life,  then  rightcoufncs  were  truely  by  the 
lawibuc  God  hath  fhutvp  all  vndcrfinnc  that  the  promife  might  be  giuen 
CO  the  bcleeuers.Let  them  now  fondly  fay  if  they  dtfCjthat  thcfl-  things  arc 
fpoken  of  ccrcnionics  and  not  of  manners:  but  vcric  children  woulde  hiflc 
outfo great {hamelcfndfe.  Therefore  letvsholde  this  for  certaine,rhat 
the  whole  lawc  is  fpoken  of,  when  the  power  of  iuftifying  is  taken  away 
from  the  law. 

20  Butifany  man  marueilc  why  the  Apoftle  Wed  fuch  an  addition,  not 
being  content  with  onely  naming  works:  thcreafon  isreadietobe  /hewed 
for  it.For,alrhough  workcs  be  fo  highly  citecmcd,  yet  they  hauc  thatvalue 
by  the  allov/ancc  of  God,rathcr  than  by  their  owne  worthinclfc.  For  who 
canboafl  vntoGod  ofany  rightcoufncs  of  workes,  but  that  which  he  hath 
allowed  fWho  dare  claim  any  reward  as  due  vnto  them,buc  fuch  as  he  hath 
promifedr'They  hauc  thcrforc  this  of  the  bountifulnes  of  God,that  they  arc 
counted  worthie  both  of  the  name  &  rewardc  of  righteoufnes  :  &  they  be  of 
value  only  for  this  caufe,when  the  puipofe  of  him  y  docth  them  is  by  them 
to  iTicwc  his  obedience  to  God.  Wherefore  the  Apoftle  in  another  place,to 
proue  y  Abraham  could  not  be  iuftified  by  works,alleagcth  that  the  law  was 
giucn,aIinoft  foure  hundred Scthirtie  yeres  after  the  coucnant  made.  Vn- 
icarncd  men  would  laugh  at  fuch  anargumcnr,becaufe  there  mightbc  righ- 
teous workcs  before  the  publifhing  of  the  lawc.  But  bccaufc  he  knewe  that 
there  was  no  fuch  value  in  workcs  but  by  the  teftimonie  and  vouchiauing  of 
Godjthcreforehctakcthicasa  thing  confcfl'cd,  that  before  the  lawc  they 
had  no  power  to  iuftifie.  Wee  vnderftandc  why  he  namely  expreflcth  the 
worke  of  the  lawCjwhcn  he  meaneth  to  take  away  iuftification  from  any 
workcs  bccaufe  controucrfie  may  be  moucd  of  thofe  &  none  other.  Albeit 
fometime  he  excepteth  all  workcs  without  any  addition's  when  he  fayetb 
chatby  the  teftimonie  of  Dauid  blcflednes  is  afligned  to  that  man.to  whom 
the  Lord  imputcthrightcoufnes  without  workcs,  Therefore  they  can  with 
no  cauillations  bring  to  palle,but  y  we  fhal  get  this  general  exclufiue,  only.. 
And  they  do  in  vainc  fccke  y  trifling  futtletie,  that  wee  arc  iuftified  by  that 
only  faith  which  worketh  by  louc,  fo  that  righteoufnes  muft  ftandcvpoa 
loue.Wc  grant  in  deede  with  Paul,^  no  other  faith  iuftificth,  but  that  which 
is  clfciflually  working  with  chari  tie:  but  that  ftiith  taketh  not  her  power  of 
iuftifying  from  that  cffedualnes  of  charitic.  Yea  it  doth  by  no  other  mcanc 
iuftifie,bat  bccaufc  itbringeth  vs  into  the  communicating  of  the  rightcouf. 
ncs  of  Chrift.  Or  elfe  al  that  which  the  Apoftle  fo  carncftly  preflt-th,(hould 
fall  to  nought.  To  him  that  worketh  (faith  he)  the  reward  is  not  reckened 
according  to  gracc.but  according  to  dct.  But  to  him  that  workctli not,  but 
bcleeucth  in  him  that  iuftificth  the  vnrightcous,  his  faith  is  imputed  vnto 
righteoufties.  Could  he  fpeakc  more  euidently  than  in  fo  faying?  tha^thcrc 
is  no  rightcoufncs  of  faith  but  where  there  are  no  workcs  to  which  any  re- 
ward is  duc;and  that  onely  then  faith  is  imputed  vnto  rightcoufncs  ,  whca 
Eighteoufncsis  giuen  by  grace  that  is  not  due. 

21   Now  let  vs  examine  how  true  that  is,  which  is  faide  in  the  dcfiniti- 
on^that  the  rightcoufncs  of  faitiiis  die  reconciliation  with  God.which  con-- 

Cftctb  ^ 


The  grace  of  O'^'ffi'  ^'^-Z'       *4^ 

fiftcth  vpon  thconly  forgiucneffc  of  finncs.  We  muft  alway  rccume  to  this 
principlcjthat  the  wrath  of  God  rcftethvpcn  all  men,  fo  longasthey  con- 
tinue to  be  finners.Thai  hath  Efay  excellently  well  fct  out  in  thefc  words: 
The  hand  of  the  Lorde  is  not  (hortned,  that  he  is  not  able  to  faue:  nor  his  Efi^j^.y. 
care  dulled  that  he  cannot  heare:  but  your  iniquities  haue  made  difagrcc- 
ment  between  you  and  your  God,&  your  finne  s  hauc  hidden  his  face  from 
you  that  he  hcareth  you  not.  We  heare  that  finnc  is  the  diuiTion  bctwecnc 
man  &God,&  the  turning  away  of  Gods  face  from  the  finncr.Neithcr  can 
itothcrwifebc.For  iris  difagreemg  from  his  righteoufnes  to  hauc  any  fel- 
lowfliip  with  fin.Whcrforc  the  Apoftle  teacheth  y  man  is  enimie  to  God  til  R001.5,?. 
be  be  reftoredmtofauour  by  Chrift.Whom  therefore  the  Lordc  rccciueth 
into  ioy ning  with  him,  him  he  is  faid  to  iuftifie:  bccaufe  he  can  neither  rc- 
ceiuc  him  into  fauour  nor  ioy  ne  him  with  himfelfc ,  but  he  muft  of  a  finner 
make  him  righteous.And  we  further  fay,that  this  is  done  by  the  forgiuenes. 
of  finncs.Forif  they  whome  the  Lord  hath  reconciled  tohimfeli:  be  iudgcd 
by  their  works,they  rtialbe  found  ftil  finners  in  d;ede,who  yet  muft  be  free 
&  cicanc  from  finnc.It  is  certaine  therefore  that  they  whomc  God  embra- 
ccih,are  no  othcrwife  made  righteous,but  bccaufe  they  are  cleanfed  by  ha- 
uing  the  fpottcs  of  their  finnes  wiped  away  by  forgiuenes,  that  fuch  a  righ- 
tcoufnefle  may  in  one  vvorde  be  called  the  forgiuenes  of  finnes. 

zi  Both  ihefe  are  moft  clearly  to  be  feene  by  thefe  words  of  Paul,  which 
thatic  alreadic  alleaged:  God  was  in  Chrift  reconciling  the  worlde  to  him-  j.Cor.  j.i*. 
felfc.not  imputing  their  finnes  to  man,and  he  hath  left  with  vs  the  word  of  2X01,3.21. 
reconciliation.  And  then  he  addeth  the  fumme  of  his  meflragc,y  him  which 
kncwe  no  finne  he  made  finnc  for  vs,that  we  might  be  made  the  righteouf- 
nes of  God  in  him.Hcrehcnameth  righteoufnes  and  reconciliation  with- 
out difterence,that  wee  may  pcrceiue  that  the  one  is  mutually  contained 
vndcr  the  other.And  he  teacheth  the  manner  to  attaine  this  righteoufncfTe 
to  be  when  our  finnes  are  not  imputed  vnto  vs.  Wherefore  doutthounot 
hereafter  how  God  doth  iuftifie  vs,  when  thou  hearcft  that  he  doth  recon- 
cile vs  to  himfelfc  by  not  imputing  finnes.  So  to  the  Romanes  he  prooueth 
by  the  tcftimonic  of  Dauid,  that  righteoufnes  is  imputed  to  man  without  Ro.4,(f, 
woiksjbccaufc  Dauid  pronounceth  the  manblefled  whofc  iniquities  are 
forgiuen,whofc  finnes  are  couercd.to  whom  the  Lord  hath  nor  imputed  his 
fifFences.Without  doutby  bleilcdnes  he  there  mcaneth  righteoufnefle.  As 
flthheaffirmeth  the  fame  toftandintheforgiuencfleoffinnes,  there  is  no 
€aufe  why  we  fhould  otherwife  define  it.  Therefore  Zacharic  the  father  of 
lohn  thcBaptift  fingeih  that  the  knowlcags  of  faluation  confifteth  in  y  for-  Liilt.i.77« 
giucnes  of  finnes.Which  rule  Paul  following  in  his  Sermon  which  he  made 
to  the  Antiochians  concerning  the  fumme  of  fnluation,  as  Luke  reporteth 
itjConcluded  in  this  manner:by  him  foxgjuencife  of  finnes  is  preached  vnto  '^♦'^  J  • 
youj&^uery  one  that  bclieueth  in  him  is  iuftificd  from  all  thcfc  thinges, 
from  which  ye  could  not  be  iuftified  in  the  law  of  Mofes .  The  Apoftle  fo 
knitteth  the  forgiuencfle  of  finnes  with  righteoufnes,  that  he  fhcweth  that 
they  be  both  all  one.  Whereupon  he  rightfully  reafoneth  that  the  righte- 
oulhcsis  freely  gi^|P  vnto  vs,which  we  obmineby  the  louing  kindncs  of 
God.Nwthcrougntitiofccmcaftrangcvnufedfpcach  j  that  thcfaithfull 

Kk  3  are 


C^*  f  f .  of  the  maner  how  to  receint 

are  righteous  before  God,notby  workcs,but  by  free  acceptation :  fith  both 

it  IS  fo  oft  found  in  the  Scripnire,  and  the  old  authors  alfo  doe  fomctimc  fo 

Df  ciuic.  del  fpeake.For  Auguftine  faith  thus  in  one  place:  The  rightccufnes  ofy  faintes 

ca.i7,         in  chis  worldc  ftandcth  rather  inforgiucneflc  of finnes,   thanin  pcrfeftion 

of  vcrtucs.Whcrwith  agrccth  the  notable  lentcnces  of  Bernard:  Not  to  fin 

Sfrra.2j.in   isthe  nghtcoufhes  ofGod  :  but  thcrightcoufncsof  man,  is  the  merciful! 

caut^er.aj.  [dndnes  of  God.Hc  had  before  affirmed  ihatChnft  is  to  vs  righteoufnes  in 

abfolution,  and  therefore  that  they  only  arc  righteous  thathaucobteincd 

pardon  by  mcrcy^ 

Z3  Hereupon  alfo  followeth  this  ,  that  by  the  oocly  mean  e  of  Chriftcs 
righteoufncs,we  obtainc  to  be  mihficd  before  God.Which  is  almuch  in  cf- 
fcd  as  ifit  were  faidjthat  man  is  not  righteous  in  himfclfe,  but  becaufcthe 
righteoufnes  of  Chrift  is  by  imputation  entcrpartened  with  him^  which 
thingis  worthic  to  be  heedefijlly  marked.  For  that  triflingerrour  vanjfhetb 
away^to  fay  y  man  is  therefore  luftified  by  faith,  bccaufe  faith  takcth  parte 
ofthe  Spirit  ofGod  by  which  he  is  made  righteous,  which  is  fo  contrary  to 
thedoftrineaboiietaught.thatthcy  canneuerbe  made  to  agree  together^ 
For  it  is  no  dout  y  he  is  void  of  bis  own  righteoufnes,  that  is  taught  to  fccke 
a.Cor»5, 1 1  righteoufnes  without  himldf.  This  the  Apoftle  affirmerh  moft  pbinly  whc 
he  writeth  y  he  which  knew  no  finne  was  made  for  vs  a  propitLaiorie  facri- 
fice  to  cleanfe  away  finne,y  we  might  be  made  the  righteoufnes  ofGod  in 
him.You  fee  y  our  righteoufnes  is  not  in  vs  but  ui  Chrilt,&  y  it  belongcth  la 
vs  onely  by  this  title  .bccaufe  we  be  partakers  of  Chiift.bccaufe  we  poflcflc 
Ota.  •?•     al  his  richeifc  with  him.And  it  makech  nothing  to  the  contrary  that  in  ano- 
ther place  he  teacheth,y  finne  was  condemned  of  finne  in  y  ncfli  of  Chrift, 
that  the  righteoufnes  of  the  law  might  be  fulfilled  in  vs;  where  he  meancth 
no  other  fulfilling.but  y  which  we  obtame  by  imputation.  For  y  Lord  Chrift 
doth  in  fuch  fort  communicate  his  righteoufnes  with  vs.that  after  a  certain 
raaruellous  mancr,he  poureth  the  force  thereof  into  vs,  fo  much  as  pertai- 
neth  to  the  iudgemcnt  ofGod.  Itappearethy  hedidnootherwifcmeane» 
>m.o.i^>    by  the  other  lentence  which  he  had  fpokcn  a  litle  before.  As  by  the  difobe- 
dience  of  one  man  we  were  made  finners,  fo  by  the  obedience  of  one  man 
we  are  iuftificd.  Whatisitelfetofetour  righteoufnes  in  the  obedience  of 
Chrift.but  to  affirme  y  hereby  only  we  are  accounted  righteous,  becaulcy 
Lib.  3.  de     obedience  of  Chrift  is  imputed  vnto  vs  as  if  it  were  our  own?  Therefore  mc 
lac.at  vita    thifkcs  y  Ambrofe  hath  excellently  well  (hewed  howe  there  is  an  example 
bcata,  of  thi  s  r  ighteoulnes  in  the  blcfling  of  lacob.For  as  lacob  baiung  not  of  hint 

fclfe  defcrued  the  preemincncic  ofy  firft  begotten  fonnc,  hid  himfelf  in  the 
apparel  of  his  brother  ,&bcingclothedw  hisbrothcrs  cote  y  fauoured  of  a 
moft  fweet  fmel,lie  crept  into  the  fauor  of  his  father,  &  recciued  y  blcfling 
to  his  own  comodinc  vnder  the  perfon  of  anothcrrfo  wee  do  lye  ludden  vn- 
der  the  precious  purenes  of  Chrift  our  elder  brother,  that  we  nuy  gtta  ie« 
ftimony  of  rightcoufnefle  in  the  fight  ofGod.  The  wordes  of  Ambrofe  arc 
thefe;  Whereas  Kaac  fmclt  the  fauour  ofthe  garments  ,  peraduenture  this 
is  meant  thereby  ,that  we  are  not  iuftified  by  workcs  but  by  faith  :  becaufc 
flcftily  wcakeacfle  hindereth  workcs.but  the  brightnes  of  faith  which  me- 
riteth  forgiucncfle  of  finnes  ,  oucifhadovvcth  the  cirour  of  decdcs.    And 

trucly 


trucly  (oit  i».  For,  that  wc  may  appcare  before'  the  face  of  God  vnto  lalua- 
tion>it  is  ncccfl'ary  for  vs,  to  fmell  fwcctcly  with  his  odour ,  and  to  haue  our 
faultes  coucrcd  and  barrc;d  with  his  perfedion. 

The  JCf).  Chapter. 

n^>,  totbiendvvemaybefulfy  ptrfuaded^f  the  free  iuftifieatitHt  vvi  mujibft 
:.  m/j  .:       vpourmtHdet  totbeiudgememtfextofCedt 

A  Lthough  It  appearcth  by  moft  euident  tcftimonies,  that  all  thcfc  things 
•^  ^arc  true,  yet  we  (halJ  not  clcareiy  pcrceiue  how  neceffaric  they  be,  vn- 
till  wc  haue  fet  before  our  eyes  thofe  things  that  ought  to  be  the  groudes 
ofallthisdifputation.  Firftthercforcletvs  remember  this,  that  wee  pur- 
pofe  not  to  fpeakc  of  the  rightcoufncs  of  a  worldly  iudiciall  court,  but  of  the 
heauenlyiudeementfcate:  that  we  /houldenotmeafureby  ourownefmaU 
portion,  by  what  vprighinefle  of  wotkes  Gods  iudgemcnt  may  be  fatisficd. 
Butitismaruclous  to  fee  with  what  raflincs  and  boldncsit  is  commonly  de- 
bated .  Yea  and  it  is  to  be  feene  howe  none  doc  more  boldly  or  with  niller 
mouthes(as  the  faying  is)  prate  of  thcrightcoufncffe  ofworkes  ,  than  they 
that  are  either  monftruoufly  ficke  of  open  outward  difeafes ,  to  be  rcadic  to 
burft  with  inward  vices.  That  cometh  to  paiTe  becaufe  they  thinkc  not  vpon 
the  righteoufnefle  of  God,  whereof  if  they  had  ncuer  fo  htle  feeling ,  they 
would  ncuer  make  fo  great  a  mockery  of  it .  And  truely  it  is  out  of  mcafurc 
lightly  regarded,  when  it  js  not  acknowledged  to  be  fuch  and  Co  perfed  that 
nothing  be  imputed  vnto  it  but  euery  way  whole  &  abfolutc ,  &  defiled  with 
no  vncleanes:fuch  as  neuer  was  and  neuer  flial  be  able  tobc  found  in  man  Jc 
is^in  decde  eafie  and  ready  for  euery  man  in  Schoolcs  to  talke  vainely  vpoix 
the  worthinefle  ofworkes  to  iuftific  men:  But  when  they  come  iuto  the  fight 
of  God,fiich  dalliance  mufl  auoide, becaufe  there  is  earned  doing  vfcd,an4 
no  trifling  ftrife  about  wordcs.  To  this,to  this  I  fay, we  muit  apply  our  mind^ 
.if  we  will  profitably  enquire  of  truerighteoufnefTe ,  how  wc  may  anfwcre  the 
bcauenly  iudge  when  he  calleth  vs  to  accoutXet  vs  think  him  to  be  a  iudge, 
not  fijch  a  one  as  our  owne  vndcrflandinges  doe  of  themfelues  imagine :  buc 
fuch  a  one  as  he  is  painted  out  in  the  Scripture ,  with  vvhofe  brightnefTe  the 
flarres  fhalbe  darkened,  by  whofe  flrength  the  hils  doe  melt  away,by  whofc 
wrath  the  earth  is  fhaken,by  whofe  wifdom  the  wife  are  taken  in  their  futtle- 
-tVjby  whofc  purenefle  all  thinges  are  proued  vnpure ,  whofe  righteoufnefTc 
line  Angels  are  not  able  to  beare,  which  mjdceth  the  innocent  not  innocent, 
.jwKofe  vengeance  when  it  is  once  kindled  pcarccth  to  the  bottome  of  hel.  If 
hc(Ifay)  fitto  examine  mens  doingcs,  who  fhall  appearc  affured  before  his 
throne  J  who  fhall  dwell  with  a  deuouring  fire?  fay  th  the  Prophet.  Who  lliall  Efa.  33,14, 
.abide  with  continuall burnings:'  he  that  walkcth  in  righccoufnefTes  and  fpea- 
'.kethtruthj&c.Butletfuchaonecomeforth.whatfoeuerhebe  -  But  that 
j^ufifwearp  maketh,  that  none  commeth  forth.  For  this  terrible  faying  foun-  Pfa.t  30.  |, 
^leUi  tothecontrary:  Lord  if  thou  marke  iniquities,  Loid,who  fhall  abide  it?  ^•^'4« '  7* 
.Jtruely  all  mufl  needesimmcdiacly  petiih  ,as  it  is  written  in  an  other  place: 
^hajU  man  be  iuflified  if  he  be  compared  with  GOD,  or  fhall  he  be  purer 
than  His  maker?  Bcholdcthey  tliat  ierue  him  are  notfaithfuU,  andhe  hath 

Kk4  foundc 


CiipJ  i .  Of  the  nMner  hovf  torece'nte 

found  perucrfncs  in  his  Angds.  How  much  more  (hal  they  that  dwel  in  hou- 
fcs  of  clay  ,and  that  hauc  an  earthly  foundation,  be  confumcd  with  mothes? 
they  (halbe  cut  downc  from  the  morning  to  the  cucning .  Bcholde  among 
I  b  <  1  <  ^*^  Saintcs  there  is  none  faithfull,  &  the  heaucns  arc  not  clcane  in  his  fight: 
how  much  more  is  man  abhominabk  and  vnprofitjblc,  which  drinkcth  ini- 
quitie  as  water?  I  graunt  in  deede  that  in  the  booke  of  lobjis  mention  made 
of  a  rightcoufncfl'e  that  is  hycr  than  the  keeping  of  the  lawc .  And  it  is  good 
to  vnderftande  this  diftinftion:  bccaufc  although  a  man  did  fatisfie  the  law, 
yet  he  could  not  fo  ftande  to  the  triall  of  that  righteoufncfle  that  pafleth  all 
fcnfes.  Therefore  although  lob  be  cleare  in  his  owne  confcicnce ,  yet  he  is 
amafcd,  and  not  able  to  fpeake  bccaufe  he  (eeth  that  very  angelike  holincflc 
cannotappeafe  God,  if  heexaiflly  wcye  tl>cirworkes  .But I  therefore  wil at 
this  timcouerpaffe  thatrighrcouineirc  which  I  haue  Ipoken  of  jbecaufe  it  is 
incomprchenfiblc :  butonly  this!  fayjthatif  our lifcbe  examined  by  the 
Deu  17  i6  ^^^^  of  the  written  law,  we  are  more  than  fcnfeleifc  if  fo  many  curfcs  wnere- 
*  with  the  Lorde  hath  willed  vs  to  be  awaked  do  not  torment  vs  with  horrible 
fe  are,  and  among  other  this  gencrall  curfc,  Curfcd  is  euery  one  that  doeth 
not  abide  in  all  the  things  that  are  written  in  the  booke  .  Fmally  all  this  diC- 
courfc  /halbe  but  vnfauory  and  cold,  vnlefle  euery  man  yclde  himfelfe  giltie 
before  the  heaucniy  iiidge,  and  willingly  throwe  downc  and  abafe  himfelfe, 
being  carefull  how  he  may  be  acquired. 

2  To  this,  to  this  I  fay , we  fhould  haue  lifted  vp  our  ey  es,to  Icarnc  rather 
to  tremble  for  fearc,  than  vainely  to  reioyce .  It  is  in  deede  eafic,  fo  long  as 
the  comparifon  extendeth  no  fiirther  than  men,  for  euery  man  to  think  him 
fclfeto  haue  fomwhat  which  other  ought  not  to  defpife.  But  when  we  rife  vp 
to  haue  rcfpcd  vnto  God  then  fuddenly  that  confidence  falleth  to  the  grouil 
and  Cometh  to  naught .  And  in  y  fame  cafe  altogether  is  our  foulc  in  refpeft 
ofGod,  as  mans  body  is  in  refpedl  of  the  hcaucn.  For  the  fight  ofthe  eye,  (b 
long  as  it  continucth  in  vewing  thinges  that  lie  nccre  vnto  it ,  doth  fhewe  of 
ivhat  pearcing  force  it  is,  but  it  it  be  once  direcfled  vp  to  the  funnc,  then  be- 
ing dafcled  and  dulled  with  the  toogrcatbrightnes  therof,itfeelethnolefrc 
feblencs  of  it  felfe  in  beholding  ofthe  fiinne ,  than  it  perceiued  ftrength  in 
beholding  inferior  things  .Therfore  let  vs  not  deceiue  our  fclucs  with  vainc 
confidence,although  we  count  our  fclucs  either  cquall  or  fliperiour  to  other 
men:  but  that  is  nothing  to  God,  by  whofc  wil  this  knowledge  is  to  be  tried.. 
But  if  our  wjldcnes  can  not  be  tamed  with  thefc  admoniti6s,hc  will  anfivere 
to  vs  as  he  fayd  to  the  Pharifees ;  you  be  they  that  iuftifie  your  fclues  bcfOrfc 
tuk.  1  tf.  1 5.  jj^£„.  bdt  that  which  is  hie  to  men  is  abhominabic  to  God.  Now  go  thy  way 
and  proudly  boaft  of  thy  righteoufncs  among  men,  whileGod  from  heaucn 
abhorrcth  it .  Bu  c  what  fay  the  fcruantcs  of  God  that  are  trucly  inftrufted 
pra.4^^.  with  his  Spirit  ?  Enter  not  into  iudgcmcnt  with  thy  feruant ,  bccaufe  eUdry 
lob,?.8.  liuing  man  fliallnotbeiuftificd  in  thy  fight.  An  other  riith,although  in  fom- 
what diucrfe  meaning :  Man  can  not  be  righteous  with  God :  ifhe  will  Con- 
tend with  him,hc  (hall  not  be  able  to  anfwere  one  for  a  thoufand .  Here  wc 
nowplainely  hearewhatistherighteoufheffcof  God,  euenfuchascanbc 
fatisficd  with  no  workes  of  men,  to  whome  when  it  cxamincth  vs  of  a  thou- 
fandc  offences,  wc  can  not  purge  our  felucs  of  one  .    Such  a  righteoulhcfre 

had 


; ;  The  grace  of  Chrifl,  Lih,3-     ^4  * 

had  diat  fame  c)iofen  inftrumcnt  of  God  Paul  concciued  ,  whcnhepro- 
ifefled  that  hec  kbew  hhnfdfc  gUcie  innothmg,but  that  he  was  not  thereby  ««Cor«4,4. 
uftificd, 

3    Andnotonly  fuch  exiplcs  are  in  the  holy  Scripture  Sjbutalfo  all  godly 
wryters  do  flicwe  that  they  were  alway  of  this  minde.  So  Auguftinc  uyth.  Ad  BonUib 
All  the  godly  thatgronc  vnder  this  burden  of  corruptible  fl£fh,and  in  this  3'C*P«S- 
weaknefle  of  life  haue  this  onely  hope  that  wee  hauc  one  mediaiour  lefus 
Chrift  the  righteous,  and  he  is  the  appeafement  for  our  finnes.  What  faith 
he?  If  this  be  their  only  hope,wherc  is  the  confidence  of  workes?Fcy:  when 
he  callcth  it  onely,  he  leaucth  none  other.  And  Bernard  faith.And  indeed  Super  can, 
where  is  fife  and  ftedfaft  reft  and  aflhredncfle  for  the  weake,but  in  the  fer.tfi, 
woundcsof  ourSauiour?  andfo  much  the  furer  I  dwell  therein  as  hec  is 
mightier  to  fauc.The  worldc  ragcth,the  bodie  burdeneth,the  dcuillliethin 
waite.Ifallnot,becaufe  I  am  builded  vppon  thefure  rocke,  I  haue  finned  a 
grecuous  finne,  my  confcicnce  is  troubled,  but  it  {hall  not  be  ouertroublcd, 
becaufe  I  (hall  remember  the  woundes  ofthe  Lordc.  And  here  vppon  a&cr- 
warde  he  concludeth:  Therefore  my  merite  is  the  Lordes  taking  of  raercie, 
lam  not  viterly  without  merite ,  fo  long  as  hee  is  not  without  mercies.  But  in  pfal.qiii 
if  the  mercies  of  the  Lord  be  many,  then  I  alfo  hauc  as  many  racritcs.Shall  habitat  fer, 
1  fing  mine  ownc  righteoufnefTe  ?  Lorde  I  will  remember  onely  thy  rightc-  '  S« 
oufnes.  Forthatisalfomyrightcoulnefle,forhceis  made  vntomeerigh- 
tcoufnefl'e  of  God.  Againe  in  an  other  place,   This  is  the  whole  merite  of 
man,  ifhee  put  his  whole  hope  in  him  that  faucth  whole  man.     Likewifelncant.fer. 
where  reteining  peace  to  himfclfc  hee  leaueth  the  gloric  to  God.  To  thee  *  3» 
(faith  hee)  let  gloric remainc  vnminiflied:  it  fliall  bee  well  with  mee,  if  I 
haue  peace.  I  forfwere  gloric  altogether,  leaft  if  I  wrongfiilly  take  vppon  mc 
that  which  is  not  mine  owne,I  loofc  aKo  that  which  is  offered  me.And  more 
plainely  in  an  other  place  he  faith:  Why  (houlde  the  Church  be  carefull  of 
mcritesjwhich  hath  a  furer  and  fafcr  way  to  gloric  vpon  the  purpofe  of  (^od? 
So  there  is  no  caufe  why  thou  fhouldeft  aske,  by  what  merites  we  hope  for 
•good  thingeSjfpecially  when  thou  hearcft  in  the  Prophete,  I  will  doe  it,i»ot 
for  your  fakes,  but  for  mine  ownc  fake,  faitli  the  Lorde.  Itfufficethfor  n^e-  f«.j*.  »i. 
rite,  to  knowe  that  merites  fuffice  not.  But  as  it  (ufficethfor  merite  not  to*  *** 
prefume  of  merites,  fo  to  be  without  merits  fufficeth  to  iudgcment.  Where- 
as hec  freely  vfeth  this  worde  Merites  for  good  workes  ,  wee  muft  therein 
bcare  with  the  cuftome.  But  in  the  end  his  purpofe  was  to  make  hipocrites 
afrayde,  that  wildly  range  with  hcentioufiicfle  of  finning  againft  the  grace 
«f  God.  As  afterwarde  he  expoundeth  himfelf,faying:Happie  is  the  church 
thatncithcr  wanteth  merits  without  prefumption,nor  prefumption  without 
merites.    It  hath  where  vppon  to  prefume,  but  not  merites.lt  hath  merits, 
but  to  dcferuc^ot  to  prefume  Js  not  the  vcrie  not  prefuming  a  deferuing? 
Thcrforc  it  prefumeth  fo  much  the  more  boldly ,becaufe  it  prefumcth  not, 
hauing  large  matter  to  gloric  vppon  ,  euen  the  manic  mercies  of  the 
Lorde. 

4     Thisisthciheorueth.  Theexercifed  confcienccs  perceiuethis  to  ' 

bee  the  onely  fanftuaric  of  fafctie,  wherein  they  may  (afely  reft  themfelucs  •'  ' 

when  they  haue  to  doe  with  the  iudgement  of  God.  For  if  the  Starres  that 

feemed 


Cap.  1 2,  Of  the  maner  hex  to  recetue 

feemcd  moft  bright  In  the  night  fcafon,  doe  loofc  their  l>rightnes,with  fight 
of  the  fiinnc ,  what  thinkc  we  {halbe  come  cuen  of  the  rarcft  innoccncie  of 
man,  when  it  (hall  be  compared  with  the  purcncfle  of  God?  For  that  (halbe 
a  moft  ieucre  cxamination,that  (hal  pearcc  into  the  moft  hidden  thoughts 
t>Cor.4.5.  ofthc  he  art,  and  (as  Paul  faith)  (hiUreueale  thcfccrctesof  darkenes,aod 
difclofc  the  hidden  thingcs  of  the  heart,  which  (hall  compel!  the  lurking  & 
jvnwilling  confcience  to  vtter  all  thinges  that  now  are  fallen  out  of  remem- 
brance. The  Deuillour  accufcr  will  prclTe  vs,  which  is  priuie  to  all  the  wic- 
ked dc^dcsthn  the  hath  mouedvs  to  doc.  There  the  outwarde  pompous 
ftiewcs  of  good  workes  which  now  onely  arc  efteemed,  (hall  nothing  profit 
vs.  Onely  the  purcnclTc  of  will  (hall  be  required.  Wherefore  the  Hypocrifie, 
not  only  whereby  euerie  man  knowing  himfelfe  guiltie  before  God  defireth 
loboaft  himfelfe  before  men,  but  aKo  wherewith  euery  man  deceiueth  him 
felfe  before  God  (  as  we  be  all  inclmed  to  (trokc  and  flatter  our  felues  )  (hall 
fall  downe  confoundedjhowfoeuer  it  nowc  be  proudc  with  more  than  dron- 
kenboldnes.They  that  bend  not  their  wit  to  fuch  a  (ight,  may  indeed  for  a 
(hort  time  fweetcly  and  pleafantly  frame  a  righteoufnes  to  themfclucs,  but 
itisfucharighteoufnefleas  (hall  bee  by  and  by  (haken  away  from  them  at 
theiudgement  of  God  :likc  as  great  richcffe  heaped  vp  in  a  drcame  doc  va- 
ni(hawayft'om  men  when  they  awake.  But  they  that  (hall  earneftly  asic 
were  in  the  fight  of  God,  enquire  of  the  true  rule  of  righteoufne(re,(hal  ccr» 
tainly  (inde  that  all  the  workes  of  men,if  they  be  iudged  by  their  owne  wor- 
ihincs,are  nothing  but  defilings  and  filthines:  that  diat which  among  the 
common  people  is  accompted  righteoufnes,  is  before  God  mere  wickcd- 
nesrthat  that  which  is  iudged  puntie,is  viicleannelfeithat  that  which  is  rec- 
kcned  glory  ,is  but  (hame. 

f  From  this  beholding  of  the  perfeftion  of  God,  let  it  not  grccue  vs  to 
defcend  to  lookc  vpon  our  felues  without  flatterie  or  blind  afFedion  of  louc. 
For  it  is  no  mcrucll  if  we  be  all  fo  blindc  in  this  behalfe,  for  afmuch  as  none 
of  vs  doth  beware  of  the  pcftilent  icndcrne(re  towarde  himfelfe,  which  (  as 
the  Scripture  criethout)naturally  ftickfith  faft  in  vs  all.To  cueric  m3n(faith 
Salomon)  his  owne  way  is  right  m  his  owne  eyes.  Againe.  All  the  waycs  of 
Pro-ai .»,  8c  man  fecmc  cleane  in  his  owne  eyes.  But  what?  Is  he  acquitcd  by  this  blind- 
»<s.».  ncs?  No,  But  (as  he  fiirther  faith  in  the  fame  place )  the  Lorde  weyeth  the 

hcartes,  that  is  to  fay,whilc  man  flattereth  himfelfe  by  rcafon  of  the  out- 
warde vifor  or  righteoufnes  that  he  bearcthin  rcfemblance,  in  the  meanc 
time  the  Lorde  with  his  balance  cxamineth  the  hidden  vncleanncsof  the 
hcart.Thercfore  fith  we  fo  n<*thuig  profit  with  fuch  flatteries,  let  vs  not  wil- 
fully mocke  our  felues  to  our  owne  dcftruftion.    But  that  wee  may  trie  our 
felues  rightly,we  muft  neccfl'arjly  call  backe  our  confcience  to  y  ludgement 
feat  of  God .  For  we  do  altogether  needc  his  hght  to  difclofe  the  fecret  fol- 
dings of  our  perucrfnefte,  which  othcrwife  lie  too  dccpely  hidden.For  then 
andncuerttllthen,wc(halclerclyperceiuewhatis  meant  hereby:  that  man 
being  rottenncfle  andaworme,  abhominablcandvainc,  which  drinketh 
Job.i  5.  itf.  wickcdnes  as  water  is  far  from  being  iuftified  before  God.  For  who  (houldc 
lob  1 4.4*     make  that  cleane  that  is  concciuedofvncleancfcede?  not  one  man.  Then 
Iob.i?,»o.    ^j^  ^^  ^^^  ^^  chat  by  experience,  which  lob  faadc  of  himfelfe:  If  I  will 

goc 


The  grace  of Chrifl,  Lih.j,    249 

goe  about  CO  fliewc  my  (elfc innocent,  mine  owne  mouth  (hall  condemne 
mc :  if  I  will  fh :  wc  my  ^^\ic  righteous,  it  will  prooue  me  wicked.  For  that  is 
not  tneantof  one  age  onely,buiof  all  ages,  which  the  Prophotc  m  old  time 
complained  of  Ifrael.  that  all  went  aftraybkelhccpe,  that  cueiy  one  turned  Efjy.5j.^. 
afide  to  his  owne  way  .For  he  there  coroprehendeth  al  the,  to  whom  y  grac  e 
of  redemption  fliould  come.  And  the  rigoroufnes  of  this  cxarainarion  ought 
to  proccede  lo  far,  till  it  fubdue  vs,  fo  that  we  be  fully  ihrowne  downe  with- 
al], and  by  that  raeane  prepare  vs  to  rccciue  the  grace  of  Chrift.  For  hec  is 
deceiued  that  thinkcth  himfelfe  able  to  reccme  the  en.oying  of  this  grace, 
vntill  hechauc  firft  throwne downe  all  hawtineffeof  mmde.  This  is  a  i.Pet.j.5, 
knowcn  faying :  that  God  confoundcth  the  proude,and  giueth  grace  to  the 
humble. 

6  But  what  way  is  there  to  humble  our  felucs,  but  that  wc  being  alto- 
gether needie  and  emptic,fhouldegiue  place  to  the  mcrcie  of  God  ?  Fori 
doe  not  call  u  humbleneire,if  we  thinke  that  we  hauc  any  thing  remaining 
with  vs  J^nd  hitherto  they  haue  taught  a  very  hurteful  hypocr  iiie  that  haue 
joyned  thefe  two  thinges  together,  that  wee  muft  thinke  humbly  of  our  fel- 
ucs before  G  O  D,  and  that  we  muft  make  fome  account  of  our  owne  righ- 
teoiifnes.For  if  wc  confefle  to  God  contraiie  to  our  owne  thinking,  we  doc 
wickedly  lie  vnto  him:  but  we  can  not  thinke  as  we  ought,but  that  by  &by  al 
that  feemeth  glorious  in  vs  muft  be  trodeavndcrfoote.  Therefore  when 
thou  hcareft  in  the  Prophet,that  there  is  prepared  faluation  for  the  humble  P'^«'  '•*«•> 
people,  and  abacemcnt  for  the  eyes  of  the  wicked :  Firft  thinke ,  that  there 
is  no  entrie  open  to  faluation,  vntill  thou  hauc  laide  away  al  pride  and  taken 
to  thee  perfcd  humblcnelTe :  then^y  the  fame  humbleneffe  is  not  a  certainc 
modeftie  whcrby  thou  giueft  ouer  tothcLordahaircbreedthofthincown 
right,as  they  arc  called  humble  before  men  that  do  neither  prefumptuoufly 
aduauDCc  themfelues ,  nor  reprochfully  triumph  ouer  other  .although  they 
ftand  vpon  fome  eftimationof  their  owne  cxccllencie:  but  an  vnfairied  fub- 
miftion  of  a  mind  throwne  downe  with  feeling  of  his  ovyne  miferie  and  nec- 
dinefle.  For  it  is  fo  echwhere  dcfcribed  in  the  word  of  God.  When  the  Lord 
faith  thus  in  Zephanias  ;  I  will  take  away  out  of  thee  him  that  outragioufly  , 
rcioy  feth,&  I  will  leaue  in  the  middes  of  thee  the  afflided  min&  the  poore  '^  *^*'*' 
man, and  they  fhall  truftinthcLorde.doeth  he  not  there  plainely  ftiewe 
who  be  humble  ?euen  they  y  lie  affliftcd  with  knowledge  of  their  own  pouer- 
tie .  On  the  other  fide  hec  calleth  the  proude,  outragious  rcioyfers,  be- 
caufc  men  ioying  in  profperitie  are  wont  to  reioyce  without  mcafure.  But 
to  the  humble  whome  he  purpofeth  to  faue,hee  leaucth  nothing  but  to  _ 
truft  in  the  Lorde .  And  hkewife  it  is  fayde  in  E  fay ;  Whome  ftiall  I  lookc 
vnto ,  but  to  the  poore  and  contrite  in  fpirite,and  him  y  feareth  my  words?  _  ,^^"  •  * 
Againe;The  high  and  excellent,  that  inhabiteth  cternitie,his  name  is  holy, 
that  dwcUeth  on  hie,  and  in  the  holy  place,  and  with  the  contrite  and  humr- 
blc  Ipirite,  to  quicken  the  fpirite  of  the  humble  and  the  hearie  of  the  con- 
trite .  When  thou  fo  oft  hcareft  the  name  of  contrition,  vndcrftand  there- 
by the  wound  of  the  heart,  thatfuifercth  not  a  man  throwen  downe  on  the 
ground  to  rife  againe .  With  fuch  contrition  ought  thy  heart  to  bee  woun- 
ded, if  thou  wilt  according  to  the  faying  of  G  O  D  bee  aduaunced  with  the 

hum- 


Gap.  /  2,  Of  the  ptAner  how  to  receiue 

humble:  If  that  be  not  <ionc,thou  {halt  be  brought  low  with  the  might)'  hand 
of  God  to  thy  fhame  and  difgraccment. 

7      And  our  bcft  Schooletnaftcr  thinking  it  not  enough  to  ihcwc  it  ouc 

L»jk.i?,»,  inwordes,hathal{ofetoutvntovsina  parable  the  image  of  true  huraili- 
tie  as  in  a  painted  table.  For  he  bringsth  foorth  a  Publicanc  that  ftanding  a 
farrcoff,  not  daring  to  lift  vp  his  eyes  to  heauen,  with  much  knocking  his 
breft,prayethinthiswifc:Lordebemercifiillto  mca  firmer.  Lctvs  not 
thinke  thefe  to  be  tokens  of  faincd  modcftie,  thathec  dare  notlookcvp  to 
heauen,  nor  to  come  ncrer,that  with  knocking  his  brcft  he  confcfleth  him- 
fclfe  a  finner:  but  let  vs  knowc  that  they  bee  teftimonics  of  inwarde  aftctfti- 
on .  On  the  other  fide  he  fctteth  the  Pharifcc,  which  thanketh  God  that  he 
^s  not  ofthe  common  forte  of  men,  cither  an  opprefler  .oranvnrighteous 
man,  or  an  adultcrer,bccaufehe  fafted  twife  on  theSabbath ,  &gaue  tithes 
of  all  that  hee  poircifcd.  He  doth  with  open  confcfTion  acknowledge  that 
the  rjghteoufnes  which  he  hath  is  the  gift  of  God:  but  becaufc  he  ftandeth 
in  coi^fidcnce  that  he  is  righteous,  he  departcth  from  God  vnfauored  and 
in  hatred.  The  Publicane  by  acknowledging  of  his  owne  wickedncde  is  iu- 
flificd.  Hereby  we  may  fee,  howe  great  is  the  eftimation  of  our  humbling 
vs  before  God  :fo  that  the  heart  cannot  be  open  to  rcceyue  his  mercie,  vn- 
Icfle  it  bee  firft  voide  of  all  opinion  of  his  owne  worthineflc.  When  this  opi- 
•pr;,.  nion  hath  poflefled  the  place,it  fhutteth  vp  the  way  for  Gods  mercie  to-en- 

»  '  ■"'  "  ter.  And  that  no  man  rtioulde  doubt  hcreof,Chrifl  was  fenc  of  his  fadier  in- 

to the  earth  with  this  commiflion,  to  bring  glad  tidingesto  thepoore,  to 

K  »y.  '•  •  healethc  contriteinheart,toprcachhbcrtietothecaptiue,&deliuerance 
to  them  that  were  fliutvp  in  pnfon,  and  to  comfort  tlicm  thatmourne:to 

Mjt  1 1  j8    §'"^  them  glorie  for  a/hes,  oyle  for  mourning,  the  robe  of  praife  for  the  fpi- 

Mat,;?.i  j. '  rite  of  forrow.  According  to  this  commiihon^e  calleth  none  but  them  that 
labour  and  areloden  ro  take  parte  of  his  liberahiie.And  in  anotherplace  he 
faith:  I  came  not  to  call  the  righteous,but  Tinners. 

8  Therefore  if  we  \yill  giue  place  to  the  calling  of  Chrift,lct  al  arrogancic 
&  carelefnes  depart  far  away  fro  vs.Arrogicie  groweth  of  a  foli/h  perluafion 
of  our  owne  iightcoufnes,whcn  a  man  thinketh  himfclt  to  baue  fomcwhar, 
by  the  deferuing  whereof  he  may  bee  commended  before  God,  carelefneflc 
may  bee  cuen  without  any  perfuafion  of  workes.  Form  any  finners,  becauie 
being  dronke  with  fweetnelfe  of  vices  they  thinke  not  vpon  thciudgemenc 
of  God,  lie  as  it  were  fenfelefly  amafcd  with  a  difeafe  of  droufines,  that  they 
afpirenotto  the  mercie  oftcrcd  them.  But  we  muftno  Icfle  (hake  off  fuch 
dulinuggifhncfl'c,than  we  muft  caft  av/ay  all  vaine  confidence  of  ourfelues, 
that  wee  may  without  incombrance  haften  to  Chrift,  that  we  being  empty 
and  hungrie  may  be  filled  with  his  good  thinges.  For  wee  ftiallneuer  iuf- 
ficiently  haue  truft  in  him,  vnleflc  we  vttcrly  diftruft  of  our  felues,wec  fhall 
ncuer  fufficiently  raife  vp  our  courages  in  him,vnleire  they  be  firft  throwne 
downe  in  our  fekies.  Wee  ftiall  neuer  fufficiently  haue  confolation  in  him, 
vnlcfle  wee  be  firft  defolate  in  our  felues.Thcrcfore  we  be  then  mete  to  take 
holde  of  and  obteine  the  fauour  of  God ,  cafting  away  all  truft  of  our  felues, 

Deverbii  A-buj  trufting  vpon  the  onely  afliiredneffc  of  his  goodncffe,  when  (  as  Augu- 

poft.cap.J.  ^j^^  ^^jl^  ^  forgetting  our  owne  dcferuingesjwc  imbracc  the  giftcs  of  Chrift. 

Be 


"t  he  grace  ofChrifi,  Lih.  j,  2fo 

Bccaufeif  he  fought  defcruingcs  in  vs,  we  flioulde  not  come  to  his  giftcs. 
Wherewith  Bernard  very  wel  actordeth,  comparing  proude  men  to  vnfaith-  Ssr.i5  .in  ca. 
full  fcruantes ,  that  arrogantly  claime  any  thing  be  itneuer  fohtleto  their 
owne  deferuings:  becaufe  they  do  wrongfully  kecpe  to  thcmfelues  the  praife 
of  grace  pafling  by  them,  as  if  a  wall  would  fay  that  it  bnngeth  forth  the  fun- 
beamc  which  it  rcceiueth  through  a  windowc.  But,  not  to  tary  longer  hcre- 
vpon,  let  vs  take  a  fhort  but  a  generall  &  fure  rule,  that  he  is  prepared  to  take 
part  of  the  fruits  of  Gods  mercy,  that  hath  vticrly  emptycd  himfelte,  I  will 
not  fay  of  r  ighteoufneflc,  which  is  none  at  all,  but  of  the  vaine  and  windy  i- 
mage  of  rightcoufnes .  Becaufe  cuery  man  (b  much  hindcreth  his  recciuing 
of  the  liberalitic  of  God  as  he  reflcth  in  himfelfe. 
The  xiij.  Chapter. 

That  there  are  fuvo  thmga  to  be  marled  in  free  iujlijication. 

ANd  here  are  alway  two  things  to  be  principally  looked  vnto:  y  is  to  fay,, 
that  there  may  remainc  to  the  Lorde  his  glory  vniTiiniflicd,&  as  it  were 
wholly  and  perfedly  maintained, and  to  our  confcieiiccs  an  vntroubled 
miictncs  and  calme  tranquillitie  before  hisiiidgeracnt.  We  fee  how  oft  and 
how  carncftly  the  Scripture  exhorteth  vs,  to  giue  onely  to  God  a  confefTion 
of  praife,  when  wcentreate  of  righteoufnes .  And  the  Apoftle  te{bfieth,that  ^^ofJ^'I-M' 
this  was  the  Lords  principal  purpofe  of  giuing  vs  rightcoufnes  in  Chnft,y  he 
might  Ihcw  his  owne  righteoufnes. And  what  a  iTiewingy  {hold  be,he  dccla- 
reth  immcdiatly  after :  that  is,  if  he  alone  be  knowcn  to  be  rightcous3&  that 
iuftified  him  thatis  of  the  faith  oflcfus  Chrift.Thou  feefty  the  righteoufnes 
of  God  is  not  fuificicntly  fet  out ,  vnlelfc  hce  alone  be  accounted  righteous, 
and  do  communicate  the  grace  of  righteoufnes  to  them  that  deferue  it  not. 
By  this  meane  he  willhaue  eucry  mouth  to  be  flopped.and  the  whole  world 
to  be  made  fubied  to  him  .     For  while  man  hath  any  thing  to  ifj^eake  in  his 
owne  defence,  foiong  tliere  is  fomwhat  taken  away  from  the  gloiy  of  God. 
SoinEzechielhe  teachethhowmuchwcglonfiehis  name  byreknowledg- 
ingofourownewickedncire.  Youfhallremcmber(faythhc)  thewaycsand  Eze,20.4ai 
all  the  wicked  doings  wherewith  ye  haue  bcene  defiled .  And  ye  fhali  be  dif- 
pleafed  with  your  felues  in  your  owne  fighr,in  all  the  euils  that  ye  haue  com- 
mitted. And  ye  fhallknowe  that  I  am  the  Lord,  when  I  fliall  do  good  co  you 
for  mine  owne  names  fake,  and  not  according  to  your  moft  wicked  offences. 
If  thefe  thinges  be  contained  i  n  the  true  knowledge  of  God,  that  we  beemg 
broofcd  with  knowledge  of  our  owne  iniquitie,  fhould  confider  that  he  doth 
good  to  vs  whereas  we  be  vmvorthy  thereof :  why  then  doe  we  to  our  great 
Kurt  attempt  to  fleiie  away  from  the  Lorde  any  parcell  be  it  neuet  fb  Imall 
ofthc  praife  of  his  free  goodnes?LikewifcIcremie\Yhen  he  crycth  out,  Let  j  , 

not  the  wife  man  glorie  in  his  wifdome,  or  the  rich  man  in  his  riches,  or  the 
ftrong  man  in  his  (f  cngth,but  let  him  that  gloii^th,  glory  inthe  Lord:  doth 
he  not  there  decl  uey  fomwhat  is  diminifhcd  from  Gods  gfoi  y,if  man  glory 
in  himfelfe?  To  this  purpofe  truely  doth  Paul  apply  thofe  word-s ,  when  he 
teachc:h  that  all  the  partes  of  our  faluation  are  rcpofcd  in  Chrift ,  that  wee  '  -Cor.i.j  o. 
fhould  not  glory  bucin  the  Lorde .  For  his  meaning  is  that  he  rifech  vp  a- 
g^inlbOodanddarkaieth  hisgloiy,  wholo&ucr  iluiikuh  that  he  hath  any 

thing 


Cap,  /  /.  Of  the  matter  hotv  to  receiue 

thing  be  it  ncuer  fo  lltlc  of  his  ownc. 

J  This  is  the  truth,  we  ncuer  truly  glory  in  him,  vnleflc  we  be  vttcrly  put 
from  our  owne  glory .  On  the  other  fide ,  this  is  to  be  holdcn  for  a  catholikc 
principle,  that  all  they  glory  againft  God  that  glory  in  thcmfelues.  For  Paul 
iudgcth  that  oncly  by  this  meane  the  world  is  madcfubied  to  Godjwhcn  all 
matter  to  glory  vpon  is  vtterly  taken  from  men .  Therefore  Efaie,  when  he 
dcclaretli  that  Ifraell  (hall  haue  their  iuftificationinGod,  fayethalfo  that 
they  (hill  there  alfo  haue  their  prayfe :  as  though  he  flioulde  fay ,  that  the 
Lorde  to  this  cnde  iufttficth  the  elcft  that  they  fhould  glorye  in  him  and  in 
nothing  elfe.  But  how  we  ought  to  be  praifed  in  the  Lorde ,  he  had  taught 
in  the  vcrfe  nextbefore:  that  is,that  we  /hould  fweare  that  our  righteoufncf- 
(es  and  ftrcngth  are  in  the  Lorde.  Not  that  there  is  not  required  a  bare  con- 
fcflion ,  but  conHrmed  with  an  othe,  that  a  man  fhoulde  not  thinke  that  he 
fhall  be  difchargcd  with  I  wote  not  what  faincd  humilitic.  And  let  no  man 
here  allege  for  cxcufe  that  he  doth  not  glory  when  without  arrogance  he  re- 
knowledgeth  his  ownc  righteoufnefTc :  for  there  can  be  no  fuch  eftimation 
but  it  engendreth  confidence,  nor  confidence  but  it  brecdeth  glory  .  Ther- 
forc  let  vs  remember  that  in  all  the  difputation  of  rightcoufnefle  wee  muft 
haue  regardc  to  this  cnde  ,  that  the  prayfe  thereof  rcmaine  with  the  Lorde 
whole  and  perfeft.  Forafmuch  as  for  declaration  of  his  righteoufnes(a$  the 
R  m  J  ttf.  Ap°^^<^  teftificth  )  he  hath  poured  out  his  grace  vpon  vs ,  that  he  might  be 
F.phe!i  .1.  *  ^uft  ^^^  iuftifying  him  that  is  of  the  faith  of  Chrift .  Wherefore  in  an  other 
Ephe.i.?.  place,whcn  he  had  taught  that  the  Lord  gaue  vs  faluationjto  fet  out  the  glo- 
ry of  his  name,  afterward  as  it  were  repetmg  the  fame  thing  he  addeth :  ye 
are  fauedby  grace  and  by  the  gift  of  God,  not  by  workes,  that  none  fhouldc 
glory.  And  when  Peter  telleth  that  we  are  called  vnto  hope  of  faluationthac 
we  fhould  declare  the  powers  of  him  that  hath  called  vs  out  of  darkeneflc 
into  his  maruelous  light,  without  doubt  his  meaning  is  (b  to  make  the  oncly 
prayfes  of  God  to  founde  in  the  cares  of  the  faithful],  that  they  flioulde  with 
decpe  filence  opprefl'e  all  arrogancie  of  the  flefti .  In  a  (ummc,  man  can  not 
without  robbery  of  God  chalcngc  to  himfelf  any  one  crum  of  righteoufncs: 
becaufc  euen  fo  much  is  plucked  &  taken  away  from  the  glory  of  Gods  righ- 
tcoufncfTe. 

3  Now  if  we  ask  by  what  mean  the  confcience  may  be  quitcd  before  God, 
wee  fhall  finde  no  other  meane  but  if  free  rightcoufnefle  dc  giuen  vs  by  the 
gift  of  God :  Let  vs  alway  thinke  vpon  this  faying  of  Salomon,  Who  fhal  fay: 
I  haue  deanfed  my  heart,  lam  made  cleane  from  my  finne?  Truely  there  is 
•'*  no  man  that  ftiall  not  be  ouerwhelmcd  with  infinite  filthincfle .  Therefore 
let  cuen  the  perfefteft  man  defcende  into  his  ownc  confcience,  and  call  his 
doinges  to  account:  what  end  fhall  he  haue?  Shall  he  fwectly  reft  as  though 
all  thingcs  were  in  good  order  betweene  him  and  GOD?  and  fliall  he  not 
rather  be  vexed  with  terrible  tormentes,  when  he  fliall  feele  matter  of  dam- 
nation abiding  inhimfelfcif  he  be  iudgcd  according  to  his  workes  ?  The 
confcience  if  it  looke  vpon  God,muft  of  neccfluie  either  haue  aflijred  peace 
with  his  iudgement,  or  be  bcfeechcd  with  the  terrours  ofliell.  Therefore  wc 
profit  nothing  in  difputing  of  righteoufncs  vnlclTe  we  ftablifli  fuch  a  rightc- 
oufnefle, with  the  licdfaftneflc  whcrof  our  foule  may  be  frayed  in  the  iudge- 

mcnc 


mcfttofGod.Whcn  our  fouleflialhauc  whereby  it  may  both  without  feare 
appearc  before  the  face  of  God,  and  recciue  his  iudgcment,  vnfhaken.then 
and  not  till  then  let  vs  know  that  we  hauc  founde  an  vnfained  rightcoufncs. 
Therefore  not  withoutcaufe  the  Apoftlcftandeih  fo  much  vponthis  point,  j^^^j^^  ^^ 
with  whofe  words  I  had  rather  cxpreflc  it  than  with  mine  owne.  If(faith  he) 
the  promife  of  inheritauncc  be  of  the  law ,  faith  is  made  voide,  the  promifc 
is  made  abolinied.  Hcc  firft  inrcrrcth  that  faith  is  difanuUed  and  made  void 
if  the  promife  of  rightcoufnefTc  haue  refpeft  to  the  defeniingsof  ourworks,, 
or  doc  hang  vppon  the  keeping  of  the  la  we.  For  fo  coulde  neucr  any  man 
affiiredly  reft  in  it ;  becaufe  it  coulde  ncucr  come  to  paflc  y  any  man  might 
afluredly  determine  with  him  lelfe  that  he  badsfatished  the  lawe,  as  indedc 
ncuer  any  man  doethby  workes  fully  latisfie  ir.  Whereof,  that  we  fhoulde 
not  ncede  to  feeke  far  for  reftmionies  to  prooue  it,euerie  man  may  bcra  wit- 
ncfle  to  liimfelfe  thatwjU  with  a  right  eye  beholdhimfelfc;  And  hereby  ap- 
pearcthjinbow  dcepe  and  darke  corners  hypocrifie  buried  the  minciesof 
men,  while  they  io  carelefly  bearc  with  them  fclues,  that  they  fticke  not  to 
fet  their  o^vn  flatteries againft  y  uidgcmet  of  God,as  though  they  wold  bind, 
to  a  Iby  his  iudiciall  procccdmg.  But  the  faithfull  that  doe  fyncerely  ex- 
amine ihemfclues.are  grceued  and  tormented  with  a  farre  other  manner  of 
carefulnes.     Therefore  there  flioulde  lb  enter  into  all  mindes  a  doubting, 
and  at  length  a  verie  defpeire  where  ech  man  for  himfclfe  ftiouldc  make  ac- 
count, with  how  great  a  burden  of  debt  he  is  flill  oucrprefled,and  how  far  he 
is  fro  the  condition  wherwith  he  is  charged.Loe,  how  faith  is  by  this  meanc 
alreadie  cxprefled  &  cxtinguifhed ,  For  to  wauer,  to  varie,to  be  carried  vp  & 
down.to  ftick  fall  in  douting,to  be  holden  m  fufpenfe,to  ftagger5&  at  length 
to  delpeircjis  not  to  truft:but  to  ftrengthen  thy  mind  witli  coftant  certainty 
and  pcrfed  afluredneSjand  to  haue  whcrevpon  to  reft  and.falVen  thy  fcote. 
4      He  adioyncth  alio  an  other  thing ,  that  is,  that  the  promife  IhaJil 
thereby  be  made  ofno  effeft  and  voide.  For  iif  the  fulfilling  thereof  do  hang 
vpon  our  deferuing,whcn  Ihal  we  come  thus  far  as  to  deferue  the  bountiful- 
nes  of  God  ?  Alfo  this  feconde  point  hangcth  vpon  the  former:  For  the  pro- 
mife fhallrwjt  be  fuIfiHcd  but  to  them  that  beleeue  it..  Therefore  if  faith  bee 
fallen,  there  Ihallremaine  no  force  of  the  promife.  Therefore  the  inheri- 
tance is  of  faith,  that  it  may  be  according  to  grace ,  to  ftablilhe  the  promife. 
For  itisaboundantlywelftabhlhed  when  it  reftcrh  vpon  thconely  mercie 
of  God:  becaufe'his  mercie  &trueth  are  with  a  perpetual  knot  ioyned  toge- 
ther, that  is  tofay,whatfoeucr  God  mercifully  promifetb^  he  alfo  faithSlilly 
pcrfprmeth.So  Dauid,  before  that  he  required  faluation  by  the  word  of  god 
firft  determinethy  caufe  thereof  to  beiu  his  mercie  .Letthy  mercies(faith  Pfal.iijj.ytf. 
he)  come  vnto  me,thy  faluation  according  to  thy  word.  And  rightfully:  be- 
caufe God  is  by  no  other  meane  perfwadcd  to  make  the  promife.but  of  his 
owne  mere  mercie.Therforc  we  muft  herein  ftay,and  deepelx  faftcn  al  our 
hope  and  not  to  looke  to  our  owne   workes ,   to  feeke    any  helpe    of 
them.     And  thatyoulhould not  thinkc  that  I  herein  fpcakc  any  newc 
thing :  Auguftine  doth  alfo  teache  thatwee  ought  fo  to  doe,    Chrift(faith  In  Pfal.SS. 
bee)  Ihallxeigncfor  euerin  his  feruauntes,  G  O  Dhathipromifcd  k.  tja^^«"P"- 
God  hathfaideit,andif  that  bee  not  enough,  G  O  D  hath  fworne  it.  °'^^* 
Thcrcfbte  forafmuch  as  the  promife  is  ftablilhed  ,    not  according 

to 


Cap,  ts.  Of  the  maner  how  to  receive 

to  our  deferuingSjbut  according  to  his  mcrcie,no  man  ought  to  Ipcakc  fear- 
In  dedlcat.  fijlJy  ofy  of  which  he  can  not  dout.Bernard  alio  faith:Thcdifciples  ofChrift 
tcmpli.fer.j.  fay, Who  canbefaucdf'Butheanfwcredrchisis  impoflible  vvithmcn,butitis 
not  impoflible  with  God.This  is  al  our  cofidcncc,  this  is  our  only  c6fort,this 
is  y  whole  ground  of  our  hope,  but  being  aflurcd  of  the  pofTibilitiCjwhat  fay 
Eccle.  j».  I.  wc  of  his  will?  Who  knoweth  whether  he  be  worthic  of  loue  or  hatrcdrVVho 
i.Cor.3.15,  hath  knowcn  the  Lords  meaning  ?Orwhohathbcenehiscounfeller?  Here 
nowe  faith  muft  of  neccflitic  helpe  vs,  here  muft  his  trueth  fuccour  vs,that 
that  whichis  hidden  from  vs  in  the  heart  ofthe  father,  may  bercueilcdby 
theSpiritc.andhisSpirite  tcftifying  it  may  perfwade  our  heartcs  that  wee 
are  the  fonnes  of  God.  And  it  may  perfwadevs  by  calling  andiuftifying  vs 
freely  by  faith ,  in  which  things  there  is  as  ic  were  a  ccrtaine  meane  palfagc 
from  the  eternall  prcdcftination  to  the  gloric  that  is  to  come.  Briefly  let  vs 
thus  conclude. The  Scripture  dcclareth  that  the  promifcsof  God  are  not 
ftablirtied,vnlefl'e  they  be  taken  hold  of  with  aflured  affiance  of  confcience: 
and  whcrefoeuer  there  is  anie  doubting  or  vnccrtaintie  it  pronounccth  that 
ihey  be  voide .  Againe  it  pronounceth  that  they  doe  nothing  but  ftagger 
and  wauer,ifthey  reft  vpon  our  owneworkes.  Therefore  wee  muft  necdo 
either  lofcrightcoufneire,  or  wee  muft  not  confidcr  our  owneworkes  ,  but 
oncly  faith  muft  take  place ,  whofe  namre  is  this,  to  hfte  vp  her  eares  &  rtiut 
her  eyesjthat  is  to  fay,  to  bee  hcedcftiUy  bent  to  the  promife  oneJy,  and  to 
turne  away  her  thought  fiom  all  mans  worthineflc  or  deferuing.  So  is  that 
Z.ach.}.9.  notable  prophecie  of  Zacharie  fulfilled,  that  when  thewickedneflcofthc 
lande /hall  be  done  away ,  a  man /hall call  his  friende  vnder  his  vine  and 
vnder  his  figgc  tree,  where  the  Prophecc  declareth  that  the  faithfull  do  no 
otherwifc  enioy  true  peace  but  after  obteining  of  the  foigiuenes  of  finnes. 
For  this  cauillation  is  to  bee  rcmcmbred  in  the  Prophetes,  that  when  they 
fpcake  ofthe  kingdomc  of  Chrift,  they  fct  out  the  outwardeble/Tingcsof 
Erj.j.ff.  God  as  figures  ofthe  fpirituall  things.Whcrcvpon  Chrift  is  called  both  the 
Ephc.2.  14.  Icing  ofpeace  and  our  peace, becaufeheeappeafeth  all  the  troublefomc  mo- 
tions of  confcicnce.lf  we  feekc  by  what  meane  he  doth  it,  wee  muft  needcs 
cometothefacrificebywhichGodijappeafed.  For  hce/hall'ncucr  ceafc 
to  trem.ble  for  feare  that /hall  not  determine  that  God  is  appeafcdby  the 
onely  fatisfaftoric  cleanfing  wherein  Chrift  hath  fufteyned  his  wrath.FinaJ- 
ly  peace  is  no  where  elfctobc  fought  for  but  in  the  terrors  ofChrifte  our 
redeemer. 

y  But  why  doe  I  vfe  fo  darke  a  teftimonie  ?Paul  euery  where  dcnicth 
Rom.  5«  W  that  there  is  peace  or  quiet  ioye  left  to  confciences,vnlefle  it  be  determined 
that  we  be  iuftified  by  faith.  And  he  therewithal!  declareth  whence  that  af- 
ftiredncfTe  commeth ,  namely  when  the  louc  of  G  O  D  is  powrcd  into  our 
heartcs  by  thehoIyGhoft:asifhehadfaidc,thatour  confcienccs  cannot 
otherwife  be  quictcd,vnlelfe  we  be  certainly  perfwaded  that  we  pleafe  God. 
Whereupon  aifo  in  an  other  place  he  crieth  out  in  the  perfon  of  al  the  god- 
Rom.  y.  lie,  Who  {hall  fcuervs  from  the  loue  of  God,  which  ism  Chrift?  bccaufc 
wee  /hall  tremble  eucn  at  eucrie  litle  breath  .till  we  bee  arriued  into  the  ha- 
uen:  but  wee  /hall  be  without  care  cuen  in  the  datkcnefle  of  death ,  io  long 
as  the  Lordc  /hall  /hewc  birofclfc  a  paftor  to  vs  .     Therefore  whofocuer 

prate 


The  grace  of ("hr'^.  .  hib.f.^.^fi 

prate  thst  we  arc  luftified  by  fairh,  bccaufe  being  regenerate  we  are  iuft  by  Pfal.  j  5:4; 
jiuingrpiritually;they  neuer  taftcd  the  fwectnefle  of  grace,  to  confider  that 
God  wil  be  mercifuU  vnto  them.Whcrevpon  alfo  foUoweth,  that  they  doc 
no  more  know  the  manner  of  praying  rightly.than  Turkes  and  whatfoeucr 
other  prophaneNati6s.For(as  Paul  witncfleth)it  is  no  true  faith  vnlcfTc  it 
teaehe  &  put  vs  in  mindc  of  that  moft  fwecre  name  of  Father,  yea  vnlefi'e  it 
open  our  mouth  freely  to  cry  out  Abba  father.  Which  in  another  place  he  Gala.4.ff.* 
more  plainly  cxprefleth,whcre  he  faith  that  in  Chrift  we  haue  boldncfle  & 
cntfie  in  confidence  by  thcfaith  of  him.  Truely  this  commcch  notto  pafle 
by  the  gift  of  regeneration;  which  as  it  is  alway  vnperfeft  m  the  flefti,  fo  ic 
conteineth  in  it  felf  manifold  matter  of  douting.  Wherefore  we muft  ofne- 
ceflitie  come  to  this  remedie.that  the  faithful  fhould  determine  that  they 
may  by  no  other  right,hope  for  the  inheritance  of  the  heauenly  kingdome, 
but  becaufe  being  grafted  into  the  body  of  Chrift  they  are  freely  accounted 
righteous.For  as  touching  iuftification  ,  faith  is  a  thing  meerely  pafliue, 
bringing  nothmgofourowne  to  the  recouering  of  the  fauourof  God,  but 
rcceiuing  of  Chnft  that  which  wc  want, 

»i  The  xiiij.  Chapter. 

hrr     Vy\m  uthe  btginniKg  ofiufiification,  and  the  c»»  tinuall proceedings  tbtrtof. 

THat  the  matter  may  be  made  more  plaine,  Ictvsfearch,  what  may  be 
.  the  righteoufnes  of  man  in  the  whole  courfe  of  his  life:  and  let  vs  make 
foure  degrees  thereof.  For  men  either  being  endued  with  no  knowledge  of 
God,aredrowncdinidolatrie:  orbeeing  entred  into  profefTion  byfacra- 
ments,  denying  God  with  vncleannefle  of  life,  whome  they  confelTe  with 
mouth,  they  are  Chriftes  no  further  than  in  nameior  they  be  hypocrites, 
whith  couer  the  wickedneflc  of  their  heartes,w)th  vaine  deceitful!  colours: 
or  being  regenerate  by  thefpirite  of  God,they  endeuour  themfelues  to  true 
holyneffc.Specially  when  they  are  to  be  iudged  by  their  naturall  gifts,  from 
the  crowne  of  their  head  to  the  fole  of  their  foote,  there  /hall  not  be  foundc 
onefparcleofgoodnesjvnlefleperaduenmre  we  wil  accufe  the  Scripture  of 
fal/hodjwhen  it  fettcth  out  all  the  fonnes  of  Adam  with  thcfe  titles,  y  they 
be  offroward  and  ftubborne  heart,  that  al  the  imaginationoftheir  heart  is  lere-iy.?/ 
euil  from  their  infancie,that  their  thoughts  be  vaincjthat  they  haue  not  the  Gen,  8.1 1. 
feare  ofGod  before  their  eyesjthat  none  ofthcmvnderftandcth  or  feekech^'^'-^ 4-' !• 

Godjbriefcly  that  they  be  fleflijby  which  worde  are  vnderftanded  all  thofe  Ge'n.e/j. 
workes  which  Paul reheaifeth,  fornication,  vncleannefle,  vnchaftitie,riG-  Gal. 5. 15. 
toufneflejWorftiipping  of idoles,witchcraftes,  enmities,  contcntions,emu- 
Iations,angcrs,  difrentions,fedes,enuies,  manflaughters,  and  whatfoeuer 
filthinefle  and  abhomination  may  be  dcuifed.  This  foifooth  is  the  worthi- 
ncs,with  confidence  whereof  they  muft  be  proued.Butifany  among  them 
excell  with  fuchhoneftie  of  manners  as  may  hau  e  fome  fnewe  of  holinefle 
amongmenryetbecaufewceknowe  that  God regardeth  not  theoutwardc 
glifteringjWc  muftfearch  the  vcrie  fountaine  of  workes  if  we  will  haue  them 
to  auaile  any  thing  to  rightcoufnefle.We  muft  (I  fay)  throughly  looke  mto 
themjfirom  what  atfedion  ofhcart  thefe  workes  proccede .    But  although 

L  L  here 


Cap./ 4,  OfthemauerhovotoreceiHe 

here  licth  open  a  moft  large  field  to  difcourfc  in,  yet  bccaufc  the  matter 
may  be  declared  in  ver)'  fcwc  wordcs,  I  wil  follow  as  much  as  I  may  a  brkf- 
nes  in  teaching. 

a  Firft  I  deny  not  that  whatfocuer  excellent  giftes  appeare  in  the  vnbc- 
leeuers.they  are  the  ^ifts  of  God.  Neither  do  I  fo  differ  from  comon  iudge- 
ment5thatIwouldaffirme  that  thcrcis  no  difference  betweene  the  iuftice^ 
temperance  and  cqukie  of  Titus  and  Traianus,  &  the  ragCjintemperance, 
and  crueltie  of  Caligula.or  Nero,or  Domitian:betwcene  the  fikhieluftes  of 
TiberiiiSjand  in  this  bchalfe the  contincncie  of  Verpafian:and(that  we  may 
not  tarrie  vpon  fome  fpecial  vertues  or  vices)  betweene  the  obfcruing  and 
the  defpifing  of  right  and  lawes.For  there  is  fo  great  difference  of  right  and- 
wrong,thatit  appeareth  eiien  in  the  dead  image  thereof.  For  what  thing 
flial  there  remame  wcl  ordered  in  the  world, ifwe  confound  thefe  together? 
Therefore  fuch  a  difference  betweene  honcfl  &  vnhoneft  doings, the  Lordc 
hath  not  onely  cngrauen  in  the  mindes  of  all  men  ,  but  alfo  docth  oft  con- 
firme  it  withthedifpenfationofhisprouidencc.  Forweefechowheextcn- 
dcth  many  bleflmgs  of  this  prcfentlife  to  them  that  among  men  do  followc. 
vertue.Notbccnuie  that  outward  image  of  verruedefcructh  fo  much  as  the 
leaftbencfiteofhisibutfoitpleafcthhim  to  declare  by  proofe  howe  much 
true  rjghteoufhcs  plcafedi  him^  when  he  fuffreth  cucn  outward  &fained 
righteoufnes  not  to  be  without  reward.  Whereupon  foUowcth  that  which 
we  eucn  now  confcffed,that  thefe  vertues^fuch  as  they  be,  or  rather  ima^s 
ofvertues,arcthe  gifts  of  God,  forafrauchas  there  is  nothing  in  any  wife 
praifeworthicjwhichproceedeth  not  from  him.  , 

T^lh".!',  ""^*  3  E"t  neucrtheles  itis  true  which.Auguftine  writeth ,  that  all  they  that 
are  ftrangers  from  the  true  rchgion  of  the  one  God,  howfoeuer  they  be  ac- 
counted worthie  of  admiration  for  opinion  of  veruie,  are  not  onely  worthie 
:ofnoreward,but  rather  are  worthieofpunilhmcnt,  bccaufc  they  doe  with 
defiling  oftheir  heart.bcfpot  the  pure  good  things  of  God.  For  though  they 
be  the  inftrumcnts  of  God,  to  prcferuc  the  fellowftiip  of  men  with  iuftice, 
contincncie, temperance  of  mind,valianqnes,&  wifcdome ;  yet  they  do  very 
cuilly  execute  thefe  good  workes  of  God  :  becaufc  they  are  reftrained  from 
cuildoinc.not  by  fyncere  loae  of  goodncs.but  either  by  only  ambition.or  by 
loueoftiremfelucs,or by fomeother  crooked  affedion.  Whereas  therefore 
they  are  corrupt  by  the  verie  vnckanncs  of  heart ,  as  by  their  beginning, 
they  are  no  more  to  bereckened  among  vertucs,than  thofe  vices.which  are 
wont  to  deceiue  by  reafon  of  neerencs  &likencffe  of  vertue.  Finally  when 
we  remember,that  the  ende  of  that  which  is  right,  cuer  is  that  God  befer- 
iiedrwhatfoeucr  tcndeth  to  :ny  other  end,  foonhwith  worthily  loofeth  the 
name  ofrighr.Bccaufc  therefore  they  haue  not  relpcd  tothcmarke  which 
the  WjfcdomcoEGodappointcth:  although  the  thing  that  they  doe,  fecme 
good  in  doing,yetby  a  wrongful  end  it  is  finne.He  concludcth  therforc  that 
all  the  Fabricij,Scipioes,&Catoes,in  all  thofe  excellent  aftes  of  theirs:  yec 
finned  in  this  bchalfe,that  whereas  they  lacked  the  light  of  faith,  they  did 
not  apply  them  to  the  tlnd  to  which  they  ought  to  haue  applied  tliem :  and 
thatfortliat  caufe,trucrtghtecu!hes  wa s  not m  them:  forafmuchasdufitics 
arcnotwcycdby  the  doingSjbutby  th(j  cndes. 

4  More* 


lulianum . 


.  4    Moreouerlf  it  be  true  which  lohnfayeth,  thai  there  is  no  Lrewithouc^_^^jj.jj 

thefoniieofGod:whofo.hauenopartinChrift,whatmanerofnicnrocuer   *•     *  '     ' 

theybe,whatfoeuer  they  doe  or  goe  about,  yet  they  runnc  forwirde  with 

their  whole  courfe  into  deftrudion  and  the  iudgcment  of  eternaldeath.  Af  Lib.acI  Bonv 

ter  this  reafcn.is  that  fayde  of  Au§uftine.  Our  religion  difccrncth  the  w^.  m  cap.  j, 

tCQUs  frorathe  vnrighteoiis,  net  by  lawe  of  wotkes :  but  by  the  very  lawc  ot 

iailh,  without  which  ,thofc  that  feeme  ^ood  workes  are  tinned  into  (inacs. 

Whcrfore  the  fame  Auguftioe  faith  very  well  in  an  other  place,  when  he  c6-  Pref.  inPfal. 

pareth  the  endeuour  of  fuch  men  to  running  out  of  the  way.  For  how  much 

fafter  a  roan  runneth  out  of  the  way,  To  much  further  he  is  from  the  marke, 

and  therefore  is  made  fo  much  more  miferable  .   Wherefore  he  afSrmeth 

that  iris  better  to  halt  in  the  way ,  than  to  runnc  out  of  the  way  .  Finally  it 

is  certain  that  they  are  euil  trees,  forafmuch  as  without  the  communicating     • 

of  Chrill:  there  is  no  fandification.    They  may  therefore  beare  faire  fruitcs 

and  beautiful!  to  the  eye,  yea  and  fwcete  in  taft,  but  in  no  wife  good  fruitcs, 

Hcrby  we  cafily  perceiue  that  whatfocuer  man  thinketh,purpofeth,or  doth, 

before  that  he  be  reconciled  to  Godbyfaith,isaccurfed,  andnotonelyof 

no  value  to  righteoufncs,  but  of  ccrtaine  doferuirtgto  damnation .  And  why 

difputewehereofasofa  doutfiill  thing,  fith  it  is  already  prouedby  the  wit-  Heb.ii.tf, 

neffe  of  the  Apoftk,  that  it  is  inipoflible  that  any  pian  may  pleafc  God  with 

out  faith? 

J     Butthereflnllyetappcareap]ainerproofe,if  thegraccofCodbeia 
comparifon,  direftly  fet  againft  the  naturall  ftate  of  man.  For  the  Scripture 
crieth  out  euery  where ,  that  God  findcth  nothing  in  man  whereby  he  may 
be  prouoked  to  do  good  to  him,  but  wi  th  his  owne  free  goodncs  preucnteth  Iohn.y.2  j» 
him.  For  what  can  a  dead  man  do  to  attaine  hfe  f*  But  when  he  lightneth  vs 
with  the  knowledge  of  himfelfe,  he  is  faid  to  raifc  vs  from  death ,  &  to  make 
vs  a  newe  creature.  For  we  fee  that  oftcntimes,fpccially  of  the  Apoftle ,  the 
goodnefleofGodisfetfoorthvntovsby  this  title,  God  (fayth  he)  which  is  Eph.».4» 
rich  in  mercy,  for  the  great  loue  wherewith  he  loucd  vs,cucn  when  we  were 
dead  by  linnes,  hath  made  vs  aliue  together  in  Chrift,  &c.  In  an  other  place,  Iob.41. 
where  vnder  the  figure  of  Abraham  he  entrcatcth  of  the  general  calling  of 
the  faithfull ,  he  fayth  :  it  is  God  that  giuethlife  to  the  dead,  and  calleth 
thofe  thinges  that  are  not,  as  though  they  were .  If  we  be  nothing,  what  ( I 
befecchyou)can  wc  do?  Wherefore  the  Lord  ftrongly  beateth  down  this  ar-  ^om.t  i.  j  j, 
rogancie,  in  the  hiftoiy  of  lob,  in  thefe  wordes:  who  preucnteth  me,&  I  /lial  Rom'^'p ',  j 
render  it  him?  forall  thinges  are  mine.   Which  fentence  Paid  expounding 
applieth  it  to  this,  that  we  fhould  not  thinke  that  we  bring  any  thing  to  the 
Lorde  but  meere  fhame  of  ncedines  and  emptines .  \\  hcrefore  in  the  place 
aboue cited, to proue  thatwceare  come  into  thehopcof  faluation  by  his 
grace  2lone,notby  works,he  alleagcth  that  we  are  his  creatures  becaufe  wc 
are  new  begotten  in  Chrift  lefus,  to  the  good  works  which  he  hath  prepared  ^  , 
that  we /hold  walke  in  them.As  if  he  had  faid:  which  ofvs  may  boaft  that  he    ^    *  '*°* 
hath  with  his  righteoufneffc  prouoked  God,  fith  our  firft  power  to  doe  good 
proceedeth  out  of  regeneration  ?  For  as  we  are  made  by  nature ,  oyle  Ihall 
fooner  be  wrong  out  of  a  ftone,  than  a  good  worke  out  of  vs.  Truly  it  is  won- 
dcrfullifman  being  condemned  of  fo  great  a  fiiamc ,  dare  yet  fay  that  there 

Liz-  teraai- 


C^pJ4'  Of  the  muner  how  to  rece'iHe 

remaineth  any  thing  with  him.  Therefore  let  vs  confeflc  with  this  noble  in- 

f^Tim.i.g,.  ftrument  of  God,  that  we  are  called  of  God  with  a  holy  calling ,  not  accor- 
ding to  our  workes ,  but  according  to  his  purpolc  and  grace:  and  that  the 

„.  kindncs  and  loue  of  God  our  fauiour  towarde  vs  hath  appeared  ,  bccaufe  he 

*^  hathfaued  vs,  not  by  the  workes  of  righteoufhefle  which  we  hauc  done,but 

according  CO  his  ovvne  mercy:  that  being  iuftified  by  his  grace,  we  might  be 
made  the  heires  of  eternal]  life.  By  this  confeflion  we  difpoil  man  of  alrigh- 
leoufnes  eucn  to  the  leaft  litlc  pecce  thereof,  till  he  be  by  only  mercy  rege- 
nerate into  hope  of  eternall  life:  forafmuch  as  if  the  righteoufncs  of  workes 
do  brmg  any  thing  toward  the  iuftifying  of  vs,it  is  falfly  faid  y  we  are  iuftified 
by  grace.  Truely  the  Apoftle  had  not  forgotten  himfelfe ,  when  he  affirmed 
iuftificatio  to  be  office  gift ,  which  in  an  other  place  reafoneth  that  grace  is 

Rom.  1  i.(f.     now  not  grace,  if  works  do  any  thing  auail .  And  what  other  thing  doth  the 

Matt.9.1  j .  Lqj-j  meane,whcn  he  faith  y  he  came  not  to  cal  righteous  men  but  finners  ? 
If  only  finners  are  rccciiied,why  feeke  we  an  entry  by  fained  righteoufnes  ? 
6  Still  this  fame  thought  hath  now.and  then  recourfc  to  my  mind,that  it 
isperillleafljflioulddo  wrong  to  the  mercies  ofGod.which  do  fo  carefully 
trauailc  in  prouing  of  this  thing  as  though  it  were  doutful  ordarke  .  Butbe- 
caufe  our  cnuioufnes  is  ruch,as  vnles  it  be  moft  ftraightly  thruft  out  of  place, 
kneueryceldeth  to  God  thatwhich  is  his,!  am  compelled  to  tary  fomwhat 
the  longer  vpon  it.  Yet  forafmuch  as  y  Scripture  is  clere  enough  in  this  mat- 

Efa.  5^.15.  ter,I  wH  in  fighting  rather  vfe  the  words  therof  then  mine  own.  Efay,  when 
he  hath  defcribed  y  vniuerfal  deftrudion  of  mankind,doth  immediarly  after 
very  fitly  adioyn  the  order  of  reftoring.  The  Lord  hath  feen,&  it  fcnied  euil 
in  his  eyes.  And  he  faw,  that  there  is  no  man:  and  he  maruciled  that  there  is 
none  that  ofFereth  himfelfc:  and  he  hath  fet  faluation  in  his  owne  armc,  and 
hath  ftrengthncd  himfelfe  with  his  ownc  righteoufnes.  Where  are  our  righ- 
teoiifncfles  if  it  be  true  which  the  Prophet  faieth  :  that  there  is  no  man  thac 

Ofeci.  19,  helpeth  the  Lord  in  recouering  his  faluation  ?  So  an  other  Prophet ,  where 
he  bringcth  in  the  Lord,  difcourfing  of  the  reconciling  of  ifinncrs  to  himfelf, 
faieth :  I  will  efpoufe  thee  to  me  for  cuer,in  rightcoufneflc,  iudgement,gracc 
andmercie.  I  will  fay  to  her  that  hath  not  obtcincd  mercie  ,  thou  haft  ob- 
tained mercy  .  If  fuch  coucnant,  which  it  is  certaine  to  be  the  firft  conioy- 
ning  that  we  haue  with  God,  ftandeth  vpon  the  mcrcic  of  God,there  is  left 
no  foundation  of  our  owne  nghtcoufncllfc.  And  I  would  faine  Icarne  of  thofc 
men  which  faine  that  man  mecteth  God  with  feme  righteoufncfle  of  works, 
whether  they  thinVe  that  there  is  any  righteoufnelfc  at  all,but  that  which  is 
acceptable  to  God,  Ifitbemadneflc  to  thinkefo,  what  acceptable  thing  to 
God  can  procccdc  from  his  enemies,  whome  he  wholcly  abhorrcth  with  all 

Rom.5.  tf.      their  doinges?  That  al  we,I  fay,  are  the  deadly  and  profclkd  enemies  of  our 

CoJo.  i.2i .  Qodjthe  truth  it  felf  tcftifieth,  til  being  iuftified,we  are  recciucd  into  fiiend- 
/hippe  .    If  luftificacionbe  the  beginning  of  loue,  what  righteoufnefle  of 

i.lohn  4,10.  workes  fhall  go  before  it  ?  Solohn,  to  turne  away  that  peftilcnt  arrogance, 
doth  dihgently  put  in  minde  howe  we  did  not  firft  loue  him.     And  the  fclfc 

Ofec.14.1j,  fg^g  jhing  the  Lord  had  long  before  taught  by  his  Prophet:  I  willoue  them 
fayth  he,  with  a  free  louc,bccaufe  mine  anger  is  turned  .  Certainely  his 
loue  is  not  prouokcd  by  workes  if  ic  haih  of  his  ownc  accordc  inclined  it 

-  Iclfc 


The  grace  of (%rifi,  tik,f,     Sf4 

felfevntovs^nt  the  rude  common  fort  of  men  thinke  It  to  be  nothing  els, 
but  that  no  man  hath  dcferucd  that  Chrift  ftiould  performe  our  redempti- 
on: yet  that  to  the  cntrmginto  the  pofltflionofredemption.wcebc  holpen 
by  our  owneworkes.Yea  but  howfoeuer  we  be  redeemed  of  Chrift,  yet  till 
we  be  by  the  calling  of  the  Father  graffed  into  the  communion  of  him,  wee 
are  both  hcircs  of  darkencfle  3nddeath,and  the  enimies  of  God.  For  Paul  i.Cor.tf.ii,- 
tcacheth  that  wee  arc  not  cleanfcd  and  waflied  from  our  vnclcanneflcs  by 
the  bloud  of  Chrift,  vncill  the  holy  Ghoft  workcth  that  cleaning  in  vs. 
Which  fame  thing  Peter  minding  to  teachjdeclareth  that  the  fanftifying  of  j^pjt^j. ,,  : 
the  Spirite  auailethvmo  obedience  &  the  fprinkling  of  the  bloud  of  Chrift. 
If  we  be  by  the  Spirit  fprmklcd  with  the  bloud  of  Chrift  vnto  clcaiifing,  Ice 
vs  not  thinke  that  before  fuch  watering  wee  be  any  other  than  a  finncris 
without  Chrift.Lct  this  therefore  remainecertainc,  that  the  beginning  of 
oUr  faluacion  is  as  it  were  a  certainc  refurreftion  from  death  to  life:  bccaufe 
when  foi  Chriftes  fake  it  is  giuen  to  vs  to  belceue  in  him,then  we  firft  begin 
to  paflc  from  death  into  life. 

7  Vndcr  this  fort  are  comprehended  they  which  hauc  in  the  diuifiona-  « 

bouc  fee  bene  noted  for  the  fccond  and  third  fort  of  men.   For  the  vnclean-  't 

ncflc  ofconfcience  proucth  that  both  of  them  are  not  yet  regenerate  by  f 

the  Spirite  of  God.  And  againc,whcreas  there  is  no  regeneration  in  them, 
this  proucth  the  want  of  faith.  Whereby  appeareth  that  they  are  not  yet 
reconciled  to  God,  noryetiuftificdin  his  fight:  forafmuch  as  thefc  good 
things  arc  not  attcined  to,  but  by  faith.  What  can  finners  being  eftrangcd 
from  God  bring  forth,  but  that  which  is  accurfcd  in  his  iudgmencrWith  this 
foolifti  boldnes  in  deed,  both  all  wicked  men  are  puffed  vp,  and  fpecially  hy- 
pocrites,becaufe  howfoeuer  they  knowe  that  their  whole  hart  fwarmeth  full 
of  iilthineftc.yet  if  they  do  any  works  y  haue  a  fhcw  of  goodnes,  they  think 
them  worthie  y  God  fhould  not  defpife  them.  Hereof  growethy  pernitious 
crror^y  being  proucd  giltie  of  a  wicked  &  mifchicuous  minde,  yet  they  can- 
not be  driuen  to  confelTe  themfelues  voide  of  righteoufnes:  but  euen  when 
they  acknowlege  themfelues  vnrightcous,becaufe  they  cannot  deny  it,  yet 
they  arrogantly  claime  fome  righteoufnes  vnto  them.  This  vanitie  y  Lord 
excellently  wel  confuteth  by  the  prophet:  Aske (faith  he)the  priefts,faying; 
if  a  man  carrie  fanftificd  flefh  in  y  hem  of  his  garment,&  putteth  to  it  bread 
orothermeat,flialitbcfan(5bfied?  Thcpricftcsanfwered:  No.  And  Hag-  „  - 

gee  faid. If  a  defiled  man  in  foule  touch  any  of  fuch  thefe  things,  fhalljt  be  *'  ' 
defiled?The  pricfts  anfwered:  it  flialbe  defiled.  Haggee  faid:  So  is  this  peo- 
ple before  my  face,faith  the  Lord:&  fo  all  the  works  of  their  handes,  and  all 
things  ^  they  offer  to  mec  ftialbc  defiled.I  would  to  God  y  this  faying  might 
either  get  ful  credit  with  vs,or  wel  be  fettled  in  our  remcmbrance.Fcr  there 
is  no  man,though  he  be  ocherwife  in  his  whole  life  ncuer  fo  hainous  a  wic- 
ked doer,y  can  abide  to  be  perfwadcd,that  which  the  Lord  here  plainly  pro- 
nounceth.Thenaughtieftman/ofooneashchathperfourmed  one  or  two 
doutful  deeds  of  the  law,douteth  not  y  it  ftialbe  accounted  to  him  for  righ- 
teoufncs.But  y  Lord  crieth  to  the  contrarie,y  there  is  no  faniftiiication  got- 
ten thereby  jvnleffe  the  heartbc  firft  wel  cleanfed.And  not  contented  ther- 
with,he  affirmcth  that  al  the  works  whatfoeuer  they  be  that  procecde  from 

LI3  finners. 


C^.  t  ^f  Of  the  ntjiner  how  to  receiue 

finncrs,as  are  defiled  with  vncleanncs  of  the  heart.  Thcrforc  let  the  name 
ofrighteoufncs  depart  from  thcfewoorkcs  which  are  by  the  Lord es  owne 
mouth  condemned  of  filthincs  .  And  with  how  fit  a  fimihtude  doih  he  Hicwe 
the  fame?  For  it  might  haue  bene  obiefted,  that  whatfocuer  the  Lordc  had 
commanded,wasinuiolablyholy.Buthcon  y  contrary  fide  fetteth  againft 
them.thatitisnomariieil  ,if  thofcthingi that  are  hallowed  by  the  lawc  of 
the  Lordjarc  defiled  with  the  filthinefle  of  naughtie  men  :  whereas  an  va- 
cleane  hand  prophaneth  a  holy  thing  with  touching  it. 

ETa.!.!].  ^    The  fiimc. matter  he  excellently  well  handleth  in  Efayc,  OiFernoc 

(faith  he)facrifice in  vame:incenfc  is  abhomiaation  to  me;my  foule  hateth 
your  Calendes&folcmnities.  They  are  become  tedious  to  me,  and  I  hauc 
becnc  wearie  with  bearing  them.-  when  you  Om\  holde  vp  your  hands  I  wiR 
tm  ne  away  mine  eyes  from  you:  when  you  fhall  multiply  prayer  I  will  noc 
heareifor  your  hands  are  fuUof  bloud.  Be  wa{hcd,be  clcane.takc  away  the 
euil  of  your  thoughts. What  meancth  this  y  the  Lorde  fo  lotheth  the  obey- 
ing of  his  owne  law'Yca^but  he  here  refufeth  nothing  that  is  of  the  natural! 
obferuiiig  of  the  la  Wjthe  beginning  wherof  he  euery  where  teacheth  to  bee 
the  vnfained  fcare  of  his  name.When  that  is  taken  away,whatfoeuer  things 
are  offered  himare  not  onely  trifles,  but  ftinking  and  abhominable  filtlu- 
ncfTe.  Nowe  let  the  hypocrites  goe,  and  keeping  perucrfnelfe  wrapped  vp 

_  g  intheirheart,endeuouri;odereruethcfauourofGodwithworkes  .  Butby 
*  '  this  meane.theyfhall  more  and  more  prouoke  him  to  v/rath.For  to  him  the 
facrificesofwickedareabhominable.and  theonely  prayer  ofvprightraen 
plcafcth  him.Therefore  we  hold  that  out  of  dout,  which  ought  to  bee  moft 
commonly  knowen  to  him,that  is  euen  bur  meanly  exercifed  in  the  Scrip- 
tures, thateuenthofeworkes  that  ghfter  mofte  glorioufly  inmennotyec 
truely  fanflified,are  fo  farre  from  righteoufncs  in  the  fight  of  the  Lord,thac 
they  be  iudgedfinnes.And  therefore  they  haue  faid  mofte  truely  thathaue 

Docn.&Gre.^'^S'^^'-^^'-^^^'^'^'^^^^^^^^'^'^'''^'^  procured  toany  perfon  byworkes;  but 

'  corttrariwifc  that  workcs  do  then  pleafe,&  neuer  til  then,  when  the  perfon 

hath  firft  found  grace  in  the  fight  of  God.  And  this  order  is  rejigioufly  to  be 

Cen.  4.4.  kcptjto  which  the  fcripture  Icadcth  vs  by  the  hand.  Mofes  writeth  that  the 
Lord  had  rcfpeft  to  Abel  &  to  his  works.  Sec  you  not  how  hc.declareth  that 
God  is  fauourable  to  the  men,  before  that  he  hath  rcfpcd  to  their  workes? 

KCt,i$,6,    Wherefore  the  cleanfingofthc  heart  muftgobeforc,th3t  the  works  which 

lerc.j.j.  comefromvs,maybclouingly  rcceiucdofCod  ;  becaufe  this  faying  of  le- 
rcmieis  alway  in  force,that  the  works  of  God  haue  refpeft  vnto  truth.  And 
that  it  is  only  faich  by  which  the  hearts  of  men  are  clenfcd,  the  holy  Ghoft 
hath  affirmed  by  the  mouth  of  Peter:  whereby  it  is  certaine,  that  the  iirft 
foundation  is  in  true  and  liucly  faith. 

5?  Now  let  vs  looke  what  righteoufncs  tlicy  haue,whome  wee  haue  fet  in 
the  fourth  degree.  We  graunt  that  when  God  by  the  meane  of  the  righte- 
oufncs of  Chrift,  reconcilcth  vs  to  himfclfe,and  guiing vs  free  forgiiicnefle 
offinnes,accountethvsforrighteous,with  fuch  mercieis  alfo  conioyncd 
thishisbeneficialldoingjthatbyhibholyfpiritchedwcUeth  in  vs^  by  the 
power  whereof  the  luftes  of  our  flelh  arc  daily  more  &  more  morufied,  but 
wcaiefanftified:  dwcisiofayj  hallowed  to  die  Lordc  vnto  true  puicnes 

of 


The  grace  of  j[hrifl,  Lik/,     s/} 

of  life,  when  our  hcartes  are  framed  to  the  obedience  of  the  lawe :  that  this 
may  be  our  chicfe  will,toferue  his  willjand  by  all  meanes  to  aduaunce  only 
his  glory.  But  euen  while  by  the  guiding  of  the  holy  Ghoft  wee  walke  in  the 
wayes  of  the  Lordc ,  leaft  yet  we  forgetting  our  felucs  Hiould  waxc  proude, 
there  are  left  ccrtainc  rcmnancesofimperfeftion,  which  may  minifter  vs 
matter  of  humihtie .  There  is  none  righteous,  (  faicch  the  Scripture)  tha  c 
doth  good  andfinncth  not.  Whatmaner  ofrighteoufncs  therfore  will  they  '-^^g-^-tf. 
yet  get  by  their  workes  :•  Firft  I  fay ,  that  the  beft  worke  that  can  be  brought 
forth  of  them,  is  yet  alway  fprinkelcd  and  corrupted  with  fome  vnclcanefle 
of  the  flclh,  and  hath  as  it  were  fome  dregges  mingled  with  it.  I  fay,  let  a  ho- 
ly feruant  of  God  choofe  out  of  all  his  life  the  moft  excellent  thing  that  he 
{hall  thinke  that  he  hath  done  in  the  whole  courfe  thereof,  and  let  him  well 
confider  all  the  partes  of  it,  without  dout  he  fliall  finde  fomwhere  fomwhac 
fauoring  of  the  rottcnnes  of  the  Befh,  forafmuch  as  to  doing  well  our  cherc- 
full  quickenefle  is  neuer  fuch  as  it  ought  to  be,  but  in  flacking  our  courfe  our 
weakcnes  is  much.  Although  we  fee  that  there  are  cuident  foule  blots  wher- 
with  the  workes  ofthe  holy  are  befpred,yetgraunt  that  they  benothingbuc 
moft litle  fpottes:  Hiall  they  nothing  oftende  the  eies  of  God,before  whomc 
euen  the  ftarres  arenotcleane  ?  Thus  haue  we  {hewed  that  there  commcth 
notfo  much  as  one  good  worke  out  of  holy  men ,  which  if  it  be  iudgcdin  ic 
felfe,  deferucth  not  iu{l  rewarde  of  fhame. 

.  10  Secondly  I  fay,that  if  it  were  poffiibley  we  {liould  haue  fome  through- 
ly pure  and  perfeft  works ,  yet  one  {inne  is  enough  to  blotts  out  and  quench 
all  the  remcmbraunce  of  the  former  righteoufnc{le ,  as  the  Prophet  faieth.  Eie.i  8.14. 
With  whom  alfo  lames  agrceth :  He  that  offendcth(faith  he)in  one,is  made  ^^''•*'  *°* 
gilty  of  all.  Now  (ith  this  mortall  life  is  ncucr  pure  or  void  from  finne,what- 
focuerrighteoufneswcfliould  purchafc.being  from  time  to  time  with  {inncs 
following  cormpted,  oppreflcd  and  loft ,  it  ftiould  not  come  into  the  fight  of 
God,  nor  be  accounted  to  vs  for  righteoufnefle.  Finally  when  the  righteouf. 
neffe  of  workes  is  entreated  of,  we  muft  not  haue  refpeft  to  the  worke  of  the 
lawe,  but  to  the  commaundement.  Therefore  if  we  feekc  righteoufnefle  by 
the  lawe,  we  fliall  in  vaine  bring  forth  one  or  two  workes:  but  a  perpetuall  o- 
bedience  ofthe  lawe  is  there  ncccffary .  Wherefore  the  Lordc  doth  not  but 
once(as  many  fooli{hly  thinke)impute  to  vs  forrightcoufnes  y  fame  forgiue- 
nelfeof  finnes  whereof  we  haue  fpokcn ,  that  hauing  once  obtained  pardon 
of  our  life  paft,we  fliould  afterward  feeke  rightcoufnefiTc  in  the  lawe:  bccaufe 
he  {houldfo  doc  nothing  elfe  but  bring  vs  into  a  falfe  hope,  andmockcand 
laugh  vs  to  fcorne .  For  fith  no  perfeftion  could  come  to  vs  fo  long  as  we  .nrc 
clothed  with  this  fle{h,and  (ith  the  law  threatncth  death  &  iudgcment  to  .-ill 
them  that  performe  not  full  righteoufnes  in  worke:  it  {hal  rJway  haue  wher- 
of  it  may  accufe «nd  condemne  vs ,  vnlefTc  the  m.ercie  of  God  on  the  other 
/ide  did  withftand  it,  to  acquitc  vs  from  time  to  time  with  continual  fo:  giuc- 
nefle  of  finnes  .Wherefore  this  ftandeth  alway  certain  which  we  fayd  at  the 
beginning,  that  if  we  be  weicd  by  our  owne  worthincife,  whatfoeucr  we  pur- 
pofe  or  go  about,  yet  we  with  all  our  trauailes  and  cndeuours  arc  worthie  of 
death  and  deftrudion. 

II     Vpon  thefe  two  pointes  wc  muft  ftrongly  ftande  faft :  tl)at  there  was 

Li  4  neucr 


€4p.  14,  Of  the  WMtter  haw  to  receiue 

ncucr  any  woAe  of  a  go<ily  man,which  if  it  were  examined  by  y  fcucre  iudg- 
ment  of  God,  was  not  damnable.  Again, if  there  be  any  fuch  nicwed,(which 
is  not  pofllblc  for  man)  yet  being  corrupted  and  defiled  with  the  fins,  wh.r- 
with  It  IS  certame  that  the  doer  of  it  is  loden,  it  loofcth  the  grace  .  And  this 
is  the  chiefe  point  ofour  difpiitation .  For  about  th^  beginning  of  iuftifica- 
tion  there  is  no  ftrife  becvvccne  vs  and  the  founder  Ibrte  of  Scholemen ,  but 
that  a  finnerbceing  freely  dehuercd  from  damnation  obtaineth  righteouf- 
nefle  ,  and  that  by  the  forgiucncfleof  finnes:  fauingthat  they  vndcr  the 
wordeofinftification  comprehendethc  renuing  wherewith  we  are  newely 
formed  by  the  Spit  itc  of  God  vnto  the  obedience  of  thclawe  and  they  thus 
dcfifribe  the  righteoufncs  of  a  man  regenerate,  that  man  bemg  once  recon- 
ciled to  God  by  the  faith  of  Chrift  ,is  by  good  workes  iudged  righteous  be- 
fore God,and  By  their  defeniing  is  acceptcd.But  the  Lord  contrariwifc  pro- 
nounccth  that  he  imputed  to  Abraham  faith  for  rightcoufnefle ,  not  at  the 
■*•  *'  time  when  he  yet  ferued  Idols,but  when  he  had  already  many  yeares  excel- 
led  in  holincffe  of  life.  Therefore  Abraham  had  long  woi  {hipped  God  from 
*  '^*  a  pure  heart,  and  had  performed  the  obedience  of  the  lawc  which  maybe 
performed  ofamortall  man,  yet  he  hath  righteoufnefle  repofedin  fayth. 
Whereupon  we  gather,  according  to  the  argument  of  Paul,that  it  was  noc 

Rom,4.7,  ofworkes.  Likcwife  when  it  is  fiyde  in  the  Prophet:  The  righteous  man 
'*^^»  fhallliuc by  faith,  itisnotfpokenofwicked&prophanemen,  whom  the 
Lorde  luftifieth  by  conuerting  them  to  the  faith,  buc  the  fpeachis  direftcd 
to  the  faithfull,  and  to  them  is  promifed  hfcby  fayth  .  Paul  alfo  takech  away 
all  dout,whcn  for  confirming  of  chat  fcntencc,hc  takcth  this  verfe  of  Dauid; 
Blcflcd  are  they  whofe  iniquities  arc  forgiuen .  But  it  is  certaine ,  that  Da- 
iiid  fpeaketh  noc  of  the  wicked,  but  of  the  faithfull,  fuch  as  himfclfc  was  :  bc- 
caufe  he  fpakc  out  of  the  feeling  of  his  owne  confcience .  Therfore  this  blef- 
fednes  we  muft  not  hauc  once  in  our  life,  but  hold  it  throughout  all  our  life. 
Laftof  all  he  tcftificth  that  the  embaffage  concerning  the  nee  reconciliati-« 
on  with  God  is  not  publiflied  for  oncortwodayes,  but  is  perpetual!  in  the 
church  .  Therefore  the  faithfull  haue  eucn  to  the  cndc  of  their  life  no  other 
righteoufnefTc  than  that  which  is  there  fet  foorth .     For  Chrift  euerlafting- 

a.Cor.^.  18.  Jy  remaineth  the  Mcdiatour  to  reconcile  the  father  to  vs  ,  and  the  eftedual- 
.nefle  of  his  death  is  cucilafting :  namely  waHiing,  fitisfaftion  ,  expiation, 
finally  perfeft  obedience,  wherewith  all  our  iniquities  are  couered.  Neither 
doth  Paul  to  the  Ephcfians  fay,  that  wc  haue  y  beginning  of  faluation  out  of 
grace,  but  that  we  are  faued  by  gracc,noc  of  works,that  no  man  (hold  glory. 
I X  The  ftarting  holes  which  the  Scholemen  do  here  feeke  to  cfcape  by, 
do  not  dcliuer  them  .  They  fiy  that  good  workes  arc  not  by  inward  worthi- 
nes  in  rhcmfclucs  of  fo  great  value,  that  they  be  fufficicnt  to  purchafe  righ- 
teoufncs:  butthis,that  they  be  of  fo  great  value ,  is  of  grace  accepting  them» 
Then,becaufetheybcdriucnto  confeflc  that  the  righteoufnefle  ofworkes 
isinthislifealway  vnpcrfeft,they graunt that  wCjfo  longe  as  we  hue,  do 
neede  forgiucneflc  of  finnes,  whereby  the  want  of  workes  may  be  fupphcd: 
but  that  the  defaults  which  are  committed  ,are  recompenced  with  workes 
of  fupcrerogation.For  1  anfwei  e,  that  thar  the  accepting  grace  as  thy  call  ir, 
is  none  other  than  is  free  goodn<;fl;  whctwich  tlic  fadicr  cmbraceth  vs  in 

ChriH 


The  grace  of  Chriff,  Lih.^.         Jji 

Ch rift,  when  he  clothcth  vs  with  the  innoccncic  of  Chrift ,  and  accountcth 
the  fame  ours,  that  by  the  beneficial]  mcane  therof  he  may  take  vs  for  holy, 
pure,  and  innocent .  For,  the  righteoufaes  of  Chrift(which  as  it  only  is  pcr- 
feft/o  only  can  abide  the  fight  of  God)muft  be  fet  in  our  ftecde ,  andbc  prc- 
fentedatthe  barreas  afucrty.  Herewith webeingfurnilhcd, doc obtaine 
continuall  forgiuenelfc  of  finnes  in  faith.  With  the  purenefle  hereof  our  fil- 
thine fifes  and  vncleancfles  of  imperfcdions  being  couered  are  nonmputed: 
but  are  hidden, as  if  they  were  buried,that  they  may  not  come  into  the  iudg- 
ment  of  God,  vncill  the  houre  comc,when  the  olde  man  being  (laine  and  vt- 
terly  deftroy cd  in  vs,  the  goodncs  of  God  (hall  receiue  vs  into  blelfcd  peace 
with  the  new  Adam,  where  let  vs  lookc  for  the  day  of  the  Lorde  in  which  in 
receiuing  vncorrupt  bodies^we  fhalbe  remoued  into  the  glory  of  the  heaucn 
ly  kingdomc. 

13  If  thefe  thinges  be  true ,  verily  no  workes  of  ours  can  of  thcmfclues 
make  vs  acceptable  and  picafing  to  God ;  neither  can  the  works  themfelues 
picafe,  but  in  refpeifl  that  manbecing  couered  with  the  righteoufnefle  of 
Chnft,  pleafeth  God,  and  obtaineth  forgiuenes  of  his  finnes.  For  God  hath 
not  promifed  the  rewarde  of  eternal!  life  to  fome  certame  workes ,  but  only 
pronounceth  that  he  which  doth  thefe  thin^ies ,  fiiall  Hue :  fctting  the  nota- 
ble curie  againft  all  them  that  continue  not  in  all  thinges.  Whereby  the  de- 
uife  ofrighteoufneflcin  part  is  largely  confuted ,  fith  no  other  righteoufnes 
IS  admitted  into  heauen,  but  a  whole  obferuing  of  the  law .  And  no  whit  fod- 
der is  that  which  they  arc  wonte  to  babble  c»f  fupply ing  of  recompence  by 
workes  of  Supererogation .  For  why  >  Do  they  not  flill  rcturne  to  the  fame  ^^^  j  j - 
place  from  whence  they  are  already  fhut  out:  that  he  which  kcepeth  the  law 
in  part,  is  by  workes  fo  farre  righteous  ?  That  which  no  man  of  found  iudge- 
ment  will  grant  them,  they  do  too  fiumelcfly  take  for  confcHcd.  So  oft  the 
Lorde  teftifieth  that  he  acknowledgeth  no  righteoufnefl'e  of  workes,  but  in 
the  perfeft  obferuing  of  his  lawc.  What  obftinacie  is  it,that  we  when  we  are 
deftitutc  of  that  obferuing,  leaft  v/e  fhould  feeme  fpoylcd  of  al  glory  ,that  is, 
to  haue  altogether  giuen  place  to  God,  do  boaft  our  felucs  of  1  v/ot  not  what 
fmall  pceces  of  a  fewe  workes,and  go  about  by  fatisfadions  to  redecme  that 
which  wantcth.Satisfaftions  haue  already  before  bin  fufficictly  oucrthrow- 
cn,  that  we  ought  not  now  fo  much  as  to  dreame  of  them .  Onely  this  I  fay, 
that  they  which  fo  play  the  foolcs,  do  not  wcy  how  deteftable  a  thing  finnc 
is  before  God  :  for  truel/  they  fliould  vnderftande  y  the  whole  righteoufnes 
of  men  being  Jayde  vpon  a  hcape ,  is  not  fufficient  to  make  recompence  for  ^ 
one  finne.  For  we  fl-e  tha  t  m  an  was  by  one  off cnce  fo  caft  away  and  abando- 
ned of  Godj  that  he  thercwithall  lofl  all  meane  to  recouer  faluation,  Ther- 
fore  the  power  of  Satisfaiftio  is  taken  away,  wherwith  they  flatter  the fclues, 
but  furely  fhall  ncuer  fitisfic  God,to  whome  nothing  is  pleafant  or  accepta- 
ble that  proccedeth  from  his  enemies.And  his  enemies  are  al  they  to  whom 
he  purpofeth  to  impute  finnes  .  Therefore  oar  finn«s  muff  be  couered  and 
forgiuen,  before  that  the  Lorde  haue  refped  to  any  worke  of  ours.  Where- 
upon foUoweth  that  the  forgiuencfie  offinnes  is  of  free  grace  which  they  do 
wickedly  blafphcme  that  tiuit  m  any  f  itisFaftions.Lct  vs  therefore.ifter  the 
example  of  the  Apoftle^forgetting  chofe  thin2<;y  are  behind  vs^and  haftine  Pn>'3''  5* 

LI  J  forwarde 


Ca^,  1 4 ,  Oft  he  muner  hav9  to  re^eiui 

forwardc  to  thofc  thinges  that  are  before  vs,  run  in  our  race,  cndcuourlng 
to  the  price  of  the  hie  calling. 

14  But  how  doth  the  boafting  of  the  works  of  fupcrcrogation  agree  with 
that  rule  which  is  taught  vs  ,  that  when  wee  hauc  done  all  thinges  that  arc 
coinmaundcd  vs,  we  fliould  fay  that  we  arc  vnprofitable  feruantcs,  and  that 

■  *  W4  hauc  done  no  more  than  wc  ought' To  fay  before  God,  is  not  to  fame  or 
to  lie,  but  to  determine  with  thy  fclfc,  that  which  thou  art  aflurcd  of.  The 
Lordc  therefore  commanded  vsvnfaindly  tothinkeandconfidcrwithour 
leluesj  that  we  doc  not  any  free  beneficial  doingcs  to  him,but  to  render  due 
feruicc.  And  worthily.  Forwearcleruantes  endetted  info  many  fcruiccs, 
as  we  are  not  able  to  difchargc,  althou  gh  all  our  thoughtcs  and  al  our  mem- 
bers, were  turned  into  dutifull  dcedes  of  the  lawc.  And  therfore  that  which 
he  fay  th .  When  ye  haue  done  all  thinges  that  arc  commanded  you ,  &c.  is 
afmuch  in  effeft.as  ifthe  righteoufncs  of  one  man  were  more  than  aly  righ- 
teoufneflfe  of  men.  How  therefore  may  we  (  of  whome  there  is  none  that  is 
not  moft  farre  diftant  from  this  marke  )  be  fo  bolde  as  to  boaft  that  we  hauc 
added  a  heapc  to  the  ftill  mcafure?  Neither  is  there  any  caufe  why  any  man 
may  take  exception  &  fay,that  nothing  withftandcth  but  that  his  endeuour 
may  proceed  beyond  neceflary  duties,  which  in  fome  bchalfc  ceafeth  thofc 
that  be  from  neceifary.  For  this  we  mufl:  altogether  holdc,that  we  can  ima- 
gine nothing  that  auaileth  cither  to  the  woi  llup  or  the  louc  of  God,  which  is 
not  comprehended  vnder  the  law  of  God,  If  :t  be  a  part  of  th  e  law,  let  vs  not 
boaft  of  voluntary  liberality,  where  we  are  bound  to  necefllty. 

15  And  for  this  purpofc  that  glorying  of  Paul  is  out  of  feafonalleaged: 
i.C(jr»^.i ,    That  among  the  Corinthians  he  did  of  his  own  will  yeldc  of  his  right,  which 

othcrwifc  he  might  haue  vfed  if  he  had  would,  &  that  he  hath  employed  vp- 
on  them  not  onelyfo  much  as  he  ought  ot  dutie,  but  alfo  hath  giucn  them 
his  free  trauaill  beyond  the  boundcs  of  dueties.  But  they  Ihould  haue  mar- 
ked the  reafon  there  expreflcd,  tha  t  he  did  this  Icaft  he  ftiould  be  an  offence 
to  the  wcakc.  For  falfe  and  dcccitfdl  workcmen  did  boaft  them  fclues  with 
this  alluring  fhcwe  ofliberalitie  ,  whereby  they  might  both  procure  fauour 
to  their  poifonous  doftrines,and  raife  vp  hatred  to  the  Gofpel,fo  that  Paul 
was  driucn  of  neccflxty  cither  to  bring  the  dodrine  of  Chrift  into  danger,or 
to  mccte  with  fuch  craftcs.  Go  to ;  if  it  be  to  achriftian  man  an  indifferent 
thing,  to  run  mto  offence,  when  he  may  rcfraine  it ,  then  I  grant  that  the  A- 
poftle  did  fomching  of  Supererogation  for  thclord.  But  if  this  were  by  right 
required  of  a  wife  diftributcr  of  the  GofpeI,chenI  fay  that  he  did  that  which 
washisducic  to  do.  Finally  although  there  appcare  no  fuch  caufe,  yet  this 
faying  of  Chryfoftomc  is  alway  true,that  all  our  thinges  arc  in  the  fan;e  cafe 
wherein  arc  the  proper  pofleffions  of  bondmen ,  which  it  is  certaine  by  the 
la  we  to  be  due  to  their  Lord .  And  Chrift  hath  vttered  the  fame  in  the  para- 
ble. For  he  asked  what  thanke  we  will  giue  to  a  bondcferuant  when  hauing 
Luk,i7.7.  becne  all  the  day  trauailed  with  fundric  labours  he  rcturncth  home  to  vs  in 
the  cuening .  But  it  is  pofllblc,that  he  hath  laboured  with  girater  ddigencc 
than  we  durft  hauc  required  .  Be  it  fo :  yet  he  hath  done  nothing  but  that 
which  by  his  ftate  of  bondage  he  ought,  for  hec  with  his  whole  abilitie  is 
ours.  I  fpeakenutofwhat  fort  their  Supererogations  arc  wluch  thcfe  men 

will 


The  grace  of Chriff,  tth.;,         2  si 

wlUboaft  of  to  God:for  they  be  trifles,  (uch  as  hee  neither  hath  at  any  tim? 
commaundcd,n0r  doth  approue  them,  nor  will  allowc  them  when  account 
fhall  be  made  before  him.In  this  fignification  onely  we  will  graunt  that  they 
arc  workes  of  Supererogation,  namely  of  which  it  isfpoken  in  the  Prophet:  pf^j ,  ,j^ 
who  hath  required  thefethinges  at  your  handes?  Butlctthem  remember 
v/hatisin  an  other  place  alfofpokenofthcfethingcs:  Wherefore  doe  yec  pfji  r  j.,, 
weyc  your  filucr  and  not  in  breads  Ye  fpende  your  labour  and  not  in  being 
fatisfied  .  It  is  indecde  not  vcrie  liarde  for  thefe  idle  Rabbines  to  difpurc  vn- 
dcrthefhadowcinafofcchaire:  but  when  the  foueraigne  iudge  fhallfit  v\ 
hisiudgemcntfeate,  fuch  windy  decrees  fliallof  necefTitie  vanifhc  away. 
This,this  was  to  be  fought  what  affiance  of  defence  wee  may  brin^tohis 
Judgement  fcat,notwhat  we  may  talke  of  in  fchoolcs  and  corners. 

\6     In  this  behaJfc  there  arc  chiefly  two  peftilenccs  to  be  driuen  out  of 
our  mindcs:  that  weput  no  affiance  in  the  rightcoufncs  of  workes:  And  y  we 
afcribe  no  part  of  ^lorie  to  them.  The  fcriptures  doc  cuerie  where  thrull  v$ 
from  all  manner  of  affiance  ,  when  they  teach  that  our  righteoufnelfes  doc 
ftinke  in  y  fight  of  God,vnIes  they  receiue  a  good  fauor  from  theinnocence 
of  Chrifl,and  that  they  can  do  nothing  but  prouoke  the  vengeance  of  God, 
vnleffc  they  be  fuftey  ncd  by  the  tenderncfTe  of  his  mercie .  Moreouer  they 
fo  Icaue  nothing  to  vs ,  but  that  wee  Ifioulde  craue  the  mercie  of  our  iudge 
with  that  confelfion  of  Daiiid,  that  none  (hall  bee  iuftified  before  him.if  pfai., . ,  , 
he  require  account  of  his  fcruauntes.  But  where  lob  faith:  If  I  haue  done  Iob«!o.i5. 
wickedly ,  woe  to  nice  :  but  if  I  doe  righteoufly ,  y  et  I  will  not  fo  lift  vp  m/ 
head :  though  he  mcane  of  that  moft  high  righteoufneffe  of  God,whervnto 
the  vcrie  Angels  anfwere  not :  yet  hee  thcrewithall  fheweth  that  when 
theycome  totheiudgenicntofGodjthcreremaineth  nothing  for  all  mor- 
call  mcn,but  to  holde  their  peace  as  dumbe.For  ittendcth  not  onely  to  this 
purpofe  that  he  had  rather  wilUngly  yeeld  than  daungcroufly  ftriue  with  th  c 
rigoroufneffe  of  God :  but  he  meaneth  that  hee  felt  no  other  rightcoufneiie 
in  himfelfthan  fuch  as  at  y  firft  moment  ffiould  falbefore  the  fight  of  God. 
When  affiance  is  driuen  away,all  gloiying  muft  alfo  ncceflirily  depart.  For 
who  can  giue  the  praife  of  rigntcoufncfl'e  to  thefe  workes,  the  affiance  wher- 
oftremblcthbeforethefightofGod?  We  mull  therefore  come  whither  E-E^''-4*'20- 1 
faycallethvSjthatallthefecdeoflfraclmaybepraifid&gloryinGod:  be-  ^^^'^'O.  :^ 
caufe  it  is  moft  true  which  he  faith  in  another  place,  that  we  are  the  plan- 
•ring  of  the  eloric  of  God.Our  mindc  therefore  ffiall  then  rightly  be  purged, 
when  it  fhaJl  neither  in  any  beha^fe  reil:  vppon  the  confidence  of  workcs,ncr 
reioyccintheglorieofthcm.Butthiserrourincouragedfooh/hmentothe 
puffing  vp  of  this  fdlfc  and  lying  affiance,  that  they  alway  fet  die  caufe 
of  their  faluation  in  workes. 

14  But  if  wee  looke  to  the  foure  kindesofcaufes.which  the  Philofophcrs 
teach  vs  to  confidcr  in  the  efreft  of  things, we  fliall  finde  that  none  of  them 

doth  accorde  with  works  in  the  ftablifliingofourfaluation.For  the  fcripturc 
doth  cuery  where  reportjthat  the  caufe  of  procuring  the  eternaUlyfe  to.vs 
is  the  mercie  of  the  hcauenly  Father  and  his  free  louc  towardc  vs  :   that 
niateriall  ciufe  is   Chiiftc  With  his  obedience ,    by    which  hee  pur- 
chafed  righteoufnclTe  for  vs.  What  alfo  fliallw.ee  fay  to  bee  the  formall 

or 


Cap,  1 4  •  Oft  he  waner  horv  to  receive 

Orinftrumentallcaurcbutfaich  ?  And  thcfc  three  caufes  lofin  comprehcn- 
dcth  together  ia  one  fentcncc  ,  when  hee  faith ,  G  O  D  fo  loucd 
the  worlde, that  he gaue his onely begotten fonne,thatcuerie  one  which 
belecueth  in  him  may  not  perifh,but  may  haue  euerlafting  hfe.Now  the  final 
caufe  the  Apoftlc  tcftifictn  to  be  both  y  {hewing  of  the  righteoufnes  of  God 
and  the  praifc  of  his  goodnefle :  where  he  rehcarfeth  alfo  the  other  three  in 
cxprcfl'c  words  .  For  he  faith  thus  to  the  Romanes:  all  hauc  finned  and  doc 
neede  the  glodeof  God;  bur  they  arc  iuftified  freely  by  his  grace.  Here 
thou  haft  the  head  &  firft  fountamc,namcly  that  God  imbraccd  vs  with  his 
free  mcrcie .  Then  followcth :  By  the  redemption  which  is  in  Chrift  lefu. 
Here  thou  hart  as  itwcre  the  matter  whereof  nghtcoufnelfe  is  made  for  vs 
through  faith  in  his  bloode.Here  is  fliewcd  the  inftrumcntall  caufc,  where- 
by the  rightcoufnefTe  of  Chrift  is  applied  to  vs  .Laftofallheeioyneth  the 
ende ,  when  hee  faith ,  vnto  the  fhewing  of  his  righteoufnelfe  that  he  may 
be  righteous  and  the  righteoufraakcr  of  him  that  is  of  the  faith  of  Chrift. 
And  ( to  touch  by  the  way  that  this  righteoufnefle  ftandeth  of  reconciliati- 
on) he  fettcth  exp  refly  by  name ,  that  Clirift  was  giuen  to  vs  for  reconcilia- 
tion .  So  in  the  firft  chapter  alfo  to  the  Ephefians  he  teacheth  that  wee  arc 
recciuedof  Godintofauourby  mere  mcrcie:  that  the  fame  is  wrought,  by 
the  intcrccftion  of  Chrift :  receiucd  by  faith :  all  to  this  ende,  that  the  glo- 
rie  of  the  goodnefTe  of  God  may  fully  ihine .  When  we  fee  that  all  the  parts 
ofour  faluation  are  fo  without  vs,  what  caufe  is  there  that  wee  Ihould  now 
either  hiuc  affiance  or  glorie  in  workcs?  Neither  can  euen  the  moft  fwoine 
enemies  of  the  grace  ofGodmoue  any  controuerfie  with  vs  about  the  ef- 
ficient or  finall  caufc,vnleire  they  vvilldenie  the  whole  Scripturc.In  the  Ma- 
tcriall  and  Formall  caufe  they  caft  a  falfe  collour,  as  though  our  works  hauc 
a  halfe  place  w  faith  and  the  righteoufnes  of  Chnft.But  this  alfo  they  teach, 
the  Scripture  cr)'ing  out  againft  them  .which  fimplieaffirmeth  both  y  Chrift 
is  to  vs  for  righceoufnefle  and  life,  and  that  this  benefite  of  righteoufneflc 
is  pofiefTed  by  onely  faith. 

1 8  But  whereas  the  holy  men  do  oftentimes  ftrengthen  and  comfort 
themfclues  with  remembrance  of  their  owne  innocencie  and  vprightnefTc, 
and  fometime  alfo  forbcare  not  to  report  of  it  with  prayfe ,  that  is  done  two 
ways:eithcr  y  in  comparing  their  good  caufe  with  the  ciiill  caufe  of  the  wic- 
ked ,  they  conccyuc  thereby  aflurcd  uuft  of  vidorie,  not  fo  much  for  com- 
mending of  their  owne  righteoufneire,as  for  the  iuft  and  deferued  condem- 
ning of  their  aducrfarics:  or  that  cucn  without  companion  of  other,  while 
they  recorde  themfelues  before  God ,  the  purcnes  of  their  owne  cunfcicncc 
bringeth  to  them  both  fomc  comfort  and  affiance.  Ofthe  firft  of  thefc  two 
way  es,  wee  fhall  fee  hereafter :  nowc  let  vs  briefly  declare  ofthe  latter,how 
itagreethwiththatwhich  wehaueabouefaide  J  that  in  the  iudgemcnt  of 
God  we  muft  reft  vpon  no  affiance  of  workes ,  and  glorie  vpon  no  opinion 
of  them.  This  is  the  agreement  that  the  holy  ones,  when  it  conccrneth  the 
founding  and  ftabliftiing  of  their  faluation,  doe  without  refped  of  workes 
bendtheireycs  totheonlicgoodnclfeof  God.  And  they  doc  not  onely 
bendthcmfducstoitaforcallthingcsas  to  the  beginning  of  bleirednelfe, 
but  do  reft  therein  as  in  the  fulfilling  of  it.  A  confciencc  fo  founded  >  raifed 

and 


The  grace  of  Chrifl,  Lth.^,    2s  9 

anaftabli/hedjlsalfoftabliiliedwith  confideration  of  workes:  namely fo 
farre  as  they  are  the  wicneflinges  of  God  dwelling  and  raigning in  vs.  Sith 
therefore  this  affiance  of  workes  hath  no  place ,  vnlefle  thou  hauc  firft  caft 
the  whole  affiance  ofthymindcvppon  the  mercie  of  God:  it  ought  not  to 
feeme  contrane  to  that  whereupon  it  hangeth.  Wherefore  when  we  ex- 
clude the  affiance  of  workes,  wemeaneonelythisthata  Chriftian  mindc 
may  not  bowe  to  the  merite  of  works  as  to  y  fuccour  of  faluation,but  fhould 
throughly  reft  in  the  free  promife  of  righteoufneflc.  But  we  forbid  it  not  to 
vnderprop  Scftiengthen  this  faith  with  v  fignes  of  the  good  will  of  God  to- 
ward it  felfe.  For  if  all  the  good  giftcs  which  God  hath  beftowed  ivppon  vs, 
when  they  be  recorded  in  remembrance,  are  to  vs  after  a  certaine  manner 
as  it  were  beames  of  the  face  of  God ,  by  which  wee  arc  enlightened  to  be- 
holdc  that  foueraigne  light  of  goodncfle :  much  more  is  the  grace  of  good 
workes,  which  fhewcth  that  the  Spirite  of  adoption  is  giuen  vs. 

19     When  therefore  the  holy  ones  doc  by  innocencie  of  confciencc 
confirme  their  faith,  and  gather  matter  of  reioycing,  they  donothingbuc 
call  to  mindc  by  the  fruites  of  their  calling,  that  they  are  adopted  of  y  Lord 
into  the  place  ofchildren.  This  therefore  that  IS  taught  by  Salomon,thatin    ^°MA  . 
the  feare  of  the  Lorde  is  ftedfaftaflurednefle  :  and  this  that  fometime  the 
holy  ones  vfe  this  proteftatation,to  the  intent  that  they  may  be  heard  ofthc 
Lord,that  they  haue  walked  before  his  face  in  vprightnefle  and  fimplicitie:  Gen.^24,^40. 
haue  no  place  in  laying  the  foundation  of  ftablifliingof  confcience :  but  are  **  '"g'*"*? 
then  onely  ofvalue,  if  they  be  taken  ofthc  enfuing  effcftibecaufc  both  tliat 
feare  is  no  where  which  may  ftabliffi  a  full  aflurcdnefle,  and  the  holy  ones 
are  priuie  in  their  confciencc  of  fuchan  vprightnefle ,  wherewith  are  yet 
mingled  many  remnauntes  ofthc  fleffie.  But  forafmuch  as  ofthc  fruites  of 
regeneration  they  gather  an  argument  of  the  holy  Ghoft  dwelling  in  them, 
they  do  therby  not  flenderly  ftrengthen  themfelues  to  Icok  for  the  help  ot 
God  in  all  their  neceffities,  when  they  by  experience  finde  him  their  father 
in  fo  great  a  matter .  And  euen  this  alfo  they  cannot  doe,  vnleffc  they  haue 
fir  ft  concerned  the  goodnefl"c  of  God ,  fealed  with  no  other  afluredneffe,  tha 
of  the  promife.  For  ifthey  beginne  to  wey  it  by  good  workes,  nothing  ftiall 
be  more  vncertaync  nor  more  wcake:for  afmuch  as  if  workes  be  confidered 
by  themfelues,  they  fhall  no  lefle  by  their  impcrfedion  (hewe  proofe  of  the 
wrath  ofGod,  than  they  doc  with  howfoeuer  imperfcSe  pureneffe  teftiiHc 
his  good  will.  Finally  they  doe  fo  fet  out  the  benefites  of  God,  that  yet  they 
torne  not  away  from  the  free  fauour  of  God  ,  in  which  Paul  teftifieth  that 
there  istheIength,breadth,depth,&hightof  them.-asif  heftiouldfay,Whi-  ^Phe-J.^  . 
therfoeuer  the  fenfes  of  the  godly  doe  turnc  themfelues,     howe  hie  foeuer 
they  climbe,  how  farre  and  wide  foeuer  they  extende  them ,  yet  they  ought 
not  to  goe  out  of  the  loue  of  Chrift  ,but  hoi  Je  themfelues  wholy  in  the  me- 
<litation  thereof,  bccaule  it  comprehendeth  al  kindes  of  meafures  in  ir.  And 
therfore  he  faith  that  it  excelleth  and  furmounteth  aboue  all  knowledge:  & 
that  when  we  acknowledge  howe  much  Chrift  hath  loucd  vs,  weare  fulfil- 
led into  all  the  fulnefle  of  God.  As  in  an  other  place,  when  he  glorieththat  ^^^  ^ 
al  the  Godly  are  vanquifhers  in  battel,he  by  and  by  addeth  a  reafon,becaufe 
ofhim  that  loucd  vs, 

ao    Wc 


Cap.  14,  Of  the  mdmr  hew  to  rece'me 

ro  Wc  fee  nowc  tKat  there  is  not  in  the  holy  ones  y  afSahcc  of  works; 
which  cither  giucth  any  thing  to  the  merite  of  them  (forafmuch  as  they  rc- 
gardc  them  none  othctwife  than  as  the  gifts  of  Godjwhcreby  they  rcknow- 
ledgc  his  goodnefl'e  none  othcrwife  tl\an  as  fignes  of  their  calJine,  whereby 
chey  maythink  vpon  their  eleftion)or which  withdrawcth  not  any  thing  fro 
y  free  righteovifncfle  which  we  obtcinc  in  Chrift/orafmuch  as  it  hangcth  w 
ponit ,  and  ftandcth  not  without  it .  The  fame  thing  doeth  Auguftine  in 
fcwe  wordcs ,  but  vene  well  fet  out  where  he  writcth,  1  do  not  fay  to  y  Lord, 
defpifcnottheworkesofmyhandeSjOrl  haue  fought  the  Lordcwjthmy 
hands  and  haue  not  becne  deceiucd.  But,I  do  not  commend  the  woikes  of 
my  handes:  fori  fearc,leaft  when  thouhaftlooked  vpon  them,  thou  fhajte- 
lindc  moe  finnes  than  merits.Only  this  1  fay , this  I  askc,this  1  defire,dcfpifc 
not  the  workes  of  thy  hands,  bcholde  in  me  thy  worke,not  minc.For  if  thou 
beholdeftminCjthou  damneft  mee :  if  thoubeholdcft  thine ,  thou  crowneft 
me.  For  alfo  whatfoeuer  good  workes  1  haue,  they  are  of  thee.  Hcc  fcttcth 
two  caufcs,why  he  dare  not  boaft  of  his  workes  to  God,becaufc  if  he  haue  a- 
ny  good  workes,  he  feeth  therein  nothing  his  owne  :  fecondly,  becaufe  the 
fame  is  alfo  ouerwhelmed  with  multitude  of  finncs.Whervpon  commeth  to 
pafTe  that  the  confcience  fceleth  thereby  more  feare  &  dilmaying  than  aP- 
furednes.Therefore  he  would  haue  God  no  otherwifc  to  lookconhis  well 
doine;s,than  that  reknowlcdging  in  them  the  grace  of  his  calling,  hec  may 
make  an  end  of  the  worke  which  he  ha  th  bcgonne. 

zi  But  furthermore  whereas  yfcriptureflieweth  that  the  good  workes 
<if  the  faithfull.arc  caufcs  why  the  Lord  docth  good  to  them,  that  is  fo  to  be 
vndcrftanded,  that  y  which  we  haue  before  fet  may  ftand  vnfhakcn,  that  y 
Effed  ofour  faluation  confifteth  in  the  louc  of  God  the  Father:  the  Matter, 
in  the  obedience  of  the  Sonne:  the  iuftiument,in  the  enlightning  of  the  ho- 
ly Ghoft.that  is  to  fay,in  faith:that  the  end  is  the  glorie  of  the  fo  great  kind- 
ncireofGod.Thefethingcswithftandenot,but  that  the  Lorde  may  em- 
brace works  asinferiour  caufcs.Bnt  whence  commeth  that?  Namely  whom 
the  Lorde  of  his  mercic  hath  appointed  to  the  inheritance  of  eiernall  life, 
them  with  his  ordinarie  difpcnfation  he  doth  by  good  workes  bring  into  the 
pofleflTion  thereof.That  which  goeth  before  in  order  of  difpenfation,  he  cal- 
Icth  the  caufe  of  that  which  followcth.  After  this  manner  he  fomctime  dcri- 
ueth  eternal  life  from  works:notfor  that  is  to  be  afcribed  to  them:butbccaurc 

Rom.8«  30.  whome  he  hath  chofcn,  them  he  doth  iuftifie,that  he  may  at  length  glorific 
them,  he  maketh  the  grace  that  goeth  before  which  is  a  ftep  towardcthat 
which  foUoweth , after  a  cerraine  maner  the  caufe  of  it.Butlo  oft  as  he  hath 
occafion  to  afllgne  the  true  caufe,  he  biddethvs  not  to  flee  to  workes,  but 
holdcth  vs  in  the  onely  thinking  vpon  the  mercie  of  God.For  what  manner 
of  thing  is  this  which  he  teacheth  by  the  Apoftle:Thc  reward  of  fin  is  death: 

Rom.tf.i  3.  the  grace  of  the  Lord ,  is  hfc  euerlafting?  Why  doeth  he  not  fet  rightcouC 
nefreincomparifonagainftfinne,ashcefettethlife  againft death  \  Why 
doeth  he  not  make  rightcoufnefle  the  caufeof  life,  as  he  maketh  finne  the 
caufe  ofdcath?  For  fo  {houldcthe  comparifon  of  contraries  haue  ftande 
wel  together,  which  is  much  broken  by  this  turning.But  the  Apoftle  meant 
by  this  compaiifon  to  exprcflc  that  which  was  tructh ,  that  death  is  due  to 

the 


The  grace  of  Chrifi,  Lih.3,    2sp 

the  deferuioges  of  men:  thatlife  is  repofed  in  the  onely  mcrcie  of  God.  Fi- 
nally in  thefe  maners  of  fpeaking  is  rather  exprcflfed  the  order  than  y  caufc: 
becaiife  God  in  heaping  graces  vpon  graces,taketh  caufe  of  the  firft  to  adde 
thefcconde  ,that  he  may  leaue  nothing  vndone  to  the  enriching  of  his  fer- 
uauntes:  and  he  fo  continually  extendeth  hisliberalitie,  thatyethe  would 
haue  vs  alway  to  loolcc  vnto  the  free  clciflion  which  is  the  fountain  &  begin- 
ning of  it.  For  although  he  louech  y  giftes  which  he  dayly  giueth.infomuch 
astheyfpringoutof  thatfountaineryetitisourpartto  holdcfaft  that  free 
acceptation,  which  alone  is  able  to  vpholde  our  foules:  as  for  fuch  giftes  of 
hisSpiriteasheafterwardcgiuethvSjfo  toadioync  themtothe  firft  caufc, 
that  they  minifh  nothing  of  it» 

The  XV.  Chapter. 

That  thofe  thinges  that  art  commonly  haafled  cencermng  the  Kterites  ofvvor\ei,  doe 
cuerthreivas  vtliUthepratfiofGodiu  gtuiHgofnghtcottfneJle^asalfo 
the  ajfureduejje  offdvation . 

NO  we  we  haue  declared  chat  which  is  the  checfe  pointc  in  this  matter; 
thatbecaufe  if  righteoufneffe  be  vpholden  with  works,  it  muft  needs 
by  and  by  fal  do wne  before  the  fight  of  God,  it  is  contcined  in  the  only  raer- 
cicofGod,theoncly  communicating  of  Chrift,  and  therefore  in  onely 
faith .  But,  let  vs  diligently  marke  that  this  is  the  chiefe  ftay  of  the  matter, 
Icaft  wee  be  entangled  with  that  gencrall  crrour,  not  onely  of  the  common 
people,  but  alfo  of  learned  men.  For  fofoone  as  queftion  is  mooued  of  the 
iuftification  of  faith  and  workes,  they  flee  to  thole  places  which  feeme  to 
^iue  toworkesfomemeriteinthefigntofGod:  as  though  the  iuftification 
of  workes  were  fully  wonne,  if  it  be  once  prooued  that  they  be  of  any  value 
with  God.Butwee haueaboueplaincly  fhewed  that  the  righteoufncflcof 
workes  confifteth  onely  in  the  pcifc<ft  andkceping  of  thelawe.Whercvpon 
followeththatnomanisiuftifiedby  workcSjbut  hethathauing  climbed  vp 
to  the  hieft  top  of  perfedion  carmot  be  proued  giltie  of  any  offence  be  it  nc- 
uerfolitle.  Therefore  itis  an  other  &  a  feueralqueftionrHowefoeuer  works 
fuftice  not  to  iuftifie  a  man,whether  yet  do  they  not  deferue  fauor  with  god? 
a  Fift  of  the  name  of  merite  I  muft  necdes  fay  this  afore  hande ,  that 
whofocuer  firft  applied  it  to  works  of  men  compared  to  the  iudgcment  of 
Godyhe  did  very  ill  prouidc  for  the  pureneffeoffaith.  Trucly  I  doe  by  my 
good  will  abftcine  from  ftriues  aboue  wordes,bur  I  woulde  wifh  that  this  io- 
brietie  had  alway  ben  vfed  among  Chriftian  writers,  y  they  would  not  haue 
found  in  their  harts  to  vie  words  ftrange  from  the  fcriptiircs,  which  ingcn- 
dcred  much  offence  &  no  fruit.For  whereto,!  befeech  you,  was  ic  needful  to 
hnuc  the  name  of  merit  brought  in,when  the  price  of  good  works  might  be 
fitly  cxprefTed  by  an  other  name  without  oftl'ncc?  But  howc  much  offence 
thatwor'decontaJnethin  it,  is  euidcnt  with  the  great  hurt  of  the  vvorlde. 
Surely  as  itis  moft  proude  it  can  doc  nothing  but  darken  the  grace  of  God, 
and  filiiiien  with  fiowardc  pride.  The  olde  writers  of  the  Church,!  graunt, 
haue  commonly  vfed  it,  and  I  woulde  to  God  they  had  not  with  the  abufing 

of 


Cap .  /  /.  Of  the  fftAner  horvto  receiue 

of  one  little  worde  gluen  to  pofteritic  matter  of  crrour .  Howbeit  they  them 
fclues  alfo  doe  in  manic  places  tcftifie  ,  howe  in  no  cafe  they  meant  to 
giue  any  periudice  againft  the  tructh.For  thus  faith  Aiiguftinc  in  one  place, 
Dc  prsdeft.   -^^^  merites  of  men  here  holdc  their  peace,  which  haue  perifhcd  by  Adam: 
Sana.  In      and  let  the  grace  of  God  raigne  ,  by  lofus  Chrift .  Againe,  The  fimtcs  giuo 
Pfal.i  j5).     nothing  to  their  ownc  Merites:  they  will  giue  all  to  noncbut  to  thy  mercy, 
InPfal.SS.    0Qod.  In  another  place,  When  manfeeth  that  whatfoeuergoodhce  hath, 
he  hath  it  not  from  himfelfe ,  but  from  his  God,he  feeth  that  all  that  which 
is  praifed  in  him,is  not  of  his  own  merits,but  of  the  mercic  of  God.You  fee 
howe  taking  from  men  the  powcrof  doing  well,he  alfo  throweth  downe  the 
dignitie  of  mente.   And  Chr)  foftomc  fiirh ,  Our  workes,  if  there  bee  any, 
which  followe  the  free  calling  of  God,  arc  repayment  and  debte:  but  y  gifts 
in*Gcil*'      of  God  are  grace  and  bountifulneflc  and  the  greatnefTc  of  liberal  giuing^But 
Icauing  the  name,  let  vs  rather  lookc  vppon  the  thing.  I  haue  verily  before 
alleadgedafcntcnccoutofBernard,Asitfufficethtomerite,nottoprefume 
of  Merites  :  fo  to  want  Merites,  fufficcth  to  iudgement.  But  by  adding  forth 
withanexpofition,hefufficiently  mitigateththc  hardncfTc  of  the  wordc, 
where  he  faith :  Therfore  care  thou  to  haue  Merites:  when  thou  haft  them, 
knowe  that  they  are  giuen :  hope  for  fiuite,thc  mercic  of  God :  andfo  thou 
haft  ercapedalldangcr,ofpoucrtie,vnthankefulnes, and  prefumption.Hap- 
py  is  y  church  which  neither  wanteth  merits  without  prefumption,norprc- 
fumptio  without  merits.And  a  litle  before  he  had  largely  {hewed,how  godly 
a  meaninghc  vfed .  For  of  Merites,  (faith  hee  )  why  (hould  the  Church  bee 
carefull,  whichhathaftcdfafterandfurercaufeto  glorieofthe  purpofeof 
God'Godcannotdeniehimfclte,  he  will  doe  that  which  hee  hath  promi- 
fed.Ifthercbcnocaufewhythou/houldeftaske,  by  what  merites  may  wee 
Exe,  j^.ai.  hope  for  good  thinges  i  fpecially  fith  thouhcareft  it  faid,Notfor  your  fakes, 
but  for  my  fake:  it  fufficcth  to  Merite ,  to  know  that  Jvlcrites  fuffice  nor. 
3     What  all  our  workes  defcruc.the  Scripture  ilieweth  when  it  faith  that 
they  cannot  abide  the  fight  of  God,becaufc  they  arc  full  of  vncleanncfTe : 
then,  what  the  perfeft  obferuing  of  the  lawe  (if  any  fuch  couldcbec  found) 
fhall  deferue,  when  it  teacheth  that  wee  fhoulde  thinkc  our  felues  vnprofi- 
table  feruantes  when  wee  haue  done  all  thinges  that  are  commaunded  vs : 
Iuk.17.to.  becaufe  wee  fhall  haue  giuen  nothing  freely  to  the  Lorde,  but  onely  haue 
performed  our  due  fcruices,  to  which  there  is  no  thankc  to  be  giuen.    But 
thofe  good  workes  which  he  himfelfe  hath  giuen  vs,  the  Lorde  both  calleth 
ours  and  teftifieth  that  they  are  not  only  aceptable  to  him,  but  alfo  that  they 
(hall  haue  rewarde.     It  is  our  duetie  againc  for  our  part,  to  bee  encouraged 
with  fo  great  a  promife ,  and  to  gather  vp  our  heartcs,that  we  bee  not  wea- 
ried with  welldoing ,  and  to  yeelde  true  thankefuInelTe  to  fo  great  bounti- 
fuIneircofG  O  D.     Itisvndoubted  that  it  is  the  grace  of  God  whatfbe- 
ucr  there  is  in  workes  that  dcferuethpraife:  that  there  is  not  one  droppe, 
which  wee  ought  properly  to  afcnbe  to  our  felues .  This  if  wee  doe  truely 
andearneftly  acknov^lcdge,  there  vanifhethaway  not  onely  all  affiauncc 
but  alfo  opinion  of  Merite.  Wee  (I  fay)  doc  not  part  the  praife  of  good 
workes  (  as  the  Sophif1:ers  doe)betweenc  GOD  and  man:  but  wee  re- 
ferue  ic  whole ,  perfefte,  and  vnminifhed  to  the  Lorde .  Onely  tliis  wee  af^ 

Hgnc 


figne  to  man  \  that  euenthc  felfe  fame  workes  that  were  goodhee  hy 
hisvndcamicire  corruptedi  and  deflleth  .  For  nothing  commeth 
out  of  man,  howc  pcrfeft  foeuer  hee  bee,  that  is  not  defiled  with 
fome  fpotte.  Therefore  let  the  Lordccail  into  iudgcment  eucn  thefc 
thinges  that  arc  beft  in  the  workes  of  men  :  he  (hall  verily  efpie  in  them  his 
owne  righteoufnefrc,  but  mans  difhonefiy  and  fliame  .  Good  workes  there- 
fore do  plesfe  God  and  arc  not  vnprofitable  to  the  doers  of  them,  but  rather 
they recciue  for  rewarde  the  moft  large benefitcs  of G  O  D  :  notbecaufc 
they  fo  deferue,  but  becaufe  the  goodncfle  of  God  hath  of  it  felfe  appointed 
this  price  vnto  them.But  what  fpkefulnefle is  this,  that'men  not  contented 
with  thatliberalitieofGod,whichgiuethvndue  rewards  to  works  that  de- 
ferue no  fuch  thing,  do  with  ambition  ful  of  facriledge  endeuour  further,  y 
that  which  is  wholy  of  the  libcralitie  of  God,  may  fceme  to  be  rendered  to 
y  merites  of  men  .Here  I  appeale  to  the  common  iudgemcnt  of  euery  man. 
if  any  man  that  hath  a  taking  of  profit  in  a  piece  of  ground  by  another  mans 
liberajl  graunt,do  alfo  claimc  to  himfelfe  the  title  of  proprietie:  doth  he  not 
by  fuch  vnthankfulnefl'e  deferue  to  loofe  the  very  felfe  poflefTion  which  he 
had?  Likcwife,  if  a  bondflaue  being  made  free  of  his  Lord,  do  hide  the  bafe- 
neffe  of  the  eftate  of  a  Libertinc,and  boaft  himfelfe  to  be  a  freeman  borne;  i^j^j^t  j„j  j  j 
is  he  not  worthie  to  be  broughtbacke  into  his  former  bondage?  For  this  is  |,ej  ufree 
the  right  vfe  of  cnioying  a  benefitc  ,  if  wee  neither  claime  to  our  fclucs  by  manu- 
morc  than  is  giuen,nor  do  dcfraude  the  author  of  the  benefitc  of  his  praifc:  ?|"^"'">  "°* 
but  rather  do  fo  bchaue  our  fclues,  that  that  which  he  hath  giuen  firom  him  °y  ''*""• 
felfe  to  vs,may  fecmc  after  a  certaine  manner  to  remaine  with  him.  If  this 
moderation  be  to  be  kept  toward  men,  let  all  men  lookc  and  confidcr  what 
maner  of  moderation  is  due  to  God. 

4  I  knowc  that  the  Sophifters  do  abufc  certaine  places ,  to  proue  thcrby 
that  the  name  of  Merit  towarde  God  is  founde  in  the  Scriptures.  They  al- 
leage  a  fcntence  out  of  Ecclcfiafticus,Mercy  flial  make  place  to  euery  man, 
according  to  the  Mcrite  of  his  workes.  Andout  of  the  Epiftle  to  the  He-  Ecclc.1tf.14 
brueSjForget  not  doing  good  and  communicating  ,  for  with  fuch  facrifices 
men  merite  of  God.  As  for  my  right  in  refitting  the  authoritie  of  Ecclefia-  Heb.i  j.*. 
fticus,!  do  now  releafeit.  Yet  I  deny  that  they  faithfully  alleage  that  which 
Ecclcfiafticus,whatfoeucr  writer  he  werc,hath  written.  For  the  Greeke  co- 
pie  is    thus:  wa'fii   ihf>ifji.on'\if  frodffii  Tt^TTOV,  txaroc  ydf  xaTei  trtif^et  ivntl  iVficti, 

He  (hal  make  place  to  euery  mercie ,  Scenery  man  fliaUfindc  according  to 
his  works.And  that  this  is  the  true  text,which  is  corrupted  in  y  Latine  tran- 
flation,appeareth  both  by  the  framing  of  thefe  wordcs  ,  &  by  a  longer  ioy- 
ningtogither  of  the  fentcncc  going  before.  In  the  Epiftle  to  the  Hebrues, 
there  is  no  caufe  why  they  fliould  fnare  vs  in  one  litlc  wordc,  when  in  the 
Greeke  wordesofthcApoftle  is  nothing  elfe  but  that  fuch  facrifices  doc 
pleafc  &  are  acceptable  to  God.  This  alone  ought  largely  to  fufflce  to  fub- 
due&beatedowne  the  outragioufncs  of  our  pride,  thatwecfaine  not  any 
worthines  to  works  beyond  the  rule  of  Scripture.  Now  the  doftrine  of  the 
Scripture  is.thatal  our  good  works  are  continually  befprinkled  with  many 
filthicfpotteSjwherewith  God  may  be  worthily  offended  &  be  angry  wvs: 
fo  faire  is  it  off,y  they  be  able  to  win  him  to  vs,  or  to  prouoke  his  liberalitie 

M  It).  toward 


Cap.  I  f.  Of  the  ntAfter  hoiv  to  nce'me 

tow.ii-dvsrYetbccaufcheofhis  tender  kindaefle  doechnot  examine  them 
by  cxtremitieofhvVjhecik.'tli  theriias  if  they  were  mofte  pure,  and  there- 
fore though  \v.th:>ut  m:ricc,he  revvardcth  them  with  infinite  benefits  both 
of  this  p:cT;nthfe  and  ofthe  hfe  to  come.  For  I  doe  not  aliovve  the  diftm- 
ftioafetby  menotherwifclc.irncdandi^odly  :  that  good  vvorkes  dcfcrue 
the  graces  that  are  giuen  vs  in  this  hfe  ,and  that  eternall  hfe  is  the  rewards 
offaith alone. For  the  Lordedoech  commonly  ahvay  fetin  heauen  the  re- 
ward of  labours  and  the  crowne  of  battel.  Againe,  to  giue  it  fo  to  the  mcrire 
of  workcs.that  it  be  taken  away  from  grace^that  the  Lx)rde  hcapeth  vs  with 
£;races  vpon  graces.is  againft  the  doftiine  of  the  Scripture  .     For  though 

Mat.i  ;.ii.  thrift  faith  that  to  him  thathath,fhalbe  §iucn,and  that  the  faithful  &:  good 
feruant  which  hath  flicwed  himfclfe  faithfull  in  fewe  tlnngs,  fhalbe  fet  ouer 
many :  yet  he  alfo  fheweth  in  another  place,  that  the  cncreafes  ofthe  faith- 
full  are  the  giftes  of  his  free  goodnes.  All  ye  that  third  (faith  hc)come  to 
^*  >^''**  the  watcrsrand  ye  that  haue  not  money, come  &  bye  milke  and  home  with- 
out money  and  without  any  exchangc.Whatfoeuer  therefore  is  nowe  giuen 
to  the  faithfull  for  help  of  faluation^yea  and  bJelfedncs  ix.  feJfe,is  the  meere 
liberaJitic  of  God:  yet  both  in  this  and  in  thofehe  tcfliifieth  that  hehath  co- 
fideration  of  workes:  bccaufc.to  teftifie  the  greatneffc  of  his  loue  towardc 
vs,lie  vouchfaueth  to  grant  fuch  honor  not  only  to  vs,  but  alfo  to  the  giftes 
which  he  hath  giuen  vs. 

S  If  thcfe  things  had  in  the  ages  paftbene  handeled  &  difpofed  in  fuch 
order  as  they  ought  to  haue  bene,  there  had  neuer  arifen  fo  many  troubles 

j»Cor.j,u.  &di{rcnfions.  Paul  faithjthat  in  the  building  of  Chriftiandodrinc,  wemuft 
keepe  ftil  that  fundation  which  he  had  laycd  among  the  Corinthians,befidc 
which  no  other  can  be  laycd:and  that  the  fame  foundation  is  lefus  Chnfte. 
What  maner  of  fundation  haue  we  in  Chrift?  is  it,that  he  was  to  vs  the  be- 
ginning offaluarion::hat  the  fulfilling  therof  (hould  follow  of  our  felues  ?  & 
hath  he  but  only  opened  the  way,  by  which  wee  fliould  go  torwarde  of  our 
ownc  ftrength 'Not fo: but,as  he  faid a  liile before,  when  wee  acknowledge 

'  him, he  is  gaien  to  vs  for  righrf  onfru^flc.  No  man  therefore  is  vvell  founded 

in  Chrirt,  but  he  that  hath  &1I  righreoufneffe  in  him :  forafmuch  as  the  A- 

i.Cor,i,ja.  poftle  faith  not  that  he  was  fent  to  helpevs  to  obtaine  nghreoufnes,but  thac 
he  himfclfe  might  be  our  righteoufnclfe. Namely,that  we  are  chofen  in  him 

Ephe.  1.4.     from  eternitic  before  the  making  ofthe  worlde^by  no  deferuing  of  ours,  but 

Col.i.  1 4.SC  according  to  the  purpofe  ofthe  good  plcafurc  of  God:that  by  his  deatli  wee 
are  redeemed  trom  the  damnation  of  death,  and  deliuercd  from  dcftiudi- 
on:  that  in  him  wee  are  adopted  of  thehcauenly  father  into  children  and 

loh.io.  a8.  hciros:thatby  hisbloudwc  arercconciled  to  the  Father;  that  being  giuen 
to  him  to  be  kept  we  arc  dehuered  from  peril  of  perifliing  and  of  beingloft: 
that  being  fo  engrafted  in  him,  wee  arc  alreadic  after  a  ccrtaine  manner 
partakers  ofet"rnalilifc,beingencrcd  into  the  kingdome  of  God  by  hope: 
and  yet  more :  that  hauing  obtained  fuch  partaking  of  him,  howfoeuer  wee 
be  yet  fooles  in  our  felues  ,  hcis  wifcdome  for  vs  before  God  :  howfo:*uer 
wee  be  iinnerr.,he  is  nghceoufncffc  for  vs:  hovvfocucr  wee  be  vncleane ,  hce 
iscleanncffeforvs:  howfocuer  wee  be  weake,  howfoeuer  vnarmed  and 
lying  open  m  daunger  of  Satan,  yet  oUis  is  the  power  wliich  is  giuea 

hiav 


him  Inheauen  and  earth ,  whereby  he  may  trcadc  downe  Satan  for  vs  ,and 

breake  y  gvites  of  hels.-howfocuer  wc  ftil  cary  about  widi  vs  y  body  of  death,  ^3f«*2t  »8, 

yet  he  is  life  for  vs;  briefly  that  all  his  thinges  are  ours,  &  wc  in  him  hauc  all 

thinges,  in  our  felues  nothing,  Vpon  this  foundation,  I  fay ,  i t  behoueth  thac 

we  be  builded,  if  we  will  encreafc  into  a  holy  temple  to  the  Lorde . 

6  But  the  worlde  hath  a  long  time  beeneothcrwife  taught  .  For  there 
haue  becnc  found  out  I  wot  not  what  morall  good  worksjby  which  men  may 
be  made  acceptable  to  God  before  that  they  be  graffed  in  Chnfl.As  though 

the  Scripture  liethj  when  it  faieth,  that  they  are  all  in  death  which  haue  not     t  l    - 
poflefledthe  Sonne  .  If  they  be  in  death,  howcfhouldc  they  bring  foorth  Rom.iAa? 
irattcr  of  life?  As  though  it  were  of  no  more  force,  that  vvhatfoeuer  is  done 
without  faith,  is  finne:  as  though  there  may  be  good  fruites  of  an  euill  tree. 
But  what  haue  thefe  moflpeMcnt  Sophifters  left  to  Chrift  wherein  he  may 
fliewe  foorth  his  power  ?      They  fay  that  hee  hath  deferucd  for  vs  the  firft 
grace  ,  namely  the  occafion  of  dcfcruing:     that  itisnowe  our  parte  not 
to  faile  the  occafion  oifered .      O  defperate  fhamelefnefle  of  vngodlinefl'e. 
Who  would  haue  thought  that  men  profefling  the  name  of  Chrift ,  durft  fo 
ftrippe  him  naked  of  his  power,and  in  a  maner  tread  him  vndcrfoote-'This 
teftim.onic  is  ech  v/here  fpoken  of  h im,  that  al  they  are  iuftified  that  bcleeuc 
in  him:  thefe  fellowes  teach ,  that  there  commeth  from  him  no  other  bene- 
fite,  butthis,  that  the  way  is  opened  to  euery  man  to  iuftific  himfelfe  .  But  r.Iofin  ?.i» 
I  would  to  God  they  tafted  what  thefe  fay  ingsmeane;  that  all  they  hauclifc  lohn  5.24. 
that  haue  the  Sonne  of  God:  that  whofoeucrbeleeueth  ^  is  already  pafled  Rom*?. 24* 
from  death  into  life;  that  we  are  iuftified  by  his  grace,  y  we  might  be  made  e'u      6*'* 
heiresofcrernalllife;  that  the  faithfull  haue  Chrifte  abiding  in  them,  by  C0I.1'  11,* 
whome  they  cleaue  faft  to  God :  that  they  which  arc  partakers  of  his  lifc,do 
fit  with  him  in  heauenly  places:  that  they  are  tranfplanted  into  the  kingdom 
of  God,  and  haue  obtcined  faluation  and  innumerable  other  fuch.  For  they 
do  not  declare,  that  there  commeth  by  the  faith  of  Chrift  nothing  but  the 
power  to  obreine  rightcoufnefle  or  faluation,but  that  they  are  both  giuen  to 
vs.  Therefore  fo  foonc  as  thou  art  by  faith  engrafted  into  Chrift,thou  art  al- 
ready made  the  fonne  of  God,  the  hcire  ofheauen,partakcr  of  righreoufnes, 
poflelfor  of  life,and(chat  their  lies  may  be  better  confuted)thou  haft  not  ob- 
teined  the  fit  abihty  to  deferue  ,but  eucn  all  the  deferuingcs  of  Chrift ;  for 
they  are  communicated  to  thee. 

7  So  the  Sorbonicall  fcholes,  the  mothers  of  all  crrours,haue  taken  from 
vs  the  iuftificationoffaith  which  is  the  fummc  of  all  godlincife .  They  grant 
verily  in  worde ,  that  man  is  iuftified  by  formed  faith:  but  this  they  after- 
warde  expound,  becaufe  good  workes  haue  of  faith  this  that  they  auaileto 
righteoufneffe :  that  they  fecme  in  a  manner  to  name  faith  in  mockagc,  fith 
without  great  enuioufnelfe  it  could  notbcpaffcdouer  in  filence,  feeing  it  is 
fo  oft  repcted  of  the  Scripture  .  And  not  yet  contented ,  they  doe  in  the 
yraifeofgood  works  priuilyftcalc  from  God  fomwhatto  giue  away  toman. 
Becaufe  they  fee  that  good  workes  htleauaile  to  aduance  man,  and  that 
they  can  not  be  properly  called  Mcrits,if  they  be  accounted  the  fruits  of  the 
grace  of  God:  they  picke  them  out  of  the  ftrength  of  free  will,  oy  Ic  for(both 
Gox.  of  a  ftone  .     And  they  dcme  not  in  deedc  that  the  prineipall  caufc 

M  m  1  of 


Cap.  is*  Of  the  mAner  how  to  rece'me 

of  them  Is  in  grace :  but  they  sffirmc  that  thereby  is  not  excluded  free  will, 
by  which  is  all  merite.  And  this  not  onely  the  latter  Soph ifters  do  teach ,  buc 

X4>2>di{li28>  alfo  their  Pythagoras,  Lombard:  whom  ifyou  compare  with  thefc  men,you 
may  Tiy  to  be  founde  wittcd  and  fobcr  .  It  was  trucly  a  pointe  of  maruellous 
blindcneflcj  that  when  they  had  Auguftine  fo  oft  in  their  mouth ,  they  fawc 
not  with  howgreaie  carcfulncflc  that  man  prouidcdthat  nopcccc  of  the 
gloiic  of  good  wotkes  were  itntuerfolitle,  fliouldbce  conueyed  to  men. 
Here  before  where  we  entreated  of  free  will ,  we  recited  ccrtaine  tcftimo- 
nics  of  his  to  this  purpofcjof  whichfort  there  arc  oftentimes  founde  many 
like  in  his  writingcs".  as  when  he  forbiddcth  vs  that  we  rtiould  no  where  boaft 
of  our  mcritcs,  ber  aufe  euen  they  alfo  are  the  gifccs  of  God  ;  And  when  he 

InPfal.i  44.  writeth,  that  al  our  mcrire  is  onely  of  grace,  that  it  is  not  gotten  by  our  fuffi- 

Epift,i05.  ciencie,  but  IS  al  made  by  grace,  &c.  Itisnomaruell  that  Lombarde  was 
bUndc  at  the  light  of  the  Scripture,  in  which  it  appcarcth  that  he  was  not  lb 
well  praflifed .     Yet  nothing  could  be  dcfired  more  piaine  ngainft  him  and 

Eph.  J«io.  ^'S  difciplcs,  than  this  word  of  the  Aportle.For  when  he  forbiddcth  Chrifti- 
ans  all  glorying,  he  adioyneth  a  realon  why  it  is  not  lawful  to  glorie :  becaufe 
we  are  tha  t  handworke  of  God,  created  to  all  good  workes ,  that  we  Ihouldc 
walke  in  them.  Sith  therefore  there  conimeth  out  of  vs  no  good  thing ,  but 
in  fo  much  as  wc  be  regenerate;  and  our  regeneration  is  whole  of  God  with- 
out excepti6:there  is  no  right  why  we  fhould  claimc  to  our  fclues  one  ounce 
in  good  workes  .  Finally  whereas  they  continually  call  vpon  good  workes, 
in  the  menne  time  they  (oinftaid  confciences ,  y  they  ncuer  dare  hauc  affi- 
ance, that  they  haue  God  well  pleafed  and  fauourablc  to  their  workes .  But 
contrariwife  wc,  without  making  any  mention  of  Mericc,  do  yet  by  our  do- 
ftrine  raifc  vp  the  courages  of  the  fiithfull  with  fingular  comforte ,  when  wc 
teach  them  that  in  their  workes  ihey  pleaf  e  God,and  are  vndoutcdly  accep- 
ted vnto  him.  Yea  and  alfo  here  we  require  that  no  man  attempt  or  go  about 
any  worke  without  faith,  that  is  to  fay,  vnlclle  he  doe  firft  with  afllired  con- 
fidence of  minde  determine  that  he  ihall  pleafe  God. 

8  Wherefore  let  vsnot  fuffcr  our  fclues  to  bclcdfo  much  as  one  haire 
brcdth  away  fi  om  this  onely  foundation :  which  being  layd,  wife  builders  do 
afterwarde  well  and  orderly  builde  vpon  it.  For  if  there  be  neede  of  dodrine 
and  exhortation,  they  put  men  in  minde,  that  the  fonne  of  God  hath  appea- 
red to  this  ende ,  that  he  might  dcftroy  the  workes  of  the  deuill :  that  they 
i.Tohn  J.8.  {i^Qy]j  notfinne  which  arc  of  God,that  the  time  paftis  enough  for  the  fidtii- 
ajTfm^'.'if  ^^^%  of  the  dcfircs  of  the  Gentiles:  that  the  eled  of  God  are  vcflels  of  mercy 

l,ujj.^*j  j,  chofcn  out  vnto  honour,  which  ought  to  be  made  cicane  from  all  fihhineflc. 
IButallisfpokcn  atonce ,  when  it  is  Hiewed  thatChrift  will  haue  fuch  difci- 
plcs, which  forfaking  thcmfelues  ,  and  taking  vp  their  croflc,  doc  followe 
him.  He  that  hath  foifaken  himfclfe,hath  cut  ofFthe  roote  of  al  cuils,that  he 
may  no  morcfeeke  thofe  things  that  arc  his  own.  Fie  that  hath  taken  vp  his 
crolle,  hath  framed  himfelfe  to  all  patience  and  mildcncfle  .  But  the  exam- 
ple ofChriftconteincih  both  thcfe  and  all  other  duetics  ofgodlmesSc  ho- 
lineflTe.  He  fhewed  himfelfe  obedient  to  his  fathcr,cuen  to  the  death:  he  was 
wholly  occupied  in  doing  the  workes  of  God .  he  with  his  whole  heart  brea- 
thed out  she  glorie  of  lus  father :  hee  gauc  his  Ibuic  for  his  brethren :  he 

both 


toth  did  good  and  wiflicd  good  to  his  enemies.  If  there  bee  needc  of  com- 

fortjchcfc  wil  bring  marueilous  comfortjthat  we  be  in  affiiftion,  but  wee  are  i.Cor.4.?. 

not  made  carcfulhthat  wc  labour,  but  we  are  not  forfaken:  wee  are  brought 

lowjbut  wc  arc  not  confounded:  wearethrowendowne,  but  wee  do  not  pc- 

ri<h:alway  bearing  about  with  V  sin  our  body  the  mortifying  of  lefusChnlt,     ^. 

that  the  life  of  leOis  may  be  manifeftly  {hewed  in  vs;  that  if  wee  be  dead  phil.jiiV,'  '^ 

with  him,wc  {hall  aJfo  hue  together  with  him:if  we  fuffer  with  him,  wee  flial 

al(b  reigne  together  with  him :  that  we  be  fo  fa{hioned  like  to  his  fuffrings, 

till  wee  attaine  to  the  likene{reof  hisrefurrcdion:  Foras  muchasthe  j^^^j  j  j. 

Father  hath  prede{tinate  thcfe  to  be  fafhioned  like  the  image  of  his  fonne, 

whome,in  him  he  hath  chofcn,  that  he  may  be  the  fir{l  begotten  among  all 

his  brethren:  and  therfore  that  neither  death,nor  prefent  things,nor  things 

to  come,  {hall  feucrvs  from  the  loueofGod  which  is  in  Chrift  ;  but  rather 

all  thinges  fhall  turne  to  vs  to  good  and  to  faluation.  Lo,  we  do  not  iuflilie  a 

man  by  workes  before  GOD:  but  wc  fay,that  all  they  that  are  of  God,  arc 

regenerate  and  made  a  newe  creature,  that  they  may  palTe  out  of  the  .n,^. 

kingdomc  offinne  into  the  kingdome  of  righteoufnefTe,  and  that  by  this    *     **     * 

tcftimonie  they  make  their  calling  certaine  ,  and  arc  iudged  as  trees  by 

the  fruites. 

The  xvj.  Chapter. 

^  confutation  oftheJla»dtrs-,wh<reby  the  Tapijlef  go  about  to 
brmgthudoSlrinttabatrtd^ 

With  this  one  worde  may  the  {hamelefhefleof  certaine  vngodly  men 
beconfiited  which  flandcr  vs  with  faying  that  wee  deftroyegood 
woorkes,  and  do  drawe  men  away  from  the  following  oi  them ,  when  wee 
fay  that  they  are  not  iuftified  by  workes,  nor  doe  deferue  faluation;  anda- 
gainc,  that  wee  make  too  cafie  a  way  to  righteoufne{re,whcn  wee  teach  that 
itlyethJnthcfreeforgiucnefleoffinnes  ,  andthat  wee  doc  by  this  entice- 
ment allure  men  to  finnc,  which  are  of  their  ownc  will  too  muchenclined 
thereto  alreadic.  Thefe  flanders(I  fay)  are  with  that  one  worde  fufficiendy 
confuted:y et  I  will  briefely  aunfwere  to  them  both .  They  aUcage  that  by  y 
iuflificationoffaith,  good  workes  arc  deltroyed  .  I  leaue  vnfpoken  ,  what 
manner  ofmen  be  thefe  zelouslouers  of  good  workes  which  do  fobacke- 
bite  vs.  Let  them  haue  licence  as  freely  to  rayle  as  they  doeiicentioufly 
infed  the  whole  worlde  with  the  filthinelTe  of  their  life.  They  faine  that 
they  be  grieued,that  when  faith  is  foglorioufly'aduaunccd,workes  aredri- 
uendowne  out  of  their  place.  What  if  they  be  more  raifed  vp,  and  ftabli- 
{hed?For  neither  do  wee  dreame  of  a  faith  voidcof  good  workes ,  nor  a  iii- 
ftification  that  is  without  them.  This  onely  is  the  difference,that  when  we 
confeflfe  that  faith  and  good  workes  do  neceffarily  hang  together ,  yet  wee 
fetiuftification  in  faith,notin  workes.  For  what  reafon  we  do  fo,  we  haue  in 
readineffe  cafily  to  declare,  if  wee  doe  but  mrne  to  Chrift  vnto  whome  our 
faith  is  direfted,and  from  whome  it  receiueth  her  whole  ftrength  .  Why 
therefore  are  weciultified  by  faith  ?  becaufc  by  faith  wee  take  holdc  of  the 
righteoulhcflc  of  Chrilt,  by  which  alone  wee  are  reconciled  to  God .    But 

Mm  3  this 


Ca^-^  '  ^^  Of  the  waver  how  to  reeeiue 

this  thou  canft  not  take  holde  of,  but  that  thou  muft  alfo  therewithal]  take 
hold  of  fanftification.  For  he  was  giuen  to  vs,tor  righteoufncflcjWifedomc, 
i.Cor.i,  JO.  fandiiication,and  redemption.  Therefore  Chrift  iuftifiech  none  whomc  he 
docthnotalfofanftifie.    Forthefc  benefitcsare  coupled  togither  with  a 
perpetuallandvnfeparable  knot  ,  that  whome  he  enhghteneth  with  his 
wifedome,thein  he  redeemeth:  whome  he  rcdcemeth.he  iuftificth:whomc 
heiuftiiiech,hefanftiti>:th.Butforafmuch  as  our  queftion  jsoncly  ofrigh- 
tcoufncs  and  ran(5lifying,let  vs  ftay  vpon  thefc.  We  may  put  difference  bc- 
twecne  them.yct  Chrift  containcth  them  both  vnfeparably  inhimfelfe. 
Wilt  thou  therefore  obtaine  righteoufneife  in  Chrift'^  Thou  muft  firft  pof- 
feffe  Chrift:  and  thou  canft  not  polfelfe  him ,  but  that  thou  muft  be  made 
partaker  of  his  fanftiHcation :  becaufe  he  cannot  be  torne  in  pieces.     Sith 
therefore  the  Lorde  docth  graunt  vs  thcfe  benefites  to  be  enioycd  none 
otherwife  than  in  giuinghimfelfe,hegiueth  them  both  togither,  the  one 
neuer  without  the  other.  So  appeareth  how  true  it  is,  that  wee  are  iuftificd 
not  without  workes,  and  yet  not  by  workes  :  becaufe  in  the  partaking  of 
Chrift,  whereby  wee  are  iuftified ,  is  no  lelle  conteincd  fandification  than 
righteoufneffe. 

z     That  alfo  is  moft  falfejthat  the  minds  of  men  are  withdrawen  from 
theaffedionofwjldoing,whenwce  take  from  them  the  opinion  of  meri- 
ting. Here  by  the  way  the  readers  muft  be  warned,  that  they  foolifhly  rea- 
Ibnfrom  rewarde  to  mcrite  ,  aslfhall  afterwarde  more  plainly  declare: 
namely jbecaufe  tliey  knowe  not  this  principle,  that  God  is  no  lelle  liberall 
when  he  afligneth  rewarde  to  workes,    than  when  he  giueth  power  to  doc 
wcl.But  this  1  had  rather  difFerre  to  the  place  fit  for  it.Now  it  flialbe  enough 
to  touch  how  wcake  their  obicdion  is:vvhich  ftaalbe  don  two  wayes.For  firft 
whereas  they  fay  that  there  ftialbe  no  care  of  well  framing  of  life,but  when 
hope  of  re  ward  is  fct  before  them:  they  erre  quite  from  the  trueth.     For  if 
this  onely  be  entended  when  men  ferue  God,that  they  looke  to  rcwarde,or 
let  out  to  hire  or  fell  their  labors  to  him,thcy  litle  preuaile:  for  God  wil  bee 
freely  worrhipped,freely  loued:hc(I  fay)  alloweth  thatworlhipper,  which 
when  all  hope  of  rccciuing  reward  is  cut  ofF,yet  cefleth  not  to  worfhip  him. 
Morcouer,if  men  be  to  be  pricked  forward,  no  man  can  put  fharpcr  (purres 
vnto  thcm,rhan  thofe  that  arc  taken  of  the  ende  of  our  redemption  and  cal- 
ling :  fuch  as  the  wordc  of  God  fpun  eth  men  withall,when  it  teacheth,  that 
it  is  too  wicked  vnthankfulnes,not  mutually  to  louc  him  againe  which  firft 
loucdvs:thatby  thebloud  of  Chnft  our  confcicnces  are  clcanfed  from 
Heb.9.1 4.    ^^^^  workes,  to  ferue  the  liuing  God :  that  it  is  a  hainous  facriledge,ifbeing 
I.uk,i,74.     once  cleanfed.wce  defile  our  felues  with  newc  filtliinefTc  ,  and  prophanc 
thatholy  bloud:  that  wee  are  deliuered  from  the  handcs  of  our  enemies, 
that  wee  may  without  feare  ferue  him  in  holinefle  and  righteoufheflc  be- 
Romtf.i8.    fore  him  all  the  dayesofourhfe:  that  wee  are  made  free  horn  finne,  that 
we  may  with  a  free  Spirite  foUowe  righteoufnefle:  that  our  olde  man  is  cru- 
cified, that  wee  may  rife  againe  into  newncfle  of  hfe;  againe,  that  if  wee  be 
Col.  J.I.       <lead  with  Clirift(as  becoinmeth  his  members)  we  muft  feeke  thofe  things 
Tit.>«ii.      that  are  abouc,  and  muft  in  the  worldc  be  waifaring  men  from  home ,  that 
•vec  may  long  towardehcaucn  where  is  our  crcaiure  ;  thac  che  grace  of 

Cod 


Tle^aceofC^rifl.  T.th.f,         '263 

God  hath  appeared  to  this  end  ,  that  forfaking  all  vngodlincfle  and  worldly 
de/ircs,  wc  may  hue  foberly,  holily,  and  godlily  in  this  world.  Joking  for  the 
blcfled hope  and  the  appearing  ot  the  glor)'  of  the  gicat  GOD  and fauiour: 
therefore  that  wee  arc  not  appointed  that  wee  fhould  ftirre  vp  wrath  to  our 
fclues,  but  that  wc  may  obteme  faluation  by  Chnft:  that  wc  are  the  temples 
ofthc  holy  Ghoft,  which  itisnotlawfiill  fobcdctilcdrthatwearcnotdark- 
neiFe,  but  light  in  the  Lordc,  which  muft  walke  as  children  of  light :  that  we  '  -TheCj.  9. 
arc  not  called  to  vnclcannefle  ,  buttoholineire:  becaufe  this  is  the  will  of ''^*^'^' J"  •^" 
G  O  D,  our  fanftification  J  that  wcabfteinc  from  vnlawfuldcfires:  that  our  aifd'/.g** 
calhng  is  holy,  that  the  lame  is  not  fiilHllcd  but  with  pureneHt' of  life.,  that  a.Cor'.tf! 
we  are  for  this  purpofe  dcliuered  from  finne ,  that  wc  Ihould  obey  to  righte-  '•  rh«f.4.7, 
oufncfle .     Can  we  be  pricked  forwarde  to  charity  with  any  more  liuely  ar-  o*^"^*'*?* 
eumcnt  than  thatoflohn,  that  wc  fhold  mutually  loue  one  an  other  as  God  loh.i'j.'o* 
hathlouedvs?  that  herein  his  children  doe  differ  from  the  children  of  the  i.loh.a,  1*1, 
Deuill,  the  children  of  light  from  the  children  of  darkcncfle ,  becaufe  they 
abide  in  loue?  Againc  with  that  argument  of  Paul,  that  wcif  weclcauc  to  i.Cor.^.17, 
ChrifV,  are  the  members  of  one  body,  which  itismeetc  to  be  holpen  one  of  and  ' ».» ». 
an  other  with  mutual!  duties?  Can  we  be  more  fbrongly  prouoked  to  holines 
than  when  wecheare  againc  of  lohn,  that  all  they  that  haue  this  hope,  ijohn.j.j, 
doe  fandific  thcmfelues,  becaufe  their  God  is  holy  ?  Againe  of  the  mouth  of  »»Cor.7.  i, 
Paul  I'thnt  hauing  the  promifc  of  adoption,  wee  (lioulde  cleanfe  our  fclues 
from  all  the  defiling  of  the  flelhe  and  fpiritc?  then  when  wecheare  Chrifte 
fetting  foorth  himfclfc  for  an  example  vnto  vs  that  we  fhoulde  foIJowc  his  ^ 

flcppes? 

3  And  thcfe  fewe  thinges  I  hauc  fet  forth  for  a  taft.For  if  I  fhould  cntend 
to  goe  through  all,  I  fliould  be  driiien  to  make  a  long  volume  .  The  Apo- 
flles  are  all  full  of  cncouragementes,  exhortations  and  rcbukings,  whereby 
they  may  inftrud  the  manof  God  to  euery  good  worke,  &  that  without  any 
mention  of  merite  .  But  rather  they  fctche  their  chiefc  exhortations  from 
this  that  our  faluation  ftandcth  vpon  the  onely  mcrcic  of  G  O  D  and  vpon 
no  merite  of  ours .  As  Paul,after  thathehathinawholeEpiflledifcour-  j. 
fed  that  there  is  no  hope  of  life  for  vs  but  in  the  righteoufneire  of  Chrifte, 
when  he  commeth  downe  to  morall  exhortations ,  he  befecchcth  them  by 
that  mcrcic  of  God  which  he  hath  vouchfafcd  to  extcnde  to  vs.  And  truely 
this  onccaufcoughttohauebinfufficient,  that  God  maybe  glorified  in  vr.j^  , 

Butifanybe  not  lb  vehemently  moued  with  the  glorie  of  God,  yet  the  re-  * 

membrancc  of  his  benefitcs  ought  to  haue  bin ,  nioft  fufficient ,  to  ftirre  vp 
fuch  men  to  do  well .  But  thefe  men,  which  doe  paraducnturc  with  thrufling 
in  of  merites  bcatc  out  fome  feruilc  and  conftrained  obediences  of  the  la  wc, 
doe  falfly  fay  that  we  hauc  nothing  whereby  we  may  exhortc  men  to  good 
workes,  becaufe  we  go  not  the  fame  way  to  workc  .     As  though  God  were  rhrvf  hom 
much  delited  witli  fuch  obediences  which  protefteth  that  he  loueth  a  cherc-  ;„  Gen, 
fullgiuer,  and  forbiddeth  any  thing  to  be  giuenasitwcreof  heauincfle  or  i.Cor.p.y. 
ofneceflity.  Neither  do  I  fpcakethisforthatl  doe  either  refufc  ordcfpifc 
that  kindcof  exhortation,  which  the  Scripture  oftentimes  vfeth,  that  it 
may  leaue  no  meane  vnattemptcd  euery  way  to  ftirre  vp  our  mindcs .  For 
kfchcarfcth  ihcrcwarde  which  God  will  render  to  euery  man  according 

Mtn  4  CO 


C^.  f  ^t  Of  the  mAtiCY  how  to  receiue 

to  his  workcs.  But  I  denyc  that  that  is  the  onely  thing,  yea  or  the  chiefc  a- 
mong  many.  And  then  1  graunt  not  that  wee  ought  to  takebeginning  thcr- 
at.  Morcouer  I  affirme  that  it  maketh  nothing  to  the  fctting  vp  of  fuch  mc- 
rites  as  ihefe  men  boaft  of,  as  wee  (hall  hereafter  fee.  Laft  ot  all  I  fay  that 
is  to  no  profitable  vfe,  vnlelTc  this  doArine  haue  firft  taken  place,  that  wee 
arciuftifiedby  theonely  meriteofChrift,  which  is  concciued  by  faith  but 
by  no  meritcsofourworkes,bccaufenonccan  be  fitte  to  thcendeuourof 
holinefic,  vnlefle  they  haue  firft  digeftedthisdodrine.  Which  thing  alfo 
the  Prophet  vcrie  well  fignifieth,  when  he  thus  fpeakcth  to  God:  With  thee 
*  is  mercie,  that  thou  maift  be  feared.  For  he  fhcwctii  that  thcreisnowor- 
fhippmg  of  God,  but  when  his  mercie  is  acknowledged,  vpon  which  alone 
it  is  both  founded  and  ftabliihcd.  Which  is  verie  worthie  to  be  noted,  that 
wee  may  knowe  not  onely  that  the  beginning  of  worshipping  God  aright 
is  the  affiance  of  his  mercy,  but  alfo  that  the  teare  of  God  (  which  the  Pa- 
piftcs  will  haue  to  be  meritorious  )  cannot  haue  the  name  ofmcrite,  bc- 
caufc  it  is  grounded  vpon  the  pardon  and  forgiuenefle  of  finnes. 

4     But  it  is  a  mofte  vaine  flander ,  that  men  are  allured  to  finne  ,  when 
wee  affirmc  the  free  forgiuenefle  of  finnes,  in  which  we  fay  that  righteouG- 
nefle  confifteth.    For,  wee  fay  that  it  is  of  fo  great  value  ,  that  it  can  with 
no  good  of  ours  be  recompenfcd,and  that  therefore  it  fhoulde  neuer  be  ob- 
teincd,  vnleffc  it  were  freely  giuen  .     Moreouer,  that  itisto  vsin  decde 
freely  giuen,  but  not  fo  to  Chrift  which  bought  it  fo  decrely ,  namely  with 
his  ownc  moft  holy  bloud,  befidc  whichthere  was  no  price  ofvalue  enough 
thatmightbc  paidetothciudgement  of  God  .     When  men  are  taught 
thefc  things,  they  are  put  in  minde  that  it  is  nothankc  to  them  that  the 
fame  moft  holy  bloud  is  not  ftied  fo  oft  as  they  finne.     Furthermore ,  wee 
Icarne.that  our  filthinefle  is  (uch,as  is  ncuer  wafticd  away  but  with  y  foun- 
tainc  of  this  moft  pure  bloud.  Ought  not  they  that  hcare  thcfe  thingcs ,  to 
conceiuc  a  greater  horrour  of  finne,  than  ifit  were  faide  that  iris  wiped  a- 
way  with  the  fprinkling  of  good  works?  And  if  they  haue  any  thing  of  God, 
howe  can  they  but  dread  being  once  clcanfed ,  to  wallowe  themfelues  a- 
g.iine  in  the  mire,  as  much  as  in  them  lieth  to  trouble  and  infed  the  pure- 
neircofthisfountaine  ?I  hauewafhed  myfeete  (faith  the  faithfiil  foule  in 
Cant.  J.J.     Salomon)howc  fhall  I  againe  defile  them  ?  Nowe  it  is  euidenf,whcthcr  fore 
doc  both  more  abace  the  forgiuenefle  ot  finnes,  and  do  more  make  vile  the 
dignitie  of  righteoufnefle.     They  babble  that  God  is  appcafed  with  their 
owne  trifling fatisfaftions, that iSjtheir dounge  :  Wceaffirme  thatthegil- 
tincflTcoffinne  is  more  grieuous  than  can  be  purged  with  fo  hght  trifles: 
that  the  difpleafurcofGod  is  more  hcauic  than  can  be  releafcd  with  thefc 
fatisfadions  of  no  value,   and  that  therefore  this  is  the  prerogatiue  of  tlic 
oncly  bloud  of  Chrift.  They  fay  that  righteoufnes  (if  it  fade  at  any  time) 
is  reilored  and  repaired  by  fatisfaftorie  workes :  wee  thinke  it  more  preci- 
ous than  that  it  can  be  matched  with  any  rccompenceofworkes,  and  that 
therefore  for  the  reftoring  thereof  wee  muft  flee  to  the  onely  mercie  of 
God.  Asforthereftofthofe  things  that  pcrtaine  to  the  forgiuenefle  of 
finnes,lct  them  be  fought  out  of  the  next  Chapter. 

Tlic 


'the grace  of  Chrifi,  Lih.s.  ^^4 

The  xvii.  Chapter. 

The  tgrttmtnt  o/thepromtfes  o/thcUvveaud  the  Gojpel. 

NOwe  let  vs  alfo  go  through  the  other  argumentes  wherewith  Satan  by 
ihefouldiersof  his  garde,  goeth  about  either  to  ouerthrowc  or  batter 
the  iuftification  of  faith .  This  I  thinke  wc  haue  already  wrung  from  the 
fclaunderers,  that  they  can  no  more  charge  vs  as  enemies  of  good  workcs. 
For,  iuftification  is  taken  away  from  good  workcs,  not  that  no  good  workes 
/hould  be  done,  or  that  thofc  which  be  done  fhould  be  denied  to  be  good  jbut 
thatwertiould  not  put  affiauncein  them,  nor  glorie  in  them ,  nor  afcribe 
faluation  vnco  them .  For  this  is  our  affiancCjthis  is  our  glory ,  and  the  on- 
ly author  of  our  faluation,  that  Chrift  the  fonne  of  God  is  ours,  and  we  like- 
wife  are  in  him  the  fbnnes  of  God,and  hcires  of  the  hcauenly  kingdomc,be- 
ing  called  by  the  goodnefle  of  God,  notbyourowne  worthinefle,  into  the 
hope  of  eternall  bleircdneflc ,  But  bccaufc  they  doe  befide  thefe  aflailc  vs, 
as  we  haue  lay  de,  with  other  engines ,  goc  to ,  let  vs  go  forwarde  in  beating 
away  thcfe  alfo .  Firft  they  come  backe  to  the  promifes  of  the  lawc,  which 
the  Lorde  did  fct  foorth  to  the  keepers  of  his  Liwe :  and  they  aske  whether 
we  will  haue  them  to  be  vtcerly  voyde  or  effcduall  .  Becaufe  it  were  an  ab- 
furditie  and  to  be  fcoincd  to  fay  that  they  are  voyde,  they  take  it  for  confef- 
fed  that  they  arc  of  fome  eftedualneffe .  Hereupon  they  reafon  that  wc  arc 
notiuftified  by  only  faith.  For  thus  faith  the  Lord:  And  it  fhalbe.if  thou  fhalt  Deut.7.12. 
here  thcfe  coinmandements  and  iudgements,  and  Ihall  kcepe  them  and  do 
them,  the  Lord  alfo  rtiallkeepe  with  thee  his  couenant  and  mercy  which  he 
hath  fworne  to  thy  fathers,  he  ftiall  loue  thee  and  multiply  thee ,  and  bleflc 
thec,&c.  Againe, If  ye  fhall  well  dired  your  wayes  and  your  cndeuours,  if 
ye walknot after  ftrange  Gods,ifye doiudgemcntbetwccneman  and  man, 
and  go  not  backe  into  malice,  I  will  walke  in  the  middcft  of  you .  1  will  not  I<r.7. 3.&»  J 
recite  a  thoufande  peeces  of  the  fame  lort,  which  fith  they  nothing  differ  in 
fenfc,  flialbc  declared  by  the  folution  of  thefe .  In  a  fumme,  Mofes  tcftifieth  Deut.x1.2tf. 
that  in  the  lawe  is  fct  forth  bleffing  and  curfe,  death  and  life .  Thus  thcrforc 
they  reafon,  that  either  this  blefling  is  made  idle  and  fruteleire,or  tha  t  iufti- 
fication is  not  of  faith  alone  .  We  haue  already  before  (hewed,  howc  if  we 
fticke  faftin  the  lawe  ,ouervs  being  deftitutc  of^all  blefling ,  hangeth  onely 
curfc  which  is  threatned  to  al  tranfgreflbrs.For  the  Lord  promifeth  nothing 
but  to  the  perfeft  keepers  of  hislaw,fuch  as  there  is  none  found .  This  ther- 
fore  rcmaineth,  that  all  mankinde  is  by  the  law  accufed,  and  fubied  to  curfe 
&  the  wrath  of  God:  from  which  thatthey  may  beloofed,they  muftneedcs 
goe  out  of  the  power  of  the  law,  and  be  as  it  were  brought  into  libertie  from 
the  bondage  thereof :  not  that  cainall  libertie  which  ^fhouldwithdrawc  vs 
from  the  keeping  of  the  lawe ,  fhould  allure  vs  to  thinke  all  thinges  lawful! 
and  to  fufFer  ourTuft,as  it  were  the  ftaies  being'broken  and  with  loofe  reines 
to  run  at  riot:  but  the  rpiritualllibertic  ,  which  may  comfort  and  raifevpa 
difmaycd  and  oucrthrowen  confciencc,  (hewing  it  to  be  free  from  the  curfe 
and  damnation  wherewith  the  lawe  hclde  it  downc  boundc  and  fafte  rycd. 
This  deliuerancc  from  the  fubiedion  of  the  l.iwe ,  and  Manumifllon  (  as  I 
oaaycallit)  wee  obtainewhcn  by  fay th  wee  take  holde  of  the  mcrcie  of 

Mm  j;  God 


Cap,  1 7.  Of  the  ma^er  how  to  reee'tue 

God  in  Chrift,  whereby  we  arc  certified  and  afiurcd  of  che  rigliteoufhefle  of 
finnes,  with  the  fcehng  whereof  the  lawc  did  pricke  and  bite  vs. 

i  By  this  reafon  eucn  the  promifcs  that  were  oflrcd  vs  in  the  law,  fliould 
be  all  vncffeduall  and  voyde ,  vnlcfl'c  the  goodncire  of  God  by  the  Gofpell 
did  hclpe .  For,  this  condition  that  we  keepc  the  whole  lawc ,  vpon  which 
the  promifes  hang,  and  whereby  alone  they  are  to  be  performed,  (hal  neuer 
be  fulfilled .  And  the  Lorde  fo  hclpech,  not  by  leauing  part  of  rightcoufnes 
inourworkcs,  and  fupplying  parte  bv  his  mcrcifull  bearing  with  vs,  but 
Gal.a  itf  •  when  he  fettcth  onely  Chrift  for  the  fulfilhng  of  righteoufneire  .  For  the 
Apoftle,  whenhfc  hadbeforcfaydc  that  he  and  other  lewcsbcleeued  in  Ic- 
fus  Chrift,  knowing  that  man  is  not  iuftified  by  the  workcs  of  the  lawe  ,  ad- 
deth  a  reafon ;  noc  that  they  ftiould  be  holpen  to  fulnefle  of  righteoiifnefle 
by  the  faith  of  Chrift,  but  by  it  Hiould  be  iuftified  ,  not  by  theworkesof  the 
lawe .  If  the  faithfull  remoue  from  the  lawe  into  faith,that  they  may  in  faith 
findc  rightcoufnefle  which  they  fee  co  be  abfent  from  the  lawc :  trucly  they 
forfake  the  righteoufneire  of  the  lawc .  Therefore  now  let  him  that  lift,  am- 
plifiethercwardmges  which  arefaidetobe  prepared  for  the  keeper  of  the 
law,fo  that  he  thcrwithall  confider  that  it  commeth  to  paflc  by  our  peruerf^ 
nefle ,  that  we  feele  no  fruite  thereof  till  we  haue  obteined  an  other  righte- 
oufnefle  of  faith.  So  Dauid,when  he  made  mention  of  the  rewarding  which 
the  Lorde  hath  prepared  for  his  feruantcs ,  by  and  by  dcfcendcth  to  the  re- 
knowledging  offinnes,  whereby  thatfame  rewarding  is  made  voyde  .  Al/b 
in  the  xix.  Pfalme,  he  glorioufly  fettcth  foorth  the  benefites  of  the  la  we,buc 
he  by  and  by  crieth  out:  Who  fhall  vndcrftandc  his  faults  •■  Lord  cleanfe  mc 
from  my  fecret  faults .  This  place  altogether  agreeth  with  the  place  before, 
where  when  he  had  fayd  that  all  the  wayes  of  the  Lord  are  goodncs  &  truth 
to  them  that  fearc  him,  he  addeth  :  For  thy  names  fake  Lord ,  thou  rti  alt  be 
n  crcifull  to  my  perucrfenefle,  for  it  is  much  .  So  ought  we  alfo  to  reknow- 
ledge,  that  there  is  m  decdc  the  good  wil  of  God  fet  forth  vnto  vs  in  y  lawe, 
if  we  might  dcferue  it  by  workes,  but  that  the  fame  ncucr  commeth  to  vs  by 
the  dcferuing  of  workes. 

g  How  then?' Are  they  giucn  that  they  fliould  vanifh  away  without  fruit? 
I  haue  eucn  nowc  already  protefted  that  the  fame  is  not  my  meaning .  I  fay 
verily  that  they  vtter  not  their  eftedualneffe  toward  vs,fo  long  as  they  haue 
rcfped  to  the  mcrite  of  workes ,  and  that  therefore  if  they  be  confidered  in 
themfelues,  they  be  after  a  ccrtaine  manner  abohflied.  If  the  Apoftle  teach  • 
eth  that  this  noble  promife :  I  haue  giuenyou  commaundementes ,  which 
who  fo  Hull  do  fliall  hue  in  them,  is  of  no  value  if  we  ftand  ftill  in  it,  and  fliall 
neuer  a  whit  more  profit  than  if  it  had  not  beene  giucn  at  all :  bccaufe  it  be- 
longeth  not  eucn  to  the  moft  holy  feruantes  of  God  ,  which  arc  all  fiir  from 
the  fulfilling  of  the  lawc,  butarccompaflcd  aboute  with  many  tranfsrefli- 
ons .  But  when  the  promifcs  of  the  Gofpel  are  put  in  place  of  them  ,  which 
do  offer  free  forgiuenefte  of  finnes,  they  bring  to  paflc  that  not  oncly  we  our 
felues  be  acceptable  to  God ,  but  that  our  workes  alfo  haue  their  thanke :  & 
not  this  only  that  the  Lord  acceptcth  them  ,  but  alfo  extendeth  to  them  the' 
bleflmgs  which  where  by  coucnant  due  to  the  kecpingof  y  law.  I  grant  tber- 
forcjthacthofc  thinges  which  the  Lorde  haihpromifcdinhis  Jawctothe 

followers 


'The grace  of  Chrtfi,  Lih.s.  ^^S 

followers  of  rightcoufneire  and  holincfTe ,  arc  rcndrcd  to  the  workes  of  the 
fajthful:but  in  this  rendring,thc  caufe  is  alwayes  to  be  confidcred  that  pow- 
rcth  grace  to  workes.  Now  caufcs  we  lee  y  there  be  three.  The  firftis,  that 
God  turning  away  his  fight  from  the  workes  of  his  feruauntes,  which  alway 
deferuc  rather  teproch  than  praife ,  cmbraceth  them  in  Chrirt,  and  by  the 
onelymeancoffaithrcconcileththem  to  himfclfe  without  the  mcane  of 
workes.The  fecondCjChat  of  his  fatherly  kindncfle  and  tender  mercifulnes, 
helifceth  vp  workes  to  fo  great  honour,  not  weying  the  worthincs  of  them, 
that  he  accounteth  them  of  fomc  valuc.The  third,that  he  recciucth  the  vc- 
rie  fame  works  with  pardon, notimputing  the  imperfeftion,wherew  they  al 
being  defiled, (hould  otherwife  be  rather  reckcned  among  finnes  than  ver- 
tucs.And  hereby  appeareth  how  much  the  Sophifters  haue  ben  dcceiued, 
which  thought  they  had  gaily  efcaped  al  abfurditics  when  they  faid  y  works 
do  not  ofthcirowne  inward  goodnelleauaile  to  dcferuefaluation,  but  by  y 
formcof  the  couenaunt ,  becaufe  the  Lord  hath  of  his  liberaiitie  fo  much  e- 
fteemed  them.  But  in  the  meane  time  they  confidcred  not,howe  farre  thofe 
workes  which  they  woulde  haue  to  be  meritorious,  were  from  the  conditi- 
on of  the  promifes,  vnlcs  there  went  before  both  iuftification  grounded  v- 
pon  onely  faith,and  the  forgiucnes  of  finnes,  by  which  euen  the  good  works 
themfelues  haue  ncede  to  be  wiped  from  Ipottcs.Therefore  of  three  caufcs 
of  Godsliberaliticjby  which  it  is  brought  to  padc  that  the  workes  of  y  faith- 
flill  are  acccprablcjthcy  noted  but  one,  and  fupprellcd  two ,  yea  and  thofe 
the  principal], 

4  Thcfe  alledec  the  faying  of  Peter.which  Luke  rehearfeth  in  yA«fles:  »a.^  .-. 
I  hnde  m  tructh  that  L»od  is  not  an  accepter  or  perlons:  but  in  eueric  nation 
he  that  doth  nghteoufnefle  is  acceptable  to  him.  And  hereupon  they  gather 
thatwhichfeemethtobevndoubted,  thatifman  doethby  right  cndeuours 
get  himfclfe  the  fauour  of  God,  it  is  not  the  beneficial  giftc  of  God  alone 
that  he  obteincth  faluation:  yea  that  God  docth  fo  of  his  mercie  helpe  a  fin- 
ncr ,  that  he  is  by  workes  bowed  to  mcrcic.  But  you  can  in  no  wife  make  the 
Scriptures  agree  togetiier,  vnlcfle  you  note  a  double  accepting  of  man  with 
God  .  For ,  fuch  as  man  is  by  nature.God  findeth  nothing  in  him  wher- 
by  he  may  be  inclined  to  mercie,  but  onely  miferie.  If  therefore  it  bee 
certaine  that  man  is  naked  and  needie  of  all  goodnefle ,  and  on  the  other 
fulIftufFed  and  lodcn  with  al  kindcs  of  euils,  when  God  firft  receiueth  them; 
forwhatq'ialitie,  Iprayyou,  fhallwcfay  thatheis  worthie  o'^thc  heauen- 
ly  calling .«' Away  therefore  with  the  vainc  imaginingofmerites,  where  God 
fo  euidcntlyfetrcth  out  his  free  mercifulnefle.  For,  that  which  in  the  fame 
place  is  faide  by  the  voice  of  the  Angels  to  Cornelius,  that  his  prayers  and 
almes  had  afcended  into  the  fight  of  God,  is  by  thefc  men  moft  lewdly  wre- 
ftcd,  that  man  by  endcuour  of  good  workes  is  prepared  to  receiue  the  grace 
ofGod.Forit  muil  needesbe  that  Cornelius  was  alreadie  enlightened  with 
thefpirit  of  wifedomc,  fith  he  was  endued  with  true  wifedome,  namely  with 
the  fearc  of  God :  that  he  was  fan<flified  with  the  fame  Spirite,  fith  he  was  a 
follower  of  righteoufnefl'cwhich  the  Apoftle  teachech  to  be  a  mofi:  certaine  Gal./.5. 
fruit  thereof  All  thefc  thinges  therefore  which  are  fr.id  to  haue  pleafed  God 
.  in  hinijhe  hath  of  his  grace/o  farre  is  ic  of  chat  he  did  by  hii  ownc  endeuour 

prepare 


Cap.  r  7,  Of  the  matter  how  to  receiue 

prepare  himfelfc  to  receiue  ir .  Trudy  there  cannot  one  fy liable  of  the  fcrlp- 
ture  be  brought  forth.that  agreeth  not  with  this  doftrinc.that  there  is  nono 
other  caufe  for  God  to  accept  man  vnto  him.but  becaufc  hec  fecth  that  ma 
(hould  be  euerie  way  loft,  if  hee  be  left:  to  himfelfe :  but  becaufc  hee  will  not 
haue  him  loft  ,  he  vfeth  his  owne  mercie  in  dcliucring  him,  Nowe  wee  fee 
howe  this  accepting  hath  not  rcgarde  to  the  righteoufnefl'e  ofman,butis  a 
mere  token  of  the  goodnefle  of  God  to  warde  men  being  miferable  &  moft 
vnworthie  offo  greata  bcnefite. 

J     But  after  that  the  Lorde  hath  brought  man  out  of  the  bottomlcfle 
depth  of  deftruftion,and  feuercd  him  to  himfelfe  by  grace  of  adoptionrbe- 
caufe  he  hath  new  begotten  him  and  newly  formed  him  into  a  newe  life,  he  ' 
nowe  embraceth  him,  as  a  newe  creature  with  the  giftes  of  his  fpirite.  This 
IS  that  accceptingwhereofPetermaketh  mention,  by  which  the  faithful! 
are  after  their  vocation  allured  of  God  euen  in  refpeft  alfo  of  works:fbr  the 
Lordcannotbut  loue  &kiflethofcgood  things  which  he  worketh  in  them  by 
his  Spirite.  But  this  is  alway  to  be  remembred,that  they  are  none  otherwifc 
acceptable  to  God  in  refped  of  workes ,  but  in  as  much  as  for  their  caufe  & 
for  their  fakes,  whatfoeuer  good  workes  he  hath  giuen  them  in  encreafing 
of  his  liberalitie,  he  alfo  vouchfaueth  to  accepte.     For  whence  haue  tlicy 
good  workes ,  but  becaufc  the  Lorde,  as  he  hath  chofen  them  for  vefTels  vn« 
to  honour,  fo  will  garnifti  them  with  true  godlinefl'e ^Whereby  alfo  are  they 
accounted  good,  as  though  there  were  nothingwanting  in  them  ,  butbe- 
caufe  the  kinde  Father  tenderly  graunteth  pardon  to  thofe  deformities  and 
(pottesthat  cleaue  to  them:"  Summarily,  he  fignifieth  nothing  elfe  in  this 
place,  but  that  to  God  his  children  are  acceptable  and  louely  in  whome  he 
fecth  the  marks  and  features  of  his  owne  face.For  we  haue  in  another  place 
taught  that  regeneration  is  a  repairing  of  the  image  of  God  in  vs.     For  af^ 
much  as  therefore  wherefoeuer  the  Lord  beholdeth  his  owne  face,  he  both 
worthily  loueth  it  and  hath  it  in  honour :  it  is  not  without  caufe  faide ,  that 
the  life  of  the  faithfull  being  framed  to  holmes  &righteoiifnes  pleafethhim, 
but  becaufe  the  godly  being  clothed  with  mortall  flefhe,  are  yet  finncrs,and 
their  good  workes  are  but  begunne'and  fauounng  of  the  faultincfle  of 
the  fleftie:  he  can  not  be  fauourable  neither  to  thofe  nor  to  thefe,  vnlefTe 
hee  more  embrace  them  in  Chriftc  than  in  themfelues  .        After  this 
manner  are  thofe  places  to  be  taken,  which  teftifiethat  G  O  D  is  kindc 
and  mercifull  to  the  followers  of  righteoufncs.  Mofes  faide  to  the  Ifraelite;^, 
7'9'      The  Lorde  thy  God  keepeth  couenant,  to  a  thoufandc  generations:  which 
fcntence  was  afterwarde  vfcd  of  the  people  for  a  common  maner  of  fpeach. 
i.King.8.2j  So  Salomon  in  his  folemne  prayer,  faith.  Lord  God  of  Ifraell,  which  kec- 
peftcoucnaunt  and  mercie  to  thy  feruauntes  which  walke  before  thee  in 
Nehe.i.y.     their  whole  heart,     Thefamcwordesarealforepetedof  Nehcmias.  For, 
Deut.»s>.i?.  as  in  al  the  coucnants  of  his  mercie,  the  Lord  likewife  on  their  behalfes  re- 
quireth  of  his  feruantes  vprighteoufnclTe  and  holines  of  life,  that  his  good- 
nefle ftiould  not  be  made  a  mockeric,  and  that  no  manfwclling  withvaine 
reioyfing  by  rcafon  thereof  rtioulde  blcflc  his  owne  foule  ,  walking  in  the 
meane  timeiny  penierfnefle  of  his  owne  heart :  fo  his  will  is  by  this  way  to 
kecpc  in  their  ductie  them  that  arc  admittcdinto  the  communion  of  the 

couc- 


The  grace  of  Chrifl.  Hh.s*        ^^^ 

couenant :  yet  ncucrthcIefTc  the  coucnanc  it  fclfe  is  both  made  at  the  begin- 
ning free,  and  perpetually  rcmaineth  fuch .  After  this  manner  Dauid  when  ,  jjnj^^j ,, 
he  glorieth  that  there  was  rcndr  ed  to  him  rewardc  of  the  cleanneflc  of  his 
handcs,  yet  omitteth  not  that  fountainc  which  1  haue  fpokn  of,that  he  was 
drawcn  out  of  the  wombc,  becaufc  God  loued  him :  where  he  fo  fctteth  out 
the  goodnes  of  his  caufe,that  he  abatcth  nothing  from  the  freemercy  which 
goeth  before  all  giftes,  whereof  it  is  the  beginning. 

6  And  here  by  the  way  it  (halbe  profitable  to  touch  what  thefc  formes  of 
fpcaking  doe  differ  from  the  promifes  of  the  lawc  .  I  call  promifes  of  the 
lawe  ,  not  thofe  which  are  eche  where  commonly  written  in  thebookesof 
Mofes:(for  as  much  as  in  them  alfo  are  found  many  promifes  of  the  Gofpel) 
but  thofe  which  properly  belong  to  the  miniftcric  of  the  law  .  Such  promi- 
fes, by  what  name  fo  euer  you  lift  to  call  them ,  doc  declare  that  there  is  rc- 
warde  ready  vpon  condition ,  if  thou  doe  that  which  is  commaundcd  thee. 
But  when  it  is  fayde,  that  the  Lordkeepeth  the  couenant  of  mercie  to  them 
which  lone  him,therein  is  rather  fhcwed  what  maner  of  men  be  his  feruants 
which  haue  faithfully  receiuedhis  coucnaunt,  than  the  caufc  isexprelfcd 
why  the  Lorde  fliould  doc  good  to  them.  Nowe  this  is  the  manner  of  fhew- 
ing  it.  As  the  Lord  vouchfafeth  to  graunt  vs  the  grace  of  etcrnall  lifcjto  this 
ende  that  he  (hould  be  loued,  feared,  and  honored  of  vs  :  fo  whatfoeuer  pro- 
mifes there  are  of  his  mercie  in  the  Scriptures  ,  they  are  rightfiilly  direfted 
toth!s,andthatwc  fhouldreuerencc  and  woifhip  thcauthourof  thebene- 
fitcs .  So  oft  therefore  as  we  hcare  that  he  doth  good  to  them  chat  keepe 
his  lawe,  let  vs  remember  that  the  children  of  God  arc  there  flgnified  by  the 
ductic  which  ought  to  be  continuall  in  them :  that  we  are  for  this  caufe  ad- 
opted, that  we  fhould  honour  him  for  our  Father.  Therefore  leaft  we  fhould 
difhcrrite  our  felues  from  the  right  of  adoption ,  we  muft  alway  endcuour  to ' 
this  whcreunto  our  calling  tendeth .  But  let  vs  againe  kccpc  this  in  minde, 
that  the  accomplifhment  of  the  mercie  of  God  hangeth  not  vpon  the  works 
ofthefaithfull:  but  that  he  therefore  fulfilleth  thepromifeof  faluationto 
them  which  aunfwere  to  their  calling  in  vprightnefle  of  lifc,becaufe  in  them 
he  acknowledgeth  the  naturall  tokens  of  his  children  which  are  ruled  with 
his  Spirite  vnto  good .  Hereunto  let  that  be  referred  which  is  in  the  xv. 
Ifalmefpokenofthe  Citizens  of  the  Church,  Lorde  who  fhall  dwell  in  thy  ^ 

tabernacle,  and  who  {haD  reft  in  thy  holy  hill?  The  innocent  in  handcs  and 
of  a  cleane  heart,  &c.  Againe  in  Efaie,  Who  fh:>ll  dwell  with  deuouring  fire? 
He  that  doth  rightcoufncfTe,  he  that  fpeaketh  right  thinges,&c.  For  there  ^f^»33»M* 
is  not  defcribed  the  ftay  whereupon  the  faithful  may  ftand  before  the  Lord, 
but  the  manner  wherewith  the  moft  mercifull  father  bringeth  them  into 
his  fcUow/hippe,  and  therein  defendethand  ftrengthneth  them  .  For, be- 
caufc he  abhorreth  f:nne ,  he  loueth  riehteoufnefi'e :  whomc  he  ioyneth  to 
hirafelfe,  them  he  clcanfeth  with  his  fpiritc,  that  he  may  make  them  of  like 
fafhion  to  himfelfe  and  his  kingdome  .  Therefore  if  the  qucftion  bee  of 
thefiift  caufe  v/hercby  theeniricis  made  open  to  tlieholy  ones  into  the 
kingdom  of  God,  from  whence  they  haue  that  they  may  ftand  faft  &  abide 
init,wehauc  this  aunfwere  ready,becaufe  the  Lorde  by  his  mercie  both 
hath  once  adopted  them,and  perpetually  defcndeth  them.  Bui  if  the  <jucfti- 

on 


on  be  of  the  mancr,  then  we  muft  come  downc  to  regeneration  &  the  fruits 
thereof,  which  arc  rchearfed  in  that  PI'almc. 

7  BUt  there  fccmcth  to  be  much  more  hardneffe  in  thefe  places ,  which 
doc  both  garnifli  good  workeswich  the  title  of  righteoufncfle,  and  sffir- 
mgth  that  man  is  iuftified  by  them  .  Of  the  firft  forte  there  be  very  manic 
places,  where  the  obferuinges  of  the  commaundcmcntes  are  called  iulhfi- 
cations  or  rightcoufnefles .   Of  the  other  forte,  that  is  an  example  which  is 

Deut.<f,z5.  j„  ][viofes,  This  flulbe  our  righteoufncfTc ,  if  we  kcepe  all  thefe  commaun- 
demcntes  .  And  if  thou  take  exception  and  fayc  that  this  is  a  promife  of 
the  law, which  being  knit  to  a  condiaon  impofllblcjproueth  nothing .  There 
be  other  of  which  you  can  not  make  the  fam :  aunfvvcrc ,  as  this :     And  that 

Deut.2.4 1  J.  fhalbc  to  thee  for  righteoufnefle  before  the  Lorde,  to  redcliuer  to  the  poote 

Pfa.io(J.3o.  j^^j^  hispleadge,  &c .  Againe  ,  that  which  the  Prophctefaieth  ,  that  the 
zcale  inreucnging  the  (hame  of  IfracH ,  was  imputed  to  Phinces  for  righte- 
oufnelTe  .  Tnerefore  the  Pharifees  of  our  time  thinkcthat  here  they 
haue  a  large  matter  to  triumphe  vpon  .  For  when  we  fny ,  that  when  the 
righteoufneire  of  faith  is  fet  vp ,  the  iuftification  of  workes  giueth  place ,  by 
the  fame  right  they  make  this  argumen  t :  If  righteoufneire  be  of  workes, 
then  it  is  falfe  that  we  arc  iuftified  by  faith  oncly  .  Though  I  graunt  that 
the  commaimdcmences  of  the  lawe  are  called  rightcoufncfTes  ;  it  is  no 
maruell  :for  they  are  fo  in  deede  .  Howe  be  it  we  muft  warnc  the  readers 
that-the  Grecians  haue  not  fitly  tranflated  the  Hebrue  worde  Huimi,  Dikai^ 
cmata,  righteoufncffes  for  commaundements ,  But  tor  the  wordc  ,  I  wil- 
lingly rcleafe  rayquarell.  For  neither  doe  weedenie  this  to  the  lawcof 
GOD,  thatitconteincthpcrfeft  rightcoufncftc .  For  although,  bccaufe 
we  arc  dctters  of  all  the  thinges  that  it  commaundcth ,  therefore  euen  when 
we  haue  performed  fill  obedience  thereof,  we  are  vnprofitable  feruan  ts:y  ct 
bccaufc  the  Lorde  vouchfafed  to  graunt  it  the  honour  ofrighteoufnefle  ,wc 
take  not  away  that  which  he  hath  giucn  .  Therefore  wee  willingly  con  - 
fefle  that  the  full  obedience  of  the  lawe  is  righteoufncllcjthit  the  keeping 
of  euericcommaundcment,  isaparteof  righreoufneffe  ,  if  fobc  that  the 
whole  fumme  of  righteoufnefle  were  had  in  the  other  partes  alfo  .  But 
wee  denie  that  there  is  any  where  any  fuch  forme  of  righteoufnefle  .  And 
therefore  we  take  away  the  righteoufnefle  of  the  lawe,  not  for  that  it  is  mai- 
med and  vnperfed  of  it  felfc,  but  for  that  by  reafon  of  the  weakenefle  of  our 
flefhc  it  is  no  where  feene  .  But  the  Scripture  not  onely  calleth  fimply  the 
commandementes  of  the  Lord,rightcoufn^fles:  but  it  alfo  giueth  this  name 

tu*e.T.(;.  to  the  workes  of  the  holy  ones .  As  when  it  rcporteth  that  Zacharie  and  his 
wife  walked  in  the  righteoufnefles  of  the  Lorde:  truely  when  it  fo  Ipeakcth, 
it  weyeth  workes  rather  by  the  nature  of  the  lawe ,  than  by  their  owne  pro- 
per ftatc .  Howbcitherc  againe  is  that  to  be  noted,  whichi  euen  now  fayd, 
that  ofthe  negligence  of  the  Greekc  tranflatour  is  not  a  lawe  to  be  made. 
But  for  afmuch  as  Luke  wouldc  alter  notliing  in  the  receiued  tranflation, 
I  wilalfo  not  ftriuc  about  it.For  God  hath  commanded  thefe  things  that  arc 
in  the  lawe  to  men  for  righteoufnefle :  but  this  righteoufnefle  we  performe 
not  but  in  keeping  the  whole  lawe  :  for  by  cucry  tranfgrcfllon  it  is  broken. 
Whereas  therfore  the  lawe  doth  nothing  but  prelcribe  rightcoufneflle :  if  we 

haue 


The  grace  of  Chrifl.  tih.i,         i^7 

haue  refpeft  to  it ,  all  the  feuerall  commancJefnences  thereof  arc  righteouP- 
neffc :  if  we  haue  refpeft  to  men  of  whome  they  are  done  ,  they  doc  not  ob- 
tcinc  the  praifc  of rightcoufntfle  by  one  workc  jbeing  trefpaflers  in  many, 
and  by  that  fame  worke  which  is  eucr  partly  faultie  by  rcafon  of  imper- 
fedion . 

8     Butnowclcometothefecondekinde.inwhich  is  the  cheefe  hard-  ^         • 
nefle  .  Paul  hath  nothing  niore  ftrong  to  prouc  the  rightcoufneire  of  faith,  pfai.'io(f!ji, 
than  that  which  is  written  of  Abraham,  that  his  faith  was  imputed  to  him 
forrighteoufnelfe  .     Sith  therefore  it    is  faide  that  rheaft  doneby  Phi- 
necs  was  imputed  to  him  far  righceoufnefle:  what  Paul  alfirmeth  of  fayth, 
the  fame  may  we  alfo  conclude  of  workes.  VV  herevpon  our  aduerfaries,  as 
though  they  had  wonnc  the  vidorie,  determine  that  wee  are  indeede  not 
iuftified  without  faith,but  that  wee  are  alfo  not  iuftificdby  it  alone,and  that 
workes  accomplifhc  our  righteoufneire.  Therefore  bcrelbcfeechthe  god- 
ly,that  if  they  know  that  the  true  rule  of  righteoufncfTe  is  to  be  taken  out  of 
the  Scripture  onely,  they  will  religioufly  and  earneftly  vvey  with  mee,  howe 
the  fcripture  may  without  cauillations  be  rightly  m  a dc  to  agree  with  it  felf. 
For  as  much  as  Paul  knewe  that  the  iuftificatioa  of  faith  is  the  refuge  for 
them  that  are  deftitute  of  their  ownc  righteoufnelfe,  hee  doeth  boldly  con- 
clude that  all  they  that  are  iuftified  by  faith,  arc  excluded  from  the  righte- 
cufnes  of  workes .  Butfirh  it  is  certainc  that  the  iuftification  of  faith  is  com- 
mon to  all  the  faithfull,  he  doth  thereof  with  like  boldnefle  conclude  that 
no  man  is  iuftified  by  workes ,  but  rather  contrariwife  that  men  are  iuftified 
without  any  heipe  of  workes.  Bptitisone  thing  to  difpute  of  what  value 
workes  are  by  themfelues,  and  an  other  thing  what  account  is  to  bee  made 
of  them  after  the  ftablifhi  ng  of  the  righteoufnefl'c  of  faith.  If  wee  fliall  fet  a 
price  vpon  workes  according  to  their  worthineffe,  wee  fay  that  they  are  vn- 
worthie  to  come  into  the  fightof  God  :  and  therefore  that  man  hath  no 
workes  whereofhe  may  clorie  before  God:  then,  that  being  fpoyledofaU 
help  of  works  he  is  iuftified  by  onely  faith.  Nowe  wee  define  righteoufneffe 
thus,thit  a  finner  being  recciued  into  the  comunion of Chrift.is  by  his  grace 
reconciled  to  God,  when  being  cleanfed  with  his  bloodc  hee  obteineth  for- 
giucncflc  offinnes,  &  being  clothed  with  his  righteoufnes  as  with  his  owne, 
he  ftandcth  aflured before  the  heauenlyiudgementfeat.Whcn  theforgiue- 
neftcoffinncsis  fet  before,  the  good  workes  which  followe  haue  nowe  an- 
other valuation  than  after  their  owne  deferuing :  becaufe  v^fhat  foeuer  is  in 
them  ynpci-fc'd^is  coucred  witii  the  perfection  of  Chrift :  whatfoeuer  fpots 
or  filthineilc  there  is,  it  is  wiped  away  with  his  cleannefTc,  that  it  may  not 
come  into  the  examination  oftheiudgeraentofGod.  rhercfore  when  the 
giltines  of  all  trcfpaffes  is  blotted  out,  whereby  men  are  hindered  th:u  they 
can  bring  foorth  nothing  acceptable  to  God,  and  when  the  fault  of  luiper- 
feftionisburicd,whichis  wont  alfo  to  defile  good  wotkcsr  the  good  workes 
v/hicli  the  faithful!  doc  are  compced  righteous ,  or  (whic  h  is  ail  one  )  are 
i'.nputed  for  righteciLrncirc . 

9     Nowe  if  any  man  obicft  this  againft  me  to  affailc  the  rigliteoufnefle 
of  faitbjfirft  I  will  aske  whether  a  man  be  conipted  rigbccous  for  oneor  two 

holy 


Cdp.  1 7 .  Of  the  matter  bow  to  rewiue 

holy  workcs,  being  in  the  reft  of  the  workes  of  his  life  a  trcfpafler  of  the 
law c .  This  is  more  than  an  abfurditic.  Then  1  will  askc  if  hce  be  counted 
righteous  for  many  good  workes ,  if  he  be  in  any  part  founde  guiltie.  This 
alfohee  (hall  not  bee  fo  bolde  to  affirme,  when  the  pcnall  ordinance  of  the 
_  the  lawe  crieth  out  againft  it,and  procbimeth  al  them  accurfed  which  hauc 

Deut.17.  ^^^^  fulfilled  all  the  commaundementcs  of  the  hwe  to  the  vttcrmoft.More- 
ouer,  I  will  goe  further  and  aske,  whether  there  be  any  workc  that  deferucth 
to  be  accufed  of  no  vncleannefic  or  impcrfedion.  And  howc  coulde  there 
be  any  fuch  before  thofc  eyes,  to  whom  cuen  the  verie  flarrcs  arc  not  clean 
cnou^h,nor  the  Angels  righteous  enough^'  So  fhal  he  be  compelled  to  grant 
X  h  8  ^^^  there  is  no  good  workc  which  is  not  fo  defiled  with  tranfgrcflions  ad- 
**  *  *'  ioynedwithitjandwiththccorruptnefTe  of  it  fclfe,  that  it  can  not  haue 
the  honour  of  righteoufnes.  Nowe  ifit  be  certaine  that  it  proccedeth  from 
therightcoufneirc  of  faith  that  works  which  areotherwife  vnpurc,vncleanc, 
and  but  halfc  workes,  not  worthy  of  the  fight  of  God,  muchlcfTc  of  his  louc, 
arc  imputed  to  righteoufnifTejwhy  doe  they  with  boafting  of  the  righteouC- 
ncfTeof  workes  dcftroy  th^iuflificationof  faith, whereas  if  this  iuflificati- 
on  were  not ,  they  ih  )ulde  in  vaine  boall  of  that  rightcoufnefle?  Will  they 
make  a  vipers  birth?  For  thereto  tend  the  faying  of  the  vngoodiy  mcn.Thcy 
cannotdeniethattheiuftificationof  faith  is  the  beginning,  foundation, 
caiife,  matter,  and  (ubflance  of  the  righteoufneffe  of  workes :  yet  they  con- 
clude that  man  is  not  iuftified  b/  faith.becaufe  good  works  alfu  are  accoun- 
ted for  righteoufnes.  Therefore  let  vs  let  paflethefefolUcs  and  confelTe  as 
the  trueth  is,  that  if  the  righteoufneire  of  vi^rkes  of  what  forte  fo  cuer  it 
be  accounted,  hangethvpon  the  iultification of  faithjit  is  by  this  notonely 
nothing  minifhcd  but  alf<>  confirmed,  namely  whereby  the  ftrcngth  there- 
of appeareth  more  mightie.  Neither  yet  let  vs  thinke  that  workes  are  fo 
commended  after  free  luftification  ,  that  they  alfo  afterward  come  into  the 
placeof  iuftifyingaman,ordoeparte  the  office  betweene  them  and  faith. 
For  vnlcffe  the  iuftificarion  remaine  alway  whole,  the  vncleanncs  of  works 
(hall  be  vncoucrcd.  And  it  is  no  abfurditic,  that  a  man  is  fo  iuftified  by  faith 
thatnotonly  he  himfelfeis  rightcous,but  alfo  his  works  are  cftecraed  righ- 
teous aboue  their  worthines. 

10  Afcer  this  manner  we  will  graunt  in  workes  not  onely  a  rightc- 
oufnefTe  in  partes  (as  our  aducrfaries  thcmfelues  would  haue)  but  alfo  that 
it  is  allowed  of  God  as  ifit  were  a  perfed  &  fill  righteoufnes.But  if  we  remc- 
ber  vpon  what  foundation  it  is  vpholden,  al  the  dilficultie  (hall  be  difTolucd. 
For  then  and  not  till  then  it  beginneth  to  bee  an  acceptable  worke ,  when 
it  is  receiucd  with  pardon. Nowe  whence  commeth  pardon ,  butbccaufc 
God  beholdeth  both  vs  and  all  our  tilings  in  Chrift?  Therefore  as  we,  when 
we  are  grafFcd  into  Chrift,doe  therefore  appeare  righteous  before  God,be- 
caufe  our  wickednelfes  arc  couered  with  his  innoccncc,fo  our  workes  are  & 
be  taken  for  righteous ,  bccaufe  whatfocuer  faultinelTe  is  otherwife  in  them, 
being  buried  in  the  cleanncfTe  of  Chrift  ,  it  is  not  imputed.  So  wee  may 
rightfully  fay,  that  by  oncly  faith  not  oncIy  we  but  alfo  our  workes  are  iufti- 
fied. Nowe  if  thi  s  nghteoufncirc  of  workes  of  wh  it  forte  Ibeuer  it  bee,  han- 
geth  vpon  faith  and  free  iullification,andis  made  of  u;it  ought  to  bee  inclu- 

•   dcd 


ded  vndcr  it,and  to  be  fct  vndcr  it  as  the  cfFcft  vndcr  the  caufc  thereof,  as  I 
mayrocallitfofarrcisitofthatitoughttobcraifedvp  cither  to  dcftroy 
ordarkenit.SoPaultodriuc'mentoconfcfre  that  our  blcflcdncflc  confi- 
fteth  of  the  mcrcic  of  God,not  of  workcs,chiefcIy  cnforccth  that  faying  of  Rom,4.7, 
DauidjBlefTed  are  they  whofc  iniquities  arc foreiucn,  and  whofc  finncs  arc  „- . 
coucred.Blcflcd  is  he  to  whome  the  Lordc  haul  not  imputed finnc.  If  any       '*  * 
man  do  thruft  in  to  the  contrary  innumerable  fayings  wherein  blcfledncflc 
feemeth  to  be  giuen  to  workes :  as  are  thcfe  :  Blcfled  is  the  man  which  fea- 
reth  the  Lord,which  hath  pitic  on  the  poorc,  which  hath  not  walked  in  the  -j. , 
counfcll  ofthc  wicked,  which  beareth  temptation :  Blcfled  are  they  which  pfai*.i4!  ii, 
keepc  iudgementjthc  vndefilcd.the  poore  in  Spirite.thc  meeke,the  mcrci-  Pnil.i.i* 
full,&c.  they  fliall  not  make  butthatitrtialbc  true  which  Paul  faith,  For  Ianj.i.u«  ^ 
bccaufe  thofc  tliingsthat  are  there  commendedarc  neuer  fo  in  man ,  that  P'*''»<'<'«J» 
hcis  therefore  allowed  of  God,  it  foUoweth  that  man  is  alway  njiferable,  Matt.j.j, 
vnlefle  he  be  deliuered  from  miferie  by  forgiueneflc  of  finnes.  For  afmuch 
as  therefore  all  the  kindcs  of  blefTedneHe  which  are  extolled  in  the  Scrip- 
tures, do  fall  downc  voide,ro  that  man  receiueth  firuite  of  none  of  them,  til 
he  haue  obtained  bleflednellc  by  forgiueneflc  of  finnes ,  which  may  after- 
warde  make  place  for  them:  it  followcth  that  this  is  not  onely  the  hieft  & 
the  chiefe  but  alfo  the  only  blcfledncflc:  vnlefle  paraducnture  you  wil  haue 
that  it  be  weakened  of  thofe  which  confift  in  it  alone.    Nowe  there  is  much 
Icfle  reafon  why  the  calling  of  men  righteous  ftiouldc  trouble  vs ,  which  is 
commonly  giuen  to  the  faithfiiU.I  grant  verily  that  they  are  called  righte- 
ous of  the  holmefle  of  life:  but  forafmuch  as  they  rather  endeuour  to  the  fo- 
lowingof  righteoufnes,  than  do  fulfill  righteoufiics  it  fclfe,  it  is  mecte  that  "" 

tbisrighteoufnesfuchasitis,  giue  place  to  the  iuftification  of  faith,  firom 
whence  it  hath  that  which  it  is. 

II  But  they  fay  that  we  haue  yet  more  bufineflTe  with  lames,  namely 
which  with  open  voice  fightcth  againft  vs.For  he  tcacheth  both  that  Abra- 
ham was  iuftified  by  workes,and  alfo  that  all  we  are  iufRfied  by  workes,  not  i  j^.j ,,  ^ 
by  faith  only,Whatthen?will  they  draw  Paul  to  fight  with  lames  ?  Ifthey 
hold  lames  for  a  minifter  of  Chrift,  his  faying  muftbe  fo  taken  that  it  difa- 
gree  not  from  Chrift  fpeaking  by  the  mouth  of  Paul,  The  holy  Ghoft  affir- 
meth  by  the  mouth  of  Paul,that  Abraham  obtained  righteoufnes  by  faith, 
not  by  works:  and  we  alfo  do  tcachc  that  all  are  iuftified  by  faith  without  y 
workes  of  the  law.  The  fame  holy  Ghoft  tcacheth  by  lames  that  both  A- 
brahams  riehteoufiies  &  ours  confifteth  of  works,not  ofonlyfaith.lt  is  ccr- 
tainc  that  the  holy  Ghoft  fightcth  not  with  himfelfe.  What  agreement  {hall 
there  be  therforc  ofr^"'"  c»vo?It  is  enough  for  the  aduerfarics,if  they  pluck 
the  righteoufncfTcoffaith  which  we  would  haue  to  be  faftcnedwithmofte 
deepcrootes:but  to  render  to  confciences  their  quietncire  ,  they  haue  no 
great  care.Whereby  verily  you  may  lee  that  they  gnawe  the  iuftification  of 
faith,  but  in  the  mcane  time  do  appoint  no  marke  of  rightcoulheflc  where 
confciences  may  ftay .Therefore  let  them  triumph  at  they  lift,  fo  that  they 
may  boaft  of  no  other  vidorie  than  that  they  haue  taken  away  all  certain- 
tic  of  righteoufncflc  .  And  this  wretched  viftorie  they  fliall  obtaine, 
where  the  light  of  cructh  being  qucnchcd^thc  Lord  flial  fuffer  them  to  ouer- 

Nn.  fprcad 


C4p,i7»  Ofthe79tA»etho)»torecei(ie 

Iprcad  the  darkneffc  of  lies.But  wherefoeiicr  the  trueth  of  Cod  Hial  ftinde, 
they  flnll  nothing  preuaile.I  deny  cherforc  chacchc  faying  of  lames  which 
they  ftil  continually  hold  vp  againft  vs  as  it  were  the  {hield  of  Achilles  doth 
any  thing  at  all  make  for  them.  That  this  maybe  made  plaine,firft  wee 
muftlookcatthemarkethat  the  Apoflle  fhooteth  at':  and  thenwemuft 
note  where  they  be  decciued-Becaule  there  were  then  many  (  which  mif. 
chiefc  is  wont  to  be  continual  in  the  Cburch)wh ich  openly  bewrayed  their 
infidehtie,in  ncglcdmg  and  omitting  ail  the  proper  workes  of  the  faithfull, 
and  yet  ceafled  not  to  boart  of  the  falfe  name  of  faith :  lames  doeth  here 
mock  the  foolilh  boldnes  of  fuch  men.Thereforc  it  is  not  his  purpofe  in  any 
point  to  diminilh  the  force  of  true  faith,but  to  fhcwe  how  fondly  thofc  tri- 
fiers  did  chalcnge  fo  much  the  vaine  image  of  it,that  being  contented  here- 
with they  carclefly  rannc  difTolutely  abroade  into  al  licencioufnes  of  vices. 
This  ground  being  conceiued,  itfhalbe  cafic  toperceiue  where  our  aducr- 
faries  do  niiirc.  For  they  fall  into  two  deceits  in  the  worde,  theoneinthc 
name  of  faith,  the  other  in  the  word  ofiuftifying.  Whereas  the  Apoftle  na- 
n;eth  faith  a  vaine  opinion  farrc  diftant  from  the  trueth  of  faith,it  is  fpoken 
by  way  of  granting,which  is  no  derogation  to  the  matter:  which  he  fheweth 
at  the  beginning  in  thefe  words.What  proficethit,my  brethren,  If  any  man 
fay  y  he  hath  faich,Sc  hath  no  worksl'He  doth  not  fayjif  any  haue  faitn  with- 
out worksjbutjlf  any  man  boaft.  More  plainly  alio  he  fpcakcth  a  litle  after, 
where  he  in  mockerie  makcth  it  worfe  than  the  dcuils  knowledge:  laft  of  al, 
when  he  callcth  it  dead. But  by  the  definition  you  may  fufficiently  perceiue 
whathemeaneth.ThoubeIieuefl:(faichhe)thatthereisaGod  .  Truely,if 
nothingbe  contained  in  this  faith  but  tobelecuethat  there  is  a  God,  it  is 
now  no  nurueilc  if  it  do  not  iuftific.  And  when  this  is  taken  from  it,  let  vs 
not  thmkc  that  any  thing  is  abated  from  the  Chriftian  faith,  the  nature 
whereof  is  farre  othcrv^fe.Fbr  after  what  maner  doeth  true  faith  iuftifie  vs, 
but  when  it  conioyncth  vs  with  Chrift,  that  being  made  one  with  him  wee 
may  cnioy  the  partaWing  of  his  rightcoufnelfef'  It  doth  not  therefore  iuftifie 
vs  by  this  that  it  conceiueih  a  knowledge  ofthe  being  of  God  ,  but  by  this 
that  it  refteth  vpon  the  afliirednes  ofthe  mercy  of  God. 

12  Wc  haue  not  yet  the  workc,vnleflc  we  examine  alfo  the  other  deceit 
in  the  word,forafmuch  as  lames  fcttcth  part  of  iuftification  in  works.  Ifyou 
will  make  lames  agreeing  both  with  the  reft  ofthe  S£riptures,&  <V  himfelf^ 
you  muft  ofneceftitie  take  the  wordc  of  luftifying  in  an  other  fignification 
than  it  is  taken  in  PauLFor  Paul  faith  y  wee  are  iuftified,  when  the  remem- 
brance of  our  vmighteourncfie  being  blotted  out,  wc  are  accounted  i  ighte- 
ous.If  lames  had  meant  of  that  raking,hchad  wrongfully  alleagcd  that  out 
of  Mofcs;  Abraham  belccucd  God,&c.For  he  thus  frameth  it  togither .  A- 
braham  by  works  obtained  righteoufiics,  becaufc  he  fticked  not  at  y  com- 
mandemcnt  of  God,to  offer  vp  his  fonnc.  And  fo  the  Scripture  was  fulfilled 
which  faithjthat  he  belccued  God  ,  and  it  was  imputed  tohimforrightc- 
oufncs.Ifit  be  an  abfurditie,that  the  etfe.ff  is  before  hiscatifc,  cither  Mofcs 
doth  in  thatpLiccfalfcIy  icffific,  that  faith  was  imputed  to  Abraham  for 
rightcoufhes:orhcdeferucdnotrightcournes  by  that  obedience  which  he 
fhcwcd  in  olfcring  vp  of  Ifaac ,     Abraham  was  iuftified  by  his  faith,  when 

Ifraacli 


IfmacH  was  not  yet  conceiued,  which  was  now  growen  pafl:  chiidchood  be- 
fore that  Ifaac  was  borncHow  therefore  flial  we  fay  .that  he  got  to  himfclfe 
rightcoufnes  by  obedience  which  followed  long  aftei  ward?  Wherefore  ei- 
ther lames  did  wrongfully  mifturnc  the  order  (which  it  is  a  wickedncfle  to 
think)or  he  meant  not  to  lay  y  he  was  iuftificd,as  though  he  defcrucd  to  bee 
accounted  righteous.How  then?  Truly  it  appeareth  that  he  (beaketh  of  the 
declaration  of  rightcoufnes  &  nor  the  imputation :  as  if  he  had  faid:  Who  (b 
arc  righteous  by  true  faith, they  do  proue  their  righteouGieswith  obedience 
&  good  wovks.not  with  a  bare  &  imagchkc  vifor  of  faith.In  a  fummc,  he  dif- 
puteth  not  by  what  racane  we  are  iuftificd,  bu  t  he  requireth  of  the  faithful  a 
workingrighteoufnes.Andas  Paul  affirmeth  that  men  be  iuftificd  withouc 
the  help  of  works:  fo  lames  doeth  here  fuftcr  them  to  be  accounted  righte- 
ous which  want  good  works.The  confidering  of  this  endjlhal  dehuer  vs  out 
of  all  4out,For  our  aduerfaries  are  hereby  chiefcly  deceiued,  y  they  thinkc 
thatlamcsdefineth  the  manner ofiiiftifying,  whereas  he  trauaileth  about 
nothing  elfc  but  to  ouerthrow  their  pcruerfe  carelefnes,  which  did  vainly 
pretend  faith  to  excufe  theii"  dcfpifing  of  good  workcs.Thereforc  into  how 
many  wayes  foeucr  they  wrcft  the  words  of  lames,  they  (hall  wring  out  no- 
thing but  two  fentences:that  a  vainc  bodilefle  fhewe  of  faith  doth  not  iufti- 
fie,and  that  a  faithful!  man  not  contented  with  fuch  an  imaginatiue  fhewc, 
doth  declare  his  rightcoufnes  by  good  workcs. 

13    As  for  that  which  they  alleagc  out  of  Paul,  the  fame  meaning,  that  y  «  ^ 

doers  of  the  law/iot  the  hearers,  are  iurtified,it  nothing  helpeth  them.I  wil 
not  cfcape  away  with  the  folution  of  Ambr ofe,  that  that  is  therefore  fpokcn 
bccaufc  the  fulfilling  of  the  law  is  faith  in  Chrift.  For  I  fee  that  it  is  but  a 
mccreftartinghole.whichnotlungneedeth  where  there  is  a  broad  wayo- 
psn.Therc  the  Apoftle  throwethdowne  the  lewes  from  foolilli  confidence, 
which  boafted  themfelues  of  the  onely  knowledge  of  the  lawe,  when  in  the 
meane  time  they  were  the  greateft  delpifers  of  it.  Therefore  that  they 
fhouldnotftandfomuchin  their  owne  conceit  for  the  bare  knowledge  of 
the lawjhewarncth them, thatif  rightcoufnes  bee  fought  outofthclawe, 
not  the  knowledge  but  the  obferuingofit  is  required.  Wee  vcrjly  make  no 
dout  of  this  that  the  rightcoulhcs  of  the  law  ftandeth  in  workes  :  nor  yet  of 
this  alfOjthat  the  rightcoufncffe  confilteth  in  the  worthines  and  meritcs  of 
Workes.Butitisnotyetprouedjthatweare  iuftified  by  workes,  vnlefTc  they 
bring  forth  fome  man  that  hath  fulfilled  the  law.  And  that  Paul  meant  none 
otherwife,thehangingtogitherofthetcxt{halbee  a  fufficicnt  tcftimonic. 
After  that  he  had  generally  condemned  the  Gentiles  and  the  Icwes  of  vn- 
righteoufnefTe.thcn  he  delcendedto  the  particular  (hewing  of  it,  and  faith, 
that  they  which  finned  without  the  Lawe ,  doe  perifh  without  the  Lawc: 
which  is  fpoken  of  the  Gentiles:  butthcy  which  haue  finned  in  the  lawe, 
areiudgcdbythclawe:  which  pertaincth  to  the  lewes  .  Nowebccaufe 
they  winking  at  their  o wnc  trefpafllngs  proudly  gloried  of  the  on  ely  lawe; 
he  adioyneth  that  which  mofte  fitly  agreed,  that  the  law  was  not  therefore 
made,thatmenfhouldbemadc  righteous  by  onely  hearing  of  the  voice 
iherofbut  then  and  not  til  then  when  they  obeyed,asifhefhould  fay:  Sce- 
keft  thou  rightcoufnes  in  the  lawpaUcage  not  y  hearing  of  it,  which  of  it  fclf 

Nn  X  \% 


Caf,  1 7,  OfthtfiMnff  hovf  to  recdut 

is  offmallimportance,but  bring  workcs,  by  which  thou  maift  declare  that 
thelawwasaotfetforthecinvaine.Ofthcfeworkcs  becaufc  they  were  all 
dcftitutCjit  followed  that  they  were  fpoyled  of  gloryu^g  of  the  law.  There- 
fore we  muftofche  meaning  of  Paul  rather  frame  acontrai-y  argument. 
Thcrightcoufneflcofthelawcconftftethinthepcrfcftion  of  workcs.  No 
man  can  boaft  that  he  hath  by  workcs  fatisfied  the  law .  Therefore  there  is 
no  righteoufnes  by  the  lawc. 

14  Now  they  alleage  alfo  thefe  places,  wherein  the  faithfiill  doc  boldly 
offer  their  righteoufnes  to  the  iudgemein  of  God  to  be  cxamined,&  reauire 
that  fentence  be  giuen  of  them  according  to  it.  Of  which  fort  are  thefe: 
PCil.y.T.       ludgemcOLordaccordingtomyrighteoufneflc,  &  according  to  my  in- 
**^*  *    nocencic,which  are  in  mee.Againc,  Heare  my  righteoufnefle,0  God.Thou 
haft  proued  my  heart,&  haft  vifitcd  it  in  the  night,  &  there  was  no  wicked- 
Pf«I.i8,aif  ncfle  found  in  mc.  Againc.The  Lorde  (hall  render  to  mec  according  to  my 
righteoufncsjand  he  fhallrccompencemee  according  to  the  cleanneflc of 
my  hands.Becaufe  I  haue  kept  the  wayes  of  the  Lord,  &  haue  not  wickedly 
departed  from  my  God.And  I  fhalbe  vnfpotted  &  ftial  keepe  meefrom  my 
9ti\i6.u    iiiiquitie.Againe,Iudgeme,Lord,bccaurcI  haue  walked  in  mine  innoccn- 
cie.  I  haue  not  fit  with  lying  mcn,I  wil  not  enter  in  with  them  that  doc  wic- 
ked things.Deftroy  not  my  foule  with  the  vngodly,  my  life  w  men  of  bloud: 
in  whoffi  hands  are  iniquities:  whofe  right  hand  is  filled  w  giftes.  But  I  haue 
walked  innocently. I  haue  abouc  fpoken  of  the  affiance  which  the  holy  ones 
do  feeme  fimply  to  take  to  thefelues  of  workes.As  for  thefe  teftimonics  that 
we  haue  here  alleagedjthey  fhall  not  much  accombrc  v$  ;if  they  be  vnder- 
ftanded  according  to  their  compafre,or(as  they  commonly  call  it)their  cir- 
cumftancc.Now  tne  fame  is  double.For  neither  would  they  haue  them  to  be 
wholy  examined  y  they  ftiould  be  either  condemned  or  acquired  according 
to  y  continuall  courfe  of  their  whole  life :   but  they  bring  into  iudgement  a 
Ipeciallcaufe  to  be  debated.  Neither  do  they  claime  to  themfelues  righte- 
oufnes in  relpeft  of  the  pcrfcftion  of  God,  but  by  comparifon  of  naugnty  & 
wicked  men.  Firft  when  the  iuftifying  of  man  is  entreated  of,  it  is  not  onely 
required  y  he  haue  a  good  caufe  in  fome  particular  matter  ,  but  a  ccrtaine 
pecpetuall  agreement  of  righteoufnes  in  his  whole  Hfe.  But  the  holy  ones, 
when  they  call  vpon  the  iudgement  of  God  to  approue  their  innoccncic,do 
not  offer  themfelues  free  from  all  giltines  &  in  euery  behalfe  faultleflc :  but 
verily  when  they  haue  fattened  their  affiance  of  faluaiion  in  his  goodneflc 
qnly,yettruftingy  heis  the  reuenger of  thepootc  afflifted  againftright  & 
cqaitie,they  commend  to  him  the  caufe  wherein  the  innocent  arcoppref- 
fed.But  when  they  fet  their  aducrfaries  with  them  before  the  iudgement 
feat  of  Godjthcy  boaft  not  of  fuch  an  innocencie  as  ftiall  anfwcrc  to  y  pure- 
nefle  of  God  if  it  be  feuercly  fearchedjbot  becaufe  in  comparifon  of  the  ma- 
lice, obftinacie,futtletie&wickedncs  of  their  aducrfaries  they  know  that 
their  plainne(re,rightcoufnes,fimplicitie,  &  cleanncs  isknowen&plcafing 
to  God  :  they  feare  not  to  call  vpon  him  to  be  iudge  betweenc  themfelues 
f,S^,z<?.i  j.  g^thcm.So  when  Dauidfaid  to  SaulrThe  Lord  render  "to  eucry  man  accor- 
ding to  his  righteoufnes  &  tructh:he  meant  not  that  the  Lordc  ihould  cxa- 
niiftc  by  himlcifc  and  reward  cucry  man  according  tohisdcfcruingcs,  but 

he 


The  grace  of (T^r'tfl.  l^ihf.      'rf» 

he  tooke  the  Lord  to  witneffejhow  great  his  innocencie  was  in  comparifun 
of  the  wickedncs  of  Saul.  And  Paul  himfelfcjwhen  he  bofteth  with  this  glo- 
rying that  he  hath  a  good  witnes  of  confcicnce,  that  he  hath  trauailcd  with  »'Cor.i,  is.' 
fimpUcitieand  vpri^tncffe  m  the  Church  of  God ,  meancth  not  that  hee 
ftandeth  vpon  fuch  glorying  before  G  O  D ,  but  being  compelled  with  the 
flanders  of  the  wicked,  he  defendeth  his  faithful  and  honcft  dealing,which 
he  knewe  to  be  plcafing  to  the  merciful!  kindneffe  of  God,  againft  alleuiU 
fpeakine  of  men  whatfoeuer  it  be.  For  wee  fee  what  he  f  aycth  in  another 
place,  thatheknowcthnocuillbyhimfelfe,  but  that  he  is  not  thereby  iu- '•^"'•^•^^ 
ftified,  namely  becaufe  he  knewe  that  the  iudgement  of  God  far  (urmoun- 
tcth  tlie  blearied  fight  of men.Howfoeuer  therefore  the  godly  doe  defendc 
their  innocencie  againft  the  hypo  cri/ie  of  the  vn2odly,by  the  witncfling  & 
iudgement  of  God:yet  when  they  haue  to  doc  with  God  alone,  they  all  eric 
out  with  one  mouth:  If  thou  markc  iniquitiCjLord,   Lord  who  {hal  abide  it?  p^ , 
Enternot  into  iudgement  with  thy  fcruants :  becaufe  eucry  one  that  liueth  ^'j^o/j^*'' 
/hall  not  be  iuftificd  in  thy  fight :  and  diftrufting  their  owncworkes^thcy  P(al.jtf.4, 
gladly  fing,  Thy  goodnefle  is  better  than  life. 

If   There  are  alfo  other  places  not  vnlike  to  thefebefore^in  which  a  man 
may  yettary.  Salomon  faith,  that  he  which  walketh  in  his  vpriehtnes,  is 
righteous.  Againe,That  in  the  path  of  righteoufneire  is  life,  and  that  in  the  j"*!°*^' 
fame  is  not  death.  After  which  manner  Ezechicl  rcporteth  that  he  ftialliue  Ez'e.  1 8.  j.jc 
life  that  doth  iudgement  and  righteoufnes.  None  of  thefe  doe  we  either  de-  J  j.i  5. 
ny  or  darken.  But  let  there  come  foorth  one  of  the  (bnncs  of  Adam  with 
fuchanvprightncs.Ifthcrebenone,  either  they  muftperifh  at  the  fight  of 
Godjor  flee  to  thefanduarie  of  mercie.  Neither  do  wee  in  the  meanc  time 
deny  but  that  to  the  faithfull  their  vprightnes,  though  it  be  but  halfe  &  vn- 
perfcd.isaftep  towardcimmortahtie.   But  whence  commeth  that  but  be- 
caufe whome  the  Lord  hath  taken  into  the  couenant  of  grace,  he  fearchcth 
not  their  works  according  to  their  defcruings.but  kiflcth  them  with  father- 
ly kindnefTejWhereby  we  do  not  only  vnderftand  that  which  thefcholemen 
doetcache,  thatworkes  haue  their  value  of  the  accepting  grace  .    For 
they  meane  that  works  which  are  otherwifeinfufficicnt  to  purchafe  righte- 
oumes  by  the  couenant  of  the  law,  are  by  the  accepting  of  God  auaunced 
to  the  value  ofcquahtie.  But  I  fay  that  they  being  defiled  both  with  other 
tiefpaffings  &  with  their  owne  fpottes,are  of  no  other  value  at  all,  than  in- 
fomuch  as  the  Lord  ten-rlerly  graunteth  pardon  to  both-that  is  to  (ay  .giucth  -.  , 
free  righteoufiies  to  man.  Neither  are  here  thofe  prayers  of  the  Apoftle  iiu^^t ,. 
feafonably  thruft  in  place, where  he  wiflieth  Tij  great  pcrfedion  to  the  faith- 
full.that  they  may  be  faultles  &  vnblamable  in  the  day  of  the  Lorde.  Thefe 
wordes  in  deede  the  Ccleflines  did  in  old  time  turmoile,  to  affirme  a  perfc- 
ftionofrighteoufnesinthislifc.But,whichweethinkc  to  be  fufficient,wee 
anfwere  briefly  after  Auguftine,that  all  the  godly  ought  in  deede  to  endc- 
uour  toward  this  marke.that  they  may  one  day  appcare  fpotlcs  and  faultles 
before  the  face  of  God:but  becaufe  thebeft  and  moft  excellent  manner  of 
this  life  is  nothing  but  a  going  forwarde,wec  (hall  tlien  and  not  till  then  at- 
laine  to  this  markc,whcn  being  vncloathed  of  this  flefh  of  finne  wee  flial  fiil- 
fy  ckaue  to  the  Lorde .    Yet  wiUI  not  Ihffdy  ftriue  with  him  which  will 

Nn  5  giue 


C^.if,  OfthenMnerhorvtorece'Me 

...     ._    .  glue  the  title  of  perfcftion  to  the  holy  ones ,  fothat  hec  alfo  limlttc  the 
'  '    _     '*  fame  with  the  wordes  of  Auguftine  him  felfe.Whcn(faith  he)wc  wil  call  the 
vcrtueoftheholyones,perfe<ft:  to  the  fame  perfeftion  alfo  bclongeth  the 
acknowledging  ofimpcrfeftionboth  in  trueth  andin  humiliue. 

\  The  xviij.  Chapter. 

•  That  of  the  revvarde,thc  r  i^bteoufttejje  ofwmr\et 

u  tU  gathered. 

NOwe  let  vs  pafTe  ouer  to  thofe  fayings  which  affirme,  that  God  wil  ren- 
<ii.<...>^.<./  dertoeuciy  man  according  to  his  woikes :  of  which  forte  arc   thefc. 

2.Cor.5.io  Eueiymanfhallbcareaway  thatwhichhehath  done  inthebody  ,  eitheir 
Rfcm.2.<J.     goodorcuill.  Glorie  and  honour  to  him  that  worketh  good:  trouble  &di- 
M3t.25,  j'4.  ftrefle  vponcueryfoulc  of  him  that  worketh  cu.'ll.     And  theywhichhaue 
'  done  good  thinqsjflial  go  into  the  refurreftion  of  life:  they  which  haue  done 
euilljinto  the  refurredion  ofiudgement.  Come  ye  blclfcd  of  my  father :  I 
hauehungrcd,andyegauemeemeate  :   Ihauethirfted,andyc  gauemec 
Pro.i  2,14,    drinke.&c.And  with  them  let  vs  alfoioyne  thefc  fayingS5which  call  eternal 
a"  J  «3.i  J.    life  the  rewardeofworkes.Of  which  fort  are  thefc.  The  rcndring  of  y  hands 
Luke'tf  *iV    ^^^  "^^^  fhalbcreftoredtohim.  He  thatfcareth  the  commandement,  fhall 
2.Cor.3.8.*   be  rewarded.Be  glad  andreioycejbeholde,your  reward  is  plentiful!  in  hes- 
Roiii.  2. 6,      uen.Euery  man  fhall  receiue  reward  according  to  his  labor.  Where  it  is  faid 
ana  8,  j  o,     ^^^  Qq^j  q^^\\  render  to  eucry  man  according  to  his  workcs,the  fame  is  ea- 
filyafloyled.Forjthatmanneroffpeakinedocth  rather  fhewe  the  order  of 
followingjthan  the  caufe.But  it  is  out  of  dout,  that  the  Lordc  doeth  accom- 
plifh  our  faluation  by  thcfe  degrees  of  his  mercie,  when  thofe  whome  hee 
nathchofenhecallethtohim:  thofe  whome  he  hath  called,  heiuftifieth: 
thofe  whome  he  hath  iuftified,he  glorifieth.  Although  therfore  he  do  by  his 
only  mercierccciuc  them  y  be  his  into  life,  yet  becaufe  he  bringeth  them 
into  the  poffeflion  therof  by  the  race  of  good  workes,  that  he  may  fulfill  his 
workc  in  them  by  (uch  order  ashe  hath  appointed:  it  is  nomaiueilcifitbe 
Phil  3  ij.     ^^^^  thatthey  be  crowned  accordingtotheirwoikcs,bywhichwithoutdout 
they  are  prepared  to  receiue  the  crowne  of  immortalitic.  Yea  and  after  this 
maner  it  is  fitly  faide  that  they  workc  their  owne  faluation,  when  in  apply- 
ing themfelucs  to  good  workes,  they  praftife  themfelucs  towarde  eternal] 
life:namcly  as  in  an  other  place  they  are  commanded  to  worke    the  mcate 
Iohn.tf.27.    which  perifhcth  not,whcn by  beleeuing  in  Chrift  they  get  to  thcfelues  Ufc: 
and  yet  itis  by  and  by  afterward  added:  Which  the  fonnc  of  man  Hial  giue 
you.Wherebyappearcthy  the  worde  of  Working  is  not  fet  as  contrary  to 
giace,butis  referred  to  endeuour:3nd  therefore  it  foUowcth not,  y  either  y 
faithful  are  themfelucs  authors  of  their  own  faluation,or  that  the  fame  pro- 
ceedeth  from  their  works.    How  then?  So  foonc  as  they  are  taken  into  the 
fcllow{hipofChrift,by  the  knowledge  of  the  Gofpcl,  and  the  enlightening 
of  the  holy  Ghoft,eternalllife  is  begon  in  them.  Nowc  the  fame  good  work 
which  God  liathbcgon  in  them,  muft  alfo  be  made  peifcd  vntillthcday 
Phili.tf.      of  the  Lord  lefu.  A  nd  if  is  made  perfed,  when  rcfcmbling  the  heauenly  fa- 
ther in  righteoiifilSS  and  hoUnespthcy  proue  thcirJelucs  to  be  his  children 

not 


The  grace  of (loftP.  '         Lib.y,  ^  ^  ^tTI 

not  fwarued  out  of  kinde. 

2-     There  is  no  caufe  why  we  fhouU  of  the  name  of  rewarde  gather  an  ar- 
gument that  our  workcs  are  the  caufe  of  faluation .  :irft  let  this  be  determi- 
ned in  our  hcartes  ,that  the  kingdomc  of  hcaucn  is  not  a  reward  of  fcruants, 
but  an  inheritance  of  children,  which  they  onely  fhall  enioy ,  that  are  adop- 
ted of  the  Lord  to  be  his  children:  &  foe  no  other  caufe,  bur  for  this  adoptio. 
For,  the  fonnc  of  the  bondwoman  fliallnot  be  heir,but  the  fonne  of  the  free  Ephe.r.if . 
woman.  And  m  the  very  fame  places,  in  which  the  holy  Ghoft  promifeth  to  Oal.4.  j  o. 
workes  ctcrnall  glory  for  rcwarde ,  in  exprefling  the  inheritance  by  name, 
>ie  fhcweth  y  it  commeth  from  elfe  where.  So  Chrifbreherfeth  works,which  Mit,  a  J.  J4. 
he  rccompenfeth  with  the  rewarding  of  heauen,whenhc  calleth  the  elcft  to 
the  poflcfllon  thcrof:but  he  therewithal!  adioyncth  y  it  muftbe  poflefTed  by 
right  of  inheritance .  So  Paul  biddeth  fenjantes,  which  do  their  ducty  faith-  CoLj.  24* 
fully,  to  hope  for  rewarde  of  the  lord ;  but  he  addeth,  of  inheritance.  We  fee 
how  they  do  as  it  were  by  cxprefle  wordes  prouide  that  we  impute  not  eter- 
nall  blclfednes  to  w:orkcs,but  to  the  adoption  of  God.Why  therfore  do  they 
therewithal!  together  make  mention  of  workese  This  gucftion  llialbc  made 
plaine  with  one  example  of  Scripture .  Before  the  birtn  of  Ifaac ,  there  was 
promifed  to  Abraham  a  fecdc  in  which  all  the  nations  ot  the  earth  fiiould  be  Gen.i  j.j. 
blcfled:  and  a  multiplying  of  his  feede,whichfhoiild  match  the  ftarrcs  of  the  ^nd  1 7,1, 
skic.and  the  fands  of  the  fca,and  other  hke.In  many  yeares  afterward,  Abra- 
ham, as  he  was  commanded  by  the  oracle,  prepared  himfelfe  to  offer  vs  his 
fonnc  in  facrifice.Whcn  he  had  performed  this  obedience,he  rcceiued  a  piO  Gen.21.  j. 
niife,  Ihaucfworncby  myfe!fe(faithiheLord,)bccaufethouhaftdoncthis  and  17. 
thing,  and  haft  not  fpared  thine  ownc  only  begotten  fonnc,  I  will  bleile  thee 
and  multiply  thy  feede  as  the  ftarres  of  the  skie,  &  the  fandcs  of  the  Tea:  thy 
feedc  fhall  pofleirc  the  gates  of  their  enemies,  &  all  tlic  nations  of  the  earth 
fhalbe  blefled  in  thy  feede,  becaufe  thou  haft  obeied  my  voyce.  What  hcarc 
we  ?     Hath  Abraliam  by  his  obedience  dcferued  the  blefTmg ,  the  promife 
whcreofhc  had  recciucd  before  that  thecommandementwosgiuen  ?  Here 
verjlv  we  haue  it  without  circumftances  fhewed ,  tha  t  y  Lord  rewardcth  the 
workes  of  the  faithful!  with  thofe  benefits  which  he  had  already  giuen  thei^ 
before  that  the  workcs  were  thought  of,  hauing  yet  no  caufe  why  he  fhould 
do  good  to  them  but  his  owne  mercy. 

3  Yet  doth  the  Lord  not  deceiue  nor  mock  vs  when  he  faith  that  he  ren- 
drcth  for  rewarde  to  workes  the  fame  thing  which  he  had  before  works  frely 
giuen.For,becaufehc  will  haue  vs  to  be  exercifed  with  good^vorks,to  think 
vpon  the  deliuery  or  enioying(asI  may  fo  call  it )  of  thefc  thinges  which  he 
liath  promifed,  and  to  runne  through  them  to  theblcfled  hope  fct  before  vs 
in  heauen,  the  fruire  of  the  promifes  is  alfo  rightly  afllgned  to  them ,  to  the 
ripeneffe  whcrof  they  do  not  bring  vs.The  Apoftle  very  fitly  expreflcd  both 
ihcfe  pointes,  when  he  faid  that  the  Coloflians  apply  themlelties  to  the  due-  ^  , 
tics  of  charity,  tor  the  hope  which  is  laide  vp  for  them  in  heauen ,  -of  whicli  ^  *'*** 
they  had  before  heard  by  the  word  of  the  true  fpcaking  Gofpel .  For  when 
he  laycth  that  they  knewc  by  the  Gofpel! ,  that  there  was  hope  layde  vp  for 
them  in  heauen,  he  dcclareth  that  the  fame  is  by  Chrift  only,  not  vndcrpro- 
pcd  with  any  workes .  Wherewith  accordeth  that  faying  of  Peter,  that  the 

N  n  4.  godly 


€4p.  1 9,  of  the  waver  how  to  receive 

I  .Pet.t.5,'    gofJly  are  kept  by  the  power  of  God,  through  faith,vnto  thcfaluatlon  which 
is  ready  to  be  nianifcftly  flicwcd  at  the  time  appointed  fo  r  it.  When  he  faith 
y  they  labour  for  it ,  he  f  gnifieth  that  the  faithful  muft  ninnc  al  the  time  of 
their  life,  that  they  may  attaine  to  it.  But  Icaft  we  fhould  thinkc  that  the  re- 
warde  whicli  the  Lorde  promifcth  vs  ,  is  not  reduced  to  the  meafure  of  mc- 
Mar.iM.      rite,  he  did  put  footh  a  parable ,  in  which  he  made  himfelfe  a  houfliouldcr, 
which  fentall  them  that  he  met,  to  thctrimmmg  of  his  vincyeardc,fomc  at 
the  fiift  hourc  of  the  day,  fome  at  the  fecond,  fome  at  the  third,  yea  &  Tome 
alfo  at  the  1 1 .  At  euening  he  payed  to  eucry  one  etjuall  wages .  The  expofi- 
tion  of  which  parable,  that  fame  old  writer  whatfocuer  he  was ,  whofc  bookc 
is  caried  abroade  vnder  the  name  of  Ambrofe  of  the  calling  of  the  Gentiles, 
hath  briefely  and  truely  fet  out.  I  will  vfe  rather  his  wordes  than  mine  owne. 
The  Lorde(fayth  hel)  by  the  rule  of  this  comparifon  hath  ftablj(hcd  the  di- 
Ijb.i,c  p.  J.  uerfityofmanyfolde  calling,  belonging  to  one  grace:  where  without  doubt 
they  which  being  let  into  the  vineyarde  at  the  1 1.  houre ,  are  made  equall 
with  them  that  had  wrought  the  whole  day,do  reprefent  the  cftate  of  thcni, 
whom  for  the  aduauncing  of  the  excellencie  of  grace,  the  tender  kindenerfc 
of  the  Lord  hath  rewarded  at  the  waning  of  the  day,&  at  the  ending  of  their 
life:  not  paying  wages  for  their  labour ,  but  pouring  out  the   riches  of  his 
goodnefle  vpon  them  whom  he  hath  chofen  without  workes.that  euen  they 
alfo  which  haue  fwet  in  great  labour,&  hauc  receiued  no  more  than  the  laft, 
may  vnderftand  y  they  hauc  receiued  a  gift  of  grace,  not  a  reward  of  works. 
Laft  of  all,  this  alfo  is  worthy  to  be  noted  in  thefe  places ,  where  eternall  hfe 
is  called  the  reward  of  workes,  that  it  is  not  fimply  taken  for  the  communi- 
catmg  which  we  haue  with  God  to  blefled  immortalitie,when  he  embraccth 
vs  with  fatherly  good  will  in  Chrift:  but  for  y  poflcfling  or  enioying(as  they 
Mat.io.  JO.   call  it)  of  bleflednes,  as  alfo  the  very  wordes  of  Chrift  do  founde ,  In  time  to 
Mat.a  5. 3  4.  come  life  euerlafting .  And  in  an  other  place,  Come  &  poflcfle  the  kingdom, 
Roro.8,18.    &c.  After  this  mancr  Paul  calleth  adoption ,  the  rcuealing  of  the  adoption 
which  fhalbe  made  in  the  reliirreftion :  and  afterward  expoundeth  it  the  re- 
demption of  our  body .  Otheiwife  as  cftranging  from  God  is  eternal  death, 
fo  when  man  is  receiued  of  God  into  fauour,  that  he  may  enioy  the  commu- 
nicating of  him  and  be  made  one  witli  him.hc  is  receiued  from  death  to  hfe: 
which  is  done  by  thebeneficiallmeane  of  adoption  only.  Andif,as  they  arc 
i.Pct.i.p,     wont,  they  ftifly  enforce  the  rewarde  of  workes,  wemayturncagainft  them 
that  faying  of  Peter,  that  eternally  life  is  the  reward  of  faith. 

4  Therfore  let  vs  not  thinke,that  the  holy  Ghoft  doth  with  fuch  promifi 
fet  forth  the  worthineflc  of  our  workcs,as  if  they  dcferued  fuch  rewarde,For 
the  Scripture  Icaueth  nothmgtovs,  whereof  we  may  bcaduauncedinthc 
fight  ofGod.  But  rather  it  wholly  cndeuorcth  to  beate  down  our  arrogance^ 
to  humble  vs,  to  throw  vs  downe,and  altogether  to  breake  vs  in  pecces.  But 
ourwcakenefleisfofuccoured,  which  otherwifc  woulde  by  and  by  flippe 
and  fall  downc ,  vnlefle  it  did  fufteine  it  felfe  with  this  expectation,  &  mi- 
tigate her  tedious  grieues  with  comfort.Firft  how  hard  it  is  for  a  man  to  for- 
fr.ke  and  deny  not  only  all  his  things,but  alfo  himfelf,let  euery  man  confider 
for  himfelf.  And  yet  with  this  introduftion  Chrift  traincth  his  fchoIcrs,that 
jsjall the  godly .  Then  ihioughouc all  their  life  he  fo inftruftcth  them  vndcr 

the 


The  grace  of  Chrifl,  tihj,    272 

the  dircipline  of  the  croflTcjthac  they  may  not  fet  their  heart  either  to  the  de- 
firc  or  confidence  of  prefeht  good  things.  Briefly  he  fo  handleth  them  for 
the  moft  part ,  that  which  way  foeucr  they  turne  their  cies  throughout  the 
whole  widenefle  of  the  world,  they  haue  on  eiiery  fide  nothing  but  defpera- 
tion  prefent  before  them:  lb  that  Paul  faith,that  weare  more  miferable  than 
all  men  if  our  hope  be  only  in  this  world.That  they  fiiould  not  faint  in  thefe 
fo  great  diftreffesjthelordis  prefent  with  them,which  puttcth  them  in  mind 
to  lift  vp  the jr  head  higher,tQ  caft  their  eies  further,that  they  findc  with  him 
the  bleflednefle.  which  they  fee  not  in  the  world.This  blefTcdneffc  he  caleth,  i.Cor.ij.i? 
reward,  wages,  recompence,  not  weying  the  merit  of  workes,  but  fignifying 
that  it  is  a  recompcnfing  to  their  troubles,  fufferings,  flaunders.&c.  Where- 
fore nothing  withftandetii,  but  that  we  may  after  the  example  of  the  Scrip- 
ture, callcternall  life  a  rewarding,  becaufe  in  it  the  Lord  recciucth  his  from 
labors  intoreft,from  afflidion  into  profperous  and  happy  ftatc,  from  forow 
into  gladnes,  firompoucrticinto  flowing  weahhjfrom  fhameintogloEyj  and 
changeth  all  the  cuils  which  they  haue  fufFered  for  greater  good  things.So  it 
ihal  alfo  be  no  inconuenicnce,  if  \Ve  thinikc  holinefle  of  life  to  be  a  way,  not 
which  openeth  an  entry  into  the  glory  of  the  heauenly  kingdom,  but  wher- 
by  the  elcft  arc  led  of  their  God  into  the  difclofing  of  it:  forafrauch  as  this  is 
his  good  will  to  glorifie  them  whom  he  hath  fanftified.Onely  let  vs  notima-  Rom,?,  jo, 
gine  a  correllation  of  merit  and  rcwarde,  wherein  the  Sophifters  do  fondly 
fticke  faft ,  becaufe  they  confider  not  this  end  which  wc  fet  forth .  But  how 
vnordcrly  is  it,  when  the  Lord  calleth  vs  to  one  end,  for  vs  to  looke  to  ano- 
ther.^ Nothing  is  more  euident,than  that  reward  is  promifed  to  good  works, 
to  rclieuc  the  weakneflc  of  our  flefh  with  fome  comfort,  not  to  pufFe  vp  our 
mindcswithgloric.Whofoeuer  therefore  doth  thereby  gather  the  merite 
of  workes ,  or  doth  in  one  balance  wey  workc  with  rewarde^hee  erreih  farre 
from  the  right  marke  of  God. 

y     Wherefore  when  the  Scripture  faith  that  God  the  iuft  iudge  will  one  ]^'"*i'^* 
day  render  to  his  a  crownc  of  righteoufnefle,  I  doe  not  onely  take  exception  ,  ^"^ ^^    *j' 
with  Auguftinc,  and  fay :  To  whomc  (houlde  hee  being  a  iuft  iudge,  render  jj  jji,,  a  jbit. 
a  crowne ,  if  he  had  not  being  a  merciful  father  giuen  grace  ?and  now  fliould 
there  be  righteoufnes,vnlcfle  grace  went  before  which  iuftifieth  the  vnrigh- 
teous?  Howe  flioulde  thcfe  due  rhingcs  bee  rendered ,  vnlefle  thefe  vndue 
things  were  firft  giuen?  But  alfo  I  ad  an  other  thing.How  fhouldc  he  impute 
rightcoufnes  toourworks,  vnleffe  his  tender  mercifulnes  did  hide  y  vnrigh- 
tcoufneffe  that  is  in  them  ?  Howe  (houlde  he  iudge  them  worthie  of  reward, 
vnles  he  did  by  immeafurable  bountifulnes  take  away  that  which  is  worthy 
ofpuniftiment.^Forheiswonttocalieternallhfe,  grace:  becaufe  it  is  ren- 
dered to  the  free  giftes  of  God  when  it  is  repaied  to  workes.    But  the  fcrip- 
ture  doth  fiirther  humble  vs,  and  therewithal!  raife  vs  vp.     For  bcfides  this 
that  it  forbiddcthvs  to  glorie  in  workes,  becaufe  they  arc  the  free  giftes  of 
God,  it  therewithal!  teachcth  that  they  are  alwayes  defiled  with  fome  dregs, 
that  they  can  not  fatisfie  GOD,  if  they  bee  examined  by  the  rule  of  his 
judgement:  but  leaft  our  courage  (houlde  faint,  it  teachcth  that  they  pleafc 
by  only  pardon.  But  although  Auguftine  fpeaketh  fomwhat  otherwife  than      P*  '* 
wcc  doc :  yet  that  he  doth  not  fo  dilagrcc  in  the  matter ,  (hall  appease  by 

JJn  y  his 


Cap. if,    '  ;  OfthenMnerhatftoreceiue 

his  wordcs  m  his  thirdc  booke  to  Boniface .  Where  when  he  had  compared 
two  men  together,  the  one  of  a  life  cuen  miraculoufly  holy  and  perfed,  the 
other  honcft  indcedc  and  cf  vncorrupt  manners,  but  not  fo  pert'ed  but  that 
much  wanteth  in  him:  at  thclafthee  concludcth  thus.Euen  this  manwhich 
in  manners  fecmeth  much  infcriour.by  reafon  of  y  naie  faitli  in  God  where- 
of hce  liucth  and  accordmg  to  wliich  he  accurethhimfeUc  in  ai  his  offences, 
in  all  his  good  workes  prayfeth  God ,  giuing  to  himfeife  the  fhamc,  and  td 
him'glorie,and  taking  from  himfeife  botli  the  pardon  of  finnes,and  the  loue 
of  weldoings,  when  hcis  to.bt  deliuered  out  of  this  Lfe ,  hec  paffeth  into  the 
fellowftiipof  Chrift.  Wherefore,  but  bccaufe  ot  faith'?  Wluch  although  it 
faue  no  man  without  works,(for  it  is  it,  which  workerh  by  louc,  not  a  repro- 

Hab.t.4,  bate  faith)  yet  by  it  alfo  fins  are  rcleafcd,  becaiifethe  righteous  man  Lueth 
offaith:but*vithoutiteuenihefame.whichfccmc  good  workes  are  turned 
•into  finncs.  Here  verily  he  doeth  plainely  conftfle  ihst  w  hich  wee  fo  much 
trauel  to  prcaic,that  the  rightcbufnes  of  good  worksliangcth  hfa:cnpon,thac 
the)'  are  by  pardon  allowed  of  God;-."    -  ■■-.\:ur.   ■■  .■.[:).  ■>■.     ■'.•  .:> 

:    !6     Averioneerefenfctatheplaccs.abouerecited,haucthere:  Maket^ 

Luk.itf.  9.  your  felues  friendcs  of  the  Mammon  ofwickednefle,  y  when  you  (hal  failc, 
.  im,  .1  7.  jj^py  ujjy  j-gc-^jy^,  yQu  jf,(Q  cu crbftin g  tabemaclcs.  Command  the  rich  men 
of  this  woilde  not  to  be  proudly  mindcd.nor  to  truftin  vnccrtaine  richcflc 
but  in  the  liuing  G  O  D  ,  to  doe  \vcl],to  bccon:e  1  ich  in  gccd  workcs,to  lay 
vp in  ftorc  for  themfelues  a  good  foundation  againft  the  time  to  come,  that 
they  may  obceinc  etcrnall  lifc.For  good  workes  arc  compared  toy  richcire, 
which  wee  may  enioy  in  thebleiiednes  of  etcrnall  life.l  aunfwcrc,  that  wee 
Aal  neuer  come  to  the  true  vnderitanding  of  them,vn]efl"e  we  turne  our  eics 
to  the  matkc  wherevnto  y  holy  Ghoft  diredeth  his  words.If  it  be  true  which 
Chrift  faith  y  our  minde  abidcth  there  where  our  n  caliirc  is,  as  the  children 
of  the  world  are  wont  to  he  earncftly  bent  to  y  getting  of  thofc  things  which 
feme  for  the  delights  of  this  prefentlifc :  fo  the  faithiul  muft  looke,l]th  they 
haue  learncdthat  this  life  fhall  by  and  by  vanilhc  away  like  a  dreame,  that 
they  fende  thofe  thinges  which  they  woulde  enioy,  thither  where  they  fhal 
haue  perfedhfc.Wemuft  therefore  doe  as  th:;y  doe  which  ,purpofe  to  re- 
moucmto  any  place,  where  they  haue  chofen  to  reft  their  whole  lite.They 
fend  their  goods  before,  and  doe  not  mifcontcniedly  want  them  for  a  time: 
becaufethey  think  themfelues  fo  much  more  happy jhow  much  more  goods 
they  haue  where  they  flial  tary  long.lf  we  bclccue  that  hcauen  is  is  our  cour- 
tric ,  it  behoucth  vs  rather  to  fende  away  our  richcile  jthither  [than  to  keepc 
them  here  where  we  muftloofe  them  with  fudden  remooumg.But  how  fhail 
we  (end  them  thither  ?  If  we  communicate  to  the  ncccflities  of  the  poorc:to 

Mat.1s.40,   vvhomewhatfocueris  giuen.the  Lorde  accounteth  it  ginento  himfeife, 

ft.Cor.9./.  Whereupon  commeth  that  notable  promife,  Hce  that  giueth  to  the  poore, 
lendcth  for  gaine  to  the  Lord .  Againe,  hec  that  liberally  foweth,  rtiall  libe- 
rally reape.  For  thofe  thinges  are  dcUuered  into  the  handc  of  the  Lorde  to 
keep,  which  arc  beftowed  vpon  our  bretluen  by  the  duue  of  chariticHee,  as 
he  is  a  faitlifull  keeper  of  that  which  is  dcliucrcd  to  liim,will  one  day  reftore 
it  with  plentifull  gaine.  Are  then  our  dutiflill  doingcs  of  fo  great  value  with 
God,  that  they  be  as  nchcftc  laide  vp  in  ftorc  for  ys  m  his  hand  i  Who  fliaU 

fcaid 


^■'r^^'^Voe  grace  of  Chrili.  ttl.3,    273 

feare  fo  to  fay,  when  the  fcripture  doth  lb  oft  and  plainely  wkncfle  it  ?  But  if 
any  man  will  leape  from  the  mcere  gcodnes  of  God  to  the  worthineflc  of 
workes,  he  ihall  be  nothing  holpenby  thefc  teftimonics  to  the  ftaWifhing  of 
his  crrour.  For  you  can  gather  nothing  righdy  thereof  but  the  mecre  incli- 
nation of  Gods  tenderncs  toward  vs:For  as  much  as  to  encourage  vs  to  wel  - 
doing  although  the  fcruices  which  wee  doe  to  him  are  not  worthie  of  fo 
much  as  hisonly  looking  vpon  them,yethe  fuf&eth  none  of  them  to  be  loft. 
7     But  they  more  enforce  the  words  of  the  Apoftle,  which  when  he  co- 
forteth  V  Theifalonians  in  troubles,  tcacheih  that  the  lame  are  fent  to  the,  -  Tj,jf, ,  ., 
tiiat  they  may  be  accounted  worthie  of  the  kingdome  of  God  ,  for  which 
they  fufFcr.For(faitliihc)itis  righteous  with  God,  to  render  trouble  to  them 
that  trouble  y  ou:  bur  to  y  Qu,reft  with  vs  when  the  Lorde  lefus  fhall  be  fticw-^  - 
cd  from  heauen.  But  the  author.of  tht  Epiftle  to  the  Kebrues  faith,  God  -is : 
not  vnrighteous, that  he  fliould  forget your-workc,  and-  theloue.wiuch  youHebr.tf.io. 
hauc  fhewedin  lusnamefor  rhatyouhaue  miniftredto  thcfaihtes.  To  the  » 
lirft  place  I  anfwere,that  there  is  no  worthinfcs  of  merites  fpokcn  ofbut '  be-  R"™'^.  JP. 
caufeGod  the  father  willeththatv/e  whome  he  hath  chofcato  be.liis  .chil-  \"a^'**  *^' 
<lren,  fhould  be  made  like  to  Chrift  his  firft  begotten  fonne:  as  it  behooucd  .  * 

thaiheihouldfirftfutfer,andthenentermtothe  glorie  appointed  for  him: 
fomuftwealfoby  many  tribulations  enter  into  the  kingdome  of  beauen^i 
Therefore  when  we  fuffer  tribulations  for  the  name  of  Chriftjthere  are  as  it  : 
vrerccertaiiie  marks  printed  vpon  vs,wherwith  God  vfeth  to  marke  y  iheep  ; 
dfhisflocke.  After  this  manner  therefore  wee  are  accounted  worthy  of  the  q^j  ^  ,_ 
kingdome  of  God,becaufe  we  beare  in  our  body  the  marks  of  our  Lord  and 
maftcr  which  are  the  fignes  of  the  children  of  God.    To  this  purpofe  make  i-^or*  4««»» 
thelefayings.That  we  beare  about  in  our  body  the  mortification  of  lefus 
Chrift  that  his  life  may  be  flicwcd  in  vs.That  we  be  fafhioned  like  to  his  fufr 
icrings,that  we  may  come  to  the.likeaes  of  his  refurre(5l:ion  from  the  deadc. 
The  reafon  which  is  adioy ned  firucth  not  to  pf oue  any  worthines,but  to  co  . 
firme  thehopeofy  kindonie  of  God;as  if  he  hadfaid.  As  it  agreeth  with  the 
iuft  iudgement  of  God,to  take  vengeance  of  your  enemies  for  the  vexations 
that  they  haue  done  to  you:fo  agreeth  it  alfo  to  giue  to  you  rcleafe  &  reft  fr5 
vexations.  The  other  place.whKh  teachcih  thatit  fbbecommeth  y  righte- 
oufneflc  of  God  not  to  forget-the  obediences  of  them that  bee  hisjthat  it  dc- 
clareth.it  to  be  in  a  maner  vnrightcousrif  hee  Otouldc  forget  them.hath  this 
meaning:God  to  quicken  out  flouthfuincs ,  hath  giueh^vs  aflurancc  that  the 
labour  ftiall  not  be  vaine  which  we  fhalltake  fo^his  glorie.Letvs  alway  rc- 
roember  y  this  promifc,as  all  other  Hiould  biimg  vs  no  pr^fit^vnleflc  the  free 
couenant  of  mercy  wentbefore,whercupon  the  whole  afl'urednes  ofourfal- 
uation  fhould  rcft.But  ftanding  vpon  that  couenaot,  wee  ought  aflurcdly  to 
truftjthere  fhall  alfo  not  want  reward  of  the  liber-alitie  of  God  to  our  workes 
howlbeuer  they  be  vnworthy.Thc  Apof^Ie  to  con^nt^c  vs  in  y  expeftation, 
afnrmeth  y  God  is  not  vnrightcous,but will  flaud^io  hi^  promife  ooce,madt.l  ■ 
Therfore  thisrighteoufncs  is  ratlicr  referred  to  the  trtieth of  Gods  promife, 
than  to  his  iuftice  ofrendring  due.  According  to  whic;h  meaning  there  is  f» 
notable  faying  of  Auguftine,which  as  the  holy  man  fticketh  not  to  rehearfc 
often  as  notable/o  1  thiiilie  it  not  vnworthic  that  wee  Jhoulde  continually 


Cap,  if.  Ofthemanerhoiivtoreeeiue 

InPf  1 11.  ''ci"^'"^^'^^'^'     "^^c  ^^^  (^^"^^^  ^0  is  faithfull,  which  hath  mad:  hlmfclfe 
&  lo^.*       better  to  vs ,  not  by  receiuing  any  thing  of  vs,  but  by  promifing  aJI  thjnges 
to  vs. 

8     There  are  alfo  allcdgcd  thefe  fayinges  of  Paul.  If  I  hauc  all  faith,fo  i 
r.Cor.i  J.     I  rcmoue  mountaines  out  of  their  place,but  haue  not  charitie,!  am  nothing, 
Colo.j.14,  Againc,  Nowe  there  remaine  hope,  faith  and  charitie,  but  the  grcatcft  a- 
mong  thcfc  is  charitie.  Againe,  Abouc  all  thinges  hauc  charitie,  which  is  the 
bond  of  perfection.  By  the  firft  two  places  our  Pharifees  affirme  that  we  are 
rather  luftified  by  charitie  than  by  faith,  namely  by  the  cheefcr  vertuc  as 
they  fay .  But  this  fonde  argument  is  eafily  wiped  away.  For  wee  haue  in  an 
other  place  alreadiedeclaredj  that  thofc  thinges  which  arc  fpoken  in  the 
firft  place  pertaine  nothing  to  true  faith.  The  other  place  we  alfo  expoundc 
of  true  feith,  than  which  he  faith  that  Charitie  is  greater:  not  that  it  is  more 
meritorious, but  becaufe  it  is  more  fruit fiill,  bccaufc  it  extendeth  fijrther,bc- 
caufe  itferucth  moCjbecaufe  it  remaineth  alway  in  force ,whercas  the  vfe  of 
faith  continueih  but  for  a  time.  If  we  haue  regard  to  excellence,the  loue  of 
Godfhould  worthily  hauc  i  he  chcefe  placc,of  which  Paul  here  fpeaketh  not. 
For  he  enforceth  this  thing  onely,  that  wee  Ihouldc  with  mutuall  charitie 
edificoncanotherinthc  Lorde,butlctvs  imagine  that  charitie  doeth  cue- 
rie  where  excell  faith  :yctwhatmanof  foundeuidgemenr,yca  oroffounde 
braine,  willgatherthereof  thatit  doeth  more  iuftihe?The  power  ofiuftify- 
ing  which  faith  hath,  confifteth  notin  the  worthmefle  of  the  worke.      Our 
iuftification  ftandeth  vppon  the  onely  mercie  of  God  and  the  dcferuingof 
Chrift,  which  luftification  when  faith  takcthhoidc  of,  it  is  faide  to  iuftific. 
Nowe  if  you  askc  your  aduerfaries  in  what  fenfe  they  afllgne  iuftification  to 
charitie,  they  will  aunfwere  that  becaufe  it  isaduetifijll  doing  acceptable 
to  God,thereforebythedcferuing  thereof  rightcoufneire  is  imputed  to  vs 
by  the  acceptation  of  the  gootlnelfe  of  God.Here  you  fee  how  wcl  the  argu- 
ment procecdcth.     Wefay  that  faith  iiiftjfieth,  not  becaufe  by  the  wor- 
thinefleofit  felfe  itdeferuethrighteoufneflfctovs,  but  becaufe  it  is  an  in- 
ftrumcnt  by  which  wee  freely  obteine  the  righteoufnefle  of  Chrift.     Thefe 
men,omittingthe  mercy  of  God,&  pafling  ouer  Chrift.(whercthcrumme 
of  righteoufnelTe  ftandeth)  doe  affirmc  that  wee  are  iuftified  by  the  benefite 
ofcharitie  becaufe  it  cxcclleihaboue  faith:  euen  as  if  a  man  ftioulde  reafon 
thata  king  isfittcrro  make  a  ftiooe  than  is  a  /hoocmaker,  becaufe  hec  is  an 
infinite  way  more  excellent.  This  onely  argument  is  a  plaine  example  that 
all  the  Sobornicallfchooles  doe  not  fo  much  as  taft  with  the  vttermoft  parte 
of  their  lippes  what  the  iuftification  of  faith  is.  But  if  any  wrangler  doeycc 
carpc  and  aske,why  in  fo  fmall  diftancc  of  place  we  take  the  name  of  fayth 
in  Paul  fo  diucrfely:  I  haue  a  weightie  caufc  of  this  expofition.  For  fith  thole 
giftes  which  Paul  rehearfeth  are  after  a  ccrtame  manner  vndcr  faith  and 
nope,bccaufe  they  pertain  to  y  knowledge  of  God,he  comprehcndeth  th  cm 
all  by  way  of  recapitulation  vndcr  y  name  of  faith  and  hope:  as  if  be  ftiould 
fay  both  prophecie,  and  tongues,  and  the  grace  and  knowledge  of  interpre- 
tation tende  to  this  maike  to  leade  vs  to  the  knowledge  of  God.    And  wee 
know  God  in  this  life  none  otherwife  but  by  hope  nnd  faith.Thcrforc  when 
I  name  faith  and  hope,  1  comprchende  all  thcfc  tlimges  together .    And  fo 

there 


'ThegrneeofChrilf.  Lih.3*  2-;  4 

there  remaine  thefc  thrce^opc,  FaichjCharity:  that  is  to  fay,  how  great  di- 
McrCtic  of  giftcs  foeucr  there  be,  they  are  all  referred  to  thefe.  Among  ihefc 
the  chiefe  is  charity,  &c.  Out  of  the  third  place  they  gather ,  If  Cbaricie  be 
the  bonde  of  perfedion,  tlKn  it  is  alfo  the  bonde  of  rightcoufneflc  which  is 
nothing  elfc  but  pcrfe^ion .  Firft ,  to  fpeake  nothing  howc  Paul  there  cal- 
lerh  perfeftion,when  the  members  of  the  Church  well  fetin  order  do  clcaue 
cogc:hcr,andtograntthatwc  are  by  charity  made  perfed  before  G  O  D; 
yet  what  new  thmg  bring  they  foorth  ?  For  I  will  alway  on  the  contraric 
fide  take  exception  and  fay  that  wc'neuer  come  to  this  pcrfedion  vnlefl'e  we 
fulfil  all  the  partes  of  charity, &  thereupon  I  will  gather,  that  fith  all  men  arc 
moft  far  from  the  fulfilling  of  charity,  therefore  all  hope  of  pcrfedion  is  cue 
ofFfromthem. 

9  I  wUl  not  goc  through  all  the  tcftimonics  which  at  this  day  the  foolifh 
Sorboniftes  raftily  fnatch  out  of  the  fcriptures ,  as  they  firft  come  to  hande, 
and  do  throw  them  againft  vs.  For,  feme  of  chcm  are  fo  worthy  to  be  laugh- 
ed at,  that  I  my  felfc  alfo  can  not  rehearfe  them,  vnlefTc  I  would  worthily  be 
coimted  fonde .  Therefore  I  will  make  an  end,  when  I  Ihall  haue  declared 
the  faying  of  Chrift,  wherewith  they  marueloufly  pleafe  themfelues .  For, 
to  the  lawyer  which  asked  him  what  was  neceflanc  to  faluation,  he  aunfwe- 
rcd:  if  thou  wilt  enter  into  life,  keepe  the  coramandementes.  What  would  .. 
we  more  (fay  they)  when  we  are  commaunded  by  the  authour  of  grace  him-  * 
felfe  to  get  tne  kinedome  of  God  by  the  keeping  of  his  commaundementcs? 
As  though  forfooth  it  were  not  certaine,  that  Chrift  tempered  his  anfweres 
CO  them  with  whomc  he  fawe  that  he  had  to  doe .  Here  a  doAor  of  the  lawc 
asketh  of  the  meane  to  obtainc  bleftednelTe,  and  not  that  only,  but  with  do- 
ing of  what  thing  men  may  attaine  vnto  it .  Both  the  perlbn  of  him  that 
fpake  and  the  queftion  it  felfe  led  th  c  Lord  fo  to  anfwere .  The  la\vyer  being 
filled  with  the  perfuafion  of  the  righteoufheflc  of  the  law,  was  blinde  in  con- 
fidence of  workes.  Againc,  he  fought  nothing  cKe  but  what  were  the  workes 
of  rightcoufnefrc ,  by  which  faluauon  is  gotten .  Therefore  he  is  worthily 
fent  to  the  lawe,in  which  there  is  a  perfed  mirrour  of  righteoufnefle .  We 
alfo  do  with  a  loudc  voyce  pronounce  that  the  coramaimdementcs  muft  be 
kept,  if  life  be  fought  in  workes.  And  this  dodrine  is  neceflary  to  be  knowen 
of  Chriftjans.For  how  (hould  they  flee  to  Chrift  if  they  did  not  acknowledge 
that  they  are  fallen  from  the  way  ofiife  into  the  hcdlong  downfal  of  death? 
But  how  fhould  thcy  vnderftande  howe  far  they  haue  ftrayed  firom  the  way 
of  hfe,  vnlcflc  they  firft  vnderftande  what  is  that  way  of  hfe  ?  For  then 
they  are  taught  that  the  fanduarie  to  recouer  faluation  is  in  Chrifte ,  when 
they  fee  howe  great  difference  there  is  betweene  their  life  and  the  righte- 
oufnefle of  G  O  D  which  is  jronteined  in  the  keeping  of  the  lawe  .  The 
fummc  is  this,  that  if  faluation  be  fought  in  workes ,  we  muft  kcepe  the  com- 
niandementes  by  which  we  are  inftruded  to  perfed  righteoufnelfe .  But  wc 
muft  not  fticke  faft  here,  vnlcflc  we  will  faint  in  our  middc  courfe :  for  none 
of  vs  is  able  to  keep  y  commandements.Sith  ihcrfore  wc  are  excluded  from 
the  righteoufnefle  of  the  lawe,  we  muft  of  neccflicy  refort  to  an  other  hclpe, 
namely  to  the  faith  of  Chnft  .  Wherefore  as  here  the  Lorde  calleth 
backc  the  dodour  of  the  lawe  whom  he4cncw  to  fwcll  with  vaine  confidence 

of 


Cap,  tg.  Of  the  maner  hovf  to  rceeiue 

of  vTorkcx,  to  the  law,whcrby  he  may  Icarnc  that  he  is  a  finner  fubicfl  to  the 

-    dreadfiill  iudgcmeiit  of  etcrnaJl  death :  fo  in  other  places ,  without  making 

mention  of  the  lawjhc  comforceth  other  that  arc  already  humbled  with  fuch 

Mat  n.  J  9,  knowledge,  with  promifc  of  gracc.as,  Come  to  mc  all  ye  that  labour  and  arc 

badcn^and  I  wil  refrefh  you,  and  ye  ihal  finde  reft  for  your  foules. 

10  At  the  laft  when  they  are  weary  with  wrcfting  the  Scripture,  thcv  fall 
to fubtlcties and  fophifticail argamences.  They  cauiU  vpon  this  tliat  faith  i$ 
in  fomc  places  called  a  workc,  &  thcrupon  they  gather  that  we  do  wrongful- 
John. 6.  a^.  ly  (^c faith  as  contrary  to  work;s.  As  though  forfooth  faithin  thatitisano- 
bcyingof  the  will  of  G  O  D ,  doth  with  her  owne  deferuing  procure  vnto  \  s 
righteoufnclle,&  not  rather  bccaufc  by  embracing  the  mercy  of  God,  it  fea- 
leth  in  our  hearts  the  righteonfncs  of  Chrift  offircd  to  vs  of  it  in  the  preach- 
ing of  the  Gofpcl.  The  readers  (liall  pardon  me  if  I  doc  not  tarry  vpon  con- 
futing of  fuch  follies,  for  they  thcmfelucs  without  any  affault  of  other ,  are 
lufficicntly  ouerthrowen  with  their  owne  feeblcneflc .  But  I  will  by  the  way 
confute  one  obieciion  which  fccmeth  to  haue  fome  (hewe  of  reafon ,  Icaft  ic 
fliould  trouble  fomc  that  are  not  fo  wel  praftifed.Sith  common  tcafon  tcach- 
cth  that  of  contraries  IS  all  one  rule ,  and  all  particular  finnes  arc  imputed  to 
vs  for  vnrightcoulhefiejthcy  fay  it  is  mcetc  that  to  all  particular  good  works 
be  giucn  the  praife  of rightcoufncs.  They  do  not  fatisfic  me  which  anfwere, 
that  the  damnation  of  men  properly  procecdeth  from  onely  vnbelicfe ,  not 
from  particular  finnes.  I  doe  in  dccde  agr? e  to  them,  y  vnbcliefe  is  the  foun- 
caine  and  roote  of  ail  euils.  For  it  is  the  firft  departing  from  God  .after  which 
do  followc  the  particular  trcfpafTings  againft  ihe  law.  But  wheras  they  fcem 
to  fct  one  felfe  lame  reafon  of  good  and  euiU  workes  in  wcying  of  righteouP- 
ncfle  or  vnrightconfiiefre,thenn  lam  compelled  to  difagrce  from  them.  For 
the  rightcoufncffe  of  workes  is  the  pcrfed  obedience  of  the  lawe.  Therefore 
tliou  canft  not  be  righteous  by  workcSjVnlefTe  thou  do  foUowe  it  as  a  Itreight 
line  in  the  whole  continual!  courfe  of  thy  \iic .  From  it  fo  foone  as  thou  haft 
fwarued,  thou  art  fallen  into  vnrighteoufnelTe.  Hereby  appearcth  that  righ- 
teoufnclie  commeth  not  of  one  or  a  few  workes,  but  of  an  vnfwaruing  &  vn- 
wearicdobfcruingofthewillof  God.  But  the  rule  of  judging  vnrightc- 
oufncfTe  is  mofl  contrary .  For  he  that  hath  committed  fornication,  or  hath 
flolcn,is  by  one  offence  gilty  of  death,  becaufe  he  hath  offended  againft  the 
maieftieofGod.  Therfbre  thcfc  our  futtleargucrsdoftumblc.for  that  they 
Iain.».io.  markc  not  this  faying  of  lames,  that  he  whicn  finncth  in  one  ,is  made  giltie 
of  all,  bccaufc  he  that  hath  forbidde  to  kill,  hath  alfo  forbidden  to  fteale,  &c. 
Therefore  it  ought  to  fecmeno  abfurditie  ,  when  wee  fay  that  death  is  the 
jufl  rcwardcof  cuery  finnc,  becaufe  they  are  euery  one  worthy  of  the  iuft 
difplcafurc  and  vengeance  of  God.  But  thou  fhalt  reafon  foohfhly ,  if  on  the 
contrary  fide  thou  gather  that  by  one  good  workc  man  may  be  reconciled  to 
Codj  which  with  many  finnes  defcructhhis  wrath. 

The  xix.  Chapter. 

O/ChrtfliaH  Itbtrtit, 

NOwcwc  muft  cntrcate  of  Chtiftian  libcrtie:  the  declaration  where- 
of he  muft  not  gmittc  whofe  purpofe  is  to  comprehendc  in  an  a  bridgc- 

mcn^ 


'the  grace  sfChrijf,  Lih,s*  ^7f 

menithcfummcofthe  doftrinc  of  the  GofpcU.  Fork  is  a  thing  principally 
ncceflarie,and  Without  the  knowledge  whereof  confcience  dare  jn  a  m  an«   . 
enterprife  nothing  without  doubting,  they  llumble  and  ftartbackc  in  many 
thinges,  they  alvvay  dagger  and  tremble :  but  fpecially  it  is  an  appendant  of 
iuftincation,&auaileth^not  a  litle  to  the  vndcrftandingof  the  ftrength  ther- 
of.  Yea  they  that  earncftlyfcarcGodjfhall  hereby  receiue  an  incompera-       . 
blefruitcofthatdoftrinc  which  the  wicked  and  Lucianicall  men  doe  plea-  J^m^^ 
fantly  taunt  with  their  fcofFcs,  becaufe  in  the  fpiritual  darkenefle  wherewith 
they  be  taken,  euery  wanton  railing  is  lawful  for  them.Whcrfore  it  llial  now 
comefoorthmfitfeafon:anditwas  profitable  to  difRnrcto  this  place  the 
plainer  difcourfingofit,(for  we  hauealreadie  in  diuerfe  places  lightly  tou- 
chedit)  becaufe  fofoone  as  any  mention  is  brought  in  of  Chriftian  libertie, 
then  either  filthicliiftes  doe  boile,  or  mad  motions  doe  rife,  vnlcffethefc 
wanton  wittes  be  timely  met  withal),  which  doe  othcrwife  moft  naughtily 
corrupt  the  bcft  things.  ^or,fome  men  by  pretence  of  this  libertie,  Oiake  off        ' ' ' 
all  obedience  of  God,  and  breakefoorth  into  an  vnbridled  licentioufncfl'c: 
and  fomc  men  difdaine  it,  thinking  that  by  it  all  modcrationjOrdcr  &  choife 
of  thinges  is  taken  away.  What  fhoulde  wee  here  doe,  being  compsfled  in 
fuchnarroweftraites  ?  Shall  wee  bidde  Chriftian  libertie  farewell,  and  ^o 
cut  offal  fit  occafion  for  fuch  perils'  But ,  as  we  haue  faidc ,  vnleffe  that  bee 
faft  holden, neither  Chrift, nor  the  tructhof  theGofpell  ,nor  the  inward 
peace  of  the  foulc  is  rightly  knowen.  Rather  wc  muft  endcuour  that  fo  nc- 
cefl  arie  a  part  of  dodrine  be  not  fupprcffed ,  and  yet  that  in  the  mcane  time 
thofefondeobiedionsmaybccmctte  withall  which  arc  wont  to  rife  therc- 
vppon. 

2  Chriftian  libertie  (  as  I  thinkc  )  confifteth  in  three  parts .  The  firft, 
that  the  confcicnccs  of  the  faithfull ,  when  the  affiance  of  their  iuftification 
before  God  is  to  be  fought, may  raife  and  aduaunce  thcmfclucs  aboue  the 
lawe,  and  forget  the  whole  righteoufnelfe  of  the  lawe .  For  fith  the  lawc(as 
we  haue  alreadie  in  an  other  place  declared)  lcauelhnomanrighteous:ei- 
thcr  wee  are  excluded  from  all  hope  of  iuftification,  or  wee  muft  bee  loofed 
from  the  lawcjand  fo  chat  there  be  no  regardc  at  all  had  of  workes.Fer  vvho- 
Ibthinkeththathe  muft  bring  (bmcwhat  bee  it  ncuerfohtleofgoodworkes 
to  obtcine  righteoufneffe,  he  can  not  appoint  any  end  or  mcafure  of  them, 
butmakethhimfclfc  detter  to  the  lawe .  Therefore  taking  away  all  menti- 
on of  the  lawe,  and  laying  afide  all  thinking  vpon  woi  kcs ,  we  muft  embrace 
the  onelymercie  of  God,  when  we  intreate  of  iuftification:  and  turning  a- 
•way  our  fighte  from  our  felucs  ,  wee  muft  beholde  Chrifte  alone.  For 
there  thcqueftionis  not  howc  wee  be  righteous :  but  howc  although  we 
be  vnrighteous  and  vnworthie,wcc  bee  taken  for  worthic.  Of  which  thing 
ifconfciences  will  attainc  any  cerc.iintic,  they  mufte  giuenophce  to  the 
lawe .  Neither  can  any  man  hereby  gather  that  the  lawe  is  fupertluoirs  to 
the  faithful],  whome  it  docth  not  therefore  ceafeto  teach, and  cxhortcj 
andpncke  forwardc  to  goodneffc,  altliough  before  the  iudgcment  feate 
of  G  O  D  it  hath  no  place  in  their  confciences  .  For  thefe  two  thinges, 
as  they  arc  moft  diuerfe ,  fo  muft  they  be  wd  and  diligently  diftinguUlied 

cf 


Cap.  f  9 .  Of  the  manet  how  to  receitte 

with  our  workc? 

6     And  that  is  the  caufc  why  the  author  of  the  Epiftle  to  the  Hebrues, 
rcfcrrcth  all  the  good  woikes  that  arc  red  of  in  the  holy  fathers,  to  faith,  & 
Weycth  them  oncly  by  fajth.  Touching  this  libertic  there  is  a  place  in  the 
Rom.*^.i  X     Epi^^lc  to  the  Romancs,\vhcrc  Paul  reafoncth  that  fome  ought  not  to  hauc 
dominion  oucr  vs,becaufe  we  are  not  vndcr  the  lawe,but  vnder  grace.  For 
when  he  had  exhorted  the  faithfull  that  fin  Ihould  not  rcigne  in  their  nior- 
tall  bodies,and  that  they  flioulde  not  giue  their  members  to  bee  weapons  of 
wickedncHc  to  finne,but  fhould  dedicate  themfclues  to  God  ,  as  they  that 
are  ahue  from  the  dead,&  their  members,weapons  of  righteoufnes  to  God: 
and  whereas  they  might  on  the  other  fide  obied  that  they  do  yet  carry  with 
them  the  flefh  fullofluftes,and  thatfinnc  dwelleth  in  them,  headioyncth 
that  comfort  by  the  libertie  of  the  lawCjas  if  he  Ihould  fay.Though  chey  doc 
notyct throughly  feelefinnedeftroyed  and  that  righteoufnefle  yet  Iiueth 
not  in  thcm,yct  there  is  no  caufe  why  they  fliould  feare  and  be  difcouragcd 
as  though  they  had  becne  alway  difpleafed  vyith  them  for  tlie  remnants  of 
finncjforafmuch  as  they  are  by  grace  made  free  from  the  lawc,  that  their 
works  fhou Id  not  beexaminedbyyruleofthelawj\sfor  them  that  gather 
y  we  may  finbecaufc  we  are  not  vnder  thelaw,let  them  knowy  thishberrie 
pcrtaineth  nothing  to  thcm,ihe  end  whereof  IS  to  encourage  vs  to  to  good. 
7     The  third  part  isjthat  we  be  bound  with  no  confcience  before  God 
of  outward  things  which  sreby  themfeluesindifferent,  but  that  we  may  in- 
differently fometimc  vfc  them, and  fometimelcaue  them  vnufcd.  And  the 
knowledge  of  this  libci  tic  alfo  is  verie  neccfTary  for  vs,for  if  it  fhalbe  abfcnr, 
there  fhalbe  no  quiet  toourconfcienccs.noendoffuperfbtions.     Many  at 
this  day  dothinke  vs  f  Dnd  to  moue  difputation  aboutthe  free  eating  of  flefb, 
aboutthe free  vfe  of dayes,and garments, &  fuch other  fmall  trifles  as  they 
in  decde  thinke  them :  but  there  is  more  weight  in  them  than  is  commonly 
thought .  For  when  confciences  hauc  once  cafl  themfclues  into  the  fnare, 
they  enter  into  a  long  and  cumberfomc  way,  from  whence  they  can  after- 
ward finde  no  eafic  way  to  get  out.  If  a  man  begin  to  doubt  whether  he  may 
occupiclmncn  in  fhcetcs,fherts,handkerchiefcs,and  napkins/ieither  wil  he 
be  out  ofdoubt  whether  he  may  vfc  hempe  ,  &atthelafthc  will  alfofallia 
doubt  of  matters, for  he  will  v/cy  with  himfelfe  whether  he  cannot  fup  with- 
out napkins,whethcr  he  may  not  be  without  handkcrchiefcs.     If  any  man 
thinke  dcinnc  meat  to  be  vnlawfulljat  length  he  fliall  not  with  cjuietnes  be- 
fore the  Lordc  eat  either  brownbreadc  or  common  mcatcs,  when  hcerc- 
mcmbrtth  that  he  may  yet  fuftauie  hisbodie  with  baler  foode.  If  he  doubt 
of  plcafant  wine,  af  tcrw  ardc  he  will  not  drinke  dead  wine  with  good  peace 
ofconfcicncejlaftofallhcwillnotbcfoboldeto  touch  fweetcr  and  clcan- 
ncr  water  than  otlicr .     Finally jat  the  length  he  will  come  to  this  point,  to 
thinke  it  vnlav/full  (as  the  common  faying  is)  to  treadc  vpon  a  If  rawe  lying 
acroffc.     For  hcreisbcgonncnolightftrifc,  butthisisin  queflion,  whe- 
ther GOD  will  haue  vs  to  vfc  thcfc  or  thofe  thmgcs,  whofe  will  ought  to 
cuide  all  our  counfels  and  dooiags.     Hereby  fome  muft  needes  bee  car- 
ried with  defpcration  into  a  confufc  dcuouring  pitte:  fome  muft,  dcfpi- 
fingGOD,  and  cafting away  his  fcarc,  mak*;  ihcrarclues  away  through 

dc- 


The  grace  of C%riff,  Xib.f,        277 

deftm^iu  when  they  haue  no  ready  wsy.  For  whofoeuer  are  enungled  with 
fuch  doubting,  wh  ich  way  ibeucr  they  turne  theleliies,  they  fee  euery  where 
prefent  offence  ofconfcience. 

8  I knowe(n!vth  Paul)  that  nothing  is  common  (merning  by  common,  j^^^j 
vnholv  )bi!twhoroihinkcth  any  thing  common,  to  him  It  is  common  .  In         •    '^ 
which  wordes  he  maketh  all  oiitw.ird  things  fubicft  to  our  hbcity,prouided 

alway  that  our  mindcs  haucihc  airurance  of  the  libertie  before  God  .     Rut 
if  any  fuperflitious  opinion  caflintovs  any  doubt,  thofc  thingcs  which  of 
their  ownc  nature  were  cleanc,  are  defiled  to  vs  .  Wherforc  he  addcth:  Blell 
fed  is  he  that  iudgeth  not  himfelfe  in  that  which  he  alloweth  .     But  he  that 
iudgeth  ,if  he  cate,  is  condemned, bccaufc  he  eatcth  not  of  faith .    And  that 
which  is  not  of  faith,  isfinne .      Among  fuch  narrow  ftraites,  who  fo  neuer- 
thelcffc  with  carcleHy  venturing  on  all  thinges  fhcw  themfelucs  boulder ,  do 
they  not  afmuch  turn  thefelues  away  fro  God?  But  they  which  are  through- 
ly pearced  with  fome  feare  of  God ,  when  they  themfelues  alfo  are  compel- 
led to  doc  many  thinges  againft  their  confcience ,  are  difcouraged  and  doe 
fall  downc  with  fcare .  All  that  arc  fuch,  do  recciue  none  of  the  gifts  of  God 
with  fhankefgiuing,  by  which  alone  yet  Paul  teftifieth  that  they  allarefan- 
dified  to  our  vfe:I  meane  the  thankfgiuing  that  proccedeth  from  a  heart  that 
acknowledgeth  the  Lberalirie  and  gcodncffe  o\  God  in  his  giftcs .  For.many 
of  them  in  dcede  doe  vnderftande  that  thofe  are  the  bcnefites  of  God  wiiich 
they  \fe,  and  they  praife  God  in  his  workes:  but  fith  they  are  not  perfwa- 
dcd  that  they  are  giuen  to  themfelues ,  howe  fliould  they  thanke  God  ^s  the 
giuer  of  them  ?  Thus  in  a  fummc  we  fee,  wherto  this  libertie  tendeth,namc-. 
Jy  that  we  fhould  vfe  the  giftes  of  God  to  fuch  vfe  as  he  hath  giuen  them  vnto 
vSjWithout  any  fcruple  of  confcience,without  any  trouble  of  mind,  by  which 
confidence  our  foules  may  boih  haue  peace  with  him  and  acknowledge  his 
liberalitie  towarde  vs .  For  here  arc  comprehended  all  ceremonies  that  arc 
at  libertie  to  be  obferued,that  our  confcienccs  fliould  not  be  bounde  with  a- 
ny  neceflitie  to  kecpc  them,  but  fl*ould  remember  that  the  vfe  of  them  is  by 
Gods  benefit  fubieft  to  themfelues  vnto  edification. 

9  But  it  is  diligently  to  be  notcd,that  Chriftian  libertie  is  in  all  the  parts 
of  it  a  fpirituall  thing,  the  whole  flrcngth  whereof  conflkth  in  appeafing 
fearefuU  confciences  before  God  ,  if  cither  they  be  vnquieted  or  carefull  for 
the  forgiuenefTe  of  finnes,or  if  they  be  penfiue  whether  our  imperfctfl  works 
and  defiled  with  the  faultes  of  our  flcfhe  doe  plcafe  God .  or  if  they  be  trou- 
bled about  the  vfe  of  indifferent  thjnges.  Wherefore  they  doe  v/rongfuUy 
expounde  it,  which  either  doemakeit  aclokcfor  thcirownedefircs,  that 
they  may  abufe  the  giftes  of  God  to  their  owne  luil,  or  whic  h  do  thmke  that 
there  is  no  liberty  but  that  which  is  vied  before  men,  and  dierefore  in  vfing 
it  haue  no  rcgarde  of  the  weakc  brethren  .  In  the  firft  kindc,  men  do  at  this 
day  much  oltende  .  There  isalmoftno  man  which 'may  by  his  abihtieof 
wealth  be  (iimptuous,  which  deliteth  not  in  cxccfTiue  gorgioufnes ,  in  furni- 
ture of  banketes,  in  apparell  of  body, in  building  of  houfes,  which  hath  not  a 
will  to  excell  other  in  all  kindc  of  flatelineife;  which  doth  not  matuelloufly 
flatter  himfelfe  in  his  finencfle .  And  all  thefe  things  are  defended  vnder  the 
pretence  of  Chriftian  libertie .  They  fay  that  they  are  thinges  indifterent: 

Oo  a  Igraunt, 


Cdp.fp,  of  the  ptatier  how  to  receine 

Igraunt,  fo  thata  manindifFeicntly  vfe  them .  But  when  they  are  too  gree- 
dily couetcdj  when  they  are  proudly  boaftcd,  when  they  are  waftfuUy  Ipent, 
it  is  ccrtainc  that  thofe  tliinges  which  otherwife  were  ofthemftlues  lawftill, 
are  by  thcfc  faults  defiled.  This  faying  of  Paul  doth  very  well  put  difterence 
betwcene  thinges  indifferent :  All  things  are  cleanc  to  the  cleanc:  but  to  the 
defiled  and  vnbcleeuing,  nothing  is  cleanc,  becaule  their  mindc  and  confci- 
ence  is  defiled  .  For  why  are  accurfed  the  rich  men  ,  they  which  hauc  their 
comfort,  which  are  fatisficd  with  meatc,  which  do  nowe  laugh,which  flecpc 
in  beds  of  luory,  which  ioyne  Innde  to  land,  whole  bankctes  haue  lute, harp, 
taber  and  wine:-  Verily  both  iuoiy,  and  golde,  and  riches,  are  the  good  crea- 
turesof  God,  permitted  yea  and  appointed  by  theprouidenceof  Godfor 
men  to  vfc .  Neither  is  it  any  where  forbidden  either  to  laugh,or  to  be  fatif- 
fied  with  meatc  ,or  to  ioyne  new  polTeflions  to  their  owne  old  pofTefllons  or 
of  their  aunceftcrs,  or  to  be  dclited  with  muficall  melody,  or  to  drinke  wine. 
This  is  true  in  dcedc.  But  when  they  haue  plenty  of  thingcs ,  to  wallowe  in 
delites,  to  glut  themfelucs ,  to  make  their  wit  and  mind  dronke  with  prefent 
pleafures  &  alway  to  gape  for  ncwjthefe  doings  are  moft  far  from  the  lawful 
v(e  of  the  giftes  of  God.  Therefore  let  them  take  away  immeafurable  defire. 
Jet  them  take  away  immeafurable  wafting ,  let  them  take  away  vanitie  and 
arrogance,that  they  may  with  a  pure  confcience  purely  vfe  the  gifts  of  God, 
When  the  minde  fhalbe  framed  to  this  fobrietic ,  they  fhall  haue  a  rule  of 
the  lawefull  vfe .  On  the  other  fide  let  this  moderation  be  wanting ,  cuen 
bafe  and  common  delicates  are  too  much.  For  this  is  truely  faydc ,  that  of- 
tentimes in  frjfe  and  courfc  cloth  dwellcth  a  purple  heart,and  fomctime  vn- 
dcrfilke  and  purple,  hethfimplehumilitie  :  Lcteuery  manin  his  degree  fb 
Phil,4,  liuc  either  poorely,  or  meanely,  or  plcntifullic,  that  they  all  remember  that 
they  are  fed  of  God  to  hue,  not  to  be  riotous:  &  let  them  thinke  ,  that  thisis 
the  law  of  chriftian  liberty ,  if  they  haue  learned  with  Paul  to  be  contented 
with  thofc  thinges  which  they  prefently  haue;  if  they  can  skil  both  to  be  hu- 
ble  and  to  cxcell:  if  they  be  taught  in  all  places  and  m  all  thinges  to  be  both 
full  and  hungry,  to  haue  plenty  and  to  fuffer  want. 

lo  Herein  alfb  may  men  do  erre,becaufc  as  though  their  libertie/hould 
not  he  founde  and  fafe  vnlcfle  i  t  had  men  witncfles  of  it,  they  doe  vndifcret- 
ly  and  vnwifely  vfc  it .  By  which  vnfeafonable  vfing  they  many  times  of- 
fende  the  weake  brethren .  You  may  fee  at  this  day  iome,which  thinke  that 
their  libertie  can  not  ftande ,  vnleflc  they  take  poflcflTion  of  it  by  eating  of 
flcftie  on  fryday .  I  blame  not  that  they  eate  :  but  this  falfc  opinion  muft 
be  driuen  out  of  their  mindes .  For  they  ought  to  thinke  that  by  chcir  liber- 
tie they  obtcinc  no  newe  thing  in  the  fight  of  men  but  before  GOD,  and 
that  it  ftandeth  as  well  in  abftcining  as  in  vfing  .  If  they  vndcritande  that 
it  maketh  no  matter  before  GOD,  whether  they  catc  flcfh  or  egges ,  whe- 
ther they  wearc  rcddc  or  blacke  garmentes,that  is  enough.  The  confcience 
is  nowe  free,  to  which  the  bcnefittc  of  fuch  libertie  was  due  .  Therefore  al- 
though they  doe  afterwarde  abfteinc  all  their  life  lonj;  from  flefli,  and  wcare 
alway  but  one  colour,  yet  they  arc  no  Icfle  free.  Yea  therefore  becaufe  they 
are  fi  cc,  they  doe  with  a  free  confcience  abllcinc .  But  they  do  moft  hurt- 
fully  otFcndc  becaufe  they  nothing  regard  the  wcakcnclVc  of  tlicir  brethren, 

whi  ch 


The  grace  of  (^hrifl,  Liks*      2?i 

which  v/c  ought  fo  to  beare  with,  that  wee  rartily  commit  nothing  with  of- 
fence ofthem.Butfometimcalfo  it  behoueth  that  our  hbertic  be  fetfoorth 
before  men.  And  this  I  graunt.But  there  is  a  meafuic  moft  heedefully  to  be 
keptjthat  we  caft  not  away  the  care  of  the  weake  of  whome  the  Lorde  hath 
fo  earneftly  giucn  vs  charge. 

Ill  will  in  this  place  therefore  fpeake  fomwhat  of  offences,  in  what  dif- 
ference they  are  robe  taken.which  are  to  be  auoided,  and  which  to  be  ne- 
glefted:  whereupon  wee  may  afterward  determine  what  place  there  is  for 
our  libertie  among  men.  1  like  wcl  that  common  diuifion,which  teacheth  y 
there  is  ofofFences  one  fort  giucn,another  takcn:for  afmuch  as  it  both  hath 
a  plainc  teftimonie  of  the  Scripture,  and  doth  not  vnfitly  exprefl'e  y  which 
it  meaneth.  If  thou  do  any  thing  by  vnfeafonable  lightncflcjor  wantonncs, 
or  rafhnefle,not  in  ordcr^or  in  tit  place,whcreby  the  ignorant  &  weake  are 
ofFendcdjthat  fame  may  be  called  an  offence  giuen  by  thee:becaufe  it  came 
topalfeby  thy  fault  that  fuch  offence  was  flirred  vp.  And  it  is  alway  called 
an  offence  giuen  in  5nything,the  fault  whereof  came  from  the  doer  of  the 
thing  it  felfe.  It  is  called  an  offence  taken,  when  a  thing  which  is  othcrwife 
not  euiUy  done  nor  out  of  time  is  by  euil  will  or  by  fome  wrongful!  malici' 
oufnefTe  of  mindedrawen  to  occafion  of  offence  .  For  in  this  cafe  was  not 
offence  giuen,  butthefe  wrongflall  confh-uers  doe  without  caufc  take  one. 
With  that  infl  kind  ofoffcnce  none  are  offended  bur  the  weake  :  but  wthis 
fecondkinde  lower  natures  &  Pharifaicall  fcornefuU  headcs  areoffendcd. 
Wherefore  we  fhal  call  the  onc,the  offence  of  the  weake :  the  other  of  the 
Pharifees:and  we  fhal  fo  tem.per  the  vfc  of  our  libertie,  that  it  ought  to  giue 
place  to  the  ignorance  of  the  weake  brethren,butin  no  wife  to  the  rigoroul^ 
ne(reofthePharifces.For,whatistobeyeldcdtoweakencfre,  Paul/heweth  -o  • 

in  very  many  place$.Beare(f2ithh£)the  weake  in  faith.  Againe.Letvsnot  andiV,^*  * 
hereafter  iudge  one  another:  but  this  rather  ,  let  there  not  be  layde  before 
our  brother  any  offence  or  occafion  of  falling:  and  many  othcrfayings  toy 
fame  en  tent,which  arc  more  fit  to  be  red  in  the  place  it  fclf,  than  to  be  here 
rehcarfed.The  fumme  is,  that  we  which  areflrong  fhouldebcare  with  the 
weakenes  of  our  brethren,  andnotplcafe  our  felues,  but  euery  oneof  vs 
plcafe  his  neighbour  vnto  good  for  edifying.In  another  place.  But  fee  that  i.Cor.J.^. 
your  libertie  be  notin  any  wife  an  offence  to  them  that  are  wer'kc.  Againe,  ^•Cor.io.i5 
Eate  ye  all  things  that  are  fold  in  the  fhambles,  asking  no  cjueltion  fcr  con- 
rcience:ofyourconfcience(Ifay)not  another  mans.  Finally  be  ye  (uch,that  """ 

yegiuenoofFence,neithertothcIewes,  nor  to  theGreekes,   nor  to  the  qj 
ChurchofGOD.  Alfo  in  another  place ,  Ye  are  called,  brethren,  intoh-       '^'*^* 
bertic:  oncly  giue  not  your  libertie  to  be  an  occafion  to  thcflcfh,  but  by 
charitie  ferue  ye  one  another.  Thus  it  is.  Our  libertie  is  not  giucn  towarde 
our  weake  neighbours,  v/hofeferuaunts  chariti'?  maketh  vs  in  allthinges: 
butrather,  that  hailing  peace  with  God  in  our  mindes  ,  wee  may  alfo  hue 
peaceably  among  men.As  for  the  offence  of  the  Pharifecs,  howe  m.uch  it  is 
to  be  rcgardcdjWe  lear  nc  by  the  wordes  of  the  Lorde,  whereby  he  bid  J.th 
them  to  be  let  alone,becaufe  they  are  blind,and  guides  of  the  bhnde.  The  Mat.15,14. 
difciples  had  warned  him,that  the  Pharifecs  were  offended  with  his  fay- 
ings:  he  anfwered  that  they  were  to  be  n'-g]eaed,andthe  cifending  of  them 

■     Oo  3  not 


Cdfjfi,      ^  Ofthmdnerhovfltonce'fHe 

not  to  be  cared  for. 

It  But  y et  ftijUjie matter  hangcth doutflill,  vnlcflTc  wee  Icnowe  who  arc 
to  be  taken  for  weak'e,and  who  for  Pharifecs :  wluch  difference  being  taken 
away,  I  fee  not  among  offences  whatvfeat  all  of  libertic  remaincth,  wluch 
might  neuer  be  vfed  without  great  daunger.  Butitfeetnethtoraee  yPauI 
hathtnoft  plainly  declared  both  by  dodrine  and  by  examples,  how  fai'  our 
libcrtieiseithertobetempred  or  to  be  defended  though  with  offences. 
Aa.i^.j.  When  he  tooke  Timothce  into  his  company,  hcecircumcifcdhimibuthee 
Coui^iQit,  could  not  be  brought  to  circumcife  Ti:us.  Here  were  diuerfe  doings,and  no 
a/,  *  change  ofpurpofe  or  of  minde;  namely  in  circumcifing  Timothec ,  whca 
he  was  tree  from  all  men  ,he  made  himfelfe  a  feruant  to  all  men:  and  he  was 
made  to  the  Iewes,as  a  le vve.that  he  might  winne  the  Icwes  :  to  them  tha« 
were  vndcr  the  lawe,asifhchmifclfc  were  vndcr  the  lawc  ,  that  hce  might 
winne  them  which  were  vnder  the  lawc:  all  things  to  all  men,that  he  might 
fiue  many,as  he  wiiteth  in  another  place.  Thus  wee  haue  a  right  moderar 
Cjl.3.4,  tionoflibertic.ifit  may  be  indifferently  rcftrained  with  fome  profit.  What 
he  had  refpeft  vnto,whsn  he  ftoiitly  refiifcd  to  cjrcumcife  Titus,  hee  him- 
felfe teftificth,writing  thus:  Bur  neither  wao  Titus,  which  was  with  mee,al- 
though  he  was  a  Grccian,compclled  to  be  circumcifed,  becaufe  of  the  falfc 
brethren  which  were  come  in  by  the  way, which  had  priuily  crept  in  to  cfpic 
our  libertic  which  we  haue  in  Clirift  lefuj ,  that  they  might  bring  vs  into 
bondage,to  whome  wee  gaue  not  place  by  fubieclion  fo  much  as  for  a  time, 
that  the  trueth  of  the  Gofpell  might  continue  with  you.There  is  alfo  a  time 
when  wee  mufl  of  ncccflitie  defend  our  libertie,if  the  fame  be  in  weake  con- 
fciences  endaungered  by  the  vniuft  exaftings  of  falfe  Apoflles.  We  muft  in 
euery  thing  ftudie  to  prefcrue  charitie,  and  haue  regarde  to  the  edifying  of 
our  neighbour. All  thjngs(faith  hc)are  lawfuU  for  mec,butnot  all  things  arc 
i.Co.xo,3  ].  expedient:  al  things  are  lawfull  for  me,but  not  al  things  do  not  edilie.  Let  no 
man  fecke  that  which  is  his  owne,but  y  which  is  anothcrs.  There  is  nothing 
now  plainer  by  this  rulc,than  that  we  mull  vfc  our  libcrticjif  it  may  turne  to 
the  edifying  of  our  neighbor:  but  if  it  be  not  fo  expedient  for  our  neighbor, 
then  we  muft  forbearc  it.  There  be  fome  which  counterfait  the  wifedom  of 
Paul  in  forbearing  oflibertie,  while  they  doe  nothing  L*ife  than  apply  the 
fame  to  the  dueties  of  charitie.  For  fo  that  they  may  prouide  for  their  owne 
cjuietncs,they  wifh  all  mention  oflibertie  to  be  buried,  whereas  it  is  no  lelTc 
bchouefuU  for  our  ncighbors,fomecirae  to  vfc  libertie  for  their  bcnefite  and 
cditicaticMijth.an  in  fit  place  to  reftraine  it  for  their  commoditie.Butit  is  the 
part  of  a  godly  man  to  thinkc,that  free  power  in  outward  things  is  tlierfore 
grauntcd  him,that  he  may  be  the  freer  to  all  dueties  of  charitie. 

13  ButwhatPoeuer  I  haue  fpokcn  of  auoiding  of  ofl'cnces,my  meaning 
is  that  it  be  referred  ro  meane  and  indifferent  things.  For.thofe  things  that 
are  neceffaiie  tobe  done,are  not  to  be  left  vndone  for  feare  of  any  offence. 
For  as  our  libertic  is  to  be  fubmitted  to  charitie,  fo  charitie  it  felfe  hkewifc 
ought  to  be  vnder  the  purencs  of  faith.  Verily  here  alfo  ought  to  be  had  re- 
garde  of  chariucjbut  fo  farre  as  to  the  altars,that  is,that  for  our  neighbours 
&ke  wc  otfendnot  God.    Their  intemperance  is  not  to  bee  ajiawcd,which 

do 


rhegracsof(ljrifl,  Likf,     TpJ 

do  nothing  but  with  troublcfbrac  turmoiling,incI  which  had  rather  raftily  to 
rendc  all  things,  than  Iciliircly  to  rip  them.  Neither  yet  arc  they  to  be  hark- 
ned  to,  which  when  they  be  leaders  of  men  into  a  thoufand  fortes  of  vngod- 
lincs,  yet  do  faine  that  they  muft  behaue  themfelues  fo  y  they  be  none  of- 
fence to  their  neighbouri.As  though  they  do  not  in  the  meane  edifie  the  c6- 
fcicnces  of  their  neighbours  to  cuill/pccially  whereas  they  fticke  faft  in  the 
fame  mire  without  any  hope  of  getting  out .  And  the  plcafant  men  forfooth, 
whether  their  neighbour  be  to  be  inftrudcd  with  doftrine  or  example  of  life, 
fay  that  he  muft  be  fed  with  milke,  whome  they  fil  with  moft  euill  and  poilb- 
nous  opinions.  Paul  reporteth  that  he  fed  the  Corinthians  with  drinking  of  *»Cor»J'*» 
milke :  but  if  Popi/h  MalTe  had  then  bcene  among  them ,  would  he  haue  fa^. 
crificed  to  giue  them  the  drinke  of  milk?No:For  milk  is  not  poi(bn,Thcrforc 
they  he  in  laying  that  they  feede  them  whom  vnder  a  Ihcwe  of  flattering  aU 
lurementes  they  cruelly  kil.  But,grantingy  fuch  difTcmbling  is  for  atima  to 
be  allowed,  how  long  yet  will  they  fcde  their  children  with  milke?  For  if  they 
neucr  growe  biggcr,y  they  may  at  the  leaft  be  able  to  beare  fome  light  meat, 
it  is  certain  that  they  were  ncuer  brought  vp  with  milke.  There  are  two  rea- 
fonsthatmoucmewhy  I  do  not  nowemore  {harpelycontendc  with  them: 
firft,  becaufe  their  folhes  are  fcarcely  worthy  to  be  confiited ,  fith  they  wor- 
thily feemc  filthy  in  the  fight  of  all  men  that  haue  their  found  wit:  fecondly, 
becaufe  I  haue  fufficicntly  done  it  in  pccuUar  bookes ,  I  will  not  nowe  doe  a 
thing  already  done.  Oncly  let  the  readers  remember  this,y  with  whatfbeuer 
ottenccs  fatan  &  the  worlde  go  about  to  turnc  vs  away  from  the  ordinances 
of  God,  or  to  ftay  vs  from  following  that  which  he  appointeth  ,yet  we  mufl 
neuertheleife  go  earneftly  foi-ward :  &  then  ,  thatwhatfoeuer  dangers  hang 
vpon  it,  yet  is  it  not  at  our  liberty  to  fwarue  one  haire  brcdth  from  the  com- 
maundementofthefame  God,  neither  is  itlawefuU  by  any  pretence  to  at- 
tempt any  thing  but  that  which  he  giueth  vs  leaue. 

14  Now  therefore  fith  faithfull  confciences  hauing  receiued  fuch  prero- 
gatiue  of  liberty  as  we  haue  aboue  fet  forth,haue  by  the  benefit  of  Chrift  ob- 
tcined  this  y  they  be  not  entangled  with  any  fnares  of  obferuations  in  thofc 
ihingcs  in  which  the  Lord  willed  that  they  /hould  be  at  liberty  :wc  conclude 
that  they  are  exempt  from  allpower  of  men .  For  it  is  vnmeete ,  that  either 
Chrift  (hould  lofc  the  thank  of  his  fo  great  liberality  jor  cofciences  their  pro- 
fit .  Neither  ought  we  to  thinkc  it  a  flight  matter,  which  we  fee  to  haue  coft 
Chrift  fo  deere:  namely  which  he  valued  not  with  gold  or  filuer,  but  with  his 
owne  bloud:  fo  that  Paul  fticketh  not  to  fay,  that  his  death  is  made  voyd,  if  i.Per.1,1 9, ' 
weyelde  our  foules  into  fubieftjon  to  men .  For  he  trauelleth  about  nothing  Ga.5,i«8(  /if 
elsincertaine  chapters  of  the  epifile  to  theGalathians,  but  to  fliewe  that 
Chriftisdarknedor  rather deftroyed to vs,vnlcfre our  confciencesftandc 
faft  in  their  liberty,  which  verily  they  haue  loft  if  they  may  at  the  wil  of  men 
be  fnared  with  the  bondes  oflawes  and  ordinances .  But  as  it  is  a  thing  moft 
worthy  to  be  knowen,  fb  it  nccdeth  a  longer  and  plainer  declaration .  For 
fo  foone  as  any  wordc  is  Ipoken  of  the  abrogating  of  the  ordinances  of  men, 
by  &  by  great  troubles  are  raifed  vp  partly  by  fcditious  mcn,partly  by  flaun- 
derers,  as  though  the  whole  obedience  of  men  were  at  once  taken  away  and 
iouerthirowen. 

O04  I J  There* 


Qtp,  1  p ,  Oft  h  e  ntdner  hoi»  to  rece'me 

(Xf     Tnerefore  thit  none  ofvs  may  ftumblc  at  this  ftone ,  firftletvscon- 
fidcr,  that  there  are  two  forts  of  gauernmenc  in  man:  the  one  fpirituall  wher- 
by  the  confcience  is  framed  to  godlincs  and  to  the  worfiiip  of  God:thc  other 
ciuill,  whereby  man  is  trained  to  the  duties  of  humanitic  and  cniiLcy  which 
are  to  be  kept  among  men .  They  are  commonly  by  not  vnHt  names  called 
the  SpirituaJl  and  Tcmporall  iutifdiftion,  whereby  i  s  fignified ,  that  the  firft 
of  thefe  two  formes  of  gouernment  perteincth  to  the  life  of  ihe  foule ,  and 
the  latter  is  occupied  in  the  thingcs  of  this  prefent  life :  not  oncly  in  feeding 
and  clothing , but  in  fetting  foorth  of  lawes  whereby  a  man  may  fpende  his 
life  among  menhohly,  hcneftly.and  foberly.For,  that  firft  kinde  hath  place 
in  the  inwarde  minde ,  tins  latter  kinde  ordereth  onely  the  oucwarde  beha- 
uiours,     The  one  we  may  call  the  Spiritual  kingdoine,  the  otiier,the  Ciuill 
kingdome .    But  thefe  two  ,  as  wee  haue  dcuidcd  them ,  muft  be  either  of 
them  alway  fcucrally  confidered  by  themfeluestand  when  the  one  is  in  con,, 
fidering ,  we  muft  withdrawe  and  turne  away  our  mindes  from  the  thinking 
vpon  the  other .  For  there  are  in  man  as  it  were  two  worlds ,  which  both  di- 
uerfe  kings  and  diuerfe  lawes  may  gouerne .    By  this  putting  of  difference 
fhallcome  to  palfcj  that  that  which  the  Gofpell  teachcth  of  the  fpirituall li- 
bertie,  we  ftiall  not  wrongfully  drawe  to  the  ciuill  order  ,  as  though  Chrifti- 
ans  were  according  to  the  outward  gouernment  lefl'e  fubied  to  the  lawes  of 
men,  becaufe  their  confciences  are  at  libertic  before  God:  as  though  they 
were  therefore  exempt  from  all  bondage  of  the  flcftiCjbecaufe  they  are  free 
according  to  the  fpirit.  Again^becaufc  euen  in  thofe  ordinances  which  feetn 
to pertaine  to  the Spirituall  kingdom,theic  may  be  fome  errour:  we  muft  aJ- 
fo  put  difference  betweenc  thcle,  which  are  to  be  taken  for  laweful  as  agree- 
able to  the  word  of  God,  &  on  the  other  fide  which  ought  not  to  haue  place 
among  the  godly.  Of  the  Ciuil  gouernment  there  fiialbe  clfe  where  place  to 
Ipeakc.  Alfo  of  the  Ecclefiaftical  lawes  I  omit  to  fpeake  at  this  time,  becaufc 
a  more  full  entreating  of  it  fhalbe  fitte  for  the  fourth  booke ,  where  wee  rtiall 
Ipcake  of  the  power  of  the  Church .  But  of  this  difcourfe,  let  this  be  the  con- 
clufion,  The  queftion  being(as  I  haue  fay  de  )of  it  felfe  not  very  darke  or  en- 
tangled, doth  for  this  caufe  accumper  many,  becaufc  they  do  not  futtlely  c- 
nough  put  difference  betwcene  the  outward  court  as  they  cal  it,  &  the  court 
of  confcience .  Moreoucr  this  encicafeth  the  difficulty,  that  Paul  teacheth 
Ro.ij*  8c.  J.  tliat  the  magiftrate  ought  to  be  obeyed,  not  only  for  feare  of  punifhmct,  but 
for  confcience.     Whereupon  foUoweth  that  confciences  are  alfo  bound  by 
the  ciuill  lawes.  If  it  were  fo,  all  fhould  come  to  nought  which  we  both  haue 
fpoken  and  fhall  fpeake  of  the  fpiritual  goucrnement .     For  the  loofing  of 
this  knot,  firftit  is  good  to  knowewhat  is  confcience  .    And  the  definition 
thereof  is  to  be  fetched  from  thederiuation  of  the  wordc.For,as  when  men 
dowith  minde  andvnderftandingconcciue  the  knowledge  of  thinges,thcy 
are  thereby  faid(  Scire)  to  knowe,  whereupon  alfo  is  denued  the  name  of 
Science:  Knowledge;fo  when  they  haue  a  feeling  of  the  iudgement  of  God, 
asa  witneffe  ioyncd  with  them,  which  doth  not  fuffcr  them  to  hide  their 
finnnes  but  that  they  be  drawcn  accufed  to  the  iudgement  feate  of  God,tha  t 
fame  feeling  is  called  Confcience  .       For  it  is  a  ccrtaine  mcanc  betwcene 
God  and  man ,  becaufe  it  fuffci  cth  not  man  to  fupprcfTc  in  himfclfe  y  which 

hce 


The  grace  of  Chrift,  tih.s*         i^o 

hcknowethbutpurfucthhimfofarre  till  it  bring  bim  to  giltincs.  This  >sj't  i^oq,^,^, 

which  Paul  meincth,  where  he  fay th  that  confcicncc  doth  together  witnes 

with  men,  when  their  thoughts  do  accufe  or  acquite  them  in  the  iudgcmenc 

of  God.  A  fimpleknowledgc  might  remaine  as  enclofcd  within  man.- Ther- 

forc  this  feeling  which  prefentcth  man  to  the  iudgcmcnt  of  God,is  as  it  were 

a  keeper  ioyned  to  man,  to  markc  and  efpie  al  his  fecrcts ,  that  nothing  may 

remaine  buried  in  darkeneife  .     Whereupon  alfo  commeththatoldePro- 

ucrbc,  Confcicncc  isa  thoufandewitnefll-s.  And  for  the  fame reafon  Peter  i.Pgf/j.ji, 

hath  fet  the  examination  of  a  good  confcience  for  quietnefle  of  minde,  when 

being  perfwadcd  of  the  grace  of  Chrift,we  do  withouc  fear  prefcnt  our  fcJues 

before  God.  And  the  author  of  the  Epiftle  to  the  Hcbrues,fetteth  to  haue  no  Hcb.i6«2. 

more  confcience  of  finnc ,  in  ftecde  of  to  be  dcliuered  or  acquired  that  linne 

may  no  more  accufe  vs. 

16  Therforc  as  works  haue  refpeft  to  men  ,fb  confcience  is  referred  to 
God,(b  that  a  good  confcience  is  nothing  els  but  the  inward  purencfle  of  the 
heart.  In  which  fenfe  Paul  writeth  that  charity  is  the  fulfilling  of  the  law  out  2  Tit  i  f 
of  a  pure  confcience  and  faith  not  faincd.  Afterward  alfo  in  the  fame  chapter 
he  fheweth  how  much  it  differcth  from  vnderftanding,faying  that  fome  had 
fufFred  fliipwrackc  from  the  faith ,  becaufc  they  had  forfaken  good  Confci- 
ence .  For  in  thefe  words  he  fignifieth  it  is  a  liuely  affedion  to  worftiip  God, 
and  a  fyncere  cndtuour  to  liue  holily  and  godlily .  Sometime  in  deedc  it  ex- 
tcndethalfotomcn,asinLuke  where  the  fame  Paul  protcfleththatheen-  Aft.J4.i^ 
deuorcd  himfelfe  to  walke  with  a  good  confcience  toward  God  and  men.Buc 
this  was  therefore  faide,  becaufs  the  fruitcs  of  good  confcience  do  flow  and 
come  eucn  to  men.  But  in  fpeaking  properly,  it  hath  refpeft  to  God  only,  as 
I  haue  already  fayd.  Hereby  it  commeth  to  pafle  that  thelawe  is  faid  to  bind 
the  confcience,  which  fimply  bindcth  a  man  without  refpeft  of  men,or  with- 
out hauing  any  confideration  of  them.  As  for  example  ;  God  commandeih 
not  onely  to  keepc  the  minde  chafte  and  pure  from  all  luft ,  but  alfo  forbid- 
deth  all  maner  of  filthineffe  of  wordes  and  outward  wantonnelfc  whatfocucr 
it  be.  To  the  keeping  of  this  lawe  my  confcience  is  fubied  although  there  li- 
uednotone  man  in  the  world .  So  he  thatbehaucth  himfelfe  intemperatly, 
not  onely  finneth  in  this  that  he  giueth  an  euill  example  to  the  brethren.but 
al(b  hath  his  confcience  bounde  with  giltinede  before  God .  In  thingcs  that 
are  of  themfclues  mcane,  there  is  an  other  confideration .  For  we  ought  to 
abfteine  from  them  if  they  breedc  any  offence,  but  the  confcience  ftillbcing 
free.  So  Paul  fpeaketh  of  flcfh  confecratc  to  Idols .  If  any  (  fay  th  he  )  moue 
any  doubt,  touch  it  not  for  confcience  fake ;  I  fay  for  confcience,  not  thine  *«Cor.io.28 
but  the  others.  A  faithfull  man  fliould  finne,  which  being  firft  warned  fhould 
neuerthelelfe  cate  fuch  flefli.  But  howfoeuer  in  rcfped  of  his  brother,it  is  ne- 
ccflary  for  him  to  abfleinc  as  it  is  prefcribed  of  God ,  yet  hcc  ccafeth  not  to 
keepe  ftill  the  liberty  of  confcience .  Thus  wc  fee  how  this  lawe  binding  the 
outward  workcjlcaueth  theconfcience  vnbounde. 

The  XX.  Chapter, 

OfVmer,  which  U  the  chiefe  exerap  cffattb,  aui  whereby  we 
d*ilj/  recefue  the  benej.ta  of  Gad. 

Oo  J  Of 


C4^.z9 .  Of  the  mAHcr  hotv  to  reeeme 

OF  thcfc  thingcs  that hauc  beenc  hitherto  fpokcn ,  we  plainely  percclue 
hcAV  needy  and  voyde  man  is  of  all  good  thingcs,  and  hcwc  he  wantcth 
all  hclpcs  of  faluation .    Wherefore  if  he  fecke  for  reliefes  whereby  he 
may  fjccour  his  ncedincfTc,  he  muft  goc  out  of  himfelfe  and  get  them  clfc 
whore .       This  is  aftcrwarde  declared  vnto  vs ,  that  the  Lorde  doth  of  his 
owiie  free  will  and  liberally  giue  himfelfe  to  vs  in  his  Chrift ,  in  whomehcc 
offcreth  vs  in  ftecde  of  our  nriifcric  al  felicicie,  in  fteedc  of  our  nccde  welthi- 
nefTcjinwhoinehe  openethtovs  theheauenly  trcafures:  that  our  whole 
•   faith Ihould bcholde  hisbclouedfon ,  that  vpon  him  our  whole  expeftacion 
Ihould  hang,  in  him  our  whole  hope  fliould  fticke  and  reft.  Thisvcnlyis 
the  fecret  and  hiddcnPhilofophy,which  can  not  be  wrung  out  with  Logi- 
call  argnmcnres  t  but  they  learnc  it  whofc  eyes  God  haih  opened  that  they 
may  fee  light  in  his  light .   But  fince  that  we  are  taught  by  faith  to  acknow- 
ledge that  whatfocucr  we  haue  ncede  of,  whatfocucr  wantcth  in  vSjthefamc 
is  m  God  and  in  oar  Lord  lelus  Chrift,  namely  in  whom  the  Lord  willed  the 
whole  fulnefl'e  of  his  largclTe  to  reft,  that  from  thence  we  {hould  all  drawe  as 
out  of  a  moft  plcntifull  fountaine :  nowe  it  rcmaineth  that  we  fceke  in  him, 
and  with  prayers  craue  of  him  that  which  we  haue  learned  to  be  in  him  .  O- 
therwifc  to  knowe  God  to  be  the  Lord  and  giuer  of  all  good  thinges ,  which 
allurcth  vs  to  pray  to  him.and  not  to  go  to  him  and  pray  to  him :  fliold  fo  no- 
thing profit  vs ,  that  it  ihould  be  all  one  as  if  a  man  ihould  neglcd  a  treafiire 
(hewed  him  buried  and  digged  in  the  ground.  Therforethe  Apoftle,to(hew 
that  true  faith  can  not  be  idle  fro  calling  vpon  God,  hath  fet  tliis  order :  that 
as  of  the  Gofpel  fpringeth  faith ,  fo  by  it  our  hcartcs  are  framed  to  call  vpon 
the  name  of  God.  And  this  is  the  fame  thing  which  he  had  a  litlc  before  faid, 
B.oin,8,i^.    that  the  Spirit  of  adoption ,  which  fealeth  in  our  hearts  the  witnefte  of  the 
Gofpell ,  raifeth  vp  our  fpirites  that  they  dare  ftiewefoorth  their  dcfircs  to 
God,  ftirre  vp  vnfpcakeable  gronings,and  cry  with  confidence  Ahba.Father, 
It  is  mectc  therefore  that  this  laft  point,  becaufc  it  was  before  but  oncly  (po- 
ken  of  by  the  way  and  as  it  wcrejightly  touchedjihould  now  be  more  large- 
ly entreated  of. 
i     This  therefore  we  get  by  the  benefit  ofprayer,that  we  attainc  to  thofc 
riches  which  are  lay  d  vp  for  vs  with  the  hcauenly  father.   For  there  is  a  ccr- 
taine  comunicatingofmcn  with  God,whereby  they  entringintoy  fanftua- 
ry  of  hcauen,do  inhis  owne  prefcnce  call  to  liim  touching  his  promifes:  that 
the  fame  thing  which  they  bcleeued  him  affirming  onely  in  worde  not  to  be 
vainc,  they  may  when  nccde  fo  requircth  finde  in  experience.  Therefore  we 
fee  that  there  is  nothing  fet  forth  to  vs  to  be  looked  for  at  the  hande  of  the 
Lorde,  which  we  are  not  alfo  commanded  to  craue  with  prayers ;  (b  true  it  is 
that  by  praier  are  digged  vp  the  treafurcs,  which  our  faidi  hath  looked  vpon 
being  fticwed  to  it  by  the  Gofpel  of  the  Lord .  Now  how  neceflary  and  how 
•many  wayes  profitable  this  exercife  of  praier  is,  it  can  by  no  wordesbe  fuffi- 
ciently  declared .  Vndoubtedly  it  is  not  without  caufc  y  the  hcauenly  fatlier 
teftifieth,  that  the  onely  fortrclfc  of  faluation  is  in  the  calling  vpon  his  name 
namely  whereby  wee  call  to  vsthc  prefcnce  both  of  his  prouidence,  by 
which  he  watchcth  to  take  care  of  our  matters :  and  of  his  power ,  by  which 
he  fuftcincth ''%  being  wcakc  and  in  a  raancr  fainting ;  and  of  his  goodncflc, 

by 


The^Aceof  Chrijf.  Lih,^,         2it 

by  which  he  rccciuech  vs  into  fauour  being  miferably  loadc  nwith  finncs:fi- 
nally  whereby  we  call  him  all  whole ,  to  giuc  himfelfe  prcfcnt  to  vs.  Hereby 
groweth  fingular  reft  and  quietneflc  to  our  confciences.  For  when  wee  hauc 
difclofed  to  the  Lorde  the  ncccflTuic  which  diftrclTed  vs,  wee  largely  reft 
though  it  were  but  in  this  oncly  that  none  of  our  cuils  is  hidden  from  him, 
whom  we  are  pcrfwadcd  both  to  be  moft  well  willix^g  toward  vs,and  moft  a- 
blc  to  prouide  wel  for  vs. 
5  But  (\\i\  fonie  man  ray)did  not  he  know  witlwut  any  to  pat  him  m  mio^ 
of  it,  both  in  what  part  vvc  be  d  jftrcflcd,and  what  is  expedient  for  vs.-fo  that 
it  may  fceme  after  a  certainc  manner  fupcrfluous,  that  hee  (houldc  b  z  trou- 
bled with  our  prayers,  as  though  hcc  winked  or  flcpc,vntill  he  were  awaked 
with  our  voice?  But  they  whichforeafonjmarke  not  to  what  endcth:  Lord 
hath  jnftruifted  them  that  be  his  to  pray:  for  he  ordeyned  it  not  fo  much  for 
his  owne  caufe  as  rather  for  ours. He  willech  indeedc,  as  right  it  is,  that  his 
due  be  rcndrcd  to  him,when  thcyacknowledge  to  come  from  him  whatfoe- 
uermenrcquireor  doe  pcrceiuc  to  make  for  their  profite,  and  doe  teftific 
the  fame  with  wiftiingcs  .     But  the  profite  alfo  of  this  facrificc  wherewith 
hce  is  worfhipped ,  commeth  to  vs .     Therefore  howe muft  more  boldly 
the  holy  fathers  glorioufly  talked  both  to  themfelues  and  other  of  the  bene- 
fitesiof  G  O  D,  fo  much  the  more  fliarpely  they  were  pricked  forwardc 
to  pray.     The  onely  example  of  Eliasfhall  bee  enough  for  vs,  which  be- 
ing lure  of  the  counfcUofGod,  after  thathc  notrafhly  had  promifcd  raine 
to  Achab,yet  bufily  prayethbctweenc  his  knees,  and  fendeth  his  feruaunt 
fcucn  times  to  cfpie  it;  not  for  that  he  did  difcredit  the  oracle  of  God ,  but  '•^*''**^»4* 
becaufe  he  knew  y  it  was  his  dutie,  leaft  his  faith  fhould  waxc  drowfie  &  flug- 
^ifhjto  lay  vp  his  deiires  with  God .  Wherefore  although  while  we  lie  fenf- 
efle  and  fodul  that  wepcrceiuc  notour  owne  mileries,  he  waketh  &  wat- 
cheth  for  vs,  and  fometime  alfo  helpeth  vs  vndefired,yct  it  much  bchoueth 
vs,  that  he  be  continually  called  vpon  of  vs,  that  oui-  heart  may  be  enfla^hed 
with  earneft  and  feruent  dcfire  to  feckc,loue,  and  worftip  him, while  wd  ac- 
cuftome  our  felues  in  euerie  neceflltie  to  flee  to  him  as  to  our  fhoot  anchare. 
Againe,y  no  defire  and  no  wiftic  at  all  may  enter  into  our  minde,wherof  wc 
/houkl  be  afhmrcd  to  make  him  vvitncircjwhile  we  learne  to  prcfcnt  our  wi- 
fhcSjy  ca  and  to  poure  out  our  whole  heart  before  his  eyes .  Then  y  we  may 
be  tramed  no  rcceiue  all  his  benefits  with  true  thankfulnes  of  mind,  yea  and 
withoutwardthankcfsiuing.ofwhichwearcputinmindby  our  prayer  that 
they  come  to  vs  from  his  hand.Morcouer,y  when  we  haue  obteined  y  which 
we  deiiredjbeing  perfuadcdy  he  hath  anfwercd  to  our  prayers,  wee  may  be 
thereby  the  more  ferucntly  caried  to  thinkc  vpon  his  kindnefle,  and  there- 
withal! embrace  with  greater  pleafure  thofc  thinges  which  we  acknov/lcdge 
to  h.-iue  ben  obteined  by  praierXaft  of  all,thai  very  vfe  and  experience  may 
according  to  the  mcafure  of  our  weakncs  aflure  our  minds  of  his  prouidcncc 
when  we  vndcrftaod  y  he  not  onely  promifeth  that  he  will  neuer  failc  vs,  & 
that  he  doth  of  his  owne  accordc  open  vs  the  entrie  to  call  to  him  in  the  ve- 
ric  point  ofnecclTitie,  but  alfo  hath  his  hande  alway  ftretchcd  out  to  helpc 
them  y  be  his, and  y  he  dctli  not  feed  them  with  words,but  defcndeth  them 
with preicnchelpij. For tlicfe  caufcs,  the  moft  kinds  Father,  alchough 

liee 


I 


Cap.2o .  Of  the  maner  hovf  to  rece'ttte 

he  ncuer  fleepcth  or  is  {luggillje,  yet  oftentimes  makcth  a  ftiewe  as  though 
hccflcpt  and  were  {lug5i{h:,tbatfohcc  may  excrcife  vs ,  which  are  other- 
\s'i'z  flouthfull  and  fluggifh  to  come  to  him  ,  to  askc  of  hira,  to  requite  him 
to  our  owne  great  bcnefite.Thercforc  they  doc  too  foojfhly,which  to  cal  a- 
way  the  mindes  of  men  from  pi  ayer,  babble  that  the  prouidence  of  GOD^ 
vvlvch  makethfortK^afekecpingofall  thinges.is  in  vaine  wearied  with 

Pfal.ii<  ,8.oi;;ca1''"6»^PP'^n  him:  Whereas  the  Lordc  contiariwifc  not  in  vaine  te- 
itiheth  that  hce  is  nie  to  all  them  that  call  vppon  his  name  in  the  truth. And 
of  none  other  forte  is  that  which  other  doe  triflmgly  fay,  that  it  is  fupcrflu- 
ous  to  askc  thofe  thin?;es  which  the  Lorde  is  of  his  owne  wil  rcadie  to  giue: 
whcreaseucnthc  vcrie fame  thingcs  which  flowe  toys  from  his  owne  free 
hbcraliricjheewillhauevs  acknowledge  to  beegrauntcd  to  our  prayers. 
Which  thing  that  notable  fcntence  ofthePf  Imedoethteftific  ,  wherewith 

Pfal«j4.iff.  niany  li'.ce  fliyinges  doe  accordc.  The  eyes  of  the  Lorde  are  vpon  the  righ- 
teous, and  his  cares  vnto  their  prayers  .  Which  faying  fo  fettcth  out  y  pro- 
uid-nceof  Godbentofhisowneaccordeto  prouide  for  thefafctic  of  the 
godly,  that  yet  he  omittcth  not  the  excrcife  of  faith ,  whereby  flouthflilnes 
is  wipvd  from  the  mindes  oFmen.  The  eyes  of  God  therefore  doc  walke,  y 
hec  may  fuccour  the  ncceiTitie  of  the  blinde :  but  hce  will  againc  on  our  be- 
halfes  hearc  our  groningcs ,  that  he  ma/  the  better  proue  his  loue  toward 

Pfil  f»i  8.  vs.Andfobotharettue.thatthe  watchman  of Ifraelflecpeth  not,nor  flum- 
brech,  and  yet  that  he  fittethftill  as  hauing  forgotten  vs  when  hec  fecth  vs 
dull  and  dummc. 

4  Nowe,  to  frame  prayer  rightly  and  well ,  let  this  be  the  firft  rule,  that 
we  be  no  ocherwife  framed  in  minde  and  heart,  than  becoramcth  them  that 
enter  in  :o  talkc  with  God.  Which  verily  wee  fhall  attainc  as  touching  the 
minde,  of  rlie  fame  being  free  from  flcftily  cares  and  thoughtes  wherewith 
II  may  be  called  away  or  withdrawcn  from  the  right  and  pure  beholding  of 
G  :>d,  do:;  noconely  bende  it  felfc  wholy  to  prayer,buc  alfo  fo  much  as  is  pol- 
fible  be  lifted  vp  and  caned  aboue  it  felfc.  Neither  doc  I  here  require  a  mind 
fb  at  libertic,  that  it  be  pricked  and  nipped  with  no  care,  whereas  contrari- 
wife  the  feruentnefle  of  prayer  muft  by  fuch  carefulncflebe  kindled  in  vs(as 
we  fee  that  the  holy  feruants  oFGod  doe  fomctime  declare  great  torments, 
much  more  carcfulneflcs,  when  they  fay  they  vtter  to  the  Lord  a  bewailing 
voice  out  of  th:  de-pe  depth,  and  out  of  the  middcft  of  the  lav/cs  of  death) 
But  I  fiy  that  all  ftrange  and  f  ^rainc  cares  muft  be  driuen  away  ,  wherewith 
the  minde  it  felfc  wandring  hither  and  thither  is  caried  about,  and  being 
drav/en  o-j.t  of  heauenis  prelleddownc  totheearth.I-meaneby  this  that 
it  mule  be  lifted  vp  aboue  itfclfe,thatit  may  notbring  into  thcfightofGod 
any  ol  thofe  things  which  our  bhnde  and  fockfh  reafon  is  wont  to  imagine, 
norin.iyhoIditlcJfcboundewuhtnthc  compafl'cofhcr  owne  vanitie,  buc 
rife  vp  to  purcnes  worthy  for  God. 

y  Boththefethinges  arc  (pecially  worthie  to  be  noted,  that  whofouer 
prepareth  himfclfc  to  pray.fhould  thcrtoapplie  al  his  fenfes  and  endcuours, 
and  not  (as  men  urewont)  bediuerfly  drawenwith  wandering  thoughtc?: 
becaufc  there  is  nothing  more  contraric  to  the  reucrencc  of  God,than  liich 
lightatifc  which  is  a  witr.cflc  of  too  wanton  liccntioufnefl'c  and  loofe  from 


The  grace  of  Chrifl,  Lih.s,    2S2 

all  feare .  In  which  thing  wee  miift  fo  much  more  earneftly  labour  as  we  find 
it  more  hard,  for  no  man  can  be  bcntfo  to  pray ,  but  that  he  fhal  fcele  many 
bythoughtes  to  creepcvpon  him,  either  to  breake  of,orbyfome  bowing  & 
fwaruing  to  hinder  the  courfe  of  his  prayer.  But  here  let  vs  call  to  niind,how 
great  an  vnworthinefle  it  is,whcn  God  rccciueth  vs  vnto  familiar  talke  with 
him.toabufehisfo  great  gentlenefl'e ,  with  mingling  holy  andprophane 
thinges  together,  when  the  reuerence  of  him  holdeth  not  ourmmdesfafte 
bound  vnto  him:but  as  if  we  talked  with  fome  meane  man,we  do  in  y  middeft 
of  our  prayer,foi  faking  him,leape  hither  and  thither.  Let  vs  therefore  know 
that  none  doc  rightly  and  well  prepare  thcmfclues  to  prayer,  but  they  who 
the  maieftieofGodpearceth,  that  they  come  to  it  vncumbred  of  earthly 
cares  and  afFeftions.  And  that  is  meant  by  the  ceremonie  of  lifting  vp  of 
handes,  that  men  fhoulde  remember  that  they  bee  fane  diftant  from  God, 
vnleire  they  lift  vp  their  fenfes  on  hie  As  alfo  it  is  faide  in  the  Pfalm.To  thee  _  - ,         , 
hauc  1  lifted  vp  my  foulc  .  Arwi  the  Scripture  oftentimes  vfcth  this  manner  of    ^  '^^  "^ '' 
fpeech,  to  lift  vp  prayer:  that  they  which  dcfire  to  be  heard  of  God,  (houlde 
not  fit  ftill  in  their  drcgges.Lct  this  be  the  fumme  :  that  howemuch  more 
hbcrally  God  dealeth  with  vs  ,  gently  alluring  vs  to  vnloodc  our  cares  into 
his  bofome.fo  much  leflc  cxcufable  are  we  vnlefle  his  fo  excellent  and  inco- 
parablebenefitc  doc  with  vs  ouerwey  all  other  thinges  and  drawe  vs  vnto  it 
fclfe,thatwe  may  earneftly  applic  our  endeuours  and  fenfes  to  pray:which 
can  not  be  done  vnlefle  our  minde  by  ftronglywraftling  with  the  hinderan- 
ces  doe  rife  vp  aboue  them.  An  other  point  we  haue  fet  foorth,  that  we  aske 
no  more  than  God  giueth  leaue.  For  though  he  biddeth  vs  to  poure  out  our 
heartes,yethc  doth  indifferently  giue  loofc  reines  to  foolifh  and  firoward  af- 
fe(flions:and  when  he  prcmifeth  that  he  wjII  doe  according  to  the  will  of  the 
godly,  he  proceedeth  not  to  fo  tender  bearing  with  them  that  he  fubmitteth 
himfelfetotheirwill.  Butinboththefcpointesmen  doe  commonly  much    .. 
ofFende.  For  not  onely  the  moft  part  of  men  prefume  without  fhame,  with-     ^  *  *'^' 
out  reuerence,  to  fpcake  to  God  for  their  foUies,  and  fliamclefly  to  prefent 
to  his  throne  whatfoeuer  liked  them  in  their  dreame  :  but  alfo  fo  great  foo- 
lifhnefle  or  fcnfelcfle  dulnefle  poifeflcch  thcm,that  they  dare  thrufl into  the 
hearing  of  God,  euen  al  their  moft  filthie  defires,  whereof  they  would  great- 
ly be  afhamed  to  make  mcnpriuie.  Some  prophane  men  haue  laughed  to 
fcornc,ycaand  detefted  this  boldneire,yet  the  vice  it  fclfe  hath  alway  reig- 
ned. Andhereby  it  came  to  pafTe  that  ambitious  men  haue  chofenlupitcr  to 
bee  their  Patrone:  couetous  mcn,Mercurie:  the  defirous  of  learning,  Apollo 
and  Minerua :  warricr  s,Mars:  and  Lecherous  foolke,  Venjjs.  Like  as  at  tliis 
day  (as  I  hauc  euen  nowe  touched  )  men  do  in  prayers  graunt  more  licence 
to  their  vnlawflill  defires ,  than  when  they  fportingly  talke  with  their  Egals. 
ButGodfutFerethnothis  gentlenefl'e  to  be  fo  mocked :  but  claiming  to  him- 
felfehis  right,  maketh  our  prayers  fubieft  to  his  authoricie,aiid  rclfrjineth 
them  with  abridle ,  Therefore  we  muft  keepe  faft  this  faying  of  lohn.This  i.Toh,  5.1 4, 
is  our  affiance,  that  if  we  aske  any  thing  according  to  his  will,  hce  heareth 
vs.Butforafmuch  as  our  abilities  are  farre  from  being  fuflficient  to  per- 
formefo  great  perfeftion,  wee  muft:  fcekea  remedie  to  helpevs.   As  wee 
ought  to  bcnde  the  fight  of  our  minde  to  God,io  the  affedionof  the  heart 

ought 


C^p.  2  0,  Of  the  mmner  hefs>  to  receitie 

ought  alio  to  folio  we  to  the  fame  endc .    But  botli  doe  ftay  farre  beneath  it, 
yea  rather  doe  faint  and  faile  or  be  caned  a  contrane  way.  Thci  efore  God 
to  fiiccour  this  wcakencflc,  in  our  prayers  giucth  the  ipirite  to  be  or.r  Schole- 
Ron>,8.i5.    mafter,  to  inftrud  vs  what  is  right ,  and  to  eoucrnc  our  alfections.     Fcr,bc- 
caufe  we  knowe  not  what  wee  ought  to  pray  as  wee  ought ,  tlic  fpir.te  com- 
mcth  to  our  fuccour,and  maktth  intcrc.flion  for  vs  with  vnfpeakeaL  Jc  gio- 
ningcs,  nor  that  icindccdc  either  prayctli  or groneth  but  ftincth  vpmvs 
affiance,  dcfires,and  fighingcs,  which  the  ftrcngtli  of  nature  were  not  able  to 
concciue.  i\nd  not  without  caufc  Paul  callcth  them  vnfpeaktable  gronings 
which  fo  die  faitlifull  fcnde  foorthby  the  guiding  of  the  fpirite  ,  becaufe 
they  which  are  truelyexercifedin  prayers,  arc  not  ignorant  tliat  they  bee 
lo  hqjden  in  perplexitic  with  blindc  cares,  that  they  fcarcely  findc  what  is 
profitable  for  them  to  fpeake:  yea  while  they  goe  about  to  vttcrftjtnmering 
wordes  they  fticke  faftincumbred.Wherevpon  it  foUowcth,  that  the  gift  of 
praying  rightly  is  a  lingular  gifte.     Thefc  thingcs  are  not  fpokcn  to  this 
purpole,  thatwefauouringourowneflouthftdnefle  fliouldc  giuc  oner  the 
charge  of  praying  tothe  Spirit  of  GOD  ,andheduil  in  that  carclefncrte, 
to  which  wee  arc  too  much  inclined  (as  there  arc  heardc  the  wicked  fay- 
ingcsoffomcjthat  wee  muft  lie  negligently  gaping  to  wake  vntillhee  prc- 
uent  our  niindcs  occupied  elfe  where  )  but  rather  that  we  loathing  our  owne 
(louthfulneire  and  fluggifhneUe,  fhouldc  craue  fuch  hclpe  of  the  Spirjt.Nci- 
-,  ther  doeth  Paul,  when  heebiddeth  vs  to  pray  in  Spiritc  ,  therefore  ceafe  to 

jjf^  *  cxhortc  vs  to  wakcfvilnclfe:  meaning  that  the  inftinfte  of  the  Spiritc  fovlcth 
his  force  to  frame  our  prayers,  that  it  nothing  hindcyeth  or  (lacketh  our 
owneendcuour:becaufe  God  willin  this  behalfe  prooue  howc. efFcdually 
faith  moueth  our  hearts. 

6  Let  alfo  an  other  lawebee,  that  in  praying  wee  alway  fcele  cur  ownc 
want ,  and  that  earncftly  thinking  howe  wee  ftaude  in  need  of  thofe  things 
that  wee  aske,  wee  ioyne  with  our  prayer  an  earneft  yea  fcruent  afFcdion 
toobteine.  For,  many  doe  (lightly  for  manners  fake  recite  prayers  after 
a  prefcribed  forme,  as  though  they  rendered  a  certaine  taskctoGod:and  al- 
though they  confcfle  that  this  is  a  neccflarie  rcmedie  for  their  cuils,  b,e- 
caufe  K  is  to  their  dtftrudion  to  be  without  the  hclpe  of  God  which  they 
craue  ;  yet  it  appcareth  that  they  doe  this  ductie  for  cuftomc ,  forafmuch  as 
in  the  meane  time  their  mindes  are  cold ,  and  doe  not  wey  what  they  aske. 
The  gcnerall  and  contufefcchngindecde  of  their  ncccflitie  Icadeth  them 
hereunto :  but  it  doeth  not  ftirre  them  a  sit  were  in  a  prcfcnt  cafe  to  aske  re- 
Icefcoftheir  needc.  Nowe  what  ihinke  wee  to  bee  more  hatcfullor  more 
dctcftableto  God  than  this  faymng,  when  a  man  asVcth  forgiuencirc  of 
linnes,m  the  meane  time  eyther  thinking  that  hceis  not  a  {inner,  or  not 
thinking  vppon  this  that  hecisa  finncr,  eucn  wherewith  Godhimfclfe  is 
^  plainely  mocked  r  But  of  fuch  pcruerfncfle  (  as  I  haue  faide  )  mankinde  is 

tull,  tliat  for  manners  fake  they  many  times  aske  many  things  of  God,which 
theycertainly  iudgc  that  without  his  hbcrahtie  to  come  to  the  from  fome  o- 
thcr  where,  or  that  they  haue  them  already  rcmaj  nmg  with  thcni.Thc  fault 
of  fome  other  fcemcth  to  bee  lighter  and  yet  not  tolerable,  that  they  which 
haue  one  Jy  conceiued  this  principle  that  wee  muft  facnficc  to  G  O  D  with 

prayers 


Thegr4ceofChrifi,  Z/B.^.     2Ss 

prayers ,  doe  mumble  vp  prayers  without  any  mufing  of  minde  vpon  them. 
But  the  godly  muft  principally  take  hecdc,  that  they  ncuer  come  into  the 
fight  of  God  to  aske  any  thing ,  butbccaufe  they  do  both  boyle  with  earneft 
aiFedion  of  heartc ,  aad  doe  therewithall  defire  to  obtaine  it  of  him .  Yea 
dnd  alfo  though  m  thofc  thinges  which  wee  aske  onely  to  the  gloric  of  God, 
wee  feeme  not  at  the  firftfighttoprouideforourowne  neceflfitie ,  yet  the 
tame  ought  to  be  asked  with  no  Iclfe  ferucntnes  and  vehcmentnes  of  defire. 
As ,  when  we  pray  that  his  name  be  hallowed ,  we  miift  (  as  I  may  fo  fpeake) 
fcruently  hunger  and  thirft  for  that  hallowing. 

7     If  any  man  obicft,  that  we  are  not  alway  driuen  with  like  neceflitic  to 
pray,  I  graunt  the  fame  indeede  :  and  this  difference  is  profitably  taught  vs 
oflames.-Isanyman  heauie  amongyou  ?  Let  him  pray  .Who  fo  is  merie, 
let  him  fing.  Therefore  euen  common  feeling  tcacheth  vs,  that  becaufe  we  ^^^'  5'>5» 
are  too  flouthful,  therefore, as  the  matter  recjuireth  we  are  the  more  (harp- 
ly  pricked  forwarde  of  God  to  pray  earncftjy.  And  this  Dauid  calleth  the  he 
time,  becaufe  (  as  he  teacheth  in  many  other  places)how  much  more  hard- 
ly troubles,di(commodities,feares  &  other  kinds  of  tentations  dopreffe  vs,  Pfal.ja.^. 
k)  much  freeer  acceffe  is  open  for  vs,as  though  God  d  id  cal  vs  vmo  him  JBut 
yetno  lell'e  true  is  that  fayingof  Paul,  that  we  muft  at  all  timesrbecaufe  how-  Ephe.«J.i  J, 
Ibeucr  thinges  profpeioufly  flowc  according  to  our  hi  artes  defire,and  mat- 
ter of  mirth  doeth  compafte  vs  on  euery  fide,  yet  there  is  no  minute  of  time 
wherein  our  neede  doth  not  exhort  vs  to  pray.  If  a  man  hauc  abundaunce 
of  wine  and  wheateryctfith  hec  cannot  enioye  one^morfell  of  brcade  but  by 
the  continuall  grace  of  God,  whole  cellersorbarnes  full /hall  bee  no  let 
why  he  fliouldc  not  craue  dayly  breadc.  Nowc  if  wee  call  to  minde  how  ma- 
ny dangers  doeucrie  moment  hand  oucr  vs,y  verie  fearc  icfelfe  wil  teach  vi 
that  we  haue  no  time  free  fro  prayer.But  this  we  may  better  perceiue  in  fpi- 
riniall  thinges. For,when  {hall  ib  many  finneSjwhcrcof we  knowc  our  felues 
giulticjfuffer  vs  to  fit  ftill  without  care  and  not  in  humble  wife  craue  paidon 
both  of  the  faultand  the  paine-  When  do  tentations  graunt  vs  truce,  fo  that 
we  necdenottohaltvntohelpc""  Morcouer  the  defire  of  diekingdome  and 
glorieof  Godoughtfotopluckevstoitfelfe,not  by  fittcsbut  continually, 
that  it  Hioulde  alway  be  fit  time  for  vs.  Therefore  not  without  caufc  we  are 
fooftecommaundcd  to  pray  continually.  I  doe  not  yet  fpeake  of  perleue- 
ifance  in  prayer.whcrof metion  fhalbc  made  hereaftcr:but  wheny  Icripture 
warneth  vs  that  we  ought  to  pray  continuallyjit  accufeih  our  flouthfulneffe, 
becaufe  we  doe  not  perceiue  how  neceflarie  this  care  and  diligence  is  for  vs. 
By  this  rule  all  hypocrifie  and  craftinefTe  of  lying  to  God,  is  debarred ,  yea 
driuen  farre  away  from  prayer .  God  promifeth  that  he  will  bee  neere  to  all 
them  that  call  vpon  him  in  truech,  and  hepronounceth  that  they  (hall  findc 
him  which  fecke  him  with  their  whole  heart.     But  they  afpire  not  ihithcr 
which  plcafc  thcmfclues  in  their  owne  fikhinelfe .  Therefore  a  right  prayer 
requircth  repentance.  Whereupon  this  is  commonly  faid  in  the  Scriptures, 
that  God  heareth  not  wicked  doers,and  that  their  prayers  arc  accurfcd,like 
as  their  facrifices  alfo  be:  becaufe  it  is  rightfiill  that  they  findc  the  eares  of 
GOD  fliucte,  which  doc  locke  vp  their  ownc  hcartcs,   and  that  they 
fliouldenotfindeGodeaficto  bowe,whichdoe  with  dieir  owne  hardneflc 

pro- 


^^P'  2  0,  Of  the  matter  haw  to  receine 

Era,!  J. ry,    prouoke  his  ftiffcnefle.InEfay  hec  threateneth  after  this  manner.When  ye 

Ihall  mukiplic  your  prayers,  I  will  not  hearc  y  ou:  for  your  handcs  are  full  of 

lere.i  1.7,    blood.Agam  in  Icremie.-I  haue  cricd,& they  haue  refufed  to  heare:they  (hal 

*"   "•        likcwife  crie,  and  Iwillnothcarc:bccaulehetal:ethit  foraniofthic  dirtio- 

Pj.  nour  ,  that  wicked  men  Hiould  boaft  of  his  couenauntjwhich  doc  in  al  their 

*'  ^'^'     life  defile  bis  holy  name,  wherefore  in  Efay  hce  complaineth,  that  wbca 

the  Icwes  come  nccre  to  him  with  their  lippcs,  their  hearte  is  far  from  him. 

Hce  fpeaketh  not  this  of  onely  prayers,  but  affirmeth  that  hce  abhorrcth 

fainingin  all  the  partes  of  worfhippinghim.To  which  purpoft  niaketh  that 

l4m.4.j.       layingof  lames.  Yceaskc, and receiue  not:  becaufe  yec  aske ill, that  yec 

maylpcndeitvponyourpleafurcs.  Itis  true  indeede(  as  wee  fhallagainc 

ihewc  a  Inle  hereafter)  that  the  prayers  of  the  godly  which  they  powrc  out, 

-.  doe  not  reft  vpon  their  owne  worthinelfc:  yet  is  not  that  admonition  of  loha 

ftiperfluous, ifwe  aske  any  thmg,  wee  fhall  rcceiue  it  of  him,  becaufe  wee 

keepe  his  commandcmentcs:  forafmuch  as  an  eucll  confcicnce  ihutteth  the 

gateagainftvs.  Wherevponfolloweih  that  none  doc  rightly  pray, nor  are 

heard,  but  the  pure  worftiipper s  of  God.      Therefore  wholceuer  preparcth 

himfelfe  to  prav,lct  him  be  loihfull  to  himfelfe  in  his  owne  euUs.and  (which 

cannot  be  done  without  repentance)  let  him  put  on  the  perfon  and  mind  of 

a^beggcr. 

8     Hereunto  let  the  third  loJc  be  ioyned,  that  whofoeucr  prefcnteth  him 
fclfe  before  God  to  pray  ,  fhoulde  forfakc  all  thinking  of  his  owne  gloric,puc 
ofFall  opinion  of  worthinefle  ,  and  finally  giue  ouer  all  trult  of  himfelfe,  gi- 
uing  in  the  abacing  of  himfelfe  the  glorie  wholy  to  God:  lecil  if  wee  take  a- 
ny  thing  be  it  neuer  fo  little  to  our  fclues,  we  doe  with  our  owne  fwelimg  fall 
away  from  his  face.  Of  this  fubmiflion  which  throwcth  downc  al  height,we 
haue  often  examples  in  the  feruauntes  of  God  :  among  whomeihe  holier 
that  euerie  one  is,  fo  much  the  more  hce  is  throwne  downe  when  he  corn- 
Dan  j.  it.    meth  into  the  fight  of  the  Lorde.  So  Daniel,  whom  the  Lord  himfelfe  com- 
mended with  fo  great  a  title  of  praife,faid:We  powre  not  out  our  prayers  be- 
fore thee  in  our  nghteoufncflcijbut  in  thy  great  mercies.Here  vs  Lord,  L  ord 
be  merciflil  to  vs:Hearc  vs,and  doihcfe  things  that  we  aske.  For  thine  own 
fakc-becaufe  thy  name  is  called  vpon  ouer  the  peopleS:  ouer  thy  holy  place. 
Neither  doeth  hee  by  n  crooked figure(ds  men fomtimc  fpeakc)mingle him 
felfe  with  the  multitude  as  one  of  the  people,but  rather  fcucrally  confcfleth 
his  owne  guilcmclfc  andhumbly  fleeth  tothc  fanAuarie  of  foigiuenes.as 
he  cxprefly  faith:When  I  confefledmy  finnes  and  the  fins  of  my  people.  And 
this  humblenes  Dauid  aifo  fcttcth  out  with  his  own  example,  when  he  laith, 
Pral.i  4 } .  1 ,  Enter  not  into  iudgement  with  thy  fcruaunt,  becaufe  in  thy  fight  cucrie  one 
^^74.5»      thatliueth  fliallnotbciulhficd.Infuch  manner  Efay  prayeth:Loe,thou  art 
angric  becsulc  we  haue  finned,thc  worldc  is  founded  in  thy  wr.yes,  therforc 
we  fhalbe  faued:  And  wc  haue  ben  all  filled  with  vnclcanncile,&  al  our  righ- 
teoufnes  as  a  defiled  cloth:  and  we  haue  all  withered  away  as  a  lcafe,&  our 
iniquities  doe  fcatter  vs  broad  as  the  windc:and  thcreis  none  that  callcth  v- 
pon  thy  namcjthat  raifcth  vp  himfelfe  to  take  holde  of  thee   :  becaufe  thou 
naff  hid  thy  face  ftom  vs,and  haft  made  vs  to  pine  away  in  the  hand  of  our 
wickedncs.  Now  therefore  O  Lord,thou  art  our  fachcr,wc  are  clay,  thou  arc 

our 


our  fa{hioner,&  we  are  the  worke  of  thy  hand.  Be  not  angric  O  Lordc,nci- 
ther  remember  wickednes  for  euer.BehoId^ook  vpon  vs,wc  arc  al  thy  peo- 
ple.LOjhow  they  ftand  vponno  affiance  at  al,but  vpon  this  onIy,y  thinking 
vpon  this  y  they  be  Gods, they  difpairc  not  y  he  wil  haue  care  of  thera.Likc- 
wifc  Icrcmie;lf  our  iniquities  anfwcr  againft  vs,  do  thou  for  thy  names  fake.  Itt,i4.j, 
For  it  is  both  moft  truely  &  mod  holy  written,of  whomfocucr  it  be ,  which 
being  written  by  an  vnknowen  author  is  fathered  vpon  the  Prophet  Baruc: 
A  fouie  heauic  &  defolate  for  the  greatncs  of  euil,crooked,  &  weakc,  ahun- 
grie  foule,&  fainting  eyes  giue  glory  to  thee  O  Lord.  Not  according  to  the 
rightcoufneffes  of  our  fathers  do  vvc  poure  out  prayers  in  thy  fight ,  &  askc 
mercle  before  thy  face  O  Lord  our  Godibut  becaufe  thou  art  mercifuLhauc 
mercie  vpon  vs.becaufe  we  haue  finned  before  thee. 

9  Finally  the  beginning  &  alfo  the  preparing  of  pray  ing  rightly,is  cra- 
ning of  pardonjwith  an  humble  &  plainc  confcfTion  of  fault.  For  neither  is 
it  to  be  hoped,that  euen  the  holicft  man  may  obtaine  any  thing  of  G  O  D, 
vntil  he  be  freely  rccocilcd  to  himmeither  is  it  poffible  that  God  may  be  fa- 
uourable  to  any  but  them  whom  he  pardoneth.  Wherefore  it  is  no  maruaile 
if  the  faithful  do  with  this  kcie  open  to  themfclues  the  dorc  to  pray.Which 
wc  learne  out  of  many  places  of  the  Pfalmes.  For  Dauid  when  he  askcth  an  _  - ,  ^ 
otherthing,faith:Rcmcmbcrnotthcfinnesof  myyouth,  remembermee  x8^*'^* 
according  to  thy  mercie  for  thy  goodnefles  fake  O  Lord.  Againe,  Looke 
vpon  my  afRidion,&  my  labour,&  forgiue  all  my  finnes.  Where  we  alfo  fee 
yitisnotcnoughjifweeueryfeucraldaydo  call  our  fclues  to  account  foe 
our  newe  finnes,if  we  do  not  alfo  remember  thofc  finnes  which  might  fcem 
to  haue  bene  long  ago  forgotten.  For^the  fame  Prophet  in  another  place, 
hauineconfeffed  one  hainous  offence  by  this  occafion  returneth  euen  to  pfal.ji.^, 
his  mothers  wombe  whcrin  he  had  gathered  the  infciflion:  not  to  make  the 
fault  fceme  lefle  by  the  corruption  of  nature,  but  that  heaping  togither  the 
finnes  of  his  whole  life.how  much  more  rigorous  he  is  in  condemning  him 
felfcjfo  much  more  eafie  he  may  find  God  to  entreat.  But  although  the  ho- 
ly ones  do  not  alway  in  exprcffe  words  askeforgiuenes  of  finnes,  yet  if  wee 
diligently  weye  their  prayers  which  the  Scripture  rehearfcch,wc  fhal  cafily 
find  y  which  I  fay,y  they  gathered  a  mind  to  pray  of  the  only  mercy  of  god, 
&  fo  alway  tooke  their  beginning  at  appeafing  him  becaufe  if  euery  man  ex- 
amine his  owne  confcience,fo  farre  is  he  from  being  bold  to  open  his  cares 
familiarly  with  God,that  he  trembleth  at  euery  comming  toward  him,  ex- 
cept that  he  ftandeth  vpon  truft  of  mercie  &  pardon.  There  is  alfo  another 
fpcciall  confeflfionjwhere  they  aske  releafe  of  paines,  that  they  alfq  pray  to 
haue  their  finnes  forgiuen:  becaufe  it  were  an  abfurditie  to  wiUthaty  effed: 
be  taken  away  while  the  caufe  abideth.  For  wee  muft  beware  that  God  bee 
fauourablevntovs,  before  that  he  teftifie  his  fauour  with  outwardefignes; 
becaufe  both  he  himfelfe  will  kepe  this  order,  &  it  fhoulde  litle  profit  vs  to 
haue  him  beneficiall,  vnlefTe  our  confciencc  feeling  him  appcafed  fhoul  de 
throughly  make  him  louely  vnto  vs.  Which  we  are  alfo  taught  by  the  aun- 
fwcre  ofChrift.For  when  he  had  decreed  to  heale  the  man  fickc  of  y  Palfey,  ^^  ^ 
he  faid.Thy  finnes  are  forgiuen  thee:  lifting  vp  our  mindes  thereby  to  that 
which  is  chiefly  to  be  wi/hedjthat  God  fiift  receiue  vs  into  fauour,  and  then 

Pp.  fhewc 


i^'tp.  2  9,  Of  the  ntdner  hovff  to  receiue 

fliew  foorch  the  fruit  of  reconciliation  in  helping  vs.Butbefidc  that  fpeciall 
confeffion  of  prer:nt  giltines,\vhcreby  the  taithful  make  fupplication  to  ob- 
tainc  pardon  of  cucry  fpecial  fault  and  pejne,th.it  gencrall  preface ,  which 
procurech  fauour  to  prayers,is  neuer  to  be  omitted.becaufc  vnlefl'e  they  be 
grounded  vpon  the  free  mercic  of  God,thcy  fiial  neuer  obtain  any  thing  of 
ijohn.1.5.  GodWhereunco  may  be  referred  that  faying  of  lohn:  If  wee  confcflcour 
finnes.heis  faithfuls;  righteous  toforgiue  vs,  &clcanfevs  from  all  iniqui- 
tic.For  which  caufc  it  behooued  praicrs  in  the  time  of  the  lawc  to  be  hallo- 
wed with  expiation  of  bloud.that  they  might  be  acceptable  ,  &  thatfothc 
people  fliould  be  put  in  mind  that  they  are  vnworthic  of  fo  great  a  preroga- 
tiue  of  honor,til  being  cleanfed  from  their  defilingsthey  fhouldofthconly 
mercy  of  God  conceiue  affiance  to  pray. 

10  But  whereas  the  holy  onesfccme  fometimc  for  the  entreating  of 
Pral.8  5.  ^^^  to  allcage  the  helpc  of  their  owne  righteoufnes(as  when  Dauid  faieth: 
a.Rcg.io.j.  Kcepe  my  fouk-jbecaufe  I  am  good.  Againe  Exechias:  Remember Lordc  I 

befecch  thecjthat  I  haue  walked  before  thee  in  truth ,  andhaue  done  good 
in  thine  cycs)by  fuch  formes  of  fpcaking  they  meane  nothing  elfe  than  by 
their  verie  regeneration  to  teftific  themfclucs  to  be  the  feruants  &  children 
.   of  God, to  vvhomc  he  himfelfe  pronounceth  that  he  will  be  merciful.He  tca-^ 
^^f'h^  "*'  *^^^'^^''y''^'^P''op'"'<^'^(=*swchauealreadicfeene)  thathis  eies  are  vpothc 
I.  lohn.  2j,  righteous,and  his  cares  vnto  their  prayers.  Againe  by  the  Apoftle,ihat  we 
fhall  obtainc  whatfocuer  we  aske,if  we  keep  his  commandements.In  which, 
fayings  he  doth  not  value  prayer  by  the  worthines  of  workes:  but  his  will  is, 
fo  to  ftablifli  their  affianccjwhofe  own  confcicncc  wellaffureth  them  of  an 
Vnfaincdvprightncs  and  innoccncie,fuch  as  all  the  faithful  ought  to  be.. 
_  .  For  the  fame  is  taken  out  oftheverictrueth  of  God,  which  the  blinde  man- 

o  .y**"*  that  had  his  fight  reftored,faith  in  Iohn,that  God  heareth  not  finnersrif  wc 
vnderftand  finners  after  the  common  vie  of  the  Scripture,for  fuch  as  with- 
out all  defirc  of  rightcoufhes  do  altogether  fleepe  and  reft  vpon  their  fins; 
rorafmuchasnoheartcaneuerbreake  foorch  into  vnfained  calling  vpon 
God  which  doeth  not  alfo  afpirc  to  godlineffc.  Therefore  with  fuch  promi- 
fcsaccorde  the  prayers  ofthe  holy  ones,  wherein  they  make  mention  of 
their  owne  purcnes  or  innocency  that  they  may  fcele  that  to  bee  giuen 
them  which  is  to  be  lookedfor  of  all  the  feruants  of  God.  Againe  it  is  then 
commonly  found  that  they  vfe  this  kind  of  prayer,when  they  do  in  the  prc- 
fcnce  ofthe  Lord  compare  themfelucs  with  their  enemies ,  from  whofc  vn- 
iuft  deahng  they  wilhed  themfclues  to  be  deliUered  by  his  hande.  In  this 
companfon  it  is  no  marueil  if  they  brought  forth  their  righteoufnes  &fijn- 
plicitic  of  heart  to  moue  him  the  rather  by  the  rightfulnes  of  their  caufc  to 
help  them.Tliis  therefore  we  take  not  away  from  the  godly  heart  of  a  good 
nian,but  that  he  may  vfe  the  purenes  of  his'confciencebefore  the  Lorde,  to 
ftrcngthen  himfelfin  the  promifcs  wherwith  the  Lord  comforteth  &  vphol- 
deth  his  true  worfliippers;but  our  meaninc  is,y  the  truft  of  obtaining  ftand 
vpon  y  only  mercy  ofGod,laying  away  afthinking  of  their  own  deferuing. 

1 1  The  fourth  rule  is,that  bccing  fo  throwen  downe  and  fubducd  with 
true  humilitie.wc  fiiould  ncuerthcles  with  certainc  h-^pe  of  obtaining  bee 
encouraged  to  pray.    Thcfcbcthings  jndccdccontrahcinihcwejtoioync 

with 


ThegYAce  of(%rifl,  LiB,s,      29f 

vvkh  the  feeling  of  the  iuft  vengeance  of  God  (ure  affiance  of  fauour:  which 
tilings  do  yet  very  well  agree  togicher,  if  the  onely  goodnelTc  of  God  raifc 
vs  vpbccingopprcfTcd  without owne  euils .  Fcr,as  wee  haue  before  taught 
chat  repentance  and  faitli  are  knit  as  companions  togithcr  with  an  vnfepa- 
rable  bonde:of  which  yet  the  one  afrayeth  ys ,  the  other  chearcth  vs:  fo  in 
prayers  they  nmft  mutually  mcetc  together ,  And  this  agrecmencDauid 
exprcffcthin  fcwewordes:!  (fiithhc)will  in  the  multitude  of  thy  goodnefle  Pf»I-I.** 
enter  into  thy  hoiife:  I  will  worfliip  in  the  temple  of  thy  holincs  with  feare. 
Vnder  the  goodnes  of  God  he  comprehcndctli  faith,in  the  mcanc  time  noc 
cxclud  ing  fcare ;  bccaufc  not  only  his  niaieftie  driueth  vs  to  rcucrcnce,buc 
alfo  our  ovvne  vnworthinefTc  holdeth  vs  in  fearc  forgetting  all  pride  and 
aflurcdnes.  But  I  meane  not  fuch  an  affiance  which  fhould  {Vrok  e  the  mind 
loofcd  from  all  fechng  of  carefulnefTe  with  a  fweete  and  full  quietnefle.  For, 
to  reft  fopeafably  is  the  doihgof  them  which  hauing  all  thuiccs  flowing  as 
they  would  wifli  it,  are  touched  with  no  care,  are  kindled  with  no  dciirc^da 
fwcll  with  no  fearc.And  it  is  a  ver)'  good  fpurre  to  the  holy  ones  to  call  vp- 
pon  Godjwhcn  being  diftreflfed  with  their  owne  neccflitie,  they  are  vexed 
with  moft  great  vncjuietneffe,  andarealmofldifmayed  inthemfclues,  till 
faith  come  in  fit  time  to  their  fuccours,bccaufe  in  fuch  diltrcfle  s  the  good- 
ncfle  ofGod  fo  fliineth  td  them^that  they  do  in  deede  gronc  being  wearied 
with  weight  ofprefcntcuils,they  are  alfo  in  paine  &  grieucd  with  feare  of 
greater,yet  being  fo  vpholden  byitjthey  both  rclicue  &  comforty  hardnes 
of  bearing  thcm,&  do  hope  for  cfcape  &  deliuerance.  Therefore  the  prayer 
of  a  godly  ma  muft  arifc  out  of  both  affe(fti6s_,muft  alfo  contcin  &  {hew  both: 
namely  to  grone  for  prefent  euils^and  to  be  carefully  afraide  of  new,  and  yet 
thcrcwithall  to  fly  to  God,notdoutingihathc  is  ready  to  reach  his  helping 
hand.  ForGodismarueloufiyprouokedto  wrath  by  our  diftruiffulnefTc,  if 
wc  aske  of  him  the  benefits  which  we  hope  not  to  obtaine.  Therfore  there  is 
nothing  more  agreeable  with  the  nature  of  praiers,than  y  this  law  be  prefcri- 
bed  and  appointedto  them,  that  they  brcakc  not  forth  rafhly,but  folow  faith 
going  before  them.To  this  principle  Chriftcallethvs  a  I  with  this  faying.-I  fay  ^|'  '*'  *^J 
vnto  you,  whatfocuer  things  ye  require,  bcleeuc  y  yc  fhall  receiue  them,  and 
they  fhal  happe  to  you.The  fame  alfo  he  cofirmeth  in  an  other  place.What- 
foeuer  ye  aske  in  praierbeIeeuing,ycfhalreceiuc.Wherwithagreeth lames  """'J*'^* 
fayingjif  any  need  wifdom  ,lct  him  aske  it  of  him  which  giue  th  to  al  me  free- 
ly, and  vpbraidcth  not:but  lethim  aske  in  faith  no  douting.  Wherein  fctting 
doming  as  contrary  to  faith,  he  doth  moft  fitly  expreffe  the  nature  of  it.  And 
no  IcfTe  is  that  to  be  noted  which  he  addeth,  that  they  obtain  nothmg  which 
call  vpon  God  in  wauering  and  dout,  and  doe  not  determine  in  their  hearts 
whether  they  (halbe  heard  or  no.  Whom  he  alfo  compareth  to  waues  which 
arc  diuerflytofTed  and  driuen  about  of  the  winde  .  Whereupon  in  an  other 
place  he  calleth  a  right  prayer,  the  prayer  of  faith  .  Againe  when  God  fo 
oft  affirmeth  that  he  will  giue  td  eucry  orie  according  to  his  faith ,  he  fignifi- 
eth  thatwe  obtejnt  nothing  without  faith.  Finjlly  itis  faith  that  obteineth 
whatfocuer  is  graunted  by  prayer ,  This  is  meant  by  that  notable  faying 
of  Paul ,  which  the  foolifhc  menne  doe  take  no  heede  vnto .  Howe  /half  _ 
anymancallvppQfthim,  inwhomchehathnotbelecued?    Butwholhall    °  *^°*  ^* 

Pp  i  beleeue. 


C4p.20,  OftheMdnerhovftoreee'me 

bcleeuCjVnlefle  hehaue  heard  ?  But  faith  comracth  of  hearing ,  and  hearing 
of  the  word  of  God.For  conucying  by  degrees  the  beginning  of  prayer  from 
faith,  he  plainely  affirmeth  that  God  can  not  be  fynccrely  called  vpon  of  any 
other,than  them  to  whom  by  the  preaching  of  the  Gofpcl  his  mercifuJncric 
and  gentlcneffe  hath  bin  made  knowcn,  and  familiarly  declared. 

II  This  neceffity  our  aduerfaries  do  not  thinke  vpon.  Thereforcwhen 
we  bid  the  faithful  to  holde  with  aflured  confidence  of  mindc  that  God  is  fa- 
uorablc  and  beareth  good  will  to  them,  they  thinke  y  we  fpcake  a  moft  great 
abfurdicy.  But  if  they  had  any  vfe  of  true  prayer,  they  woulde  truely  vnder- 
ftande  that  God  can  not  be  rightly  called  vpon  without  that  fledfaft  feeling 
of  Gods  good  will .  Sith  no  man  can  well  perceiue  the  force  of  faith,  but  he 
which  by  experience  feeleth  it  in  his  heart :  what  may  a  man  protitc  by  dis- 
puting with  fuch  men  which  do  openly  fhcw,  that  they  ncuer  had  any  thing 
but  a  vaine  imagination?  For  of  what  force,  &  how  neceflary  is  that  afllircd- 
nes  which  we  require,  is  chieflic  learned  by  inuocation.  Which  who  fo  leeth 
not,hcbewraiethyhehathavcry  dulcofcience.LetvstherforCjleauingthis 
kinde  of  blindmen,  ftickc  faft  in  that  faying  of  Paul,that  God  can  not  be  cal 
led  vpon  of  any  other  ,but  them  that  know  his  mercy  by  the  Gofpel,  and  arc 
furely  perfwaded  that  it  is  ready  for  them.  For  what  mancr  of  faying  Ihould 
this  be.-O  Lord,!  am  verily  in  dout  whether  thou  wilthearc  me;butbccaule 
I  am  diftreflcd  with  carefulnes,!  flee  to  thee,y  thou  maift  help  me  if  I  be  wor- 
thy. This  was  not  the  wonted  maner  of  all  the  holy  ones,  whofe  praiers  wee 
Heb.4.itf,  read  in  the  Scriptures.  Neither  hath  the  holy  Ghoft  thus  taught  vs  by  yA- 
Bphe,  }.  1 1 .  poftlc  which  biddeth  vs  to  go  to  the  heauenly  tlironc  with  confidence  ,y  wc 
may  obtcinc  grace  &when  in  an  other  place  he  teacheth  that  wc  hauc  bold- 
nes  &  acccflc  in  cofidenceby  the  faith  of  Chrift.Wc  muft  therforc  holdc  faft 
with  both  handes  this  aflur  edncs  to  obtcine  what  wc  aske(fith  both  y  Lordc 
with  his  owne  voycc  fo  commandeth  vs,&  all  the  holy  ones  teach  it  by  their 
cxample)if  we  wil  pray  with  fruit.  For,y  only  praier  is  plcafing  to  God  which 
fpringcth  out  of  fuch  a  prefumption  offaith(as  I  may  focal  it)&  is  grounded 
vpon  a  drcadles  certainty  of  faith.  He  might  haue  bin  content  with  the  bare 
name  offaith,but  he  not  only  added  cQnndcnce,butalfofurnifhed  the  fame 
with  liberty  or  boldncs,by  this  marke  to  put  difference  beuveenc  vs  &  vnbc- 
leuers,  which  do  in  dcede  alfo  pray  to  God  as  we  doc,  but  at  aducnturc .  For 
Pfal.  J  J,  which  reafon  the  whole  Church  praieth  in  the  Pfalm  :  Let  thy  mercy  be  vpo 
vs,  as  wc  put  our  truft  in  thee  .  The  fame  condition  is  alfo  fpoken  of  in  an  o- 
V\a[.66  I  o.  ^^^  P^^*-^  ^y  ^^^  Prophet:  In  what  day  I  (hall  cry ,  this  I  knowe  that  God  is 
Pf«l'.5.i*5. '  with  mc.Againc,In  the  morning  I  will  dircft  my  fclfe  to  thee,  &  I  will  watch. 
For  of  thefe  wordcs  we  gather,  that  praiers  are  in  vaine  caft  into  the  aire,vn- 
lelfe  hope  be  adioyncd ,  from  whence  as  out  of  a  watchtour  we  may  quietly 
_  ,  waite  for  the  Lord.  Wherewith  agreeth  the  order  of  Paulcsexhortation.For 

^  *  '  *  *  before  that  he  moue  the  faithfijll  to  pray  in  fpirit  at  all  umcs  with  wakeful- 
neflc  and  diligence  j  he  Hrft  of  all  biddeth  tliem  to  take  the  fliicldc  of  faith, 
the  helmet  of  faluat ion,  and  the  fwordc  of  the  fpirite ,  which  is  the  worde  of 
God.  Now  let  the  readers  here  call  to  rcmebrancc  that  which  I  haue  before 
faid,that  faith  is  not  ouerthrowcn  where  it  is  ioyncdwith  acknowledgcing 
of  our  mifcry,  nccdin<?^rc,and  fiUhincs.For  with  how  hcauy  weight  focuer  of 

cuill 


ThegraceofPiriJf,  U.J,        ^2^9 

cuUl  doings  the  faithful!  feclethcmfelucstobe  cuerlodenor  grleued,  andt 
y  they  be  net  only  vcide  of  al  thingcs  which  may  procure  fauour  with  God, 
but  alfo  that  they  be  burdened  with  many  offences  which  may  worthily 
make  him  dread  ful  to  thera;yet  they  ceaflc  not  to  prefent  themfelucs, nei- 
ther doth  this  feeling  make  them  fo  afiaide  but  that  they  ftill  refort  to  him, 
forafmuch  as  there  is  no  other  way  to  come  to  him.For,praycr  was  not  or- 
dained.whercby  we  fliould  arrogantly  aduaunce  our  felues  before  God,  or 
efteeme  at  great  value  any  thing  of  our  ownc ,  but  whereby  confefllng  our 
giltines,we  {hould  bewaile  our  miferies  to  him,  as  children  do  famiharly  o- 
pen  their  complaints  to  their  parents.  But  rather  the  vnmealiirable  heap  of 
our  cuils  ought  to  be  full  of  fpurres  or  prickes  to  pricke  vs  forwardc  to  pray. 
As  alfo  the  Prophet  tcacheth  vs  by  his  cxamplejfaying:  Healc  my  foulc.be-  -^  ,  ^ 
caufe I  haue  finned  againftthec.I  grauntindecdey  infuchfayingsfhoulde  ^'^' 

be  deadly  prickings  vnleffe  God  did  helpe:  but  the  moft  good  father  of  his 
incomparable  tcnderkindnes  hath  brought  remedy  in  fit  feafon,wherby  ap- 
peafing  all  trouble,afluaging  all  carcs,wiping  away  feares,  he  might  gently 
allure  vs  to  him  ,yea,&  taking  away  all  doutes  (much  more  all  ftoppes)  hcc 
might  make  vs  aneafic  way. 

13  And  firft  when  he  commandeth  vs  to  pray , he  doth  by  the  very  fame 
commaundementaccufe  vs  of  wicked  obftinacyjvnlelfe  we  obey  him.  No- 
thing could  be  more  precifelycommandedjthan  that  which  is  in  the  Pfalm:  f^l'Jo*  »5« 
call  vpon  me  in  the  day  of  trouble.But  forafmuch  as  among  all  the  duties  of 
godlines.thc  Scripture  commendeth  none  more  often,  I  neede  not  to  tarry 
longer  vpon  this  point.Aske(faith  our  mafter)  &  yc  fliall  recciue:  knockejt  Matt,7.7, 
Ihalbc  opened  to  you.Howbeit  here  is  alfo  with  the  commandementioyned 
a  promife  as  it  is  neccflarie.  For  though  all  men  confefl'e  y  the  commande- 
mcnt  ought  to  be  obeyed.yet  the  moft  part  v/ould  flee  from  God  when  hee 
callethjvnleflc  he  promifed  y  he  would  be  cafie  to  be  entreated,  yea  &  wold 
offer  himfelfe.Thefe  two  things  being  ftab]i{hed,it  is  certaine  that  whofoe- 
uer  make  delayes  y  they  come  not  ftraight  to  God,  are  not  only  rebellious 
&  difobedientjbut  alfo  are  proued  giltie  of  infidelitic,becaufe  they  diftruft  y 
promifcs.Which  is  fo  much  more  to  be  noted,becaufe  hypocrits  vndcr  the 
colour  ofhumilitie&modcrtie  do  afwell  proudly  dcfpife  the  commaundc- 
mentof  God,as  difcredite  his  gentle  calling,yca  &  defraud  him  ofy  chiefc 
part  of  his  worfhip.For  after  that  he  hath  refufed  facrifices,in  which  at  that 
lime  all  holinefle  feemcd  to  ftand.he  declareth  that  this  is  the  chicfe  thing 
&  moft  precious  to  him  aboue  al  other,to  be  called  vpon  in  the  day  of  need. 
Therefore  where  he  requircth  his  owne,&  encourageth  vs  to  cheercfiilncs 
of  obeyingjtherc  are  none  fo  gay  colours  of  douting  that  may  cxcufe  vs. 
Wherefore  how  many  tcftimonies  are  commonly  founde  in  the  fcripturcs 
whereby  we  are  commanded  to  cal  vpon  God,  fo  many  ftanderds  aic  fct  vp 
before  our  eyes  to  put  affiance  into  vs.It  were  rafhnes  to  nifh  into  the  fight 
of  God,  vnlcfTe  he  did  preuent  vs  with  calling  vs.  Therefore  he  openeth  vs 
the  way  with  his  owne  voice,  faying:  I  wil  fay  to  them,  Ye  are  my  people: 
and  they  fhall  fay  to  race ,  thou  art  our  God.  Wee  fee  howe  he  preuentcth  jjch  1 3  9^ 
them  that  worfhip  him,  and  willeth  them  to  followc  him,  and  therefore  it 
is  not  to  be  feared  that  this  fhouldnotbc  avericfweete  melodic  which  he 

Pp3  tuneth. 


Cap.  29 .  Of  the  mAner  how  to  receiue 

?fj].(f  f ,  .  tu"cth.  Specially  let  this  norable  title  of  God  come  in  our  mlndc,  where- 
upon if  wc  ftay.wc  lliall  cafily  pa  fle  oucr  all  rtoppes.Thou  Cod  that  heareft 
pray  er,cuen  to  thee  (hall  all  flcfli  conic.  For  what  is  more  louely  or  more 
allunngjthan  that  God  be  garniflied  with  this  title  which  may  afccrtain  vs 
that  nothing  is  more  proper  to  his  nature,than  to  graunt  the  dcfire  of  hum- 
ble futers  ?  Hereby  the  Prophet  gathercth  that  the  gate  ftandeth  open  not 

Pfal.  so,  15.  o"cIy  to  a  fcwc,but  to  all  men :  bccaufc  he  Ipeaketh  cuen  to  all  in  this  fay-' 

'  ing:  Call  vponmec  in  the  day  of  trouble  :  I  will  dcliuer  thee,  &  thou  flialc 

glorificmee.  According  to  this  rule  Dauid  laieth  for  himfelfc  that  apro- 

X^am.-j.ij.  mif-  was  giucn  him,  that  he  may  obtaine  what  he  asketh :  Thou  Lordhaft 
reuealedinto  the  care  of  thy  feruaunt :  therefore  thy  feruaunt  hath  foundc 
his  heart  to  pray.Whcrcupon  wee  gather  that  hee  was  fcarefull ,  fauingin 

PfjLny.ij.  fomuch  as  the  promife  had  encouraged  him.So  in  another  place  he  armcth 
himft  Ife  with  this  generall  dodrine.He  will  doe  the  will  of  them  that  fcarc 
him.  Yea.and  this  v/ec  may  note  in  the  Plalmes,  that  as  it  were  breaking 
his  courfe  of  praying  he  pall'eth  oucr  fometinie  to  the  power  of  God.fomc- 
time  to  his  goodnelle.fometimeto  the  trueth  of  his  promifes.It  might  fcena 
that  Dauid  by  vnfcafonable  thrufting  in  of  thefe  fentences,  made  mangled 
prayers:  but  the  faithful  knowc  by  vfe  and  cxperience,that  ferucntncs  fain- 
teth  vnlcfle  they  put  ncwe  nowrifliments  vnto  it,  and  therefore  in  praying 
the  meditation  both  ofthc  nature  of  Gud,andofhiswordc  is  not  fuperflu- 
ous.  And  fj  by  the  example  of  Dauid,  letitnotgrieue  vs  tothruftinfuch 
thincs  as  may  refrefli  fainting  hearts  with  new  liuely  flrength. 

14  And  It  is  wonderful!  that  with  fo  great  fwcetencfie  of  promifes  wee 
arc  either  bur  coldly  or  almoft  not  at  all  mooued,  that  a  great  parte  of  men 
wandring  about  by  compalles  had  rather  leaning -the  fountainc  of  liuing 
waterSjto  digge  for  themfclues  dric  pittes,  than  to  embrace  the  libcralitic 
of  God  freely  offered  them.  An  inuincible  tower  is  the  name  of  the  Lorde, 

Pro  I J  10     (fay  th  Salomon)  to  ic  the  righteous  man  Hull  flee  ,  and  he  fhalbc  faued. 

loci*  2,i  I,*  And  loci,  after  that  he  had  prophccicd  of  that  horrible  deftrudion  which 
\Yasathande,addcd  this  notable  fenccnce.  Whofoeucr  callcthvpponthc 
name  of  the  Lordc,llialbe  fafc :  which  fentcnce  wee  knowe  to  pertaine  pro- 
perly to  the  courfe  of  the  Gofpcll,  Scarcely  cuery  hundrcth  manismoued 
to  go  forwarde  to  mccte  God.  He  himfelfe  crieth  by  Efay:  Ye  fhall  call  vp- 

ifd.tf  5.14.  n^»e^and  I  will  hcare  you,yca,befv)re  thr,  t  ye  crie,I  will  aunfwcre  you.  And 
this  fame  honour  alfo  in  anfethcr  place  he  vouchfaucch  to  giuc  in  common 
to  the  whole  Church,:  s  it  bclongeth  to  all  the  members  of  Chrift.  He  hath 
cried  to  mee,I  will  hcare  him,  I  am  n  trouble  with  him  ,  that  I  may  dchucr 
^♦5''»5«  liini.  Neither yct(aslhaue  aLcuhcfaide)  isitmy purpofeiorcckenvp 
all  the  places,  but  to  choofc  out  the  chiefc  ,  by  which  wee  may  take  a  taftc 
howc  kindly  God  allureth  vs  vnto  aim,:;nd  with  howc  ftreight  bondes  GUI' 
vnthankfulneflc  is  boundc.when  amon^  fo  iharpe  prickings  our  fluggiflmes 
ftillmakcth  delay  .     Wherefore  let  tncfc  fayingcs  alway  foundc  in  our 

p^  ,  earcs:  The  Lorde  is  nic  to  all  them  that  call  vpon  him,that  call  vpon  him  ia 

^  "'"^         trueth  :    alfo  thcfc  fayinges  which  wcch.nue  allcagedout  of  Efayc  and 

Ioel,by  which  Go  J  affi  nieth  that  he  is  hecdctull  to  hearc  prayers,  yea  and 

is  dciiced  as  witha  facrifice  of  fwccte  fauour,  whcnwcc  call  our  cares  vpon 

^  .  ..      .  ^^' 


The ^4ce  tf  [hrifi,  Lth.f.        '2^7 

him.  This fingular  fruiteWeerecciucofthc  promlfes  of  God ,  whchwce 
make  our  prayers  noc  doutmgly  and  fearfully :  but  trufting  vpcn  his  word, 
whofe  maieftie  would  ocherwifc  make  vs  afraide,  wee  dare  call  vpcn  him  by 
chcnarr.cofFather/orannuchashevouchfauethto  put  this  moftefvveetc 
name  into  our  mouthes.  It  rcmaineth  that  wee  hauing  fuch  allurenientes 
(iiould  knowc  that  wee  haue  thereby  matter  enough  to  obtaine  our  pray- 
ers rforafrauch  as  our  prayers  {landeypon  no  nierice  of  our  ownc  ,  butall> 
their  worthincs  and  hope  o'  obtaining  are  grotmded  vpori  the  promifes  of 
Godjand  hang  vponthem:.fb  that  it  neederh  none  other  vndei  propping, 
nor  looketh  vpward  hi  ther  or  thither.  Tiierefore  we  muft  determine  in  our 
mindcSjthat  although  wee  excel!  not  in  like  holinefle  as  is  praifed  in  the 
holy  fathers.prophcts and  Apoftles,  yetbecaufe  the  comaiaundementof 
prayer  is  common  to  vs,and  faith  is  slfo  common,  if  wee  reft  vpon  y  wordc : 
ofGod,in  this  right  wee  arc  fcllowcs  with  them.  For,God  (aswchauebe- 
fore  lhcwed)proiTiifing  chat  he  will  bee  gentle,  and  mercifull  to  all ,  giucth' 
caufeofhopctoalleucnthemoftmifcrable  that  they  fliall  obtaine  what' 
they  askc.  And  therefore  the  generall  formes  are  to  bee  noted,  from  which 
no  man(as  they  ray)from  the  firft  to  the  laft  is  excluded:  oncly  let  there  be 
prcfcnt  a  purenes  of  heartjmifliking  of  ourfelucs,humJlitie,and  faith.-lctnoc 
our  hypocrific  vnholily  abufe  the  name  of  God  with  dcccitfull  calling  vpon 
it:  the  moft  good  father  wiU  not  put  back e  them,whomhe  not  onely  cxhor- ' 
tethtocoraetohi0),butalfomoucth  them  by  all  the  meanes  that  hce can. 
Hereupon  cbmmcrh  the  raancr  of  praying  of  Dauid  which  I  hauc  euen  now  i.Saauy.ir, 
fehearfcd.Lo  thou  haft  promifed,Lord,to  thy  feruaunt:  for  this  caufc  thy 
fcruant  at  this  day  gatherethcourage,andhath  found  what  praiec  he  might 
make  before  thee.Now  therefore  O  Lord  God, thou  art  God,and  thy  words 
{halbee  true.  Thou  haft  fpokcn  to  thy  feruantof  thefe  benefits:  begin  thcr- 
forc.and  doe  them.As3lfo  in  another  place,  Perfourme  to  thy  feruauntac-  pra.iiy,7tf', 
cording  to  thy  wordc.And  all  the  Ifraelites  togithcr^fb  oft  as  they  arme  the 
fclucs  with  remembrance  of  the  couenanr,docfufticicntly  declare  that  wee 
Should  not  pray  fearctully,wheras  the  Lord  fo  appointeth.And  herein  they  Ocn  j  x.  io» 
followed  the  examples  of  the  fathers,fpecially  of  lacob,  which  after  that  he 
hadconfefl'edthathe  was  vnworthie  of  fo  many  mercies  which  he  hadrc- 
ceiucd  at  the  hand  of  God  ,  yet  he  faith  that  he  is  encouraged  to  require 
greater  things  becaufe  God  had  promifed  y  he  would  doe  tliem.  But  what 
loeu,cr  colours  the  vnbeleeuers  do  pretend.whcn  they  flee  not  to  god  fo  ofc 
asneccffltieprefleththemjwhenthey  fecke  not  him  nor  crauchishelpc, 
they  do  as  much  defraud  him  of  his  due  honor  as  if  they  made  to  thclclues 
new  Gods,&idols:for  by  this  mcane  they  deny  y  he  is  to  them  y  author  of 
all  good  things.On  the  other  fide,  there  is  nothing  ftronger  to  dcliuer  the 
godly  from  all  dout,than  to  be  armed  with  this  thought,  y  no  ftop  ought  to 
ftay  them  while  they  obey  the  commandcmcnt  of  God,  which  pronoun- 
ceth  that  nothing  is  more  pleafing  tohim  than  obcdience.Hcre  againc  that 
which  I  faide  before  more  clearely  appeareih,  that  a  drcdlcs  fpiiitc  to  pray 
agrecthwcllwithfeare,rcucrcncejandcarcfulnes:and  thatitisnoabfurdi- 
tie  to  fay  y  God  raifeth  vp  theouertbrowen.  After  this  maner  thofe  fonnes 
oflpcach  agree  well  togithcr  which  in  feeming  are  contrarie  .    lercmic 

P  p  4  and 


C^,  2$,  Of  the  mdner  h  ow  to  receitte 

and  Danlcll  fay  thatthcy  throwc  downe  prayers  before  God.  In  another 
j>lacc  lercmiefayeth:  Let  our  prayer  fall  downe  in  the  fight  of  God,  that  he 
may  haue  mercic  on  the  remnant  of  his  peoplc.On  the  other  fide, the  faith- 
a.Kin.  jo.io  fyi  aj-g  oftentimes  faid  to  lift  vp  praycr.So  fpeaketh  Ezechias,reqtiiring  jthe 
**'*'•  prophet  to  make interccfllon  for  him.  And  Daiiid  defirethy  his  prayer  may 
afcend  as  mccnfe. For  although  they  being  perfliadcd  of  the  fatherly  louc 
of  Godjcheercflilly  commit  themfelucs  into  his  faithfiillkcepin?j  and  dout 
nottocr-iuc  the  help  which  he  ficcly  promifeth:  yetdoch  not  an  idle  care- 
lefncfle  lift  them  vp,as  though  they  had  caft  away  fliamc,  but  they  afcende 
fovpwardby  degrees  of  promifeSjthatthey  ftil  rcmaine  humble  fuppliants 
intheabacementofthcmfelues. 

1 5   Here  arc  queftions  obic>5tcd  more  than  one.  For  the  fcripturc  repor- 
tcth  that  the  Lord  granted  certaine  defircs  which  yctbrake  forth  of  a  mind 
not  quiet  nor  well  framed. Verily  for  a  iuftcaufe:  loathamhadauowed  the 
,  inhabitants  ofSichcm^to  the  deftruftion  which  afterward  came  vpon  the; 

'"'  but  yet  God  kindled  with  feruentncs  of  anger  &  vengeance  following  his 

execration  fecmeth  to  allowe  il  tempered  violent  paflwns.  Such  heat  alfo 
lud  6i%  ^^^^^^  Samfon  when  he  faid,  Strcnthen  me  O  God,  that  I  may  take  venge- 
ance of  the  vnciicumcifed.  For  though  there  were  fome  piece  of  good  zeale 
mingled  with  it:  yet  a  hote,and  iherfore  faultie  greedines  of  vengeance  did 
beare  rule  therein. God  grauntcd  it.  Whereupon  it  fecmeth  that  it  may  bee 
gathered,  that  although  the  prayers  be  not  framed  according  to  the  pre- 
fcribed  rule  of  the  word,yet  they  obteme  their  eftcft.  I  aunfwcrc  firft  that 
a  general  law  is  not  taken  away  by  fingular  examples:  again,y  fomtime  fpe- 
cial  motions  haue  bene  put  into  a  few  men,wherby  it  came  to  pafle  y  there 
was  another  confidcration  of  them  than  of  the  common  people,  Foi-v  an- 
tuk.o.  5  s,  ^vvere  of  Chrift  is  to  be  noted,  when  the  difciples  did  vndifcretely  denrc  to 
counterfait  the  example  of  Ehas,y  they  knewc  not  with  what  fpiritethcy 
were  endued.But  we  muft  go  yet  further,and  fay  that  the  prayers  do  not  ai- 
way  plcafc  God  which  he  granteth:  but  that,  fo  much  as  fcrueth  for  exam- 

5>le  that  is  by  clcre  praife  made  plaine  which  the  fcripture  tcacheth,namc- 
y  that  he  fuccoureth  the  miferable,hcareth  the  gronings  of  them  which  be 
ing  vniuftly  troubled  do  craue  his  hclpe  :  that  therefore  hoc  executeth  his 
iudgcmenis,when  the  complaints  of  the  poorerife  vp  to  him, although  thci 
be  vnworthie  to  obtaine  any  thingbcit  ncuer  fo  litle.  For  how  oft  hath  hee 
taking  vengeance  of  the  cruelties,robberics,violence,  filthie  lufles,&  other 
wicked  doings  of  y  vngodly/ubduing  their  boWncs  &  r3gc,&  alfo  ouerthro- 
wing  their  tyrannous  power,  tcftifiedy  he  hclpcth  the  vnworthily  oppfcl- 
fedjwhich  yet  did  beat  the  aii  e  with  praying  to  an  vncertainc  godhead?And 
Pfal.107.  one  Pfalme  plainly  tcacheth  that  the  prayers  want  not  cffed-jwhich  yet  da 
not  pcarce  into  heauenby  faith.  For  he  gathereth  togither  thofe  prayers 
which  neccfTitie  wringeth  no  Icfle  out  of  the  vnbelceuers  than  out  ot  the 
godly  by  the  vcric  feeling  ofnaturerto  which  yet  he  proueth  by  the  cffcft 
thatGodisfauourable.Isitbccaufchcdoth  with  fuch  gentlcnes  tcftific  y 
that  they  be  pleafing  to  hinirNo.But  to  enlarge  or  to  fet  out  his  mercic  by 
this  circumftancc.for  that  eucn  to  vnbelecuers  their  praiers  are  not  denied: 
and  then  the  more  to  pngkcforwarde  his  true  wor/bippcrs  to  pray,  when 

they 


the  grace  of  Chrifi,  tih.s*  2iS 

they  fee  that  prophane  wailings  fomctimcwant  not  their  efteft .  Yet  there 
is  no  caufe  why  the  faithfull  (hould  fwaruc  from  the  lawc  layd  vpon  them  by 
God,  or  fhould  cnuie  the  vnbclcuers,  as  though  they  had  gotten  forrx  great 
gaine,  when  they  haue  obteined  their  defire  .     After  this  manner  we  hauc  ,.Ki.ji,j^, 
layd,  that  the  Lord  was  bowed  with  the  repentance  of  Achab,  that  he  might 
(hewc  by  this  example  howc  eafie  he  is  to  entreatc  towards  his  eleft ,  when 
true  turning  is  brought  to  appcafe  him.  Therforeinthe  Pfalmeheblamcth  pfa.ioo,  5, 
the  lewes,  that  they  hauingby  experience  proued  him  fo  eafy  to  grant  their 
prayers,  yet  within  a  Iitlc  after  returned  to  the  ftubborncfle  of  their  nature. 
Which  alfoplainely  appearcthby  the  hiftorie  of  the  ludges:  namely  that 
fo  oft  as  they  wept,  although  their  teares  were  deceitfull ,  yet  they  were  de- 
liuercd  out  of  the  handes  of  their  enemies .  As  therefore  the  Lorde  indiffe- 
rently bringeth  foorthhis  funnc  vpon  the  good  and  the  euill:  fo  doth  he  al- 
fo  nor  dcfpife  their  weepinges,  whofe  caufe  is  righteous  and  their  miferics 
worthy  of  helpe .  In  the  meane  time  he  no  more  heareth  thefe  to  faluation, 
than  herein  minilhreth  foode  to  the  dcfpifers  of  his  goodnes .  The  queftion  Ccn.i  8. 1  j, 
fcemeth  to  be  fomewhat  harder  of  Abraham  and  Samuel:  ofwhomtheone  i.Sam.ii. 
being  warranted  by  no  word  of  God,  prayed  for  the  Sodomites:  the  other  i"e.3i,i<f. 
aga  inft  a  manifeft  forbidding  prayed  for  Saul  .       Likewife  is  it  of  Icremie, 
which  prayed  that  the  citic  might  not  be  dcftroyed.For  thogh  their  rccjiiefts 
were  denied,  yet  it  feemeth  hard  to  take  faith  from  them .  But  this  folution 
(hnll(as  I  truft)fatisfie  fobcr  readers :  that  they  being  infliudcd  with  the  ge- 
nerail  principles,  whereby  God  commandeththem  to  be  mercifull  eucn  al- 
fo  to  the  vnworthy,  were  not  altogether  without  faith,  although  in  a  fpeciali 
cafe  their  opinion  deceiued  them  .     Auguftine  writethwifcly  inacertainc 
place .  Howeffavth  he)  do  the  holy  ones  pray  by  faith,  to  aske  of  God  con-  ^-''^'aeciiu 
trane  to  that  which  he  hath  decreed  :"  Euen  becaule  they  pray  according  to 
his  will:  not  that  hidden  and  vnchangcable  will ,  but  the  will  which  he  infpi- 
rcth  into  them,  that  he  may  heare  them  after  an  other  maner :  as  he  wifely 
maketh  difference  .     This  is  well  faid :  becaufe  after  his  incomprchenfible 
counfcl  he  fo  tepereth  the  fuccefles  of  things,  y  the  prayers  of  the  holy  ones       , 
be  not  voydc  v/hich  arc  wrapped  both  with  faith  and  errour  together.  Nei- 
ther yet  ought  this  more  to  auaile  to  be  an  example  to  foUowc ,  than  it  ex- 
cufcth  the  holy  ones  themfelues ,  whomel  denienot  toluue  paffedmca- 
fure .     V/herefore  where  appeareth  no  certainc  promifc ,  wee  muft  nske  of 
God  with  a  condition  adioy  ned .   To  which  purpof e  ferueth  that  faying  of 
)  Dauid.     Watch  totheiudgement  which  thou  haft  commaunded:  becaufe  j.-  j     _ 
he  tclleth  that  he  was  warranted  by  a  fpeciali  oracle  to  aske  a  temporall  be- 
nefite. 

1 6  This  alfo  it  is  profitable  ta  note,  that  thof;  thinges  which  I  haue  fpo- 
kcn  of  the  fower  rules  of  right  prayer,  arenotfoexadly  required  withex- 
trecmc  rigor,  that  God  refufeth  the  prayers  in  which  he  fh  ill  not  findc  ei- 
ther perfeft  faith  or  perfeft  repentance  together  with  a  ferucntnes  of  zealc 
and  well  ordered  requcftes.  We  haue  faid  that  although  prayer  be  a  familiar 
talke  of  the  godly  with  God,  yet  we  muft  keepe  a  reuercnce  &  modL'ftie,that 
wee  giuc  notloofe  rcinesto  all  rcqjeftes  whatfbcucr  they  be  ,  nnd  that  wee 
defire  no  more^thaa  God  giuetii  Icauc :  and  th .  n ,  leaft  the  maieftic  of  God 

Pp  J,  ihouldc 


Cap.  2  0 ,  Ofthf  ma»er  hovf  to  receitte 

(hould  growc  In  contempt  with  vs,  that  wc  muft  life  our  mindcs  vpwardc  to 
a  pure  and  vndcfilcd  woiihipping  of  him .  This  no  man  hath  cuer  perfor- 
med with  fuchpurcncffe  ask  ought  to  bcc.  For(tofpeakc  nothing  of  the 
common  fort)  how  many  complaintcs  of  Dauid  do  fauor  of  vntempcrancc; 
not  that  he  meant  of  purpofc  to  quarell  with  God ,  or  carpe  againft  his  iiidg- 
mentes :  butbccaufe  he  fainting  for  weakeneflc,  found  no  other  better  com- 
fort, than  to  caft  his  fonowes  into  his  bofomc.  Yea  and  God  bearcth  with 
our  childilh  fpeech  and  pardoneth  our  ignorance ,  fo  oft  as  any  thing  vnad- 
uilcdlv  efcapcthvs:  as  truely  without  this  tender  bearing,  there  fl^oulde  be 
no  libercie  of  praying.  But  although  Dauids  niinde  was  to  fubmit  hunfclfc 
wholly  to  the  will  of  God',  and  he  prayed  with  no  lefle  patience  than  dcfirc 
coobtaine  ;  yet  there  arifc  yea  boilcout  fomecincs  troublous  affections, 
which  arc  much  difagreeing  from  the  firft  rule  that  wee  hauefct.  Specially 
we  may  perceiue  by  the  conclufion  of  the  xxxix.  Pfalmc,withhowcgrcatc 
vehemence  of  forrowc  that  holy  man  was  carried  a  way ,  that  he  coulde  not 
keepe  meafure.  Cearc(fayth  he)from  me,  till  I  goc  away  and  be  not.  A  man 
would  fay  that  he  hke  a  defpcrate  ma  defircth  nothing  els  but  that  the  hand 
ofGodceaffingjhcmightrotinhiseuils.  HeeTayth  it  notforthathe  with 
an  auowcd  minde  runneth  into  fuch  outrage ,  or(as  the  reprobate  are  wont) 
would  haue  G  O  D  to  depar  t  from  him :  but  onely  he  complaineth  that  the 
wrath  of  G  O  D  is  too  heauie  for  him  to  bcarc  .  In  thcfe  tentations  alfo 
there  fall  out  oftentiraes  requefles  not  well  framed  according  to  the  tide 
ofthcwordeofGod,  and  in  which  the  holy  ones  doc  not  fufficicntly  weyc 
what'is  lawfull  and  expedient .  Whatlocucr  prayers  are  (potted  with  thcfe 
faultesj  they  dcferue  to  be  refufcd :  yet  if  the  holy  ones  doe  bcwailc,  correct 
themfelues,  and  by  and  by  come  to  themfclucs  again,God  pardoncth  them. 
So  they  offende  alfo  in  the  fecondc  rule,  bccaufc  they  are  ofrentimcs  driuen 
to  wralUe  with  their  ownc  coldencfl'e ,  and  their  necde  and  miferi  c  doth  not 
fharpcly  enough  pricke  them  to  pray  earncftly .  And  oftentimes  it  happc- 
ncth  that  their  mmdes  do  flippe  alide,  and  in  a  mancr  wander  away  [into  va- 
nity .  Therefore  in  this  behalfe  alfo  there  is  necde  of  pardon,lcaft  our  faint, 
or  vnpcrfeft,  or  broken  and  wandering  prayers  haue  a  dcmall .  This  God 
hath  naturally  planted  in  the  mindes  of  men  ,  that  prayers  are  not  pcrfcft 
but  with  mindcs  lifted  vpvvarde  ,  Hereupon  came  the  cercmonie  of  hfting 
vp  of  handcs,  as  wc  haue  before  fayde,  which  hath  bene  vfcd  in  all  ages  and 
nations,  as  yet  it  is  in  vre .  But  how  many  a  one  is  there ,  which  when  he  lif- 
teth  vp  his  nands,  doth  notin  his  own  confcicncc  find  himfclfe  dull,bccaun: 
his  heart  rcftethvpon  the  grounde?  As  touchingthc  asking  of  forgiueneflc 
of  (inncs,  although  none  of  the  faithflill  do  ouerpaire  it ,  yet  they  which  are 
truely  exeicifedin  prayers  do  feele  that  they  bring  fcarcely  the  tenth  parte 
Pfal.ji,!^.  of  thatfacrifice,  of  which  Dauid  fpcakcth  .  An  acceptable  faciificc  to  God 
is  a  troubled  fpiritc:  a  broken  and  humbled  heart  O  God  thou  wilt  not  de- 
fpifc.  So  there  is  alway  double  pardon  to  be  asked,  both  bccaufc  they  knowc 
thcfelues  gilcy  in  confciencesof  many  faultcs,with  fcchng  whereof  they  arc 
not  yctfo  touched, y  they  miflike  tlicmfclues  fo  much  as  they  ought;  and  al- 
fo that,  fo  much  as  it  is  giuen  thctii  to  profit  in  repentauncc  and  in  the  fearc 
of  G  O  D,  they  being  throwendownc  with luftroirowc  for  theii  offences, 

ihouldc 


^thegracesfChriJf,  Lih.3»  ^'^9 

fiioulde  prafy  to  cfcapc  the  puniflimcnt  of  the  iudgc.  Checfely  the  feeblcnes 

or  imperfcftion  of  faith  corruptcth  the  prayers  of  the  faithfu]!,  vnlcffe  the 

tender  mcrcie  of  God  did  heipe  them  .But  it  is  no  meruel  that  God  pardo- 

ntth  this  default ,  which  doeth  oftentimes  cxcrcife  them  that  bee  his  •with 

fharpinftrudions,  as  ifhefhouldeofpurpofc  quench  their  faith.    Thisisa  . 

moft  hard  tcntation,  when  the  faithful  arc  compelled  to  crie :  how  long  wile 

thou  be  angric  vpon  the  praicr  of  thy  fcruaunt?  as  though  the  verie  prayers 

made  God  more  angrie.  So  when  Icrcmicfaith:  The  Lorde  hath  fhut  out 

my  prayer, it  is  no  dout  that  he  was  fliaken  with  a  violent  pange  of  trouble,  f         j 

Innumerable  fuch examples  arec6monlyfoundinthcfcripturcs,by  which     '°*^' 

appearcth^  the  faith  of  the  holy  ones  was  oftentimes  mingled  &  tolled  with 

doubtings,  that  in  beleeuing  &  hoping  they  bewrayed  yet  feme  vnfaithful- 

ncs:but  bccaufe  they  come  not  fo  far  as  it  is  to  be  w:fhcd,they  ought  to  inde- 

tiourfo  much  the  more  that  their  faultes  being  amended,  they  may  dayly  ' 

come  neerer  to  y  perfeft  rule  of  praying,&in  the  mean  time  to  fecle  in  how 

great  a  depth  of  cujIs  they  bee  drowned,which  cucn  in  the  very  remedies  do 

get  to  ihemfelucs  new  difcafes:  fith  there  is  no  pray  cr, which  the  Lord  doth 

not  worthilie  loth,  vnlclfe  he  winke  at  the  fpots  wherewith  they  are  all  be- 

fprinklcd  .  I  rehcrfe  not  thefe  things  this  end  y  the  fathfiillfhouldcarelefly 

pardon  themfclucs  any  thing,buty  in  (harply  chaftifing  thefclues  they  fhold 

traucl  to  ouercome  thefe  rtops,and  although  Satan  labour  to  flop  vp  al  the 

wayes,  that  be  may  kecpe  them  from  praying,  yet  neucrtheles  they  fhould 

breakc  through,being  certaynly  perfwaded,  that  although  they  bee  not  vn- 

cumbrcd  of  all  hinderances,y  et  their  indeuours  doe  pleafc  God,  and  their 

prayers  are  allowed  of  himjfo  that  they  traucl  and  bend  thcmfeiues  thither- 

v/ard,  whither  they  do  not  by  and  by  attainc. 

17  But  forafmuch  as  there  is  nomanworthie  toprefenthimfclfe  to 
God,  and  to  come  into  his  fight:  the  heauenly  Father  himfelfc  to  deliucr  vs 
both  from  (hame  and  feare  which  fhoulde  haue  throwne  downe  all  our 
couragesjhathgiucnto  vshisfonIefusChri{lourLorde,tobeanaduocate 
and  mediator  with  him  for  vs,by  whofc  leading  we  may  boldly  com  to  him,  '  .Tim.i.f* 
irufling  that  we  haue  fuch  an  mterceflorj  nothing  fhall  be  denied  vs  which  '•^°""  ^•** 
ws  aske  in  his  name,  as  nothing  can  be  denied  him  of  che  father.  Andhcre- 
vnto  muft  all  bee  referred  whatfoeuer  we  haue  hecretofore  taught  concer- 
ning faith :  becaufe  as  the  promife  ftttcth  out  vnco  vs  Chnft  for  our  Mcdia- 
tor/o  vnlefic  our  hope  of  obteyning  ftiy  vpon  him,  it  takcth  from  it  felf-y 
bencfite  of  praying.  For  fo  foonc  as  the  terrible  maicftie  of  God  commeth 
in  our  minds,  it  is  impofllble  but  that  we  fhould  tremble  for  fc:re,  and  the 
acknowledging  of  our  owne  vnworchinelfc  fliouldc  driue  vs  farre  3  way ,  till 
Cbriil:  come  meane  bctwccne  vs  and  him,  which  may  change  the  thi  one  of 
dreadfullglorie  into  the  throne  of  grace:  as  alfo  the  Apoftle  teachcth  that  Heb,4,i5. 
vvemp.ybcbolde  to  appearc  with  all  confidence  which  fliall  obtcinc  mercy 
and  nnde  grace  in  hclpe  commingin  tit  fcafon.  And  as  there  is  a  lawc  fet  y 
we  fhoulde  c.ill  vnpon  God  like  as  there  is  a  promife  giucn,that  they  thai  be 
heard  which  r.-.ll  vpon  him;  lb  are  wee  peculiarly  commaunded  to  cal  vpon 
him  in  the  name  of  Chriil:,&  wc  haue  a  promife  let  for:h,  y  wc  flial  obtcine  y 
^viiich  we  flial  askeinhis  name.  Hithctio(faidi  hc)ye;  haus  ace  asked  any  J°  j"*^Y  ^* 

ihin^ia 


C4f.  2  0 .  Ofthf  matter  how  to  receiue 

in  my  name:askc  and  yc  fKall  rccciue .  In  that  day  ye  fhall  askc  in  my  name, 
and  whatfocucr  ye  aske,  I  will  doc,  that  the  father  may  bee  glorified  in  the 
fonne.  Hereby  it  is  plaine  without  controuerfic,  ihatthey  whjch  call  vppon 
Godin  any  other  name  than  of  Chrift,  do  ftubbornly  breake  his  comman- 
dcmcntes,  and  rcgarde  his  will  as  nothmg,  and  that  they  haucno  promifc 

a.Cor.t.io,  jQ  obteyne  any  thing .  For  (as  Paul  faith  )  all  the  promifcs  of  God  arc  in 
Chrift,yea  and  Amen,  that  is  to  fay,they  arc  confirmed  and  fulfilled. 

i8     And  thecircumft.inccofthetime  is  diligently  to  be  marked,  where 
Chrift  commaundcth  his  difciples  to  flee  to  mterc^flion  to  him  after  that 

Ioli.«(J.2  5.  he  is  gone  vp  into  heauen.  In  tha t  houre  (faith  he)  ye  fhal  aske  in  my  name. 
It  is  ccrtainc  that  euen  from  the  beginning  none  were  hcardethat  prayed, 
but  by  mcane  of  the  mediator  .  For  this  reafon  the  Lord  had  ordeined  in 
the  lawe,  that  the  Priefte  alone  entering  into  the  fanftuarie,  fhouldc 

ExoJ.2  8.  <>,  i,j;arc  vpon  his  fhouldcrs  the  names  of  the  tribes  of  HracI,  and  as  many  pre- 
'"*  tious  ftones  before  hisbreaft:  but  the  people  fhouldeftande  a  farre  of  m  the 
porch,  and  from  thence  (houlde  ioyne  their  prayers  with  the  prieft.Yea  and 
the  facrificeauailed  hereto,  that  the  prayers  fhoulde  bee  made  fureand  of 
force.  Therefore  that  rtiadowilh  ceremonie  of  the  law  taught  that  we  are  al 
(hut  out  from  the  face  of  God,  and  that  therefore  wee  needc  a  Mcdiatour, 
which  may  appeare  in  our  name, and  may  bearcvs  vpon  his /houldiers, and 
holde  vs  faft  bound  to  his  breft ,  that  we  may  be  heard  in  his  perfon :  then  y 
by  fprinkeling  of  bloods  our  prayers  arc  clcanfcd,  which(as  wc  haue  alrea- 
dieiaide)  arc  neuer  voydc  of  filthinefl'c.  And  wee  fee  that  the  holy  ones, 
when  they  defired  to  obteyne  any  thing,  grounded  their  hope  vpon  facrifi- 
ces.bccaufe  thcykncwc  them  to  beethe  ftablifhingcs of  allrequeftes.Lct 
him  remember  thy  oflrcring(  (aith  Dauid)  and  make  thy  burnt  oflfring  far. 
Hcrevpon  isgatheredy  God  hath  bin  from  the  beginning  appeafcd  by  the 
interccflion  of  Chrift,  to  rccciue  the  praiers  of  the  godhc.  Why  then  doth 
Chrift  appoint  a  newe  heire,  when  his  Difciples  ftiall  beginnc  to  pray  in  his 
name,  but  becaufe  this  grace ,  as  ic  is  at  this  day  more  glorious,  fo  dcferucth 
more  commendation  with  vs.  And  in  this  fame  fenfe  he  hadfaide  a  litle  be- 
fore .  Hitherto  yce  haue  not  asked  any  thing  in  my  name,  nowc  askc.Not 
that  they  vndcrftoode  nothing  at  allofthc  office  ofthe  Mediator  (whereas 
all  the  lewes  wercinftruftedin  the  principles)but  becaufe  they  had  not  yet 
clearely  knowen  that  Chrift  by  his  afcending  into  heauen  fhould  be  a  furer 
patron  of  the  Church  than  hee  was  before.  Therefore  to  comfort  their 
griefeof  his  abfencc  with  feme  fpcciall  fruitc,  hceclaimcth  to  him  fclfc 
the  office  of  an  aduocate,  and  teachcth  that  they  haue  hitherto  wanted  the 
chcife  bcnefitc,  which  it  ftiallbeegrauntcd  them  to  enioyc,  when  bceing 
aydedby  his  mediation ,  they  ffigjl  more  freely  call  vppon  G  O  D  :as  the 

Hebtio.  JO,  Apoftle  layth  that  his  newe  way  is  dedicate  in  his  bloodc.  And  fo  much 
Icfle  exculable  is  our  frowardneflcjvnlcflcwee  doe  with  both  armcs  (  as 
the  fayingis)  embrace  fo  ineftimable  a  bcnefitc , which  is  properly  appoin- 
ted for  vs. 

19  Nowc  whereas  he  is  the  onely  way,  and  the  oncly  entrie  by  which 
it  is  graunted  vs  to  come  in  vnto  God:  who  fo  doc  fwarue  from  this  way  and 
forfakethis  entrie,  for  the  there  rcmaineth  no  way  nor  entrie  to  God:thcrc 

is 


The^aceof  Chrifl,  Lih.s»         ^SfO 

is  nothing  left  in  his<hrone  but  wrath,  iudgement,  and  tcrrour .  Finally  fith 
the  Fathei'  hath  marked  him  for  our  headc,  and  guide,  they  which  do  in  any 
wife  fwaruc  or  go  away  from  him,do  labour  as  much  as  in  them  licth  to  race 
out  and  disfigure  the  marke  which  God  hath  imprmted .  So  Chrift  is  fct  to 
be  the  only  Mediator,  by  whofe  interceffion  the  Father  may  be  made  to  vs 
fauorablc  and  eafic  to  be  entreated .  Howe  be  it  in  the  mcanc  time  the  holy 
ones  haue  their  interceflions  left  to  them,  whereby  they  doe  mutually  com- 
mende  the  fafetic  one  of  an  other  to  God,  of  which  the  Apoftle  makedime-  '.Tit.  2.1 » 
tion :  but  thofe  be  fuch  as  hange  vpon  that  one  onely  interceffion:  lb 
farrcisitof,  thatthey  minifhanythingof  it  .  For  as  they  fpring  out  of 
tlie  affeftion  of  louc,  wherewith  wc  embrace  one  an  other ,  as  the  members 
of  one  body :  fo  they  are  alfo  referred  to  the  vnitie  of  the  head .  Sith  there- 
fore they  alfo  arc  made  in  the  name  of  Chrift ,  what  doc  they  elfe  but  tcftific 
that  no  man  can  be  holpcn  by  any  prayers  at  al,  but  with  the  interceffion  of 
Chrift  ?  And  as  Chrift  with  his  interceffion  withftandcth  not ,  but  that  in 
the  Church  we  may  with  prayers  be  aduocates  one  for  an  other:  foletthis 
rcmaine  certainc,  that  all  the  intcrccflbrs  of  the  whole  Church  ought  to  be 
direftcd  to  that  only  one.  Yea  and  for  this  caule  wee  ought  fpecially  to  be- 
ware of  vnthankefulncs,  bccaufe  God  pardoning  our  vnworthines,  doth  not 
only  giue  Icaue  to  cuery  one  of  vs  to  pray  for  himfelfe,  but  alfo  admitteth  vs 
to  be  cntrcaters  one  of  an  other.  For,  where  God  appointeth  aduocates  for 
his  church  which  deferue  worthily  to  be  reicftcd  if  they  pray  priuatcly  cue- 
ry one  for  himfelfe:  what  a  pride  wcrcittoabufe  thislibertic  to  darken  the 
honour  of  Chrift? 

20     Now  it  is  a  meerc  trifling  ,  which  the  Sophifters  babble,  that  Chrift 
is  the  Mcdiatour  of  redemption  ,  but  the  faithfull  arc  Mediatoursof  in- 
terceflion  .     As  though  Chrift  hauing  performed  a  Mediation  for  a  time, 
hath  giuen  to  his  feruantes  that  eternall  Mediatourftiippe  which  fhall  neuer 
die.  Full  curteoufly  forfooth  they  handle  him,  that  cutte  away  fo  litle  a  por- 
tion of  honour  from  him .     But  the  Scripture  fay  th  farrc  othcrwife ,  with 
the  firaphcitic  whereof  a  godly  man  ought  to  be  contented,leauing  ihefe  de- 
ceiucrs .     For  where  lohn  faith,  that  if  any  do  finnc,  wee  haue  an  aduocate  »,Iobn,2,2, 
with  the  Father,  Chrift  Icfus ;  doth  he  meane  that  he  was  once  in  olde  time 
a  patrone  for  vs,  and  not  rather  afl'igneth  to  him  an  euerlafting  intercefl'ion? 
Howe  fay  we  to  this  that  Paul  alfo  afliimeth, that  he  fitteth  at  the  right  hand  Rom.S.ja.' 
of  G  O  D  the  Father  and  maketh  intcrceflion  for  vs?  And  when  in  an  other  *. Tim. 2,5, 
place  hecalleth  him  the  onely  Mediatour  ofGod  and  men:meanethhenot  ^o^^''  5«J0» 
ofpraiers,  ofwhich  he  had  a  litle  before  made  mention?  Forwhenhehad 
before  faydc  thatinterceflion  muft  be  made  for  all  men :  for  proofe  of  that 
fayingjhc  by  and  by  addeth,  that  of  all  men  there  is  one  God  and  one  Me- 
diatour .  And  none  othcrwife  doth  Augiiftine  expounds  it ,  when  he  faicth  Lib.contra 
thus:  Chriftianmendoemutuallycommendethemfelucsin  their  prayers,  Par.a.ca,i, 
But  he  for  whomt  none  maketh  interceffion ,  but  he  for  all,  hee  is  the  onely 
and  true  Mcdiatour .      Paul  the  Apoftle,  though  he  were  a  principal  mem- 
ber vnder  the  hcade  (  yet  bccaufe  he  was  a  member  of  the  body  of  Chrifte, 
aidknewcthatthegreateftandtrucftprieftof  the  Church  cntred,  not  by 
a  figure,  intotheinwardcplaccsjof  the  vaile  ,tothc  holy  of  holy  places, 

but 


Cap.2  0,  Ofthemmerhovftoreeeiue 

R(>ni.i  ^  J  c.  but  by  exprcfTc  and  (ledfaft  mieth  into  the  inncrmoft  places  of  heaucn ,  ro  a 
Ephe.d.g.     holincfle  not  fliadowith  but  ctcrnall  )commenclcth  himfdfe  alfo  to  the  prai- 
,1^  ■■'.',■    .  ersofthcfaithfiill  .    N:itherdoth  hemakchimfelfcaMediatoiirbctwccnc 
*  thcpeoplcandGodjbutprayeth  that  all  the  members  of  the  body  of  Ch;  ill 
fliould  mutually  pray  for  him:  becaufe  the  members  arecarcHill  one  for  an 
other :  and  if  one  rcembcr  (ufter,  the  otlicr  fiuTer  with  it.  And  that  fo  the  mu- 
tual! prayers  one  for  an  otherof  allthe  members  yettrauailingin  earth; 
may  nfcendc  to  the  hcade  vvhithis  f;one  before  into  heautn,rn  whorr.c 
Epbe.*.?.      isappeafcmcntfor  oiirfinnes  .     For  if  Paul  v.erca  Mediatour,  the  other 
Apoftlcs  fhouldalfo  be  Mcdiatours:  and  if  there  wcremany  Mcdiatours, 
then  neither  fhoiild  Paulcs  cwnc  reafon  flande  faft ,  in  which  he  hadde  faid, 
For  there  is  one  God,  one  Mediatour  of  one  GOD  and  mee,  the  man 
Chrifte,  inwhom'ewe  allb  are  on^:  if  wee  keepcthe  vnitieot  faith  in  the 
bonde  of  peace.      Agsine  in  an  other  place.    EutifthoufcckeforaPiicft-, 
InPral.54.    hcisabouethehcaucnsjwherehecmakcthintcrceflion  forthee,  whichin 
earth  dyed  for  thee .      Yet  doe  we  not  drcame  that  he  falleth  downc  at  the 
fathers  knees  and  in  humble  wrfe  entreateth  for  vs  :  but  we  vnderftandc  with 
the  Apoftle,  that  hee  {o  appeareth  before  the  face  of  G  O  D,  that  the  vertuc 
of  his  death  auaileth  to  be  a  perpctuall  interccfllon  for  vs :  yet  fo  that  being 
entered  into  the  fanduaric  of  hcauen,  vnto  the  ende  ofthe  ages  of  the  world 
he  alone  carricthto  God  the  prayers  of  the  people  abiding  a  farrc-oft'  in  the 
porch. 

21  As  touching  the  Saintes,  which  becing  dead  in  tlie  fleflie  doeliucin 
Chrift,  if  we  giue  any  prayer  at  all  to  them,  let  vs  not  drcame  that  they  thcr 
felucs  haue  any  other  way  of  asking ,  than  Chrift  which  one  ly  is  the  way  ,  or 
that  their  praicrs  be  acceptable  to  God  in  any  other  name  .  Therefore 
fith  the  Scripture  callcth  vs  backe  from  all  to  Chrift  oncly  *•  fith  the  hcauenly 
fathers  will  is  to  gather  together  all  in  him  :  it  was  a  point  ot  too  much  dul- 
nefl'e,  I  will  not  fay  madnelfe,  fb  to  dcfire  to  make  for  our  felues  an  entric  by 
them,  that  wc  Hiould  be  led  away  from  him  without  whome  euen  they  them 
felucs  haue  no  entrie  open  .  But ,  that  this  hath  bccne  vfually  done  in  cer- 
tainc  ages  paft,and  chit  it  is  at  this  day  done  wherefoeuer  Papiftry  reigncth, 
who  candenic  ?  Their  mcritcs  are  from  time  to  time  thruft  in ,  toobteine 
the  good  will  of  God :  and  for  the  moft  part,  Chrift  being  paffed  oucr ,  God 
is  prayed  to  by  their  names  .  Is  not  this ,  I  bcfeech  you,  to  comiey  away 
to  them  the  office  of  that  oncly  intcrccftlon ,  which  we  haue  affirmed  to  be- 
long to  Chrift  alone  ?  Againe,  what  AngellorDeuilIeuer  reucilcdto  any 
man  any  one  fyllableof  this  their  intcrccTrion  which  thcfe  men  fainc  ?  For 
in  the  Scripture  is  nothing  of  it .  What  is  the  reafon  therefore  of  inuen- 
tingit?  Truely  when  the  witte  of  man  fo  feeketh  for  it  fclfe  fuccourcs, 
wherewith  wc  are  not  certified  by  the  wordof  God,it  plaincly  bewray cth  his 
ownc  diftruftfulnelfe  .  If  wc  appeale  to  all  their  confcicnces  that  are  dehicd 
with  the  interccfllon  of  laintcs,  we  flia.'l  Hnde  that  the  famccommeth  from 
no  other  ground,  but  becaufe  they  arc  greeucd  with  caicfulnefle,  as  though- 
chrift  were  in  this  bchalfe  either  coo  wcakc  or  too  rigorous.  By  which  dout- 
fulneftc  firft  they  diflionour  Chrift,and  robbe  him  ofthe  title  of  only  Media- 
lour ,  which  as  it  isgiucnhiraof  the  Father  for  a  lingular  prcrogatiue ,  fb 

oughc 


The^aeiof  Chrijf,  JJh.s,         i$t 

ought  not  alfb  to  bee  conueied  away  to  any  other.  And  in  this  veric  doing 
they  darken  the  glorie  of  his  birth,  they  make  voide  his  croffe,  finally  what- 
foeuer  he  hath  done  or  fuffcred  they  fpoylc  and  defraudc  of  the  due  prayfc 
thereof;  for  all  tend  to  this  end  that  he  may  be  indccde  and  bee  accomptcd 
the  onely  Mediator.  And  therewith  they  caft  away  the  goodneflc  of  God, 
which  gaue  himfclfe  to  be  their  Father.For  he  is  not  their  father, vnlcs  they 
acknowledge  Chrift  to  be  their  brother.  Which  they  vtterly  denic  vnlelle 
tliey  thinke  that  he  beareth  a  brotherly  afFcdibn  toward  them  ,  than  which 
there  can  nothing  bee  nwrckinde  or  tender  .  Wherefore  the  Scripture  of- 
.    ferethonly  himto  vs,rcndcthvstohim,andftayethvsinhim.  Hee  (faith 

Ambrofc)  is  our  mouth.by  which  we  fpeak  to  the  Father:our  eye,by  which  §,  ajfj^a 
we  fee  the  Father;  our  right  hand,by  which  wee  offer  vs  to  the  father,othcr- 
wifc  than  by  whofe  intercefhon  neyther  we  nor  all  the  Saints  hauc  any  thing 
with  God. Iftheyaunfwere that  the  common  prayers  whichchcy  make  in 
Churches,  are  ended  w  this  condufion  adioyncd.ThroughChrift  our  lord; 
this  jsa  trifling  fhift:  becaufc  the  interceflionof  Chrift  is  no  Jefl'e  propha- 
ncd  when  it  is  mingled  with  the  prayers  and  raerites  of  dead  men,  than  if  it 
were  vtterly  oraicted  and  onely  dead  men  were  in  our  mouth.  Againe.in  all 
their  LetanieSjHymncSjand  ProfeSywhcre  no  honour  is  left  vngiucn  to  dead 
laintes,  there  is  no  mention  of  Chrift. 

xr       But  their  fooliftidulnclfe  proceeded  lo  farrcjthat  here  we  hauethc 
nature  of  Superftition  ex  prcffcdjwhich  when  it  hath  once  fliakcn  oft'the  bii- 
dlcjis  wont  to  make  no  end  of  running  aftray.  For  after  that  men  once  be- 
gun to  looke  to  the  intcrceflion  of  Saints,by  litle  and  litle  there  was  giuen  to 
eucry  one  his  fpeciall  doing,that  according  to  the  diuerfitie  of  bufin«s^m- 
time  one  and  foraetirae  another  fhould  be  called  vppon  tobec  intcrcefl'or: 
then  they  to  thcmfclues  cuerie  one  his  peculiar  Saint,into  whofe  faith  they 
committed  thenifelucs  as  it  were  to  the  keeping  of  fafegar ding  Gods.   And 
notonely(vvherewitli  the  prophet  in  the olde  time  reprochcd  irrael)Gods  lere.i.ty, 
were  fetvp  according  to  the  number  of  Cities  ,  but  euento  the  number  of  andn-ij, 
pcrfons.  But  fith  the  Saintcs  refcrre  their  dcfii  cs  to  the  onely  will  of  Godj& 
bcholdc  it  and  reft  vppon  it:  he  thinketh  fooliflilyjand  flefhly,yea  and  Han- 
dcrouHy  of  them,  which  afTigneth  to  them  any  other  prayer,  than  whereby 
they  pray  for  the  comming  of  the  kingdom  of  God:  from  which  that  is  moft 
farre  diliant  which  they  faine  to  them,  that  cuerie  one  is  with  priuate  afte- 
dion  more  paitially bent  to  his  owne  worftiippers.  At  length  many  abftei- 
ncd notfrom  horrible facriledge,in calling nowe vpon thcmnot as  helpers 
but  as  principall  rulers  of  their  faluation.Loe  whcrevnto  foolifli  men  do  fall 
whenthey  wander  out  of  their  true  ftanding,  thatis,  the  wordeofGod.     I 
Ipeakc  not  of  the  groflcr  monftruoufneiresof  vngodIinefll",whcrinalt'.]ouph 
they  be  abhominable  to  God,  Angels,  and  men,  they  are  not  yctaHiamed 
norwcarie  ofthem.  They  falling downe  before  theimageorpidureofBar- 
bara,Catherine,and  ruchother,doe  mumble  Pater  noftcr,  Our  father.  TIii» 
madnesthc  Faftorsdoefonotcaretohealeorrcftraine,that  being  allured 
with  the  fwccte  fauour  of  gaine  they  allowe  it  with  reioyling  at  it.     But  al- 
though they  turne  from  themlelucs  chc  blame  of  fo  hainous  an  offence,  ycc 
by  what  coulour  will  they  defende  this  iliat  Loy  or  Mcdard  are  prayed 

vnxo 


C4p,  2  0 .  Ofth  ntiner  hovf  to  receiue 

vnrojto  lookc  downe  vpon  and  hcipe  their  fcruantcs  from  heauen  ?  that  the 
holy  Virgin  is  prayed  vnco,  to  commaundc  her  fonne  to  do  that  which  they 
aske  ?  In  the  olde  time  it  was  forbidden  in  the  Councell  at  Canhagc,  that  at 
the  altar  no  dircft  prayer  fhoulde  bee  made  to  Saintes.  And  it  is  likely  that 
when  the  holy  men  could  not  altogether  fuppreflc  the  force  ofynaughtie 
cuftomc.yet  they  added  at  Icaft  this  reftraint  that  the  publikc  prayers  (hold 
not  bee  corrupted  with  this  forme :  Saint  Peter  pray  for  vs .  But  howc 
much  ftirthcr  hath  their  deuelifh  importunacie  ranged,  which  ftickc  not  to 
giue  away  to  dcade  men  that  which  properly  belonged  oneJy  to  God  and 
Chrift? 

23     But  whereas  they  trauel  to  bring  to  paflc  that  fuch  intcrccfllon  may 
fcemc  to  bee  grounded  vpon  the  auchoricie  of  Scripture,  therein  they  labor 
in  vaine.  We  readc  oftentimes  (fay  they)  of  the  prayers  of  Angels :  and  not 
that  oncly:  but  it  is  faidc  that  the  prayers  of  the  faithful!  are  by  their  handes 
cariedintothefighcofGod.  But  if  they  hft  to  compare  holy  men  departed 
Heb.i.i  4.     out  of  this  prcfent  life,to  Ange!s:they  fhould  proue  that  they  arc  miniftiing 
^r^i'^'s''   ^P'^''^5  >^^  whom  is  committed  the  miniftcrie  to  lookc  to  our  fafetie,to  whom 
*'^^'  '    the  charge  is  giuen  to  keepc  vs  in  all  our  wayes,to  go  about  vs,  to  admonifh 
and  counfell  vs,  to  watch  for  vs:  all  which  thinges  arc  giuen  to  Angels,  but 
not  to  them.  How  wrongfully  they  wrap  vp  dead  holy  men  with  Angels,ap- 
pearcth largely  by  fo  many  diuerfc  offices, wherby  the fcripture  puttcth  dif- 
ference bctweenefome  and  other  fome.No  man  dare  execute  the  office  of 
an  aduocate  before  an  earthly  iudge,  vnleflc  he  be  admitted  ,  from  whence 
then  haue  wormes  fo  great libercie, to  thruft  vnto  God  thofe  for  patrons  to 
whomc  It  is  not  read  that  the  office  is  enioyned  ?  Gods  will  was  to  appoint 
the  Angels  to  looke  vnto  our  faftie,  wherefore  they  doe  both  fre  quent  holy 
aflemblies.and  the  Church  is  a  ftagc  to  them,  wherein  they  wonder  at  the 
diucrfeand  manifoIdwifcdomofGod.  Who foconucy away  toother  that 
which  is  peculiar  to  them,verily  they  confound  and  peruer  t  the  order  fet  by 
!cre«ij,t.    God,  which  ought  to  haue  ben  inuiolable.With  like  hanfomncfle  they  pro- 
ccedc  in  alleagtng  other  teftimonics.  God  faid  to  Ieremie:If  Mofcs  and  Sa- 
muel fhould  ftand  before  mc,my  foule  is  not  to  this  people.  How  (fay  they) 
could  he  haue  fpokcnthus  of  dead  men,  vnleflc  he  knew  that  they  made  in- 
terceffion  for  the  lining?  But  I  on  the  contrary  fide  gather  thus,  that  fithit 
thereby  appcareth  that  neither  Mofes  nor  Snmucl  made  interccffion  for  the 
people  of  Ifracl,  there  was  then  no  interccffion  at  all  of  dead  me.For  which 
ofthefaintes  is  to  be  thought  to  be  careful  for  the  fafetie  of  the  people,when 
Mofes  ceafeth  ,  which  in  this  behalfe  farre  paiTed  all  other  when  he  liued' 
But  if  they  follow  fuch  flight  futtleties,  to  fay  that  the  Meade  make  interccf- 
fion for  the  liuiiig,  becaufe  the  Lorde  faidc,  If  they  ffiouldc  make  interceffi- 
on:I  wil  much  more  colorablie  reafon  in  this  manner:In  the  extreme  neceC 
fitic  of  the  people  Mofes  made  not  interceffion.of  whome  it  is  faid,if  he  (hal 
make  interceffion.Therefore  it  is  likely  that  none  other  makcth  interccffi- 
on, fith  they  arc  al  fo  farrc  from  the  gentlenclTc,  goodnc$,and  fatherly  carc- 
fiilneffie  of  Mofcs.  This  forfooth  they  get  with  cauilling,that  they  bee  woun- 
ded w  the  fame  weapons.whcrcwith  they  thought  them  fclucs  gay  ly  fenfed. 
But  it  is  verie  fbnde  that  a  fimplc  fentencc  ffiouldc  fo  bcc  wrcftcd ,  bccaufc 

the 


The  gYAce  of  Cyijl,  tth.f,        2pi 

the  Lord  pronounccth  oncly  that  he  will  not  fpare  the  offences  of  the  peo- 
plc,although  they  had  fecne  Mofcs  to  be  their  patron,or  Samuel,  to  whofc 
prayers  he  had  (hewed  him  felfe  fo  tender.  Which  fenfe  is  moft  clearly  ga- 
thered out  of  a  like  place  of  Ezechiel.  If  (faith  the  Lorde)  thefe  three  men  g^g  ^  ^  - 
wcreinthecitic,  NoejDani.cl,  and  lob,  they  fliall  not  dcliuer  their  {bnnes 
and  daughters  in  their  righteoufncs :  but  they  fliall  deliuer  onely  their  ownc 
foules .  Where  it  is  no  dout  that  he  meant  if  two  of  them  /hould  happen  to 
rcuiuc  againe,  for  the  third  was  then  aliue,namly  Daniel,who(as  itisknow- 
en)did  in  the  iirft  florifhing  of  his  youth  fliewe  an  incomparable  example  of 
godlincHe :  let  vs  then  leaue  them  whom  the  Scripture  plainely  fliewcth  to 
nauc  ended  their  courfe.ThcrforePauljwhen  he  fpeaketh  of  Dauid,teach-  aa  ,,  ,^ 
eth  not  that  he  dotli  with  praiers  hclpe  his  poftcrity,but  only  that  he  ferucd 
his  owne  time. 

Z4  They  anfwere  againe:(hall  we  then  take  from  them  all  prayer  of  cha- 
ritie,  which  m  the  whole  courfe  of  their  life  breathed  nothing  but  charity  & 
mcrcie  ?  Verily  as  I  will  nor  curioufly  fcarch  what  they  doe, orwhatthcy 
mufe  vpon:fo  it  is  not  ljkely,that  they  are  caried  about  hither  &  thither  w  di- 
uerfe  and  particular  rcqueftcs  :but  rather  that  they  do  with  a  ftayed  and  vn- 
moued  will,  long  for  the  kingdom  of  God,which  ftandeth  no  lefl'c  in  the  de- 
ftrudion  of  the  wicked  than  in  the  faluation  of  the  godly .  If  this  be  true ,  it 
is  no  dout  that  their  charitie  is  conteined  in  the  communion  of  the  bodie  of 
Chrift,&  extendeth  no  furthcr,than  the  nature  of  that  communion  beareth. 
But  nowe  though  I  graunt  that  they  pray  in  this  manner  for  vs,  yet  they  doc 
not  therefore  depart  from  their  owne  quictncfTe,  to  be  diucrfly  drawen  into 
earthly  cares :  and  much  Icflc  muft  wee  therefore  by  and  by  call  vpon  them. 
Neither  dothit  thereby  followe  that  they  muft  fo  doe,  bccaufc  men  which 
liue  in  earth  may  commend  one  an  other  in  their  praiers.  For  this  doing  fer- 
ueth  for  nourifliing  of  charity  among  them ,  when  they  doe  as  it  were  parte 
and  mutually  take  vpon  them  their  ncceffities  amongthcmfelues .  And  this 
theydocby  thecommaundementoftheLorde,  and  are  not  without  a  pro-  Ecc.9.5-&tf 
mife,  which  two  things,  haue  alway  the  chiefe  place  in  praicr .  All  fuch  con- 
fiderations  arc  far  from  the  dead,  whom  when  the  Lord  hath  conueied  from 
our  companie,  he  hath  left  to  vs  no  enterchangc  of  doinges  with  them ,  nor 
to  them  with  vs,  fo  farre  as  we  may  gatlier  by  conieftures.  But  if  any  man  al- 
lege, that  it  is  irapoflible  but  that  they  muftkeepe  the  fame  charitie  toward 
vs,astheybeioyned  in  one  Faith  with  vs:  yetwhohathrcueiledthatthey 
hauc  fo  long  cares  to  reach  to  our  voyces?  and  fo  pearcing  eyes  to  watch  our 
nccefllties  ?  They  prate  in  their  {hadowes  I  wot  not  what  of  the  brightncflc 
of  the  countenance  of  God  extcndmg  his  beames  vpon  them,  in  which  as  in 
a  mirror  they  may  from  on  hie  behold  the  matters  of  me  beneath.  But  to  af- 
firme  that ,  fpecially  with  fuch  boldnefTe  as  they  dare ,  what  is  it  elfe  but  to 
goe  about  by  the  drunken  drcames  of  our  owne  braine,  without  his  worde  to 
pearce  &  breake  into  the  hidden  iudgemcnts  of  God ,  and  to  treade  y  Scrip-  Rom,8.^« 
turevnderfeete  which  fooft  pronounccth  that  the  wifedome  of  the  flefli 
js  enemie  to  the  wifedom  of  God,  which  wholly  condeneth  the  vanity  of  our 
naturall  wit,  which  willeth  all  our  rcaibn  to  be  throwen  downe,and  the  only 
will  of  God  to  be  looked  vnto  of  vs. 

Qjl  IS  The 


Cap.  29,  Of  the  wAHer  haw  to  reeeitte 

zf     The  other  tcftimonies  of  Scripture  which  they  bring  to  defend  this 
G«n.43.itf,  their  lie,thcymoft  naughtily  wreft.  Butlacob  (raidethcy)praicth  that  his 
name  and  the  name  of  his  Fathers  Abraham  ScUaac  bee  called  vponouer 
his  poftcritic.  Firft  let  vs  fee  what  forme  of  calling  vppon  this  is  amone  the 
Ifraclitcs.Forthcycalntotvpon  their  FatherSjto  help  thcmrbut  they  bcfccch 
God  to  remember  his  feruancs  Abraham,Ifaac,and  lacob.  Therefore  their 
example  makcth  nothing  for  them  yfpcake  to  the  Saints  thcmfelues.  But 
bccaufe  thofe  blockes(fuch  is  their  dulnes)  neither  vndcrftand  what  it  is  to 
call  vpon  the  name  of  [  acob,nor  why  it  is  to  be  called  vpon:  it  is  no  marueil 
ifin  the  very  forme  alfo  they  fo  childifhly  ftumblc.  This  raaner  of  fpeach  is 
Era.4.1.       notfeldome  found  in  the  Scriptures,  For  Efayc  faycth  that  the  name  of  the 
men  is  called  vpon  ouer  the  women^whcn  they  hauc  them  as  their  husKids 
vnder  whofe  charge  &  defence  they  hue.  Therefore  the  calhng  vpon  of  the 
naracofAbraham'vponthelfrachtes,  ftandeth  in  this  when  they  conucy 
their  pedegree  from  him,  &  do  with  folemne  memorie  honor  him  for  their 
author  &  parent.N cither  doth  lacob  this  bccaufe  he  is  careful  for  the  enlar- 
ging of  the  rcnoume  of  his  name;  hut  for  afmuch  as  he  knewe  that  y  whole 
bleflcdnefleofhispofteritieconfifted  in  the  inheritance  of  the  couenant 
which  God  had  made  with  him:  h;  widicth  thit  y  which  he  fccth  fliould  be 
the  chiefe  of  all  good  things  to  them,  that  they  be  accounted  in  his  ki-ired: 
For,that  is  nothing  elfe  but  to  conucy  to  them  the  fucceilion  of  thecoue- 
nant.They  againewhentheybring  fuch  remembrance  into  their  prayers, 
donotflcetotheintcrceflionsofdcadmen:butdoputthe  Lord  in  mind  of 
his  coucnantjwherby  the  moft  kinde  father  hath  promifed  y  he  wil  be  fauo- 
rable  &  beneficial  to  them  for  Abrahams,Ifaacs,&  Jacobs  fakes  .  How  litle 
the  holy  ones  did  otherwife  leanc  vpon  the  merites  of  their  father,  y  com- 
mon faying  of  the  Church  in  the  Prophet  teftifieth,  Thou  art  our  Fa  thcr,& 
ITa.tf  j.i5.    Abraham  knewe  vs  not,&  Ifrael  was  ignorant  of  vs.  Thou  Lord  a  rt  our  Fa- 
ther &  our  rcdeemer.And  when  they  fay  thus,  they  adde  thcrewichall,  Re- 
turne  O  Lord  for  thy  feruants  fakesiyet  thinking  ypon  no  interceflrion,but 
bending  their  mind  to  the  bencfitc  of  the  couenant.  But  nowc  fith  wee  haue 
the  Lord  Iefus,in  whofe  hand  the  eternall  couenant  of  mercic  is  not  onely 
made  but  alfo  confirmed  to  vsrwhole  namefhould  wc  rather  vfc  in  our  prai- 
crs?  And  bccaufe  thefc  good  mailers  wUhaue  the  Pacriarches  to  be  by  thefc 
wordes  raadeinterceflbrs,  I  wouldc  faine  knov/c  of  them  why  in  fo  great  a 
route  Abraham  the  Father  of  the  Church  hath  no  place  at  al  among  them. 
Out  of  what  finck  they  fetch  their  aduocates.itis  not  vnl.nowcn.  Let  them 
anfwere  me,how  fit  it  is  y  Abraham,whom  God  preferred  aboue  al  other,  & 
V/hom  he  aduaunccd  to  the  hicft  degree  of  honor,  ftiould  be  neglcfted  and 
(iippreffcd.  Verily  when  it  was  euidcnt  that  fuch  vfe  was  vnknowentothe 
oldChurch,they  thought  good  for  hiding  of  the  ncwnelfc  to  fpeak  nothing 
of  the  oldcFathcrs:as  though  the  diucrfitic  of  names  cxcufed  the  new  and 
forc;f.dmaner.     But  whcref.sfomcobicft  that  Gcd  is  prayed  vnto,to  hauc 
mercic  on  the  people  for  Dauids  fake,it  doth  fo  nothing  at  all  make  ^or  de- 
fence of  their  error,that  it  is  a  moft  ftrong  profc  for  the  confutction  thcre- 
©f.For  ifwc  confider  whatpcifonDauid  didbcare:  he  isicuercd  fn^m  -.11  the 
alTcnibly  of  the  Saints,that  God  ilwuld  ftabiuh  the  couenant  which  he  hath. 

•   "*■         '  '  '"'  '  made 


wade  in  his  hand.So  both  the  coucnantis  rather  confidercd  than  the  man, 
and  vndcr  a  figure  the  only  intcrccflion  of  Chrift  is  affirmed  .  For  it  is  cer- 
taine  that  that  which  belonged  only  to  Dauid,in  fo  much  as  he  wasy  image 
of  Chrift,accordeth  not  with  any  other. 

z6    But  this  forfooth  moucth  fome ,  that  it  is  often  times  red  that  the 
prayers  ofSainteshaue  bene  heard.   Why  fo?  Eucnbecaufc  they  prayed. 
They  truftcd  in  thee(faith  the  Prophct)&  they  were  faued:  they  cried,  and  P^^'«»2-J» 
they  were  not  confoundcd.Therfore  let  vs  alfo  pray  as  they  did,  y  wee  may 
be  heard  as  they  wercBut  thefe  menjOthcrwife  than  they  oughr,do  wrong- 
fiiliy  reafon,that  none  fhalbc  heard  but  they  that  hauc  once  beenc  heard. 
How  much  better  doth  lames  fay?  Elia  s(faith  he)  was  a  man  like  to  vs :  and  Iam.tf.f7, 
he  prayed  with  prayer  yicfhould  not  raine,  &  it  rained  not  vpon  the  earth 
in  three  yeres  &  fixe  moneths.  Againe  he  prayed,  &  the  heauen  gaue  raine, 
&the  earth  gaue  her  fruite.What?doth  he  gather  any  fingular  prcrogatiuc 
ofElias.to  which  we  ought  to  flee?  No.  Butheteachethwhatis  theconti* 
nual  ftrcngth  of  godly  &  pure  praier.to  exhort  vs  like  wife  to  pray.  For  wee 
do  niggardly  conftrue  the  readincs  &  gcntleneffc  of  God  in  hearing  them, 
vnlefle  we  be  by  fuch  experiences  confirmed  into  a  more  fure  affiance  of  his 
promifes.in  which  he  promifeth  that  liis  care  fhalbc  enclined  not  to  onc.or 
two,nor  yet  to  a  fewe,but  to  all  y  call  vpon  his  name.  And  fo  much  lefl'c  cx- 
cufableis  this  foolifhneSjbccaufe  they  feemc  as  it  were  of  fct  purpofe  to  dc- 
(pifc  fo  many  admonitions  of  Scripture.  Dauid  was  oh:  deliuered  by  the  po- 
wer of  God.Was  it  y  he  ffiould  draw  y  power  to  himfelf,y  we  fliould  be  deli-  P/aLi  4 2.  J, 
ucrcd  by  hishelp?Hc  himfclfaffirmeth  farre  othcrwife:  The  righteous lokc  ^^^-i^'^' 
for  me,til  thou  render  to  me.AgainejThe  righteous ffiall  fee,&  they  (hal  re- 
ioycej&  truft  m  the  Lord.Behold,this  poorc  man  hath  cried  to  God,  &  hec  Pfal. 54.7. 
hath  anfwercd  him.Thcre  be  in  the  pfalmes  many  fuch  pr3ycrs,in  which  to 
.  craue  that  which  he  rcquircth,he  moueth  God  by  this  mancr,that  the  righ- 
teous be  not  made  afliamed,but  many  by  his  example  be  raifed  vp  to  hope 
wel.  Let  vs  now  be  contented  with  this  one  example.  Thcrforc  euery  holy 
one  (hal  pray  to  thee  in  fittime.Which  place  I  haue  Co  much  the  more  wil- 
lingly rchear(ed,becaufe  the  hud  babblers  which  doe  let  out  to  hire  the  fcr-  ^^^Ui  s.tf. 
uiccoftheir  waged  tongue  haue  not  beenc  aflumcd  toallcage  ittoproouc 
thcincerccffionofthedcad.As  rhough  Dauid  meant  anything  elfc,  than 
to  fhewe  the  fruite  that  (hal  come  of  the  mercifulries  and  gcntlcnes  of  god, 
when  he  rtialbe  heard.  Andinthiskindeweemuftlcarnc,  that  the  experi- 
ence of  the  grace  of  God ,  as  well  towarde  our  felucs  as  other,  is  no  flendcr 
hclpetoconfirmetheciediteofhispromifes.  1  leauc  vnrehcarfed  many 
places,  where  Dauid  fettcth  before  himfelfc  the  benefits  of  God  for  matter 
of  confidenccjbecaufe  the  readers  of  the  Pfalmes  fhal  commonly  find  them 
without  fceking.  This  felfe  fame  thing  had  lacob  before  taught  by  his  own  ^«n«j'.  10. 
example ;  I  am  vnworthie  of  all  thy  mercies  ,  and  of  the  trueth  which  thou 
hart  performed  to  thy  fcruaunt.  Iwithmyftafte  haue  palfedouerthislor- 
dane,&  now  I  come  forth  with  two  bands.  Heealleageih  in  dccdc  the  pro- 
mife.but  not  alone:  but  he  alfo  ioyneth  the  efFeft,that  he  may  the  more  cou 
ragiouflyin  time  tocometaift  that  God  wil  be  the  fame  toward  him.  For 
he  is  not  like  to  jnortall  mcn,which  arc  wcarie  of  their  liberalitic,  or  whofc 

(^  <l  i  abilitic 


Cap.  26,  Of  the  ntAner  hovf  to  receiue 

Pfal.  a  .5 .  abilitic  is  wafted :  but  he  is  to  be  wcy  cd  by  his  ownc  nature,  as  Dauid  wifely 
doth  where  he  faith,  Thou  haft  redeemed  me,  O  God  that  fpcakeft  true  th. 
After  that  he  hath  giuen  to  God  the  praifes  of  his  (aluation ,  he  addeth  y  he 
is  a  true  fpeaker:  becaufe  vnlcs  he  were  continually  hke  himfelf ,  there  could 
not  be  gathered  of  his  benefitcs  a  fufficicmly  ftrong  reafon  of  affianceSc  cal- 
ling vpon  him.  Butwhenweknowethatfooftashe  helpethvs,he(hcweth 
an  example  and  proofe  of  his  goodncs ,  we  necde  not  to  fcarc  that  our  hope 
fhalbc  put  to  lliame  or  difapoint  vs. 

27     Let  this  be  the  fumme.  Wheras  the  Scripture  fetteth  out  this  vnto  vs 
for  the  chiefc  point  in  the  worfliipping  of  God,  (as  refiifing  all  facrifices,  he 
rcquireth  of  vs  this  duetic  of  godline{Ie)praier  is  not  without  manifeft  facri- 
Pfal,44»ii.  ledge  direftcd  to  other.  W  her  fore  alfoitisfaid  in  the  Pfalme.  Ifweftretch 
forth  our  hands  to  a  ftrange  God,lhall  not  God  require  thefe  things?  Again,  ' 
wheras  GOD  will  not  be  called  vpon,  but  of  Faith ,  and  expreily  coman- 
deth  praiers  to  be  framed  according  to  the  rule  of  his  word :  finally  whereas 
Faith  founded  vpon  the  word,  is  the  mother  of  right  praicr :  ^o  foone  a$  wee 
fwarue  from  the  word,our  praier  muft  needes  be  corrupted.  But  it  is  already 
fhewed.y  if  the  whole  Seripturel)e  fought,  this  honor  is  thcrin  chalenged  to 
God  only.  As  touching  the  office  of  intcrceflion,  we  haue  alfo  (hewed  y  it  is 
peculiar  to  Chrift,and  y  there  is  no  praier  acceptable  to  God,but  which  that 
mediator  hallowcth.  And  though  y  faithfuU  do  one  for  an  other  offer  praiers 
to  God  for  their  brethren  ,  we  haue  fhewed  that  this  abateth  nothing  from 
the  only  inter ccfllon  of  Chrift :  becaufe  they  altogether  ftanding  vpon  it  do 
commend  both  thcfelues  and  other  to  God .  Moreouer  we  haue  taught  that 
this  is  vnficly  drawen  to  dead  men ,  to  whom  we  neuer  read  y  it  hath  bin  c6- 
manded  that  they  Ihould  pray  for  vs.The  Scripture  doth  oftentimes  exhort 
vs  to  mutuall  doings  of  this  dutie  one  for  an  other :  but  of  dead  men  tliere  is 
law,  5.8,      j^ot  fomuch  as  one  fyllable :  yea  and  lames  ioyning  thefe  two  thinges  toge- 
ther, that  we  fliould  confeffeour  felues  among  our  fclues,and  mutually'pray 
one  for  an  other,  doth  fecretly  exclude  dead  men ,  Therefore  to  condemne 
this  errour ,  this  one  reafon  fufficeth ,  thst  the  beginning  of  praying  rightly, 
fpringeth  out  of  Faith,  and  that  Faith  commeth  of  the  hearing  of  the  worde 
of  God,  where  is  no  mention  of  the  fained  interccflion,  becaufe  fuperftition 
hath  ralhly  gotten  to  it  felf  patrons  which  were  not  giuen  them  of  God.  For 
whereas  the  Scripture  is  full  of  many  formes  of  praier ,  there  is  no  example 
foundc  of  this  patronfhip,  without  which  in  the  papacy  they  bcleeue  y  there 
is  no  praier.  Moreouer  it  is  certaine  that  this  fuperftitio  hath  growen  of  dif^ 
truftfulnes  either  becaufe  they  were  not  content  withChrifttobe  theirin* 
tercelfour,  or  haue  altogether  robbed  him  of  his  praife.  And  this  later  point 
is  cafily  proucd  by  their  fliamclcfnes :  becaufe  they  haue  no  other  ftr  ongcr 
argument  to  prouey  we  haue  ncede  of  the  interceflion  of  Saints,  than  when 
they  obiect  y  we  are  vnwoi  thy  of  familiar  accelfe  to  God.Which  we  in  deed 
grant  to  be  moft  true:  but  thcrupo  we  gathcr.y  they  leauc  nothing  to  Chrift, 
which  cftecme  his  interccflion inothingwordi,  vnlelfeth»re  beadioyncd 
George,  Hypolite,  or  fuch  other  vifcrs. 

28    But  although  prayer  properly  fignifieth  only  wifties  and  petitions:  yet 
there  is  fo  great  affinity  bscwcnc  petition  &  tliankcfgiuingjtlut  they  may  be 

fitly 


The  grace  of  (Imfl,  i/^./.       S94 

fitly  comprehended  both  vnder  one  name.  For.thcfe  fpcciall  fortes  which 
Paul  rehearfethjfallvndcr  the  fiiftpartof  this  diuifion.  With  asking  &cra- 
uingwce  poure  foorth  our  defires  before  G  O  D , requiring  as  wel  thofe 
thinges  that  feeme  to  fpread  abroade  his  glorie  and  fct  foorth  his  name  ,  as 
the  benefits/  are  profitable  to  our  vfe.With  giuing  of  thankes,we  doe  with 
due  praife  magnifie  his  good  doings  toward  vs,  acknowledging  toberecei- 
uedof  his  UberaUtie  whatlbeuer  good  things  do  come  to  vs.Thcrefore  Da- 
uid  comprehended  thcfe  two  partes  togither,  faying':  Call  vpon  mce  in  the  "  'S^'^St 
day  of  neceflitic:l  wil  dcliuer  thee,&  thou  /halt  glonfie  me.   The  Scripture 
not  in  vaine  commandeth  vs  to  vleboth.For  we  haue  faidin  another  place, 
y  our  nedincs  is  fo  grcat,&  the  experience  it  felf  crieth out  y  we  areon  eue- 
ry  fide  pinched  &  preffcd  with  fo  many  &  fo  great  diftrefles,  y  al  haue  caufe 
enough  why  they  fliouM  both  figh  to  God,&  in  humble  wife  call  vpon  him. 
For  though  they  be  free  from  aduerfities,yet  the  giltines  of  their  wicked  dcv- 
ings,&  their  innumerable  aflaults  of  tentations  ought  to  pricke  forward  the 
moft  holy  to  aske  remedy  .But  in  the  facrifice  of  praife  &  thankfgiuing  there 
can  be  no  interruption  without  hainous  finne,forafmuch  asGod  cefleth  not 
to  heape  vpon  diucrfe  men  diuerfe  benefites  to  driue  vs  though  we  be  flack 
andflowe,tothankfulnes.  Finally  fogreatand  fo  plenteous  largcfl'e  of  his 
benefits  doth  in  a  manner  ouerwhclme  vs:  there  are  fo  many  and  fo  great 
miracles  of  his  feene  on  eucry  fide  which  way  focucr  thou  turne  thee,  y  wee 
ncuer  wantground  and  matter  ofpraifc&tliankfgiuing  .     And,  thatthefc 
things  may  be  fomewhat  plainlier  declared :  fith  all  our  hopes  and  wealth 
{land  in  God  (which  wc  hauebefore  fufhcjently  proued)thatneithcrwenor 
all  our  things  can  be  in  profperitie  but  by  his  bleffing  :  we  mufl  continually 
commit  our  felues  and  all  our  things  to  him.  Then,whatlbeuer  v/c  purpofe,  w-   .*o*l^* 
fpeakc.ordOjletvs  purpofe,fpeake,&  do  vnder  his  hand  &  wil,  finally  vnder  -nd  3i!ii 
the  hope  of  his  help.For^ll  are  pronounced  accurfcd  of  God,  which  deuife 
or  determine  any  purpofes  vpon  trufl  of  them.felues  or  of  any  other,which 
without  his  wiiljSc  without  calling  vpon  him  do  enterprifc  or  attempt  to  be- 
gin any  thing.And  whereas  wc  haue  diuerfe  times  alreadie  faid,  that  he  is 
duely  honored  when  he  is  acknowledged  the  author  of  all  good  thinges: 
themponfollowcth  that  all  ihofe  things  are  fo  to  be  receiucdat  hishande, 
that  wcyeld  continual  thanks  for  them:  &that  there  is  no  other  right  way 
for  vs  to  vfe  his  bcnefits,which  flow  &  proceed  from  his  hberaluie  to  no  o- 
ther'cnd,but  y  we  fhould  be  continually  bufied  in  confeflliig  his  praife  &  gi- 
uingofthanks.  For  Paul,  when  he  teilifieth  that  they  are  fanftified  by  the 
word  &  prayer,doth  therewithal  fignifie  that  they  are  not  holy  &  cleane  to ,  .Tioi.4.  $; 
vs  without  the  word  &praier,vnderftandingby  y  word,faith  by  figure.  Ther  Metonymia. 
fore  Dauid  faith  very  weljwhen  hauing  receiuedy  liberalitie  of  the  Lcrdjhe  Pfal.^o.4. 
dcclareth  that  there  is  giuen  him  into  his  mouth  a  new  fong:  whcrby  veri- 
ly he  fignificth  that  it  is  a  mahtious  filence,  if  wee  paffc  ouer  any  of  bis 
benefits  wout  praife:fith  he  fo  oft  giueth  vs  matter  to  fay  good  of  him,as  he 
doth  good  to  vs.As  aFo  Efay  fetting  out  the  fingular  grace  of  God,exhorteh 
the  faithful  to  a  new  &  vnwonted  fong.  In  which  fenfe  Dauid  faith  in  ano- 
ther place.Lorde  open  thou  mylippes,  &  my  mouth  fhall  fhewe  foorth  thy  Efa.i.io, 
praife.  Licwife  Ezechias  andlonas  tcftifie  that  this  fhalbe  to  them  the  end  P^al.5i.i7.t 


Cap.20,  .  Ofthemanerhorfitoreceitie 

Prjl"!  (?'' 2   of '^^"'^''^  deliuerance,to  celebrate  the  goodncs  of  God  with  fongs  In  y  tcm- 

1-M'a  1  o<j'47.  plc.This  fame  lawc  Dauid  prefcribcth  to  all  the  godly.What  l"hall  I  repay  to 

Pla.iro.  18  i  the  Lordc(rauh  hc)for  all  the  things  that  he  hath  bcftowcd  vpbn  me?  I  will 

tak:  the  cup  of  faluations,and  wil  call  vpon  the  name  of  the  Loid.  And  the 

fame  lawe  the  Church  followeth  m  another  Pfahtie,  Sauc  vs  our  God,thac 

we  may  confeffe  to  thy  name  and  glory  in  thy  praire.Againc5he  hath  lo  oked 

vnto  the  prayer  of  thcrolitarie,and  he  hath  not  dcfpifcd  their  praycrs.This 

/halbewrittentothegencrationthatniallfollowe,  and  the  people  created 

fliall  praifc  the  Lordjthat  they  may  declare  his  name  in  him  and  hi:  praifc 

in  Hierufalem.Yca  fo  oft  as  the  faithfull  befccch  God  to  doe  for  his  names 

fake;asthey  profefTethemfelucsvnwoorthie  toobtaine  any  thing  in  their 

owne  namcjfo  they  bind  thcmfclues  to  giue  thankes,nnd  they  promife  that 

this  fhalbe  to  them  the  right  vfe  of  the  bountifulncs  of  God  that  they  fhalbc 

Orec,i4.i3.  publifhers  ofit.So  Ofscfpeaking  of  the  redemption  to  come  of  y  Church, 

faith;     Take  away  iniqiiuie  O  God,  and  liftvp  good:  and  wc  will  pay  the 

calues  of  lippcs.  And  the  benefits  of  God  do  not  oncly  claime  to  thcmfelucs 

the  praife  of  the  tongue,but  alfo  do  naturally  procure  loue.  I  hauc  loued 

-.  (faith  Dauid)bccaufc  the  Lord  hath  heard  the  voice  of  my  prayer.  Againe, 

^  *  * '  *'  *  in  an  other  place,rehcarfing  the  helps  which  he  had  fclt,he  faith:  I  will  louc 

g         thee  O  God  my  ftrcngth.  Neither  fhall  the  praifcs  euer  pleafe  God,  which 

^  '  '"  *     flial  not  flowc  out  of  this  fwectenes  oflouc.Yca  and  alfo  we  muft  holde  faft 

,  this  faying  of  Paul,that  all  prayers  are  wrongful  and  faultie  to  which  is  not 

'^  '      adioyncd  giuingofthankes.  For  thus  he  faith,  in  all  prayer  and  befceching 

with  thankfgiuinglet  your  petitions,be  knowen  with  god.For  ,  fith  teftincs, 

tedioufncSjimpaciencCjbitterncllc  of  gricte3&  feare  do  mouc  many  in  prai- 

ing  to  raurmurc.he  commaundcth  that  our  affedions  be  fo  tempered  ,  that 

the  faithful  ere  they  haue  obtained  that  which  they  defire  ,  fhould  neucr- 

thcleflc  chercftilly  blcflc  God.If  this  knot  ought  to  hauc  place  in  thingcs  in 

a  maner  contrarie,with  fo  much  more  holy  band  doeth  God  binde  vs  to  fing 

his  praifcs, fo  oft  as  he  maketh  vs  to  enioy  ourrequcftes.     But  as  wee  haue 

taught  that  our  prayers  arc  hallowed  by  theintcrceflion  ofChrift,whicho- 

thcrwifc  fhould be  vndeanc:  fo  the  Apoftlc,  where  lie  commaundcth  vs  to 

ofFcrafaciificcofpraifcbyChrift,puttcthinmindcy  wchaue  not  a  mouth 

Heb,  13. 1 5.  f](>a„£  enough  to  praife  the  name  of  God,  vnlefle  the  priefthoodof  Chrift 

become  the  meane.Whereupon  we  gather  that  men  haue  beene  nionftru- 

-  oufly  bewitched  in  the  papaciCjwhere  the  greater  part  marucileth  y  Chrift 

i.Thefl.5.1 3  is  called  an  aduocatc.This  is  tlic  caufe  why  Paul  comniandcthboth  to  pray 

and  to  giuc  thankes  withc.ut  ceffing:  namely  for  that  he  wiUeth  that  with  fo 

great  continuing  as  may  be,at  euery  time  in  euery  place,  in  all  matters  and 

bufincfieSjthe  payers  of  al  men  fliouldbc  lifted  vp  to  God,  which  may  both 

lookc  for  all  things  at  his  hand  &  ycld  to  him  the  praife  of  al  thingcs,  as  he 

ofFrcth  vs  continual!  matter  to  praife  and  pray. 

29  But  this  continuall  diligence  of  praying,  although  it  fpccially  con- 
ccrne  the  proper  and  pruiate  prayers  of  euery  man,  yet  Ibmewhat  alio  per- 
taincth  to  the  publike  prayers  of  the  Church.  But  thofe  can  neither  be  con- 
ti.nuall,nor  ought  otherwifc  to  be  done  than  according  to  the  politike  order 
yflial  by  common  confcut  be  agreed  vpon  among  all.  J  graunt  the  fame  ia 

dcede. 


The  grace  of  (%rifl,  Lih.f.         2pf 

deedc.  For  thcrfore  ceitainc  houres  are  fct  &  appointed,  as  indifferent  witli 
God ,  fo  neccfl'ary  for  the  vfcs  ofmen,th3t  the  comn.oditie  of  all  men  may 
be  prouided  for,  &  all  things(according  to  the  faymg  of  paid)  may  be  comli-  uC0r.15.40 
ly  and  orderly  done  in  the  Church.  But  this  maketh  nothing  to  the  contra- 
ry but  that  euery  Church  ought  both  from  time  to  time  to  flirre  vp  it  felfe  to 
often  vfe  of  prayers,  end  when  it  is  admoniflicd  by  any  greater  ncceflitie,  to 
be  fcruent  with  more  earncl'i  endeuour  .  Asfor  perfcuerance  which  hath 
a  great  affinity  with  continuail  diligence,therc  fhall  be  a  fitte  place  to  fpeak^ 
of  It  about  the  ende.  Nowe  thefc  make  nothing  for  the  much  babling  which 
Chrifte  willed  thatwe (hoiddbe forbidden.  For  he forbiddeth notto  con-  ^jj^j,^  -. 
tinue  long,  nor  oft,  nor  with  much  affedion  in  praiers ,  but  that  wee  fhoulde 
not  truft  that  we  may  wring  any  thing  out  of  God ,  by  dulling  his  eares  with 
much  babling  talke,  asif  he  were  to  be  pcrfwaded  after  the  manner  of  men. 
For  we  knowc  that  HypocriteSjbecaufe  they  doe  not  confidcr  that  they  hauc 
to  doe  with  God ,  doe  no  IclTe  make  a  pompous  /hewe  in  their  prayers  than 
in  a  triumph.  For,thePharifec  which  thanked  God  that  hee  was  notlike  to 
other  men,  without  doubt  rcicy  fed  at  himfelfc  in  the  eyes  of  men,  asif  hcc 
would  by  prayer  feekc  to  get  a  fame  of  holinclfe.  Hereupon  came  that  much 
babling,  which  at  this  day  vpon  a  like  caufc  is  vfed  in  the  papacy :  while  fome 
do  vainely  fpend  the  time  in  repeating  the  fame  praiers,  and  other  fome  doc 
fct  out  themfelues  among  the  people  with  a  long  henpe  of  word  cs .  Sith  this 
babling  childirtily  mockethGod,  it  is  no  mrruell  that  it  is  forbidden  out  of 
the  Church,  to  the  ende  that  nothing  fliould  there  be  vfed  butearncft  and 
proceeding  from  the  bottome  of  the  heart.  Of  a  ncerekinde  ?.nd  like  to  this 
corruption  is  there  an  other ,  which  Chrifte  condemneth  with  this ,  namely 
that  hypocrites  for  boaftingfake  doe  feeke  to  haue  many  witncfles ,  and  doc 
rather  occupy  the  market  place  to  pray  in ,  than  their  prayers  (lioulde  want 
the  praife  of  the  worlde .  But  whereas  we  hauc  already  (hewed  that  this  is 
the  marke  that  praier  fhooteth  at ,  that  our  miiides  may  be  carried  vpwarde 
to  God,  both  to  confcltion  of  praife  and  to  craning  of  hclpe :  thereby  we  may 
vnderftande  that  the  chiefc  duetics  thereof  doc  ftande  in  the  minde  and  the 
heart,  or  rather  that  praier  it  fclfe  is  properly  an  ntfedio  of  die  inward  heart, 
which  is  poured  forth&laidopenbeforeGodthcfearchcr  of  hearts.  Wher-  ^^^^  ^  g 
forc(  as  it  is  already  fayde)  the  hcaucnly  fchoolcmraftcr,  v/hcn  he  mmdcd  to 
(et  out  thebeft  rule  of  praying,  commanded  vs  to  goe  into  our  chamber, and 
there  the  dooic  being  fliut  to  pray  to  our  Father  which  is  in  ferret,  that  our 
Father  which  is  in  fccret  may  heare  vs  .  For  when  he  hath  drawcn  them  a- 
way  from  the  example  of  hypocrites,  v\^hich  with  ambitious  boafting  {hew  of 
prayers  fought  the  fauour  of  men,he  therwithal  addcth  what  is  better,name- 
ly  to  enter  into  our  chamber,  and  there  to  pray  the  doorc  being  (hucte  .  In 
which  words(as  I  expound  them)he  willed  vs  to  feeke  folirary  being ,  which 
may  hclpe  vs  to  defcende  and  to  enter  throughly  with  our  whole  thought  in- 
to our  heart,  promifing  to  the  afteflions  of  our  heart  that  God  Hialbe  ncerc 
vswhofe  temples  our  bodies  ought  to  be.  For  hcc  meant  not  to  deny  buc 
that  it  is  expedientalfo  to  pray  in  other  places :  but  he  flieweth  that  prayer 
is  a  cei  taine  fecrct  thing,  which  both  is  chiefly  placed  in  the  foule ,  &  rcqui- 
reth  the  quiet  therof  far  from  all  troubles  of  cares.  Not  without  caufc  there- 


Cap.20,  Ofthemanerhox^torece'tHe 

fore  the  Lorde  hlmfelfe  alfo ,  when  he  was  difpofcd  to  apply  himfeirc  more 
earneftly  to  piaier  conueicd  himfclfc  into  Tome  folitaric  place  far  from  the 
troubleiome  copany  of  men :  but  to  teach  vs  by  his  example  that  thefe  helps 
arc  not  to  be  defpifedjby  which  our  mind  being  too  flippery  of  it  felfc  is  more 
bent  to'carncft  applying  of  praicr.But  in  the  mean  time  eucn  as  he  in  y  mid- 
deft  of  the  multitude  of  men,  abfte  incd  not  from  praying  ,  if  occafion  at  any 
timefo  rerued:fo  (hould  we  in  al  places  where  need  {halbc,lift  vp  pure  hands. 

i,Titi>.t.8,  pjjjjjiy  x[\\x%  it  is  to  be  holden ,  that  whofoeuer  refufeth  to  pray  m  the  holy 
aflembly  of  the  godly,  he  knowcth  not  what  it  is  to  pray  apart,  or  in  folitari- 
nesjorsthomc.  Againe,thatheihatneglcActhto  pray  alone  or  priuately 
how  dihgcntly  focucr  he  haunt  publike  aflcmblieSjdoth  there  make  but  vain 
praicrs;  becaufc  he  giucth  more  to  the  opinion  of  men  than  to  y  fecret  iudg- 
mentofGod.  In  the  meane  time,  that  the  common  praiers  of  the  Church 
fho'-ild  not  growe  into  contempt,  God  in  oldc  time  garniihed  them  with  glo- 
rious titles,  fpecially  where  he  called  the  temple  the  houfe  of  praier .  For,by 

Era.5^.7,  this  faying  he  both  taught  that  the  chicfe  parte  of  the  worlliipping  of  him  is 
ihs  duety  of  praier:  and  that  to  the  end  that  the  faithful  fhould  with  one  c6- 
fent  exercife  themfeUics  in  it,  the  temple  was  fet  vp  as  a  ftandarde  for  them. 

Pfal,^?.i»  There  was  alfo  added  a  notable  promile :  There  abideth  for  thee ,  O  God, 
praife  in  Sion:  &  to  thee  the  vow  Ihalbe  paied.  By  which  words  the  Prophet 
telleth  vs,  ihat  the  praiers  of  the  Church  are  neuer  voide :  becaufe  the  Lorde 
alway  miniftreth  to  his  people  matter  to  fing  vpon  with  ioye .  But  although 
the  fhadowes  of  the  lawe  arc  ceafed :  yet  becaufe  the  Lordes  will  was  by  this 
ceremony  to  nourifli  among  vs  alfo  the  vnity  of  faith,  it  is  no  doubt  that  the 
famepromife  belongeth  to  vs ,  whichbotli  Chrifthath  ftabliflied  with  his 
ownc  mouth,  and  Paul  teacheth  that  it  is  of  forcefor  euer, 

30  Now  as  the  Lorde  by  his  word  commandeth  the  faithful  tovfe  com- 
mon pr  aierifo  there  muft  be  comon  temples  appointed  for  the  vfing  of  them: 
where  who  fo  refufe  to  comunicate  their  praier  with  the  people  of  God,there 
is  no  caufc  why  they  flioulde  abufe  this  pretence ,  that  they  enter  into  their 

Mat  18  10  chamber  that  they  may  obey  the  c6mandemcntofthcLord.For  he  tharpro* 
mifeth  that  he  will  do  what  locuer  two  or  three  fhall  aske  being  gathered  to- 
gether in  his  name ,  teftifietli  that  he  defpifeth  not  praiers  openly  made-  fo 
that  boafting  and  feckmg  of  glorie  of  men  be  abfent ,  fo  that  vnfaincd  and 
true  afFcftion  be  prcfent  which  dwclleth  iny  fecret  of  the  hcart.If  this  be  the 
right  vfc  of  temples  (  as  truly  it  is  )  we  muft  againc  beware  that  neither  (  as 
they  haue  begon  in  ccrtaine  ages  paft  to  be  accounted)wc  take  them  for  the 
proper  dwelling  places  of  God  from  whence  he  may  more  necrely  bend  his 
care  vnto  vs:  nor  fainc  to  the  m  I  wot  e  not  what  fecret  holineffc ,  which  may 
make  our  praier  more  holy  before  God  .  Forfiih  weourfelues  be  the  true 
temples  of  God  we  muft  pray  in  our  felucs  if  we  will  call  vpon  G  O  D  in  his 
owne  holy  temple  .  As  for  that  groflbnefTejletvs  which  haue  a  commaim- 
dementtocall  vpon  the  Lorde  in  Spirite  and  rrueth  without  difference  oi 
placCjleaue  it  to  the  lewes  or  the  Gentiles.  There  was  in  deede  a  temple  in 

Iohn,4.ij«  old  time  by  the  commaundcmentof  God  foroffringof  praiers  and  facrifi, 
ces:  but  that  was  at  fuch  time  as  y  truth  lay  hid  figured  vn  dcr  fuch  fhadows^, 
which  beingnowc  liuely  expreflcd  vnto  vs  doth  not  fuffer  vs  to  fticke  in  any 

mate- 


The  p'4ce  of  Chrijf,  Lih.^,    2  $6 

BiateriaU  teaiple.    Neither  was  the  rcmplegiuentothelewes  thcmfclues 

with  this  condition,  that  they  fhould  inclofe  the  prefence  of  Gocl,within  the 

wallcs  thereof, but  whereby  they  might  bee  exercifed  to  bcholde  the  image  "MiM.i^ 

ofthc  true  temple.  Therefore  they,  which  in  any  part  thought  that  God  ^^      g^ 

dwellcth  in  temples  made  with  hands,  were  fharpely  rebuked  of  Efay  and 

Stephen. 

3 1  Here  moreoucr  it  is  more  than  euidenr,that  neither  voyce  not  Tone, 
if  thev  be  vfed  in  prayer,haue  any  force,  or  doe  any  whit  profile  before  God, 
vnlefic  they  prcceede  from  the  deepe  afFe<flion  of  the  heart.  But  rather  they 
prouok*  his  wrath  againft  vs,  if  they  come  onely  from  the  lippes  and  out  of 
the  throte :  forafmuch  as  that  is  to  abufe  his  holy  name,and  to  make  a  moc- 
keneofhismaieftierasweegatheroutofthewordsofEfaVjwhich  although  jfg  -  , . 
they  extcnde  further, yet  pertainc  alfo  to  reprooue  this  fault .  This  people  y\.i\\  5.8, 
(faith  he)  commeth  ncere  to  me  w  their  mouth,  and  honoreth  me  with  their 
lippes:but  their  heaite  is  farre  from  mec:  and  they  haue  feared  nie  with  the 
commaundementanddodrineofmen.  Therefore  beholde  I  will  make  in 
this  people  a  miracle  great  and  to  be  wondered  at.  For,  v/ifdome  fhal  pcrifh 
from  theirwife  men,  and  the  prudence  of  the  Elders  {h:illvanini  away  .Nei- 
ther yet  doc  wee  here  condemnc  voice  or  finging,but  rather  doe  hiely  com- 
niende  them  ,fo  that  they  accompanie  the  afFe(ftion  of  the  minde.  For  fo 
they  cxercife  the  minde  and  holde  it  intcntiue  in  thinking  vpon  God:which 
as  it  is  flippcrie  and  rolling,  eafilyflacketh  and  is  diuerfely  drawen  vnlcflfe 
it  be  ftayed  with  diucrfe  helpcs.  Moreoucr  whereas  the  glorie  of  God  ought 
after  a  ccrtaine  manner  to  {hinc  in  al  the  panes  of  our  bodie,  it  fpecially  be- 
houeth  that  the  tongucbec  applied  and  auowedtothisferuiccbothin  fin- 
ging  and  in  fpeaking  which  is  properly  created  to  (hewefoorth  and  difplay 
thcpraife  of  God:  But  the  cheefc  vfe  of  the  tongue  is  in  publike  prayers, 
which  are  made  in  the  affemblic  of  the  godly:  whiclitcnde  to  this  cnde.that 
we  may  all  with  one  common  voice,and  as  it  were  with  one  mouth  together 
glorifie  God  whome  we  worfhippe  with  one  Spirite  and  one  faith :  and  that 
openly  ,that  all  men  mutually,  euerie  one  of  his  brother  ,may  receiuc  the  cC- 
fcflion  of  Faith,  to  the  example  whereof  they  may  bee  both  allured  and 
ftirred. 

.    3  4     Asforthevfeoffingingin  Churches(thatl  may  touch  this  alfo  by 
theway  )itiscertaynethatitisnotonelymoft  auncient:  but  that  itwas  al- 
fo in  vfe  among  the  ApofVles,  we  may  gather  by  thefe  words  of  Paul,  I  will  i.Cor.i^.i; 
finginSpirite,!  will  fing  alfo  in  minde.  Againe  to  the  Coloflians,  Teaching 
and  admonifhingyou,  mutually  in  hyranes,Pfalmes,  andfpirimall  fonges, 
finging  with  grace  in  your  heartcs  to  the  Lorde.    For  in  the  firfl  place  hec  Confe(T;  lib. 
teachcth  that  wee  ftioulde  fing  with  voyce  and  heart:  in  the  other  hce  com-  p..cap7. 
mcndeth  fpirituall  fonges,  wherewith  the  Godly  doe  mutually  edifie  thcm- 
felues  .  Yet  thatitwasnotvniuernxll,Auguflineteflifieth,  which  reporteth 
that  in  the  time  of  Ambrofe  the  Church  of  Millain  firft  began  to  fing,  when 
while  luflina  the  mother  of  Valentinian  cruelly  raged  againft;  the  true  faith, 
the  people  more  vfed  watchinges  than  they  were  wont ;  and  that  aftcnvarde 
the  other  weflerne  Churches  followed.  For  he  had  a  little  before  faydc  that 
this  manner  came  from  the  Eafterne  Churches.Hcctellethalfo  in  his  fe- 

Oq J  cond 


Cap.  20,  Of  the  ir.aner  how  to  receiue 

condebookcofRetiaftationsthatitwasinhistimcrcccyucdin  Africa.One 
Hilaric(f?ath  hc)a  ruler  did  in  ciiery  place  whcrcfocuer  he  couldc,\vith  p.  ali- 
cious  blaming  railc  at  the  manner  which  then  began  to  bee  at  Carthage, 
that  the  hy  mnes  at  the  ?ltrr  Hiould  be  proi-iounced  out  ol  the  bookc  of  Pfal- 
mcs ,  cither  before  the  oblat.on,or  when  that  which  had  ben  offered  was  di- 
ftribuced  to  the  people.  Hini  I  anrweicd  at  ihc  ccmmaundenient  of  my  bre- 
thren.And  trucly  if  long  be  tempered  to  tliatgrauitic  which  bcccmmeth  the 
prefencc  of  God  and  Angcls,it  both  procureth  dignitie  and  grace  to  the  ho- 
ly adions,  and  much  auailcthto  ftirre  vp  the  mindes  to  true  atfedion,  and 
ferucntnes  of  praying.  But  wc  nuifl  diligcn  riy  beware  that  our  cares  bee  not 
_  r  (Ty,  niorcheedcfullybenttothcnote,  than  our  mindes  to  the  fpirituall  fcnfe  of 
xo.<ap.jj  '  thewordes.  With  which  perillAuguftinc  in  a  certain  place  fayth  that  he  was 
fomoouedjthatheefometiniewifhedthat  the  manner  which  Athanafiui 
kept  fliould  be  flabliHied,  which  ccmmaunded  that  the  reader  fhould  found 
his  words  with  fo  fmall  a  bowing  of  his  voice.that  it  {hould  be  hker  to  one  y 
readeth  than  to  one  that  fingeth.  But  when  he  rcmembred  howe  much  pro- 
file he  himlclfehad  receiucd  by  fingin£;,he  inclined  to  the  oiherHde.Thcrc- 
fore  vfing  this  moderation, there  is  no  doubt  that  it  is  a  moft  holy  and  profi- 
table ordinance.  As  on  the  otlier  fide  whatfongcsfocucrare  framed  onely 
to  ftveteneire  and  delight  of  the  eares ,  they  both  become  not  the  nlaieftie 
of  the  Church,  andean  not  but  hiely  difpleafe  God. 

53  Whereby  i  t  alfo  plaincly  appeareth  that  comm.on  prayers  arc  to  be 
fpuken  not  in  Gre-vke  2  mong  Latinc  men,  not  in  Latine  among  Frenchmen 
or  En^lifiimen  (as  it  hath  heretofore  bee  ne  cch  where  comm  only  done)but 
iny  peoples  mother  tongue^whichcomonly  may  bcvnderftoodofthc  whole 
aHemblie:forafmuchasitoughttobee  dune  to  the  edifying  of  the  whole 
Churchjwhich  receiue  no  finite  at  all  of  a  found  not  vndei  ftanded.But  they 
which  haue  norcgarde  ncitlier  ofcharitie  norof humanitie.fliould  at  leafte 
^  haue  becne  fomcwhat  moued  with  the  authoritc  of  Paul ,  whofc  wordes  are 

•  of.i4.i  fjQji-,jng  doubtful.  If  thou  blcllc(faith  he)  in  fpiritjhowcfliall  hcthat  fillcth 
the  place  of  an  vnlearncd  man  anlwcre  Amen  to  thy  bjtfl'ing,  fith  he  know- 
cth  not  what  thou  fayft  J'For  thou  indecde  giueft  thankes,  but  the  other  is 
not  edified.  Who  therefore  can  fiifficicntly  wonder  at  the  vnbndled  liccnti- 
oufnesofthePapiftes  ,  which,  the  Apofllefo  openly  crying  out. igainft  it, 
f  jarc  not  to  roarc  cut  in  a  ftrangc  tongue  molt  babling  pr2icrs,in  which  they 
themfeluesfomctime  vnderftandc  not  one  fyllable,  nor  woulde  haiie  o- 
ther  folkes  to  vndci  ftand  it ;  But  Paul  teacheth  that  wee  ought  to  doe  other- 
wife.  How  then'  I  will  pray  (faith  he)  with  fpiritc ,  I  will  pray  alfo  with  mind: 
I  will  fing  with  fpint:  1  wil  fing  alfo  with  minde:fignifyingby  the  name  ot  fpi- 
rite.thc  lingular  gifte  of  tongues,  which  many  being  endued  with,  abufcd  ir, 
when  they  feucrcdit  from  the  mind, that  is, from  vndcrftandmq.But  this  wc 
mull:a]togeth':rthinke,thatitisbyno  mcanepoiViblc  ,  neither  in  publike 
nor  in  priuate  prayer,  but  that  the  tongue  without  the  heart  mufl  highly  dif- 
Iplcafc  God..Morcoucr  wc  muft  think  that  the  mind  ought  to  be  kindled  with 
f  crueatncs  ofthoiight,thatitmay  far  furmount  all  that  the  tongue  may  cx.- 
preife  with  vtterance.  Finally  that  the  tongue  is  not  necclfary  at  all  for  prir 
uate  prayer,  but  fofarrc  as  the  inwardc  feeling  cither  is  not  abletQ  fufiicc 

to 


The  grace  ofChriJf,  Lih.^,     2$  7 

10  cnlcindic  it  felf,  or  the  vehemence  of  inkindling  violently  caricth  the  work 
of  the  tongue  with  it .  For  though  very  good  prayers  Ibmctime  be  without 
\'oice,  yet  oftentimes  betidcth,  that  when  the  afFcdion  of  the  minde  is  fcr- 
uent,  both  the  tongue  brcaketh  foorth  into  voyce,  and  the  other  members  _ 
into  gefturmg  without  excefliuefliewe.  Hereupon  came  the  muttering  of 
Hanna,&  fuch  a  like  thing  al  the  holy  ones  alway  feele  in  thcmfelucSjwhcn 
they  burll  out  into  broken  Scvnpcrfeft  voices.  Asfory  geftures  ofthe  body 
which  arc  Vv'onriobe  vfed  in  prayer(as kneeling  &vncoucring  ofthe  head) 
they  areexcrcifcsby  which  weendeuourtorifc  vptoa  greater reuerencing  . 
of  God. 

34     Nowewcmuftlearnenotoncly  a  more certaine  rule, but  alfo  the    ,      ^ 
vene  forme  ofpraying;  namely  the  fame,  which  the  heauenly  father  hath         '  '  ' 
taught  vs  by  his  belooiiedfoone:  wherein  we  may  acknowledge  his  vnme-      , 
furablegoodncs  and  kindncfVe.  For  be  fide  this  hcewarneth  and  exhorteth 
vs  to  feek  him  in  al  our  neccllitic  (as  children  are  wont  to  flie  to  their  fathers 
defence,  fo  oft  as  they  be  troubled  with  any  diftreffe  )  bccaufe  hee  fawe  that 
he  did  not  fufficiently  pcrceyue  this  ,howc  flcndcr  our  pouertic  was ,  what 
were  mcetc  to  bee  askcd,3nd  what  were  for  our  profite:  he  prouidcd  alfo  for 
this  our  ignor£ncc,and  what  our  capacitie  wantcd,hc  fupphed  and  furnilhcd 
of  his  owne.For  he  hath  prefcribed  to  vs  a  forme  wherin  he  hath  as  in  a  Ta- 
ble fet  outwhatfocuer  we  may  dcfire  of  him.wharfocuer  vaylcth  for  our  pro- 
fits, and  whatfocuerisncceirarieto  askc.Ofwhichhis  gentlcnefi'e  we  re- 
ceiuc  a  great  frute  of  comfort  that  we  vnderftande  that  wee  aske  noincon- 
iienicnt  thing,  no  vnfeeming  or  vnfitthing.finally  nothing  that  is  not  accep-     .  .,     .  , 
table  to  him,fith  we  aske  in  a  maner  after  his  owne  mouth.  When  Plato  faw      ^^  * 
th  e  follie  of  men  in  making  requeftes  to  God,  which  bccing  graunted,it  ma- 
ny times  befell  much  to  their  ownc  hurt :  he  pronounced  that  this  is  the  beft 
itianer  ofpraying  taken  out  ofthe  olde  Poete,  King  luppiter  giuen  vnto  vs  y 
belt  thinges  both  when  we  aske  themjand  when  we  doe  not  aske  them,  but 
commaunde  ciul  thinges  to  be  away  from  vs  euen  when  we  aske  them. And 
verily  the  heathen  man  is  wife  in  this,  that  he  iudgeth  howe  perillousit  is 
to  aske  of  the  Lord  that  which  our  owne  defire  moueth  vs:  and  therewith- 
all  he  bewiayeth  our  vnhappie  cafe ,  that  we  can  not  once  open  our  mouths 
before  God  without  dangerjvnlefle  the  Spirite  doe  inftru(fi:  vs  to  aright  rule 
ofpraying.   And  in  fomuch  greater  eflimation  this  priuilege  is  worthie  to  "■<'°^»''^* 
'bee  had  of  vs,  (ith  the  onely  begotten  Sonne  of  G  O  D  miniftreth  words 
into  our  mouth  which  may  deliuer  our  mind  from  all  doubting. 

3  J  This  whether  you  call  it  forme  or  rul:  ofpraying  is  made  of  fixe  peti- 
ti6s.For,thc  caufe  why  I  agree  not  to  them  that  diuide  it  into  feucn  parts,js 
this,  that  by  putting  in  this  aduerfatiue  word'  (  But)  it  fcemeth  that  the  E- 
iiangeliftmenttoioyncthcrctvvopeeccstogether,asifhehadfaid:Su{fervs 
not  to  be  oppreiTcd  with  tentation,but  rather  help  our  wcakencfle,and  deh-  Aho.  fn  En- 
uer  vs,  that  wc  faint  not.  The  olde  writers  alfo  thinke  on  our  fide,fo  y  nowc  chLadLaur, 
that  which  is  in  Matthew  added  in  the  reuenthplace,is  by  way  of  declarati-  car.'«<5-     ■ 
on  to  be  ioyncd  to  the  fixt  pctitio.But  although  the  whole  ptaier  is  fuch  that  ^  '""y/-^"''*o 
ineueriepartof  itregardeisfpeciallytobehadofthcglorieofGod,  yetthc  ^^^  ^"'P^^  • 
tliree  firfi  petitions  arc  peculiarly  appointed  to  Gods  gloiicjwhich  alone  we 

oughc 


Cdp,  2  0,  Of  the  maner  h§w  to  receiue 

ought  in  them  to  lookc  vnto  without  any  refpcfte  (  as  they  fay  )  of  our  ownc 
profitc.  The  other  three  hauc  care  ofvs,and  arc  properly  afligncd  toaskc 
thofc  things  that  are  for  our  profit.  And  when  we  pray  y  the  name  of  God  be 
hallowed:  becaufe  God  will  prooue  whether  he  bcelouedand  honoured  of 
vs  freely  or  for  hope  of  rewarde ,  we  muft  then  thinke  nothing  of  our  cvvnc 
comraoditic,  but  his  gloricmuft  be  fee  before  vs,  which  alone  we  muft  bc- 
holdc  with  fixed  eyes  :  and  no  ctherwife  ought  wee  to  bee  minded  in 
the  other  prayers  of  this  Icrte  .  And  euen  this  turnethtoour  greatpro- 
fite',  thn  t  when  it  is  fandifed  as  wee  pray ,  it  s  alfo  likcwifc  made  our  fan- 
fljfication.  But  our  eyes  (as  it  is  faide)  muft  winkc  and  after  a  ceitaiftc  man- 
ner bee  blinde  at  fuch  profite/oasthey maynotoncelookeatit  :  thatif  all 
hope  of  our  priuatc  bcnefitc  were  cut  off,  yet  we  fhouldc  not  ccafe  to  wifli  & 
pray  for  this  fanftification  and  other  thinges  which  pertnine  to  the  gloric 
of  God.  As  it  is  fecne  in  the  examples  of  Mofes  and  Paul,  to  whome  it  was 
Exo.}  2.  J  i.notgreeuous  to  turne  away  their  mindcs  and  eyes  from  the mfdues  ,&  with 
^"•i>-j»  vehement  and  inflamed  zeale  to  wifh  their  owne  deftrudion,  that  though 
it  were  with  their  owne  lofle  they  might  auaunce  the  glorie  and  kingdomc 
of  God.  On  theotherfide  when  wee  pray  that  ourdayly  breadebecgiucn 
vs:  although  we  wifhe  that  which  is  for  our  owne  commoditie,  yet  here  a!fo 
we  ought  cheefely  to  feekc  the  glorie  of  God,fo  that  wee  fhoulde  not  askc  it 
vnlcfl'e  it  might  turne  to  his  glorie.  Nowe  let  vs  come  to  the  declaring  of  the 
prayer  it  felfe. 

Our  Fathir  which  art  in  heaaen. 

l6   Firftinthc  vcrie  entric  wee  meete  with  this  which  wee  faidc  before 
that  all  prayer  ought  none  otherwifc  to  be  offered  of  vs  to  God  than  in  the 
name  ofChrift,  asit  can  by  no  other  name  be  made  acceptable  vnto  him. 
For  fince  we  call  him  father,  truely  wee  alleadge  for  vs  the  nameofChrift. 
For  by  whatboldneflcmightany  man  call  God, Father?  who  flioulde  burfl 
foortn  into  fo  great  ra/hneffe,  to  take  to  himfelfc  the  honour  of  the  Sonne 
luhn.f.ij.     of  Godjvnlefie  we  were  adopted  the  children  of  grace  in  Chrift' Which  be- 
i.Iohn.  J.I,  ing  the  true  Sonne,  is  giuen  of  him  to  vstobe  our  brother:  that  that  which 
Pral.27  'o- he  hath  proper  by  nature,  may  by  the  bencfite  of  adoption  be  made  ours,if 
E(a.<  J.I  (J,    ^g  j^g  ^yjj.|^  j-^j.^  £-jj  j^j^  embrace  fo  great  bountifulncllc.  As  John  faith,  that 
**  power  is  giuen  to  tlum  which  belceuc  in  y  name  of  the  onely  begotten  Son 
of  God,  that  they  .ilfo  may  be  made  the  children  of  God.  Therfcrc  he  both 
callcth  himfelfe  our  Father ,  and  wil  be  fo  called  of  vs,by  this  fweetnefle  of 
namedchucringvs  from  all  diftruft,fith  there  can  no  where  be  foundcany 
greater  affcftion  of  louc  than  in  a  father.  Therefore  hee  couldc  by  no  fu- 
rer  example  tcftifie  his  vnraeafurablcde  are loue  toward  vsthanby  this  that 
wee  are  named  the  Ibnnes  of  God.   But  his  loue  is  fb  much  greater  &  more     > 
excellent  towarde  vs  than  all  loue  of  our  paremes,  as  hee  paflcih  all  men 
in  goodncfle  and  mercie:  that  if  all  the  fathers  that  arc  in  the  earth,hauing 
fhaken  offal  feeling  of  fatherly  naturalnclfe,  woidde  forfake  their  children, 
att.7.11,    yctheewilJncuerfayle  vs, becaufe  he  can  not  denie  himfelfe  .     For  wee 
haue  his  promifej  If  you  beeing  cuill  can  giue  good  giftes  to  your  children, 

how 


'the grace  of  Chrtfi,  Lih.s*  29  S 

howe  much  more  can  your  Father  which  is  in  heaucn  ?  Againc  in  the  Pro- 
phet, Can  a  mother  forget  her  children  ?  Though  (he  forget  them,yct  I  will  Efa.4j.i  5» 
not  forget  thee.  If  we  be  his  childre:  then  as  a  child  can  not  giue  himfelf  into 
the  tuition  of  a  ftranger  &  forcin  man,  vnleffche  c&plaine  either  of  the  cru- 
ehy  or  poucrty  of  his  fatherrfo  we  can  not  feeke  fuccours  from  els  where  tha 
from  him  alone,  vnlefTe  we  reproch  him  with  pouerty  and  want  of  ability,  or 
with  cruelty  or  too  cxtrecme  rigoroufncflc. 

37  Neither  let  vsalJeage  that  we  are  worthily  made  fearefull  with  confci- 
ence  of  finnes.which  may  make  a  Father  be  he  neuer  fo  mcrcifull  andkindc, 
daily  to  be  difpleafed.  For  if  among  men  the  fonne  can  with  no  better  aduo- 
cate  pieadc  his  caufe  to  his  father ,  and  by  no  better  meane  get  and  recouer 
his  fauour  being  loft,  than  if  he  himfclfe  humbly  and  lowly,  acknowledging 

his  fault,  do  befcech  his  fathers  mercy  (for  then  the  fatherly  bowels  can  not  i.Cor.i.  j. 
hidcthefcluesbutmuftbcmouedatfuch  prayers  )  what  Hiall  that  father  of 
mercies  do,  and  the  God  of  all  comforteffhall  not  he  rather  heare  the  tearcs 
andgroningcsofhis  children  intrcating  for  themrelucs(rpecial]yfithhec 
doth  call  and  exhorte  vs  to  do  fo  )  than  any  other  interccflions  whatfbeucr 
they  be  ^  to  the  fuccour  whereof  they  doc  fo  fearcfully  flee,  not  without  fome 
fhewe  of  defpeirejbccaufe  they  diftruftof  thekindencs  andmercifiilncfle  of 
their  father?This  ouerflowing  plenty  of  fatherly  kindenes  he  depainteth  and 
fctteth  out  vntovs  in  the  parable,  where  the  Father  louinglyembraceth  the  Luk,i5.io« 
foime  that  had  eftranged  himfelfe  from  him ,  that  had  riotoufly  wafted  his 
fubftance,  that  had  euery  way  grieuoully  oftcnded  againft  him:  and  he  tari- 
eth  nottiU  he  do  with  wordes  craue  pardon,but  he  himfclfe  preuenteth  him, 
knoweth  him  a  farre  off  returning,  oi  his  owne  will  goeth  to  meete  him,com- 
fortethhim  andreceiueth  him  into  fauour.  For,  fcttingoutin  aman  this  ex- 
ample of  fo  great  gentlenes:,  he  minded  to  teach  vs  how  much  more  plenti- 
fuU  kindenes  we  ought  to  looke  for  at  hi s  handc ,  who  is  not  onely  a  Father, 
but  alfo  the  beft  and  moft  mcrcifull  of  all  FathcrSjhowfocucr  we  be  vnkmdc, 
rebellious  and  naughty  children:  (o  that  yet  we  caft  our  felues  vpon  his  mer- 
cy.  And  that  he  might  make  it  to  be  more  afTuredly  beleeucd,that  he  is  fucli 
aFather  tovSjifwcbcChriftians;  he  willed  not  onely  tobe  called  Father, 
but  alfo  by  cxprefTe  name  Our  Father :  as  if  we  might  thus  talkc  with  himjO 
Father  which  haft  fo  great  naturallkindeneile  toward  thy  children ,  fo  great 
eafincll'c  to  pardon ,  wee  thy  children  call  to  thee  and  pray  to  thee ,  beeing 
afl'ured  and  fully  perfwadcd ,  that  thou  bearcft  no  other  alfcdion  to  vs  than 
fatherly,  howfoeuer  we  be  vnworthy  offuch  a  Father.  Butbecaufe  the  fmall 
capacities  of  our  heart  concciue  not  fo  great  vnmeafurablcnefre  of  fauour, 
not  onely  Chrift  is  to  vs  a  pledge  andearncft  of  our  adoption  ,  but  alfo  he  gi- 
ucth  vs  the  Spirit  for  witneife  of  the  fame  adoption,  throush  whom  we  may 
with  a  free  and  lowdvoyce  cry  Abba,  Father.  So  oft  therefore  as  any  delay  Cal^.tf 
fhall  withftand  vs,  let  vs  remember  to  aske  of  him,that  corrcding  our  feare- 
fulnes  he  wilfct  before  vs  that  Spirit  of  couragioufnes  to  be  our  guid  to  pray 
boldely. 

38  Whereas  we  are  not  fo  taught  that  euery  one  fliouldfeucrallycal  him 
his  owne  father,  but  rather  that  we  fliould  al  in  common  together  call  him 
Our  Father  -.  |J*creby  we  are  put  in  minde ,  how  great  afredion  of  brotherly 

i*'  louc 


Caf,  2  0 .  Of  the  mmtter  how  t9  reet'tue 

loue  ought  CO  be  among  vs,  which  are  altogether  by  one  fame  right  of  mer- 
Mat.s  j.y.  cy  and  libcraUty,thc  children  of  fuch  a  Fatner.  For  we  all  haue  one  common 
Father,  fromAvhomc  commeth  whatfocuer  good  thing  may  betide  vnto  vs: 
there  ought  to  be  nothing  fcucrall  among  vs ,  which  wee  arc  not  readic  with 
great  cheercfiJneflc  of  mindc  to  communicate  one  to  an  other  ,fo  much  as 
nccde  requircth.  Nowe  if  wc  bee  fo  defirous ,  as  we  ought  to  be ,  to  reach  our 
hand  and  help  one  to  an  othcr,there  is  nothmg  wherein  we  may  more  profit 
our  brethren,  than  to  commcnde  them  to  the  care  and  prouidcnce  of  the 
mod  good  Father.who  being  well  pleafed  and  fauoring,nothing  at  all  can  be 
wanted.  And  verily  eucn  this  fame  we  owe  to  our  Father .  For  as  he  y  trucly 
&  hariily  loucth  any  Father  of  houlliold,  doth  alfo  embrace  his  whole  houit 
hold,  with  loue  and  good  will:  Ukewife  what  loue  and  afFeftion  wee  bearc  to 
this  heauenly  Father,  we  muft  (hew  toward  his  people ,  his  houihold  and  his 
inheritance,  which  he  hath  fo  honored,  tliat  he  hath  called  it  the  fialneflc  of 
Ephe«i.  24,  i^is  onely  begotten  Sonne .  Let  a  Chriftian  man  therefore  frame  his  praiers 
by  this  rule,  that  they  be  common ,  and  may  comprehcnde  all  them  that  be 
brethren  in  Chrilt  with  him  :  and  not  onely  thofe  whome  he  prcfently  fcetli 
and  knoweth  to  be  fuch,but  al  men  that  hue  vpon  earth :  of  whom,  what  God 
hath  determined,  it  is  out  of  our  knowledge:  fauingthatit  is  no  leffe  godly 
than  naturall  to  willi  the  beft  to  them,  &  hope  the  beft  of  them .  Howbeit  wc 
Cal.5.1 0,  o'Jght  with  a  certaine  lingular  afifetflion  to  beare  a  fpecial  inclination  to  them 
ofthe  houlholdc  of  faith ,  whome  the  Apoftlchath  in  euery  thing  peculiarly 
commended  vnto  vs.In  afumme.  All  our  praiers  ought  to  bee  fo  made  ,  chat 
they  haue  refped  to  that  community  which  our  Lorde  hath  flabliftied  in  his 
.  kingdome  and  his  houfe. 

39  Yet  this  withftandcth  not ,  but  that  wee  may  fpecially  pray  both  for 
our  felues  and  for  certaine  other :  fo  that  yet  our  minde  depart  not  from  ha- 
uingan  eye  to  this  community,  nor  once  (warue  from  it,  but  apply  all  things 
vnto  it .  For  though  they  be  fingularly  fpokcn  in  forme,yet  becaufe  they  arc 
•direded  to  that  markc,  they  ceafe  not  to  be  common.  All  this  may  be  cafily 
vnderftoode  by  a  like  example .  The  commandement  of  God  is  generall ,  to 
reliefe  the  ncede  of  all  poore-  and  yet  they  obey  this  commandement  which 
to  this  end  doe  helpe  their  poucrty  whom  they  knowe  or  fee  to  be  in  decdc, 
although  they  palTc  ouer  many  whom  they  fee  to  be  prcfied  with  no  lefle  nc- 
ceflficie :  either  becaufe  they  can  not  knowe  all,  or  be  not  able  to  hclpc  al.Ai- 
ter  this  manner  they  alfo  do  not  againft  the  will  of  God.which  hauing  regard 
vnto  &  thinking  vpon  this  common  fellowfhip  ofthe  Church,  do  make  fuch 
particular  praiers,  by  which  they  do  with  a  comon  mind  in  panicular  words, 
commend  to  God  thcmfelues  or  other,  whofe  necefliticGod  willed  to  bee 
more  ncerely  knowen  to  them.Howbcit  all  thingcs  are  nothkcin  praier  and 
in  bcftowingof  goods. For.the  liberality  of  giuing  cannot  be  vfed  but  toward 
them  whofe  ncede  we  haue  perceiucd  :  but  with  praiers  we  may  helpe  cuen 
tlicmy  arc  moft  ftrangc  &  moll  vnknowc  to  vs,by  how  great  a  fpace  of  groud 
focucr  they  be  diftant  from  vs.  This  is  done  by  the  general  forme  of  prayer , 
wherein  all  the  children  of  God  aie  contained,  amonc  whome  they  alfo  arc. 
i,TiiB.  J.8.  Hereto  we  may  apply  y  which  Paul  cxhorteth  the  faitnfull  of  his  time,y  they 
lift  vp  eucry  where  pure  hands  without  ftrifc:  becaufe  when  he  warnct^  the  y 

ftriii 


'f  he  grace  sfChriff.  Lih.3.  ^$9 

ftrlfe  fliuttcth  the  gate  agninft  praycrs,hc  willcth  them  with  one  mind  tolay 
their  petitions  in  common  together. 

40  It  is  added,  thathe  is  in  hcaucn.Whcrvpon  itis  not  by  andby  to  be 
gathered  that  he  is  bound  faft  inclofcd  and  copafl'cd  with  the  circle  of  hea- 
uen,  as  within  certainebarrcs.For  Salomon  alfbconfeflcththattheheaues 

of  heauens  can  notcontainc  him.And  he  himfclfe  faith  by  the  Prophet  that  gjj"^^"  ,'^^ 
Keauen  is  his  fcate,  and  the  earth  his  footeftoole.  Whereby  verily  he  fignifi-  a^* 7.4*9^ 
cth  thai  he  is  not  limited  in  any  ccrtaine  coafl,butis  Ipred  abroad  through-  &  17, '^* 
out  all  thingcs.  Butbccaufe  our  minde  (fuch  is^the  grofleneflc  of  it )  couldc^ 
not  otherwile  concciuc  his  vnJpeakcable  glorie  ,  it  is  fignificd  to  vs  be  y  hca- 
ucn,  than  which  there  can  nothing  come  vndcr  our  fight  more  ample  or 
tiller  of  maieftie.  Siih  therefore  wherefosucr  our  fenfes  comprchcnde  any 
thingjthere  they  vfe  to  fatten  itGod  is  fctout  of  all  place,  that  when  wc  will 
fccke  him  wc  fhould  be  raifed  vp  aboue  all-fenfe  both  of  body  &  foule.Again 
by  this  manner  of  (peaking  he  is  lifted  vp  aboue  all  chaunce  of  corruption 
&changc:  finally  it  is  fignificd  that  hee  comprehcndethand  contcinethy 
whole  world  and  gouernethit  with  his  power.WlTcreforc  this  is  all  one  as  if 
hehadbcncalledofinfinitegreatnesor  height ,  of  incomprehenfible  fub- 
ftacCjof  ynraeafurablc  power,ofeualaftingimmortalitie.Butwhile  we  hauc 
this,  wcmuft  lift  vp  our  minde  hicr  when  God  is  (poken  of,  that  wedreamc 
not  any  earthly  or  flcfhly  thing  of  him,y  wc  meafure  him  not  by  our  fraal  pro 
portions.nor  draw  his  will  to  the  rule  of  our  affeftions.  And  therewithal  is  to 
be  raifed  vp  our  affiance  in  him,by  whofe  prouidencc  and  power  wee  vndcr- 
ftand  heaucn  and  earth  to  be  gouernedXet  this  be  the  fummc,that  vnder'thc 
name  of  father  is  fct  before  vs  that  God  which  hath  in  his  owne  image  ap- 
peared to  vs,  that  he  may  be  called  vpon  widi  allured  faith:  &  that  y  familiar 
nameofFathcrisnotonely  applied  to  Itablifh  affiancCjbut  alfo  auailcth  to 
holde  faftourmindesythcybenotdtawentodoubrful.orfaincdGods,  but 
fhould  from  y  only  begotten  fonneclimbe  vp  to  y  only  father  of  Angels  &  of 
theChurcli:  then,y  becaufc  his  feat  is  placed  in  heauen^wc  arcby  the  gouer- 
nance  of  the  world  put  in  mind  y  not  without  caufe  wee  come  to  him  which 
with  prefent  care  commeth  ofhis  owne  wil  to  meete  vs.  Who  fo  come  to 
God(faiththe Apoftlc)theymufl:fiiftbclceuey  thereisaGod:then  thathe  „  .  ^ 
is  a rewardcr  to  al them  thntfeeke  him.Both  thefe  things  Chrift  affirmeth  to 
be  proper  to  his  fathcr,that  our  faith  may  be  iiaicd  in  him:then,th3t  we  ni  ay 
be  certainly  perfwaded  y  he  is  not  carcles  of  our  fafetierbccaufc  he  vouchla- 
ueth  euen  to  vs  to  extend  his  prouidence.With  which  introdudios  Paul  pre- 
parcth  vs  to  pray  rightly  .For  before  that  he  biddeth  our  petitions  to  be  ope- 
ned b;:forc  God  he  faith  thus,  Beyccarefulfornothing,rfieLordisathand.  pfjH  .,^^ 
Whereby  appcareththric  they  doubtfully  &  with  perplexity  tolJe  their  prai- 
crs  in  their  mind  which  hauc  not  this  wcl  feilcd  in  them,that  the  eye  of  God 
is  vpon  the  righteous. 

41  Thefirft  Petition  is,  That  the  name  ofGod  be  hallowed,  the  need  Pfal. 35.181 
whereof  is  ioyncd  with  our  great  fliamc.  For  what  is  more  fiiamefuil  than  y 

the  glory  ofGod  ihould  be  panly  by  our  vnthankfiilncs,  pai  tly  by  our  mali>- 
cioufnes  darkened:  and  (  fomuch  as  in  itlieth)  by  ou:  boldncile  aatl  furious 
Hubbornclle ,  vtterly  blotted  out  ?      Thou^haU  the,  wicked  v\  oulde   burft 

tlicmfclues. 


Cap,  2Q,  Ofthentdfserhov^  tOYeeeiue 

thtmrduesv/ith  their  wUfuIndVe  full  Oi^  facrilcdgc,  yet  the  holincflcof  the 
Pfal,  48.  f  r.  name  of  God  glorioufly  {hincth.  And  not  without  caufe  the  Prophctc  cri- 
eih  out,  As  thy  name  O  God,  fo  is  thy  praifc  into  all  the  endes  of  the  earth. 
For  whercfocucr  the  name  of  God  is  knowcn,it  cannot  be  but  that  his  ftren-' 
gthcsjpower,  goodnelTe,  wifedomcjrightcoufncfle,  mercic,  and  trueth  mufb 
/licvTcfoorththcmfcIues ,  which  may  diawc  vs  into  admiration  of  him,and 
ftirre  vs  vp  to  publiilie  his  prayfc.  Sith  therefore  the  holinefl'e  of  God  is  fo 
fliamefuUy  taken  from  him  in  earth,  if  wc  bee  not  able  to  refcue  it,  wee  bee 
at  the  leaft  commaunded  to  take  care  of  it  in  our  prayers.  The  fummc  is, 
that  wee  wifhc  the  honour  to  be  giucn  to  God  which  he  i  s  worthie  to  hauc, 
that  men  ncuer  fpeake  or  thinke  of  him  without  moft  hie  rcuercnce:  where- 
vnto  is  contrarie  the  vnholy  abufing,  which  hath  alway  bene  too  common 
in  the  worlde,  as  at  this  day  alfo  it  rangcth  abroad.  And  hercvpon  commcth 
the  ncceflltie  of  this  petition,which  if  there  liued  in  vs  any  godIincs,though 
it  were  but  a  little,  ought  to  hauc  beenc  fupcrfluou  s.  But  if  the  name  of  God 
haue  his  holincffe  fafe,  when  being  feucred  from  all  other ,  it  breatheth  out 
nothing  but  glorie,  here  we  arc  commaunded  not  onelyto  pray  that  God 
will  dchucr  mat  holy  name  from  all  contemptc  and  diflionour,but  alfo  that 
he  will  fubduc  all  mankinde  to  the  r cucrencc  of  ir.  Nowe  whereas  GOD 
difclofeth  himfelfe  to  vs ,  partly  by  dodrinc.and  partly  by  workes,  hec  is  no 
othcrwife  fanftified  of  vs,than  if  we  giue  to  him  in  both  behalfes  that  which 
is  his,  and  fo  embrace  whatfoeuer  (hall  come  from  him:  and  that  his  feueri- 
tic  hauc  no  leflc  praife  among  vs  than  his  mcrcifulnefle,  forafmuch  as  hec 
hath  in  the  manifolde  diuerlitic  of  his  works  imprinted  marks  of  his  gloric 
which  may  worthilie  drawe  out  of  all  tongues  a  confcflion  of  his  prayfe .  So 
fhall  it  cometopafle  that  the  Scripture  fliall  hauc  fulauthoritie  with  vs,and 
that  no  fucceflc  {hall  hinder  the  blefling  which  God  defenieth  in  the  whole 
courfe  of  the  goucrning  of  the  world .  Againc  the  petition  alfo  tendcth 
to  this  purpofc,  that  all  vngodlincfle  which  defileth  this  holy  name  ,  may 
be  dcftroycd  and  taken  away:  that  whatfoeucrthings  do  darken  and  dimi- 
ni{h  thisfanftifying,  as  wcllflanders  as  mockings^may  be  driuen  awayrand 
when  God  fuddueth  all  facrilcges,  his  glory  may  thereby  more  and  more 
(hinc  abroad. 

43  The  feconde  petition  is ,  that  The  kingdome  of  God  may  come: 
which  although  it  contcyne  no  newc  thing, is  yet  not  without  caufe  feuc- 
red from  the  hrft:becaule  if  wc  confider  our  ownc  drowfines  in  a  thing  grca- 
tcft  of  all  other,  it  is  profitable  that  the  thing  which  ought  of  it  fclfe  to  haue 
beenc  moft  well  knowen ,  be  with  many  wordcs  oft  beaten  into  vs.  There- 
fore after  that  we  hauc  bcene  commaunded  to  pray  to  God  to  bring  into 
fubicftion,  and  at  length  vtterly  to  deftroyc  whatfoeuer  fpottcth  his  holy 
name :  nowe  is  added  a  like  and  in  a  manner  the  fame  requcftjthat  his  king- 
dome  come.  But  although  wee  hauc  already  fct  foorth  the  d::finition 
of  his  kingdome,  yet  I  nowe  brcefly  rchearfc,  that  God  rcigncth  when  men 
as  wcl  with  forfaking  of  themfelucs  as  with  dcfpifing  of  the  world  and  of  the' 
earthly  life,  doc  fo  yelde  themfelucs  to  his  rightcoufncfle,  that  theyafpird 
to  thehcauenlyhfe.  Therefore  there  are  two  parts  of  thiskingdomc:y  one, 
that  God  corrcft  wi  th  the  power  of  his  Spirit  al  corrupt  defircs  of  the  Hefh 

which 


The^aee  ofChrifi,  Ltl.J.        3^9 

which  do  by  multitudes  make  warrc  againft  him:  the  othcr,that  he  frame  al 
our  fenfcs  to  the  obedience  of  his  gouernement.  Therefore  none  doekeepc 
right  order  in  this  prayer ,but  they  which  beginne  at  themfelues,  that  is  to 
fay,that  they  be  clcanted  h-om  all  corruptions  which  trouble  the  quiet  ftatc 
of  thckingdorae  of  God,and  infeft  thepurenefle  thereof.  Now  becaufe  the 
worde  of  God  is  like  a  kingly  fcepter,wee  are  here  commanded  to  pray  that 
he  will  fubdue  the  mindes  and  heartes  of  all  men  to  willing  obedience  ofic 
Which  is  done.when  with  the  fccret  inftinft  of  his  Spirite  he  vttcreth  the 
cfFeAuallforceofhisworde,thatitmaybeauaunced  infuch  degree  as  it  is 
worthie.  Afterward  we  muft<ome  downe  to  the  wicked  which  do  obftinatly 
and  with  dcfperate  rage  refift  his  authoritie.   God  therefore  fetteth  vp  his 
kingdome  by  humbling  the  whole  world:  but  that  in  diuerfe  maners.-becaufc 
he  tameth  the  wamonnefles  of  fome,and  of  other  fbme  he  brcaketh  the  vn^ 
tamed  pride.  This  is  daily  to  be  wirtied  that  it  be  done,  that  it  may  plcafe 
God  to  gather  to  himfelfe  Churches  out  of  all  the  coaftes  of  the  worlde.to 
enlarge  and  encreafc  them  in  number ,  to  enrich  them  with  his  giftes,  to 
ftablifti  right  order  in  them:  on  the  other  fide  to  ouerthrowe  all  the  ene- 
mies of  pure  doftrine  and  religion, to  fcatter  abroade  their  counfels,  to  caft 
downe  their  enterprifes.  Whereby  appeareth  that  the  cndeuour  of  daily 
proceeding  is  not  in  vainecommaunded  vs  :  becaufe  the  matters  of  men 
are  ncuer  info  good  cafe,  that  filthinefle  being  fliaken  away  and  cleanfed, 
full  pureneflc  florifhcth  and  is  in  liuely  force.  But  the  fulneflfe  of  it  is  dif- 
ferred  vnto  the  laft  comming  of  Chrift,  when  Paul  teachcth  that  God  (hal- 
be  all  in  all.Andfo  this  prayer  ought  to  withdiawe  vs  from  all  the  corrupt     Q^xM-x'i 
ones  of  the  worldjwhich  do  feuer  vs  from  God  that  his  kingdome  rtiouldc 
not  florifh  in  vs,and  alfb  to  kindle  our  endeuour  to  mortifie  the  flefh,  final- 
lytoinftruftvstothebearingofthecrofTe:  forafmuch  as  God  will  in  this 
wife  haue  his  kingdome  fpread  abroad.Neither  ought  we  to  take  it  mifcon- 
tcntedly  that  the  outward  man  be  deftroyed,fo  that  the  inward  man  be  re- 
newed. For  this  is  the  nature  of  the  kingdome  of  God,whcn  wee  fubmit  our 
felues  to  the  righteoufneffe  thcreof,to  make  vs  partakers  of  his  glorie.This 
is  done  when  brightly  fctting  foorth  his  light  and  trueth  with  aiway  ncwe 
cncrcafesjwhcreby  the  darknefle  and  lies  ofSatan  and  his  kingdome,  may 
vanifh  away  ,be  deftroyed  and  peri{h,he  defendeth  them  that  be  his ,  with 
the  help  of  his  Spirite,  direfteth  them  to  vprightneffe,  and  ftrengthencth 
them  tocontinuancc:  but  ouerthroweth  the  wicked  confpiracies  of  his  eni- 
mies,  (haketh  abroad  their  treafons  and  deceites,  preuentcch  their  mahce, 
andbeateth  downe  their  ftubbornneire,till  at  length  he  kill  Antichrift  with 
the  Spirite  of  his  mouth  and  deflroy  all  vngodlincfl'c  with  the  brightneflc 
of  his  comming. 

45  The  third  petition  is,  That  the  will  of  God  be  done  in  earth  as  it  is 
in  heauen .  Which  although  it  hmgeth  vpon  his  kingdome,  and  cannot  be 
feuered  from  it,  is  not  in  vaine  added  feuerally,  for  our  groflcnclfe,  which 
doeth  noteafily  or  byandby  conceiuc  what  it  is  that  GOD  reigne  in  the 
worlde.  It  fhall  therefore  be  no  abfurditic  if  this  be  taken  by  way  of  plainer 
expofition:thatGod  (hall  then  be  king  in  the  worlde  when  all  things /hall 
fubmit  themfelues  to  his  will,    Nowe  here  is  not  meant  of  his  fecrete  will, 

Rr,  where- 


C4p,2o,  Ofthemanerhowtoreceiue 

whereby  he  goucrneth  all  things  &  diredeth  them  co  ihcir  cnde.For  though 
Satan  &  men  are  troublefomly  carried  againft  him,  yet  he  can  by  his  inco- 
prehenfiblc  counfel  not  only  turne  a  fide  their  violent  motionsjbut  alfo  driuc 
them  into  order  that  he  may  do  by  them  that  which  he  hath  purpofcd.  But 
here  is  fpokcn  of  an  other  will  of  God.namcly  that,  whcreunto  aunfvvercth 
willing  obcdicncc:and  therefore  the  heauen  is  by  name  compared  with  the 
Pfalaoj.:©  eartli:becaufe  the  Angels,3s  it  is  faide  in  the  Pfalme^do  willingly  obey  God 
&  are  diligently  bent  to  doc  his  commindemcnts.  Wee  arc  therefore  com- 
manded to  wi{h  that  as  in  heauen  nothing  is  done  but  by  the  bccke  of  God, 
&  the  Angels  are  quietly  framed  to  all  vprightncfle  :  fo  the  earth,  all  ftub- 
bornnefle  &  pcrucrfnefTe  being  qucnched,may  be  fubicd  to  fuch  goucrne- 
mcnt.And  when  we  require  this,  we  renounce  the  defircs  of  our  owne  flefli; 
bccaufe  whofocuer  doth  not  refigne  and  yeld  his  affedions  to  Godjhe  doth 
as  much  as  in  himlieth  fet  himfelfe  againft  him,forarmuch  as  nothing  com- 
xnethoutofvsbutfaultie.  Andwcareagainc  by  this  prayer  framed  to  the 
fbrfaking  of  our  felucSjthat  God  may  goucrnc  vs  after  his  wil:&  not  that  on- 
ly,  but  that  he  may  alfo  create  in  vs  newe  mindes  &  ncwe  hearts,our  old  bc« 
ing  brought  to  noughtrthat  we  may  feelc  in  our  felues  none  other  motion 
of  dcfire  than  a  mere  confcnt  with  his  will:  fummariJy  that  we  may  will  no- 
thing of  our  felucsjbut  that  his  Spiritc  may  goueme  our  heartes,  by  whomc 
inwardly  teaching  vs  we  may  Icarne  to  loue  thofe  things  that  plcafe  him,& 
to  hate  thofe  things  that  difplcafe  him.Whereupon  this  alfofolloweth,that 
whatfocueraffedions  fight  againft  his  will  ,  he  may  make  them  vaineand 
voyd.Loe  here  be  the  firft  three  chiefe  points  of  this  prayer,in  asking  whcr» 
of  wee  ought  to  haue  the  oncly  gloric  of  God  before  our  eyes  ,  leaumg  the 
refpeft  of  our  felues ,  and  hauing  no  regard  to  any  of  our  owne  profit,  which 
although  it  come  hereof  largely  vnto  vs,yet  we  ought  not  here  to  fcekeit. 
But  albeit  al  thefe  things,though  we  neither  thinke  of  them,nor  wifti  them, 
nor  askc  thcm,muft  ncuertheleiTc  come  to  paffe  in  their  due  time,  yet  wee 
muft  wirti  them  and  require  thcm.And  this  to  doe  is  no  fmall  profit  for  our 
tiauaile.that  we  may  fo  teftifie  and  profcfle  our  felues  to  be  the  fcruauntes 
and  children  ofGod ,  as  much  as  in  vs  lieth  endeuouring  and  beeing  uuely 
and  throughly  giucn  to  fet  foorth  his  honour,  which  is  due  to  himbceine 
both  a  Lordc  and  a  Father.  Who  fo  therefore  doe  not  witli  aftodion  ana 
zeale  of  auauncing  the  glorie  of  God,pray  that  the  name  of  God  be  hallo- 
wed, that  his  kingdome  come,  that  his  will  be  done :  they  are  not  to  be  ac- 
counted among  the  children  and  feruaunies  of  God :  and  as  all  tliefc  things 
fhalbe  done  againft  their  willcs ,  fb  they  {hall  turnc  to  their  confufion  and 
deftruftion. 

44  Now  followcth  the  fecond  parte  of  the  prayer  ,  In  which  wee  come 
Cat  10.51  ^o^^'^^  ^°  *^^"^  owne  commodities :  not  that  bidding  fare  well  to  the  glorie  of 
*  *  '  God  (which  as  Paul  witnefTeth ,  is  to  be  regarded  euen  in  mcate  &  drinkc) 
wee  fhould  fceke  oncly  what  is  profitable  for  our  felues;  but  wee  haue  alrea- 
die  giucn  warning  that  there  is  this  ditFcrcncc,  that  God  peculiarly  clai- 
ming three  petitions  to  himfelfe  docth  drawe  vs  to  himfelfe  wholly,  that 
he  may  in  this  wife  proue  our  godlinefle.Thcn  he  graunteth  vs  alfo  to  haue 
ancyctoourowneconimodicjcs  ,  but  with  this  condition,  that  wee  aske 

nothing 


nothing  for  our  fcluesbut  to  this  end  that  whatfocuer  benefits  hebeftcwetft 
vpon  vs,  they  may  fet  foorth  his  glory:  forafmuch  as  nothing  is  more  righr-.^ 
full  than  that  wc  hue  and  die  to  him.  But  in  this  petition  we  askc  of  God  ge- 
nerally all  thingcs  which  the  vfe  of  the  body  ncedcth  vndcr  the  elements  of 
this  worlde,  not  onely  wherewith  we  may  be  fed  and  clothed,  but  alfo'what- 
foeuer  he  forefceth  to  bc|profitablc  for  vs,that  we  may  eat  our  bred  in  peace. 
By  which  prayer  briefely  we  yecldc  our  felucs  into  his  care ,  and  commit  vs- 
to  his  prouidcnccjthat  he  may  fcede,chcri(h,and  preferuc  vs .  For  the  moft 
good  Father  difdaineth  not  to  receiuc  alfo  our  body  into  his  faithful!  fauc- 
gardc  and  keeping^o  exercife  our  Faith  in  thefc  fmall  things ,  when  wc  lokc 
for  all  thinges  at  his  handes  euen  to  a  crumme  of  bread  and  a  droppe  of  wa- 
ter. Forwhercasitiscomctopaflelwote  nothowe  by  our  iniquitic ,  that 
we  be  moued  and  vexed  with  greater  care  of  the  flcfli  than  of  the  (bulc :  ma- 
ny which  dare  truft  to  God  for  their  foulc,  are  yet  carcfull  for  their  flefh,  arc 
yet  in  doubt  what  they  fliall  cate ,  and  wherewith  they  (halbc  clothed :  and 
if  they  hauc  noc  plentie  of  wine,  wheate,  and  oylc  aforehande ,  tliey  trem- 
ble forfeare .     So  much  more  doc  we  efteeme  the  (hadow  of  this  life  wliich 
lafteth  bur  a  moment,  than  that  euerlafting  immortahtie .  But  who  fo  truft- 
ingtoGod  haueoncccaft  away  that  carcfulnefTe  for  the  prouifion  of  the 
ficlhc,  doe  alfo  by  and  by  lookc  for  faluation  and  euerlaftiiig  life  at  his  hand, 
which  are  greater  thinges ,  It  is  therefore  no  fmall  exercife  of  Faith,to  hope 
for  thofe  thinges  of  God,  which  othcrwife  doc  fo  much  holde  vs  in  care;  and 
we  haue  not  Imally  profited,whcn  we  hauc  put  of  this  vnbcleeuingncs  which 
fticketh  faft  within  the  bcn?s  almbft  of  all  men .  As  for  that  which  fomc  doc 
here  teach  of  tranfubftantiall  bread ,  it  fccmeth  but  fmally  to  agree  with  the 
meaning  of  Chrift:  yea  but  ifwc  did  not  cueninthis  frailehfc  giuetoGod 
the  office  of  a  nourifhing  Father,  our  praicr  fliould  be  vnpcrfeft.  The  rcafon 
which  they  bring  is  too  much  prophane :  that  it  is  not  mecte  that  the  ch:ldre 
,of  God ,  which  ought  tobc  fpirituall ,  fhouldcnot  oncly  caft  their  minde  to 
earthly  cares,  bur  alfo  wrappc  GOD  there  in  with  them .    As  though  his 
blcfllng  and  fatherly  fauour  doth  not  alfo  appearc  in  the  fuflcnance  of  our 
life,  or  as  though  it  were  written  in  vaine  that  godlineffc  hath  promifes  not      .      ^ 
onely  of  the  hfe  to  come ,  but  alfo  of  this  prcfent  life  .    But  although  the   *      '*'  * 
foregiuenefle  of  finnes  is  of  much  greater  value  than  the  fuftenances  of  the 
body,  yet  Chrifl  hath  fet  tlic  inferior  thing  in  the  firfl  place,  to  the  entcnt  to 
lift  vs  vp  by  degrees  to  the  other  two  petitions  which  do  piopcvly  belong  to 
the  heaucnly  life,  wherein  he  had  regarde  to  our  groflenefle .  Wc  are  com* 
maund^d  to  atke  Our  breadc ,  that  we  fhoujd  be  contente  with  ihc  quantitic 
which  our  heauenly  Father  vouchfafcth  to  giue  to  vs ,  &  fliould  noc  (ecke  for 
gaine  by  vnlawfiill  crafty  mcanes.  In  the  meane  time  we  muil: learne  that  it 
is  made  Cures  by  title  of  giftc ,  becaufc  neither  our  diligence ,  nor  our  tra-  j  j„_  j^  .^- 
uaik,norourhandcs(asitisfaydeinMofes)doebythcmfeIucs  getvs  anic       '    *    • 
thing,  vnleffe  the  blclTing  of  God  be  prefcnt :  yea  the  plenty  of  bi  cad  ihould 
nothing  at  all  profitte  vs,  vnlefle  it  were  by  God  turned  into  nouriflimcnte. 
And  therefore  this  hberalitie  of  G  O  D  isnolelTenccciraiy  fcr  theiichc 
ithan  for  the  poorc:  becaufc  hauingthei^ccllcrs  and  their  barncs  full,  they 

•  Kr  2  . should 


tap  .20,  Of  the  miPter  how  to  receiue 

fhould  yet  faintc  for  drinefle  and  cmptincffc ,  vnleflc  they  did  by  his  grace 
enioy  their  bred.  The  wordc  This  day ,  or  Euery  day  as  it  is  in  the  other  E- 
uangihft,  and  alfo  the  adieftiue  Daily,  do  bridle  the  too  much  grcedincfle  of 
frailc  thinei.wherwith  we  are  wont  to  burnc  out  of  mcafure ,  and  whcreunto 
are  ioyned  other  euils :  fith  if  we  haue  plcntifull  abundance.wc  do  glorioufly 
powrc  it  out  vpon  pleafure,  delites,  boafting,and  other  kindcs  of  riotous  ex- 
ceflc .  Therefore  we  are  commaunded  to  aske  only  fo  much  as  is  enough  for 
our  necefTity,  &  as  it  were  from  day  to  day ,  with  this  affiance,  that  when  our 
heauenly  Fnther  hath  fc  dde  vs  this  day,  he  w  ill  alfo  not  faile  vs  to  morrowc 
Therefore  how  great  plenty  of  thinges  foeuer  do  flow  vnto  vs.yca  when  out 
barnes  be  ftufFcdand  our  ccllers  fiill:  yet  wee  ought  alway  to  aske  our  dayly 
bread:  becaufc  we  muft  certainely  beleeuc  that  all  fubftance  is  nothing ,  buc 
in  fomuch  as  the  Lorde  doth  by  pouring  out  of  his  bleffing  with  continual! 
encreafe  make  it  frutefull:  &  that  the  very  fame  fubftance  that  is  in  our  hand, 
is  not  our  ov/ne,  but  infomuch  as  he  doth  cuery  houre  giue  vs  a  portion  and 
grauntvs  thevfcof  it .  This  whereas  the  pride  of  men  doth  mofthardely 
fufFerit  felfe  to  be  perfwadcd :  the  Lorde  tcftifieth  rhat  he  hath  fhcwed  a  fin- 

Deut.8.  J,  g^,]^^  example  therof  for  all  ages ,  when  he  fed  h.s  people  with  Manna  in  the 
wild erncflc,  to  teach  vs  that  manliuethnot  in  breade  onely  ,  but  rather  in 
the  wordc  that  commcth  out  of  his  mouth  .  Whereby  is  declared  .that  it 
ishispowcraloncby  whichour  life  and  ftrcngthcs  are  fufteined ,  although 
he  do  minifter  it  vnto  vs  vnder  bodily  inftnimentes .     As  he  is  wont  alfo  to 

Leu.iff.i  tf.  teach  vs  by  the  contrary  example  ,  when  hee  fo  oft  as  hce  will,  breaketh  the 
ftrcngth  and(a«  he  calleth  it)  the  ftafFc  of  breade,  that  men  eating  may  pine 
with  hunger,  and  drinking  may  be  dried  vp  with  thirft.  But  whofo  not  being 
conenrcd  with  daily  bread  ,  but  with  vnbridelcd  greedinclTe  are  gaping  for 
cndleflc  ftorc ,  or  who  fo  being  full  with  their  aboundancc ,  and  carclcfle  by 
rcafonofthehcapc  of  their  riches,  doeneucrthcleflefueto  GOD  with  this 
prayer, tbcy  doe  nothing  clfe  but  mockc  him  .  For,thefirftlbrtoffuch  men 
aske  that  which  they  would  not  obtaine,yca  that  which  they  moftof  all  ab- 
horre,  that  is,  to  haue  onely  dayly  bread,  and  fo  much  as  in  them  licth  they 
diflcrabhngly  hide  from  G  O  D  the  affeftion  of  their  couetoufnefle :  where- 
as true  prayer  ought  to  powrc  out  before  him  the  very  whole  minde  it  felfe, 
and  whatfoeuer  inwardely  heth  hidden .  But  the  other  forte  doe  aske 
thatwhichthey  looke  not  for  at  his  hande,  namely  that  which  theythinke 
that  they  haue  with  thcmfelucs .  In  this  that  it  is  called  Ours  the  bountiftil- 
nes  of  God(as  wc  haue  fayde)fo  much  more  appeareth ,  which  maketh  that 
ours  that  is  by  no  right  due  to  vs  .  Yet  that  expofition  is  not  to  be  reiefted 
vhich  I  haue  alfo  touched,  that  by  our  bread  is  meant  that  which  is  earned 
With  rightful  &  harmelefle  trauaile,  and  not  gotten  with  deceites  and  extor- 
tions: becaufc  that  is  alway  other  mens  which  we  get  to  our  felucs  with  any 
ill  doing.  Whereas  we  pray  that  it  be  giuen  vs,thcrby  is  fignified  that  it  is  the 
only  and  free  gift  of  God,from  whence  foeuer  it  come  to  vs,yeawhen  it  (hal 
moft  of  all  fecmc  to  be  gotten  by  our  owne  policy  and  trauade ,  and  earned 
with  ( ur  owne  handes:  forafmuch  as  it  commeth  to  paffe  by  his  only  blefling 
that  our  labours  profper  well. 
45     NowefolJowcth,  Forgiufvs  ourdcttcs;iij  which  petition  and  the- 

nexte 


next  fbllowmg,  Chrifthath  brlefcly  contcmcdwiiatrocuermakethforthe 
heaucnly  life:as  in  thefe  r-vo  partes  abciic  ftindcth  the  fpirituall  couenanc 
which  God  hath  made  for  the  (::Iuatlon  ofhis  Church, I  will  write  my  lawes  j^^j  .^« 
in  their  hcarts,and  I  will  be  merciful!  to  their  iniqi.iiric.  Here  Chrift  begin-  and  j  j 's/' 
neth  the  forgiucneflc  of  finncs:  after  this,  he  will  by  and  by  adioy  ne  the  fe- 
condgrace,thatGod  defend  vs  with  thepowcr  of  his  Spirit,  &  fu'ftaine  vs  w 
his  help,that  we  may  ftand  vnouercome  againft  ~o  tentations.And  finnes  he 
calleth  dettes.becaufe  wc  are  detbound  to  pay  the  penaltie  of  chem,&  were 
by  no  meanes  able  to  fatisfie  itjvnlefTe  wc  were  acquired  by  this  forgiucncs.  ^ 

Which  pardon  is  ofhis  free  mercie,  when  hchimfelfc  liberally  wipethout 
thefe  dettes,  taking  no  paimcnt  of  vs,  but  with  his  ownc  mercie  fatisfyii^' 
himfelfe  in  Chiift,which  hath  once  giucn  himfclfe  for  recompence.Thcre- 
forewhofotruftthat  God  (haJbe  fatisficd  by  their  owne  or  other  mennes  Rcm.].:^. 
merites  ,and  that  with  fuch  fatiffaftions  the  forgiucneflc  of  finncs  is  rccom- 
penfcdjnd  redeemed  ,  they  haue  no  parte  of  communicating  ofthisfrcc 
forgiuenefl'e:  and  when  they  call  vppon  God  in  this  manner ,  they  doe  no- 
thing but  fubfcribe  totheiiowneaccufation,  y  ea  end  fcale  their  owne  con- 
demnation with  their  owne  witncfle «  For  ihey  confeflc  them  felues  det- 
tcrsjVnlelFc  they  be  acquired  by  the  benefit  of  forgiucneflc,  which  yetthcy 
do  not  receiue,  but  rather  refiife,whcn  they  thrufl:  vnto  God  their  own  me- 
rites and  fatiffaftions.  For,fo  they  do  not bcfeech  his  mercic,but  do  appcalc 
to  his  iudgement.  As  for  them  that  dreamcof  a  perfeftion  in  themfelues, 
which  taketh  away  necdc  to  craue  par  done ,  let  them  hauc  fuch  difciplcs 
whomc  the  itching  oftheir  cares  diiucth  to  errours:  fo  that  itbeccitaine 
that  fo  many  difciplcs  as  they  get,are  taken  away  from  Chrifl: :  forafmuch 
as  he  inftrufting  all  to  confeflc  their  giltincflc,  recciucthnone  but  finners: 
not  for  that  he  cherifheth  finncs  with  Batterings ,  but  becaufc  he  knew  that 
the  faithfull  are  neuer  throughly  vnclothcd  of  the  vices  of  their  flelh,  but 
that  they  alway  remaine  fubicft  to  the  iudgement  of  God.  It  is  in  decde  to 
be  wifhcd  ,yca  and  tobe  earneftly  endcuoured,  that  wc  hauing  pcifoui  med 
all  the  partes  of  our  dutie  may  truely  reioycc  before  God  that  we  are  cleanc 
from  all  fpot:  but  forafmuch  as  it  plcafeth  God  by  litle  ahdlitletomakea- 
gainehisimage  invs,  that  there  alway  remaineth  feme  infcftion  incur 
lleflijtheremedie  oughtnot  to  hauc  bene  defpifcd.  IfChriftby  theautho- 
ritiegiuentohimofhisFathcr,  ccmmaundeth  vs  throughout  the  whole 
courfc  of  our  life,  to  flee  lo  crauing  of  pardon  of  our  giltincfle :  who  flialbc 
able  to  fufi^er  thefe  new  matters,  which  go  about  with  this  imagined  ghoft 
ofperfeftinnocencietodafclthceyesofthefimplc,  to  make  themtotrvift 
y  they  may  be  made  free  from  alfault;Which,asIohnwiincfleth,is  nothing  ».'^otn.i,i© 
elfebuttomakeGod3lier.Andwithallcnewoike  thefe  lewd  menbycan- 
celLng  one  article  do  tearc  in  fundcr  &by  y  mcane  do  we.iaen  from  the  ve- 
ric  foundation  the  whole  couenant  of  Gcd,whcrein  wee  hauc  fliewcd  y  our 
faluation  is  contcinedifo  as  they  be  not  only  robbers  of  Gcd,  becaufc  th.y 
feuer  thofc  things  fo  conioyned,but  alfo  wicked  and  cruell  becaufc  they  o- 
ucrwhclmc  poore  foules  wiih  difpaire :  ond  traitours  to  thcrnfelucs  and  o- 
thcr,  that  be  like  them,  becaufc  they  bring  thtmfclucs  into  a  flr;thfulncfle 
dircdiy  contraric  to  the  mercie  of  God .    But  whereas  fome  obicci,  that 

Rr3  in 


€4p.20,  OfthentAKerhovftoreeeitie 

inwifhing  the  commlngof  the  kingdomc  of  GodjWcc  doc  alfo  askc  the  put- 
ting avvny  offinnc:  that  is  too  childifli^becaufc  in  the  firft  table  of  thispraicr 
is  let  forth  vnto  vs  moft  hie  perfeftion,but  in  this  part  is  fet  forth  our  wcak- 
ncfTe.So  thcfc  two  things  do  fitly  agree  togicher,that  in  a  fpring  toward  the 
markc  v/c  dcfpifc  not  the  remedies  which  our  neccflitie  requireth.  Finally, 
we  pray  that  wc  may  be  forgiucn  as  wee  our  fclues  do  forgiue  our  dctters, 
thatiSjaswedoforgiueandpardonallofwhomefocuer  wee  haucbeeneia 
any  thmgoffcndcd.cithcrvniuftly  handled  indeedc,  or  rcprochfully  vfcd 
in  word.Not  that  it  licth  in  vs  to  pardon  the  giltincffc  of  the  fault  &  offence 
which  pertaineth  to  God  alone:  but  this  is  our  forgiuing,  of  our  ownc  wil'- 
lingncfl'e  to  lay  away  out  of  our  mind  wrath,  hatred,  and  dcfire  of  reucngc- 
ment,and  with  voluntary  forgetfulncffc  to  treadc  vnder  foote  the  remem- 

Efa.43.t^.  brancc  of  iniuries.  Wherefore  we  may  not  aske  forgiuencflc  of  finnes  at  the 
hande  of  God,if  wee  do  not  alfo  forgiue  their  offences  towarde  vs  which  ci- 
ther do  or  haue  done  vs  wrong.  But  if  wee  keepe  any  hatreds  in  our  hearts^ 
and  purpofc  any  reuengemcntes  and  imagine  by  what  occafion  wee  may 
hurtjyea,andifweedonotcndeuourtocomeinto  fauour  againe  with  our 
cnemies,and  to  deferue  well  of  them  with  all  kind  of  friendly  domges,  &  to 
winne  them  vnto  vs:  we  do  by  this  prayer  befcech  God  that  he'doe  not  for- 
giue vs.  For  wc  require  that  he  graunt  to  vs  the  fame  forgiuencfl'e  which  wc 
graunt  to  other.  But  this  is  to  pray  that  he  graunt  i  t  not  to  vs  ,  vnlefle  wee 
grant  it  to  them.  Whofo  therefore  be  fuch,  what  doe  they  obtaine  by  their 
prayer  but  a  more  grieuous  iudgement?Laft  of  al  it  is  to  be  noted,  y  this  co- 
dition  y  he  forgiue  vs  as  we  forgiue  our  detters,  is  not  herefore  added  for  y 
wc  deferue  his  forgiuenefle  by  the  forgiuencflc  which  we  graunt  to  other,as 
if  that  caufe  of  forgiuenefle  to  vs  were  there  exprefl'ed :  but  by  this  wordc 
partly  the  Lords  will  was  to  comfort  the  wcakencfle  of  our  Faith,  for  he  ad- 
ded this  as  a  figne  whereby  we  may  be  afllired  that  he  hath  as  furely  graun- 
ted  to  vs  forgiuenefle  of  our  (inncs,as  we  furely  know  in  our  confcience  that 
we  hauc  graunted  the  fame  to  other  jif  our  mind  be  voide  and  cleanfed  of  all 
hatred,enuie  and  reuengenient,and  partly  by  this  as  it  were  by  a  marke,hec 
wipeth  them  out  of  the  number  of  his  children  ihatthey  may  not  bee  bolde 
to  call  vpon  him  as  their  Father,  which  being  headlong  hafty  to  rcucnge ,  & 
hardly  entreated  to  pardon,do  vfe  fl:iftely  continuing  enmities,  and  do  che- 
rifh  in  themfclues  the  fame  difpleafure  towarde  other  which  they  pray  to 
be  turned  from  themfclucs.  Which  is  alfo  in  Luke  cxprcfly  fpokcninihc 
wordesofChrift. 

46  The  fixt  petition  (as  we  hauc  faid)  anfwercth  to  the  promife  of  cn- 
grauing  the  lawe  of  God  in  our  heartcs.Butbecaufc  wc  do  not  without  con- 
linuall  warrefare  and  harde  and  great  ftiiuings  obey  to  God,  wee  doe  here 
pray  to  be  furniflied  with  fuch  weapons  and  defended  with  fuch  fuccor.that 
wee  may  be  able  to  get  the  viftorierwhereby  wee  arc  warned  that  wee  (land 
in  ncedc  not  onely  of  the  grace  of  the  Spirit,which  may  foften,  bow,and  di- 
rcd  our  hearts  to  the  obedience  of  God,but  alfo  of  his  hclpe,  whereby  hec 
may  make  vs  inuincible  againft  both  all  the  traitcrous  entrappingcs  and  vi- 
olent confliftcs  of  Satan.But  now  of  tcntaiions  there  are  many  and  diucrfe 

Ia.!.a.84i4.  fortes.    Fof,  both  the  pcruevfe  thoughtcs  ofminde  prouoking  vs  to 
"" -  •    -  trdpafling 


■  The  grace  of  (%rijf,  Lih.S4     '30$ 

trcfpafling againft  the la\v,which  either ciir  ownc lufl  doth  miniflcr vnto  vs,  ^    ^  »  &i 
or  the  diuill  ftirreth  vp,  arc  tentations:  ar.d  alfo  thofe  thingcs  which  of  their       '■**  '   * 
owne  nature  are  not  euill,  yet  by  th.'  craft  of  the  deiiill  arc  made  tentations, 
when  they  Arc  fo  fct  before  our  cycs.y  by  the  occafion  of  them  we  be  drav/cn 
away  or  doc  fwarue  from  God .  And  thefc  tentations  are  cither  on  the  right 
hande  or  on  the  left .     On  the  right  hand,  as  riches,  po\vcr,honours .which 
Commonly  doc  with  their  ghftering  and  fhcwc  of  good  fo  dafcllthc^ht  of  a.i-fjef..   * 
men,  and  catche  them  with  the  baited  hooke  of  their  flitteringes  ,  that  be- 
ing entrapped  with  fuch  deceitcsjor  dronkc  with  fuch  fwectenelTe.they  may 
forget  their  God.  On  the  left  hind,  a  s  poucrtie,  reprochcs,  dcfpifings,  trou- 
bles, and  fuch  other.-that  they  being  g'  ceucd  with  the  bitterncs  &  hardnes 
thereof  may  be  vtterudifcouraged,  caft  away  faith  and  hope,  and  finally  be 
altogether  cftrangcd  nom  God .  To  chcle  tentations  of  both  fortes ,  which 
light  with  vs  either  being  kindled  in  vs  by  our  ownc  luft ,  or  being  fet  againft 
vs  by  the  craft  of  Satan,  we  pray  to  our  heaucnly  Father  that  he  fuffer  vs  not 
toyeeldc.     But  rather  that  he  vpholdevs  and  raifevsvp  with  his  hande, 
that  being  ftrong  by  his  ftrength,  wee  may  ftande  faft  againft  all  the  aflaults 
of  the  malicious  cnemic,  whatfocuer  thoughtcshcputintoour  minderthen, 
that  whatlbeucr  is  fet  before  vs  on  either  fide  ,  we  may  turnc  it  to  good,  that 
wc  neither  be  puffed  vp  withprofperitie,  nor  throv/en  downe  with  aduerfi- 
tie .      Neither  yet  doe  we  here  require  that  wee  may  fecle  no  tentations 
at  all,  with  which  wehaue  great needc  to  be  ftirred  vp ,  pricked ,  and  pinch- 
ed, lealt  by  too  much  reft  wee  growe  dull.   Fornotin  vajnedid  Dauidwifhe  pfjl^j^  j, 
to  be  tempted:  and  not  without  caufc  the  Lordedayly  temptcth  his  cleft,  rjeii.u.i. 
chaftifing  them  by  fhame  5  poucrtie  ,  trouble,  and  other  kindes  of  crofl'c.  ^'^''cS.j.lc 
But  God  tempteth  after  one  manner,  and  Satan  after  another:  Satan,  to  '^*^* 
dcftroye,  damne,  confounde,and  throwe  downc  headlong :  but  God,  that  by 
prouingthem  that  be  his  he  may  haue  a  triall  of  their  vnfaincdneffe,  and  by 
cxercifing  them  may  confirme  their  ttrength ,  to  mortifie, purge  by  ficr ,  and 
feare  their  flefh ,  which  vnlcflTe  it  were  in  this  wife  rcftrcincd,  wouldc  waxe 
wanton  and  would  wildcly  outrage  abouemeafure.  MorcoucrSathanaflai-     r> 
lethmcnvnarmcdandvnready,  that  hce  may  opprcfle  them  vnware:  God    '     '    *^ 
€uen  with  tempting  workcth  the  cfFeft,  that  they  which  be  his  maypacicnt- 
ly  bearc  whatfocuer  he  fcndeth  vpon  them .  By  the  name  of  the  Eudl,  whe- 
ther we  vndcrftande  the  Deuill  or  finne,  it  makethhtle  matter.     Satanin 
deedehimfelfeistheenemicthat  liethinwaiteforour  life:  but  with  finnc  %  V"'*/* 
heisarmedtodeftroy  vs  .     Thistlaercforcisourrcqueft,th3twemaynot    '  ' 

be  ouercomc  or  ouerwhclmed  with  any  tentauons,but  may  by  the  power  of 
the  Lorde  ftande  ftrong  againft  all  contrary  powers  wherewith  we  are  aflai- 
led :  which  is,  not  to  yclde  vs  vanquifhed  to  tentations ,  that  being  rcceiucd 
into  hiskcping  &  chargc,and  being  fafe  by  his  protcdiS  :\vc  mny  endure  vn- 
oucrcomc  ouer  finne,deatli,the  gates  of  hel ,  and  the  whole  kingdom  of  the 
deuill;  which  is  to  be  deliuered  from  euil.  Where  it  is  alfo  to  be  diligently 
marked ,  that  it  is  abouc  our  ftrength  to  matche  with  the  dcuill  fo  grentc  a 
warrier,  and  to  beare  his  force  and  violence .  Otherwile  we  fliould  but  vain- 
ly or  as  itwerc  in  mockage  ask  that  which  we  had  already  in  our  felucs.  Sure- 
ly, they  wliich  prepare  them  toruchaibattiewithirultof  tbemrducs.  doc 

Rr4  not 


C4p.  i  9,  Of  the  mdner  hovf  to  receiue 

notfufficienily  vndcrftandc  with  how  fierce  and  wel  armed  an  cncmic  they 
PfaI.^o.S  4«  ij^-iuc  to  doc.  Nowc  wee  pray  to  be  dcliucred  from  his  powiirjas  out  of  the 
mouth  of  a  mad  and  raging  Lyon,  whcras  wc  fhould  be  toin :  m  peeces  with 
his  teeth  and  pawes,  andlWallowed  with  his  throte,  vnleife  the  Lorde  do  de- 
liuervs  out  of  the  middeftofdeath:  yet  therewithal!  knowing  this  that  if  the 
Lorde  fliall  ftande  by  vs,  and  Hght  for  vs  when  we  are  ouerthiowen ,  we  (hall 
in  his  ftrength  flicwe  ftrength .  Let  other  truft  as  they  Uft  to  their  owne  a- 
bilities  and  ftrcngthes  of  free  will,  which  they  thinke  that  they  haue  of  them 
felues :  but  let  it  fufficc  vs  that  we  ftande  and  are  ftrong  by  the  only  ftrength 
of  God.  But  this  praierconteincth  more  than  at  the  hrftfightitbearcthin 
ftiewe.  For  if  the  Spiiit  of  God  be  our  ftrength  to  fight  out  our  cornbate  with 
Satan,  we  fhall  not  be  able  to  getthe  viftorie  vnuU  we  being  filled  with  that 
Spirit  fttal  haue  put  offail  the  vvcakcneire  of  our  flcfli .  When  therefore  we 
pray  to  be  deliucrcd  horn  Satan  and  the  Deuill ,  wee  pray  to  be  from  time  to 
time  enriched  with  neweencreafcs  of  the  grace  of  God ,  till  beingfuUy  ftuf- 
fed  with  them  we  may  triumph  ouer  all  euiil .  It  feemeth  harde  and  rough 
to  fome,  that  wc  craue  of  God  that  he  leadc  vs  not  into  rent.uionjforafmuch 
as  it  is  contrary  to  his  nature  to  tempt,  as  lames  wimeflcth .  But  this  qucfti- 
onis  already  partly  aflbiled ,  where  we  faide  that  our  owne  luft  is  properly 
the  c -ufe  of  all  the  tentations  wherewith  wee  are  oucrcome ,  and  therefore 
MOits.M  }« yforthily  beareth  the  blame  thereof.  Neither  doth  lames  mean  any  thing 
elfe,but  that  the  faultcs  are  without  caufc  and  wrongfully  laycd  vpon  God, 
%vhich  we  arc  driuen  to  impute  to  our  felues,becaufe  we  knowe  our  felucs  in 
our  confcience  g.'lty  of  them.  But  this  withftandeth  not  but  that  God  may 
'  whenitplcafeth  him  make  vs  bondc  to  Satan ,  caft  vs  away  into  a  reprobate 

fenfcj  and  to  filthy  luftes,  andfolcadevs  into  tentation  by  his  iudgement 
which  is  righteous  in  deede  but  yet  oftentimes  fecret :  foraCnuch  as  y  caufe 
of  it  is  often  hid  from  mcn^whichis  yet  certainelyknowen  with  him,  Wher- 
uponis  gathered  that  this  IS  no  vnfitmaner  offpcaking,  if  we  be  perfwadcd 
that  he  doth  not  without  caufc  fo  oft  threatcn,that  whe  the  reprobate  fhalbc 
ftrikenwithblindcncflcandhardningof  hearte,  thcfe  flialbeliure  tokens  of 
hisvengcance, 

47  Thefe  three  petitions,  wherewith  we  do  pecuUarly  commend  vs  and 
our  thinges  to  God,  do  euidcntly  ftiewe  this  which  we  haue  before  faid ,  that 
the  praiers  of  Chriftians  ought  to  be  common  and  to  tcndc  to  the  common 
edifying  of  the  Church,and  tothe  encreafe  of  the  communion  of  the  faith- 
foll.  For  there  doth  not  cucry  man  pray  to  haue  any  thing  priuatly  giuen,buc 
all  in  common  to  gcther  do  pray  for  Our  bread,  for  forgiuenefle  of  fins,thac 
we  may  not  be  led  into  tentation,  that  we  may  be  dcliucred  from  euil.There 
is  furth.rmore  adioynedacaufc  v/hywc  haue  both  fogrcateboldcncfrc  to 
askCj  and  fo  great  tiuft  to  obtaine :  which  ahhough  it  be  not  in  the  latinc  co- 
pies, yet  it  agreedi  more  fitly  in  this  place  than  that  it  ftiould  feerae  worthy 
to  be  omitted,  numcly  :l'at  his  isfih^  kingdomc,and  the  power  and  tlie  glo- 
lie  foreucr .  Thisisthc  perf  ed  and  quiet  re  ft  of  our  foule.For  if  our  prayers 
Were  to  be  commended  to  God  by  their  owne  vi^orthinefle,  who  fliould  be  fo 
boldc,  asoncctoopcahism.omnbeforehim  ?  Nowhowfocuerwcbemofl 
VufcMblc,howf9cm;r sioft  vjxworihic of  aU men ,  howfocucr  voyde  of  all 
■  ""'"  "  com. 


commendation:  yet  wc  ftall  ncuer  want  caufe  to  pray,  &  ncucr  be  dcftitutc 
©f  confidence:  forafmuch  as  our  father  can  not  hauc  his  kingdomc,  power, 
and  glory  taken  away  from  him .  At  the  ende  is  added  Amcn,whereby  is  cx- 
prefled  our  fementnellfe  of  defire  to  obteinc  thofe  things  that  we  haue  asked 
of  God,  and  our  hope  is  confirmed  that  all  fuch  thinges  are  already  obteined 
aud  ftial  furcly  be  giuen  vs  becaufc  they  are  promifed  of  God,  which  can  not 
dcceiue.  And  this  agreeth  with  that  manner  of  prayer  which  we  hauc  here 
before  rehearfed ,  Doe  it  Lordc  for  thy  names  fake ,  not  for  our  fakes  or  our 
righteoufncfle;  whereby  the  holy  ones  do  not  only  expreflc  the  end  of  their 
praiers,  but  alfo  confefTc  that  they  are  vnworthy  to  obtain  vnlefl'e  God  fetch 
the  caufe  from  himfelfe,  and  that  their  truft  to  fpccdc  commcth  of  the  onely 
nature  of  God. 

48  Thushaucweewharfoeuer  weoughtyeaor  inanywife  may  askeofM3t,T7,j,     1 
God,  fet  forth  in  this  forme  &  as  it  were  a  rule  of  praying  taught  by  the  beft 
fcholcmaiiler  Chrjftc ,  whome  the  Lorde  hath  fet  ouer  vs  to  be  our  teacher, 
andwhomalone  he  hath  willed  tobe  barkened  vnto .     For  he  bothalway  Efa.ii.s. 
hath  beene  liis  etcrnjll  wifedonie ,  and  being  made  man  is  giuen  to  men  the 

Angcll  of  great  counfell .     And  this  prayer  is  in  all  pcintes,fo  fully  perfed, 
that  whatfoeucr  foreine  or  ftrange  thing  is  added  which  can  not  be  referred 
toit,  itisvngodlyandwnworthytobeallowedof  God  .  Forinthisfumme  See  AuguA* 
he  hath  fet  foorth,  what  is  meete  for  him,what  is  pleafing  to  him,  what  is  ne-  Of  pray  er 
ceflary  for  vs:  finally  what  he  will  grant .  Wherefore  who  fo  dare  go  further,  *°  Prot>a. 
and  to  aske  any  thing  of  God  befide  thefe ,  firft  they  will  adde  of  their  ownc 
to  the  wifedome  of  God  (which  can  not  be  done  without  mad  blafpheraic) 
then  they  holde  not  themfelues  vnder  the  will  of  G  O  D,but  defpifing  it  doe 
with  greedinefle  wander  further ;  finally  they  (hall  ncuer  obtame  any  thing, 
forafmuch  as  they  pray  without  faith ,  And  there  is  no  dout  that  al  fuch  prai- 
ers are  made  without  faith,  becaufc  here  wanteth  the  word  of  G  O  D ,  vpoa 
which  vnleiTe  faith  be  grounded,  it  can  in  no  wife  ftand.  But  they  which  for- 
faking  the  maifters  rule ,  do  foUowe  their  owne  defires  j  are  not  oncly  with- 
out the  worde  of  God,  but  aJfo  fo  much  as  they  be  able  with  their  whole  cn- 
dcuour,  are  againft  it.  Therefore  TertuUian  no  leffe  fitly  than  truly  hath  cal- 
led  this  a  lawefullpraier,fccredy  fignifyingthat  all  other  arc  lawleflc  and   ^^^^  "y^^'  *• 
vnlawfiill. 

49  We  would  not  haue  thefe  thinges  fo  taken  asihough  wc  were  fo  bound 
with  this  forme  of  prayer,  that  we  may  not  change  a  worde  or  a  fy  liable.  For 
there  arc  cchwhere  read  mnny  prayers  in  the  Scriptures,farre  differing  from 
this  in  wordes,  yet  written  by  the  fame  Spirit,and  which  are  at  this  day  pro- 
fitable to  be  vfcdofvs.  Many arccontinually putintoymouthesofthe faich- 
full  by  the  fame  Spirit,  which  in  likencfle  of  wordes  doe  not  fo  much  agree. 
This  onely  is  our  meaning  in  fo  teaching ,  that  no  man  /boulde  fceke ,  looke 
for,  or  aske  any  other  thing  at  all  than  that  which  is  fommarily  comprehen- 
ded in  this  prayer,  &  which  though  it  molHifFer  in  words  yet  diffcrcth  not 
in  fenfe .  Like  as  it  is  certaine  that  all  the  prayers  which  are  founde  in  the 
Scripturcs,&  which  do  come  out  of  godly  hearts,  arc  applied  to  this,  fo  ver  iJy 
none  can  any  where  be  found,  which  may  match ,  much  lellc  pafis  ^  the  pcr- 
fcftncfle  of  ibis  praier  .      Here  is  nothing  left  out ,  that  might  be  thought 

R»r  $  vpoa 


C4p,20,  Oftheni4>terhovft(^Yeceifte 

vpon  to  the  pralfcs  of  God,nothingthat  ought  to  come  into  the  mind  of  man 
for  his  owne  profits :  and  the  fame  fo  fully  that  all  hope  is  worthily  taken  a- 
way  from  all  men  to  attempt  to  make  any  better.  In  a  lummc,  let  vs  remem- 
ber that  this  is  the  doftrine  of  the  wiTedom  of  God ,  which  hath  uughtwhat 
he  willed,  and  willed  what  was  necdefuU. 

50  But  although  we  haue  abouc  fa)  d ,  that  we  ought  alway  to  breath  vp- 
ward  with  mindes  lifted  vp  to  God,  and  pray  without  ceafing:  yet  forafmuch 
as  fuch  is  our  weakenefle.as  needeth  to  be  vpholden  with  many  hclpcs:  fuch 
isourduInc(Ie,asnccdcth  to  be  pricked  forwarde  with  many  fpiirrcs;  it  is 
good  that  cuery  one  of  vs  appoint  to  himfclfc  priuatly  certain  houcrs  which 
may  not  paUc  away  without  prayer ,  ind  which  may  haue  the  whole  affeifti- 
onsofommiiide  throughly  bulled  to  thatpurpofe:  as  ,whenweerifein  the 
morning ,  before  that wc  goc  to  our  dayes  woike  ,  when  wee fitte  downc  to 
meacc,  when  we  haue  bcene  fedde  by  the  blefllng  of  God ,  when  we  take  vs 
to  rcll: .  Onsly  let  this  not  be  a  fuperftitious  obferuingof  houers,by  which, 
as  paying  a  taske  to  God,  we  may  thinkc  our  felues  difchorgcd  for  the  other 
houres:  but  a  training  of  our  weaken  :fl'e,whcrcby  it  may  fo  be  exercifed  and 
from  time  to  timeftirredvp.  Specially  we  ought  carefully  to  lookethatfb 
oft  as  either  wee  our  felues  arc  in  diftrefTe,  or  wee  fee  other  to  be  in  diftrefle 
with  any  hardnclTc  of  aducrfitie,  we  runnc  ftreight  way  to  him,  not  with  feet 
bucwithheartcs;  then,  that wefufFer not  anyprolperitieof  ourowneoro- 
ther  mens,  tQ  pafle  but  that  we  tertifie  that  we  acknowledge  it  to  be  Ixis  with 
prayfc  and  thankefgiuing  ,  Finally ,  this  is  diligently  to  be  obferued  in  all 
prayer,  that  we  go  not  about  to  bindc  God  to  certaine  circumftances,  nor  to 
appoint  to  him,  what  h:  lli.ill  doe ,  at  what  time ,  in  what  place ,  and  in  what 
mancr:  as  by  this  prayer  we  are  taught  to  make  to  him  no  la  we,  nor  to  ap- 
point to  him  any  condition,  but  to  leaue  to  his  will  that  thofc  thinges  which 
he  will  do,  he  may  doe  in  what  maner,  at  what  time,  &  in  what  place  it  plca- 
fcth  him  .  Wherefore  ere  wee  make  any  pray  cr  for  our  felues,  we  firft  pray 
that  his  Will  be  done  :  where  wee  doe  already  fubmictc  our  will  to  his :  with 
which  when  it  is  retrained  as  with  a  bridle  put  vpon  it ,  it  may  not  prefume 
to  bring  GOD  into  rule ,  but  make  him  the  lud^e  and  gouernour  of  all  her 
defires. 

')i  If  we  do  with  mindes  framed  to  this  obedience,  fuffer  our  felues  robe 
ruled  with  tlie  laws  of  Gods  Prouidcnce,  we  fhall  eafily  Icarne  to  continue  in 
praier,  and  with  longing  delires  patiently  to  wane  for  the  Lorde:  being  affu- 
red  that  although  he  appeaie  not ,  yet  hce  is  alway  prcfent  with  vs ,  and  will 
when  he  feeth  his  tjrac  declare  howe  not  deafe  cares  he  gaue  to  the  prayer, 
which  in  the  eyes  of  men  fcemcd  to  be  defpifed .  And  this  {hal;c  a  moft  prc- 
fent comfort,  that  we  faint  not  &  fall  downe  by  defpaire,  if  at  any  time  God 
doe  not  anfwere  at  our  firft  rcqucltcs  .  Like  as  they  are  wont  to  do,  which 
while  they  arc  caried  with  their  fodaine  heate,  doe  fo  call  vpon  G  O  D,  that 
if  hce  come  not  ta  them  at  their  firft  bruntes  and  bring  them  prefcnt  hcipe, 
theybyandbyiixiaginchim  to  be  angry  and  hatefully  ben  teagainft  them, 
and  carting  away  all  hope  of  obteining  do  ccafe  to  call  vpon  him .  But  rather 
ditferring  our  hope  with  a  well  tempered  cuenncllc  of  minde ,  let  vs  goc  for- 
ward in  thatpcrfcuerancc  which  is  fo  much  commended  to  vs  in  Scriptures. 

For 


The  grace  of  Chrifl,  lih.^.         jdf 

For  in  the  Pfalmcs  wee  may  oftentimes  fee  howe  Dauid  nnd  ether  faithfull 

men,  when  they  feeme  in  a  maner  wearied  with  praying,didbcatcthe  aire, 

becaufc  rhcy  threwe  away  their  wordes  to  God  that  hearde  them  not,&yct 

they  ceafe  not  from  praying  :  becaufe  the  worde  of  God  hath  not  his  ful  au- 

thoritie  maintcinedj  vnlefle  thecreditc  thereof  be  fctaboue  allfucceflesof 

thinges.Moreoucr  let  vs  not  tempte  God  and  prouoke  him  againft  vs  being 

weaned  with  our  importunacie  ,  which  many  vfe  to  doc.  which  do  nothing 

but  indent  with  God  vpon  a  certaine  condition,  and  bind  him  to  the  lawes 

of  chcir  couenanting,as  though  he  were  feruant  to  their  defires:  which  if  hce 

doe  not  prcfently  obey,  they  difdainc,  they  chafe,  they  carpe  againft  him, 

they  murmure,thcyturmoile.Therefore  to  fuch  oftentimes  m  his  furor  he 

being  angric  graunteth  that,  which  to  other  in  his  mercie  he  being  faiiora- 

ble  denieth.  An  example  hereof  are  the  children  of  IfraelJ,  for  whom  it  had  Mun,,,  ,b 

bccnc  better  not  to  haucbecnc  heard  of  the  Lord,  than  with  flc/he  to  eace 

vp  his  wrath. 

5 1    But  if  yet  at  length  after  long  looking  for  it  our  fenfc  do  notperceiuc 
what  we  hauc  prcuailcd  with  praying ,  and  feelcth  no  fruice  thereof:  yet  our 
faith  fhall  allure  vs  of  that ,  which  cannotbe  pcrcciued  by  fenfc ,  namely  y 
wee  haueobteined  that  which  was  expedient  for  vs,forafmuch  as  the  Lord 
doeth  fo  oft  and  fo  certainely  take  vppon  him  that  he  will  hauc  care  of  our 
greeues,  afi:er  that  they  hauc  bcene  once  laide  in  his  bofome.  And  fo  he  wil 
make  vstopofleflTeaboundanceinpouertiejComfortin  afHidion.  Forhow- 
focucr  all  other  things  doe  faile  vs,yct  God  wilneucr  failc  vs,  which  fuflreth 
the  waiting  and  patience  of  them  that  be  his  to  be  difappointed.  Hee  alone 
ihall  fufficc  vs  in  ftecde  of  all  things,  forafmuch  as  hec  conteyneth  in  him- 
fclfe  all  good  tliingcs,which  he  fhall  one  day  dilclofe  vnto  vs  at  the  day  of 
judgement  when  he  {hall  plainely  fliewe  foorth  his  kingdome.    Befide  tliis 
although  God  grant  to  vs,  yet  he  doeth  not  alway  aunfwere  according  to 
the  exprelfe  forme  of  our  requeft,  but  holding  vs  after  outwarde  feeming  in 
ftifpenfe.yctbyameancvnknowenhefliewcthyourpraierswerenotvain.  J  T  i,    -    - 
This  is  meant  by  the  words  oflohn.Ifwc  know  that  he  hcaretlivs  when  wc   *       *^ 
aske  any  thing  of  him,we  knowe  that  wee  haue  the  petitions  which  wc  aske 
ofhim.  rhisfeemethaweakefupcrfluourneire  ofwordes:but  it  is  a  Angu- 
larly profitable  declaration ,  namely  that  God  euen  when  he  doeth  not  fol- 
lowe  our  defires, is  yet  gentle  and  fauorable  to  our  prayers,  that  the  hope 
which  refteth  vpon  his  worde  may  neuer  difappoint  vs.  But  with  this  pati- 
ence the  faithfull  doe  fo  farre  neede  to  bee  fufleined,  that  they  fhoulde  not 
long  ftande  vnleffe  they  did  flay  vpon  it.  For  the  Lord  doth  by  no  light  tri- 
alls  proouethem  that  bee  his,  and  not  tenderly  doeth  exercifc  them:but  of- 
tentimes driueth  them  into  the  grcateft  extremities,  and  when  they  arc 
driuen  thitlierheefufFereth  them  long  to  flicke  fafl  in  the  mire,  ere  hee 
giuethem  any  tafte  of  his  fweetcncfTe  :  and,asHannafayth,he  flayeth,  ^♦Sam.j.tf, 
and  quickencth ;  heeleadeth  downe  to  the  helles  ,  and  bringeth  backe  a- 
gaine .     What  coulde  they  heere  doe  but  bee  difcouraged,  and  fall  head- 
long into  defpayre:  vnlefle  when  theyareindiftreircanddefolatc  andal- 
readiehalfedeade,  this  thought  didrayfe  them  vp,  that  God  doeth  lookc 
vpon  them ,  and  thai  there  /hall  be  at  hands  an  ende  of  their  cuilles  ?  But 

how- 


Cap.  2 1 ,  Of  the  ntAfier  htrv  to  rece'me 

holdc  backc  and  rcftrame  vs  from  all  rafhncflc.  For  vvcc  Hiall  knowc  that 
fo  foonc  as  wc  be  gone  cue  of  the  boundcs  of  the  worJdc ,  wc  ninnc  out  ofy 
way  ,  and  in  daikenclTc,  in  which  race  wccmuftncedcs  oftentimes  ftrav, 
flippcand  ftumblc.  Firft  therefore  let  this  be  before  our  eyes,  that  to  cctiet 
any  other  knowledge  of  Pre  dcftination  than  that  which  is  fct  foorth  by  the 
worde  of  God,  is  a  point  of  no  lefl'c  madncfle  than  if  a  man  haue  a  will  to  go 
by  an  vnpaffeablc  way ,  or  to  fee  in  darkcneflc.  Neither  let  vs  bee  afhamed, 
to  be  ignorant  of  fomwhat  in  it  wherein  there  is  fome  learned  ignoranccBuc 
rather  let  vs  willingly  abrtr  in  from  thcdarchingofthatknovvledgejwhcre- 
of  the  excefliue  coucting  is  both  foolifli  Sc^pei  iilous,yca  &  deadly.But  if  the 
wanronnefle  of  wit  prouokc  vs,  ir  fliall  be  profitable  alway  to  fet  this  againft 
it,  whereby  it  may  bee  beaten  backc ,  that  as  too  much  of  honic  is  not  good, 
Pft>.»j.»7,  foyfearchingof  gloriedothnot  turnc  vncogloricto thecurious.Forihere 
is  good  caufe  why  wc  (houldc  be  frayed  away  from  that  boldncs,  which  can 
do  nothing  but  throw  vs  downe  headlcng  into  ruine. 

3  There  be  other  which  when  they  hauc  a  will  to  remedie  this  cuil,  do 
commaund  all  mention  of  Predcltmation  to  bee  in  a  manner  buried,  at  the 
1  caft  they  teach  men  to  flee  from  cuery  manner  ofqueftioning  thereof  as 
from  a  rock.Alihough  the  moderatio  of  thefe  men  be  herein  worthily  to  be 
praifed  that  they  iudge  that  myfteries  (hould  be  tafted  of  with  fuch  fobrictie: 
yetbecaufc  they  dcfccnd  too  n^uch  beneath  the  meanc,they  htle  preuaile  vf 
y  wit  of  man,which  doth  not  lightly  fuffer  it  fclfe  to  be  reftrained.  Therfore, 
that  in  this  behalf  alfo  we  may  kecpe  a  right  end,v/e  muil  return  to  the  word 
of  the  Lordjin  which  we  hauc  a  fuic  rule  of  vndcrftanding.For^ihe  Scripture 
is  the  fchoole  of  the  holy  Ghoft,  in  which  as  nothing  is  left  out  which  is  both 
nccelfary  and  profitable  to  be  knownc,  fo  nothing  is  taught  but  that  which  is 
bchouefiill  tokarne.  Whatfoeuer  therfore  is  vttcrcd  in  the  Scripture  con- 
cerning Predcftination,  wee  muft  beware  that  wee  debarre  not  the  faithful! 
from  itjieaft  we  ftiould  ieem  cither  cnuioufly  to  dcfraudtliem  of  the  bencfic 
of  their  God,  or  to  blame  &  accufe  the  holy  Ghoft  who  hatli  publifhed  thofc 
things,  which  it  is  in  any  wife  profitable  to  be  fupprtfTcd.  Let  vs  (I  fay)  giuc 
leauctoaChriftianman,tooncnhismindeandhisearcstoall  the  fayings 
of  God  which  are  direded  to  him ,  lb  that  itbe  done  with  this  temperance, 
thatfofooneasthcLordc  hath  clofed  his  holy  mouth, hce  may  alfofore- 
clofe  to  himfelfc  all  the  way  to  enquire  further.  This  (hall  be  the  bed  bond 
_  of  fobrictie ,  if  not  onely  in  learning  we  alway  followe  the  Lorde  going  bc- 

•*^*'*  forevs,butalfowhenhcmakethan  ende  of  teaching,  wccceafc  towill  to 
learne.  Neither  is  the  danger  which  they  fcare  offo  great  importance,  thac 
wc  ought  therefore  to  turne  away  our  minds  from  the  oracles  ot  God.Nota- 
ble  is  the  faying  of  Salomon ,  that  the  glorie  of  God  is  to  concealc  a  worde. 
But  fith  both  godlinefl'c  and  common  rcafon  teachcth  that  this  is  not  gene- 
rally meant  of  euerie  thing,  vvcc  mull  fcckc  a  difterence ,  Icaft  bnitiHi  igno- 
faunccfiiouldeplcafcvs  vnder  colour  of  modeftie  and  fobrictie.  That  dif- 
ference is  in  fcwc  worde s  plaincly  fct  out  by  Mofcs .  To  the  Lorde  our  God 
Deur.a^.aff  (faith  he)  belong  his  fecretcs  :  but  to  v  sand  to  our  children  hcchathdif. 
doled  thcfcthings.Forwcfcehowhccommcndcth  to  the  people  thcftudy 
of  the  doi^rine  otU)c  law,  only  by  rcafoji  of  ihc  decree  of  God ,  bccaufc  it 

pica* 


The  grace  of  Chrifl,  tih.5\     '307 

plearcdGodtopublifhItrandhowhc  withholdeth  the  people  within  thofc 
bounds,  by  this  only  rcafon,  bccaufe  it  is  not  lawful  for  mortal  men  to  thruft 
themfelues  into  the  fecretcs  of  God. 

4  Prophanc  men  (I  grant)  do  in  the  matter  of  Predeftjnation  (bdainly 
catch holde of  fomewhat  which  they  may  carpe,  or  cauill, or  barke,or fcoffc 
at.  But  ifthcir  way  wardnes  do  fray  vs'away  from  it,tbe  chiefc  articles  of  the 
faith  muft  be  kept  fecrete,  of  which  there  is  almoft  none  which  they  or  fiich 
as  they  be  do  Icauc  vntouched  with  blafphemic .  A  frowarde  wit  will  no  Icflc 
proudly  outrage  when  hearcththat  in  the  eflcnce  of  God  there  arc  three 
perfons.thanifhehcare  that  God  forefawe  what  {boulde  become  of  man 
when  he  created  him.  Neither  will  they  abfteine  from  laughing,  when  they 
fhail  vnderftande  that  there  is  litle  more  than  fine  thoufande  ycares  pafTed 
fincc  the  creation  of  the  world:  for  they  wil  aske  why  the  power  of  God  was 
fo  long  idle  and  a  fleepe.Fmally  there  can  be  nothing  brought  foorth^which 
they  will  not  fcoffc  at.  For  the  reftraining  of  thefe  facrilege£,muft  v/ee  hold 
our  peace  of  the  Godhcadc  of  the  Sonnc.and  of  the  holy  Ghoft  >  or  mull  wc 
palfe  ouer  in  filence  the  creation  of  the  world>  Yea  but  the  the  tructh  of  god 
is  both  in  this  behalfe  and  euery  where  mightier  than  that  it  nccde  to  feare 
the  cuill  fpeaking  of  the  wicked:  as  Anguftine  ftrongly  maincteyneth  in  his  ^j  ^*J  ^  *^' 
work  of  the  good  ofperfeuerace.For  wc  fee  y  the  falfc  Apoftles  coa'd  not  by 
defaming  and  flanderingthe  true  doftrinc  of  Paul^make  him  to  be  alhamed 
of  it.But  whereas  they  fay  y  this  whole  difputation  is  perillous  alfo  for  godly 
jnindsjbccaufe  it  makcthagainftexhortations.becaufc  it  fhakethfaith, bc- 
caufe it  troubleth  the  heart  it  felfe:  this  is  vaine.  Auguftine  fticketh  not  to  Ds  bono 
confefle  that  for  thefe  caufes  he  was  wont  to  be  blamed,for  that  hee  did  too  P«f  ^*""* 
freely  preach  Predeftin3tion:but,as  he  had  in  readines  whervvithal,he  larg-  ^^^'^^ 
ly  confuteth  them.  But  we,  bccaufe  manic  and  diuerfe  abfurdities  are  thruft 
into  this  place ,  had  rather  to  referue  euery  one  to  be  wiped  away  in  place  fit 
for  it.  Onely  this  I  defire  generally  to  obteme  of  them,  that  thofc  thingcs 
which  the  Lord  hath  laid  vp  in  fecret,we  may  not  fcarch:thofe  things  which 
he  hath  brought  opely  abroad,we  may  not  negle(5t:lcaft  either  on  y  one  part 
we  be  condemned  of  vaine  curiofitie,or  on  the  other  part,ofvnthankfuInes. 
For,this  alio  is  vcrie  well  faid  of  Auguftine ,  that  wee  may  fafely  followe  the  ^ib.5-^^. 
fcripture,which  as  with  a  motherly  pace  goeth  ftoupmgly.leaft  it  fhould  for  ^^"•**^  "^* 
fake  our  weakenes.  But  whofo  are  fo  ware  and  fo  fearefull  that  they  woulde 
IiauePrcdeftination  to  be  buned.leaftitftiould  trouble  wcake  foulcs  :  with 
what  colour,  I  bcfeech  you,will  they  couer  their  arrogancie,whcn  they  indi- 
^ .  redly  accufe  God  of  foolilb  vnaduifedncfTcas  though  hee  forefawe  not  the 
^  danger,  which  they  thinke  themfelues  to  haue  wifely  met  with?  Whofoeuer 
therefore  trauclleth  to  bring  the  dodrine  of  predeftination  into  mifliking, 
he  openly  faith  euiilofGod;  as  though  fomewhat  had  vnaduifedly  flipped 
from  him  which  is  hurtfial  to  the  Church. 
'  y    Predeftination  whereby  God  adoptethfome  into  the  hope  of  Ufe,  and 

iudgeth  fome  to  eternal  death,no  man  that  would  be  accnmpced  godly  dare 
Cmplydcny:Buctheywrapitvpwithmanycauillations,rpcciallv  they  which 
make  foreknowledge  the  cauleof  it.  Wc  indeed  doc  fay  that  they  be  both  in 
God,  but  wee  fay  that  the  one  is  wrcngfullie  made  fubicde  to  the  other. 

When 


HP*  ^ '  •  Of  the  fHAner  how  to  receiue 

When  wc  giue  foreknowlede  to  God,  we  meane  that  all  thinges  alway  haue 
bcene  and  perpetually  doc  remaine  vnder  his  eycs/o  that  to  his  knowledge 
there  is  nothing  to  come  or  paft,  but  all  thinges  arc  prefcnt ,  andfoprefenc 
thathcc  docth  not  imagine  onelyby  concerned  formes  (  as  thofc  thinges 
are  prefcnt  to  vs,whereof  our  minde  holdeth  faft  the  rcmembrance)but  hcc 
truely  beholdeth  and  feeth  them  as  fet  before  him.And  this  foreknowledge 
extendeth  to  the  whole  compaflc  of  the  world  and  to  all  creatures.Predefti- 
nation  we  cal  the  eternal  decree  of  God,whereby  he  had  it  determined  with 
himfclfe  what  he  willed  to  become  of  euery  man.    For  all  are  not  created 
tolikeeftaterbuttofome  eternall  life ,  and  to  fomc  eternall  damnation  is 
forcappointed.  Therefore  as  euery  man  is  created  to  the  one  or  other  end, 
fo  we  lay  that  he  is  predeftinate  cither  to  life  or  to  death  .But  th  is  predefti- 
nation  God  hath  not  oncly  teftified  in  euery  feuerall  pcrfonjbut  hath  /hewed 
an  example  thereofin  the  whole  iflue  of  Abraham,  whereby  might  playnly 
Deut.  J  2.8,  appeal  c  that  it  lieth  in  his  will  what  flialbe  thceftate  of  euery  nation.Whea 
the  Hieftdiuided  the  nations,  and  feuered  the  children  of  Adam,  his  parte 
was  the  people  of  Ifraell,  the  corde  of  his  inheritance.  The  fcparation  is  be- 
fore the  eyes  ofall  men;  in  the  perfon  of  Abraham  as  in  a  drie  ftockc  one 
people  is  peculiarly  chofen,all  other  being  refufed :  but  the  caufe  appeareth 
not,  fauingthat  Mofes,  tocucoffalloccafion  of  glorying  from  pofteritie, 
Dcut.4. 3  7,  tcac  heth  that  they  cy.cc)\  onely  by  the  free  loue  of  God.  For  he  afligne  th  this 
to  be  the  caufe  of  their  deliuerance,  for  that  God  loued  the  Fathcrs,&  chofc 
Deut.7.8.      their  fecde  after  them.  More  plaincly  in  an  other  Chapter :  He  was  pleafed 
Deuc.  I  o.  1 4.  in  you  to  chofe  you,not  bccaufe  you  pafTed  other  nations  in  numberjbut  be- 
caufe  he  loued  you.  The  fame  admonition  is  often  repeated  with  him,  Bc- 
holde.to  the  Lorde  thyGodbclongeth  the  hcauen ,  the  earth,  and  whatfo- 
euer  thinges  are  in  it :  and  hee  hath  pleafed  himfclfe  onely  in  your  Fathers, 
Deur.i  J  .5,    gj^j  j^jjj}^  loued  them ,  and  hath  chofcn  you  their  feedc.  Againe  in  an  other 
place  fandlification  is  commaundcd  them, bccaufe  they  are  chofentobec 
a  peculiar  peoplc.And  againe  man  other  place, Louc  is  affirmed  to  bee  the 
caufe  of  protedion.Which  alio  the  faithful  doe  declare  with  one  voice ,  fay- 
ing:He  hath  chofcn  for  vs  our  inheritance,the  glory  of  Iacob,whom  hehath 
loued.  For  they  doc  all  impute  to  free  loue  al  the  gifts  wherewith  they  were 
garnifhedof  Godrnot  only  bccaufe  they  knew  that  they  themftlues  had  ob- 
tained them  by  no  deferuings,  but  alfo  that  euen  the  holy  Patriarch  was  not 
endued  with  fuch  vertue,  that  he  could  purchafe  to  himfelfe  and  his  pofte- 
ritie fo  great  a  prerogatiue  of  honour.  And, the  more  ftrongly  to  tread  down 
al  pride,  he  vpbraided  them  y  they  haue  dcferucdno  fuch  thing,forafmuch, 
Deuf.«  6      ^^  ^'^^y  ^^^  ^  ftubbornc  and  heard  necked  people.  And  oftentimes  the  Pro- 
phets doe  hatefully  and  as  by  way  of  ^reprochc  caft  the  lewcs  in  the  teeth 
with  this  elcdion.becaufc  they  had  fowly  departed  from  it.  Whatfoeuer  it 
be,  now  let  the  come  forth  which  wil  bind  the  eIe«Si6  of  God  either  to  y  wor- 
thinclTe  of  men,or  to  the  racnts  ofworkes.When  they  fee  one  nation  to  bee 
preferred  before  all  other,and  when  they  hear  that  God  was  led  with  no  re- 
fpedl  to  be  more  fauorablic  bent  to  a  few  and  vnnoble.yea  and  froward  and 
difobedient  men :  wil  they  quarcll  with  him,  bccaufe  his  will  was  to  fliewc 
fuch  an  example  of  mercy?  But  ihey  ftiall  neither  with  their  pratling  voices 

hin- 


rhe^aceof(%rifl,  Li^.j]     >oy 

hindcrhiswork,notwich  throwing  ftoncs  of  taumes  into  hcauenfhalhitor 
hurt  his  rightcoufncs,  but  rather  they  fall  backe  vpon  their  owne  heads. 
Morcouer  the  I  fraelites  are  called  backe  to  this  principle  of  the  free  coue- 
nantjwhen  cither  thanks  are  to  be  giuen  to  God,  or  their  hope  to  be  raifed 
vp  againrt  the  time  to  come.He  made  vs,&  not  we  our  relues(faith  the  Pro- 
phet)his  people  &  the  fhecpe  of  his  paftures.  The  negatiue  is  not  fupcrfiu- 
ous,  which  is  added  to  exclude  vs,that  they  may  knowe  that  of  all  the  good 
things  whcrwith  they  cxcell,    God  is  not  onely  the  author,  but  fetched  the 
caufc  thereof  from  himlelfe,  becaufe  there  was  nothing  m  them  worthieof 
fo  great  honor.  Alfo  he  biddeth  them  to  be  contented  with  the  mecre  good 
plcafurc  of  Godjin  thcfe  words.  The  feede  of  Abraham  are  his  femauntes:  P»al.io  j,  €, 
the  children  of  lacob  his  clcft.And  after  y  he  hath  rchcarfed  the  continuall 
benefits  of  God  as  fruites  of  the  eIeftion,at  length  he  concludeth.y  he  dele 
fo  liberally  becaufe  he  remembred  his  couenant  .  With  which  dodrine  a- 
grecth  the  (bng  of  the  whole  Church,    Thy  right  hande  &  the  light  of  thy  Pral,44.4, 
countenance  gauc  the  land  to  our  Fathers  ,  becaufe  thou  waft  pleafed  in 
them.But  it  is  to  be  noted,that  where  mention  is  made  of  theland,it  is  a  vi- 
fiblc  fienc  of  the  fecret  feuering  wherin  the  adoption  is  contained.    To  the 
lame  thankfulncfleDauidm  another  place  cxhortcth  the  people  ,  fiying, 
Blefledis  the  nation  whofe  God  the  Lordis,the  people  which  he  hath  cho- 
fen  for  an  inheritance  to  himfclfe.  And  Samuel  encourageth  them  to  good  P^al'  n«  "♦ 
hope,faying.  The  Lordcwil  not  forfakeyou,for  his  owne  great  names  fake,  ^'Satio.  jj, 
becaufe  it  pleafed  him  to  create  you  for  a  people  to  himfelfe.  Likewife  Da  - 
uidwhcnhisfaithisaffailcd,armethhimIelfetofight,faying,Bleircdis  hec  pr  t  g^ 
whome  thou  haft  chofen,he  fiiall  dwell  in  thy  courtes.But  forafmuch  as  the       * 
elcdionhiddeninGodwasft;abliniedasweU  bythetirft  dcliuerance  as  by 
the  fecondjand  other  meane benefits:in  Efay  the  word  of  Eleding  is  tranf-  Efa.i4.», 
fcrred  to  this.God  ftiall  haue  mercie  on  Iacob,and  he  {hal  yet  choofc  out  of 
Ifrael;  becaufe  he  fignifying  the  time  to  come,  faith  that  the  gathering  to- 
gither  of  the  remnant  of  the  people  which  hefcemed  to  haue  forfaken,  (hal 
beafigneoftheftable  andftedfaft  elcftion,  which  once  feemcd  to  haue 
fcencfallen  away  .When  alfo  it  is  faid  in  another  place,  I  haue  chofen  thee  & 
hauenoccaftthceaway.-hefettcthoutthecontinuall  courfeof  the  notable  £^1.41.9; 
liberalitieofhis  fatherly  good  wil .  And  yet  more  plainly  the  Angcl  faith  in  2a<h.*.ii» 
Zacharie.Godfhall  yet  choofc  Icrufalcm :  as  though  in  hardly  charting  it, 
he  had  reieded  it:or  as  though  the  exile  were  an  interrupting  of  the  elcdi- 
on :  which  yet  remaineth  inuiolablcjalthough  the  fignes  thereof  do  not  al- 
way  appeare.  r  \ 

6  Thereis  tobe  added  a  fecond  degree  more  narrowly  reftrained,  or  ~ 
in  which  was  fecnc  a  more  fpcciall  grace  of  God;  when  of  the  fame  kinred  of 
Abraham  God  refiafed  fome,&  other  fom  by  nourifhing  them  in  the  church 
hcfliewedthat  he  retained  among  his  children.  Ifmacl  had  at  the  begin- 
ning obtained  cgall  degree  with  his  brother  Ifaac,  becaufe  the  fpirituall  co- 
uenant had  bcene  no  Icflc  fealed  in  him  by  the  fignc  of  Circumcifion.  He  is 
cut  ofF,and  then,Efau:  at  the  laft  an  innumerabie  multitude  and  almoft  Ifra- 
el. In  Ifaac  was  the  feede  called:  the  fame  calling  endured  in  lacob.  A  like 
cxaplcGod  fhewedi^rcic(fling  Saul;  which  thing  is  alfo  glorioufly  fet  forth 

^t  in 


Cdp.  2 1 «  Of  the  m4Kn  how  to  receiue 

Pfdl.78  65,^^^^^  Pfalm.Hchachputbackethetribeoflofcph,  &the  tribe  of  Ephralm 
*  he  hath  not  chofcnjbut  he  hath  chofcn  the  tribe  of  luda.    Which  tnc  holy 
Itiftoric  diucrfe  times  rcpeatcth.that  the  wonderful  fecretofthe  grace  may 
the  better  appcarcin  this  change.lfm.ieljEfau.and  ruchother,(l  graunt)fcll 
from  the  adoption  by  cheir  owne  fault  &  gilnnes :  becaufc  there  was  a  con- 
dition adioyned,y  they  ihould  faithfully  keepc  the  couemnt  of  God,  which 
th  ey  falfcly  brake.But  this  was  yet  a  fingular  benefit  ofGod,rhathe  voiich- 
faucd  to  prcfcrre  them  aboue  the  other  Gcnnles:  as  it  is  faid  m  the  Pfalmc , 
PfaI.47.io    ^^  ^^^^^  ^^^  ^°  '^^^^  ^^  other  nations,  nor  hath  opened  his  iudgementes  to 
them.But  here  I  hauc  noc  without  caufe  faide  y  there  be  tv/o  degrees  to  bee 
notcd;becaufc  now  in  the  choofincof  the  whole  nation  God  ftiewed  y  he  is 
in  his  owne  meerc  liberalitie  bound  to  no  hwcs:  but  he  is  free,  (o  that  cgall 
portion  ofgrace  is  not  to  be  required  at  his  hand:  the  vncqualitie  whereof 
fhewcth  that  it  is  truely  office  gift.     Therefore  Malachie  ainplifieththe 
vnthankfulncirc  of  Ifrael,  becaufe  theybeeing  notonely  chofen  our  of  all 
mankinde,  but  alfo  feuered  out  of  a  holy  houfc  to  be  a  peculiar  people,  doc 
vnfaithfully  and  wickedly  defpife  God  fo  bencficiall  a  Father.  Was  not  E- 
MaLi  K       fau  the  brother  of [acob,'  (faith he)  and  yet lacoblloucd, .but  Efaul hated. 
For,God  taketh  it  for  confefl'ed  ,  that  when  either  of  them  was  borne  of  a 
holy  Father,  and  fucceflbur  of  the  couenaunt,  finally  a  branch  of  the  holy 
rootc :  nowe  the  children  of  lacob  were  more  than  commonly  bond,  which 
were  taken  into  thatdignitie.   But  when  Efau  the  firft  begotten  being  refa- 
fcd,their  Father  which  wasby  nature  inferiour  was  nude  the  hcirc,hc  pro- 
ueth  them  doublely  vnthankfull,  and  complaineth  that  they  were  not  hol- 
den  with  that  double  bond. 

7  Although  it  be  alrcadie  fufEcicntly  euident,that  God  doth  by  his  fe- 
cret  counfell  freely  choofe  whome  he  will,  reiediing  other,  yet  his  free  elc- 
ftion  is  hitherto  but  halfefhcwedjtill  we  come  to  ail  particular  perfons,  to 
whome  God  not  only  offercth  faluation.but  foafllgneth  ir,that  the  certain- 
tie  of  the  eflfecl  thereof  is  not  in  fufpcnfe  or  doutfull.  Forjthefe  are  accoun- 
ted in  that  oncly  feede, whereof  Paul  raakcth  mention.  For  although  the  a- 
doption  was  left  in  the  hand  of  Abraham,  yctbecaufc  many  of  his  pollcri- 
tie  were  cut  oft'as  rotten  members :  that  the  ele«5lion  maybe  eftr<ftuall  and 
truwly  ftedfaftjWc  muftncedes  afcend  to  the  head,  in  whome  the  heauenly 
Father  hath  bound  rogicher  his  cleft  one  with  anothcr,and  hath  knit  them 
to  himlclfe  with  a  knot  impoflible  to  be  loofed.  So  in  the  adoption  of  the 
kinred  of  Abraham, fhincd  the  Iiberall  fauour  ofGod,vvhich  he  denied  to  o- 
thermen:yct  in  the  members  of  Chrifl,  appeareth  a  much  more  excellent 
ftrcngth  of  grace, becaufe  they  being  grafted  into  their  head  do  neuer  fall  a- 
way  from  faluation^Thcrefore  Paul  doth  fitly  reafon  out  of  the  place  of  Ma- 
Jachy  which  I  euen  now  allcaged  :  that  where  God  with  makmg  acouenant 
of  ctcrnall  life  callcth  any  people  to  himrelfc,.thcre  is  in  part  a  fpeciall  ma- 
ner  of  cle(5tion,that  he  doth  not  choofe  all  cffcvftually  with  common  grace. 
Whereas  it  is  faide,I  haue  loued  lacob,  this  pcrtaineth  to  the  whole  illue  of 
the  Patriarch,which  the  Prophet  there  fettcth  m  comparifon  againfby  po- 
fteritie  of  Efau.Yet  this  withftandeth  not  but  y  in  the  perfo  of  one  man  was 
<€tfoorchtoYsan  example  of  the  ckdion,  which  cannot  flippe  away,  but 

iau{& 


The  grace  of  (lorifl,  Lih.s*      3t>g 

wuft  come  ro  ihc  marke  that  it  tcndeth  to.  Thcfc  Paul  doth  not  vainly  note 
to  be  called  remnants:  bccaufe  experience  tcachcth  chat  of  a  great  multitude 
many  Aide  and  vanifli  away  .fo  that  oftentimes  there  remainethbut  afmall 
portion.  But  why  the  general  cleftion  of  a  people  is  not  alway  firme  and  fted- 
faft,  there  is  a  rcafon  ofFring  it  fclfc  in  rcadineflc  :  bccaufe  with  whome  Go4 
couenanteth  he  doth  not  by  and  by  giue  to  them  the  Spirit  of  regeneration 
by  the  power  whereof  they  may  continue  in  the  couenant  to  the  cnde:  but 
the  outwardc  changing  without  the  inwarde  effcdualncflTc  of  grace ,  which 
might  be  of  force  to  holde  them  in  ,  is  a  ccrtaine  meane  thing  beiwecne  the 
forfaking  of  whole  mankinde,and  the  election  of  afmall  number  of  the  god- 
ly .     The  whole  people  of  Ifraell  was  called  the  inheritauncc  of  G  O  D ,  o£ 
whom  ycr  there  were  many  ftrangers .  But  becaufe  God  had  not  for  nothing 
made  couenant  with  them  that  he  would  be  their  Father  and  redeemer ,  hec 
rather  hath  refped  to  his  owncfrec  fauourthan  tothc  vnfaithfiill  falling  a- 
way  of  many :  by  whom  alfohis  tructh  was  not  aboliflied :  becaufe  where  he 
relcrucd  any  remnant,  it  appeared  that  his  calling  was  without  repentance. 
For  whereas  God  did  from  time  totimcchoofc  vnto  liimfclfe  a  Church  ra- 
ther out  of  the  children  of  Abraham,  than  out  of  the  prophanc  nations,  hec 
had  regarde  to  his  couenaunt,  which  becing  broken  of  the  whole  multitude 
he  reftraincd  to  a  fewc,  that  it  fhould  not  vtterly  fall  away .  Finally  the  com- 
mon adoption  of  the  feede  of  Abraham  was  a  certain  vifiblc  image  of  a  gica- 
tcrbcncfittc,  which  God  hath  vouchfafcdto  graunttofcwe  out  of  many. 
This  is  y  reafo  why  Paul  fo  diligently  putteth  difFerccc  bctwccnc  y  children 
of  Abraham  according  to  the  flcfh,  and  his  fpiritual  children  which  were  cal- 
led after  the  example  of  Ifaac.  Not  that  it  was  a  vaine  and  vnfrutefull  thing 
fimply  to  be  v  childe  of  Abraham  (which  might  not  be  fayde  without  diflio- 
nour  of  the  couenaunt)but  becaufe  the  vnchangeablc  coimfelof  God,  whcr- 
by  he  hath  predeftinatc  whome  he  would ,  is  by  it   felfe  cflcftuall  oncly  to 
this  latter  forte  vnto  faluation .      But  I  warne  the  readers  tliat  they  bring 
not  a  forcconceiucdiudgemcnton  either  fide,  till  it  appearc  by  the  places 
ofScripturebroughcfoorrhwhatis  to  be  thought.     That  therefore  which 
the  Scripture  clccrely  flicwcth  ,we  fay  y  God  by  eternal!  and  vnchangeablc 
counfcll  hath  once  appointed  whome  in  time  to  come  he  would  take  to  fal- 
uation, and  on  the  other  fide  whome  heewoulde  condemnc  to  defti  iidion. 
This  counfell  as  touching  the  eled,  wee  fay  to  bee  grounded  vpon  his  free 
mcrcie  without  any  refpeft  of  the  worthinelfc  of  man :  but  whoine  hec  ap- 
pointeth  to  damnation,  tcrthem  by  his  iuft  in  dccde  and  irrcprehenfiblcj  but 
alfo  incomprehenfible  iudgemcnt,  the  entry  of  life  is  foreclofed.  Now  in  the 
cled  we  fet  vocation,to  be  the  teftimony  of  Eledion:  and  theiuftification  to 
be  an  other  fignc  of  the  manifeft  fhewing  of  it , till  they  come  to  glory  wher- 
in  is  the  ftdfiUingof  it.But  as  by  vocation  and  cleftionGod  makcth  his  cJcift: 
fo  by  {hutting  out  the  reprobate  either  from  the  knowledge  of  his  name  .or 
from  the  fanftification  of  his  Spirite,he  doth  as  it  were  by  chcTe  markcs  open 
whatiudgement  abideth  for  them .     I  will  here  pafTe  oucr  many  faincd  in- 
ucntions,  which  foolifli  menhaue  forged  to  ouer  throwc  prcdeftmation.  For 
they  neede  no  confutation,which  fo  foone  as  they  are  brought  forth,do  larg- 
ly  bewray  their  ownc  falfenc0e .  I  will  tary  onely  vpon  thofc ,  which  either 

S  f  *  ar.e 


Csp,  2  i.  Of  the  mdner  how  to  reeeiue 

are  in  controuerfic  among  the  learned,  or  which  may  bring  any  hardincflc  to 
the  fimplcjor  which  vngodlines  withfairc  feeming  fhow  precede  th,  to  fcoffc 
atthe  rig  hteoufnelie  of  God. 

The  xxii.  Chapter. 

v^  confirmation  of  this  ioUrint  by  tijhnumts  oftht  Striptur*, 

ALthefethingcs  which  we  haue  fet  arc  not  without  controuerfic  among 
many,  fpecially  the  free  clc  Aion  of  the  faithfull :  which  yet  can  not  bee 
weakened .  For  the  common  forte  doe  thinke  tliat  GOD,  as  he  fore- 
fecth  that  euerie  mans  deferuingesfhalbe,  fomaketh  difference  betweenc 
men:  that  therefore  whome  he  foreknoweth  that  they  (hall  be  not  vnwor- 
thy  of  his  grace,  them  he  adoptcthinto  place  of  children:  and  whofe  na- 
cures  heeefpieth  that  they  will  bee  bent  to  wickedneffe  and  vngodlinefle, 
them  he  appointcth  to  the  damnation  of  death .     So  by  cloking  it  with  the 
vcile  of  foreknowledge  they  doe  not  onely  darken  eledion ,  but  fame  that 
it  hath  beginning  from  elfc  where .    And  this  opinion  recciued  of  the  com- 
mon forte  is  not  the  opinion  of  the  common  forte  alone  :  for  in  all  ages  it 
hath  had  great  maintaincrs .    Which  I  doe  plainely  confefTe,  to  the  entenc 
thatnomanfhouldetruflthatitfhall  muchhurte  our  caufeif  their  names 
be  obieftcd  againfl  vs .  For,  the  tructh  of  G  O  D  herein  is  more  certaine, 
than  that  itmiy  bclhaken:  moreclcarc,  than  that  it  may  bee  darkened 
with  the  authoritie  of  men  .  But  fome  other  neither  excrcifedin  the  Scrip- 
ture, nor  worthy  of  any  voyce,  doc  raile  at  this  doftrine  with  greater  raaliti- 
Gufnefle,  than  that  their  frowarde  pride  ought  to  be  fuffered  .  Bccaufe  God 
choofing  fome  after  his  owne  will ,  leauith    other  fome ,  they  picke  a 
quarcUagainfthim .    But  if  the  thing  it  felfe  be  knowen  for  true,  whatfhall 
they  preuaile  with  brawling  againfl  God  ?  We  teach  nothing  but  that  which 
is  approued  by  experience,  that  it  was  alway  at  libertie  for  G  O  D  to  bcftow 
his  grace  to  whome  he  will .     I  will  not  enquire  whereby  the  pofteritieof 
Abraham  excelled  other ,  but  by  that  vouchfafing  ,    whereof  there  is 
foundc  no  caufe  elfevvhere  than  in  G  O  D  .      Lette  them  aunfwerc 
why  thy  be  men  rather  than  oxen  or  alTes.   When  it  was  in  the  handeof 
God  to  make  them  dogges,  he  fafhioncd  them  after  his  owne  image .  Will 
they  giuc  leaue  tobruit  beaflcs  to  c]uarcl  with  God  for  their  eftate,as  though 
the  difference  were  vnrighteous?Truly  it  is  no  more  righteous,y  they  fhould 
cnioy  the  prerogatiue  which  they  haueobteiuedby  no  dcferuinges,than  for 
God  diuerfly  to  dealc  abroad  his  bcnefites  according  to  the  meafure  of  his 
own  iudgement.If  they  skjppc  oner  to  pcifons,where  the  inequalitie  is  more 
hatefull  to  thcm,at  the  leaft  at  the  example  of  Chrift,they  ought  to  be  afraid 
to  prate  fo  boldly  of  fo  hie  a  myflcry.  He  is  conceiued  of  the  fcede  of  Dauid, 
a  mortal  ml:  by  what  vcrtucs  will  they  fay  that  he  deferued  to  be  in  the  very 
.  wombcmadethcheadeofAngclleSjtheonely  begotten  Ibnne  of  God,  the 
&  enrad"'  ^"^^§^  ^"'^  S^'^'^y  °^  ^^^  Father ,  the  light ,  lighteoufnefTe  »  andfaluation  of 
Valcnt'.c.i5.  ilicv/orlde?  This  thing  Auguflinc  wifely  noted,  that  in  the  veryheadcof 
pebono       the  Churchis  a  moflclecre  mirror  of  free  eleiflion  ,lcaflit  fhould  trouble  VS 
j»«re,cafVlt»ia  the  members:  and  dwcbcwasnotbyrighKouflyliuingraade  the  Ibnne 

of 


The  grace  of  Chrifl,  tih.s,         310 

of  Godjbut  y  he  had  fo  great  honour  freely  glucn  him,  that  he  might  after-  De  ver.  Apo. 

wafdc  make  other  partakers  of  his  giftcs .  Here  if  any  man  aske  why  other  ^"^*  ^' 

were  not  the  fame  that  he  was,or  why  all  wee  are  fo  farre  diftant  from  him, 

why  al  we  be  corrupt  &  he  purencs:fuch  a  man  flial  bewray  not  only  his  mad 

neflfejbut  therwithall  alfo  his  {hamelefncffc.But  if  they  go  forward  to  labor 

to  take  from  God  the  free  power  to  chofe  &  refufc,  let  them  alio  take  away 

that  which  is  giuen  to  Chrift.  Now  it  is  worth  the  trauaile  to  confidcr  what 

the  Scripture  pronounceth  of  euery  oncPaxil  verily,whcn  he  teacheth  that  Eph.x.4, 

wc  were chofen in  Chrift,  takcthaway  allrcfpeftof  ourowncworthinefTe. 

For  it  is  all  one  as  if  he  had  faid  :  bccaufe  in  the  whole  fcede  of  Adam  the 

heauenly  father  foundnothingworthie  of  his  eleftion,  he  turned  his  eyes 

vnto  his  Chriftjto  choofe  as  it  were  members  out  of  his  body  them  whome 

he  would  take  into  the  felowfliip  of  life.  Let  this  reafon  then  be  offeree  a- 

mong  the  faithfuljthat  wee  were  therefore  adopted  in  Chrift  into  the  hea- 

uenly  inheritancc,becaufc  in  our  felucs  we  were  not  able  to  receiue  fo  great 

€xccllencic.Which  alfo  he  touched  in  another  place,  when  he  exhortcthy  Col.i.i  j.', 

Coloflians  to  giuingofthanks, for  this  that  they  were  by  God  made  fit  to 

be  partakers  of  the  eftate  of  the  holy.  If  clcftion  go  before  this  grace  of  god 

that  we  be  made  fit  to  obtaine  the  glory  ofche  life  to  come:  what  {hal  God 

himfclfe  now  finde  in  vs  wherby  he  may  be  moued  to  eleft  vs?  My  meaning 

fliallyct  be  more  openly  cxpreflcd  by  another  faying  of  his.He  hath  chofen 

vs(Iaith hc)ere  the  foundations  ofthe  world  were laid,according  toy  good  Eph.1,4.  • 

pleafure  of  his  will,  that  we  might  be  holy,and  vnfpotted,and  vnreprouable 

in  his  fight:  where  he  fettcth  the  good  pleafure  of  God  againft  all  our  defer- 

uings  whatfoeuer  they  be. 

2  That  the  proofe  may  be  more  ftrong,  it  is  woorth  the  labour  to  note 
all  the  partes  of  thatplacc,which  being  coupled  togither  do  Icaue  no  doubt. 
Where  he  nameth  the  eled,ir  is  no  dout  that  he  fpeaketh  to  the  faithfull,  as 
he  alfo  by  and  by  afterward  affirmeth.Wherefore  they  doe  with  too  foule  a 
glofe  abufe  that  name,  which  wreft  it  to  the  age  wherin  the  Gofpel  was  firft 
publifhed.  Where  he  faith  that  they  were  eleft  before  the  beginning  of  the 
worldjhe  taketh  away  all  refpeft  of  worthines.  For, what  reafon  of  differecc 
is  there  betweene  them  which  yet  were  not,  and  thofe  which  afterwardc 
fhould  in  Adam  be  egall?Now  if  they  be  cleft  in  Chrift.it  followeth  that  not 
oncly  euery  man  is  feucrcd  without  himfelfe,but  alfo  one  of  them  from  an- 
other,fora{much  as  wc  fee  that  not  all  are  the  members  of  Chrifte .  That 
which  is  addedjthat  they  were  eleft  that  they  might  be  holy,  plainly  con- 
futeth  the  errour  which  deriueth  elcftion  from  foreknowledge,  foraf  r uch 
as  Paul  cryeth  out  againft  it  and  fayeththat  whatfoeuer  vertue  appcarcth 
inmcn,itisthccffc(flofeleftion.  Nowifahicrcaufcbe  fought,  Paul  an- 
fwerethjthat  God  hath  fopredcftinatc,  yea  and  that  according  to  the  good 
pleafure  of  his  will.  Inwhichwordeshe  oucrihroweth  whaciocuermeanes 
'  of  their  eleftion  men  do  imagine  in  thcmfclues .  For  he  alfo  teacheth  that 
whatfoeuer  things  God  giueth  towarde  fpirjtuall  life,  they  flowe  out  of  this 
one  fountaine,  bccaufe  GOD  hath  chofen  whome  he  would,  and  ere  they 
were  borne  he  had  feucrally  laid  vp  for  them  the  grace  which  hevouchfi- 
iiedtogiucthem. 

Sf  3  -3  But 


Cap.  2  2 ,  OfthemAner  how  to  receiue 

3  But  wherefoeuer  this  plenfure  of  God  reigneth,there  no  vvoikes  come 
to  be  conlidcred.He  doth  not  here  in  dccdc  purfue  the  comparifon  of  con- 
3.Ti3i  r  0.    trariesjbut  it  is  to  be  vndcrftandcd  fuch  as  he  himfclfe  declarcth.  Hcc  hath 
called  vs(raith  he)\vith  a  holy  calhng,not  according  to  our  vvorkcs,  but  ac- 
cording to  his  pnrpofe  and  the  grace  which  is  giuen  ofChrift  before  the 
times  of  the  world.And  we  hauc  alreadicfhewed  that  all  doutis  taken  away 
in  this  which  followechjthat  we  might  be  holy  and  vnfpottcd  .  For  ifthou 
.     fayjbecaufc  he  forcfawe  that  we  Ihould  be  holy,  therefore  he  chofe  vs,  thou 
Ihaltperuert  the  order  of  Paul.Thus  therefore  thou  maift  fafely  gather.  If 
he  chofc  vs  y  we  might  be  holy:then  he  chofc  vs,  not  becaufe  he  forcfawe  y 
we  would  befuch.For  thefe  twothinges  are  contraric  the  one  to  the  other: 
that  the  godly  haiicit  of  cledion  that  they  be  holy,  and  thatthey  come  to 
it  by  meancofworkes.Neithcristhcircauillation  here  any  thing  worth  to 
which  they  commonly  flee,that  the  Lord  doth  not  render  the  grace  of  ele- 
&.ior\  to  any  workes  going  before.but  yet  granteth  it  to  works  to  come.  For 
when  it  is  (aid  that  the  faithfull  were  cholen,that  they  might  be  holyrther- 
withallis  fignified  that  the  holinefle  which  was  to  come  m  rhcm  tookebe- 
gmningatckdion.  And  how /hall  this  faying  agree  togither,  that  thofe 
things  which  arc  deriued  from  eledion  gaue  caufe  to  eleftion?     The  fame 
thing  which  he  faid  he  feemeth  afterward  to  confirm  more  ftrongly,wherc 
g  ,       c       ^'^  faith,  According  to  the  purpofe  of  his  will  which  he  had  purpofed  in  him 
felfe.For,tof3y  thuGodpurpofedinhimfelfe,  is  as  much  in  effect  as  ific 
had  bene  faid^that  without  himfelf  he  confidcred  nothing  whereof  hee  had 
any  regard  in  decreeing.Thereforc  he  byandby  addcth  y  the  whole  fummc 
of  our  cleftion  rendeth  to  this  end,y  we  fhould  be  to  the  praife  of  the  grace 
of  God.Ti  uly  the  grace  of  God  deferueth  not  to  be  praifed  alone  in  our  tlc- 
dio^vnlelfe  our  eledion  be  free.But  free  it  flial  not  bcjif  God  in  cleding  his, 
do  confidcr  what  Ihalbe  the  works  of  cuery  one  .Therfbre  we  find  that  that 
o  .'>■'  •    which  Chrift  faid  to  his  difciples,hath  place  vniuerfally  among  all  the  faith- 
full ,  Ye  haue  not  chofcn  me.but  Ihauechofcnyou.  Where  hee  notonely 
ex.cludcth  defcruingespaltjbutalfofignifieth  that  they  had  nothing  in  the- 
fclues  why  they  ihould  bee  f  hofen,if  hee  had  not  pr^ucnted  them  with  his 
Rom.  n.  I  J.  mercic.  Like  as  this  faying  of  Paul  is  alfo  to  be  vnderfcood :  Who  firft  gaue 
to  him, &  fhal  receiue  recompence'^For  he  mcancth  to  fhewcthat  y  good- 
nefl'eofGod  f()  preuenteth  men  ,  that  it  findeth  nothing  in  them  neither 
paftnor  to  come,whereby  he  may  be  wonne  to  be  fauourable  to  them. 

4  Now  to  the  Romanes.wherehe  fetcheth  this  qucftion  further  of,  & 
folioweth  it.more  largely ,he  dcnicth  that  all  they  arc  Ifraelitcs,  which  are 
'^'  '  iflrucdotllraehbccaufe  although  by  right  of  inheritance  they  were  all  blef- 
fed,yet  the  fuccefhon  did  not  egally  paife  to  them  ali.Thc  beginning  of  this 
difputation  proceeded  of  the  pride  &  deceitful  glotyine  of  the  Icwifti  peo- 
ple .For  when  they  claimed  to  themfclucs  the  name  ofthcChurch,  they 
would  haue  the  credit  of  the  Gofpcl  to  hang  vpon  their  wihas  the  Papifles 
atthisdaywould  gladly  with  thisfained  colour  thruft  chcmfelucs  into  the 
placcofGod.Paul,ilthough  he  i^ranry  theoffpring  of  Abraham  is  holy  by 
rcafon  of  the  coucnant,yet  affirmetb  y  the  moft  part  of  them  are  fh-angers 
init:&y  not  only  bccaufc  they  fvvarue  outof  kind,fo  tliatof  lawful]  chiJdre 

ihcy 


The  grace  of  Chrifl.  Vth.3,  "^11 

they  become  baftardes.butbecaufc  the  efpeciall  cleflion  of  God  ftandeth 

aboue  &  rcigneth  in  the  hieft  top,which  alone  makcrh  the  adoption  therof 

furc.  If  their  ownc  godlinefle  ftablifhed  fome  m  the  hope  of  faluation  ,  and 

their  ownc  falling  away  alone  diftierited  other  fome:   Paul  verily  (houlde 

both  fo:idly  and  vnconueniently  lift  vp  the  readers  euen  to  the  lecrcte  ele- 

ftion.Novv  if  the  will  ofGod(the  caiife  whereof  neither  r.ppeareih  nor  is  to 

be  fought  without  himfelfe)makcth  the  one  fort  differing  from  the  other,  fb 

y  not  all  the  children  oflfracl  be  true  IfratUtes,  it  is  vauily  fained  yeuery 

mans  eftate  hath  beginning  in  himfelte .     Then  he  further  followeth  the 

matter  vnder  the  example  of  lacob  &  Efau .   For  when  they  both  were  the 

fonnes  of  Abraham,both  togither  enclofed  in  one  mothers  wombe,  it  was 

a  monfterlike  change  that  the  honor  of  firft  birth  was  remoucd  to  Iacob,by 

which  change  Paul  affirmeth  that  there  was  tcftified  the  eleftion  ofy  one, 

and  the  reprobation  of  the  other.     The  originall  &  caufe  of  it  is  enquire-d, 

which  the  teachers  of  foreknowledge  will  haue  to  be  fet  out  in  the  vertues, 

&  vices  of  men.For  this  is  an  eafie  /horc  way  with  therh,that  God  (hewed  in 

the  perfon  of  lacob,  that  he  choofeth  the  worthie  of  his  grace :  and  in  the 

perfortof  Efau,he  refufcth  them  whom  he  forefecth  to  be  vnworthie.  Thus 

they  fay  boldly.Butwhat  faith  Paul?  when  they  were  not  yet  borne,  &had 

not  done  any  good  or  euill.that  according  to  clc(ft:on  the  purpofe  of  God  ^^^9*^^» 

might  abidc,not  of  workes,but  of  him  that  calleth,it  is  faid:  The  elder  fliall 

fcrue  the  yonger.'as  it  is  written,  lacab  I  haue  loued,  but  Efau  I  haue  hated. 

If  foreknowledge  were  of  any  force  in  this  difference  of  the  brethren,  then 

verily  mention  were  vnfitly  madeofthetime.  Let  vsgraunt  that  lacob  was 

chofen,becaufe  he  hadworthines  gotten  by  works  to  come:  to  what  purpofe 

fhould  Paul  fay  that  he  was  not  yet  borne  ?  And  this  nowe  fhould  be  vnadui- 

fedly  addcd,that  he  had  ycr  done  no  good:  bccaufe  this  fhalbc  a  readic  an- 

fwere,that  nothing  is  hidden  from  God,&  that  fo  the  godlines  of  lacob  was 

prefent  before  him.If  workes  do  win  grace,  they  (liould  then  worthily  haiic 

had  their  price  before  that  lacob  was  borne  as  if  he  had  been  growcn  to  fi.1l 

age.  But  the  Apoftle  gocth  forward  in  vndoing  this  knot,and  teacheth  that 

the  adoption  of  lacob  was  not  made  of  workcs,but  of  the  calling  of  God.  In 

workes  he  entcrlaceth  not  the  time  to  come  or  time  paft:  &  then  he  direft- 

ly  fettcth  them  againft  the  calling  of  God,  meaning  by  ftablifliingofy  one 

cxprefly  to  ouerthrowe  the  other:as  if  he  had  faid  that  it  is  to  be  confidered 

what  hath  plcafed  God,not  what  men  haue  brought  of  themfclucs.   Laft  of 

all  it  is  certaine  that  by  the  words  of  Eleftion  &  Purpofe,  all  caufes  whatfo- 

euer  men  are  wont  to  faine  elfewhcre  than  in  the  fecrct  counfcll  of  god,  arc 

quite  remoucd  from  this  matter. 

J'  What  colour  wiU  they  bring  to  darken  ihefe  things,  who  inelefiion 
alTignefome  place  to  workes  either  paft  or  to  come  f  For  this  is  vtterly  to 
mocke  out  that  which  the  Apoftle  affirmeth,  that  the  difference  of  the  bre- 
thren hangeth  not  vpon  any  confidcration  of  workes,  but  vppon  the  mcerc 
calling  ofGod.bccaufe  it  was  put  betwccne  them  when  they  were  not  yet 
bornc.Neither  had  he  bene  ignorant  of  this  their  futtletic,if  it  had  had  any 
foundncs  in  it;  but  becaufe  he  very  wcl  knew  ,y  God  can  forefee  no  goodncs 
in  man,but  y  which  he  hath  hrft  determined  by  the  benefit  of  his  elcdion  to 

Sf4  S»^e 


Cap'.  22,  Of  the  mayier  how  to  receiue 

giue  liim:  he  flecth  not  to  that  vnordcrly  order  ,  to  fet  good  workcs  before 
the  caufcof  themfclucs.  Thushaucweby  the  wordcs  of  the  Apoftlethaty 
falintionofthefaithfull  IS  founded  vppon  the  will  of  the  oncly  cleftion  o£ 
"  God:  and  that  the  fame  fauouris  not  gotten  by  works,  but  commcth  of  free 
calhng.We  hauc  alfo  as  it  were  an  image  ofthat  thing  fctbefore  vs.  Efau& 
lacob  are  brethren  ,  iflliingboth  of  the  fame  parents  ,cnclofedyct  both 
in  one  wombe^  not  yetbrought  out  into  the  worlde.  In  them  all  things  arc 
cgall,y  et  of  them  the  iudgemcnt  of  God  is  diuerfe.  For  he  takcth  the  one  & 
forfaketh  the  other.  There  was  nothing  but  the  oncly  firft  birth  ,  by  right 
whereof  the  one  excelled  the  other.  But  this  alfo  being  pafled  ouer,  y  thing 
is  giuen  to  the  yongcr  which  is  denied  to  the  elder.  Yd,  and  in  other  alfo 
God  fecmeth  alway  as  offer  purpofc  to  hauc  defpifed  firft  birth,  to  cut  off 
from  the  flcih  all  matter  of  glor)'ing.  Refufinglfmacl,  he  caft  his  minde  to 
Ifaac.Plucking  backc  Manafle ,  he  more  honored  Ephraim. 

6  If  any  man  interrupt  me  with  faying  that  wee  muft  not  by  thefeinfc. 
riour  &fmal  benefits  determine  ofthefummc  of  the  life  to  come ,  that  hcc 
which  hath  bin  aduanccd  to  the  honor  offirft  birth,fhouldtherfore  be  rec- 
koned to  be  adopted  into  the  inheritance  of  heauen:  (  for  there  bee  fomc 
which  fpare  notPaulhimfelf,as  though  in  aleaging theft  teftimonies  he  had 
wreftcd  the  fcripturc  to  a  ftrange  fenfe:)!  anfwere  as  I  haue  don  herebefore, 
y  the  Apoftle  neither  flipped  by  vnaduifcdnes.nor  wilfully  abufcd  the  tefti- 
monies of  the  Scripture.  But  he  faw(which  they  cannot  abide  to  confider) 
y  God  minded  by  an  earthly  figne  to  declare  the  (piritual  eleftion  of  Jacob, 
which  othcrwife  was  hidden  in  his  inacccflible  throne .  For  vnlefle  we  refer 
the  fir  ft  birth  graunted  to  him  vnto  the  world  to  come,  it  ftiould  be  a  vainc 
&  fond  forme  ofblcfting  whereby  he  obtained  nothing  but  manifold  mifc- 
ries,difcommodities,griefefullbanifhment,andm3ny  bitterncfle  offorrow 
and  cares.Therefore  when  Paul  faw  without  douting,that  God  by  outward 
blefl'mg  tcftihed  the  blcffing  which  he  had  in  his  kingdome  prepared  fpi- 
rituall  and  ncuer  decaying  for  his  fcruant:hedouted  not  for  proofeotthis 
fpiritual  bleflmgjto  fetch  an  argument  from  that  outward  bleffing.This  al- 
fo we  muft  remember  that  to  the  land  of  Canaan  was  ad loyned  the  pledge 
ofthcheaucnly  dwclling;fo  thatit  ought  not  at  all  to  be  douted  thatlacob 
Rom,p.i5.  was  graffed  with  the  Angels  into  the  body  of  Chrift,  that  he  might  bee  par- 
taker of  the  fame  life.Iacob  therefore  is  chofcn,when  Efau  is  leiefted  :  and 
by  the  predeftination  of  God  is  made  diflPerent  firom  him  from  whome  hec 
differed  not  in  any  dcferuings.If  you  askc  a  caufe,the  Apoftle  rcndrcth  this 
bccaufe  it  is  faid  to  Mofes,  I  will  haue  mercic  vpon  whome  I  will  haue  mer- 
cic:and  I  will  vouchfafe  to  grauntmercy^to  whomfoeucrl  will  vouchfafc 
to  graunt  mercy. And  what,!  befcechyou,meaneth  this?  Verily, the  Lordc 
himfelfe  moft  plainly  pronounceth  y  men  haue  in  themfelues  no  caufc  why 
he  Ihould  do  gooc!  to  them,but  he  fetcheth  the  caufc  from  his  ownc  raercie 
onIy:&  therfore  y  the  faluation  of  his  is  his  ownc  worke.  When  God  fctteth 
thy  faluation  in  himfelfe  alone, why  wilt  thou  dcfccnde  to  thy  fclfc?  When 
he  appointcth  to  thee  his  mcrcie  alone, why  wilt  thou  runne  to  thine  owne 
dcferuingsrWhen  he  holdeth  thy  thought  wholly  in  his  merciRilncs  alone, 
why  wilt  thou  turne  part  to  the  beholding  of  thine  ownc  workciPThorforc 

wc 


the  grace  efChri/^^  Liks,  S^  ^ 

we  muft  ncdcs  come  to  that  lefTcr  peoplcj  which  Paul  in  an  other  place  faid  RoO'"«>» 
to  haue  beene  foreknowcn  to  God:  not-in  fiich  fort  as  thefc  men  imagine.to 
foreknovve  out  of  an  idle  watchtourc  the  thingcs  that  he  worketh  not :  but 
in  fuch  fenfc  as  it  is  oft  reade  .  For  trucly  when  Peter  faith  in  Luke,y  Chrift  AS-i.t  j, 
was  by  the  determined  counfcl  &  foreknowledge  of  God  appointed  to  death: 
he  doth  not  bring  God  as  a  looker  on  but  the  authour  of  our  faluation.  So 
the  fame  Peter  alibjwhere  he  fay th  that  the  faithtul  to  whom  he  wrote  were  j.pct.j,!. 
chofen  according  to  the  foreknowledge  of  G  O  D,  properly  cxprelfeth  that 
fecret  Predeftmacion  whereby  God  hath  marked  for  his  children  whom  he 
would .  And  y  word  Purpofe,  which  he  ioyneth  for  a  diuers  word,  expreffing 
all  one  thing,  forafmuch  as  it  doth  euery  where  fignifie  a  rtedfaft  determina- 
tion as  they  commonly  call  it,  vndoutedly  teacheth  that  GOD  when  he  is 
author  of  our  faluation  gocth  not  out  of  himfelfe .  In  which  fenfc  he  fayth 
in  the  fame  Chapter  that  Chrift  was  the  lambc  foreknowen  before  the  crea- 
tion of  the  worlde.  For  what  is  more  fondc  or  trifling ,  than  to  fay  rhat  God 
from  on  hie  did  ftande  looking  whence  faluation  fhould  come  to  tnankindc? 
Therefor  in  Paul  the  foreknowen  people  is  afmuch  as  a  fmall  portion  ming-  j,Tim,  2.1 «. 
led  with  the  multitude  which  falfly  prctendeth  y  name  of  God .  In  an  other 
place  alfo  Paul  to  beaie  down  their  boafting  which  being  but  couered  with  a 
vifor,do  take  vpon  themfelues  the  cbiefe  preeminence  among  the  godly  be- 
fore the  word,  fayth  that  God  knoweth  who  be  his .  Finally  by  that  faying 
Paul  pointeth  vnto  vs  two  fortes  of  people :  the  one ,  of  the  whole  kinred  of 
Abraham:  the  other,feucralIy  chofen  oucof  it^and  which  being  laid  vp  vndcr 
the  eyes  ofGod,is  hidden  from  the  fight  of  men,  Anditisnodoubtthathe 
tooke  diis  outof  Mofes,  which  affirmcth  y  God  will  be  merciflill  to  whom  he 
wil(although  he  there  fpake  of  the  elect  people  jwhofe  eftate  in  outwarde  fec- 
ming  was  equall)as  if  he  fliould  haue  fayd ,  y  in  the  common  adoption  is  in- 
cluded with  him  a  fpeciall  grace  toward  fom,  as  it  were  a  more  holy  treafure: 
and  that  the  common  coucnaunt  withftandeth  not  but  that  the  fame  fmall 
number  may  be  exempt  in  degree:  and  he  willing  to  make  himfelfe  the  free 
difpofer  and  ruler  of  this  thing,  precifely  denicth  that  he  will  be  mercifiill  to 
one  rather  than  to  an  other  ,for  any  other  reafon  ,  but  for  that  it  (b  pleafcth 
him:  becaufe  when  mercy  cometh  to  him  that  feeketh  it,  though  he  in  decde 
fufler  not  a  dcniall,  yet  he  either  preuenteth  or  partly  gettcth  to  himfelfe  the 
fauour  whereof  God  claimerh  to  himfelfe  the  praife. 

7  Now  let  the  fouereigne  ludge  &  maifter  pronounce  of  the  whol  matter. 
When  he  faw  fo  great  hardnes  in  his  hearers,  that  he  did  in  a  maner  waft  his 
wordes  without  fruitc  among  the  multitude :  to  remedy  this  offence,  he  cry- 
eth  out,  Whatfocuer  my  Fadier  giueth  me,  it  fhall  come  to  me .  For  this  is 
the  will  of  my  Father,  that  whatfoeuer  my  Father  hath  giuen  me  ,1  ("hall  not 
loofe  any  thing  of  it.  Note  that  the  begmning  is  taken  at  the  Fathers  giftc, 
that  we  maybe  dcliuered  into  the  faithfull  keeping  and  defence  of  Chrifte.  Iohn.5.37, 
Here  fome  man  peradiienture  will  turne  a  circle  about ,  and  will  take  excep- 
tion, faying  that  they  onely  are  accounted  in  the  proper  poflcflion  of  the 
Father,  whofe  yeelding  hath  beene  voluntarie  by  faith  .  But  Chrift  ftandeih 
onely  vpon  that  pointe,that  although  the  falhnges  away  of  great  multitudes 
doefliakc  the  whole  woride^  yetthc  counfcU  of  G  O  D  fm'bc  ftedlafte  rnJ 

S  f J  ftande 


C4f.  22,  Of  the  ntAner  how  to  fecelue 

ftande  faftcr  than  the  heaucns  ihcmfclucs,  that  his  eleftion  may  ncuer  failc. 
They  arc  faid  to  haue  bccne  the  eleifl  of  the  Father ,  before  that  hec  gauc  to 
them  his  oncly  begotten  Sonne  .  Theyaske  whether  it  were  by  nature: 
yea  rather,  them  which  were  ftrangcrs  he  made  his  owne  by  drawing  them 
to  him.There  is  a  greater  clcarcnclrc  in  the  words  of  Chrift,tha  can  by  (hif- 

lo!i!),i?..f4.  ting  be  couered  with  any  daikenelfe  .  No  man(fayth  he)  can  come  to  mec, 
vnlefie  my  Father  drawc  him  .  But  who  fo  hath  heard  and  learned  of  my 
Father,  he  commcth  to  nice  .  If  all  generally  without  dtftcrence  ihould  bow 
their  knee  before  Chrift  ,  then  the  cleftion  were  common:  butnowcin  the 
fcwntfle  of  the  beleeuers  appcareth  a  manifcft  diucrfitie.  Therefore  after 
that  Chrift  had  affirmed  that  the  difciples  which  were  giuen  him  ,  were  the 
peculiar  pofTeflio  of  God  the  Father,  within  a  litle  after  he  added,  1  pray  not 

lohn.i  7.  for  the  world,  but  for  thofc  who  thou  haft  giuen  me  ,  becaufe  they  are  thine. 
Whereby  is  proued  that  the  whole  world  belongcth  not  to  the  Creator  of  it, 
fauing  that  grace  deliucreth  a  few  from  the  wrath  of  God,  and  from  eternal 
death,  which  othcrvvjfe  ihould  haue  perifhed  ;  but  the  world  it  fclfc  is  left  in 
his  owne  deftrudipn  to  which  it  was  appointed.  In  the  meane  time  although 
Chrift  put  himfclfc  meane  betwcene,  yet  he  claimeth  to  himfelfe  the  power 
of  choofing  in  common  with  the  Father.  I  fpeakc  not(fjy  th  hc)of  all:  1  know 

lo '•'?.»  •  vvhomlhauechofen.Ifany  man  aske  from  whence  he  hath  chorenthem,hc 
anfwerethinanothcrplace,  Outof  the  world.whichhe  excludethoutothis 
prayers  when  he  commendeth  his  difciples  to  his  Father.  This  is  to  be  hol- 
den,  that  \yhen  he  affirmeth  y  heknowcth  whom  he  hath  chofc  ,  there  is  fig- 
nifiedfome  fpeciall  forte  in  the  gencrallkinde  of  men;  then  ,  y  the  fame  fpe- 
ciaLl  fort  is  made  to  differ  not  by  the  qualitie  of  their  own  vertues,butby  the 
heauenly  decree.Whcrupon  followcth  that  many  excel  by  their  owne  force 
or  diligence,  when  Chrift  maketh  himfelfe  the  author  of  elcdion  .For  when 
in  another  place  he  leckcnethludas  among  the  cleft,  whereas  he  was  ade- 
uill,  this  is  referred  oncly  to  the  oftice  of  Apoftlt  fliippe  which  although  it  be 
a  clcere  mirror  of  the  fauour  of  God  (  as  Paul  fo  oftentimes  acknowledgcth 
in  his  owne  peifon, )  yetit  contcincth  not  in  it  felfc  the  hope  of  etcrnall  fal- 
uation  .  ludas  therefore,  when  he  did  vnfaithfully  beare  the  office  of  an  A- 
poftle,  might  bee  worfe  than  the  deuill:  but  of  thofe  whom  Chrift  hath  once 
grafted  into  his  body,  he  will  fuftcr  none  to  perifli:  becaufe  in  prefcruing 
their  fahiation  he  will  performe  that  which  he  hath  promifcd ,  that  is ,  he  will 
ftretch  forth  y  power  of  God  which  is  greater  than  all.  For  wherashe  fayth 

Ioh.10,18.  inanoiher  place.  Fathcr,of  thofc  whom  thou  haft  giuen  me,l  haue  loft  none 
but  the  fonne  of  perdition :  although  it  be  an  abufiue  fpccche  by  figure ,  yet 
ithathno  doubtfull  meaning  .  The  fumme  is  that  God  maketh  them  his 
children  by  free  adoption  whom  he  wil  haue  to  be  his  children,  and  that  the 
inward  caufc  thereof  is  in  himfelfe  ■'  becaufe  he  is  content  with  his  owne  fc- 
cretgood  pleafure. 

8     Rut  Ambrolc.Origenc,  and  Hicromc  tlioughtthatG  O  D  diftributcth 
his  grace  among  men,  as  he  forcfeeth  that  euery  man  will  vfc  itwcll:  Yea 

Retrac.  h.i.  and  Auguftine  was  once  in  the  fame  opinion  .   But  when  he  had  better  pro- 
''  *  fited  in  knowledge  ofthc  Scripture  J  hcc  not  oncly  reuoked  it  as  cuidcntly 

"       falfc. 


the  grace  efChrifi,  LiB.^,  S'S 

f  alfcjbut  alTo  ftrongly  confuted  it:  yea  and  aftcrhisreuokingofir,  in  repro-  Epi.adSixc 

uingihe  Pelagians  for  that  they  commuedin  the  fame  errour,  faith  iWho  105. 

cannot  maruell  that  the  Apoftle  kncwc  not  this  moft  futtlc  fenfcPFor  when 

he  had  fet  out  a  thing  to  be  wondrcd  at  of  thefe  brethren ,  while  they  were 

not  yet  borne,  and  afterwarde  obicded  a  qucltion  againft  hinjlclfejfaying: 

what  then  ?  Is  there  vniuftice  with  God?  Here  was  fit  place  for  him  to  aun- 

fwcre,  that  God  forefawc  the  meritcs  of  them  both;  yet  he  faith  not  this,but 

flyeth  to  the  iudgements  andmercicof  God .  And  in  another  place ,  when  ^?"'''*''* 

he  had  taken  away  all  merites  before  cledion.  Here  (faith  hee)  is  confuted    °  '  * 

their  vainc  reafbning  which  defend y  foreknowledge  ofGodagainfly  grace 

ofGod,and  therefore  fay  that  we  arc  chofcn  before  the  makiiigof  y  worlde 

becaufc  God  fbrcknewe  that  wee  would  be  ^ood,  not  that  he  himfclfe  wold 

make  vs  good.  He  faith  not  thiSjwhichfaithjYehaue  not  chofcnmee,  But  I  Ioh.(j.i^» 

haue  chofcn  you.  For  if  he  had  therefore  chofcn  vs,  becaufc  he  forekncwc  y 

we  woulde  be  good:  he  fhouldc  therewithal!  alfo  haue  foreknowcn  that  wee 

woulde  choofc him  : and  fo  foorthasfoUowethtothat  effed.Letthe  tefti- 

monie  of  Auguftine  be  offeree  among  them  that  willingly  refl  in  the  autho- 

ritie  of  the  Fathcrs.How  be  it  Auguftine  fuffrcth  not  lumfelfe  to  bee  feiicred 

from  the  reft:but  by  clerc  teftimonies  fhewc th  that  this  difagrecmcnt  is  falfc 

with  the  malice  whereof  the  Pelagians  burdened  him.  For  in  the  xix.  chap-  Depndeff. 

ter  of  his  booke  of  the  predeftination  of  S  aints,he  alleageth  out  of  Ambrofe,  f^nfto.c.i^. 

Chrift  calleth  whcme  he  hath  mercy  on.  Agajne,lf  he  had  willed,  of  the  vn- 

deuout  he  might  haue  made  deuout.But  god  calleth  whom  he  vouchfaueth, 

&whome  he  will  he  maketh  religious.  If  I  lifted  to  knit  together  a  whole  vo- 

Itime  out  of  Auguftine ,  I  could  readily  fliewe  to  ihc  readers  that  I  ncedc  no 

other  words  but  his:  But  I  willnotload  them  with  tedioufnefle.Butgoto,Iet 

vs  imagine  that  they  fpeake  not  at  all :  but  let  vs  giuc  hcedc  to  the  matter  ic 

felfc.  Ahardqueftionwasmoucd.whetlier  Goddidrighteoufly  in  this  that 

he  vouchfaued  tograunt  his  grace  but  to  feme  :     Ot  which  qucilion  Paul 

might  haue  vncombred  himielf  with  one  word  if  he  had  alkadged  y  refped: 

of  workes.Why  thcrfore  doth  he  it  not,  but  rather  continucth  on  a  difcuurfe 

which  abideth  in  the  lame  hardcneffe?  Why,but  becaufe  he  ought  not?  For 

thcHolyghollwliichfpake  by  his  mouth, had  not  the  difenfc  offorgctful- 

ncs.Thcrefore  without  any  circumftanccshe  anfwercth^y  God  therfore  fa- 

uoiireth, his  eleft,bccaufe lie  viW:  therefore  hath  meicie,becaufc  he  wil.For 

this  Oracle  of  God, I  will  haue  mcrcie  vpon  vvhomel  will  haue  mcrcie,and  I 

will  Ibsw  mcrcie  to  whom  I  will  {hew  mcrcie,  is  as  much  in  effeft  as  if  it  had  Exc^-  3  J'l  5 

ben  fiid,y  God  is  moued  to  mercy  by  noothcr  reafo  but  becaufe  he  wil  haue 

inercic.Thcrcfore  this  faying  of  Auguftine  rcmaineth  true,that  the  grace  of 

God  doth  not  find  men  fit  to  be  chofen,but  maketh  them. 

P     Neither  doweanythingpaile  vpon  thefuttletieofThomaSjthatthc  J     _ 
forcknowingofdeicruingSjisnotindcedthecaufeof  Predtftinririonon  the  Tr-ift.}*,* 
behalfcofthe  aftc  of  him  that  doeth  predeftinate,  but  on  our  behalfc  it  qualt.  j  j. 
may  after  a  certayne  manner  beefocalled,  that  is,  according  to  the  parti- 
cular weying  of  Predeftination  :  as  when  it  is  faide  that  God  predtftina^ 
tcth  gloric  to  man  by  deferuinges,  becaufe  hee  hath  decreed  to  giue  to  him 
grace  by  which  hee  may  dcferue  glorie.    For  fith  the  Lorde  will  in  cledion 

haue 


C4p.  2  2,  Of  the  mxner  hor*  to  reeeiue 

hauevs  to  lookcvnto  nothing  but  his  mccregoodneflc,  if  any  man  fliall  co- 
uct  here  to  fee  any  more, it  {halbee  a  wrongfijll  grcedincs.  If  wee  luftei 
toftriue  in  futtletic,  wee  want  not  wherewith  to  beate  backe  this  fiJly 
futtlctie  of  Thomas.  Hee  afhrroeththat  totheeleftc  glorie  is  after  a 
certain  miner  predeftinate  by  deleruings,bccaufe  the  Lord  doth  after  a  cer- 
tain c  manner  predettinate  to  ihem  the  grace,  by  which  they  may  defcrue 
glorie .  What  if  I  aunfwcre  on  the  comrarie  fide  and  fay  that  prcdeftinati- 
on  vnto  grace,  feructh  eleftion  vnto  hfe,and  is  as  it  were  a  waiting  maid  af- 
ter it^  that  grace  is  predeftinate  to  them  ,  to  whome  the  poflcflion  of  glorie 
hath  beene  long  agoe  appomted :  becaufc  it  pleafeth  the  Lorde  to  bring  his 
children  from  eleftion  into  iuftificauon }  For  therevpon  it  (hall  followe  that 
the  prcdeftination  of  glorie  was  rather  the  caufc  of  the  Predeftination  of 
grace,the  contrariwife.But  away  with  thefe  ftriuings  as  thingcs  fuperHuous 
for  fuch  as  ftial  think  that  there  is  wifedom  enough  for  them  in  the  word  of 
Ambro.dc  Qq^^  ^ov  this  was  in  olde  time  truely  written  of  anEcclefiaftical  writer,that 
lib!i!cap!t!  they  which  afligne  the  cledion  of  God  to  merites  are  more  wife  than  they 
ought  CO  be. 

lo  Some  doe  obicft  that  God  flioulde  bee  contrarie  to  himfelfe  if  hec 
flioulde  vniuerfally  call  all  men  to  him,  and  receiuebut  a  fewe  eleft.  So  by 
their  opinion  the  vniucrfalnefle  of  the  promife  taketh  away  the  difference 
of  fpeciall  grace.  And  thus  certaine  fobcr  men  fpeake,  not  (b  much  to  op- 
preffe  the  the  trueth,  as  to  debarre  crabbed  queflions,and  to  bridle  the  curi- 
ofitie  of  many.  Their  will  is  prayfe  worthie ,  but  their  counfell  is  not  tobe  al 
lowed :  becaufe  dallying  by  fhifces  is  neuer  excufable .  But  their  obicfting 
of  it  which  do  more  railingly  inueie  againft  it,  is  verily  too  fonde  a  cauilla- 
tiottjOr  too  fhameful  an  error.  How  the  Scripture  maketh  thefe  two  to  agree 
together,  that  by  outwarde  preaching  all  men  are  called  to  Repentance  & 
faith,and  yet  not  to  all  men  IS  giucn  the  Spirite  of  Repentance  and  faith,  I 
haue  in  an  other  place  already  dcclared,and  by  and  by  fomewhat  of  it  mufl: 
be  repeated  againc.  Nowe  that  which  they  require  I  dcnie  to  them,  (ith  it  is 
Amos 4.7.  two  wayes  faffe.  For,he  that  threatneth  chat  while  ic  raineth  vppon  one  ci- 
and  8.1 1.  tie,  there  fhall  be  drought  vpon  an  other:  Hee  that  pronounceth  that  there 
A^.  1 6.6.  Oinll  in  an  other  place  be  famine  of  doftrine,bindcth  not  himfelfe  with  a  cer- 
taine lawe  to  call  all  men  cgally.  And  he  which  forbidding  Paul  to  fpeake 
in  Afia,and  turning  him  from  Bichinia  draweth  him  into  Macedonia,  (hew- 
cth  thacit  is  in  his  owne  power  to  diftribute  this  treafure  to  whomefoeuer  it 
Efj  8.1^.  ^^^^  pleafe  him  .  Yet  more  plainely  he  fheweth  by  Efay,  howehe  peculi- 
arly direfteth  to  the  eleft  the  promifcs  of  faluarion :  for  he  fayth  of  them 
onely  J  and  not  of  all  mankinde  indiftcrentlyj  that  they  fhalbe  his  Difciples. 
Whereby  it  is  certaine  that  the  doftrine  of  faluarion  is  wrongfully  fet  open 
in  common  to  all  men  to  profite  efFcdually ,  which  is  faide  to  bee  feuerally 
laydc  vp  onely  for  the  children  of  the  Church .  Let  this  fuffice  at  this  pre- 
fent,  that  although  the  voycc  of  the  Gofpell  fpeake  generally  to  all,  yet  the 
c/-  f  gifteof  faith  is  rare.  E  fay  aflTigncth  the  caufe,  for  that  the  arme  of  the  Lord 

*  is  not  open  to  all  men.  If  he  had  faidc  that  the  Gofpell  is  malicioufly  and 
fi'owardly  dcfpifed,  becaufe  many  doe  ftubbornelyrefijfe  to  heare:  perad- 
ucnture  this  colour  touching  vniuerfall  calling  (hould  preuaile .     Neither 


The  grace  of  Chrip,  tih,^,         314 

is  It  the  purpofe  of  the  Prophet  to  diminifli  the  fault  of  men,  when  he  tcach- 
eththat  the  fountaineof  blindcncs  is ,  that  God  vouchfafethnot  to  open  his 
armctothem:  oncly  he  giucth  warning, that  becaufe  faith  is  a  fingular  gift, 
the  eares  are  beaten  in  vaine  with  outward  doftrinc .  But  I  would  faineknow 
of  thcfe  doftoures,  whether  onely  preaching,  or  faith,  make  the  children  of 
God.  Cerrainely  when  it  is  fay  din  the  firft  chapter  of  Iohn,Whofoeucr  be-  .  , 
Iceue  in  the  only  begotten  Sonne  of  God,are  themfelues  alfo  made  the  chil- 
dren of  God,therc  is  not  in  that  place  a  conflifed  heap  iumbled  vp  together: 
buta  fpeciall  order  is  giucn  to  the  faithfoll ,  which  are  borne  not  of  bloude, 
not  of  the  will  of  the  flefhe,  nor  of  the  will  of  man ,  but  of  God .   But  (  fayc 
they)  there  is  a  mutuallconfent  of  faith  with  the  wordc .  Namely  wherefo- 
cuer  IS  faith.  Butit  is  no  new  thing  ffll^i  feede  fall  among  thorncs  or  in  ftony 
places  :  not  onely  becaufe  the  greater  part  appeareth  in  deede  obftinate  a- 
gainrt  God,  but  alfo  becaufe  not  all  men  haue  eyes  and  eares.  How  then  flial 
it  agree  that  God  calleth  to  him  them  who  he  knoweth  will  not  come?  Lette 
Auguftineanfwereforme.     Wilt  thou  difpute  with  me?  Maruaile  with  me,  «. 
&  cry  out.O  depth .  Let  vs  both  agree  in  feare,  left  we  perifti  in  error.  More-  poft  fer  *i 
ouer  if  eledion  (  as  Paul  witnefl'eth  )  bee  the  mother  of  faith ,  I  turne  backe 
the  argument  vpon  their  owneheadc,  that  faith  is  thereforenot  generall, 
becaufe  eleftion  is  fpecial .  For  by  y  orderly  hanging  together  of  caufes  and 
cfFedes,  itis  eafily  gathered  that  where  Paul  fay  th,  that  we  arefuUofalfpi-  %Jif'».3« 
rituallblefling,  as  God  had  chofen  vs  before  the  creation  of  the  world  :  ther- 
fore  thefe  riches  are  not  common  toal,becaufc  God  hath  chofen  only  whom 
he  would .  This  is  the  reafon  why  in  another  place  he  comendeth  the  faith  Tit»!,i, 
of  the  elcd,  leaft  it  fhould  be  thought  that  any  man  doth  by  his  owne  moti- 
on get  faith  to  himftlfe :  but  that  this  glorie  may  remayne  with  GOD,  that  y^  j-j-l 
they  are  freely  enlightened  of  him ,  whome  he  had  chofen  before.  For  Bcr-  por.Ber'ucI." 
nardefayth  rightly,  Friends  doe  feuerally  heare,to  whom  he  alfo  faithjFeare  Epi.1007, 
not  thou  fmall  flocke :  for  to  you  it  is  giuen  to  know  the  myfterie  of  the  king- 
dome  of  heauen .  Who  be  thefc?  euen  they  whom  he  hath  foreknowcn  and 
predeftinate  tobe  fa(hioned  like  to  the  image  of  his  Sonne .  A  great  &fecrct 
counfcl  is  made  knowen  .  The  Lorde  knewe  who  be  his :  but  that  which  was 
knowe  to  God,  is  madcmanifeft  to  men:  neither  doth  he  vouchfafe  to  make 
any  other  partakers  of  fo  great  am)'ftery,  but  thofe  felfe  fame  men  whom  he 
hath  forknowen  and  predeftinate  to  be  his.  A  litle  after  he  concludeth .  The 
merc5«pfGod  is  from  eternity  eiicn  tq  eternity  vpon  them  y  feare  him:  from 
eternitic,by  reafon  of  prcdeftinati6;to  eternitie,by  reafon  of  bleflc  d  making; 
the  one  without  beginning,  the  other  without  ending .  But  what  ncede  I  to 
cite  Bernarde  for  witnefle,  when  we  heare  of  the  mafters  owne  mouth ,  that 
none  do  fee  but  they  which  are  of  God  ?  By  which  wordes  heiignifieth,that  Iohn,tf,4<, 
all  they  which  are  not  begotten  againe  of  God,doe  dafell  at  the  brightneffe 
ofhis  countenance.  And  toeleftionfaithin  deede  is  fittlyioynedjfo  that  it 
keepc  the  feconde  degree.  Which  order  the  wordes  of  Chrift  do  cleercly  ex- 
preiT;  in  an  other  place,  This  is  the  will  of  my  Fathcr,that  I  lofe  not  y  which 
he  hjth  giuen.  For  this  is  his  wil,  that  whofocuer  bcleeueth  in  the  Sonne, 
Hiall  not  perifh .  If  he  would  haue  all  faued ,  he  would  appoint  ouer  them  his 
Sonne  to  be  their  keeper ,  and  would  graffe  them  all  into  his  body  with  the 

boiy 


C^^,2^ ,  Of  the  mitKfr  how  to  recewe 

loh.io  4.     holy  bond  of  faith  .  Nowe  it  is  certainc  that  faich  is  a  lingular  pledge  ofhis 
fatherly  louc,laidevp  for  his  children  whome  he  hath  adopted.  Therefore 
Chrift  in  an  other  place  (ayth  that  the  flieepe  foUowe  the  fhcpheard.becaufc 
they  knowe  his  voyce ;  but  they  followe  not  a  ftranger ,  bccaufc  they  knowc 
not  the  V  oycc  of  ftrangers .   Whence  commeth  this  difference,  but  bccaufe 
their  cares  arc  boared  by  God  ?  For  no  man  maketh  himfelfc  a  flieepe :  buc 
hee  is  made  one  by  the  heaucnly  grace  .     For  which  caufe  alio  tlic  Lordc 
teicheththit  our  fafetie  fhill  alway  oe  certain:  and  free  from  daunger  ,  be- 
caufe  it  is  kepte  by  the  inuinciblc  power  of  God  .  Wherefore  he  concludcth 
that  the  vnbelceucs  aicnotof  hisfliecpc  :  namely  becaufe  they  are  not  of 
the  number  of  them,  whom  God  hath  promifed  by  Efaie  that  they  Ihalbc  his 
difciplcs .  Nowc  bccaufc  in  the  tcftimonics  which  I  haue  aileaged  is  expreP. 
fed  perfeuerancejthey  doc  therewithal!  teftifie  the  vnmoucabic  ftcdfaftneflc 
ofcledion. 
I  r     Nowc  lee  vs  fj)C3kc  of  the  reprobate,  whom  the  Apoftlc  ioyneth  there 
Rom.p.ij,    together.     For  as  lacob,  hauing  yet  with  good  wordcs  defer  ucdnothing^ 
is  taken  into  grace :  fo  Efau,  bceing  yet  defiled  with  no  wicked  doing ,  is  ha- 
ted .  If  wc  turne  our  eyes  to  workcs,  we  doe  wrong  to  the  Apoftlc,as  though 
he  fawc  not  the  fame  thing  which  we  clecrely  fee  .    It  is  prooucd  thai  hec 
fawe  it  not,  forafmuch  as  he  exprcfiy  enforccth  this  pointe  ,  that  when  they 
had  not  yet  done  any  good  or  cuill,  the  one  was  chofen ,  and  the  other  rcfu- 
fcd,  to  prooue  that  the  foundation  ofthepredcftination  of  G  O  D  is  not  in 
workcs  .     Againe  when  he  moued  the  obiedion ,  whether  God  be  vnrigh- 
tcouSjhe  allegeth  not  that  which  had  beene  the  moft  ccrtaine  and  plaine  dc' 
fence  of  his  righteoufnefle ,  namely  that  God  reduced  to  Efau  according  to 
his  cuilncfle :  but  he  was  content  with  an  other  folution,  that  the  reprobate 
arc  fta-rcd  vp  to  this  ende,  that  the  glory  of  God  may  be  fet  foorthby  them. 
Laft  of  all  he  adioyneth  a  concluding  fentcnce  ,  that  God  hath  mcrcie  vpon 
whome  he  will,  and  hardeneth  whom  he  wil .  See  you  not  howe  he  imputcth 
botli  to  the  oncly  will  of  God?  Therefore  if  wc  can  not  declare  a  reafon  why 
he  vouchfafcth  ro  graunt  mcrcie  to  them  that  be  his ,  but  becaufc  it  fo  plca- 
feth  him:  neither  alfo  (hall  we  haue  any  other  caufe  in  reicding  of  other, 
than  his  ownc  will.  For  wlien  it  is  fayd  that  God  hardencthjOr  {heweih  mcr- 
cie to  whome  he  will ,  men  arcthercby  warned  to  fceke  no  caufe  elfe  where 
■than  in  his  will. 

The  xxiii.  Chapter, 

^  ConfutAtion  of  the  fclanderi  ■vvhertvvttb  this  d«£irint  hath  ahvaj) 
btent  -nirrongfiMy  burdened, 

-  XV^^  yf^^T^  the  wicte  of  man  hcareth  thcfc  thingcs,  the  frowardncfle  thcre- 

-*-'of  can  not  be  reftreined,but  that  by  and  by  as  at  the  bloudy  blaft  of  a  trii- 
pet,  foundingto  battailc,  it  diuerfly  and  exccfl'iucly  turmoylcth .  And  many 
in  dcedc ,  as  though  they  would  driue  away  the  malice  from  GOD,  doe  fb 
graunt  cleftion,  tliat  they  denic  that  any  man  is  reprobate :  but  they  do  too 
ignorantly  and  childilhly :  forafmuch  as  clcdion  it  fclfc  could  notftandc  vn- 
Icffe  it  were  fee  contrary  to  reprobation:  God  is  fayd  to  feucr  them  whom  he 

adopccch 


ThegTAceof  Chrifi^  Lih.s*         ^tf 

adoptcth  vnto  faluationrit  flioulde  be  more  than  fooIiOily  faid  that  other  do 
either  by  chaunce  or  by  their  ownc  endeuour  obteinc  that  \vh  ich  one ly  clc- 
dion  giueth  to  a  fewe.  Therefore  whomc  God  palleth  oucr ,  he  reiedeth: 
and  for  none  other  caufe,  but  for  that  he  will  exclude  them  from  the  inhe- 
ritance which  he  doth  predeftinate  to  his  children.Neither  is  the  waiward- 
ncfleof  men  tolcrablcjifitfuffer  not  It  felfc  to  bee  bridled  with  the  worde 
of  God,  where  the  incomprehcnfibk  counfell  ofGod  is  intrcaccd  of,which 
the  Angels  thcmfelues  doe  woi  fhippe .  But  wc  haue  already  heard,  y  harde- 
ningis  no  IcHe  in  the  band  &wilofGod  than  mercie.Neicher  doth  Paul(as  ^ 

thefe'men  do  y  I  haue  fpoken  of)  bufily  labor  to  excufe  God  with  a  lying  dc-        '^* 
fencerbutoncly  heteachcththatitisnot  laweftillfor  the  thingformcd  to 
quarell  with  him  that  formed  it.Now  who  fo  doe  not  admit  that  any  are  re- 
iefted  ofGod-,howvvil  they  vncomber  thcmfelues  from  that  fayngof  Chrift 
Euery  tree  which  my  fatlier  hath  not  plantcd,{halbe  plucked  vp  by  the  root? 
They  playncly  hcare  that  all  they  are  adiudged  and  auowed  to  detlruftion^ 
whome  the  hcauenly  Father  hath  not  vouchfaued  to  plant  as  holy  trees  in       *  '*   ^* 
hisgroimde.  Ifthcydcnic  thistobca  figne  of  reprobation,  then  is  there 
nothing  fo  clcarc  y  K  may  be  proucd  to  them  .  But  if  they  ccafe  not  to  wran- 
gle.let  the  lobriccic  of  faith  be  con  tented  with  this  admonition  of  Paul,  that  j^^^     ^j 
there  is  no  caufe  to  quarell  with  God,if  he  willing  on  the  one  fide  to  fhew  his 
wrath  and  to  make  his  power  knowcn  doe  with  dumme  fufferancc,  and  leni- 
tie  beare  w  the  veflels  of  wrath  prepared  to  deftrufiion:  and  on  y  other  fide 
he  makeknowen  the  richelfe  of  his  glorie  toward  the  veflels  of  mercy  which 
he  hath  prepared  to  gloric.Lec  y  Readers  marke,  how  Paul  to  cut  otf 'occa- 
fion  from  whifperinges  and  backbitings,  giueth  the  checfe  rule  to  the  wrath 
nnd  power  of  God:  bccaufc  it  isvniuft  that  thofe  decpe  iudgcmences  which 
fwallowc  vp  allour(enfes,{houldbc  made  fubieft  to  our  determination-.Ocir 
aduerfaricsaunfwere  is  verie  trifling,  that  God  doth  not  vttcrlyreieft  them 
whome  he  fuffercth  in  lenitie,but  abideth  with  a  minde  hanging  in  fufpence 
towarde  them,  if  paraducnture  they  may  repent.    As  though  Paulgiucth 
ro  God  a  pncience,  to  lookc  for  their  turning,  whome  he  faith  to  be  made^to  j^^  ^  contc- 
deftrudion.  For,  Augufline  faith  rightly  where  hee  expoundeth  this  place,  iul.*ca'p,5. 
where  power  is  ioyned  to  fiifrcrancc,  God  doth  not  iliffcr,  but  gouernc  with 
his  power .  They  fu  rthcr  fay  alfo  that  it  is  not  for  nothmg  faidc  that  the  vef- 
fcls  of  wrath  are  prepared  to  delhu&on:  but,  that  God  hath  prepared  the 
veflels  of  mercic  •■  becaufc  by  this  mcane  he  afcribeth  &chalengcthy  praife 
offaluaticntoGodjbutthc  blameof  deftruftionhec  cafteth  vppon  thcnr 
which  bv  their  ownc  will  doe  bring  it  vppon  thcmfelues  .   But  although  I 
grrtuntto  them  that  Paulby  the  diucrfc  manner  of  fpeaking  didfoftenthc 
roughnefle  of  the  firfte  parte  of  the  fcntence,  yet  is  it  not  mcete  to  aJuTigne 
the  preparing  vnto  deftruftion  to  any  other  thing  than  to  the  fecrcte  coun- 
fell of  God :  which  alfo  is  affirmed  a  litlc  before  in  the  refl:  of  the  text,  That 
God  ftirred  vp  Pharao :  Then  that  he  hardcneth  whome  hec  will.  Where-  Li'.r.de  pr«- 
vponfollowcth  that  the  hidden  counfell  of  God  is  the  caufe  of  hardriag.  deftin.fanft* 
Thisatthclcaftlgetwhich  Auguftine  fayth  ,  thatwhcn  GODof  wolues  ^*P«**^ 
makcth{heepc,heedothwitha  mightier  giace  reforme  them, that  their 
Eardnesinay  be  tamcd^  and  cheiefore  God  for  this  caufe  doth  not conuerc 

tlie- 


€af,2S  •  Of  the  m^ner  how  to  receiue 

thcobftmatc,bccaufchcdothnot  fljew  foorth  in  them  the  mightier  grace, 
which  he  wantcth  not  if  he  would  fticw  it  forth. 

X     Thcfc  fayings  in  decde  (hould  be  fufficient  for  the  godly  and  fober,& 
them  which  remember  themfclues  to  be  men.  But  forafmuch  as  thcfe  venc- 
mous  doggcs  doe  caft  vp  not  onely  one  forte  of  venime  againft  God,  wc  will 
as  the  matter  {hall  feruc ,  aunfwcre  to  eueric  one  particularly.  Fooliflie  men 
doe  diuerfewaycsquarrcll  with  God  ,  as  though  they  had  him  fubicdc  to 
their  accufations .  Firft  therefore  they  askc,  by  what  right  the  Lord  is  angry 
with  his  creatures,  of  whome  he  hath  not  ben  firft  prouoked  by  any  offence; 
for  to  condemnc  to  dcftruftion  whom  he  will,  agreeth  rather  with  the  wil- 
fiilncs  of  a  tyrant,than  the  lawful!  I'cntcnce  of  a  iudge.  Therefore  they  fay 
that  there  is  caufe  why  men  (hould  charge  God  ,  if  by  his  bare  will,  without 
their  owne  defcruing,  they  be  prcdeftinate  to  eternal  death  Jffuch  thoughts 
doe  at  any  time  come  into  the  minde  of  the  godly,   to  breake  their  violent 
aflaults  they  fhalbe  fufficiently  armed  with  this  although  they  had  no  more, 
if  they  confider  howe  great  wickednefl'e  it  is,  euen  fo  much  as  to  inquire  of 
the  caufes  of  the  will  of  God:  fith  of  all  things  that  are,  it  is  the  caufe,&  wor- 
f  A^^^  thily  fo  ought  to  be.For  if  it  haue  any  caufe  ,then  fomewhat  muft  goe  before 
guftin.lib.i  i^  whereto  it  muft  bee  as  itwerebound;  which  itisvnlawfull  once  toima- 
de  Gcnti . '    gine.  For ,  the  will  of  God  is  fo  the  higheft  rule  of  righteoufnefle,that  what- 
contr.Mani.  foeuer  he  willeth,  euen  for  th is  that  he  willeth  it.it  ought  to  be  take  for  righ- 
*^^P-  J»  teous.  When  therfbre  it  is  asked,why  the  Lord  did  it:  it  is  to  be  aunfwered, 

becaufc  he  willed  it .  But  if  thou  goe  further  in  asking  why  he  willed  it,thou 
askeft  fomc  greater  and  hier  thing  than  the  will  of  God :  which  can  not  be 
found.Let  therefore  the  rafhneire  of  man  reftraine  it  felfe,and  notfeekey 
which  is  not,  leaft  paraduenture  it  may  not  finde  that  which  is .  With  this 
bridle  (I  fay)  he  {hall  be  well  withholdcn  whofoeucr  hee  be  that  wil  defputc 
of  the  fecretes  of  God  with  reuercncc.  As  for  theboldneife  of  the  wicked, 
which  dread  not  openly  to  fpcakc  euill  of  God:  againft  it  the  Lorde  with  his 
own  rightcoufnefle ,  without  any  our  dcfenfe  ftial  fufficiently  defende  him- 
felfe,  when  he  fliall  take  all  (hiftingfirom  their  confciences,  and  holde  them 
faft  conuinced ,  and  condemne  them.  Neither  doc  wc  yet  thiuft  in  the  fai- 
neddeuifeofabfolutepower,whichasitisprophane,fo  worthily  ought  to 
be  abhorred  of  vs.  We  faine  not  God  lawlefle,whois  a  lawe  to  himfelfe ;  be- 
caufe(asPlatofayth)menftandinneedeof  lawes,  who  are  troubled  with 
vnlawfull  luftes :  but  the  will  of  God  is  not  onely  pure  from  all  fault,  but  alfo 
is  the  hieft  rule  of  perfedion ,  yea  and  the  lawe  of  all  lawes .  But  wee  denic 
that  he  is  fubid  to  yelde  accompt.  Wee  dcnie  alfo  tliat  we  are  meete  iudges, 
which  woulde  pronounce  of  this  caufe  after  our  owne  fenfe .  Wherefore  if 
we  attempt  further  than  we  lawfully  may,  let  that  threatening  of  thePfalm 
Pfal.5 1  .€,  ^""g  ^^'"  fcare,  that  God  ihall  oucrcomc  fo  oft  as  he  is  iudged  of  any  mor- 
tal] man. 

3  So  can  God  in  keeping  filence, put  his  enemies  to  filence.But.that  we 
may  not  fuffer  them  freely  to  fcorne  his  holy  name,  he  dcliucreth  to  vs  out 
of  his  worde  weapons  againft  them.  Wherefore  if  any  man  aflaile  vs  with 
fuch  words  :  why  God  hath  from  the  beginning  prcdeftinate  fome  to  death, 
which  when  they  were  not,cou]de  not  yet  dcferue  the  iudgcraem  of  death; 

wee 


Thegr4ce  of[hriJi.  Lib.  /.  31$ 

we  in  (tccdc  of  aunfwerc  may  againe  on  our  fide  aske  of  them ,  what  they 
thinkc  that  God  oweth  to  man,if  he  will  iudge  him  by  his  owne  nature.  In 
fuch  fort  as  wc  be  all  corrupted  with  finnc,we  cannot  but  be  hatcfuU  to  god: 
and  that  not  by  tyrannous  crueluc,butby  moft  vprightreafonofiufticc.  If 
all  they  whomc  the  Lorde  doeth  prcdeftinatc  to  death,  are  by  the  eftatc  of 
nature  fubieft  to  the  iudgement  of  death  :  ofwhatvniufticcagainftthem- 
fclues,I  bcfccch  you, may  they  complaine?Let  althe  fbnncs  of  Adam  come: 
Let  them  ftriue  and  difpute  with  their  creator,  for  that  by  his  cternall  pro- 
uidence  they  were  before  their  generation  condemned  to  cuerlafting  mi- 
fcric.  What  {hallrheybee  able  once  to  mutter  againft  this  defence,  when 
God  on  the  other  fide  fhall  call  them  to  reknowledging  of  thcmfelucs  ?  If 
they  be  all  taken  out  of  a  corrupt  mafre,it  is  no  marueile  if  they  be  fubieft  to 
damnation.  Let  them  not  therefore  accufe  God  ofvniuftice,  ifby  his  cter- 
nall iudgement  they  be  appointed  to  death,  to  which  they  themlclues  doc 
feele  whether  they  will  or  no,  that  they  are  willingly  led  of  their  owne  na^ 
turc.Whcreby  appcarcthhowwrongfullisthe  delircof  their  murmuring, 
b  ecaufc  they  do  of  fct  purpofe  hide  the  caufc  of  damnation  which  they  arc 
compelled  to  acknowledge  in  themfeiucs,  y  the  laying  of  the  blame  vppon 
God  may  acquitc  the.But  though  I  do  a  hundred  times  confefle,  as  it  is  moft 
true  y  God  is  the  author  of it,y et  they  do  not  byandby  wipe  away  y  giltine? 
which  being  engrauen  in  their  confcienccs  from  time  with  oft  rccourfe,pre- 
fenteth  it  felfe  to  their  eyes. 

4  Againe  they  except  &  fay:  were  they  not  before  predcftinatc  by  the 
ordinance  ofGod  to  the  fame  corruption  which  isnowe  alleagedfor  the 
caufeofdamnation?  When  therefore  they  perifli  in  their  corruption,  they 
do  nothing  but  fiifter  the  punifhment  of  that  miferie  into  which  by  his  pre- 
deftination  Adam  fell  and  drewe  his  poftcritic  headlong  with  him.Is  not  he 
therefore  vniuft,which  doth  fo  cnielly  mocke  his  creatures?  I  grant  in  deed 
that  all  the  children  of  Adam  fell  by  the  will  of  God  into  that  miferie  of 
ftatc  wherein  they  be  nowe  bounde:  and  this  is  it  that  I  faidc  at  the  bcgin- 
ning,that  at  length  we  muft  alway  returne  to  the  determination  of  the  will 
of  God,  the  caufe  whereof  is  hidden  in  himfclfe.  But  it  followeth  not  by  and 
by  that  God  is  fubieft  to  this  flander.  For  we  will  with  Paul  anfwere  them  in  Rora.  j.io, 
this  manner,  Oman,  what  art  thou  that  conrendeft  with  God  >  docththc 
thing  formed  fay  to  htm  that  formed  it,  Why  haft  thou  formed  mee  fo  ? 
Hath  not  the  potter  power  to  make  of  the  fame  lumpe  one  velTel  to  honor, 
and  another  to  difhonor?  They  will  fay  that  the  righteoufnelle  of  God  is  fo 
not  trucly  defended,but  that  wee  feekc  a  {hift,fuch  as  they  are  wont  to  haue 
that wanta  iuft  excufe.For  what  elfe  fccmeth  here  to  be  faide  ,  than  y  God 
hath  a  power  which  cannot  be  hindered  from  doing  any  thing  whatlocucr 
it  be  as  he  will  himfelfe?  But  it  is  farre  otherwifc«  For,  what  ftronger  reafon 
can  be  brought  than  when  wee  are  commaunded  to  thinke  what  a  one  God 
is?  For  howe  fliould  he  commit  any  vniuftice,  which  is  iiidgc  of  the  world? 
If  it  properly  pertaine  to  the  nature  of  God  to  doc  iudgemenr,  than  hce  na- 
turally loueth  righteoufneflc,and  abhorreth  vnrighteoufneiTc.  Wherefore 
the  Apoftlc  did  not,as  though  he  were  ouertaken ,  looke  about  for  holes  to 
hide  him:  but /hewed  that  the  rcafon  of  the  lightcoufncfle  of  God  is  hicr 

T  t.  than 


Cap,  2s,  Of  the  mdner  hoT»  to  reeeitte 

than  that  it  either  is  to  be  mcafurcd  by  the  meafurc  of  man,or  may  be  com- 
prchendcd  by  the  flcnder  capacitie  of thewit  of  man.The  Apoftle  in  deed 
confefleih  that  there  is  fuch  depth  in  the  iudgements  of  God,  wherewith  y 
mindes  of  men  (hould  be  fwalowed,if  they  endeuoured  to  pearce  into  it. 
But  he  teachcth  alfo  how  hainous  wrong  it  is,to  binde  the  workes  of  God  to 
fuch  a  lawjthat  fo  foone  as  we  vnderftand  not  the  reafon  of  them,  wee  may 
be  boldc  to  difalow  thcm.It  is  aknowen  faying  of  Salomon(which  yet  fcwe 

Pro.a(.io*  ^Q  i-ightly  vnderftand)  The  great  creator  of  al  rendrcth  rcwarde  to  y  fooJc, 
and  rewarde  to  tranfgrellors.For  he  cr)'eth  out  concerning  the  grcaines  of" 
Godrin  whofc  will  it  is  to  punifh  fooles  and  tranrgre(lburs,a]though  hee  doe 
notvouchfauc  to  let  them  haue  his  Spirite.  And  monftrousis  the  madneflc 
of  menjwhen  they  fo  couct  to  make  that  which  is  vnmeafurable,  fubicft  to  y 
y.  fmall  meafure  of  their  reafon.  The  Angels  which  ftoode  ftil  in  their  vpright-  • 

I.  iHi.j.  sa.  j^^{fp^p3y]j.2]]gj|^(.jg^lftheifftedfaftnes  was  grounded  vppon  the  good 
plcafure  of  God,the  falling  away  of  the  other  proucth  that  they  were  forfa- 
ken:  Of  which  thing  there  can  no  other  caufe  be  alleaged  than  reprobation, 
which  is  hidden  in  the  fecret  counfell  of  God. 

^  Go  torlet  there  now  be  prefentfome  Manichee,or  Celeftine,a  flandc- 
rerofthcprouidence  of  God:  I  fay  with  Paul  that  there  ought  no  reafon  to 
be  rendrcd  thereof  bccaufe  with  the  greatneife  of  it  ,  itfarrc  furmounteth 
our  vnderftanding,  Whit  marucile?  or  what  abfurditie  is  \t>  Would  he  hauc 
the  power  of  God  fo  limited  ,  that  it  may  be  able  to  workeno  more,than  his 
minde  is  able  to  conceiue?!  fay  v/ith  Auguftine,  that  they  are  created  ofthc 
Lord,vvhomc  he  without  douting  foreknewe  that  they  fhouldego  intode- 
ftrulftioniandthatitwasfodonc  becaufchefowilled-jbutwhy  he  willed,  it 
is  not  our  part  to  aske  a  reafon  of  it,who  cannot  comprehend  it:neither  is  it 
meete  that  the  will  of  God  fliould  come  downe  into  controuerfie  among  vs, 
of  which  fo  oft  as  mention  is  made  ,  vnder  the  name  of  it  is  named  the  hieft 
rule  of righteoufnefl'e.VVhy  therforetis  any  qucftion  moucd  of  vnrighteouf- 
neflc  where righteoufneflc  clearly  appeareth?  Neither  let  vsbeafhamcd, 
after  the  example  of  Paul,fo  to  ftoppe  the  mouthcs  of  the  wicked,  and  from 
tim;  to  time  fo  oft  as  thty  fhalbcc  bolde  to  barkc  againft  it,  to  repeate  this, 
Whobeyemifciablemen.thatlayanaccufationto  Gods  charge,  and  doe 
therefore  lay  it  to  his  charge .bccnufe  he  docth  not  temper  the  greatnefle  of 
his  workes  to  your  dulnellcl'As  though  they  were  therefore  wrongfull,  be- 
caufe  they  are  hidden  from  flcfli.The  vnmeafurablencflc  of  the  iudgemcts 
of  God  is  by  cicarc  experiences  knowcn  vnro  you.  Yc  knowc  that  the)'  are 

Pfal.j*.  called  the  deepebottomlcife  depth.  Nowcaske  ofthenarrowc  capacities 
ofyour  wit, whether  thev  com.prehcndethatwhichGtd  hath  decreed  with 
himlelfc.  What  good  doth  it  you  therefore  with  mad  fearching  to  plunge 
youritlues  into  the  botromieflc  depth,  which  reafon  itfelfe  teacheth  you 
thatit  fhalbc  toyour  deftrudion  ?  Why  arc  ye  not  at  the  leaft  rcftraincd  w 
fomc  fcare  of  that  which  both  the  hiftoric  of  lob  and  the  hookcs  ofthc  pro- 
phets do  report  of  the  incomprchcnfiblewifedome  ,  and  terrible  power  of 
God.     Ifthy  minde  be  vnquicted  ,  let  it  not  gricue  thee  to  embrace  the 

Au'.dever.  counfell  of  Auguftine.Thoubecing a  man  lookeft  for  an  aunfwere  at  my 

apo!ferB»,Jo  hande.-andlalfoamaman.  Therefore  Ice  vs  both  hearc  him  that  fayeth: 

O  uian» 


The  grace  of [hriji,  Lik'^,         Sty 

O  man,whatart  thou  ?  Better  is  a  faithful!  ignorance  than  rafh  knowledge. 
Sceke  mcritcs:  thou  (halt  finde  nothing  but  paine.  O  depth! Peter  dcni- 
eth:  the  Theefebeleeuetb.O  depth!  Seekeft  thou  a  reafbn?  I  will  tremble 
at  the  depth.  Reafon  thou,  I  will  wonder,  difputc  thou,  I  will  beleeue  :  I  fee 
depth,  but  I  rcachc  not  the  bottome.  Paul  reftedjbecaufc  he  found  wonde- 
ring. He  calleth  the  iudgenients  of  God  vnfcarchablc :  and  art  thou  come 
to  fcarch  them?  He  faith  that  his  wayes  are  impoffible  to  be  traced  out:and 
dccft  thou  trace  them  ?  with  proceeding  fiirther  wee  fhall  nothing  profiite: 
For  neither  wee  fiiall  fatiffic  their  way  wanton  curioufneile, neither  doeth  y 
Lord  neede  any  other  dcfence.than  which  he  hath  s'l^^  by  his  Spirit,which 
fpake  by  the  mouth  of  Paul :  and  wee  forget  to  fpeake  well,  when  wee  celTc 
tofpcakewiih  God. 

6  Their  other  obiedion  alfo  arifeth  out  of  vngodIinefre,which  yet  ten- 
deth  not  fo  direftly  to  the  accufing  of  God  as  to  the  excufing  of  the  finner. 
Howbeit  the  finner  which  is  condemned  of  God  cannot  beeiuftificd  with-? 
out  difhonor  of  the  iudge.  Thus  therefore  prophane  toungcs  doc  barke  a- 
gainft  God,faying:  why  (hould  God  impute  thofe  thinges  for  finne  to  men, 
whcreofhehathbyhispredeftinationlaydenecefliticvponmen.-Forjwhac 
/hould  they  do?  Should  they  wraflle  with  his  decrees?  Butfo  (hould  they  do 
it  in  vaine ,  fith  they  cannot  doe  it  at  all.  Therefore  they  arc  not  rightful- 
ly punifhed  for  thofe  things,  whereof  the  chiefecaufe  is  in  Gods  predefti- 
nation.HercI  willabftaincfrom  that  defence,  wheruntothe  Ecclefiafticall 
writers  do  commonly  flee,namely  that  the  foreknowledge  of  God  withfta- 
deth  not  but  that  man  may  be  accounted  the  (inner:  becaufe  God  forefeeth 
the  cuils  of  raan,not  his  own.  For  (b  the  cauillation  would  not  ftay  hcrejbuc 
Will  rather  prcfle  vs  further  with  faying  that  God  might  if  hee  had  woulde, 
haueprouided  remediefor  thofe  cuils  which  hcforefaw:&that(ithhchath 
notfo  done.hehathof  deter  mined  purpolc  created  men  to  that  end  that  he 
fiiould  fo  behaue  himfclf  in  earth :  and  if  by  the  prouidencc  of  God ,  man 
was  created  to  this  condition.that  he  (hould  do  al  thofe  things  that  he  doth: 
then  he  is  not  to  be  blamed  for  that  which  he  cannot  aucide,  and  which  hec 
entcrprifcd  by  the  will  of  God.Thercforc  let  vs  fee  howe  this  knot  ought  to 
bee  well  loofcd.Firft  of  all  this  ought  to  bee  holden  certaine  among  all  men 
which  Salomon  faith,  thatGod  hath  created  all  things  for  himfelfe.and  the 
wicked  man  to  an  euill  day.  Behold.when  the  defpifing  ofall  things  is  in  the  '^°'*  '** 
hand  of  God,whcn  in  his  power  remaineth  the  rule  of  fafetic  and  dcathrhec 
fo  ordcreth  them  by  his  counfcl  and  beck,that  among  men  there  are  borne 
fome  adiudged  euen  from  their  mothers  wombe  to  death,  which  with  their 
dcftruftion  may  glorific  his  name .  If  any  man  auiifwerc,  that  there  is  no 
neceffitie  laydc  vpon  themby  the  prouidencc  of  God,  iaut  rather  that  hee. 
created  them  in  fuch  eftate,  becaufe  he  forcfaw  their  peruei  fncifc  to  come: 
he  neither  faith  nothing  at  all,  nor  altogither.  The  old  writers  are  wont  in 
deedc  fomtimes  to  vfe  this  folution:  but  as  it  were  doutingly.But  the  fchole- 
men  reft  vpon  it,  as  though  nothing  could  be  obieftcd  againft  it.  In  deedc  I 
Will  willingly  graunt,  that  foreknowledge  alone  bringerh  no  neceflltie  to 
creature  s,although  al  men  do  not  io  agrce:for  there  be  fome  that  will  haue 
it  ^Ifo  to  be  the  caufe  of  thinges.  But  it  fecmcth  to  mee  that  Valla ,  a  man 

T  t  1  other- 


Cap.  2S»  Of  the  mAner  haw  to  reeeiue 

otherwifc  not  much  praftifcd  in  holy  writings,  fawe  both  more  deepely  and 
more  wifely  .which  (hewed  that  this  contention  is  fupcrfluous:  becaufe  both 
life  and  death  are  rather  the  doings  of  Gods  wil  than  of  his  foreknowledge, 
if  God  did  but  forcfec  the  fuccefles  of  men,and  did  not  alfo  difpofe  and  or- 
der them  by  his  will,then  this  queftion  (houid  not  without  caufe  be  moued, 
whether  his  forcfccing  any  thine  auajled  to  the  neceflitie  of  thcm.''Buc  fith 
he  doth  none  otherwifc  forefee  the  things  that  (hall  come  to  pafle,than  be- 
caufe he  hath  decreed  that  they  (hould  ^o  come  to  pafle:  it  is  vaine  to  mouc 
controucrfie  about  foreknowledge,  where  it  is  certaine  that  all  thinges  doc 
happen  rather  by  ordinance  and  commandemcnt. 

7  They  fay  that  this  is  not  written  in  exprelVe  words.that  it  was  decreed 
of  God,  that  Adam  (hould  perifh  by  his  falling  away.  As  though  the  fame 
God,whomc  the  Scripture  reportcth  to  do  whacfoeuer  he  will,  created  the 
nobleft  of  al  his  creatures  to  an  vncertainc  cnd.They  fay  he  had  freewill ,  y 
he  might  fhapc  to  himfelfchis  own  fortune:and  that  God  decreed  nothing, 
but  to  handle  him  according  to  his  deferuing.  Iffocoldc  adeuife  bee  rc- 
cciued.wherefhalbethatalmightineJfeofGod,  whereby  he  gouernethall 
things  according  to  his  fecretecounfell,  which  hangeth  vponnone  other 
thing  than  it  felfe?Butpredeftmation,whether  they  willor  nojfheweth  him 
fclfe  in  Adams  pofteritie .  For  it  came  not  to  pafle  naturally  that  all  men 
(hould  lofe  faluationby  the  fault  of  one  parent.  What  hindcreth  them  to 
confefle  of  one  man.that  which  againft  their  willes  they  confefle  of  al  man- 
kind?For  why  (hould  they  lofe  their  labour  with  dallying  (hifts?The  Scrip- 
ture cricth  out  that  all  men  were  in  the  pcrfon  of  one  man  made  bonde  to 
cternall  death.  Sith  this  caimotbe  imputed  to  nature,it  is  plaine  that  it  pro- 
ceeded from  the  wonderouscounfell  of  God.  But  it  is  too  much  abfurditic 
that  thefe  goodPatrones  of  the  righteoufncs  of  G  O  D  doe  fo  ftumblc  at  a 
ftrawe,andleapeoucr  great  beames.  Againelaske:  how  came  it  to  pa(re,y 
tlic  fall  of  Adam  did  wrap  vp  in  eternall  death  fomany  nations  with  their 
children  being  infants  without  remedie,but  becaufe  it  fo  pleafed  GodpHerc 
their  tongues  which  are  otherwife  fo  pratling,muft  of  nece(ritic  be  dumme. 
It  IS  a  terrible  decree,!  graunt:  yet  no  manfhalbe  able  to  denie,  but  y  God 
fijrekncwe  what  end  man  (hould  haue,  ere  he  created  him ,  and  therefore 
foreknewe  it  becaufe  he  had  fo  ordeincd  by  his  decree.  If  any  man  here  in- 
uey  againft  the  foreknowledge  of  God,hera(hl/  &  vndifcretely  ftumbleth, 
Por.what  matter  is  there,!  befeech  you,  why  the  heauenly  iudge  (hould  be 
accufed  for  that  he  was  not  ignorant  of  that  which  was  to  come  ?  There- 
forcif  there  be  any  either  iuft  or  colourable  complaint,  it  touchcth  prcde- 
ftmation.Neither  ought  it  to  feeme  an  abfurditie  which  I  fay,that  God  fbrc- 
fawenotoncly  the  fallofthcfirtlman  ,  and  in  him  the  tuine  of  his  pofte- 
ritie, but  alfo  difpofed  it  after  his  owne  will.  For  as  it  belongcth  to  his  wifc- 
domcjto  foreknow  all  things  that  (halbe:  foitbclongethtohis  power,' to 
j.^^""*^^  rule  and  goucrne  all  things  with  his  hands  .  And  this  queftion  Augu(!inc 
*  verie  well  difcuffeth.QS  he  doth  ocher,  faying:  Wee  moft  holfomly  confefle 
that  which  we  inoft  rightly  beleeue,that  the  God  and  Lorde  of  allthingcs, 
which  created  all  things  very  good,  &  foreknewe  that  euil  things  flioulde 
%ing  out  of  good,  andkacwe  that  it  more  pertained  to  liis  almightie 

good/.. 


The  grace  of(%rifi.  It^./-        Jff 

goodneffc  cucn  of  cuil  things  do  well^than  not  to  fuffcr  them  to  be  cuikhac 
he  fo  ordered  the  Lfe  of  Angels  and  men,that  in  it  he  might  fiiift  fliewe  what 
free  will  could  doe,  and  then  what  the  benefit  of  his  grace  and  iiidgcmcnc 
ofiufticccoulddo. 

8     Here  they  runnc  to  the  diftinftion  of  will  and  permiflion,  bywhich 
they  will  haue  it  grauntcd  that  the  wicked  do  perifh,  God  oncly  ptrmitriag 
but  not  willing  ic.  But  why  (hould  we  fay  that  he  permitteth  it ,  but  becaufe 
he  fo  willethfHowbeit  it  is  not  likely  that  man  by  himfelfe,by  the  only  per- 
miftion  of Godjwithcut  any  his  ordmance,brought  defttuAion  to  himfelfc: 
as  though  God  appointed  not,  ofwhat  condition  he  woulde  hauethecniete  DeGen.ad 
ofhis  creatures  to  be.  I  therefore  will  not  dout  to  cunfcflefimply  with  Au-  lite.  Iil..tf,; 
guftine,thatthewillofGodisanecefritieofthings.and  that  whatheewil-  cap.15, 
lethjitmuftofnecefTmecometopafle  :  as  thofe  things  ftialltruely  come  to 
pafle  which  he  hath  forcfeene.  Nowe  if  for  excufc  of  themfclucs  and  of  the 
vngodly .either  thePelagians,or  Manichees,or  Anabaptirtes,or  Epicurians 
(for  with  thefe  foure  f-ds  wc  haue  to  do  in  this  qucftion)fhaIl  obied  again!!: 
vsneceflltiewherewith  they  be  bound  by  the  predeftination  of  God:  they 
bring  nothing  fit  to  the  purpofe.  For  if  predeftination  be  nothing  clfe  but  a 
difpenfation  of  rightcoufncs  of  G  O  D  ,  which  is  hidden  in  decde,  but  yet 
without  fault :  For  afmuch  as  it  is  certaine  that  they  were  net  vnworthie  to 
bepredcftmatetothatcftate  ,  itisalfoas  certaine  that  the  dcftrudionis 
moft  righteous  which  they  enter  into  by  predeftination .     Morcouer  their 
deftruftionfohangethvpon  the  predeftination  of  God,th3t  both  caufe  and 
matter  thereof  is  foundinthemfclues.  For  the  firft  man  fell  ,  becaufe  the 
Lord  fo  iudged  it  to  be  expedient ;  why  he  fo  iudged5is  vnknowen  to  vs :  yen 
it  is  certaine  that  he  fo  iudged  for  no  other  reafon  but  becaufe  he  fawe  thcc 
thereby  the  glorie  ofhis  name  ftiouldc  be  worthily  fct  foorth.   When  thou 
hcarcft  mention  of  the  glorie  ofGodjthere  thinkc  of  hisrighteoufnes :  For 
it  muft  be  righteous  that  dcferuethpraifc.   Mant'^erefore  falleth,  thepro- 
uidence  of  God  fo  ordeining  it  •  but  he  falleth  by  his  owne  fault.The  Lordc 
had  a  little  before  pronounced ,  that  all  the  things  which  be  had  made  were 
very  good.  Whence  therefore  commeth  that  peruerfnelfe  toman  ,  to  fall 
away  from  his  God?  Leaft  it  fliould  be  thought  to  be  of  creation,  the  Lorde  Ceo.i,  jr^ 
with  his  commendation  allowed  that  which  came  from  himfeife.  There- 
fore by  his  owne  euilnefl'c  he  corrupted  the  nature  which  he  hadreceiucd 
pure  of  the  Lorde,  and  by  hisfaJlhcdrcwe  his  whole  pofttritie  with  him 
into  deftruftion .   Wherefore  let  vs  rather  behclde  an  cuidcnt  caufeof 
damnation  in  the  corrupted  nature  ofmankind,which  isneererto  vSjthan 
fcarch  for  a  hidden  and  vtterly  incomprchenfible  cai.fe  thereof  in  the  pre- 
deftination of  GOD.    Neither  let  it  gri^ue  vs  ib  farre  tofubmittcur 
wit  to  y  vnmeafurable  wifedom  of  God,  that  it  may  ycelde  in  many  fecretes 
ofhis .     For,  of  thofe  ihmges  v/hicK  it  is  neither  graunted  nor  lawfull  to 
knowe,  the  ignorance  is  well  learned  :  the  couetingof  knowledge,  is  a 
kinde  of  madnefle. 

9  Some  man  perhaps  will  fay ,  that  I  haue  not  yctbrought  enough  to 
fubduc  that  wicked  cxcufe.But  I  verily  confefte  that  it  can  neuer  bt  b.  oughc 
•<^)aire,  but  that  vngodlineiVc  will  a'lway  grudge  andmurmureagainftits 

T  c  3  yet 


C^f.zs,  of  the  maner  how  to  receme 

yet  I  thlnke  thatl  haue  fpoken  fb  much  as  might  fuffice  to  take  away  Hot  on« 
ly  all  renfon  but  alfo  all  colour  of  gainefaying .  The  reprobate  would  bcc 
thought  cxcuftblc  in  finning,  becaufe  they  cannot  efcapc  the  ncceffitie  of 
finning :  fpecially  fith  fuch  ncceffitlc  is  caft  vpon  them  by  the  ordinance  of 
God.  But  wc  dcnie  that  they  arc  thereby  well  excufed,  becauf^:  the  ordi- 
nance of  Godjby  which  they  complainc  that  they  are  deftinate  to  deftrufti- 
onjhath his  rightcoufnclTe,  vnknowen in  dccde  to  vs,but  yet  moft  certainc. 
Whereupon  we  conclude,  that  they  beare  no  cuil  which  is  notlaidevppon 
them  by  the  moft  righteous  iudgementof  God.  Then,we  teach  that  they 
Jo  ouei  thvvartly,which  to  fecke  out  the  beginning  of  their  damnation,  doc 
bend  their  eyes  to  the  fecrct  clofcts  to  the  counfcl  of  God,and  winkc  at  the 
corruptioofnaturcjfroni  whence  their  d3mnationrpringeth.And  this  with- 
ftandeth  thattheycannotimputeittoGod,  forthathcc  wirneffeth  ofhis 
owne  creation.For  althouj;h  man  is  creat  by  the  eternall  prouidcnce  of  god 
to  that  calamitie,whercunto  he  is  fubieft  :  yet  the  matter  thereof  he  tookc 
of  himfelfc.not  of  God:  forafmuch  as  he  is  by  no  other  meane  fo  loft^but  be 
caufchewcntoutofkindefromthcpure creation ofGod  into  acorrupt& 
vnpure  peruerfneire. 

lo     No'.v  the  aduerfaries  of  Gods  predcftination  doc  flander  it  alfo  with 
a  third  abfurduie.For  when  we  impute  it  to  nothing  clfe  but  to  the  choife  of 
the  will  otGod,thatthey  are  nude  free  from  the  vniuerlall  deftruftion,wh6 
he  makethheircs  ofhis  kingdome,  thereby  they  gather  that  there  is  with- 
himacceptingofperfons,  which  the  Scripture  eucry  where  dcnicth:  and 
thcrefore,that  either  the  Scripture  difagreetli  with  it  felfe  ,or  that  in  the  e- 
Icdion  of  God  there  is  refpeft  ofdeferuings.  Firft:,the  Scripture  in  another 
fenfc  denicth, that  God  is  an  accepter  ofpcrfons,than  as  they  iudgeic.  For 
by  the  nam  e  of  Pcrron,it  fignifieth  not  a  man,  but  thole  things  which  being 
feene  with  eves  in  man  are  wont  to  procure  either  fauour,grace,  and  digni- 
tie.or  hatred,coatempt,and  Hiamc;  as,richcfll',  wealth,  povver,nobihtie,of- 
fice,countrey,excelkncie  of  beautic,  and  Rich  other:  on  the  other  fide,  po- 
Aft. 10.14.    uertie,neede,bafeneire,vilene{rc,contempt,and  fuch  other.So  Peter  &  Paul 
Rom.  2.10.    do  teach  that  the  Lord  is  not  an  accepter  of  perfons,becaufe  he  putteth  not 
Gal.  J. 28.     difference  between  the  lew  and  the  Grecian,  to  refufc  the  one  and  embrace 
Q^\V\\^     the  other  for  only  refpcd  of  nation .  So  lames  vfcth  the  fame  wordes  when 
tplJ^.o. '     he  mindcth  to  affirme  ,  that  God  in  his  iudgement  nothing  rcgardeth  ri- 
chcffe.ButPaul  in  anothcrplacc  fpeakcth  thus  of  God,  thatiniudginghce 
hath  no  confider ^tion  offrecdome  or  bondage.  Wherefore  there  fh  5lbe  no 
contrarietie  if  we  rtiajl  fay  that  God  according  to  the  will  of  his  good  plea- 
fure  without  any  dcfcruing  chocfcth  tohis  fonncs  whome  he  will,  reieding 
and  refiifing  other.  But  the  matter  may  thus  be  opened,  that  men  may  bee 
more  fully  fatisficd.  They  aske  how  it  commeth  to  pairc,y  oftv/o  bctwcene 
whome  no  defcruing  puttech  any  difference,  God  in  his  elcding  pafTetla  o- 
ucr  the  one  and  takcth  the  other.  I  on  the  other  fide  doe  aske  them,  whe- 
ther they  thinke  that  in  him  that  is  taken  there  is  any  thing  that  may  make 
the  mindc  of  God  to  cncline  towardc  him.  If  they  confelfe  (  as  they  needes 
muft)  that  there  is  nothing,  it  Ihalfollowe  that  Godlookcth  not  vpon  ma, 
butttom  his  owne  goodnclTe  fecchccli  a  caufe  why  to  doc  good  to  him. 

Whereas 


The  grace  of  C^r if}.  tth.B.  \'3n 

Whereas  therefore  God  choofeth  one  man',  refuHng  an  other ,  this  cometh  i^^,„  -,,|8on. 
not  of  refpcft  of  man,  but  of  his  mercy  alone,  which  ought  to  hai'.chbert)' to  iib^.c^p.  7, 
ihewe  forth  and  vttcr  it  fclfe  where  and  when  it  plcafeth  him.  For  wc  haue  in  i.Coi.x.26. 
an  other  place  alio  fiicwcdj  there  were  not  from  the  beginning  many  called 
noble,  or  wife ,  or  honorable ,  that  God  might  humble  the  pride  of  flefli :  fo 
farrc  is  itof,  thathis  fauour  was  bound  to  perfons. 
I  r     Wherefore  many  do  fjlfly  and  wickedly  accufc  God  of  partial  vnrigh- 
teoufncirc,fbr  thachc  doth  not  in  his  predcftinationkeepc  oncielfe  courfc 
towardalimen.  If(f3y  they)hefinde  all  sjlty,  let  him  equally  punifhall:  if 
he  finde  them  vngilty,  let  him  withhold  the  rigor  of  his  iudgemcnt  from  all. 
But  fo  they  dealc  with  him,  as  if  either  mercy  were  forbiddc  him, or  when  he 
woulde  haue  mercy  he  be  compelled  altogether  to  giue  oucr  hisiudgemcnr. 
What  is  it  that  they  requirehf  all  be  gilty,  that  all  may  together  fufFer  all  one 
paine.  Wegraur.tthc  giltinestobecommon  jbutwefayy  the  mercy  of  God 
•hclpethfome.  Let  it  help  all/ay  they .  But  wee  aunfwere  ,  that  it  is  rightfull 
that  hefliould  alfo  in  punirtiing  fliewe  himfelfe  a  rightfull  iudge.  When  they 
fufFer  this :  what  do  they  elfe  but  either  go  about  to  fpoyle  God  of  his  power 
to  haue  mercy ,  or  at  l:afl:  to  graunt  it  him  vpcn  this  condition ,  that  hec  vt- 
terly  giue  ouer  his  iudgctnent .    Wherefore  thefe  fayinges  of  Augiiftine  do 
very  well  agree  together.     Sithin  the  firrt  man  the  whole  mafle  of  man-  ^^^'}^/'^^ 
kmde  fell  into  condemnation,  thefe  veflcls  that  are  made  of  it  to  hcnour,are  ^^^^^ ' 
not  the  vefl'els  of  their  owne  righteoufnelFc,  but  of  the  mercy  of  G  O  D :  and 
whereas  other  are  made  to  difhonour,  the  fame  is  not  to  be  imputed  tovn- 
rightfulnefle  but  to  iudgement,  &c.  Thattothofcwhomeherefufcth,  God  Debon.per- 
rcndereth  due  paine:  tothofewhome  he  callcth,  hce  giucth  vndeferucd  feu.cap.  u, 
grace :  that  they  are  deliuered  from  all  accufation.after  the  maner  of  a  cre- 
ditour,in  whofe  power  it  is^to  forgiue  to  the  one,&  aske  of  the  other.  There- 
fore the  Lorde  alfo  may  giue  grace  to  whome  he  will,bccaufc  he  is  merciful: 
andgiueitnottoalljbecaufeheisaiuftiudge.   Hemay  bygiuingto  fomc 
that  which  they  donotdcferuc,fhewehis  free  grace  :&  by  not  giuing  to  all, 
declare  what  all  deferuc.  For  whereas  Paul  writeth  that  God  enclofcd  al  vn- 
dcr  fin,that  he  might  haue  mercy  vpon  all,  it  is  therewithal!  to  be  added  that  '^<""*"'  V* 
he  is  detter  to  no  man:  bccaufe  no  man  firft  gauc  to  him,  that  he  may  require 
like  of  him. 

I  a  This  alfo  they  often  fay,  to  ouerthrowe  predcflination ,  that  while  ic 
ftandeth,  all  csrcfulnefie  and  cndeuour  of  well  doing  falleth  away .  For  who 
(fay  they){hal  heare  that  either  life  or  death  it  certamely  appointed  for  him 
by  the  cterncll  decree  of  God,  but  that  it  will  by  and  by  come  into  his  mindc 
thatit  makcth  no  matter  hov/  he  behaue  himfelfe ,  fith  the  prcdeiunation  of 
GOD  can  by  his  worke  bee  nothing  hindered  or  furthered  ?  So  fliall  all 
men  diiToluteJy  throwe  foorth  themfelues,  ondcftera  defperarc  manner 
runne  headlong  whither  their  luft  flinll  carry  them  .  And  vcnly  they  fayc 
not  altogether  falfly,  for  there  be  many  f\vinc,which  with  filthy  blafphemics 
defile  the  do^rine  of  prcdeftination,  and  by  this  pretence  al^o  do  mocke  out 
all  admonifhmentes  andrchukin£;<^j^j/ing,God  biowcth  what  he  hath  once 
•determined  to  doev/ithvs:  if  hce  haue  decreed  our  ftiiiaiicn  ,  he  will  bring 
vs  to  it  at  tile  time  appoinccd;  if  he  haue  predcftinatc  our  death ,  wc  fliouldc . 

T  t  ^  ti  auaile 


C4p,2^»  Ofthemanerhovfitoreee'tHe 

trauaile  in  vaine  ro  the  contrary .  Bur  the  Scripture,  when  it  teachcth  with 
how  much  greater  rciicrcncc  andreligioi'.rnellc  we  ought  to  think  of  fo  great 
a  myfteric,  doth  both  iniLuft  the  godly  to  farre  other  rcnfe,and  wcl  confute 
thcfe  mens  outrage .  For  it  doth  not  fpeake  of  predeftmaricn  to  this  ende, 
that  wefliould  te  encouraged  to  boldencffcjand  vvich  vnbwfull raftinefle at- 
tetr.pt  to  fea:  ch  the  vnaitiuncd  fccrctes  of  God  :  but  rather  that  being  hum- 
bled &  abafed  we  fliould  learn  to  tremble  at  his  iudgemet,and  rcucrcntly  to 
looke  vp  to  his  mercy.  To  this  marke  the  faithfuU  will  leuell  thcmfelues .  As 
for  that  filthy  groning  of  1  wjne,  it  is  well  confuted  of  Paul .  They  fay  that 
they  go  carclelly  forwarde  in  vices :  becr.ufc  if  they  be  of  the  number  of  the 
eledjthcir  vicesihallnotl;inghindcrthc.m,butthattheylhallatlengthbe 
phe.1,4.  brought  to  life.  But  Paul  tclieth  that  we  be  to  tliis  end ,  chat  we  fhouldlcade 
a  holy  and  faukkirclifc.  If  the  marke  th?.c  ckdi5  is  direfted  vnto  be  holines 
of  life,  It  ought  more  to  awa'.;e  and  ftirre  vs  vp  ciicre  fully  to  praftife  that  ho- 
linclTej  than  to  ferue  for  a  clokmg  of  flcuthfujnes.  For  how  greatly  do  thefc 
thinges  differ  the  one  fi'om  the  other }  to  ceafe  fro  wel  doine.bccaufe  eledi- 
on  fi.fficethto  faluation:  and  that  the  appointed  ende  otcledicn  is  that  wee 
fhould  apply  our  f  clues  to  the  cndeucr  of  good  doinges.  Away  therfore  with 
fuch  facnleges  which  doe  wrongfully  mifturnc  the  whole  order  of  eledion. 
Where  they  ftretch  their  blafphcmics  furthcr,whcn  they  fay  that  he  which 
is  reprobate  of  God,  fliall  loofe  his  labour  if  he  go  about  to  make  himfelfe  al- 
loweable  to  him  with  innocencie  and  honefty  of  hfe :  therein  they  are  takca 
with  a  moft  fhamelelfe  lye.  For,  whence  could  fuch  endeuour  come  but  of  c- 
ledion  ?  Forwhofoeuer  be  ofthc  number  of  the  reprobate,  astheyarevcC 
fels  made  to  diflir.nour ,  fo  they  ceafe  not  with  connnu.ill  wicked  doinges  to 
prouoke  the  wradi  of  God  againft  themfelucSjand  by  euident  tokens  to  con- 
firme  the  iudc^emcnt  of  God  which  is  already  pronounced  vpon  them:  fo  far 
be  they  hom  ftriuin?  with  him  in  vaine. 

13  But  other  do  maliciouHy  and  (hamfully  flander  this  do(ftrinc,as  though 
it  did  oucrthrowe  all  exhortations  to  godly  liuing.  For  which  matter  in  old 
time  Auguftinc  was  burdened  with  a  gi  eate  malice .  W'hich  hee  wiped  away 
with  his  booke  of  coneprion  and  grace  written  to  Valentine,  the  reading 
whereof  will  appeafe  all  godly  and  tradable  men;  yetlwilltoiichc  afewc 
thinges,  which(  as  I  truft)  flmll  fatisfie  them  that  be  hone  ft  and  not  conten- 
tious .  Wc  haue  already  feene  howe  open  and  loude  a  preacher  of  the  free 
eledion  Paul  was:  was  he  therefore  cold  in  admcni/hin:^  and  exhorting? 
Lcttethefe  good  zealous  men  compare  their  earneftnellc  with  his  ,  and  it 
fhalbe  founde  in  them  ife  in  comparifon  of  his  incredible  heatc .  And  truely 

ii.Thef.4.7  .  this  principle  taketh  away  all  dcubtes,  that  we  are  nor  called  to  vnclenncfle, 
but  thateuer)'  man  fhould  poflelic  his  vcfllllin  honor,  &c.  Againe,  that  wc 
src  the  handy  workc  of  God  created  to  good  workes,  which  he  hath  prepa- 

ipne.3.10.  j-gj  jj^gj  ^^  fliould  walke  in  them .  Summarily,  they  that  arc  cuenbut  mean- 
ly exercifed  in  Paul,  fhall  without  longe  dcclaratio  eafily  perceiue  ho  w  fitly 
he  maketh  thefc  thinges  to  agree,  which  they  fainc  to  difagree .  Chrifl  com- 
mandcthymcnbcleeueinhiin  :  Yecisliici  definitiue  fcntcnce  neither  fallc 
nor  contrary  to  this  commandemcnt,  where  iie  fav  th:  No  man  can  com*  ' 
to  mec  J  but  he  to  whomc  it  is  giucn  of  my  father  .  Let  preaching  therefore 

hauc 


\oi\vi,6,6u 


The  grace  ofChrifi»  Lih.^,    320 

!iauc  his  courfc,  which  may  bring  men  to  faith,  and  with  continuall  profi- 
ting holde  them  faft  in  pcrfeuerancc.  Neither  yet  let  the  knowledge  of  prc- 
dcftination  be  hindered,  y  they  which  obey  may  not  be  proudc  as  of  their 
owne,  but  may  glorie  in  the  Lord.  Chrift  not  for  nothing  faith:Who  fo  hath  j^j^,^  j  -   - 
cares  of  hearing,  let  him  heare.  Therefore  when  we  exhorte  and  preache,  Efa.6.5. 
they  that  haue  eares  doc  willingly  obey :  but  whofo  lacke  cares ,  in  them  is  Lib.de  bono 
fulfilled  thnt  which  is  written,That  hearing  they  hearcnot.Butwhy  (faith  P«rfe"»«'»5i» 
Auguftinc)  {houldefome  haue,  and  otherfome  not  haue?  Who  hath  knowe 
the  minde  of  the  Lord  ?  Muft  that  therforebe  denied  which  is  open,bccaufe 
that  cr.nnot  be  comprehended  which  is  hiddenJThcfcfayings  I  haue  faith- 
fully reported  out  of  Auguftinrbutbccaufc  paradueture  his  words  fhal  haue 
more  authoritie  than  minc,goe  to  ,  let  vs  bring  foorth  the  vcric  wordcs 
that  are  read  in  himfelfe.If  when  this  is  heard,  many  are  turned  into  dul- 
ncfTc  and  fluggifhnefle,  and  be  inginclmed  from  labour  to  luft  doe  go  after 
their  defires:  ought  that  therefore  to  be  accomptedfalfe  which  is  fpoken  of 
y  foreknowledge  of  God^  If  God  haue  foreknowcny  they  fhalbc  good.fhal 
they  not  be  good,  in  howe  great  euilneffe  focuer  they  nowc  liue  ?  and  if  hec 
haue  foreknowen  that  they  w.ll  be  euill,flial  they  not  be  euil  in  howe  great 
goodncs  foeuer  they  be  now  fecn'/hai  therforc  thofe  things  which  arc  truly 
fpokc  of  the  foreknowledge  of  Godjbe  for  fuch  caufes  either  to  be  denied  or 
to  be  left  vnfpoken  otF?  namely  then  when  if  they  be  not  fpoken  of,mcn  goe  Cgp  j  <,• 
into crrors?Therulc(faith  hc)to  keeptiuth  vnfpokenof.is  one  thing,&  the 
neceflitie  to  Ipeake  trueth  is  another.      Asfor  the  caufes  of  leauing 
trueth  vnfpoken,  it  were  long  to  fearch  them  out  all:  of  which  yet  this  is 
one,that  they  be  not  made  worfe  which  vnderftand  it  not,while  we  mean  to 
make  them  more  learned  that  vndcrftande  it,who  when  we  fpcake  any  fuch 
thing  arc  indeede  not  made  more  learned,  nor  yet  arc  made  worfe  J3ut  whe 
a  true  thingis  in  fuch  cafcjthat  when  we  rpeakit,he  is  made  worfe  that  can- 
not conceiue  it :  and  when  we  fpcake  it  not,  he  is  made  worfe  that  can  con- 
cciuc  if  what  thinke  we  nowe  to  be  done  >  is  not  the  trueth  rather  to  be  fpo- 
ken, tliathee  may  conceiue  it,    that  can  conceiueit:  than  to  kcepe  it  vn- 
fpoken ,  that  not  onely  neither  of  them  may  conceiue  it,  but  alfo  hee  y  more 
vnderftandeth  may  be  the  worfe?  v/hereas  if  he  did  hcare  and  conceiue  it,by 
him  alio  many  fliouldc  learne  .  And  we  will  not  fay  that  which,  as  the  fcrip- 
ture  witnelFeth,  we  lawfully  mii^ht  h^ue  fpoken.  For  we  fcare  forfooth  ?eaft 
whenwefpeakcjhe  be  offended  that  can  not  conceiue  it:  but  wcefearc  not 
leafl  while  we  hold  our  pcacc.he  y  can  conceiue  truth  be  dcceiued  v/ith  falf^ 
hoode.Which  fentence  he  at  the  laft  fhoi  tly  knitting  vp ,  more  plaincly  alfo  Cap'io. 
confirmeth.  Wherefore  if  the  ApoflleSjand  they  which  followed  thcm,thc 
dodors  of  the  Church  did  both,  namely  both  godlily  preach  of  the  ecernall 
cledion  of  God,  and  holde  the  faithfull  in  awe  vndcr  the  difcipline  of  godly 
life:  why  doc  thefe  ou:  aducrfaries  being  confuted  with  inuincible  violence 
of  traeth ,  thinke  that  they  fay  well  in  fay  ing  that  that  which  is  fboken  of  pre- 
dcftinatio  is  not  to  be  preached  to  y  people  although  it  be  true .  Yea  it  muft 
in  any  wife  be  preached,y  he  which  hath  cares  to  heare  may  hcare.But  who 
hath  eares  it  hee  hath  nor  rcceiu;d  them  from  him  that  pro  mifeth  that  hcc 
will  giue  them  ?       Trucly  Lthim  that  recciuechnor,  refufc  ic :  fo  chat  ycc 

hce 


Cap ,  24,  Of  the  MAfier  hsr?  to  rece'me 

he  which  rcceiueth  it,  <jO  take  and  drinke,  do  diinke  and  liuc.For  as  godlincs 
is  to  be  preached, that  God  maybe  rightly  worfliipped:  fo  is  alfo  predcftina- 
tioDjthat  he  which  hath  cares  to  heaic  of  the  grace  of  God,may  glory  in  god 
and  not  in  himfelfc. 

14     And  yet  that  holy  man ,  as  he  had  a  lingular  defirc  to  cdificjfo  tcm- 
pcrcth  thcmannerofte3chine;thctrueth  .thatofFence  be  wifely  auoidcd 
k)  far  as  it  lawfully  maybe  .  For  hefheweth  thatthofc  things  which  are  tru- 
ly fayd,  may  alfo  be  conueniently  fayd .     If  any  man  do  thus  pieach  to  the 
people .      If  ycbeleeuc  not,  the  caiife  is  for  that  ye  are  already  prcdcftinatc 
of  God  CO  deftruftion ;  fuch  a  man  doth  not  o.ily  cherifh  llothfiilneSj  but  al- 
io maintaine  wickednes  .  If  any  man  alfo  ftretch  his  faying  toy  time  to  com  , 
and  fay  that  they  which  heare  fhal  not  beleeue,  becaufe  they  arc  reprobate: 
this  (halbcratheracurfing  then  a  teaching  .  Such  therefore  AugulHne  not 
vnworchily  biddeth  to  depart  from  the  Church ,  as  foolifh  teachers,  and  vn- 
lucky  and  ill  prophecying  Prophets  .  In  an  other  place  he  trucly  affirmeth 
that  jt  is  to  beholden  that  a  man  then  proficeth  with  rebuking ,  when  hec 
hath  mercy  and  helpeth  which  makcth  to  profite  whomc  he  will^cuen  with- 
out rebuking  .  But  why  fome  thus  and  romc_other\vife  ?  God  forbid  that ,  y 
we  fhoulde  lay  that  the  power  of  ludgingbelongcth  rather  to  the  clay  than 
to  the  potter.  Againc  aftcrwarde.  When  men  by  rebuking  cither  come  or 
returne  into  the  way  of  righteoufnes,\vho  workcth  faluation  in  their  hearts, 
but  hee ,  which  when  any  whofoeuer  he  be  planteth  and  watcrethjgiueth 
the  incrcafcjwhom  when  he  wil  faue,no  freewill  of  man  refifteth?Itis  there- 
fore not  to  be  douted  that  the  wils  of  men  can  not  rcfift  y  will  of  God  (vv'hich 
both  in  heauen  and  earth  hath  done  whatfocuer  he  woulde.and  which  hath 
alfo  done  thole  thinges  that  arc  to  come  )  but  that  he  may  doe  what  he  will, 
forafmuchas  eucnoftheveriewilsofmen  hee  docth  whathcwill.  Againe, 
when  he  will  leade  men  to  him,  doeth  he  binde  them  with  corj)orall  bonds? 
Hec  inwardly  workcth,  inwardly  holdeth  heartes,  inwardly  moueth  hearts, 
and  drawech  them  with  their  wils  which  hcc  himfelfc  hath  made  in  them, 
But,  that  which  hee  by  and  by  addcth  ought  in  nowife  to  bee  omitted:  that 
becaufe  we  eknowe  not  who  belone,ethor  not  belongeth  to  the  number  of 
the  piedefHnate,we  ought  fo  to  be  atFeftioned  that  wc  vvoulde  all  men  to  be 
faued.     So  lliall  it  come  topaffe,  that  whom  foeuer  we  find,wc  fliall  trauell 
to  make  him  partaker  of  peace.  But  c;ir  peace  fliall  reft  vpon  the  children 
of  peace.  Therefore  for  our  part ,  wc  muflapplie  hollome  and  fliarpe  rebu- 
king to  al  men  like  a  medecinc,  that  they  perilli  not,  nor  deftroy  other ,  but 
it  ftialbe  the  worke  of  God  to  makeu  profitable  to  them  whom  he  bath  for- 
knowcn  and  predcftinate. 

Thcxxiiij.Chnptcr. 

Thtt  tleStioH  isjlabltshedbj  the  calitn^  of  God.but  that  the  reft  ilia  tt  doe 
bring  v^ioft  them/ciues  the  tu/i  dillmci^uia  vvhcreuHto 

Bthey  art  appointed, 
V  T ,  that  the  matter  may  more  plainely  appeare,  we  mufl:  intreat  botli 
of  the  calling  of  the  cled,and  of  the  blinding  and  liardcning  of  the  wic- 
ked. Of  the  firfl:  of  thefc  1  haue  alreadic  fpokcn  fomcwhat,vvhen  I  confuted 
iheir  crrow, which  tliinkc  tiias;  the  gencralncflc  ofthe  promifes  cxtcndcth 

cgal- 


The  grace  of  Chrip,  Lih,^,    ^21 

€gally  toallmanVinde.Butthis  decfbion  which  othcrwifc  God  hath  hidden 
with  hirufelfe  he  doth  not  withour  choife  at  length  difclofc  by  his  calling, 
which  a  man  may  therefore  call  the  teftifying  ofit .     For,  whom  hee  hath  Rom.8.i^. 
forcknov/cn.thsm  he  hath  alfo  foreappointcd  to  be  fa/Iiioned  like  the  image 
of  his  fonne:  whom  he  hath  foreappointed,  them  he  hath  alfo  called:  whom 
he  hath  calJed,th°  he  hath  alfo  iuftified,that  in  time  to  come  he  may  glori- 
fie  thcm.When  the  Lorde  hath  by  eleifling  ah  eadie  adopted  his  into  y  num- 
ber of  his  children  :y  et  we  R'e  howe  they  enter  not  into  poffcffion  of  fo  great 
a  bcnefitc,  but  when  they  be  called:  on  the  othcrfide,  how  being  called  they 
doe  now  cnioy  a  ccrtaine  communicating  of  his  eleiflion.  For  which  reafon  Rom,8.jj» 
Paul  callcth  the  fpirite  which  they  rcceiue,both  the  Spirire  of  adoption.and      . 
the  feale,  and  earncft  of  the  inheritance  to  come :  namely  becaufe  it  docth    ?'''*'  J' 
with  the  tcftimonic  thereof  ftablifhe  and  feale  to  their  heartes  the  afllircd- 
nes  of  the  adoption  to  come.For  though  the  preaching  of  the  Gofpelfpring 
out  of  the  foLintaine  of  cledion :  yet  becaufe  it  is  alfo  comon  to  y  reprobate, 
therefore  it  couldc  not  by  it  fclfe  beta  furc  proofe  thereof.  But  God  eftedu- 
ally  teacheth  his  eled ,  that  he  may  bring  them  to  faith :  as  we  hauc  before 
alleadged  out  of  tlic  wordcs  of  Cluift,  Who  fo  is  of  God,he  and  none  other 
fecth  the  Father,  Againc,  I  haue/liewed  thy  name  to  the  menwhome  thou  rohn,<f.4'<f. ', 
haft  giuen  me:  Whereas  he  faith  in  an  other  placc,no  man  can  come  to  mc,  lohn.  17.6. 
vnleffe  my  Father  drawc  him.  Which  place  Auguftine  wifely  weyethjwhofc  ^^""•'^•f  4* 
wordes  are  thcfc.  If  (as  Truth  faith  )euery  one  that  hath  lcarned,commeth:  chrift.conu 
whofoeuer  commeth  not,  certainely  neither  hath  he  learned .  It  doeth  not  Pela.&  Gael. 
therefore  followe  that  he  which  can  come,alfocommeth,  vnleflehe  haue  C3p.i4.&  ii 
both  willed  and  done  it .  But  eucry  one  that  hath  learned  of  the  Father,  not  ^n^'^^apts  * 
onely  can  come .  but  alfo  commeth,  when  nowe  there  is  prefent  both  y  pro- 
fiteofcomming,3nd  the  affeftion  of  willing ,  and  the  efted  of  doing.  Alfo  in 
an  other  place  more  plaincly.  What  is  this  elfe,  Euery  one  thathath  h  card 
ofthe  father,  and  hath  learnedjCommcth  to  me,but  there  is  none  that  hca- 
reth  and  learneth  ofthe  father  and  commeth  not  to  me  ?  For  if  euery  one 
which  hath  heard  ofthe  father  and  learned,commeth:truely  euery  one  that 
commeth  not ,  hath  not  heard  ofthe  father,nor  learned:for  if  he  had  heard 
andlearncd,hewoulde  come  ,      This  fchoole  is  farre  from  the  fenfes  of 
the  flefliCjin  which  fchoole  the  father  is  heard  and  teachcth,that  men  may 
come  to  the  fonne.  Andahtleafter,  This  grace  which  is  fecretely  giuen  to 
the  heartes  ofmen,is  recciuedofno  hard  hart:for  it  is  therefore  eiuen,  that 
the  hardneflc  ofthe  heart  may  firft  bee  taken  away .     Vv^hcn  therefore  the 
father  is  heard  within  jhe  taketh  away  the  ftonie  heart,  and  giueth  a  flcflily 
hcart.For  fo  he  maketh  the  children  of  promifc  and  vcllels  of  mercic,which 
he  hath  prepared  to  glory  .Why  therefore  doth  hee  not  teach  all,  that  they 
may  come  to  Chrift,  butbecaiife  all  whorae  he  teacheth,  by  mercie  he  tea- 
cheth rVvhom  he  docth  not  teach,  by  ludgement  he  doth  not  teach^becaufe 
he  hath  mercie  vpon  whome  he  will,  and  hardeneth  \ .  home  he  will.  There- 
fore God  affigncth  them  for  children  to  himfelfe  ,  and  appointcth  himfelfe 
father  to  them ,  whome  he  hath  chofcn.Nowe  by  calling  he  bringeth  them 
into  the  houfeholde ,  and  vniteth  himfelfe  to  them,  that  they  may  bee 
one  together.    But ,  when  Calling  is  ioyned  to  eIeftion,ia  that  manner  the 

fcrJp- 


Cap ,  i^.  Of  the  ntaner  hovf  to  fcc?tm 

Scripture  fufficientlyfignifieth  that  in  it  nothing  h  to  be  required  hut  ymer- 
cic  of  God.  For  if  wee  aske,  whomc  hs  calleth  and  for  what  reafon;  lice  aun- 
fwcrcth,whome  he  had  elcdcd.  But  when  wc  cotne  once  to  cledion  ,  there 
R<jni,«j,itf.  ihconcly  inercicofGodappcarcthoncucryfide.And  here  that  faying  of 
Paul  tru;:!/ hath  place,  It  is  not  of  him  that  willeth,  nor  of  him  that  runneth 
but  ofGodthit  hath  racrcie:  Neither  yet  thnt  fame  fo  as  they  commonly 
take  it,  which  part  it  bctwecne  the  grace  of  God,  &  the  willing  and  running 
of  man .  For  they  expounde  it,  that  the  defire  and  indeuour  of  man  hauc  in 
dccdc  no  force  of  themfelucs.vnlefTe  they  be  profpered  by  the  grace  of  god: 
(,  but  when  they  arc  holpen  by  his  blcflGn?,  then  they  affirme  that  they  hauc 

1  alio  their  partes  in  obtcyning  faluntion.  Whofe  cauillation  I  had  rather  con- 

Enchir.aJ  fliic  with  Auguftincs  words  than  mine  owne:  If  the  Apoftic  meant  nothing 
laur.ca.  31,  ellc  but  thrt  it  is  not  of  him  oncly  that  willeth  or  runneth,  vnkfle  the  Lordc 
be  there  pref;nt  mercifull :  wee  may  contranwife  turne  it  againft  them  and 
lay  that  It  is  not  of  onely  mercie,  vnlefTe  there  be  prefent  willing  &  running. 
Bntifthis  be  openly  wicked,  Ictvs  not  doubt  that  the  Apoftle  giuethallto 
tlie  mercie  of  the  Lorde  ,  and  leaueth  nothing,  to  our  wiUcsor  endcuours. 
To  this  efFett  fpeaketh  that  holy  man.  And  I  fet  not  a  flrawe  by  that  nice  fut- 
tletie,  that  they  fay  that  Paul  woulde  not  haue  fo  faide  vnltflc  there  had  ben 
fome  indcuou:  and  foroc  will  in  vs.  For  he  did  not  confidcr  what  was  in  man: 
bur  when  he  fawe  th  at  fome  did  alTigne  part  of  foluation  to  the  endcuour  of 
nicn,hcfimplic  condemned  their  errour  in  the  firftpartof  the  Icntence, 
and  in  thefecondhechalcngedthcwholefum  offaluationof  the  mercie  of 
God.  And  what  other  thing  doe  the  Prophets  trauel  about  but  cominuall/  to 
preach  the  free  calling  of  God? 

i     Moreouerthe  very  nature  alfb&difpenfation  of  calling  doth  clear- 
ly fh:we  it,  which  conlifteth  not  in  the  oncly  preaching  of  the  worde ,  but 
alfo  in  the  inlightening  of  the  Spirite.  To  whome  God  olfcrcth  his  word,  is 
Eia.6  5,1.      fhewed  vs  In  the  Prophete :  I  am  founde  of  them  that  fou:;ht  me  not;  I  hauc 
openly  appeared  to  them  that  did  not  aske  for  me.  To  a  people  which  hath 
notcalledvponmy  name  I  haue  faide,   Loe I  am  prefent.     Andleaftthc 
Icwes  flioulde  thinke  that  this  kindnelle  belonged  oncly  to  the  Gentiles,hc 
doth  alfo  put  them  in  remembrance  from  whence  hcc  tooke  their  Father 
Abraham,  whenhee  vouchfiucdtoioync  himto  himfclfe,  namely  from 
•  ■**^*     meerc  idolatrie,  in  v.hich  he  was  drowned  with  all  his.  When  hec  firll  Hii- 
neth  with  the  light  of  his  wordc  to  men  not  dtferuing  it.hc  therein  flieweth 
ancxamplcplaincenoughof  his  free  goodnefl'e.  Here  therefore  the  vn- 
meafurabhgoodncll'cof  Godfhcwcthfoorth  itfelfe,  but  not  vntofaluati- 
on  to  all  :becaufc  for  the  reprobate  there  abideth  a  more  grccuous  iudgc- 
ment,  for  that  they  refufe  the  teftimonic  of  the  will  of  God.And  God  alfo,to 
fct  foorth  his  glorie ,  withdraweth  from  them  the  effeduall  force  of  his  fpi- 
ritc .     Therefore  this  inwardc  calling  is  a  pledge  of  faluation,  w  hich  can- 
i.Iohn.5.  J4 .  not  dccciue  vs.  For  which  purpofe  maktth  that  faying  of  John  .Thereby  we 
knowe  that  wc  are  his  children,  by  the  fpirite  which  hec  hath  giuen  vs.  And 
leaft  flcflic  flioulde  glorie,  that  it  did  at  the  Icaft  aunfwerc  to  him  when  hee 
called  and  of  his  owne  will  otFcrcd  himfclfe,  hee  affirmeth  that  it  hath  no 
carc'^  to  hcarc ,  no  eyes  to  fee,  but  which  hcc  Iwth  made :  and  that  hee  ma- 

kcch 


f he  grace  9fChrifl,  Lik^,  3^^ 

kcth  them,  not  according  to  cucry  mans  thankefulncs,  but  according  to  his 
owne  eleftion.  Of  which  thing  you  haue  a  notable  example  in  Luke ,  where 
both  Icwcs  and  Gentiles  in  comon  together  heard  the  preaching  of  Paul  and 
Barnabas. Whcras  they  were  at  that  time  al  taught  with  one  felfe  fame  wotd,  y^^^,  .^,  .^ 
it  is  fayde  that  they  belecued  which  were  ordained  to  euerlafting  life.  With 
what  face  may  we  deny  that  the  calling  is  free,in  which  eucn  to  the  very  laft 
part  eleftion  reigneth  alone? 

3  But  here  wee  muft  beware  of  VNO  crrours :  bccaufe  many  make  man  a 
worker  together  with  God ,  that  he  by  his  confcnt  may  make  the  elcdion  to 
bcofforce:foby  their  opinion,  the  will  ofmanisabouethccounlellofGod. 
As  though  the  Scripture  did  teach  ,  that  it  is  onely  giuen  vs  that  we  may  be- 
Iceue,  and  nor  rather  faith  it  felfe.Oche  r  rome,alchough  they  do  not  fo  wea- 
ken the  grace  of  the  holy  Ghoft-yet  being  led  by  I  wot  not  whatrcafon,hang 
elcftionvpon  faith  as  though  it  were  doutfull ,  yea  and  vnefFeduall  vntill  it 
be  confirmed  by  faith.  It  is  in  deede  certaine  y  it  is  confirmed,  as  toward  vs : 
and  we  haue  already  fhewed  y  the  fecret  counfcl!  of  God  beginneth  to  (hinc 
our,  which  was  before  hidden:  fo  that  by  this  word  you  vnderftand  nothing 
elfc,  than  that  it  is  approucd  which  was  vn'.<nowcn,&  is  as  it  were  fealed  with 
afeale.  Butitisfalfclyfayd,  that  eleftion  is  then  and  not  till  then  ctfeftu- 
all,  when  we  haue  embraced  y  Gofpell,  and  y  thcrof  it  taketh  liuely  ftrength. 
We  muft  in  dcedc  ftom  thence  fetch  the  certaintic  of  it :  Bccaufe  if  wee  at- 
tempt to  reachc  vnto  the  e  tcrnall  ordinance  of  God,  that  deepe  bottomlcffe 
depth  will  fwallowc  vs  vp .  But  when  God  hath  opened  it  vnto  vs ,  wee  muft 
climbe  vp  hier,  leaft  the  efFeft  ihould  drowne  the  caufc .  For  what  greater 
abfurdity  or  fhamefull  vniufticc  is  thcre,than  that  when  the  Scripture  teach- 
eth  that  wee  are  enlightened  as  God  hath  chofen  vs ,  our  eyes  lliouldebe  fo 
dafeled  with  this  light,  that  they  fliould  refufe  tolooke  vpon  eleftion:"  Yet  in 
the  mcane  time  I  deny  not,  that  to  the  cnde  we  may  be  certaine  of  our  falua- 
con,  we  muft  beginne  at  the  word,  and  that  our  affiance  ought  therewith  to 
be  cotcntcd,  that  we  may  call  vpon  God  by  the  name  of  Father.  For  fbme 
quite  contrary  to  right  order,y  they  may  be  certified  of  the  counfcU  of  God 
(which  is  neere  vnto  vs,in our  mouth  and  in  our  hcart)do  couet  to  flie  aboue  Deut.j0.i4 
the  cloudes  .  Therefore  that  ranineffe  is  to  be  reftreined  with  fobrictie  of 
faith,  that  it  may  fuffice  vs  that  God  in  his  outward  wordc  is  a  witnefle  of  his 
hidden  grace  ;  to  that  the  conduit  pipe  out  of  which  there  floweth  water 
largely  for  vs  to  dnnke,  doc  not  hinder  but  that  the  fpringhead  may  haue  his 
dnc  honour. 

4  Therefore  as  they  do  wrongfully  .which  hang  the  ftrength  of  eleftion 
vpon  the  faichofthegofpcl,  by  which  foith  we  fee!c  that  eleftion  pertaineth 
to  vs;  fo  we  {hallkecpe  the  beft  order,if  in  feeking  y  certainty  of  our  elcdion, 
we  fticke  faft  in  thefe  latter  figncs,which  are  fure  witneflings  of  it.Satnn  doth 
with  no  tentation  either  more  grecuoufly,or  morcdangeroufly  aftoni/h  the 
faithfuil,  than  when  difquteting  them  with  doubt  of  their  elcdion,  hee  docth 
alfo  moue  them  with  a  peruerfc;  defire  to  fccke  it  out  of  the  way  .  I  call  it 
feeking  out  of  the  waye,  when  a  wretched  man  enterprifcth  tobreakcinto 
the  hidden  fecrc  res  of  the  wifcdomc  of  G  :>d ,  and  to  pc.irce  euen  to  the  hy- 
eft.ecernity  to  vnderftands  what  is  determined  of  hunfclfs  at  the  iudgement 

fcatc- 


C^,  2  4,  Of  the  nidner  how  to  reeeiue 

fcate  of  God .  For  then  he  throwethhimfelfc  headlong  to  be  fvvallowed  vp 
into  the  depth  of  the  vnmcafurablc  dcuouring  pit-  then  he  wrappeth  hitnfelt 
with  innumerable  fnares  andfuihasheecannotwindeoutof:  thenhceo- 
uerwhclmeth  himfelfc  with  the  bt  ttomlefle  depth  of  blinde  darkenefle.  For 
lb  is  It  rightfull  that  the  fooliflinclVc  of  the  wittc  of  man  be  punirticd  with  fo 
horrible  mine,  when  he  attcmpteth  c  '"his  owne  force  to  rife  vp  to  the  height 
of  the  wifcdom  of  God .  And  fo  much  norc  deadly  is  this  tentation,as  there 
is  none  to  which  we  are  commonly  all  more  bent.  For  there  is  moil  rarely 
any  man  to  be  founde,  whofe  mind  is  not  fomtime  ftrik::n  with  tliis  thought. 
Whencchaft  choufaluationjbutoftlieeleftionof  G  O  D?  And  of  Eledion 
what  reuclation  haft  thou  ^  which  thought,  if  it  haue  once  taken  place  in  a- 
nymanjeither  perpetually  vex.th  the  milcrablc  man  with  terrible  torments, 
or  vttcrly  djfmayeth  him  .  Truely  I  would  haue  no  furcr  argument  than 
this  experience  to  prooue ,  howe  wrongfully  fuch  men  imagine  of  predcfti- 
nation .  For  the  mindc  can  be  infcfled  with  no  errour  more  peftilenCjthan 
that  which  plucketh  downc  and  thruftcth  the  confcience  from  her  peace 
and  quietneile  towarde  God .  Therefore  if  we  feare  ihipwracke  ,  wee  muft 
diligently  beware  ofthis  rocke,  which  is  neuer  ftnken  vpon  without  dcftru- 
ftion .  And  chough  the  difputing  of  predeftination  be  cftcemed  like  a  dan- 
gerous fea,  yet  in  paffing  through  it  there  is  founde  a  hie.  and  quiet  yea  and 
pleafancfayhngjvnlclfea  raandoewilfully  coucttobeindaunger  .  For  as 
they  doe  drowne  themfclues  in  the  deadly  bottomlcll'e  depth  ,  which  to  bee 
certified  of  their  eledion  doe  enquire  of  the  fecrct  Counfcllof  God  without 
his  worde  :  fo  they  which  doe  rightly  and  orderly  fearch  it  in  fuch  forte  as 
it  is  contained  in  the  worde ,  reeeiue  rhereof  a  fingular  fruitc  of  comforte. 
Let  this  therefore  be  our  way  to  fearch  it,  that  wee  beginnc  at  the  calhngof 
God,  and  ende  in  the  fame .  Howbeit  this  withftandeth  nor ,  but  that  the 
faithfull  may  thinke  that  thebenciitcs  which  they  daily  reeeiue  at  the  hand 
Efa.j?.  of  GO  D,  doedifcendc  from  that  fccrete adoption  :  as  they  fay  in  Efayc, 
Thou  haft  done  maruels,  thy  thoughtes  are  olde,  true,  and  taithfull:  foraf- 
niuch  as  by  that  adoptio  as  by  a  token.the  Lords  will  is  to  confirme  fo  much 
as  is  lawful!  to  be  knowen  of  hiscounfell.  Butleaftany  manflioulde  thinkc 
this  a  weake  teftimoniejlct  vs  confider  howe  much  both  clearenefle  and  cer- 
tainetyitbringechvs.  Of  which  thingBernarde  (peaketh  fitly .  Foraftcr 
that  he  had  fpokcn  of  the  reprobate,  he  faych:  The  purpofe  of  God  ftandeth, 
the  fentence  of  peace  ftandeth  vpon  the  that  feare  him , both  coucring  their 
cuils,  and  rewarding  their  goodthinges  :  fo  as  to  diem  after  a  maruelous 
manner  not  onely  good  thingcs,but  alfo  euil  doe  worke  tog.'thcr  vnto  good. 
Who  (hall  acculc  the  cleft  of  God  }  It  fufficeth  me  to  all  rightcoufncfte ,  to 
haue  him  alone  mercifid,to  whom  alone  I  haue  finned.  Al  y  he  hatli  decreed 
not  to  impute  to  mcc,  isfoasif  it  neuer  had  bin.  And  alitleafccr:  O  place 
of  true  reft,  and  to  which  not  vnworthily  I  may  giue  the  name  of  a  bedchani 
ber,  in  which  G  O  D  is  feenc  not  as  troubled  with  wrath  ,  not  as  withholden 
withcare:biithis  will  is  prooued  inhimgood,  and  well  plcafing,  andper- 
feft .  This  fight  doth  not  make  afrayde,  but  calmctli ;  doth  not  ftirrc  vp  vn- 
quiet  cunoufncflc,  but  appeafeth  it :  doth  not  v/eary  the  fenfes,but  quieteth 
ttiem :  Here  is  quiet  truely  taken.  God  being  appealed,  appeafeth  alj  tilings: 

and 


'The  grace  9fChriff,  Lih.3,  $2$ 

tmd  to  behold  him  quiet,  is  to  be  quiet. 

?  Firft  if  wee  fccke  a  fatherly  kindeneffc  and  fauorablc  minde  of  God, 
wc  muft  turnc  our  eyes  to  Chrift,  in  whomc  alone  the  foule  of  the  father  re- 
fteth.Ifwcfeekcfaluation,  life,  and  the  immorralitie  ofthe  hcauenlyking-  M^tj,  ,- 
dom,we  muft  the  alfo  flee  to  no  othenforafmuch  as  he  alone  is  bcyhy  foun- 
tayne  of  life,  and  author  of  faluation,  and  heire  ofthe  kingdomc  of  Heauen. 
Nowe  whereto  feruetheledion  J  but  that  being  adopted  ofthe  heauenly  fa- 
ther into  the  degree  of  children ,  we  may  by  his  fauour  obtcyne  faluation  & 
immortahtie?  Howcfoeuer  in  feeking  thou  tofie  it  and  fhake  itjyet  thou  fhak 
finde  y  the  vttcrmoft  marke  of  it  extedeth  no  flirther.Therfore  whom  God 
hath  taken  to  his  childrenjic  is  not  (aid  that  he  hath  chofen  them  in  them-  , 
felues, but  in  his  Chrift :  bccaufc  he  coulde  not  loue  them  but  in  him,  nor  ^  ' 
giue  them  the  honour  ofthe  inheritance  of  his  kingdome,  vnltire  they  had 
firft  bene  made  partaker;,  of  him.If  webe  chofen  in  him,we  fhal  not  finde  in 
ourfelucsthe  ceriaintieofoureleftion:no,  noryetinGod  the  father,  if  wc 
imaginchimnaked  without  the  (bnne.  Chrift  therefore  is  the  mirror,  in 
whome  we  both  muft,  and  without  deceite  may  behold  our  eleftion.For  fith 
it  is  he  into  whofc  body  the  Father  hath  appointed  tografte  all  them  whom 
from  etcrnitic  hee  hath  willed  to  bee  his,  that  hee  may  take  for  his  children 
fo  many  as  hee  reknowledgeth  among  his  members :  we  haue  a  witnefle 
plaine  and  (ureinough  ,that  wee  are  written  in  the  booke  oflife,  if  wee 
communicate  with  Chrift .  And  that  fure  communion  of  himfelfe  hee  gaue 
vs,  when  by  the  preach-  ng  ofthe  Gofpell  hee  teftified  that  hee  was  giuen  to 
vs  ofthe  father,  that  hee  with  all  his  good  thingesfhoulde  bee  ours.  We  Rom.g.jr. 
are  faid  to  put  on  him,  and  to  grow  together  into  him,  that  we  may  liue;be-  lohn. ,-  ,i  j. 
caufe  hcliueth.  So oftis  this  doftrine repeated,  The  Father  fpared not  his  lchn.5.14, 
onely  begotten fonne,  thatwhofoeucrbeleeueth  in  him,  may  not  periftie.  *°""*^»3S* 
But  hee  that  beleeueth  in  him,  is  faide  to  haue  palTcd  from  death  into  life . 
In  which  fenfe  he  callcth  himfelfe  the  breade  of  hfe,  whichwholb  eateth,he 
fhal  not  die  for  euer.Hc(I  fay)  hath  beenc  a  witnefle  to  vs  ,  that  they  fhnl  be 
receiued  ofthe  heauenly  father  in  place  of  his  children,  of  whome  hee  hath 
beene  rccenied  by  faith.  If  wee  coucte  any  more  than  to  bee  accompted  a- 
mong  the  children  and  heires  of  God,  then  we  may  cLmbe  abouc  Chrift.  If 
this  be  our  vttcrmoft  marke:  howe  much  be  we  mad  in  feeking  without  him 
that  which  we  haue  already  obtcyncd  in  him,  and  which  may  bee  found  in 
him  alone?  Moreoucr  fith  hee  is  the  eternall  wifcdome,  the  vnchangeable 
trueth  ,andfiftretledcounfcllof  the  father:  it  is  not  to  be  feared  Icaft  that 
which  he  dcclareth  to  vs  in  his  worde,  flioulde  vary  any  thing  be  it  leurr  fo 
litlc  from  that  will  oftheFathervvhichweefeeke:  butrsthcrhe  fai  hfiillyo- 
peneth  it  vnto  vs.fuch  as  it  was  from  the  begininng,&  euer  fiial  be  The  pra- 
ftifc  of  this  dotSriric  ought  alfo  to  be  in  vre  in  prayers  .For  thoucl  the  fanh 
ofeleftion  doeth  incourage  vs  to  cal  vpon  God:y et  when  we  mr  ;  our  pra- 
crSjit  vverc  vnorderly  done  to  thruft  it  into  the  prefencc  of  Goc  -r  to  ccr.e- 
nant  with  this  condition.  Lord  if  I  be  elefted,hcare  mec:forai.  .ich  as  hee 
willcth  vs  to  be  content  with  his  promifes,  and  nowhere  clfe  t  .eckev/ht- 
thcr  he  wil  beintreatcabletovsorno.Thiswildom  flialccl.ucrvsfroma-. 
nyfnaresjif  we  can  skill  to  applie  thjt  to  a  right  vfe  which  hath  beene 

rightly  ^ 


Citp*i4»  Ofthentanerhovftoreceiue 

rightly  writtcnibut  let  v;  not  vndiTcrctly  draw  hither  and  thither  that  which 
ought  to  haue  bcenc  rellraincd. 

6    There  is  alfo  for  ftabhfhing  of  our  affiance  an  other  ftay  of  eleftion, 
which  wc  haue  faidc  to  be  ioyned  with  our  calling .      For,  whomc  Chriftc 
takethbeinginlightencd  with  the  knowledge  of  his  name  into  the  bofome 
of  his  Church,  them  he  is  faide  to  receiue  into  the  faith  and  protcftion.And 
Ioli.(f.}7.&  whomc  foeuer  he  receiucth,  they  arc  faidc  to  bee  committed  to  him  of  the 
^^'^'  father  &  dcliucred  to  his  truftjthat  they  may  be  kept  into  eternall  life.  What 

raeane  wee?  Chritl  cricth  out  with  a  loude  voice,  that  fo  many  as  the  Father 
willeth  to  bee  (aued,  he  hath  deliuered  them  into  his  proteftion.Thereforc 
if  we  lift  to  knowc  whether  God  hath  care  of  onr  faferie,lct  vs  feckc  whether 
he  haih  committed  vs  to  Chrift,  whome  he  hath  made  the  onely  Sauiour  of 
all  his .   Nowe  if  we  doubt  whether  wc  be  recciued  of  Chrift  into  his  Faith 
andkeeping,he  preuenteth  our  doubting,  when  he  voluntarily  ofFcreth  him 
felfc  to  be  our  (heepheard,  and  pronounceth  that  wee  fhall  bee  in  the  num- 
Iohn.10,3.    berofhisfhccpe  if  wchearehis  voycc.  Let  vs  therefore  embrace  Chrift,bc- 
ing  liberally  fet  open  for  vs,  and  comming  to  meetevs:  hce  fliall  number 
vs  in  his  flocke,and  fhall  keepe  vs  inclofed  within  his  folde«   But  there  en- 
Rom  8.  JO,    treth  into  vs  a  carefulnelfe  of  our  ftate  to  come.    For  as  Paul  teachcth  that 
Mac.  1  z.  14.  they  are  called,  which  were  before  chofen :  fo  Chrift  ftieweth  that  many  arc 
i,Cor,to.i2  called,  but  fewc  are  chofen.     Yea  and  alfo  Paul  himfelfe  in  an  other  place 
diftiorteth  vs  from  carcfiilnefle :  Let  him  that  ftandeth  (faith  hc)looke  that 
he  fall  not.  Againe,  Ait  thou  graffcd  into  the  people  of  God?Re  not  proude, 
but  feare:  for  God  is  able  to  cut  thee  ofagaine  that  he  may  graftc  other.  Fi- 
nally wc  are  fufficiently  taught  by  experience  it  felfcjthat  calling  and  faith 
arc  of  fmall  value,  vnlcffe  there  be  adioyned  continuance  which  happcneth 
not  all  men.  But  Chrift  hath  deliuered  vs  from  this  care:for  verily  thefe  pro- 
I0hn.tf.j7.    mifcs  haue  refpeft  to  the  time  to  come.     All  that  my  father  giueth  me,{hal 
«3  40'        come  to  me:and  him  that  fhal  come  to  me,I  wil  not  caft  him  out  of  d  ores.A- 
gaincjthis  is  the  will  of  him  that  fent  me ,  the  Father,that  I  loofe  nothing  of 
all  thingcs  that  hec  hath  giucnmee,  but  may  raife  them  vp  againe  m  the 
laft  day.  Agayne,My  Ihecpe  heare  my  voice,and  they  followc  mc :  I  knowc 
lohn.io.  17.  j^gj^^  jp  J  J  gjug  xhcm  eternall  life,  and  they  (hallnot  perifhe  for  euer,  nei- 
ther fhall  any  man  take  them  out  of  my  hand  .The  father  which  gaue  them 
to  me,  is  greaterthcnal:&nomancantakctheoutof  y  hand  of  my  father. 
Mjt.i5.i  J.   Nowe  when  he  pronounceth,  euery  tree  which  my  Father  hath  not  planted, 
ftiall  be  plucked  vp  by  the  root :  he  fignificth  on  the  contraric  fide,  that  they 
can  neucr  be  plucked  from  faluation,  which  haue  roote  in  God.  Wherewith 
1  .Toh,  1. 1 9.  agrccth  that  faying  of  lohn,  If  they  had  bcene  of  vs,  they  had  not  at  al  gone 
RoiM,8.'j  8.    out  from  vs  .Herevpon  alfo  commeth  that  noble  glorying  of  Paul'  againft 
life  and  death,  prel'ent  thinges  and  thinges  to  come :  v/hich  glorying  muftc 
ncedes  be  grounded  vpon  the  gifte  of  continuance.  Neither  is  it  any  doubt 
that  he  direfteth  this  laying  to  all  the  faithfull.  In  another  place  the  fame 
...  Paul  faith.  He  that  hath  bcgonne  in  you  a  good  worke,  fhall  end  it  cucn  vn- 

Pfal'.nS*.  8.  till  the  day  ofChrift.  As  alfo  Dauid,  when  his  faith  fainted,  leaned  vppon 
this  ftay :  Thou  fhalt  not  forfake  the  worke  of  thy  handes.  And  nowe  ney- 
thcrisihis  doubtfull,thaiCluift  whence  prayeth  for  all  the  fairhful,asketh 

cho 


.     The  grace  of  Cf^i/^'  ^*^'f'         3^4 

the  fame  thing  for  them  which  he  askcth  for  Peter,  y  their  faith  may  neuer  lulje.ai.j*; 
faint.  Wherby  we  gather,  that  they  are  out  of  danger  of  faling  away  .becaufe 
thcfonne  of  God,asking  ftedfaft  continuance  for  their  godhnefle,  fuffcrcd 
no  deniall.What  would  Chrift  haue  vs  to  Icarnc  hereby,  but  that  we  niould 
truft  that  we  fti^l  perpetually  be  fafc.bccaufc  we  are  once  made  his? 

7  Butit  daily  happcneth.that  they  which  feemed  to  be  Chriftes,  don- 
gainereuolt  from  him  &fall.Yea  &in  the  very  fame  place  where  he  affii-  io{^,g^,3^- 
mcth  that  none  had  ptrillied  of  them  which  were  giuen  him  of  the  Father, 
yet  he  exccptcth  the  fonne  of  perdition.  That  is  true  in  deedc :  but  this  is 
alfo  as  ccrtaincjthat  fuch  did  neuer  rleaue  to  Chrift  with  y  affiance  of  heart 
with  which  I  fay  that  the  affurednclfe  of  our  elcftion  is  ftablifhed  .  They 
went  out  from  vs(faith  Iohn)butthey  were  not  ofvs.For  if  they  had  been  of 
vs,  they  had  ftil  taried  with  vs.Neither  do  I  denie  that  they  haue  like  fignes  '  •'^<*"'*  •*5* 
of  calling  as  the  eled  haue:  but  I  do  not  graunt  that  they  haue  that  fure  fta- 
blifhrnent  of  clcdion  which  I  bid  the  faithfuU  to  fetch  out  of  the  worde  of  y 
GofpeKWhereforc  let  not  fuch  examples  moue  vs  but  that  wee  quietly  reft 
vpon  the  promife  of  the  Lord,where  he  pronounceth,  that  al  they  arc  giucn  lob.  j.itf.  & 
to  him  of  the  Father.which  receiiie  him  with  true  faith,  of  whome  fith  he  is  6,\^* 
their  keeper  &  Paftor,none  ftial  perifli.Of  ludas  wee  fliall  fpeake  hereafter. 
Paul  doth  not  counfel  Chriftians  from  aflurednes  altogither,but  from  care- 
leflc  and  loofe  affuredncfle  of  the  fle{h,  which  draweth  with  it,  pride,  pre- 
fumption,&  difdaine  of  other  ,and  q'.icncheth  humilitie  &  the  reuerence  of 
God,and  bringeth  forgetfulnefle  of  grace  receiucd.  For  he  fpeaketh  to  the 
Gentiles,  whome  he  teacheth,  that  they  ought  not  proudly  &  vngentlyto 
reproch  the  lewes  for  thisjthat  the  1  ewes  being  difherited,  they  were  fetin 
their  ftead.Feare  alfo  he  requireth  not  wherwith  they  fhould  be  difmaied  & 
ftagger^but  which  framing  vs  to  the  humbler  receiuing  of  the  grace  of  God, 
/hould  abate  nothing  of  the  affiance  thereof,  as  wee  haue  faide  in  another 
place.  Befidethatjhc  doth  not  there  fpeake  to  euery  man  particularly,  but 
to  the  fefies  themfclues  generally.  For  when  the  Church  was  dcuided  into 
two  part.s,&  enuic  bred  diflenfion,Paul  putteth  the  Gentiles  in  mind  y  their 
being  fupplied  into  the  place  of  the  peculiar  &  holy  people,  ought  to  bee  to 
them  a  caufe  of  feare  &  modcftie.  And  among  them  there  were  many  puf- 
fed vp  with  gIorie,whcfe  vaine  boafting  it  was  profitable  to  beat  downe.Buc 
we  haue  in  another  place  fliewed,  that  our  hope  is  extended  ro  the  time  to 
come  cuen  beyond  death,  and  that  nothing  is  mote  contrary  to  the  nature 
of  ir.than  to  dout  what  rtial  become  of  vs. 

8  Thatfaying  otChnftjof  many  being  called  but  fcwe  chofen,  is  very 
ill  taken  after  that  maner.There  ftialbe  nothing  dourful  if  we  hold  taft  that 
which  ought  to  be  cleare  by  the  thingesabouefpokcn,  that  there  arc  two 
fortes  ot  calling.For  there  is  an  vniucrfall  calling  whereby  through  the  out- 
ward preaching  of  the  word,Godcalleth  altogether  to  him,  eucn  them  alfo 
to  whom  he  fetteth  it  forth  vnto  the  fauor  of  death,  &  vnto  matter  of  more 
gricuous  condemnation.  The  otheris  a  fpcciall  calling  which  forthcmoft 
part  he  vouchfaneth  to  giuc  only  to  the  faithtul,when  by  the  inward  enligh- 
tening of  his  fpirit  he  makethy  the  word  preached  is  fctled  in  their  hearts. 
Yet  fomtirae  he  makedi  them  alfo  partakers  of  it  whome  he  enlighteneth 

Vv.  buc 


Cdp.  24,  Of  the  mdner  how  to  reeeine 

but  for  a  time,&  afterward  by  the  dcferuing  of  their  vnthankfulncffe  forfa- 
keth  them,and  ftrikcth  them  with  greater  blindnelfc.  Now  when  the  Lordc 
fawtheGofpcltobcpublifliedtarreandwidc,  nnd  to  bcdefpifcdofmany, 

j^  but  to  be  had  in  due  price  of  fcwe :  he  dcfcnbeth  to  vs  God  vnder  the  per- 

(bn  of  akingjwhich  preparing  afolemnefcaftfendethhismcfrcngeisround 
about  to  bid  a  great  multitude  to  be  his  gcftes,  and  yet  can  get  but  a  fewc, 
becaufeeueryoncalleagethlettesforhiscxcufe,  fo  chat  at  length  he  is  c6- 
pcUed  vpon  their  refufalljto  cal  outof  the  hie  wayes  euery  one  that  he  mee- 
teth .  Hitherto  euery  man  fccth  that  the  parable  muft  be  vndcrftand  of  the 
outward  calling.  He  addeth  afterward  that  God  doeih  like  a  good  maker  of 
a  fcaft,  which  gocth  about  the  tables  ,to  cheere  his  geftcs.  If  he  findcany 
not  clothed  with  a  wedding  garment,  hecwillnot  fuflfer  him  with  his  vn- 
clcanlinefTe  to  difhonor  the  folemnitic  of  the  feaft.  This  parte  of  the  para- 
ble, I  graunt,  is  tobe  vnderftande  of  them  which  enter  into  the  Church  by 
tile  profeflion  of  faith,  but  are  not  clothed  with  the  fanfufication  of  Chrift. 
Such  dishonors  and  as  it  were  botches  of  his  Church,  the  Lord  will  not  fu& 
fer  for  cucr:  but,as  their  filthineffe  dcferueth  he  wil  caft  them  out.  There- 
fore fewe  arc  cholcn  out  of  a  greatnumber  of  them  that  arc  called,  but  yet 
not  with  that  calluigby  which  wee  fay  that  the  faithful  ought  to  iudge  their 
election.  For,thacgenerallcallingisalfocommonrothcwicked:  but  this 
Ipcciall  calling  bringeth  with  it  the  Ipiritc  of  regeneration,which  is  the  ear- 
ned and  feale  of  the  inheritance  to  come,  wherewith  our  heartes  arc  fealcd 

Ephe.i  1 1     ^P  ^g^^ft  the  day  of  the  Lorde.  In  a  fummc  fith  hypocrites  boaft  ofgodli- 

Pfai.ij.i.  neflcaswellas  thctrucworfliippersofGod  ,  Chrift  pronounceth  that  at 
length  they  fhalbc  caft  outof  the  place  which  they  wrongfully  pofleflc;as  if 
is  faid  in  the  Pfalme,  LordCjWho  rtiall  dwell  in  thy  tabernacle  i"  Thcinno- 

Pfaltsxi.  *^entinhandes,andthcmanofapure  heart.  Againc  ,  in  another  place,. 
This  is  the  generation  of  them  that  feeke  God,  of  them  that  fceke  the  face 
of  the  God  of  lacob.  And  fo  doth  the  Spirit  exhort  the  faithful  to  fuflferance,, 
that  they  take  it  not  grieuoufly  that  the  Ifraelites  be  minoled  with  them  in 
the  Church:  for  at  length  their  vifor  ftialbcc  plucked  from  them  and  they 
flialbe  caft  out  without  ftiame. 

8    The  fame  reafon  is  of  the  exception  cuen  now  alleaged,where  Chrift 

2  .  faith  y  none  perifhed  but  the  fonne  of  perdition.  It  is  in  deedeanvnproper 

'  fpecchcjbutyetnocdarke.  For  he  was  not  accounted  among  the /hcepe  of 

,  Chrift,  for  that  he  was  one  in  decdc  ,  but  becaufc  he  kept  the  place  of  one. 

John  » T  *  "^"^  where  m  another  place  the  Lord  affivmech  that  he  was  chofen  with  the 
Apoftles,that  is  fpoken  only  in  rcfpeft  of  the  miniftcric.Twelue  (faith  hee) 
haue  I  chGfen,and  one  of  them  is  a  Deuil:  that  is,  he  had  chofen  liim  to  the 
office  ofanApoftlc.  Butwhenhefpeakcthofchoofingtofaluation,  hedc- 

.  ,  _  nieth  him  farre  away  from  the  number  of  the  chofen.faying*  I  fpeakc  not  of 

Hen  ii^  *  alltlknowcwhomelhauechofen.Ifamandoinboth  places  confound  the 
Wo;rdeofChoofing,hcfhallmifcraby  entangle  himfelfe;  ifhce  niakedifFe- 
reiice,  nothing  is  more  plame.  Therefore  Gregonetcacheth  very  ill&pc- 
ftilently  when  he  f-»ith  that  wcc  knowe  onely  our  cal  ling,  but  are  vncenainc 
of  our  ekftion :  whereby  hee  mooueth  all  men  to  fcare  and  trembling  :v- 
fiwg  alTo  this  reafon,but  becaufc  wtknowc  what  wc  be  to  day,  but  what  wee 

flialbe- 


Aalbc  we  know  not.  But  in  that  place  he  fufficicntly  dcclarcth,  how  he  ftiJ- 
bled  at  this  blocke  .  For,  bccaufc  he  hanged  eleftion  vpon  the  meritcs  of 
workcs,  he  had  matter  enough:  and  more  to  difcouragc  the  mindes  of  men: 
but  he  could  not  ftrcngthen  them ,  which  did  nocremouc  them  from  them- 
felues  to  the  affiance  ofthegoodnefiTe  of  God.  Hereof  the  taithfull  haup 
fomc  taft  of  that  wliich  we  haue  determined  at  the  beginning  that  predelh- 
nation  if  it  be  rightly  thought  vp5,  bringeth  not  a  ftiaking  of  faith,but  rather 
the  beft  ftrengthning  of  it.  And  yet  I  deny  not,  y  the  holy  Ghoft  framed  his 
talke  to  the  fmal  mcaforc  of  our  fenfe .  As  when  he  fayth,  In  the  fecret  of  my  gjej  j.,^ 
people  they  (hil  not  be,and  in  the  roulc  of  my  feruants  they  flial  not  be  writ- 
ten. As  though  God  did  beginnc  to^writc  in  the  bookc  of  life,  them  whom  he 
reckeneth  in  the  number  of  his:  whereas  yet  we  know,  euen  by  the  witnes  of 
Chriftjthat  the  names  of  the  childrc  of  God  are  from  the  begmning  written  Phil.4,  j. 
in  thcbooke  of  life .  But  in  thefc  words  is  only  exprelled  the  caftmg  away  of 
them  which  fcemed  the  chiefc  among  the  cleft:  as  it  is  layde  in  the  Pfalme.  pftl.tf  j.  aj. 
Let  them  be  blotted  out  of  the  booke  of  lifc,and  let  them  notbc  wntccn  with 
the  righteous. 

9     But  thceledare  neither  immcdiatlyfromthewombe.norallatonc 
time,  by  calling  gatliered  together  into  the  flocke  of  Chrift,  but  as  it  pleafeth 
God  to  diftribute  his  grace  to  them .     But  ere  they  be  gathered  together  to 
that  chiefc  (heepheardjthey  are  fcattercd  abroade  and  ilray  in  the  commoa 
deferte,  and  differ  nothing  from  other ,  fauing  that  they  be  defended  by  the 
fingular  mcrcie  of  God,  from  failing  into  the  extreeme  headlong  downefall 
of  death  .     Therefore  if  you  looke  vpon  themfelues  ,  you  (hall  fee  the  of- 
Ipring  of  Adam ,  which  fauoreth  of  the  common  corruption  of  the  whole 
maffe .  That  they  be  not  carried  into  extreeme  &  defpeircd  vngodlines ,  this 
commethnot  topafTeby  anygoodnefle  naturally  planted  in  them,  but  be- 
caufc  the  eye  ofGod  watcheth,  and  his  hande  is  ftretched  out  to  their  falua- 
tion.  For  they  that  dreamc  that  from  their  very  natiuitie  there  is  planted  in 
their  heartes  I  wote  not  what  fecde  of  eleftion ,  by  the  vcrtue  whereof  they 
are  alway  enclincd  to  godlinelFe  and  to  the  feare  of  God ,  they  both  are  not 
holpen  to  prouc  it  by  the  authoritie  of  Scripture.and  alfo  arc  confuted  by  ex- 
perience it  felfe.  They  do  indeedebringforthafewe  examples  to  proouc 
that  the  eleft  euen  before  their  enlightning,  were  not  vtterly  ilrangers  from 
religion :  that  Paul  in  his  being  a  Pharifee  liucd  vnreproueable.that  Corne-  pi,ii  ♦.j; 
lius  was  by  almes  and  prayers  accepted  of  God :  and  fuch  other .  Of  Paul,  A(S,io.i. 
we  graunt  to  them ;  of  Cornelius,  wee  fay  that  they  arc  deceiued  .     For  it 
appearcth  that  he  was  then  already  enlightned  and  regenerate  ,  fo  thnt  hce 
wanted  nothing  but  the  cleerercueilmg  of  the  Cofpel.  Butwhat  will  they 
wring  out  by  thefe  few  examples?  thatal  the  eleft  arc  alway  endued  with  the 
fpiritofgoodlincfle?  Nomorc  than  if  a  man  by  {hewing  the  vprighcn^fle  of 
Aiiftides,Socrates,Zcnocrates,Scipio,Curiu3,Camiliius,andothc  Vl.ould 
thereof  gather  that  all  they  that  are  left  in  blindnefle  ofidolacrie,wcre  deli- 
rous  followers  of  holmefle  and  honeftie  .     Yea  and  the  Scriprare  ia  more 
places  than  one ,  openly  cricth  out  againft  them  .      For ,  the  ftatc  which 
Paul  dcfcnbethofthe  Ephefians  before  their  rcgen:ration^nieweth  not  one 
graine  of  this  fcede .  Ye  were  (fayth  he)  dead  with  defaultes  andfinnes,  m  Ephe,:.«i 

V  V  i  wiuch 


Cap. 24*  Of  the  matter  how  to  re  ce'iHe 

which  ye  walked  according  to  the  time  of  this  world,according  to  the  prince 
of  the  aire,  which  nowe  workcth  in  the  obftinate  children:  among  whom  we 
all  alfo  were  fjmetime  conucrfante  intheluftesof  ourflcflie,  doing  thofe 
thingcs  that  liked  our  flcfli  and  minde  .  And^wc  were  by  nature  the  children 
Ephe.  5.8.  of  wrath,  as  other  alfo  were.  Againc,Rcmembcr  that  y  e  were  fomtinie  with- 
tp  c,4,»3.  out  hope,  and  lacked  God  in  the  worldc.  Againe,  Ye  were  fometime  darke-' 
neflc :  but  now  ye  are  light  in  the  Lorde:  waJkc  as  the  children  of  light .  But 
paraducnture  they  will  haue  thefe  thinges  to  be  referred  to  the  ignorance  of 
the  true  God,  wherewith  they  denie  not  that  the  elcft  are  holden  before  that 
they  be  called.  Albeit  this  were  a  fliamelefle  cauilling  ,fith  he  therof  conclu- 
_  ,  dcth,  that  they  ought  nowe  no  more  either  to  lie  or  to  fteale  :  yet  what  will 
they  anfwere  to  other  places?  as  is  that  place  to  the  Corinthians,where  whe 
he  had  pronounced  that  neither  whoremongers,  nor  idolaters  ,  nor  adulte- 
rers, nor  weakelings,  nor  buggcrers,  nor  theeues  . nor  couetous  men ,  fhalbe 
heires  of  the  kingdome  of  God:  he  by  and  by  addcth  that  they  were  wrapped 
in  the  fame  hainous  offences  before  that  they  kneweChrift :  but  nowe  that 
they  arc  both  wafhcd  by  his  bloud  &  made  fircc  by'his  Spirit.Againe  an  other  . 
Rom.&i^.  place  to  the  Romaincs  .  As  ye  haue  giuen  your  members  bonde  to  vndcan- 
nclTc,  and  to  iniqu  itie  vnto  inicjuitic,  nowe  yclde  them  in  bondage  to  rightc- 
oufnes.  For  what  fruite  had  you  of  thefe  thinges,  in  which  yce  are  nowe 
worthily  afliamed,  &c  ? 

J I  What  mancr  of  feede  of  cleftion,!  pray  you,  did  then  budde  in  them, 
whichbeing  manifoldly  defiled  in  all  their  life,  as  it  were  with  defperatc  wic- 
kednes,  wallowed  in  the  moft  abhominablc  and  accurfed  finne  of  all?  If  hee 
would  haue  fpokcn  after  their  opinion^  hce  Hiould  haue  fhewed  howe  much 
they  were  bond  to  the  bountifulnclfe  of  God ,  by  which  they  had  bcerte  pre- 
i.Pec.4.}.  ^f  ued  from  Aiding  mto  fo  great  filthineire.  So  Peter  alfo  lliould  haue  exhor- 
ted his  to  thankefulneflb  for  the  perpetuall  feede  of  eleftion .  But  he  contra- 
rywifc  putteth  them  in  minde  that  the  time  paft  fufficed  to  make  an  ende  of 
_  .  the  luflcs  of  the  Gentiles.     Whatif  we  come  to  examples?  what  budde  of 

a.Kin.iz.i?  rightcoufneflewas  there  in  Rahab  the  harlot,  before  faith  =•  in  Manafle.whcn 
I.uk.22.1  6.  Hierufalem  wasdippcdandina  manner  drowned  in  the  bloude  of  the  Pro- 
phets ?in  the  Thecfe,  which  among  his  laft  gafpings  began  to  thinke  of  re- 
pentance ?  Away  therefore  with  thefe  argumentes ,  which  filly  curious  men 
\    do  raflily  dciufc  to  themfeliies  without  the  Scripture .  But  let  that  abide  cer- 
tainc  with  v  s,  which  the  Scripture  hath,  that  al  haue  ftrayed  like  loft  flicepe, 
Efa.5  j.f .      cuery  one  hath  fwarued  into  his  owne  way,  that  is,  perditio.  Out  of  this  gulf 
of  perdition,  whome  the  Lord  hath  determined  once  to  plucke  foorth,  th  em 
he  difFerreth  til  his  fit  timeronely  hcprelerueth  them,that  they  fall  not  vnto 
vnpardonable  blafphemy. 

li  As  the  Lorde  by  the  effeftualncffc  of  his  calling  towardc  the  elefte, 
makethpcrfeftthefaluation,  where  vnto  hce  hadde  by  eternallcounfcll  ap- 
pointed them  :  fo  he  hath  his  iudgemciites  againft  the  reprobate ,  whereby 
he  cxecuteth  his  counfell  of  them .  Whom  therefore  he  hath  created  vn- 
to the  fhame  of  life,  and  deftrudion  of  death,  thnt  they  fhould  bccinftru- 
ments  of  his  wrath,  and  examples  of  his  feucritie:  from  them,  that  they  may 
come  to  their  ende,  fometime  he  taketh  away  tlie  power  co  hcare  his  worde» 

and 


The  grace  of^hrijf,  Lih.f,      '326 

andfomctlmeby  the  preaching  of  it  he  more  bllndcth  snd  amafeththcm. 
Of  the  firfl  maner,  whereas  there  be  innumerable  examples ,  let  vs  choofc 
out  one  morccleare  &notable  than  all  the  reft.    There  paiTcd  away  about 
fourethoufandyeares  afore  Chnft,  in  which  he  hid  from  all  the  Gentiles 
the  light  ofhis  health  bringing  doftrine.lf  any  man  anfwere  that  he  there- 
fore made  them  not  to  enioy  fo  great  a  benefitbecaufe  he  iudged  them  yn- 
worihiejthey  which  come  after  fliall  not  be  prcued  any  more  worthie.  Of  Mal.441; 
which  thing,befidc  the  expericnce,Malachie  is  a  fubftantiallwitnes,  which 
rcprouinginfidelitie  ininglcdwith  grofl'ebl3fphemics,yct  declareth  y  there 
(hal  come  a  redeemer.     Why  therefore  is  he  rather  giuen  to  thcfe  than  to 
thofe?    He  fliall  trouble  himfelfc  in  vainc,  that  fhall  here  fearch  for  a  caufe 
hicr  than  the  fecret  and  vnfearchable  counfell  of  God.    Neither  is  it  to  bee 
feared  Icaft  any  (choler  of  Porphyrie,fliould  freely  gnawe  at  the  rightcouP. 
neilc  of  God  while  wee  aunfwere  nothing  in  defence  of  it.  For  when  wee  fay 
that  none  perifli  vndcferuing,  &  that  it  is  of  the  free  bountifulneffe  of  God 
that  fome  be  dcliuered  ,  there  is  largely  enough  faid  for  the  fetting  forth  of 
his  gloricjfo  that  it  necdeth  not  our  Ihifting.   The  foueraigne  iudge  thcre-f 
fore  maketh  away  for  his  prcdeftination,  when  whome  he  hath  once  reie- 
ftedjthem  being  depriuedofthe  communicating  of  his  light  he  leauethin 
blindnefl'e.  Of  the  other  maner  there  are  both  daily  examples,  and  alfo  ma- 
ny contained  in  the  Scripture.One  felfcfamc  preaching  is  commonly  made 
to  a  hundred,  twentie  receiue  it  with  rcadie  obedience  of  faith:  the  reft  doe 
either  fet  naught  by  it,or  fcornc  it,or  hilfe  it  out,or  abhorrc  it.  If  any  man 
anfwere  that  this  diuerfitie  proccedeth  of  their  malice  and  peruerfnelTcjhee 
fliall  notyctfatiffie  vs  :bccaufc  the  others  wit  alfo  fliouldc  beepoflefled  w 
the  fame  malic e,vnlefl"c  God  did  amende  it  with  his  goodnefle.  Therefore 
we  fliall  ftil  be  cncombredjvnlcflc  wee  call  to  minde  that  which  Paul  faith,  '•Cor.4.7, 
Who  maketh  thee  to  differ  ^whereby  he  fignificth  that  fome  excell  other 
fomc,not  by  their  ownc  vertue,but  by  the  only  grace  of  God. 

13     Why  therefore  doth  he  in  granting  grace  to  thofepaflcoucr  thefe? 
Of  thofe  Luke  fliewcth  a  caufe,Bccaufe  they  are  ordeined  to  life.  Of  thefe.  Aft.!  j,4J. 
what  fliall  we  thinke,  but  becaufc  they  are  the  veflels.of  wrath  vnto  diflio- 
nor?  Wherefore  let  it  not  gricucvs  to  fay  with  Auguftine.  God(faycth  hee)  ^itQtn  ad 
might  turne  the  willofthe  euilinto  good,becaufehe  is  almightie.He  might  lite.li.2lc.10 
in  deedc.  Why  therefore  doeth  he  it  not?  becaufe  he  would  not.  Why  hce 
would  notjis  in  himfelfe.For  we  ought  to  be  no  more  wife  than  we  ought  to 
be.  And  that  is  much  better,thanto{hiftwithChryfoftome,andfay  that  he  Ho.de  con«'> 
draweth  him  that  is  willing  and  reacheth  his  hand,  that  the  difference  may  ucrf.Paul, 
notfeemetoftandintheiudgementofGod,  but  in  theoncly  will  of  men. 
Trucly itfo  ftandeth  not  in  tbeproper  motion ofman,  that  eucn  the  godly 
and  they  that  feare  God  haue  neede  of  a  fingular  inftrudion  of  the  Spirite.  .  ^ 
Lidia  the  purplcfeller  feared  God,&  yet  it  behoucd  that  her  heart  flioulde       '    *  ■** 
be  Dpcnedjthat  Ihce  might  harken  to  the  dodrine  of  Paul,  and  profit  in  it. 
This  is  notfpokenofone  woman  alone,but  that  wee  fliould  knowe  that  the 
profiting  of  eucry  man  in  godlincfle  is  the  fccrcte  worke  of  the  Spirite. 
This  verily  cannot  beebroughtin  queftion  ,  that  the  Lorde  fendcth  his 
wordc  to  many,whofe  blindneflc  hee  will  haue  to  be  more  enforced.  For,to 

Vv  3  whac 


Cap,  24,  Of  the  mAner  how  to  rece'we 

what  purpofe  doth  he  bid  fo  many  commsundemcntcs  to  be  carried  to  Pha- 
rao?  v/as  icbccaufe  he  hoped  thit  with  often  rcpeted  meflages  he  would  be 
appcafed?  No,  but  before  he  began,  he  forckncwe  and  foretolde  the  cnde. 
_     .  Go  (fiiidhee  to  Mofts  )  and  d:rclarc  to  him  my  will  :  but  I  will  harden  his 

Execa.i'.  &  heart,  that  he  obey  not .  So  wlien  he  ftirrcth  vp  Ezechicljhce  warneth  him 
12.1.  afore  hande  char  he  Icndethhimto  a  rebellious  and  ftubborne  people  :  to 

theende  tharhcfhouldenotbe  afrayde  if  he  perceiue  himfelfc  tofingto 
deaf  men.  So  he  forecellcth  to  Icreiiiie,  that  his  doftrine  fliould  become  a 
Iere.i.to»     fire,  to  deftroy  and  waft  the  people  like  ftubble.  ButtheprophecieofEfaic 
Efa.5^.        yctmoreenforcethit.  For  he  is  thus  fent  of  the  Lorde  :  Go  and  fayeto 
the  children  of  ifraell:   With  hearing  heare  ye,  and  vnderftand  not:  With 
feeing  feeye,and  knowe  nor.  Make  obftinite  tht;  heart  of  this  people,  and 
make  heauic  their  eares  ,  andoucrplaifter  their  eyes:  leaftparaducntuic 
they  may  fee  with  their  eyes,  and  heare  with  their  cares  ,  and  vnderftandc 
with  their  heart  ,that  being  turned  they  maybehealed.     Behold  he  dire- 
deth  his  voice  to  them  ,  butthatthcy  may  waxc  more  dc3f,hclightetha 
light,  but  that  they  may  be  made  more  blmde:  he  fheweth  forth  doftiine, 
but  that  they  may  be  made  more  dull:  helayethtothem  aremedie,but 
XohD.u>  }?.  not  that  they  maybehealed.  Andlohn  ajleagingthis  prophecie,  affirmcth 
that  the  lewes  could  not beleeue  the  doftrme  of  Chrift,  bccaufe  this  curfc 
of  God  lay  vpon  them.  Neither  can  this  alfo  be  m  controuerfic,  that  who 
God  wil  not  haue  to  be  enlighten  :d,to  them  he  delmered  his  do(:;trin  wrap- 
ped vp  in  darke  fpcechcs,tliat  they  may  nothing  profite  thereby  but  tobee 
ihruft  into  greater  dulnefle.  Chrift  alfo  teftifieth,  that  he  doth  thcrfore  ex- 
Matt.ji.ii.  poundonely  tothe  Apoftles  the  parables  in  which  hchad  fpoken  to  y  mul- 
*  titude,becaufe  to  them  it  was  giuen  to  knowe  the  my  fteries  of  the  kingdom 
cfGodjbut  to  the  common  people  not  fo.     What  meaneth  the  Lorde(wik 
thou  fay)  in  teaching  them,  of  whome  he  prouideih  that  he  may  not  be  vn- 
dcrftanded-^Confider  whence  is  the  fauk,and  thou  wilt  ceafle  to  aske.For  in 
yword  how  great  darknesfocuer  there  bc,yct  there  is  alwayhght  enough 
to  conuince  the  confcience  of  the  wicked. 

14  Nowremainethforvstofee,  why  the  Lorde  doethth.itwhichitis 
plaine  that  he  doth.Ifitbeaunlwered  that  itisfo  don  becaufe  men  haue  fo 
dcferued  by  their  vngodline(fe,wickednefle,&  vnthankfulnes:  the  fame  fhal 
indeedebcwcUandtruelyfaide  :  but  becaufe  there  appeareth  not  yet  the 
rcafon  of  this  diucrfitie,  why  when  fome  are  bowed  to  obedience,otherfom 
continue  hardcned,infearching  it  wee  nnift  needes  go  to  that  which  Paul 
Kom,^.T7<  |j2jj^  noted  out  of  Mofes,  namely  that  God  hath  raifed  them  vp  from  the 
beginning,that  he  might  /hewe  his  name  in  the  whole  earth.  Wheras  ther- 
fbre  the  reprobate  do  not  obey  the  worde  of  God  opened  vnto  them  ,  that 
/halbe  well  imputed  to  the  malice  and  peruerfnelfe  of  their  heart ,  fo  that 
this  be  therewithal]  addcd,thatthey  are  therctorcgiuen  into  this  peruerf- 
ncffe, becaufe  by  the  righteous  but  yet  vnfearchablc  iudgemcnt  of  G  O  D 
they  are  raifed  vp  to  fet  forth  his  glorie  with  their  damnation.  Likcwife  whe 
i,Sam.2, 15.  it  is  faid  of  the  fonnes  of  Hely,that  they  barkened  not  to  holfome  warnings 
b<:caufc  the  Lord  willed  to  kill  them:  it  is  not  denied  that  the  ftubbomeffc 
ptoceedcd  of  their  owncnaughtincfl'e  :  but  it  is  therewithal!  touched  why 

they 


Thegfdceof(%rifl,  LH^if,      "^327 

they  were  left  in  ftubbornncfTe ,  when  the  Lord  might  haue  foftcned  their 
heartcs, namely becaufe his  vnchaungeable  decree haddc  onceappointcd 
thenuo  deftrudion  .     To  the  fame  purpofe  ferueth  that  faying  of  lohn. 
When  he  had  done  fo  great  fignes,no  man  belecued  in  him;  thatthcword  ioj,a  ,,  ,g^ 
ofEfay  might  be  fulfilled,  Lord  e,  who  hath  beleeued  our  faying^  For  though 
he  do  not  cxcufc  the  ftifiiccked  from  blame,  yet  he  is  content  with  thatrca- 
fon,  that  the  grace  of  God  is  vnfauorie  to  men,  till  the  holy  Ghoft  bring  taft. 
And  Chrift  alleaging  the  prophecic  ofEfay,  They  /hall  all  be  taught  ofGod,  i(3hu.<f.4;, 
tendethto  no  other  endc  but  toprooue  that  the  Icwcs  arc  reprobate  and 
ftrangers  from  the  Church,  becaufe  they  are  vnapt  to  learne :  and  he  bring- 
cth  no  other  caufe  thereof,  but  for  that  the  promife  of  God  doth  not  pertain 
to  them .  Which  thing  this  faying  of  Paul  confirmeth ,  that  Chrift  which  to  i.Cor.i. « |. 
the  lewes  is  an  offence,  and  to  the  Gentiles  fooliihnefTe ,  is  to  the  called  the 
ftrengthand  wifcdomeof  God.  For  when  hee  hath  toldewhat  commonly 
bappeneth  fo  oft  as  the  Gofpell is  preached,  namely  y  fome  it  maketh more 
obftmatc,  andoffomeitisdifpifed  ,he  fayth  that  it  is  had  in  price  of  them 
cnely  which  are  called  .  Hee  had  in  deede  a  litic  before  named  them  belee- 
uers,  but  hee  meant  not  to  take  away  the  due  degree  from  the  grace  of  God 
which  goeth  before  faith,  but  rather  hee  addeth  this  fcconde  faying  by 
way  of  Correction,  that  tbey  which  had  embraced  the  Gofpell  ftioulde  giue 
the  praife  of  their  faith  to  the  calling  of  God.  As  alfo  a  litle  after  he  tcacheth 
that  they  are  chofcn  of  God .  When  the  vngodly  heare  thefe  thinges ,  they 
crie  out  that  God  with  inordinate  power  abufeth  his  poore  creatures  for  a 
iport  to  his  crucltie .  But  we  which  knowc  that  all  men  are  fo  many  waycs  en- 
dangered to  the  iudgement  feate  of  God,  thatbeeing  asked  of  a  thouf^ndc 
thinges  they  can  not  fa  tis  fie  in  one,  doe  confefTe  that  the  reprobate  fuffer 
nothing  which  agreeth  not  with  the  moftiuft  iudgement  of  God .  Whereas 
we  doc  not  dcarely  attaine  the  reafon  thereof ,  let  vs  not  be  difcontent  to  be 
ignorant  of  Ibmewhat,  where  the  wifedomcofGodUftcthvpitfelfe  intofo 
great  heigth. 

If     But  forafmuch  as  there  are  a  fewe  places  of  fcripture  wont  to  bee  ob- 
ieftcd,  in  which  God  feemeth  to  denie  that  it  is  done  by  his  ordinance  that 
the  wicked  doe  peri{h,but  by  this  that,  he  crying  out  againft  it,  they  wilfully 
bring  death  vpon  themfelues:let  vs  briefely  declaring  thefe  plaees,(hew  that 
they  make  nothing  againft  the  (entcnce  aboue  fet.  There  is  brought  foorth  _ 
a  place  ofEzechiell,  that  God  will  not  the  death  of  a  finner,  but  ratherthat    *  'i'*"* 
he  may  be  turned  and  liue .  If  they  will  cxtende  this  to  all  mankinde :  why 
doth  he  not  moue  many  to  repentaunce,  whofe  mindes  are  more  pliable  to 
obedience,than  theirs  which  at  his  daily  allurementes  waxe  harder  and  har- 
der ?  With  the  Sodomites  (  as  Chrift  witneffeth  )  the  preaching  of  the  Gof- 
pell and  miracles  would  haue  brought  foorth  more  fruite  than  in  luric.  How  w,„ , . 
commcth  it  to  paffe  therefore, ifGod  will  all  to  be  faued,  that  hee  opcneth  ^*  ** 

not  the  gate  of  repentance  to  thofc  miferablemcn  thatwouldehauebeene 
more  ready  to  receiue  grace?  Hereby  we  fee  that  the  place  is  violently  wrc- 
fted,  if  the  will  of  G  O  D ,  whereof  the  Prophet  maketh  mention,  be  fette  a- 
^ainft  his  eternall  coimfel,wherby  he  hath  feuered  the  elcft  from  riic  repro- 
bate ,  NowQ  if  we  feekc  for  the  true  naturall  meaning  of  the  Prophctc :  his 

V  V  4  purpofe 


C4p,24,  OfthemaMerhowtoreceifie 

purpofc  is  to  bring  hope  of  pardon  ro  the  penitent.  And  this  is  the  fum ,  that 
it  is  not  to  be  douted  but  rliat  God  is  ready  to  forgiuc  fo  foonc  as  the  finner 
turneth  .  Therefore  he  willeth  not  his  death  ,  info  much  ashcc  willethhis 
repcntauncc.  But  experience  tcacheth  that  he  fo  willeth  them  to  repent 
who  he  generally  callcth  to  hinijthat  yet  he  to  toucheth  not  all  their  hearts. 
Yet  is  it  therefore  to  be  fayde  that  hee  dcaleth  deceitfully ,  becaufc  although 
the  outwarde  voycc  doe  but  make  them  vnexcufablc  which  heareand  doe 
not  obey  it,  yet  it  is  truely  accounted  the  teftimonie  of  the  grace  of  God  ,  by 
which  teftimonie  he  rcconcileth  men  to  himfelfe .  Therefore  let  vs  holdc  . 
this  for  the  meaning  of  the  Prophete,  that  the  death  of  a  finner  picafeth  not 
God :  that  the  godly  may  hauc  afhaunce,  that  fo  foonc  as  they  fhalbe  touch- 
ed with  repentauncc,  there  is  pardon  ready  for  them  with  GOD:  and  the 
wicked  may  fecle  that  their  fault  is  doubled ,  becaufc  they  anfwere  not  to  fb 
great  merciflillkindenefle  and  gentlenefle  of  God .  The  mercy  of  God  thcr- 
fore  will  alway  meete  repentance,  but  to  whom  repentance  is  giuen ,  both 
I  Tim  2.4,  alltheProphetes,  and  Apoftlcs,and  EzcchicU  himfelfe  doe  plaincly  teach. 
*  *  Secondly  there  is  alleged  a  place  of  Paul,  where  he  fay  th  that  God  willeth  al 
men  to  be  faucd,  which  although  it  haue  a  diucrfc  meaning  from  the  other, 
yet  in  fomc  thing  they  agree  together .  I  aunfwere ,  firft  that  by  the  reft  of 
the  textitis  made  pla'ine  howehc  willeth.  For  Paul  coupleth  together,  that 
he  willeth  them  to  be  faucd,  and  to  come  to  the  acknowledging  of  the  truth. 
If  they  will  haue  this  to  be  determined  by  theeternall  counfellof  G  O  D 
jj  that  theyreceiue  thedoftrine  of  faluation,  what  meaneth  that  faying  of 

'"  ''*  Mofes.Whatnationisfo noble, thatGodcommeth  nearcto  itas  hee  doth 
to  thee?  Howe  cameittopaflc  that  GOD  rcftrained  from  many  peoples 
the  light  of  the  Gofpell,  which  other  enioyed  ?  Howe  came  it  to  pafle  that 
the  pure  knowledge  of  godlineflc  neuer  came  to  fome ,  and  fome  fcarcely 
tafted  fo  much  as  any  darke  principles  of  it  ?  Hereof  itftiall  nowe  bee  eafic 
to  gather,  whereto  Paul  tendeth.  Hchadde  commaunded  Timothee  to 
make  folemne  prayers  in  the  Church  for  kingcs  and  princes.  But  when  it 
feemeth  fomcwhat  an  abfurditie  that  prayers  ftiould  be  made  to  G  O  D  for 
akindeof  menina  manner  defpeired(becaufe  they  were  notonely  ftran- 
gersfromthcbodyof  Chrifte,but  alfo endeuored  with  all  their  forces  to 
cpprcffc  his  kingdome  )  he  added,  that  the  fame  is  acceptable  toG  O  D 
which  wiUcth  all  men  to  be  faucd  .  Whereby  verily  hee  fignifieih  nothing 
clfc  but  thathe  hath  ftopped  vp  the  way  vnto  faluation  to  no  degree  of  men; 
but  rather  iXvn  the  hath  fo  poured  out  his  mcrcie  that  he  willeth  no  man  to 
be  voydc  of  it  .  The  other  fentenccs  doe  not  declare  what  God  hath  by 
his  fecreteiudgement  determined  of  all  men:  but  doefticwe  that  there  is 
pardon  ready  for  all  finncrs  which  doc  onely  turne  themfelues  to  require 
it .  For  if  they  more  ftL^ely  ftandc  vpon  this  that  it  is  fayde  that  he  wil  haue 
mercie  vpon  all,  I  will  on  the  contraric  fide  aunfwere  them  with  that  which 
Pfalii?.?.  is  wifcci^  in  an  other  place.  That  our  God  is  in  hcauen  where  hee  doeth 
Exo'd,  J  j.iV  whatfocucr  he  will.  This  worde  therefore  muft  fobe  expounded  that  it  may 
agree  with  the  other,  I  will  haue  mercie  vpon  whome  I  will  h  aue  mercy  ,  ind 
I  will  fhewc  mercie  to  whom  I  will  ftiew  mercie .  He  that  choofeth  out  them 
whomc  he  w  JU  haue  mcrcie  on,  doth  not  giue  it  to  all .  But  fith  it  clcarcly  ap- 

pcarctli 


Tie  grace  of  Chrifl,  Lih.B*         S2t 

peareth  tha  t  in  that  place  is  fpoken  not  of  all  particular  men  ,butofdeg''ees 
of  men,  wc  will  make  no  longer  difputing  about  it .  Howbeit  it  is  alfo  to  be 
noted,  that  Paul  doth  not  affirme  what  God  doth  alway  &  euery  where  and 
in  all  men :  but  leaueih  it  to  him  at  his  libcrtieat  length  to  make  kingcs  and 
magiftratcs  partakers  of  the  heauenly  doftrine,  althought  by  reafon  of  thtir 
blindenefle  they  doe  nowe  rage  againft  it  .  They  feeme  to  prefle  vs  more 
ftrongly  with  obicfting  the  place  of  Peter,  tVvat  God  willcth  none  to  pcrifhe, 
but  rcceiueth  all  to  repentance  .  But  the  vndoing  ot  his  knot  doth  by  and  by 
offer  it  fclfe  in  thefeconde  worde  ,  becaufe  the  will  to  receiue  can  not  be  vn- 
derftanded  to  be  any  other  than  that  which  is  euery  where  taught .  Truely  Eze.jtf.jtf. 
the  turning  is  in  the  hande  of  God :  whether  he  will  turnc  all  or  no,  let  him- 
felfe  be  asked,  when  he  promifeth  that  he  will  giue  to  a  certainc  fcwe  men  a 
flefhlyheartc,  leaning  to  other  fome  a  ftony  heart.  Itis  trueindecde,  that 
vnlelfe  he  were  ready  to  receiue  them  which  call  vpon  his  mercy,  this  faying 
fliould  be  falfe.  Turne  to  me,  &  I  will  turne  to  you .  But  I  fay  that  none  of  all 
mortall  men  doth  come  to  God  but  he  y  is  preuented  of  God.  And  if  repen-  Zach.i.  j. 
tance  wercin  the  wil  of  man,  Paul  would  not  fay , If  para  duenturc  he  giue  the  2'Tim,j,a5 
repentance  .  Yea  vnleflc  the  fame  Godwhich  with  worde  exhortcth  all  men 
to  rcpen  tance,did  with  fecret  mouing  of  his  fpirit  bring  the  chofen  to  itrlcrc- 
mie  would  not  fay,  Turne  me.  Lord,  and  I  {halbe  turned:  for  when  thou  haft  ,^,„  ,  ,  - 
turned  me,  I  haue  repented. 

\6     But  (thou  wilt  fay  )if  it  be  fo,  there  ftialbefmall  truth  in  the  promifes 
of  the  Gofpell,  which  whenthcy  teftifie  of  the  will  of  G  O  D,  affirme  that  he 
willcth  that  which  is  againft  his  inuiolable  decree  .  Not  fo .  For  howfoeucr 
the  promifes  of faluation  be  vniuerfal,yet  they  nothing  difagree  with  the  pre- 
deftination  of  the  reprobate,  fo  that  wee  dired  ourmindes  to  the  effeft  of 
them .     We  knowe  that  then  and  not  till  then  the  promifes  are  cfFeduall  to 
vs,  when  wee  receiue  them  by  faith,  on  the  other  fide  when  faith  is  made 
voyde,  the  promife  is  therewithall  abolifticd .  If  this  be  the  nature  of  them, 
Ictvs  then  fee  whether  thefethinges  difagree  together:  that  it  is  fayde  that 
God  hath  from  etcrnitie  ordeined  whome  he  will  embrace  with  loue ,  and 
vponwhome  he  will  exercife  wrath:  and  that  he  promifeth  faluation  to  all 
without  difference .     Truely  I  fay  that  they  agree  verie  well.  For  info  pro- 
mifing  he  meancth  nothing  elfe  than  that  his  mcrcie  is  fet  open  for  all  which 
doc  couct  and  craue  it :  which  thing  none  doe  but  they  whome  he  hath  en- 
lightned .     And  them  he  enlightneth,  whom  he  hath  predeflinate  to  falua- 
tion .  They  (I  fay  )  hau  e  the  tiueth  of  the  promifes  furc  and  vnfhaken ,  fo  as 
it  can  not  be  fayde  that  there  is  any  difagreement  betweene  the  eternall  e- 
leftion  of  God,and  the  tcftimonic  of  his  grace  which  he  offereth  to  the  faith>- 
full.    But  why  nameth  he  all?  verily  that  the  confciences  of  the  godly  may 
the  more  fafely  reft,  when  they  vnderftande  that  there  is  no  difference  of 
finnersjfo  that  faith  be  prefent:  and  that  the  wicked  may  not  cauill  for  their 
cxcufe,  that  they  want  a  fanftuary  wherunto  they  may  withdraw  thcmfelues  • 
from  the  bondage  of  finne.when  with  their  owne  vnthankefulnes  they  rcfiifc 
it  being  offred  them.  Therfore  when  the  mercy  of  God  is  by  the  Gofpel  of- 
fred  to  both  forts,  it  is  faith,  that  is  to  fay  the  cnlightning  of  God,which  ma- 
kech  difterciKC  between  the  godly  and  vngodly,fo  as  che  one  fort  fecleth  the 

V  Y  J  cfFcdu- 


C4p»24  •  Of  the  ntafier  hrv  to  receiue 

cflfcftualticlfc  of  the  Gofpcl.and  ihc  other  fort  obtcinc  no  fruirc  thcrof.  The 
cnUghtningitfclfc  alfohath  the  eternal  clcftion  of  God  for  the  rule  thereof. 
?•  17  •  yhj.  complaiatof  Chrift,  which  they  allege, lerufalendjlerufalcm  ,  howcoft 
hauc  I  willed  to  gather  together  thy  chickens ,  but  thou  wouldcft  not  ?  ma- 
keth  nothing  for  them  .  I  graunt  that  Chrift  there  fpeeketh  not  onely  in  the 
pcifon  of  man ,  but  alio  reprocheth  them  that  in  ail  ages  they  haue  refufcd 
his  grace.  But  wc  niuft  define  that  will  of  God  which  is  entreated  of.  For  nei- 
ther is  it  vnknowen.how  diligently  Godendeuorcdtokeepcftil  thatpcople, 
and  with  how  great  ftiffcnefle  they  cuen  from  the  firft  to  the  laft  being  giucn 
to  their  wandering  defires  rcfufed  to  be  gathered  together :  but  it  followeth 
not  thereof  that  the  counfcll  of  God  was  made  voyde  by  the  malice  of  men. 
They  aunfwere  and  fay  that  nothing  Icfle  agrceth  with  the  nature  of  G  O  D 
than  to  haue  a  double  will  in  him  .  V^'hich  I  graunt  to  them,  lb  that  they  fitly 
cxpounde  it  .  But  why  doc  they  not  confider  fo  many  teftimonies ,  where 
God  putting  vpon  him  the  affedions  of  man  defcendeth  beneath  his  ownc 

8fiJ,tfj.j,  maieftypHe  faith  that  he  hath  with  ftrctchcd  out  armts  called  the  rebellious 
people,  that  he  hath  early  and  late  trauailed  to  bring  them  backc  to  him .  If 
they  will  apply  all  thcfc  thinges  to  God ,  and  not  confider  the  figure ,  there 
(hall  arife  many  fuperfluous  contentions ,  which  this  one  folution  bringeth 
toagreement,thatthepropcrtieof  manis  figuratiuely  apphed  to  G  O  D. 
Howebcitthcfolution  which  wee  haue  brought  in  an  otlier  place  largely 
fufficeth,  that  although  the  will  of  God  be,  as  to  our  fcnfc  n:\amfolde:  yet  he 
doth  not  in  himfclfc  diuerfly  wil  this  and  that,  but  according  to  his  wifedom, 

fiphe.j.io.  which  is  diuerfly  manifolde  (as  Paul  callcth  it )  he  amafeth  our  fcnfcs ,  till 
xtHiall  be  giuen  vs  to  knowc  that  he  mai  ucloufly  willc  th  that  which  now  fee- 
mcth  to  be  againft  his  will.  They  alfo  mocke  with  cauillationsjihat  fith  God 
is  the  father  of  all,  it  is  vnrighteous  that  he  Hiould  diOicrit  any  that  hath  not 
before  with  his  own  fault  dcferucd  this  punilhmcnt.As  though  the  liberalitie 
of  God  ftrercheth  not  cuen  to  hogges  and  dogges .  But  if  they  fpcakc  onely 
of  mankinde ,  let  them  anfwere  why  God  bouude  himfelfc^to  one  people ,  to 
be  the  father  thereof:  and  why  alfo  out  of  the  fame  people  he  picked  a  fmall 
number  as  it  were  a  floure .  But  their  ownc  luft  of  cuill  fpeaking  hinder eth 
thcfe  railcrs  that  they  confider  not  that  God  fo  bringeth  foorth  his  funnc  to 
fhme  vpon  the  good  and  cuill ,  that  the  inheritauncc  is  lay  de  vp  for  a  fewe, 
to  v/home  it  (hall  one  day  be  fayde,  Come  ye  bleiled  of  my  Father ,  pofieffe 

Mjtt.;.4J.   thekingdome,&c.  They  obicd  alfo  that  God  hateth  none  of  diefe  thinges 

*^t,J  J>  J4«  that  he  hath  made.  Which  although!  graunt  them,  yet  this  remaincth  fafe 
which  I  teach ,  that  the  reprobate  are  hatefull  to  God ,  and  that  vcrie  right- 
fiilly,  becaufe  they  being  deftitute  of  his  Spiritc  can  bring  forth  nothing  but 
caufcof  curfe .  They  fay  further,  that  there  is  no  difference  of  the  lewc  and 
the  Gentile,  and  therefore  that  the  grace  of  God  is  without  difference  fettc 
before  all  men :  namely  ifthey  graunt  (as  Paul  determincth)  that  GOD 
om,9.  4,  ^jjji^jh  as  well  out  of  the  lewes  as  out  of  the  Gentiles,  according  to  his  good 

J,  pleafure,fo  that  he  is  bound  to  no  man.  After  this  mancr  alfo  is  that  wiped  a- 

'  waywhich  thcyobieftinan other  place  jtbatGodhathenclofedall  thinges 

vnder  finne,  that  he  may  hauc  mcrcie  vpon  all :  namely  becaufe  hec  wUI  that 

chefaluationof  aUthcm  that  arc  faucd  be  afaibcd  to  hismercic,  although 

tlus 


Th grace  of  Chrifl,  tik^,         S2p 

x\\i%  bcncfite  be  not  common  to  nil.  Nowc  when  many  thinges  arc  aUcadged  Ron,,,  j^. 

onboth  partes, Iccthis  be  our  conclufion,  to  tremble  with  Paulat  fogreat 

depth ,  and  if  wanton  tongues  fhall  be  bufie,  that  wc  be  not  afhamcd  of  this 

^is  crying  out  ,  O  man,what  art  thou  that  ftriueft  with  God?ForAuguftine  Depr»de.ac 

truely  alftrmeth  that  they  do  pcruerOy  which  meafurc  the  rightcoufncffe  of  gratia,  ca.2» 

God  by  the  meafure  of  the  righccoufncs  of  man. 


The  XXV.  Chapter. 

Of  the  UJl  Refuneaion. 

A  LthoughChrift  the  fonne  of  righteoufnefTe,  hauing  oucrcome  death, 
-^  ^fliiningbytheGofpelI,giueth  vs  the  light  of  life  (  as  Paul  witneflcth) 
whereby  aHo  it  is  faid  that  by  beleeuing  we  haue  pafled  from  death  into  life ,  l'^]^^'  *j  " 
being  nowe  not  forcners  and  ftraungers,  but  citizens  with  the  Saintes,  and  iphe.z.iy.' 
ofthchoufeholdeofGod,  which  hath  made  vs  to  fit  with  the  onely  bcgot- 
red  Ibnne  himfelfe  in  heauenly  placcsjthat  nothing  may  be  wanting  to  per- 
feft  fclicitietyet  feaftit  fliould  be  greeuous  vnto  vs  tobe  cxercifed  vndcr  this 
hard  warfare,a!;  though  we  had  no  fruitc  of  the  viiftorie  which  Chrill  hath 
gotten^we  muft  hold  faft  that  which  is  in  an  other  place  taught  of  the  nature 
of  hope .  For,becaurc  wee  hope  for  thofc  thinges  which  appeare  not ,  and 
(as  it  is  faide  in  an  other  place)  faith  is  a  dcmonftration  of  thinges  inuifiblc: 
fo  long  as  we  are  inclofcd  in  the  prifon  of  the  flcfli,wce  arc  wayfaring  from 
the  Lord.For  which  reafon  the  fame  Paul  faith  in  an  other  place  that  wc  are  j^^^j,  j  jg 
deade,  and  that  our  life  is  hidden  with  Clirift  in  God,  and  that  when  hee  Heb.*ii,i/ 
which  IS  our  hfe,  (hallappeare,  then  fhall  we  alfo  appeare  with  him  in  glorie.  a.Cor.  5.^, 
This  therefore  is  our  condition  ,  that  with    liuing  foberly  andiuftly  and  Col.j.j. 
godlily  in  this  worlde,wee  Jookc  for  the  blclled  hope ,  and  the  coramir^  of    '  '**' 
the  glorie  of  the  great  God,an<lofourSauiourlclUsChrift.Hereweneedc 
a  fingular  patience,  that  wc  be  not  wearied  and  either  nirne  backc  our  coarfc 
or  forfake  our  ftanding .  Therefore  whatfoeuer  hath  beene  hitherto  fet  out 
concerning  our  faluation,  requireth  mindcs  lifted  vp  tohcauen,thatwec 
mayloueChrift  whomcwehauenotfecne,  and  beleeuing  in  him  may  re- 
ioyce  with  vnipeakeablc  and  glorious  ioyfulneffe  till  wee  receiue  the  endc 
ofour  faith,  as  Peter  tellcth  vs.  After  which  maner,  Paul  faith  that  the  faith     p    ^  - 
andcharitieofthe  godly  hath  refpeft  to  the  hope  whichislaidevpin  hea-  CoUi'.L' 
ucn .  When  we  thus  with  our  eyes  fattened  vppon  Chrift  doe  hangc  of  hea- 
ucn,andnothingwithholclechthemin  earth  from  carymg  vs  to  the  prcK 
mifcdblcflcdnefle  :then  is  thattruely  fuliilled,Our  heart  is  where  our  trea- 
fureis.  Hcrevponcommeth  that  faith  is  fo  rare  in  the  worldc,  becaufe  no-  ^^xi.j.ii^ 
thing  is  more  harde  to  our  dulncfle  than  through  innumerable  fteppcs  to 
climbcvpaboue  them  with  endeuouringforwardc  to  the  price  of  our  hea- 
uenly calling :  To  the  great  heape  of  mifcries  wherewith  wee  bee  almolt 
oucrwhelmcd ,  arc  added  the  mockinges  of  vngodlie  men  ,  wherewith 
our  fimplicitie  is  rayled  at,whenvoIuntarilie  forfaking  the  allurementes 
of  prefent  good  thinges  ,  wee  fcemc  to  followc  the  blef&dneflc  hid- 
den from  vs ,  a»it  were  a  fleeing  Ihadowc.      Finally  abouc  and  beneath 

vs. 


Cap,  2f,  Of  the  marter  horv  to  receiue 

vs, before  vs  and  behindc  vs,  violent  tcntaiions  befeege  vs,  to  thefufteining 
, of  the  feare  whereof  our  courages  ihoulde  be  farre  too  weake,  vnlcflc  being 
vncumbrcdofearthlythinges  they  were  faft  boundc  to  the  heaucnly- life, 
which  in  fecming  is  farre  from  vg.  Wherefore  only  he  hath  foundly  profi- 
ted in  the  GofpcU ,  which  is  enured  to  a  continual  meditation  of  the  blei^ 
fcdrcfurredion. 

1     Ofthcfoueraigncendeof  good  thinges,  the  philofophcrs  haue  in 
.AvTp  '.jc^-  r»*»^ldc  time  curiouOy  difpured ,  and  ajfo  ftriued  among  themfclues  :  yet  none 
ki4A#w  •;  (^  except  Plato,  acknowledged  the  foueraigne  good  of  man  to  bee  his  conioy- 
*^*^2_£^__J--     ning  with  God .  But  what  maner  of  conioining  chat  was  ,  he  could  not  per- 
cciuc  lb  much  as  with  any  fmall  taft,  and  no  maruelljfith  he  had  neuer  lear- 
ned of  the  holy  bond  thereof.   To  vs  the  only  &  perfeft  fclicitic  is  knowcn 
eucn  in  this  earthly  wayfaring :  but,fuch  as  dayly  more  and  more  inkindlech 
our  hcartes  with  defire  of  it ,  till  the  fiiU  enioying  may  fatisfie  vs.Thercforc 
I  faide  that  none  receiue  frute  of  the  benefites  of  Chrift,but  they  that  lift  vp 
p, ..     g/j     their  mindcs  to  the  refurredion.Forj  Paul  fettethvp  this  tparke  to  the  faith- 
^'         fall,  towarde  which  he  faith  that  heeendeuoreth,  and  forgetteth  all  things 
till  he  come  to  it.    And  fo  much  the  more  cheerefully  ought  wee  to  trauel 
toward  it,  leaftifthis  world  withhold  vs,  wee  fuffer  greeuous  punifhmenc 
.1  for  our  flouthfulncHe .     Wherefore  in  an  other  place  he  marketh  the  faith- 

^MlJ.i  •  full  with  this  marke  ,  that  their  conucrfation  is  in  heauen,from  whence 
alfo  they  looke  for  their  Sauiour  .  And  that  their  courages  (hould  not  faint 
in  this  race ,  he  ioyncth  all  creatures  companions  with  thcm.For,becaufe  c 
uery  where  are  fcene  deformed  ruines, he  faith  that  all  thinges  in  heauea 
Rom.8  19  3"^  ""h  doe  endeuour  to  the  renewing.  Forfith  Adam  byhis  faJldillol- 
ued  the  perfed  order  of  nature  to  the  creatures,  their  bondage  is  painfull  8c 
greeuous,  wherevnto  they  are  fubieft  by  reafon  of  the  finne  of  man.not  for 
that  they  are  indued  with  any  fteling,but  for  that  they  naturally  couet  the 
perfed  eftate  from  which  they  are  fallen.  Therefore  Paul  fay  th  that  they 
gronc,  and  are  as  in  paine  of  childe  bearing,  that  wee  to  whomeare  giuea 
the  firft  fruites  of  the  Spirite,  may  be  a/hamed  to  pine  away  in  our  corrupti- 
on ,  and  not  at  theleaft  to  followe  the  deade  elcmentcs,  which  beare  painc 
of  an  others  finne.  And  the  more  to  prickc  vs  forwarde,he  callcth  the  lafte 
commmg  of  Chrift  our  redemption.  It  is  true  indcede  that  all  the  partes  of 
our  redemption  are  alreadie  fulfilled :  But  becaufe  Clirift  hath  once  beenc 
offered  for  finncs,  he  (halbe  feenc  againc  without  finne  vnto  faluation.With 
Hebr.io.  what  miferies  foeuer  we  be  prefledjlct  this  redemption  fuftcin  vs  euen  vntil 
the  performance  of  it. 

a  The  verie  weight  ofthc  thing  it  fclfcfhalwhette  our  cndeuour.  For 
i.Cor,i5,i4  neither  doeth  Paul  without  caufc  affirm e  that  the  whole  Gofpcll  is  voide  & 
deceitefuUjVnlclle  the  dead  doe  rife  againe:  becaufe  our  ftatc  fliouldebcc 
more  miferable  than  the  ftatc  of  all  men,  namely  fith  we  lying  open  to  the 
hatreds  and  reprochesofmany  .areeueriehoureindaunger,  yea  and  arc 
as  (heepe  appointed  to  theflaughter:  and  therefore  the  auchoritie  thereof 
/houldfal  away  not  only  in  one  part,  but  alfo  in  the  whole  fum  which  both 
our  adoption  and  the  effede  of  our  faluationconteincth.  And  folctvsbc 
hecdfiiJIybentto  thcmoftcarneft  thing  of  all,  that  no  continuauncc  of 

time 


The  grace  of  Chrijl ,  Lih.$,    350 

time  may  make  vs  wearie.  For  which  purpofe  I  haue  difFerred  to'diis  place  y 
which  I  had  breefely  to  cntreatc  ofit,  that  the  readers  may  Icarne ,  when 
they  haue  receiued  Chrift  the  authour  of  their  faluation,  to  rife  vp  hier,and 
may  kaowe  that  he  is  clothed  withhcauenly  immortalite  and  glorie,  that 
the  whole  bcdic  may  be  made  like  fafliioned  to  the  heade ,  as  alio  the  holy 
Ghoft  oftentimes  fetteth  foorth  in  his  perfon  an  example  of  the  refurreftio. 
It  is  a  thing  harde  to  bee  beleeucd ,  that  bodies  when  they  haue  becne  con^ 
fumed  with  rottennefle,  Ihall  at  their  appointed  time  rife  vp  againe.  There- 
fore where  many  of  the  Phylofophers  haue  affirmed  foules  to  be  immortal^ 
the  rcfurredion  of  the  flerti  hath  beene  allowed  of  fcwc :  wherein  although 
there  was  no  excufe,  yet  we  are  thereby  put  in  niindc,  that  it  is  too  hard  a 
thing  to  drawe  mans  fenfes  to  belceue  it.  That  faith  may  ouercome  fo  great 
a  ftoppe,  the  fcripture  miniftrcth  two  helpes:  the  one  is  in  the  likenellc  of 
Chrift,  the  other  isthealmightinefleof  God.Nowefooftas  the  refurre- 
ftion  is  thought  of,  let  the  image  of  Chrift  come  into  our  mindcs :  which  in 
the  nature  that  he  tooke  of  vs  ,  fo  ranne  out  the  race  of  mortall  life ,  that 
nowe  hauing  obteined  immortalitie  ,  he  is  to  vs  a  pledge  of  the  reHirredion 
tocome.  For  in  the  miferics  wherewith  we  are  beficged ,  wee  carie  about  s.Cor.^.io. 
his  mortifyingin  our  flcfhe,  that  his  life  may  bee  openly  {hewed  in  vs.  And 
wee  may  not  feucr  him  from  vs,  neither  can  wee  pofliblie,  but  that  he  muft 
be  rorne  in  fundcr .  Whcreuppon  commeth  that  argument  of  Paul,  If  the 
deade  doe  not  rife  againe,  then  neither  is  Chrift  rifen  againe  :  becaufe  vcri-  '•*-°''''5»'3 
lyhee  takcih  that  principle  for  confeflcd,  that  Chrift  was  not  made  fub- 
ieift  to  death ,  nor  obteyned  viftoric  of  death  by  rifing  againe,  priuately  for 
himfelfe:  but,  that  that  was  begun  in  the  heade  which  muft  needes  bee  fulfil- 
led in  all  the  members,  according  to  the  degree  and  order  of  eueiyone. 
For  it  were  not  right  that  they  fhould  in  all  pomtes  be  made  cgall  with  him. 
It  is  iaide  in  the  Pfalmc.  Thou  (halt  notfuffer  thy  meeke  one  to  fee  corrup-  , 
lion.  Although  a  portion  of  this  truft  perteine  to  vs  according  to  the  mea-  ''  *'  '  °* 
furc  of  gifte,  y  et  the  flill  efFeft  hath  not  appeared  but  in  Chrift ,  which  being 
free  from  all  rotting  hath  rcceyued  againe  his  body  whole .  Now  leaft  the 
fellowfliippe  of  bleffcd  refurreftion  with  Chrift  rtioulde  bee  doubtfull  to  vs,  Phil.  }.»i. 
that  wee  may  be  contented  with  this  pledge,  Paulcxprcfly  affirnieth  that 
he  tlierefore  fitteth  in  heauen,  and  fliall  come  at  the  laft  day  a  iudge,  that  he 
may  make  ourbafe  and  vile  body  like  fafliioned  to  the  glorious  body .  In  an 
other  place  alfo  h  ee  teacheth,  that  God  rayfcd  not  vp  his  fonne  fi  om  death 
to  the  intent  to  fhewe  a  token  ofhis  power :  but  to  ftr:tch  out  the  fame  effe- 
duall  force  of  the  fpirite  towarde  vs  which  are  faithfullwhome  he  therefore 
calleth  life ,  while  he  liuL  th  in  vs ,  becaufe  he  was  giuen  to  this  ende  that  he 
fhould  make  aliue  that  which  is  mortal  in  vs.I  knit  vp  in  a  brief  abridgement 
thofethinges  which  might  both  be  more  largely  handled  and  arc  worthie 
to  be  more  gorgiouflyfct  out:  and  yet  I  truft  that  the  godly  readers  fh.1l  in 
fewe  words  find  matter  cnoueh  which  may  fuificc  to  cdifie  their  faith.Chrift 
therefore  is  rifen  againe,  that  hee  might  haue  vs  companions  of  the  life  to 
come.  Hee  was  railed  vp  of  the  father,  in  fo  much  as  hee  was  the  heade  of 
the  Church ,  fi-om  which  he  doeth  in  no  wife  fufter  himlelfe  to  be  plucked  a- 
way.Hewas  raifedvp  by  tlie power  oftheSpirite,  which  is  cominonto  vs 

vnto 


C^  •  2  J,  Of  the  fftaner  h§vf  to  receiui 

vnto  the  office  of  quickening.  FinaJly  he  was  raifcd  vp,that  he  fliould  be  re« 
furrc(ftion  and  life.  Butas  we  hauc  (aide  that  in  this  tnirrour,  thciristobce 
feencofvsaliuclyjma£5cofthe  rcfunrcaion,  folctit  bcctovs  a  furc  fub- 
ftancetoftayourmin(fc,ro  thatyetvvccbcnotloothrullor  wcarie  of  long 
tarrying  .-bccaufe  it  is  not  our  pare  to  mcafurc  the  feafonsof  times  by  our 
will,  but  patiently  to  reft.tiU  God  at  his  owncfit  time  rcpairc  hiskingdomc. 
i.Cor.»5.     To  which  purpole  fecmeththat  exhortation  of  Paulc  :  Thefirftfruitcsis 
Chrift :  and  then  they  that  are  Chriftes,  cuery  one  in  his  order .  But  that  no 
qucftion  fhould  be  moucd  of  the  refurrc^ion  oi  Chrft ,  vppon  which  the  re- 
(urreftion  of  vs  al  is  founded ,  wc  fee  by  howe  many  and  how  diucrfc  meancs 
^P     Ij^    hcchathmade  itapproucdbywitnefletovs     .  Fine  nofcd  men  will  laugh 
VfijfCtlO      at  the  hiftory  which  the  Euangcliftes  rehcarfe,  as  at  a  childiHi  mockery .  For 
of  what  importance  fhall  the  meflage  be  which  fearefuU  filly  women  bring, 
and  afterward  the  difciples  confirme  being  in  a  manner  aflonifhed }  Why 
did  not  Chrirt  rather  fette  vp  tlie  triumphing  cnfigncsof  his  viftoriein  the 
midft  of  the  temple  &  the  market  placerWhy  came  he  not  forth  tcniblo  in- 
to the  fight  of  Pilate?'  Why  doth  he  not  alfo  proue  himfelf  to  the  pricfts,  and 
to  whole Icrufalem  that  he  is  rifcn  vp  aUue  againc?  As  for  y  witnelFes  which 
«.      -  he  choofejprophane  men  will  fcarfcely  grant  them  to  be  fufficient.  I  anfwe  re 

i\&/ff '.        that  although  in  thefc  beginninges  the  weakcnefl'e  thereof  was  contempti- 
, '/  ble,  yet  al  this  was  gouemcd  by  the  wonderful  prouidencc  of  God:that  pait- 

Jy  the  loue  of  Chrifl  and  zealc  of  godlineflc ,  and  partly  their  owne  bar dncs 
of  bclecfe  fhould  carrie  them  in  haft  to  the  fepulchre  v/hich  had  lately  been 
difinaicd  for  fearc,that  they  might  not  only  be  feeing  witnclfcs  of  the  thing, 
but  alfo  {houlde  heare  of  the  Angels  that  which  thcyfawe  with  their  eyes. 
Howe  fhall  we  fufpeCl  their  credite  ,  who  thought  it  to  be  a  fable  which  they 
^  had  heard  of  the  womcn,til  they  were  brought  to  the  prefent  fight  of  y  diing 

it  fclfc?  As  for  all  the  people  and  the  Ruler  himfclfe, after  that  they  had  bin 
Mitt.iy.€6,  ^^''S^^y  conuinced,  it  is  no  maruell  if  as  wel  y  fight  of  Chrift.as  other  fignes, 
and  a8.ii,    was  not  graunted  them. The  fepulchre  was  fealed  vpjthe  watchmen  wat- 
ched it,   the  thirde  day  the  body  was  not  founde  ,The  foiddiers  cor- 
rupted with  mony  firatered  a  rumor  that  his  difciples  had  flolcn  him  away. 
As  though  they  had  had  power  to  gather  a  band  togethc  r,or  had  armurc,  or 
were  pradifed  men  tointerprife  any  fuch  feate.  If  the  foldiars  had  not  cou- 
rage enough  to  driue  them  away, why  did  they  not  purfue  them,  that  with  y 
hclpe  of  the  people  they  might  hauc  taken  fome  of  them  ?  Pilate  therefore 
with  his  ring  trucly  fealcd  the  refurrcftion  of  Chrift:&  the  watchmen  which 
were  fet  at  the  fepuchre  both  in  their  holding  their  peace  and  in  their  lying, 
Wfre  made  publifhers  of  the  fame  refurreftion.In  the  meane  time  the  voice 
Luk.t4.ff,    of  Angels  founded,He  is  rifcn,he  is  not  hcre.The  heauenly  gliftcring  plain- 
ly (hewed  y  they  were  not  men  but  Angcls.Afterward,if  there  remained  any 
doubtingjChnft  himfclfe  tooke  it  away.The  difciples  fawe  him  ofier  than 
oncc,and  alfo  felt  his  fecte  and  his  hands.and  their  hardnes  of  bckuing  not 
a  litle  profited  to  the  ftrengthcning  ofour  faith.  Hec  difputcth  among  tnem 
of  the  myfteriesof  thckmgdom  ofGod.ondatthelaftintheir  fightcs  be- 
holding him,he  afcendcd  into  heauen.  And  not  onely  this  fight  was  flicwed 
A3.I.J.       tochexi.Apoftlesjbutalfohewas  (eencatoncc  of  mo  than  fiuc  hundred 

brc- 


1 

Thegr4ceofChrifl»  LiB.^,    /// 

brethren.  Nowc  when  he  fent  the  holy  Ghoft,  hefhewcdafure  proofe  not  J-Com  j.^; 
oncly  of  life,  but  alfo  of  the  foucreignc  power:  as  hce  had  faide  before.  It  is  ^q^^.  '  < 

profitable  for  you  that  I  gorotherwile  the  holy  Ghoft  flial  not  comc.But  now  Aa.7«*55, 
Paul  was  ouerthrowen  by  the  way  not  by  the  ftrength  of  a  deade  man,  but 
he  felt  him  whomc  he  perfecuted  to  haue  moft  hie  power .  To  Stephen  hcc 
appeared  for  an  other  end,namely  that  with  affurcdnefle  oflife  he  might  o- 
uercom  thefearc  ofdcath.To  difcrcdic  fo  many  authentike  witnefl'eSjis  not 
onely  a  part  of  diftruftfidnefle ,  but  alio  of  frowardc  and  furious  ftubborn- 
nefle . 

4  This  which  we  hauc  faide,that  in  prouing  the  refurretflion  our  fenfes  pj^-j 
muftbe  direftcd  to  the  infinite  power  of  God ,  Paul  briefely  teacheth ,  that 
he  may  make(raich  hc)our  vile  body  like  fafliioncd  to  the  body  of  his  bright 
neflcj  according  to  the  working  of  his  power,  bywhichhee  mayfubdue  all 
thinges  to  himfelfe .  Wherefore  nothing  is  more  vnmeet,  than  here  to  hauc 
refped  what  may  naturally  be  done,  where  an  incftimable  miracle  is  fet  be- 
fore vs,  which  with  the  grcatncflc  thereof  fwalloweth  vp  our  fenfes .  Yea 
Paul  by  fetcing  forth  an  example  of  nature,reprooueth  their  dulnes  which 
denie  thcrefurreftion.  Thou  foole  (faith  hee)that  which  thoufoweft  is  not 
quicksdned  vnlcife  it  firft  dy,&c.  He  fhith  that  in  feed  is  feenc  a  forme  of  the 
refurrefti6,bccaufe  out  ofrottenncs  groweth  come.  Neither  were  it  fo  hard 
a  thing  to  beleeuc,  if  we  were  as  hcedefiill  as  we  ought  to  be  to  the  miracles 
which  throughout  all  the  coaftesof  the  worldc  doe  offer  themfelucs  toour  , 

eyes.  But  let  vs  remember  that  none  is  truely  perfwaded  of  the  refurrciflion     ^^^  * 
to  come,  but  he  which  being  raui(hed  into  admiration,  giueth  to  the  power  _j.     , 
ofGodhis  glbrie.Efay  lifted  vp  with  this  affiance,  crieth  our,    Thy  deade       ^        * 
fhallliue,my  carcafe  flial  rife  againe.Awake  ye,and  praifc,ye  dwellers  of  the 
duft .  In  defpeired  cafe  he  Ufteth  vp  himfelfe  to  God  the  author  of  life,  in 
whofehand  are  the  ends  of  death,  as  it  is  faide  in  the  Pfalme.  lob  alfo  being  P^aL^SJZ, 
likcrtoacarrionthantoaman.truftingvponthepowerofGodftickethnot  ^  «*?'*5' 
as  though  he  were  whole  and  found  to  lift  vp  himfelfe  to  thatday  faying,  I 
knowethatmyredecmerliuethiandinthe  laft  day  hee  fhallriie  vponthe 
duft (namely  to  fliew  foorth  his  power  therein)  and  I  flial  againe  be  corapaf-. 
fed  with  my  skinnc,and  in  my  fleflil  (hall  fee  God.I  fhall  fee  him,  and  none 
other.For  albeit  y  fome  do  futtlely  wrcft  thefe  places,  as  though  they  ought 
nottobcvndcrftandeoftherefurreftion,  yet  they  ftrcngthen  that  which 
they  couet  to  ouerthrow :  becaufe  the  holy  men  in  their  euils  feeke  comfort 
from  no  where  elfe,  than  firom  the  likenefle  of  the  refurrcdion.  Which  bet- 
ter appearcth  by  the  place  of  Ezcchiell.  For  when  the  lewes  belccucd  not 
the  promife  of  their  rcturne,  and  obieftedthat  itwasno  morclikel/that 
a  way  fliouldc  bee  made  open  for  them ,  than  that  deade  men  fticjld  come  j 

out  of  their  graue :  there  was  a  vifion  fhewed  to  the  Prophete,  a  field  full  ^^^'3T'^'  '  **J 
of  dric  bones  :  thofc  the  Lor de  commanded  to  take  agayne  flefliand  fi- 
newes.  Although  vnderthat  figure  hec  raifeth  vp  the  people  to  hope  of  rc- 
turne: yet  tlie  matter  of  hoping  hec  gathercth  of  the  refurredion:  as  it  is 
to  vs  an  examplar  of  the  dcliueraunces  which  the  faithftiil  doe  feele  in 
this  worlde.    So Chrift ,  when  hee  hadde  taught  that  the  vo\cc  of  the  ^  / 

Gofpell  giueth  life ;  becaufe  the  lewes  receyuednot  this,  he  byandbyfaidc  °""'5'*7*- 


Cap ,  -2/;  Of  the  MAmr  hfitv  to  receiue 

further:  Marucllfiot  at  this,  bccaufc  the  hourc  commeth  in  which  nU  that 
y  1  i.Tim,4.j.  areinthcgraucsniallheaiethevoyceofth'.-fonncofGod,  and  (haUcomc 
r  ioorth.  Therefore  after  this  example  of  Paul,  lee  vsalfcadiecherefuUv  tri- 

umph in  the  niidft  of  battclsjbecaufe  he  which  h: th promifed  life  to  ccmc 
is  mightie  to  kcepe  that  which  i-^  left  with  him::.nd  fo  let  vs  glorie  y  a  crownc 
of  rightcoii(h:flc  is  layde  vp  for  vs  ,  which  the  iuftiudge  (hali  deliucr  vs.  So 
flnll  it  come  to  pafle,that  whatfoeuer  greeucs  wee  fuffcr.they  ftial  be  to  vs  a 
fh.wingofthclifc  to  come,  becaufe  itagrccth  with  the  nature  of  God  to 
;    /         render  nfBidion  to  the  wicked  which  afflift  vs:  but  to  vs  which  are  vniuftly 
^^^1         affli<I^ed,rertatthcappearingof  Chriftv/uh  the  Angels ofhis  power,  in  a 
r     tK  flame  of  fire.  But  that  is  to  beholden  which  he  addcth  by  and  by  afterward, 

^^  that  he  flial  come  that  he  may  be  glorified  m  his  faints,  and  be  made  won- 

derful in  al  them  that  haue  belccued,  becaufe  the  Gofpel  hath  b::cnc  belee- 
ucd. 

<i     But  although  tlie  mindes  of  men  ought  to  haue  bene  continually  oc- 
,    cupied  in  this  ftudie:  yet  as  though  they  woulde  of  fee  purpole  defbroy  all  re- 
<,l^««jKt^»»*-  "^  "^^'"'^'^^"^^^^^'^'^  refurre<aion,they  haue  called  death  the  vttermoft  bond 
—  ^"'e'5''4'     of  al  things  and  the  deftrudion  of  man.For  verily  Salomon  fpeakcth  of  the 
common  and  receiued  opinion,  when  he  iaith  that  a  liuing  dogge  is  bettec 
^~        ♦J.  Ji.  than  a  dcade  Lyon.  And  in  an  other  place:Whoknowcth  whether  the  foulc 
of  a  man  goc  vpwarde,  and  the  foule  of  a  beaft  goe  downcwarde>  But  m  all 
ages  this  brut.fhefenfelefleerrour  hath  beene  common  in  thcwoilde,  yea 
M.ir.ij.iS.   and  hath  broken  into  the  Church  it  felfc:for,  the,  Sadduces  haue  prefumed 
AGt  28*^'^'^*  ^°  profeirc  openly  that  there  is  no  rcfurrtdion,yca  and  y  foules  arc  mortaLI, 
But  that  this  grolFe  ienorance  fliould  not  help  to  excufc  any  man,y  infidels 
cuen  by  ycrie  inftinft  of  nature  haue  alway  had  an  image  of  the  relurrefti- 
on  before  their  eyes .  Fortowhatpuipofe  fcrued  that  holy  and  inuiolable 
manner  of  burying  ,buttobeeanearncft  of  newelifc?  Neither  may  it  bee 
aunfwered  that  this  fpnng  of  errour :  becaufe  the  religioufneiTc  of  buryall 
was  alway  in  vrc  among  the  holy  Fathers ,  and  God  willed  the  lame  nianer 
to  remainc  among  the  Gentiles,that  an  image  of  the  rcfurredion  fct  before 
them  might  awake  their  drowfincs.Buc  although  that  ceremony  wanted  his 
vfc  of  profiting,  yet  it  is  profitable  for  vs  if  we  wiftly  marke  the  end  of  it,be- 
caufc  it  is  no  flenderconfiitationofvnbeleefe.that  altogether  profcffed  that 
which  no  man  beleeucd.     But  Satan  hath  not  only  aftoniflied  the  fcnfcs  of 
men,  fo  that  they  haue  buried  witli  the  bodies  the  remembrance  of  y  refur- 
re(flion,butalfo  hath  pradifed  to  corrupt  this  part  of  dodrinc  with  diuerfc 
faincd  inuentions,y  at  length  it  might  vtterly  die.I  pafle  ouer  .howe  in  Pauls 
time  Satan  began  to  pinch  atittbutinalitle  after  there  followed  y  MiHena- 
(H       \rics,which  limitedy  raigne  of  Chrift  to  a  thoufand  yearcs.  This  errour  is  fo 
childifh  y  it  needeth  not  or  is  not  v/orthy  of  any  confutation.Neither  doth  y 
Reue.io,  4,.Reuelation  make  on  their  fidc,by  which  it  is  certainc  that  they  colored  their 
errour:  forasmuch  as  in  the  phce  where  he  mentioneth  the  number  of  a 
thoufandc,  hee  intreateth  not  of  the  cternall  blefledncs  of  the  Church  ,  but 
ontly  of  the  diuerfe  troubles  which  were  tocomcvpon  the  Church  while 
it  yet  trauclled  in  earth.  But  the  whole  Scripture  cryeth  out  that  there  flial- 
bee  no  cnde  of  the  blclledntirc  of  the  clcdc ,    nor  of  ilie  puniftimcnt  of 

the 


ThtgrMtofChriff,  Lih,/^     ^ji 

the  reprobate.  Now  of  all  things  which  both  arc  hidden  from  our  fight  and 
do  farre  paiTc  the  capacitie  of  our  mindc,  cither  wee  muft  fetch  the  crcdite 
outofthccertainc  oracles  of God,or  we  muft  vtterly  caft  it  away.   They 
which  aflfignc  to  the  children  of  God  a  thoufand  yercs  to  enioy  the  inheri- 
tance cf  tlie  life  to  comcjdo  not  marke  how  great  a  difhonor  they  do  both 
to  Chrift  and  his  kingdom.  For  if  they  fhal  not  be  clothed  with  immortali- 
tic:  then  neitlicr  is  Chiift  himfelfe,  to  whofe  glory  they  {halbc  newly  faflii- 
oncd,reCciued  into  the  immortal  glorie.  If  their  blefTedneflc  (hall  haue  any 
end:  then  the  kingdom  of  Chrift,  vpon  the  ftcdfaftnes  wliereof  it  ftandeth^ 
endmeth  but  for  a  timc.Fina]ly,e ither  they  are  moft  vnskiHul  of  all  matter 
concerning  God,or  they  go  about  with  crooked  malicioufnes  to  ouerthrow 
the  whole  grace  of  God  &  power  of  Chrift:,  the  fulfilling  wherof  is  no  other- 
wife  perfe<a,but  when  finne  being  blotted  out  &  death  {wallowed  vp,eternal 
life  is  fully  reftored  .  But  vtry  blind  men  may  fee  how  fondly  they  play  the 
fooIeJr  which  fearc  that  they  ftiould  afcribe  to  God  too  grcace  crudtie  if  ih^  q 
reprobate  be  condemned  to  eucrlafting  pait»es.  ThcLorde  forfooch  fhall  »^ 
doc  vvrongjif  hcc  deny  his  kingdomc  to  them  wJMch  haue  by  their  vnthank- 
fiilneflc  made  themfelues  vnwordry  of it.But(fay. they) their  (innes  endure 
but  for  a  timc.I  graunt:but  y  maieftie,yea  &  the  rigbteoufncs  of  God  which 
they  haue  offended  by  finning,is  eccrnalLWorthily  therefore  the  remem- 
brance ofiniqaitic  dieth  not:But(b  the  painc  exceedcth  the  me^furc  of  the 
fault.  This  is  abhfphemie  not  to  be  fuffrcd,  when  the  maicftic  of  God  is  lb 
litle  fetby ,  when  the  defpifing  thereof  is  eftcemed  atno  greater  value  than 
the  deftruftion  of  one  foule  .  But  let  vs  leaue  thefe  trifles ,  leaft  contrary  to 
that  which  we  haue  before  faidc ,  we  may  feeme  to  iudge  their  dotages  wor- 
thy of  confutation. 
6     BcHde  thefcjthere  haue  bin  two  other  doting  errors  brought  in  by  men 
peruerfly  curious  .  The  one  forte  thought,  as  though  the  whole  man  died, 
that  the  foiiles  {hall  rife  againe  with  the  bodies .    The  other  forafmuch  as  ^ 
they  graunt  that  the  fouks  be  immortall  fpirites,  faythat  they  /halbeclo-  '. 
thed  with  new  bodies:  whereby  they  deny  therefurredionofthc  flefh.  Of 
the  firft  fort,becaure  I  haue  touched  fomwhat  in  fpeaking  of  the  creation  of 
man,it  {hal  jc  enough  for  me  to  warnc  the  readers  againe ,  howc  bcaftly  an 
error  it  is  to  make  ofarpiritfa{hioned  after  the  image  of  God  ,  avanifhing 
blaft  which  doth  nothing  but  quicke  the  bodie  in  this  frailc  life  ,  &  to  bring 
the  temple  of  the  holy  Ghoft  to  nothing:  Finally,  to  fpoile  that  parte  of  vs 
wherein  diuinene{re  chiefely  {hineth  &  markcs  of  immortaliti:;  appcarc,  to 
lpoileit(Ifay)ofthisgift:fo  that  the  eftate  of  the  body  ftiould  be  better  & 
more  excellent  than  y  eftate  of  the  foulc.The  Scripture  tcachcth  far  other- 
wifc,which  corapareth  the  bodie  to  a  cotagc,out  of  which  it  fayeth  that  wee 
remouc  when  wedie,becaufcitcftcemcch  vs  by  that  parte  wiiich  makethvs 
differing  from  bruitebeaftes. So  Peter  becingnie  to  death,  fayeth  thatthc^.Pet.i.  14. 
time  is  come,  when  he  muft  lay  away  his  tent .  And  Paul  fpeaking  of  ther  i.Cor,  5,1, 
faithfull,after  that  he  hath  faid;  That  when  our  earthly  houfc  flaalbe  difTol- 
ued,  there  is  a  building  for  vs  in  heauen,  adioyneth  that  wee  are  wayfaring 
from  the  Lorde  folong  as  wee  abide  in  the  bodie,  but  do  dcfirc  theprefencc 
ofGodintheabfcnccof  the  bodie  ,  If  the  foules  doe  not  oucrliucthcbo- 

Xx.  dies, 


Cof,  2s*  Of  the  MAtier  how  to  receiue 

dics,what  is  It  that  hath  God  prefent  when  it  is  fcncred  firom  the  body?  But 
Heb.ts.2j*  the  Apoftletaketh  away  all  douting,  when  hce  teacheth  tha  twee  arc  ioy- 
ned  in  fellowlhip  to  the  fpirites  of  the  righteous.  By  which  wordcs  he  fhew- 
eth,that  we  are  ioyned  in  fellowship  to  the  holy  fathcrs,which  euen  bceing 
.  dead  do  keepc  the  fame  godlincflc  with  vs,  fo  that  wee  cannot  be  the  mem- 
bers of  Chrift  vnleflc  we  growe  togither  with  them.  Vnlclfe  alfo  the  foules 
being  vnclothed  of  the  bodies,  did  keepe  ftill  their  fubftance  and  were  able 
t  tn.4t  torccciueblefTcdgloriejChriftwouldnothauefaidtothc  tliicfe:  Thisday 
u  ♦  »'*»*tijou(lultbewithmeinparadile.  Hauingfoclearc  teftiraonies,  let  vsnoc 
Aft  T  ?o      ^^"'-  ^^^^^  ^^  example  of  Chrift  when  we  are  dying,  to  comend  our  foules 
»,Pet.3.2  J.  to  God,  or  after  the  example  of  Stephen,to  commit  them  to  Chrift  to  keep, 
which  not  vnworthily  is  called  a  faithful!  rtiepcheard  and  Bi/hop  of  them. 
To  enquire  of  their  meanc  ftatc,is  neither  lawful  nor  expedient.  Many  doc 
much  comber  thcmfelucs  with  difputing  what  place  they  keepc ,  and  whe- 
ther they  donowcnioy  iheheauenly  glorie  or  no.  But  it  is  folly  gcraftines, 
to fearch decpelier  of  vnknowcn  things,  than  God  docthgiucvsjcaueto 
M*tt.  5,?.  8c  knowe.When  the  Scripture  hath  faid  thatChrift  is  prefent  with  them,  and 
i6.  receiueth  them  into  paradifc  that  they  may  enioy  comfort ,  on  the  other 

Iob.is,}2*  fide  that  the  foules  ofthe  reprobate  doc  fuffcrfijch  paines  astheyhauede- 
ferued:  it  goeth  no  further.  What  teacher  or  maftcr  (hall  nowe  open  to  vs 
that  which  God  hath  hiddcn?Of  the  place,  thcqueftionisnoleflc  fondeSc 
vainc;  forafmuch  as  wcknow  that  there  is  not  the  fame  dimenfion  ofy  foule 
which  is  ofthebodie.Whcrcas  the  blefled  gathering  together  of  holy  fpi- 
rites is  called  the  bofomc  of  Abraham ,  it  is  enough  for  vs  after  this  \v3)fa- 
ring  to  be  rcceiued  of  the  common  father  of  the  fauhflili,that  he  may  com- 
municate with  vs  the  fruite  of  his  faith.In  the  roeane  time  lith  the  Scripture 
euery  where  biddcth  vs  to  hang  vpon  the  cxpcftat ion  of  Chrifts  comming, 

(anddiffcrrcth  the  crowne  of  glorie  til  then  :  let  vs  bee  content  with  thefe 
bondcs  appointed  vs  of  God:  namely,  thatthefoules  of  the  godly  haumg 
ended  the  labour  of  their  warfare  do  go  into  a  blcflcd  reft,  where  with  hap- 
pie  ioy  fulnclTe  they  lookc  for  the  enioying  of  the  promifed  glorie:  and  that 
fo  al  things  arc  holden  in  fufpenfe  til  Chrift  the  redeemer  appearc.  As  for 
lud.i  €,  ^^  reprobate,it  is  no  dout  that  they  haue  the  fame  eftate  which  lude  aflig- 
'  *  '  I  neth  to  the  deuils,to  be  holdenbound  with  cheincs,  til  they  be  drawen  toy 
punifhmentwhercuntothey  arc  condemned. 

7     No  lefle  monftrous  is  their  ^rroiir,  which  imagine  that  IbuJcsfhall 
notrecciue  againc  the  fame  bodies  wherwith  they  are  now  clothed,but  flial 
^,        haucnewe  and  other  bodies.  Andthereafonof  thcNhnJchces  wasveryc 
(y>A  .     irifling,thatis,thatitisnotmeetcthatflefh  which  isvndeane  fliouldcnrc 
againc.  As  though  there  were  no  vncleanneflc  of  foules,  which  yet  they  de- 
barred not  from  the  hope  of  eucrlaftmg  life.    It  was  therefore  all  one  as  if 
they  ftiould  fay  that  that  which  is  infefted  with  the  filth  of  finne  cannot  be 
clcanfcd  by  God.For  Inow  palle  oucr  that  dotage,  thatflcfti  was  naturally 
vncleane,becaufcitwascreatoftheDiuel:Oncly  I  fhcwc  thatwhatfocuer 
isnowinvs  vnworthieofhcauen,ithindercth  notthc  rcfurrcdion.     And 
».Cor7.i.     firftwheras  Paul  biddcth  the  faithftill  to  clcanfe  thcmfelucs  from  al  defiling 
a«Cor,5.io.  ot  the  fiefhc  and  of  the  Spiricc  j  thereupon  foUawcih  the  iudgcmcnt 

which 


The  grace  cfChrifl,  Zih.f,     SSS 

vlijch  he  in  an  other  place  pronounceth,that  eucry  man  fhall  receiuc  by  his  ^jq^^ 
body  either  good  or  euill.  Wherev^ithagrccth  that  which  he  wnteth  to  the  aiihef.j,!-* 
Ccrinthians,That  the  hfe  of  Iclus  Chrift  may  be  openly  flicwed  in  our  mor- 
tall  flcftic  .     For  v.hich  rcafon  in  an  other  place  hce  doth  no  lefle  prayc  that  / 
God  piclciiie  the  bodies  whole  vnro  the  day  of  Chrjft ,  than  the  Ibules  and 
<j)iritcs.  Aud  no  iiiarucll,  bccaiifc  it  were  a  moft  great  afcfurditie  that  the  bo- 
dies wbi;h  God  hath  dedicate^o  bee  temples  to  hirafclfc,  ihoulde  fall  away  ) 
imoiottencfl'c  without  hope  of  rifingagaine.  Whatfay  wctoihis,th3tthcy  j.Cor.C.  ij. 
are  sHo  the  members  of  Chrift?  that  GOD  commaundeth  all  the  partes  of  >tTiai« ».  S« 
ihciiitobefanftifiedto  himfelfe  ?  that  heewillcth  his  name  tobeeprayfed 
with  tongues ,  pvirchandcstobe  hfcedvpiohim,  facrificcs  tobecofiercd? 
Wltathiadncfleis  it  therefore  that  that  parte  to  which  tlie  heauenly  judge 
hath  vouchfafed  to  grant  fo  great  honour,  firould  be  brought  from  a  mortall 
man  into  duft  without  any  hope  of  rcftoring?  Likcwife  when  Paul  exhortcch. 
V'i  to  fufFcr  the  Lordc  as  well  in  body  as  in  foule,bccaufe  bothbelongto  God,  '♦^oi^-^-sO!. 
verily  he  fuffeieth  not  that  which  hee  chalengcth  to  God  as  holy,  to  be  ad- 
judged to  cternall  rottcnnefle  ,     Neither  is  there  a  plainer  determination 
of  the  Scripuire  for  any  thing,  than  for  the  rifing  againc  of  this  ficflie  which 
we  bearc  .    This  corruptible  (  fayth  Paul )  mulV  put  on  vncorruption ,  and  '•^*i'»i5*Jf  S 
this  mortall  muft  put  on  immortalitie.  If  God  did  makenewc  bodies,whcic 
is  this  changing  of  quahtic?If  it  hadbin  faydy  we  muft  be  renued,  the  dout- 
fullfpeeche  paraduenture  mought  haue  giuen  orcafion  to  their  cauillation. 
Butnowe  whcnpointingwithhisfingertothe  bodies  wherewith  wearccio-  J^<''»''*4'  »t« 
thed,  he  promifcth  to  them  vncorruption ,  he  plainely  enough  dcnieth  any 
ncwc  bodies  to  be  made .  Yea  he  could  not  (  fayth  Tertullian  )  fpeake  more 
plainely,  vnlefTc  he  had  holdcn  his  owne  skimie  in  his  handc .  And  they  can 
by  no  cauillation  efcape  from  this^that  where  in  an  other  place  he  fayth  that 
Chrift  fliaibe  the  iudgcoftheworlde,  he  alleageth  this  tcftimonicof  Efay,I    . 
Hue  (  fayth  the  Lorde)cuery  knee  fhall  bow  to  me:  for  afmuch  as  he  plainely     *+5*^*' 
pronounccth  that  they  to  who  he  fpeakcth  fhalbe  fubieil  to  yeld  an  accoiit 
of  their  life,  which  could  not  agree,  if  new  bodies  fhoulde  be  brought  before 
the  judgement  feate.  Now  in  tac  wordes  of  Daniel  there  is  no  doutfulneffc;  Daxujx. 
And  many  of  them  that  flecpe  in  the  earth  of  duft,  fhall  awake,fome  to  cter- 
nall life,  and  fome  to  reproches  and  to  eucrlafting  contempt :  fith  he  fetch- 
cth  not  new  matter  out  of  the  foure  elements  to  make  men, but  calleth  dc2  d 
men  out  of  their  graucs.And  thisjvery  plain  reafon  teacheth.For  if  mortality 
which  tookc  beguming  at  the  fall  of  man,  be  accidentall:  then  the  rcpayring 
which  Chrift  brought,  pertaineth  to  the  fame  body  which  bcganne  to  bee 
hiortall.  And  truely,  wheras  the  Athenians  laughed  when  Paul  affirmed  the  / 
refurreftion,  thereupon  we  may  gather  what  maner  of  refurrcftion  he  prea- 
ched: and  that  fame  laughing  not  (inally  auailetlito  ftrcngthen  cur  faith. 
The  faying  ofChriftalfo  is  worthy  to  bee  noted:  Feare  not  them  which  kill 
the  body,  &  can  not  kill  the  fjule:  but  fcarc  him  which  can  throwe  both  the  Matr.io.jf, 
foule  and  ihc  body  into  htll  fire .  For  there  is  no  caufc  to  feare.vnlefl'e  the 
body  which  we  noyn'c  bcare  I  c  fubitft  to  punifhment .  And  no  lefTe  phinc 
is  an  other  fa)  ingof  t!ic  fa::.::  f_hnft .   The  hoarc  commcth ,  when  all  they  lolin  j.aF, 
thatsreingraucs,  fhaliiiCJ;retiievoyccofthefonncofGod,andiliallcomc 

Xx  1  forth: 


C4p,  If,  Of  the  mAfter  how  to  reeeitte 

forth:  they  that  hauc  done  good,  into  the  rcfurreftion  of  life:  but  they  y  hauc 
done  cuilljinto  the  refurreftion  of  judgement.  Shall  we  fay  that  foules  reft  in 
thegraucs,  that  they  lying  there  may  heareChrifte  ?  and  not  rather  that  at 
his  commaundement  die  bodies  fliall  returnc  into  the  liuelincflc  which  they 
had  loft?  Moreoner  if  we  ftiall  hauc  new  bodies  giuen  vs,  where  is  the  bke  fa- 
lohn  s  10.    ^o"'ngo^'^l^"J''C3d  and  the  membersf'  Chriftrofc  againrwas  it  with  forging 
to  himfelfe  a  ncwe  body?  No,but  as  hee  had  fayde  before,Dcftroy  this  tem- 
ple, &  in  three  dayes  I  will  build  it  vp :  he  tooke  againe  the  fame  body  which 
he  hadde  bcforcborne  mortall,  For  he  had  not  much  profited  vs ,  if  a  ncwe 
body  being  put  in  phce,  the  old  body  had  beene  deftroyed  which  was  ofFrcd 
vp  fof  a  facrifice  of  fatisfaftory  cleanfing.  We  muft  alfo  hold  faft  that  fclow- 
i.Cor.i5*it  fl'iJppe  which  the  Apoftlc  prcacheth  :  That  wee  rife  againe  ,becaufe  Chriftc 
hath  rifcn  againe :  for  nothing  is  Icfle  probable  than  that  our  fle(hc  in  which 
we  beare  abont  the  mortifying  of Chrift,fhoirld  be  depriucd  of  the  refurrcfti- 
<  X  ^''^  of  Chrift .  Which  verily  appeared  by  a  notable  example,  when  at  the  ri- 
CandidUti    ^"S  againe  of  Chrift  many  bodies  of  the  Saintes  came  out  of  the  graues.  For 
mendothed  it  can  not  he  denied  that  this  was  a  forefhcwing ,  or  rather  an  carneft  of  the 
in  whitens   Jaft  refurreftion  which  wee  hope  for :  fuch  as  was  before  in  Enoch  and  Elias, 
rRomanes^  whom  Tcrtullian  calleth  New  poffcltors  of  the  refurreftion:becaufe  they  bc- 
they  y  were  '"8  in  body  and  foule  dcliucrcd  from  corruption,  were  recciued  into  the  kec- 
fucersor       ping  of  God. 

newly  ele-      8     I  am  afliamed  in  fo  clearc  a  matter  to  fpendefo  many  wordes :  but  ihc 
officer"      readers  fhall  contentedly  beare  this  trouble  with  me,  that  no  hole  may  be  o- 
pen  for  frowarde  andbolde  wittes  to  deceiue  thefimple .  The  fleeing  fpirits 
with  whom  I  now  difpute,  bring  forth  a  fained  inuention  of  their  own  brainc 
that  at  the  refurreftion  there  ftialhe  a  creation  of  newe  bodies .  What  rcafon 
moucth  them  to  thinke  fo,  but  becaufe  it  fcemcth  to  them  incredible ,  that  a 
carionconfumcd  with  fo  long  rottennefle  fhoulde  retumeinto  hisauncient 
ftate?    Therefore  onelyvnbcliefe  is  the  mother  of  this  opinion  ,  Butvson 
the  other  fide  y  Spintc6fGodech  where  in  the  Scripture  exhortcth  to  hope 
Col.»».i  J.     £Qr  jj^g  refurredion  of  our  flcfh.  For  this  rcafon  baptifmc(as  Paul  witneflcob) 
is  to  vs  a  feale  of  the  rcfurcdion  to  come:  and  likcwifc  the  holy  Supper  allu- 
reth  vs  to  "the  truft  thereof,  when  wee  recciue  with  our  mouth  the  Signes  of 
»»Cor.^.4.  fpirituallgracc .     And  tniely  the  whole  exhortation  of  Paul ,  that  wee  giuc 
and  7.  our  members  to  be  weapons  vnto  the  obedience  of  righteoufneirc ,  fliouldc 

Rom.8.        be  colde  vnlcfte  that  were  ioyned  which  he  addcth-afterwardc,  He  that  hath 
raifed  vp  Chrift  from  the  dead,  ftiallguicken  alfo  your  moitall  bodies .  For, 
what  fhoulde  it  profitte  to  applye  our  feete ,  handcs,  eves ,  and  tongues  vn- 
to the  feruice  of  G  OD,  vnldfc  they  were  partaker's  of  the  fruitc   and 
i.Cor»6.ii.  reward  ?     Which  diing  Paid  plaincly  corifirme'di  with  liis  owne  wordes, 
and«5.ip,    faying:    Thebodienottofofnicatinn.buttothiLofde:  and  theLorde  to 
the  bodie .     And  he  that  hath  raifed  vp  Chrfftc;  fhall  alfo  raife  vp  vs  by  his 
power .   More  plaine  arc  thofe  wordes  which  followe :  that  our  bodies  arc 
the  temples  of  the  holy  Ghoft  and  the  members  of  Chrift  .     In  the  mcanc 
time  wee  fee  howe  he  ioyneth  the  rcfurreftion  with  chaftiticand  holincfle, 
asalitleafterhelayeththat  the  price  of  redemption  pert.iincth  alfo  to  the 
GaU(J,i7.     bodies .  Nowc  it  were  not  rcafonablc  that  the  body  of  Paule ,  in  which  hee 


The  grace  of  Chrifl,  Lib.  s.         ^334 

hath  borne  the  prints  ofChrift,&  in  which  he  honorably  glorified  Chrifl,Gal..tf,  if, 
{hould  loofe  the  rcwardc  of  the  crowne.  Whereupon  alio  came  that  glory- 
ing, Welookc  for  the  redeemer  from  heauen,which  fhal  make  our  vile  bo-  phii.  j.ji. 
dy  like  fafhioned  to  the  bodie  of  his  brightnes.  And  if  this  be  true,  that  wee 
muftby  many  afflidions  enter  into  the  kingdome  of  God ,  no  reafon  iuf-  ^"•'4»'»» 
freth  to  debarrc  the  bodies  from  this  cntrie.wliich  God  both  cxercifeth  vn- 
der  the  ftanderde  of  the  croflc.and  honoreth  with  the  praife  of  vidorie. 
Therefore  of  this  matter  there  arofe  among  the  Saints  no  douting.but  that 
they  hoped  to  be  companions  of  Chrift,which  remoueth  into  his  own  per- 
fon  all  die  affliftions  wherewith  wee  are  prooued,to  teache  that  they  bring 
life.  Yea  and  vndcr  the  lawe  he  excrcifed  the  holy  fathers  in  this  faith  witn 
an  outward  ccremony.For  towhatpurpofe  ferucd  the  vfage  of  burying,  as 
we  haue  alreadic  niewcd,but  that  they  Hiould  knowc  that  there  is  newe  life 
prepared  for  the  bodies  that  are  layd  vp?  Hereunto  alfo  tended  the  fpiccs 
&  other  fignes  of  immortalitie,  wherwith  vndcr  the  law  the  darknes  of  faith 
was  holpen  euen  as  it  was  by  the  facrificcs.  Neither  was  that  manerbreddc 
by  fuperftitionjforafmuch  as  we  fee  that  the  Spirit  docth  no  IcfTe  diligently 
rehearfc  burials  than  the  chiefc myfteries  of  faith.And  Chrift  commendeth  Matt. jtf.io. 
thatworkcasalpeciallworke  ,  irucly  for  none  other  reafon  butbecaufeit 
lifteth  vp  our  eyes  from  beholding  of  y  graue  which  corrupteth  &  deftroy- 
eth  all,  to  the  fight  of  the  renuing.  Moreouer  the  fo  diligent  obferuing  of  the 
ccremonie  which  ispraifcdin  the  Fathers  jfufficiently  proueth  thatitwas 
tothemarareandpretioushelpe  offaith.  For  neither  would  Abrahah^ue 
fo  carefully  prouided  for  the  burying  place  of  his  wifejVnlelTe  there  had  Gen.ij.4,k 
bene  fet  before  his  eyes  a  religion  and  a  profite  hyer  than  the  woild,name-  ^9' 
ly  that  garnifhing  the  dead  bodie  of  his  wife  with  the  fignes  of  the  refurrc- 
dion  he  might  confirme  both  his  owne  faith  and  the  faith  of  his  houfholde. 
But  a  clearer  proofe  of  this  thing  appeareth  in  the  example  of  lacob,  which  Q«"«47. 3o« 
to  teftifie  to  his  pofteritie  that  the  hope  of  thepromifcdlande  wasnoteuen 
by  death  fallen  out  ofhisminde,commaundcd  his  bones  to  be  carried  thi- 
ther .  I  befeech  you,if  he  was  to  be  clothed  with  a  newe  body,  fhouldc  hce 
not  hdue  giuen  a  fonde  commaundcment  concerning  daft  that  fhoulde  bee 
brought  to  nothing 'Wherefore  if  the  authoritie  of  the  Scripture  bcofa- 
ny  force  with  vs,  there  can  be  required  of  no  doftrine  either  amoreclcare 
or  more  certaine  proofe.  For  this  euen  children  vnderftand  by  the  words 
ofR.efurredion,andraifingvpagaine.  For  neither  can  we  call  it  the  Refur- lojm,^,,^ 
reftionofthatwhichisnowefirft  created  ,  neither  fhouldc  that  faying  of 
Chrii1:ftatidfafl:,Whatfoeuer  the  Father  hath  giuen  me,  it  fhallnotperilh, 
buti  willraife  it  vp  in  the  lall  day.  To  the  fame  purpofe  leruech  the  worde 
of  Sleeping.which  pertaineth  onely  to  the  bodies.Whercupon  alio  burying 
places  were  called  Csmeteria,  Sleeping  places.  Noweitremaincth  thati 
fpeakefomewhat  of  the  maner  of  therefurredion.Ivfe  this  worde,  becaufe  i.Cor.ij.ji, 
Paul  calling  it  a  myflery,  cxhorteth  vs  to  fobrietie,  and  bndLth  the  Iibei  tie 
to  difpute  likePhilofophers  freely  Scfuttclly  of  it.  Firft  we  mu(t  hold,as  we 
hauefaide  ,  that  wee  fhall  rife  againc  in  the  fame  flefh  which  svccbcare,3s 
touching  the  fubflancCjbut  the  qualitie  fhalbc  other.  As  when  y  fame  flcfh 
of  Chrift  which  had  bene  of&ed  for  facrifice,was  raifcd  vp  againe,  yet  it  cx- 

Xx  3  celled 


Caf.2s,  OfthemAfierhovetoreceiue 

celled  in  other  qualities  as  if  it  had  bene  akogither  anothef  fledi .  Which 
thing  Paul  declarcthby  familiar  examples.  For  as  there  is  all  one  fubftancc 
of  the  ilcfh  of  a  man,&:  of  a  bc?ft,but  not  all  one  qualitic:  as  all  ftarres  hauc 
like  matter,but  not  like  brighmes:ro  he  teacheth  that  though  we  flial  kcepc 
ftil  the  fubftancc  of  our  body  .yet  there  fhalbc  a  change,  that  the  ftatc  of  ic 
may  be  much  more  excellent.  The  bodie  therefore,  that  we  may  be  raifcd 
vp  againe,{hal  iiot  perifh  nor  v.inifh  away:but  putting  off  corruption,  it  {hall 
put  on  vncorruption.  But  forf-fnuich  as  God  hath  all  the  elements  ready  at 
his  beck,  nohardmeflefhal  hinder  him,biity  he  may  comand  bothy  earth 
&  waters  &  {irc,to  render  that  which  fcemeth  to  bee  confumed  by  them. 
*  Which  alfo  Efay  tcftifieth  thouj^h  not  without  a  figure,where  hee  faith.  Be- 
hold, the  Lord  fh  all  go  foortli  of  his  placc,that  he  may  vifite  the  iniquitie  of 
the  earth:&  the  earth  Ihal  difcouei'  her  bloud,&  fhal  no  more  hide  her  dead. 
But  there  is  to  be  noted  a  difference  betweene  them  that  haue  beene  deadc 

i.Cor.15.51  Iongbefore,andthofewhome  that  day  fhal  findealiue.For  wee  fhall  not  all 
flcepe(as  Paul  faith)but  we  fhal  all  be  changed:thatis  to  fay,it  fliallnotbcc 
of  neceffitie  that  there  be  a  diftScc  of  time  between  death  &  the  beginning 
of  the  fecond  life:  becaufe  in  a  moment  of  time,&  in  the  twinkling  of  an  eye, 
the  found  of  the  trompet  (hal  pearce,to  raife  vp  the  dead  vncorrupuble,and 
with  a  foudaine  change  to  fafhion  againe  the  liuing  into  the  fame  gloric.So 

I  •Thef.4,1  J,  in  another  place  he  comforteth  the  faithfiail  which  muft  die:  becaufe  they 
which  (hall  then  remainc  ahue  fhal  not  go  before  the  dead ,  but  rather  they 

Hcb.j,27.  fiiall  firft  rife  againe  which  haue  flcpt  in  Chrift.  If  any  obieft  that  faying  of 
the  Apoftle.that  it  is  appointed  to  all  mortall  men  once  to  ^ic,  it  is  eafic  to 
anfwerc  it  with  faying  that  when  the  ftate  of  nanire  is  changed,  it  is  a  kindc 
of  death,and  is  fitly  fb  callcd.And  therefore  thefc  things  agree  wcl  togither, 
that  all  fholbe  renued  by  deatli  when  they  fhall  put  of  their  mortall  body:  & 
yet  that  it  is  not  neceffarie  that  there  be  a  feueringof  the  body  &  the  foujc 
where  there  fhalbe  a  foudaine  changing. 

9   But  here  arifeth  3  harder  queftion:by  what  right  the  rerurrcfti6  which 

lohn  1 1.»  J.  Js  the  fingular  benefit  of  Chrift  is  common  alfo  to  the  wicked  and  the  accur 
fedof  God.We  knowe  that  all  wcrein  Adam  condemned  to  y  death.Chrifl 
came  the  r  efu  r  reft  ion  &Ufe.  Came  he  to  giue  life  to  al  mankind  vniuerfally 
without  choifc?But  what  is  more  againft  reafon,than  that  that  they  fliouldc 
by  their  obftinatc  bhndneffe  obtain;  that  which  the  godly  worfhippcrs  of 
God  do  obtaine  by  onely  faith?Yec  this  remaineth  certaine,that  there  fhal 

Mint.a  J.J  I,  be  one  refurrcftion  of  iudgement,and  another  refurreftion  of  life,  and  that 
Chrift  fhall  come  to  feuer  the  Lambes  from  the  Goatcs.  I  anfwerc,  that  this 
ought  not  to  fccme  ftrangc,the  likenes  whcreofwce  fee  in  daily  experience. 
We  fee  chat  in  Adam  wee  were  dcpriued  of  the  inheritance  of  the  whole 
world,&  that  we  are  by  no  Icffc  iuft  rcafon  debarred  from  common  foode, 
than  from  the  eating  of  the  tree  of  life.   Whence  then  commcth  it  to  pafle, 

Matt.5.45.  that  God  doth  not  onely  make  his  funne  to  rife  vpon  the  good  &  euil.but  al- 
fo as  touching  the  vfes  of  tins  prefent  life,  hisineftimable  liberalitie  conti- 
nually floweth  foorth  to  them  with  large  plcntioufneffc  ?  Hereby  verily  wc 
knowe  that  thofe  things  which  properly  belong  to  Chrift  and  his  members, 
do  alfo  oucrflowe  to  the  wicked,  not  that  it  is  their  rightfullpolfcfUon,  buc 

thac 


that  they  may  be  made  the  more  mexcufablc.  So  the  wicked  do  oftentimes 
finde  God  beneficinll,by  more  than  meane  prooues,  yea  fuch  as  fometime 
doc  darken  all  the  blcflings  of  the  Godly ,  but  yet  doe  tuinc  to  their  greater 
damnation.  If  any  man  obieft,  that  the  rcfurrcdtion  is  not  fitly  compared 
to  fading  and  earthly  benefitee  :  herealfol  aunfwerethatrofoone  as  they 
were  eftranged  from  God  the  fountamc  of  life.they  deferucd  the  death  of  y 
Diueljwhcreby  they  fhoulde  be  vttcrly  deftioyed  :  Yctby  themarueilous 
counfcll  of  God  there  was  founde  a  meanc  ftatc  that  out  of  life  they  might 
liuc  in  death.  No  more  abfurditie  ought  it  to  feemc,  if  the  rcdirreftiou  hap- 
pen to  the  wicked,  which  draweth  them  againft  their  willes  to  the  iudgc- 
ment  feate  ofChnft,whome  nowe  they  refufe  toheare  for  their  maifter  and 
teacher.  For  it  were  afmall  paine  to  bee  confumed  away  with  death,  if  they 
were  not  to  fufFer  piiniftimcnt  for  their  obftinacie,  brought  before  y  iudge, 
whofe  vengeance  they  ha ue  without  ende  and  meafure  prouoked  againft 
themfelues.  But  although  wee  muftholde  thatwhich  wee  haue  faide,  and 
which  that  notable  confeffion  of  Paul  before  Felixcontaineth,  thathelco-  A«.»4*»y' 
keth  for  the  refurredion  of  the  righteous  &  wicked;  yet  the  Scripture  often 
times  fctteth  foorth  cleAion  togithcr  with  the  heauenly  gloric  to  the  onely 
children  of  God:  Becaufe  Chrift  properly  came  not  to  the  deftruftion,  but 
to  the  faluation  of  the  worldc.  Therefore  in  the  Creedc  there  is  made  men- 
tion of  the  bleffed  life  only. 

10     But  forafmuch  as  the  Prophecie  of  death  fwallowed  vp  by  viftorie, 
fhall  then  end  not  till  then  be  fulfilled:  let  vs  alway  hauc  in  minde  the  eter-  ^^  *  ?•*+• 
nallfelicitie,the  ende  of  the  refurrcftion:  of  the  cxccllcnric  whereof,  if  all  '  °'**>"5* 
things  were  fpokcn  which  the  tongs  of  men  were  able  to  fpeake,  yet  fcarcc- 
ly  the  fmalleft  parcel  thereof /hould  be  cxprcfled.  For  howfocuer  we  tniely 
heare  that  the  kmgdome  of  God  {halbe  ftuffed  full  with  brightneffe,  ioy,fc- 
licitic,  and  glone  :  yet  thofe  things  that  are  fpoken  of  are  moft  faire  remo- 
ued  from  our  fenfe,  and  remainc  as  it  were  wrapped  in  darke  fpeaches ,  vn- 
till  that  day  come  when  he  himfelfe  flaal  giuc  to  vs  his  glorie  to  be  fccn  face 
to  face.  We  knowe(r3ithIohn)that  wee  are  the  children  of  God,  but  it  hath  "John  j.s, 
not  yet  appeared.  But  when  we  (halbe  like  to  him,then  we  fhall  fee  him  fuch. 
as  he  is.  Wherefore  the  Prophets,  becaufe  they  could  hy  no  words  expreflc 
the  fpirituall  blcflednefl'e  in  it  felfe  ,  did  in  a  manner  groHy  portray  it  out 
vnder  bodily  thinges  .    But  forasmuch  as  the  feruentnefle  of  defire  muft 
with  fome  taft  of  that  fwcetenefle  be  kindled  in  vs,let  vs  chiefely  continue 
in  this  thought,  that  if  God  do  as  a  certainc  fountain  which  cannot  be  dra- 
wendrie,containeinhim  the  fulni-fleofall  good  things,  nothingis  beyond 
him  to  be  couetcd  ot  them  that  tende  toward  the  foueraigne  good  &  the  ful  ^ 
pcrfedionoffelicitie:  as  wee  are  taught  in  many  places.     Abiaham,  lam       *  ^*  ' 
thy  rewardc  exceeding  great .  With  which  faying  accordeth  Dauid  ,  The  p^^j  ^  ^^\^ 
Lorde  is  my  portion^the  lot  hath  very  v/ell  fallen  to  mce.     Againe  in  ano-  pfii.'iy.J  y|l 
thcr  place,  I  fhalbefatisfied  with  thy  countenance.  But  Peter  pronounceth  i.Pet.1,4,  / 
that  the  faithfull  are  called  to  this  ende,  tliat  they  may  be  m.idc  partakers 
ofthc  nature  ofGod. How fo'rbecauf:  he  fhalbc  glorified  in  allhisfaintes, 
and  fhalbc  made  wonderfuU  in  them  that  hauc  bcleeued.    If  the  Lorde  will 
cnterparten  his  glory ,power,&  righteoufnc  flc  with  his  cleft,  yea  &  wil  giue 

Xx4  him-    - 


? 


C4p,  2f ,  Of  the  nmner  how  to  receim 

himfclfe  to  them  to  be  enioyed,and  (which  is  better  )  will  after  a  certainc 
manner  growe  into  one  with  them:  let  vs  remember  that  vndcr  this  benefit 
is  contained  allktndc  of  fehcitie.  And  when  wc  haue  much  profited  in  this 
meditation,  let  vs  rcknowlcdge  that  wee  yet  ftay  beneath  at  the  bottome  of 
the  rootcs,  if  the  conceiumgof  our  minde  be  compared  with  the  highnefle 
of  this  my  fteric.  V/hcrefore  in  this  behalfc  wee  muft  kcepc  fobrietie  ,  leafl 
with  how  much  greater  boldnes  wc  dial  fly  vp  on  hie  being  vnmindful  of  our 
owne  fmall  meafurc  ,  fo  much  more  the  briglitncflc  of  the  heauenly  gJorie 
ouerwhelmc  vs.  Wc  feele  alfo  howe  the  vnmcafurable  credincfle  to  knows 
more  than  is  lawfulljtickkth  vs:  from  whence  both  trifling  &  hurtfull  que- 
ftions  do  fpring  from  time  to  time:  trifling  I  call  thofe  of  which  there  can 
no  profite  be  gathcrcd.Buc  this  feconde  krnde  is  worfe,  becaulb  they  which, 
giiiethemfclues  to  thcm,do  entangle  themfelues  with  pernicious  fpecula- 
tions,  and  therefore  I  calhhem  hurtful] .  That  which  the  Scripturcs.doc' 
teach, ought  to  be  out  of  all  dout  with  vs  :  namely  that  as  God  diuerfly  di- 
ftnbuting  his  giftes  to  the  Saimes  in  this  wor]dc,docth  vnequally  enlighten 
themXo  the  mcafure  of  glorie  (hall  net  be  cquall  m  hcauen  where  God  ftial 
crowne  his  giftes.  For  neither  doth  this  belong  mdiffcrently  to  all  which 
Paul  faith ,  Ye  are  my  glorie  and  crowne  in  the  day  of  Chrift:  nor  alfo  thac 

i.Thef.i.T  9  fayingof  Chrift  to  the  Apoftles  :  Yc  fliall  fit  Judging  the  tweluc  tribes  of  ] 
tt.i^.i  'jfj-acl.  EutPaul(whichknew  that  as  God  cnrichcth  the  holy  ones  with 
fpirituall  giftes  in  earth ,  fo  hcc  bcautifieth  them  with  glorie  in  heauen) 
doutech  not  that  there  is  a  peculiar  crowne  layde  vp  for  him  according  to 
the  rate  of  his  labours.  And  Chrift  to  fet  foorthto  the  Apoftles  thedig- 
nitie  of  the  office  which  they  did  beare ,  telleth  them  that  the  fruite  thcrc- 

Djniii      ofis  layde  vp  for  them  in  heauen.  So  Daniel  alfo  fayeth,  But  the  wife  fhal) 
Ihine  as  the  brightnefl'e  of  the  firmament,  and  they  which  iuftifie  many,  as' 
Starres  to  the  worldcs  cnde  and  for  euer.     And  if  a  man  hcedefully  confi- 
der  the  Scriptures,  they  doe  not  onely  promife  etcrnall  hfc  to  thefaithfuIJ^ 
but  aifofpecialJ  rewards  to  eucry  one  .  Whereupon  commeth  that  faying 

2.Tim.4,,!4  of  Paul,  The  Lorde  render  to  him  in  that  day  .  Which  the  promife  of 
Chrift  confirmeth, Ye  fhall  recciuc  a  hundred  folde  in  the  the  eternall  life 

Matt.iy.jp  Finally,  as  Chrift  beginncth  in  this  v/orldc  the  glorie  of  his  body  with  ma- 
nifoldc  diucrfitie  of  gift,  and  encreafcth  it  by  degrees :  fo  he  fhallalfo  make 
it  perfed  in  heauen. 

1 1  But  as  all  the  godly  will  recciuc  this  with  one  confent ,  bccaufi:  it  is 
fuffi.'iently  tcftificd  by  the  wordc  of  God;  lb  on  the  other  fide  leauing  crab- 
bed qucftions,  which  they  fh.'.]!  know  to  be  a  hindcrance  to  ihcm,  they  wiU 
not  palie  their  appointed  bcundes.  As  for  my  parr,  I  do  not  oncly  pnuately 
forbcaic  fupeifluousfcarchingofynprofitable  things ,  but  I  alio  thinkethac 
I  ought  tobcwarc  that  1  do  not  with  aunfwcring  nourifh  the  lighcnelfe  ofo- 
t'lcr.  Men  hungrie  of  vainc  knowledge  do  askc  howe  great  ihall  be  the  di- 
ftanccbctweencthcProphctesandthe  Apoftles,  andagaincbetwcencihc 
Apoftles  and  the  Martyrs:  howe  many  degrees  Vii'e;ines  differ  from  ma-- 
fl  li  ''^^'^  ^'^I'^'^s  :  fin  illy,  they  leaue  no  corner  of  heauen  vnfcarchcd.  Then/ 
yyJy  itcommcchintheir  mindes  to  enquire  to  what  purpofe  ferueth  therepai- 
^  '-^  ring  of  the  worldc,  fith  the  children  of  GOD  Ihall  ncedc  nothing  of  all. 
^  this. 


'thegraceofChrift,  Lih.s*  3B^ 

this  fo  great  and  incomparable  plenty :  but  flialbc  like  to  the  Angels ,  whofc 
not  eating  is  a  figne  of  the  etcrnall  bleffednciTe.  ButI  anfwcrc  that  in  the  ve- 
ry fight  there  flialbe  fo  great  pleafantnelfc,  fo  great  fwcetcnefle  in  the  onely 
loiowledge  without  any  vfe,  that  this  fehcitie  fhallfanepafle  all  thehelpcs 
wherewith  we  be  now  holpen.Let  vs  imagine  our  felues  to  be  fcttc  in  the  mcft 
wealthie  coaft  of  the  worldc,  and  where  we  Ihall  want  no  plealure :  yet  who 
is  there  whom  his  fickenefle  do  not  fomctimc  hinder  and  not  fufter  to  vfe  the 
bencfites  of  God  ?  Who  is  there  whofe  courfe  his  ownc  intemperance  doth 
not  oft  breake  in  funder  ?  Whereupon  followeth  that  a  clearc  enioying  and 
pure  from  all  fault,  although  there  be  no  vfe  of  corruptible  \\'it ,  is  the  perfe- 
dion  of  felicitie .  Some  go  further  &  aske  whether  drofle  and  other  corrupti- 
ons in  metalles,  be  not  farre  from  reftoring  and  are  contrarie  to  it .  Which 
though  in  fomerefpedeslgrauntthem,  yet  I  looke  with  Paul  for  thcrepa- 
ring  of  thefe  faults  which  tooke  their  beginning  at  finne ,  towardc  which  re-  j,  „  _ 
payringe  they  grone  and  are  intrauaile.  Yet  they  proceede  further,  and 
aske  what  better  eftate  is  prepared  for  man,{ith  the  bJeflingof  iflue  (hal  then 
be  at  an  ende .  This  knot  is  alfo  eafie  to  bee  loofed .  Whereas  the  Scrip- 
ture fo  honorably  fettcthout  thatkindeof  bleflinge,  that  is  referred  to  the 
encreafes  wherewith  God  continually  draweth  forwardc  the  order  of  nature 
her  marke :  but  in  the  perfeftion  it  is  knowen  that  there  is  an  other  manner. 
Butfiththevnwareare  eafily  taken  withallurementes,  and  then  the  maze 
draweth  them  in  deeplier ,  &  at  length  when  cucry  mans  dcuifes  pleafe  him- 
felfc  there  is  no  end  of  ftnuing:  therefore  let  this  be  a  fhort  way  for  vs,  to  bee 
contented  with  the  glaflc  &  darke  fpeech  vntill  we  fliall  fee  face  toface.  For 
fewe  of  a  great  multitude  care  which  way  they  may  go  to  heauen;  but  sll  do 
before  their  time  couet  to  knowe  what  is  done  there.  All  being  commonly 
{luggifh  and  flowc  to  enter  into  battailes,do  alieady  paint  out  to  themfcluc  j 
imagined  triumphes. 

1 1     Nowe  becaufe  no  defcription  can  match  the  grieuoufncfTe  of  the  ven-  j.      g 
geance  of  God  vpon  the  reprobate ,  their  tormentes  and  paines  are  figured  and  a  aii  tJ 
to  vs  by  bodily  thinges ,  namely  by  darkencfre,wecping,  gnsihing  of  teeth,  Mar.51.45. 
vnqucnchablefier,anda wormecndcleflely  gnawing  the  beartc .     For  by 
fuch  manners  of  fpeech  it  isccrtaine  that  the  holy  Ghoft  meant  to  trouble  ECa,66,iA, 
alourfcnfcs  with  horrour:  aswhcn  itisfayde  that  thercis  prepared  from  / 

etcrniricadcepcHell,  that  the  nourifhmcntes  thereof  are  fire  and  muche  Efa.30.3j. 
woodc :  that  the  blaft  of  the  Lorde ,  as  a  ftrcame  of  brimftcnc ,  doeth  fet  it 
on  fire .  As  by  fuch  thinges  wee  mufi  be  holpen  after  a  ccrtainc  manner  to 
concciue  the  mifcrable  ftatc  of  the  wicked.fo  we  ought  cheefely  to  faftc  n  our 
thought  vpon  this  howe  wretched  a  thing  it  is  to  be  eftrangcd  from  the  fel- 
low/liippe  of  God :  and  not  that  onely,  but  alfb  to  feele  the  maieftie  of  God 
fo  bent  againft  thee,  that  thou  canft  not  efcape  butbe  faft  ftrained  of  it .  For 
firft  his  difplealurc  is  like  a  moft  violent  fire,  with  touching  whcrof  all  things 
are  deuoured  and  fwallowed  vp .     Then ,  all  creatures  fo  ferue  him  to  exe- 
cute his  iudgement,  that  they  to  whome  the  Lorde  ihall  fo  flicwe  his  wrath, 
ftial  feele  the  heauen,  earth,  fea,  &  bealtes,  as  it  were  with  cruell  indignation   . 
enflamed  againft  them  and  armed  to  their  deftrudion .    V/herefore  it  is  no  i.TrteC  i  «: 
fmall  tliing^thacthc  Apoftlepronouncethwhcnhe  faith  diat  the  vnbelcupg  »  .".j 

Xxj;  fliail.  ^ 


Epbe.4>'*' 


Caf,  /,  Of  the  eutvfiarde  meattes 

/hall  fuffer  eternall  puniHiment  by  dying  from  the  face  of  the  Lordc,&  from 
the  gloric  of  his  power .  Andfo  oft  as  the  Propheics  doc  caft  vs  in  feare  with 
bodily  figures,  although  they  fpeakc  nothing  excefliuely  for  our  dulncfle.ycc 
they  adde  forclhcwingcs  of  the  iudgcmcnte  to  come ,  in  the  funnc  and  the 
moonc  and  the  whole  frame  of  the  vvorldc .  Wherefore  the  vnhappy  con- 
fciences  do  fiade  no  reft,from  being  vexed  and  tofled  with  a  terrible  whirle- 
windcjfrom  feehngthemfelucs  to  be  torne  in  peeces  by  God  being  angerly 
bcnr  againft  thcmjfrom  being  pearced  and  launced  with  deadly  ftmgs,  trom 
trembJing  at  the  lightning  of  God,  and  being  broofed  with  the  weight  of  his 
hande:  fo  chat  it  is  much  more  eafe  to  enter  into  all  bottomleirc  dcpthes  and 
deuouring  pittes,  than  to  ftand  one  moment  in  thofe  tcrrours.  What  &  how 
great  then  is  this,  tobepreiTed  with  euerlafting  and  neuer  ceafTing  ficgeof 
him?  Of  which  thing  the  90.  Pfalme  containeth  a  notable  fcntcnce :  that  al- 
though with  only  fight  he  fcatterabroade  all  mortall  men  and  bring  them  to 
nought,  yet  his  woifliippers,how  much  more  fcarcful  they  arc  in  the  world, 
lb  much  more  he  enforceth  them  and  pricketh  them  forward  lodcn  with  the 
crofle,  vntiJl  he  be  all  in  all. 

THE  FOVRTH  BOOKE 

OF  THE    INSTITVTION  OF 

CHRISTIAN   RELIGION, 
which  increateth  of  che  outward  meancs 

or  helpes,  whereby  God  alliaeth  vs  into  the 

felowlhip  of  Chrift  and  holdeth 

vs  therein. 

The  fiifl  Chapter. 

Of  the  trut  Church  with  which  we  ou^ht  to  l^eepe  vHitit,  hecauft 
it  li  the  mother  of  all  the  godly. 

Hat  by  Faith  of  the  Gofpcl  Chrift  is  become  cures ,  and  we 
be  made  partakers  of  tbefaluationbroughtby  him  and  ofc- 
tcrnall  bleflednes.is  already  declared  in  y  laft  bookc.  But  be- 
caufe  our  rudencs,&flouthflilnes,yca  and  vanit)'  ofwir,doc 
need  outward  helps  whcrby  Faith  in  vs  may  both  be  cngen- 
dred,  and  growc  &  encreafe  in  proceeding  toward  the  mark 
wherunto  it  tcdcth:God  hath  alio  added  the  thcrby  to  prouide  for  our  weak- 
nes.  Andy  the  Preaching  of  the  Gofpcl  might  florilh,  he  hath  left  this  trea- 
fure  with  y  Church.  He  hath  appointed  Paftors  &  teachers,  by  whofc  mouth 
he  might  teach  them  y  be  his:  he  hath  furnifhcd  the  with  autority, finally  he 
hath  left  nothing  vndone  that  might  auaile  to  the  holy  confent  of  faith  and 
right  order.  Firfl:  ofallhc  hath  ordained  Sacramcntcs, which  we  feelcby  ex- 
perience to  be  more  than  profitable  helpes  to  nouriHi  &  confirme  Faith.  For 
becaufe  beeing  encloled  in  the  prifon  of  our  flerti ,  wee  doe  not  yet  at  taine  to 
the  degree  of  Angels,  God  applying  liimfclf  to  oui'  capacity  according  to  hij 

wonderfuH 


To  Saluatiott,  fLik  4]  'jsy 

wondcrftill  ProuldencCjhath  appointed  a  mcanc  whereby  we  being  farrc  di- 
ftant  from  him  might  come  vnto  him.  Wherefore  the  order  of  teaching  re- 
quired! that  now  we  entrcate  of  the  Church,and  of  the  gouernmcntjorders 
and  power  of  it ,  and  then  of  the  Sacraments,and  laftly  of  the  ciml  order  '■  & 
thercwichall  that  wc  call  away  the  godly  reades  fro  thofc  corruptions  wher- 
with  Satan  in  the  Papaciehath  depraued  allthinges  that  God  hath  appoin- 
ted for  our  faluation.I  will  beginne  at  the  Church,  into  whofe  bofbme  God 
will  haue  his  children  to  be  gathered  together,  not  onely  that  they  fhoulde 
by  her  hclpe  and  minifteric  be  nouri/hed  while  they  are  infantes  and  young 
children,but  alfo  be  ruled  by  her  motherly  care  till  they  growe  to  riper  age, 
and  at  length  come  to  the  markc  of  faith.  For  it  is  not  lawfldl  thatthofe 
thinges  be  fcucrcd  which  God  hath  conioyned,  that  to  vvhome  hec  is  a  Fa- 
ther, the  Church  be  alfo  their  mother:  and  that  not  onely  vnderthc  lawe,  Matf.10.9, 
but  alfo  fince  the  commingof  Chrift,  as  Paul  vvitnefl'cth,  which  teacheth  ^•"•^•*^' 
that  we  are  the  children  of  the  new  nnd  heaucniy  Hiemfalem. 

a  In  the  Creede ,  where  wc  profelFe  that  we  belccuc  the  Church  ,  that 
is  not  fpokcn  onely  of  the  vifible  Church  whereof  wee  nowe  entreate,  Lut  of 
all  the  cleft  of  God,  in  whofe  number  they  are  alfo  comprehended  that  arc 
departed  by  death  .And  therefore  this  word  Belceucis  there  fctjbccaufe  of- 
tentimes there  can  no  other  difference  bee  noted  betwcenc  the  children  of 
God  and  the  vngodly ,  bctwcene  his  peculiar  flocke  and  fauage  beaftcs.For 
whereas  many  doe  interlace  this  wordjn,  that  is  without  probable  reafon.  I 
graunt  indeedc  that  it  is  the  more  commonly  vfed,  and  alfo  wanteth  not  the 
confenting  teftimonie  of  antiquitie,forafmuchas  cuen  theNicenCrced,as 
it  is  reported  in  thcEcclefiafticall  hiftorie,  addeth  the  prepcfition.In.  But 
there  withall  wee  may  markc  by  the  writingcs  of  the  auncient  Fathers, that 
it  was  receiued  without  controuerfie  to  fay,  that  they  bcleeued  the  Church 
and  not  in  the  Church.For  Auguftine^anil  tliat  ancient  writeu  whatfoeuer 
he  was,whofe  work  remayncth  vnder  the  name  of  Cyprian  concerning  the 
cxpofitionoftheCreede,doe  not  onely  lb  fpeakethemfclues  ,  but  alfo  doc 
cxprefly  note  that  it  fhoulde  be  an  vnproper  manner  of  fpeaking  if  the  pre- 
pofitionwcreadioyned,  &  they  confirmcthciropinion  with  no  tritlingrea- 
fon.  For  we  therefore  teltific  that  weebelceue  inGodbi-caufe  vpon  him  as 
a  true  fpeakcr  our  mind  repofeth  it  fclfc,  and  in  him  our  confidence  refteth 
which  could  not  fo  conucniently  be  fpoken  to  faye  in  the  Church  no  more 
thanircouldebe  faide,!  bcleeueintheforgiuencsoffinneSjOr  in  the  refur" 
rcdionofthe  flcfh.  Therefore  although  I  woulde  not  itriue  about  wordcs, 
yet  I  had  rather  followe  the  proprictie  of  fpeaking  that  fhoulde  be  fitteft 
to  exprefTe  the  matter,than  curioufly  to  fecke  for  formes  of  fpeach  whereby 
the  matter  may  without  caufebe  darkened. But  the  end  is,y  we  nioiild  know 
that  although  the  deuil  attempt  al  meanes  to  oucrthrow  the  giacc  of  Chnft, 
and  though  the  enemies  ofGodbe  carried  with  violent  rage  to  the  fame  in- 
tent;yet  it  cannot  be  cxtinguifhcd^or  the  bloode  of  Chrilt  be  made  barren, 
but  that  it  will  bring  foorth  fome  fruite.  And  fo  is  both  the  fecrete  cleftion 
of  G-O  D  and  liis  inwarde  calling  to  bee  confidered  :  bccaufe  hec  alone 
knoweth  who  bee  hi5,andholdeth  them  inclofed  vnder  a  fcale  as  Paul 
tearmech  it:  faying  that  they  bcare  his  tokens  whereby  they  may  bee  Ephc.Mj. 

fcuc- 


Cap,!,  Of  the  oHtwarde  medms 

feuerally  knowen  from  the  reprobate.  But  bccaufc  a  fmall  and  contempti- 
ble number  licth  hid  vndcr  a  huge  multitude ,  and  a  fewe  graines  of  wheatc 
are  couered  with  a  heape  of  chaffcjto  Godonely  is  to  be  lefte  the  knowledge 
of  his  Church  j  the  foundation  whereof  is  his  fecrcte  eleAion.  IJut  it  is  not 
fiifficient  to  conceiue  in  thought  and  mindc  the  multitude  of  the  elede,  vn- 
IcircweihinkcvponfuchanvnitieofthcChurch  into  which  wee  betruely 
perfwadcd  that  we  our  fclucs  be  ingrafFed.  For  vnlcfle  we  be  vnder  our  head 
Chrift  vnited  together  with  al  the  reft  of  his  nicmbers,there  abideth  for  vs 
no  hope  of  y  inheritance  to  come.Tc  is  therfore  called Catholikc  or  Vniuer- 
faljbccaiifewe  cannot  find  two  or  three  Churches  but  that  Chrift  muftbee 
tome  in  funder,  which  cannot  be  done.  But  all  the  eleft  of  God  arefoknic 
together  in  Chrift,  that  as  they  hang  vppon  one  headCjCo  they  may  growc 
together  as  it  vyere  into  one  body  ,clcaumg  together  wich  fuch  a  compafting 
of  ioyntes  as  the  members  of  one  fclfe  body:  being  truely  made  one,  which 
with  one  hope,  Faith,  Chavitie,  with  one  felfe  Spuitc  of  God  doe  hue  toge- 
ther, being  called  not  onely  into  one  inheritaunce  of  eternall  life,  but  alfb 
into  one  partaking  of  one  God  and  Chrift.  Wherefore  although  the  fo- 
rowefull  defolation  that  on  cchc  fide  prefenteth  it  fclfe  in  fight,  cricth  out 
that  there  is  nothing  left  of  the  Church,  yet  let  vs  knowe  thatChriftes  death 
is  fruitefiill  and  that  God  maiuelloufly  as  it  were  in  fecretc  corners  prcfer- 
ueth  his  Church .  As  it  was  faid  to  Elias ,  I  haue  kept  to  my  fclfe  fcuen  thou- 
i-Reg.«p.'2«  fand  m^n  that  haue  not  bowed  their  knee  before  Baal. 

3     Albeit  this  article  of  the  Crcedc  doeth  in  fomc  refpcd  belong  to  the 
outwarde  Church.that  euerie  one  of  vs  (houldc  holdc  himfelfe  in  brotherly 
content  with  all  the  children  of  God ,  flioulde  yeelde  vnto  the  Church  that 
authoritie  which  it  defcrueth,  finally  fhouldc  fo  behaue  himfelfe  as  a  fhcepc 
ofthcflocke.  And  therefore  is  adioyned  the  communion  of  Saintes. 
^  Which  parccll,  although  commonly  the  olde  writers  doc  leaue  it  out,y et  is 
it  not  to  bee  neglected  :becaufe  it  veric  well  expreffeththequnlitie  of  the 
Church :  as  ifit  had  bcenc  fayde  that  the  Saintcs  are  gathered  together  in-- 
to  the  fcllowlhippe  of  Chrift  with  this  condition ,  that  whatfoeuer  bencfites 
God  bcftowethvppon  them,  they  fhouldc  continually  communicate  them 
one  to  another.     Whereby  yet  the  diucrfitic  of  graces  is  not  taken  away, 
as  we  know  that  the  shifts  of  the  holy  Ghoft  arc  diuerfly  dilkibutcd:  neither 
is  the  order  of  ciuil  gouernementdifturbed,by  whichit  islawfullfor  cuc- 
ry  man  priuatcly  toenioy  his  ownepoirefrions,asitisnecefrary,thatforprc- 
fcruation  of  peace  among  mcn^they  fhould  haue  among  thcmfelues  peculi- 
ar &diuided  properties  of  things. But  there  is  acomunitic  affirmed  fuch  as 
Aa.4. 1 1 .      Luke  dcfcribcth.y  of  the  multitude  of  y  bcleucrs  there  was  one  hart  &  one 
Ephe,4.4.      foule;&  Paul,when  he  exhorteth  the  Ephefians  tobeone  body,onc  Spirit,as 
they  be  called  in  one  hope.For  it  is  not  pcfTiblcjif  they  be  truly  pctfwaded  y 
God  is  the  comonfather,&  Chrift  the  common  head  to  the  al, but  y  being 
conioined  among tht feliics  with  brothcly  louc,tlicy  fhould  continually  c6- 
municatc  thofc  thinges  th^t  they  haue.  Nowe  it  much  behoucih  vs  to  know 
whatprofitethereuponretvirnctnvntovs.     For  wee  bclecue  the  Church 
to  this  ende,  that  wee  may  be  ccrtninely  perfwadcd  that  wee  arc  the  mem- 
bers of  K.      For  by  this  meanc,our  (liluation  refteth  vpon  furc  found  ftaies, 

that 


To  SatuAtion,  lih.4,         ^s9 

that  it,  although  the  whole  frame  of  the  worWc  bcihaken ,  can  not  come  to 
ruinc  and  fall  downe .  Firftit  ftandcth  with  goddcs  eledion ,  neither  can  it 
vary  or  faile  but  together  with  his  eternal]  Prouidence .  Then,  it  is  after  a 
ccrtaine  maner  ioyned  with  the  ftedfaftneflTe  of  Chnft ,  which  will  no  more 
lufFer  his  faithfull  to  be  plucked  from  him,  than  his  owne  members  to  be  rent 
and  torne  in  pecces .  Befidc  that,  we  are  afliircd  that  tructh  fhal  alway  abide 
with  vs,  fo  long  as  we  are  holden  in  the  bofome  of  the  Church.  Laft  of  al  that 
we  fcele  that  thele  promifes  belong  to  vs,there  {halbc  foluation  in  Syon,God 
(hall  for  euer  abide  in  Hierufalem,  thatit  may  not  at  any  time  be  raoued.  So  .  . 
much  can  the  partaking  of  the  Churchdoe,thatitholdcthvs  in  the  fellow-  Ab/.iV  * 
ftiippcofGod.  A Ifo  in  the  very  word e  Communion  is  muchcomforte;  be-  Pfal^tf.tf. 
caufc  while  It  remaineth  ccrtaine,  thatwhatfoeuer  thcLordegiucth  tohis 
and  our  members,  belongcth  to  vs,our  hope  is  by  all  their  good  thinges  con- 
firmed .  But  in  fuch  fort  to  embrace  the  vnitie  of  the  Church ,  it  isnot  recd- 
fiiU  (  as  wee  haue  already  fayde  )  to  fee  the  Church  it  felFe  with  our  eyes ,  or 
feele  it  with  our  handes :  but  rather  by  this  that  it  confifteth  in  Faith,  wc  are 
admonifhed  thatwee  ought  no  lefle  to  thinke  it  to  bee ,  when  ir  palTcth  our 
vnderftanding ,  than  if  it  openly  appeared  .  Neitheris  our  faith  therefore 
thcworfe,  becaufeit  conceiuethit  vnknowen:  for  as  much  as  wee  are  not 
hercin,commaunded  to  difcerne  the  reprobate  from  theelcd  (whichis  the 
office  of  God  onely ,  and  not  ourcs)but  to  determine  alTurcdly  in  our  minds, 
that  all  they  that  by  the  mercifiill  kindcneflc  of  God  the  father  through  the 
cfFeduaH  workinge  of  the  holy  Ghoftc,  are  come  into  the  partaking  of 
Chrift ,  are  feucred  into  the  peculiar  right  and  proper  poflcfTion  of  Chriftc: 
and  thatjfor  afmuch  as  we  be  in  the  number  of  thole,  wee  are  partakers  of  lb 
great  a  grace. 

4     But  fith  it  is  now  our  purpofe  tocntreate  of  the  viable  Church ,  let  vs 
learnc  cucnby  this  one  tide  of  Mother,  how  much  the  knowledge  thereof  is 
profitable,  yea  neceflfary  for  vsrfor  afmuch  as  ther  is  no  other  entry  into  life, 
vnleflc  flic  concciue  vs  in  her  wombe,  vnleflc  fhe  bring  vs  forth,  vnlcfle  (hec 
feede  vs  with  her  breaftes ,  finally  vnleflc  (hee  keepe  vs  vnder  her  cuftody 
andgoucrnaunce,vntiliruch  time  as  being  vnclothed  of  mortall  fiefiic  wcc  Matt.at.jo, 
flialbe  like  vnto  Angels.  Forour  wcakcneflefufferethvsnottobe  difmiUcd 
from  fchoole,till  we  haue  bcene  fcholers  throughout  the  whole  coui  fc  of  our 
life.     Befide  that  out  of  her  bofome  there  is  no  forgiucnesoffinnes,  and  no  pf 
faluation  to  be  hoped  for  ,  as  witncffcth  Efay  and  loel,  with  whome  agreeth  loe'l.  2.'j  2.' 
Ezechiel  when  he  declareth  y  they  fhalnotbein  the  number  of  Gods  people  Eici^i.  ^. 
whome  he  putteth  away  from  the  heauenly  hfe  .     As  on  the  contrary  fide, 
they  are  fayd  to  write  their  names  among  the  citizens  of  Hierufalem  ^y  tcirnc 
'  themfclues  to  the  following  of  true  godlinefle.  Aftcrwhich  manner  it  is  aifo 
fayd  in  an  other  Pfalme:  Remember  me,  Lorde,  in  the  good  will  of  thy  peo-  Pfal.io<?.4, 
pie ;  vifite  me  in  thy  faluation  that  I  may  fee  the  benefices  of  thy  ^\tt^,  that  I 
may  bee  merry  in  the  mirth  of  thy  people,  that  I  may  rcicycc  with  thy  in- 
heritance. In  which  wordes  the  fatherly  fauour  of  God,  &  the  peculis  r  tefb- 
mony  of  the  Spirituall  life  is  reftraincd  to  hisflocke,  foy  thedepartiiig  from 
the  Church  is  alway  damnable. 
J    But  let  vs  proceed  to  profecute  thatwhich  properly  bclongeth  to  this 

pLcc, 


C^.  I .  Of  the  outvfardmednes 

Eph.4  1 1  place.  Paul  writctVi  tliat  Chrift,  that  he  might  fulfill  all  thingcs ,  gauc  forrfe 
*  Ap ofllcs, fomc  Prophcrcs, fome  Euangclittcs,  and  fomc  Paftors  and  teach- 
ers, to  the  rcftoringof  the  holy  ones,  into  the  worke  of  minifteric.vnto  the 
edification  of  the  body  ot  Chrift,  vntill  we  ail  come  into  the  vnity  of  Faith, 
and  of  the  acknowledging  of  the  fonnc  of  God,  vnto  a  perfeftc  rasn ,  end  to 
the  meafurc  of  the  full  growen  age  of  Chrift .  We  fee  hovve  God ,  which  was 
able  to  make  them  that  be  his  perfed  in  a  momcnte,  yet  will  not  hsiie  them 
growc  into  manly  age  but  by  tlic  bringing  vp  of  ihc  Church .  Wccfee  the 
meane  expre^fcd,  for  that  vnto  the  Paftors  is  cnloyncd  the  preaching  of  the 
heaucnly  doftrine .  We  fee  howc  all ,  not  one  excepted ,  are  brought  into 
oncrulc  ,  thatthey  fhouldc  with  mildc  Spirirc  and  willing  tolearnc,yeeIdc 
themfclues  to  the  teachers  appointed  for  that  vfe .   And  by  this  raarke  Efav 

Era,S9.ai«  had  long  before  fct  out  the  kingdomc  of  Chrift,  where  hee  faycth :  My  Spi- 
rite  which  is  in  thec.and  the  wordes  that  I  haue  putin  thy  mouth  fhill  nciier 
departc,  neither  out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  fecdc  and  thy 
childrcns  children.  Whereupon  fojloweth  that  they  are  worthie  to  pcri/he 
with  famine  and  pining  hunger,  whofocuer  they  be  that  refufe  the  Spirituall 
meate  of  the  foule  reached  vnto  them  of  God  by  the  handes  of  the  Church, 

f.  G  O  D  doethbreathfaithintovs,butby  thcinftrumentof  hisGofpcll,  as 

'  *  Paul  fayeth  that  faith  is  by  hearing .  As  al(b  with  God  remaincth  hjs  pow- 
er to  faue,  but  (  as  the  fam c  Paul  witneircth  )  he  vttereth  and  difplayeth  the 
fame  in  the  preaching  of  the  Cofpell.  For  tliis  reafon  in  olde  time  he  willed 
that  there  fhould  be  made  holyairembliestothefanftuaric,  that  dodrjnc 

Pfa.!  J 1, 14.  vttered  by  the  mouth  of  the  Prieft  fhould  nouri/h  the  confent  of  faith .  And 

pr.l.8o.i,  to  no  other  endethofe  glorious  titles  haue  refpeft,  wherethc  templeiscal- 
Jed  the  reft  of  God,  and  the  fanduarie  his  houfe ,  where  he  is  fiy  dc  to  fit  be- 
twecne  the  Cherubines ,  but  to  bring  eftim anion  ,loue ,  reuerence  and  dig- 
nitietothe  minifterieof  thehcauenlydoftrine,  which  otlierwife  the  fight 
of  a  raortall  and  defpifed  man  would  not  a  litlc  diminifhe  .  Therefore  that 
we  ftaould  knowe,  that   out  of  earthen  veflelles  is  brought  foorrh  vnto  vs 

a.  or.4.7,  ineftimable  treafurejGod  himfelfe  commeth  forth ,  and  in  as  much  as  he  is 
author  of  this  degree,fo  he  will  haue  himfelfe  to  be  acknowledged  prcfcnt  in 

y  ^     his  inftitution  .     Thereforeafter  that  he  hath  forbidden  his  to  giue  them- 

'  ^*i  *  fclucs  to  iudgemcnt  by  flying  ofbirdes,  to  fouth  fayingcs,  magical  artes ,  ne. 
cromancy  and  other  fuperftitions,  he  immediatly  addeth  that  hee  will  giiic 
them  that  which  ought  to  luffice  in  ftecdc  of  all,  that  is  to  fay,  that  they  fhdl 
neuer  be  dcftitutc  of  Prophctcs  .  But  like  as  he  fent  not  the  olde  people  to 
Angels,  but  raifed  vp  teachers  out  of  the  earth,which  might  trucly  performe 
the  office  ofAngcls:  (bat  this  day  alfo  his  will  is  to  teach  vs  bymen.  And 
as  in  the  olde  time  hee  was  not  contente  with  thconely  lav/e,  but  added 
Pricftes  for  expofitors,at  whofe  hppes  the  people  ftiould  enquire  for  the  true 
meaning  thereof:  fo  at  this  day  he  not  only  willeth  vs  to  be  heedefully  bene 
to  reading,  but  alfo  appointed!  maifters  ouer  vs ,  by  whofe  trauaile  wee  may 
be  holpen :  wher  eof  commeth  double  profittc .  For  on  the  one  part  by  a  ve- 
ry good  triall  it  proueth  our  obedience ,  where  we  hcare  his  miniiters  fj)ea- 
kingeucnas  itwcre  himfelfe  .  On  the  other  fide  it  alfo  prouidcth  for 
our  wcakcncllc ,  while  after  thcmanncr  of  mcnnchc  hadde  rather  (jieake 

vnco 


To  Satmtion,  ^     Lih.4,         339 

\nxo  vs  by  interpreters  to  allure  vs  vnto  himjtlian  with  thun  dring  driuc  vs  a- 
way  from  him.  And  truely  howe  expedient  this  familiar  manner  of  teaching 
is  for  vs,  all  the  goodly  doc  feeleby  the  fearc  wherwith  the  maicftie  of  God 
doth  worthily  aftonifli  them.  But  they  that  thinke  that  the  authoritie  of  the 
doftrine  is  abaced  by  the  contempt  of  the  men  that  are  called  to  teach,  doe 
bewray  their  vnthanicefuInefTe  :becaufc  among  fo  raanie  excellent  gifte« 
wherewith  God  hath  garniflied  mankinde:tliis  is  a  fingular  prerogatiue,that 
he  vouchfaueth  to  confecratc  the  mouthes  and  tongues  of  men  tohimfclfe, 
that  his  ov/nc  voice  fhouide  founde  in  them.  Wherefore  on  our  behaliies  Ice 
vs  not  bee  greeued  obediently  to  embrace  the  doftrine  of  faluation  fet  forth 
by  hiscommaundemcntand  by  his  owne  mouth:  becaufe  although  y  power 
of  God  is  not  bound  to  cutwarde  mean.cs,yet  he  hathbounde  vs  to  the  ordi- 
narie  maner  of  teaching:  which  whyle  phrentike  men  refufc  to  kcepc,  they 
wrappc  themfelues  in  many  deadly  fnares.  Either  pride,  or  difdainefulnes, 
or  enuie  nioueth  many  to  perlwade  themfelues  that  they  can  fuflficictly  pro- 
file by  their  owne  priuate  reading  and  ftudicjand  fb  to  defpife  publik  aflem- 
blics,  and  to  accompte  prcachingfupcrfluous.  But  fith  they  doe  as  much  as 
in  them  is  loofc  or  breakc  in  fonder  the  holy  bondc  of  vnitic,  no  man  cfca- 
peththeduepuniflimentofthis  diuorce,  buthcebewitcheth  himfelfe  with 
peftilent  crrours  and  moft  wicked  dotages. Wherefore jthat  the  pure  flmpli- 
citie  of  faith  may  flouri/li  among  vs,lct  vs  not  be  greucd  to  vfe  this  exercife 
ofgodlmefle,  which  God  by  his  inftitution  hath  flicwed  to  be  neceflarie  for 
vs  and  fo  earneftly  commendeth.  But  there  was  neuer  yet  found  any  cucn  of 
the  moft  wanton  dogges  which  would  fay  that  we  ought  to  ftoppe  our  earcs 
againftGod:ButinallagestheProphetes  and  godlie  teachers  hauehad  a 
hardeftrifeagainft  the  wicked,  whofe  ftubbornefle  can  neuer  come  vnder 
this  yoke,to  be  taught  by  the  mouth  of  the  minifterie  of  men.  Whichis  as 
much  as  to  blotte  out  the  face  of  God  which  Ihinetli  vnto  vs  in  do(fli  inc.For 
in  oldc  time  the  faithfull  were  commanded  to  fceke  the  face  of  God  in  the 
Sanftuarie,  and  the  fame  is  fo  ofte  repeated  in  the  lawe  for  no  other  caufe 
but  for  y  the  dodrinc  of  the  law  and  the  exhortations  of  the  Prophets  were    ^  "  ^'^ 
tothemaliuclyimagcof  GodrasPaulaffirmcththat  inhis  preaching /hi-   '  * 

nc  th  the  glorie  of  God  in  the  face  of  Chrift.Hov/e  much  the  more  detefta- 
ble  arc  the  Apoftates,  which  greedily  feeke  to  deuide  Churches,  as  though 
they  diddriucfhccpe  from  their  foldcs  and  cafl  them  into  the  mouthcb^f 
wolues.  But  we  muft  holdc  that  which  he  hath  alleaged  out  of  Pau!,that  the 
Church  is  no  othfrwife  buildedbutby  ouiwarde  preaching,  and  that  the 
holy  ones  are  holden  together  with  no  other  bonde  but  wiien  with  lear- 
ning and  profiting  with  one  confcnt they  kecpcthc  order  appoynrcd  by 
God  to  the  church.  To  tliisendc  principally,  as  I  hauc  faide,  the  faith- 
foil  in  olde  time  vnder  the  lawe  were  commaunded  to  refort  to  the  fandiua, 
rie.  Becaufe  when  Mofcs  fpeaketh  of  the  dwelling  place  of  God,  hee  docth  *  . 
therewithal!  call  itthe  placeof name, where  God  hath  fet  the  mcmoric  of  *  ^ 

his  name.Whereby  he  plainely  tcacheth  that  without  the  doftrine  ofgodli- 
neflc  there  is  no  vfe  tliereof.And.it  is  not  doubtftil  but  that  for  the  fame  rca* 
fon  Dauid  with  great  bitreineife  of  Spirite  complayncth  that  hee  is  by 
the  tyrannous  crudtic  of  his  enemies  keptc  from  eniring  into  the 

Ta- 


C/ip,i»  Oftheetttvfitrimtdffex 

Tabernacle.  It  rcctticth  cofiitttbnly  to  many  a  childifh  latrcnt9rion,bccaurc 
it  {houMc  be  but  a  vcric  fnialtbfle.and  ?lfo  no  great  plcafurc  fhould  be  for- 
gone thereby,  re  want  the  entric  of  the  temple  ,  fo  that  there  vs  ere  enough 
otother  delightful  thifigs.  But  he  bewayleth  y  with  this  one  grcefc,  anguirti 
and  forrovvre,  he  is  fretted  and  vetcd  and  in  a  manneif  waftcd.For  nothing  is 
of  grearer  eftirtiation  \i?lth  the  faithftill.than  this  helpc  whereby  God  by  de- 
grees lifccch  vp  his  on  hi!*.For  this  is  alfo  to  be  notcdjthat  God  in  the  mirror 
of  his  dcdrinc  alway  fo  fhtvVed  himfelfto  the  holy  Fathers,y  thekrtowledgc 
was  fpiritualLWhcieforc  the  temjilc  is  called  notonely  his  face^  but  alio  (to 
take  away  A\  fuperftition  )  his  foote  ftoole.  And  this  is  that  happie  meeting 
in:o  vnitic  of  faithjWhilc  ftom  the  hi;;ft  eilcn  to  the  Icweft  al  do  afpire  lathe 
head.  All  the  temples  that  ^uef  the  gentiles  vpon  any  other  purpofe  buildcd 
Pftf.na.7.  toGod,vvercbuta:rf)erept-ophdningofhisworlhip:  whereunto  though  not 
I  Par'a'iV  I  with  hire  crofTehcsjyetfditJCVvhat  the  Icwes  fell.  Whereof  Stephen  out  of 
Aa,7,48. '  f'^c  mouch  of  ECiv rep^ochtth them  where hee  faith,that God dwellcth not 
in  temples  madi  with  harides,&c.  Betaufe  onely  God  doeih  by  his  worde 
fanftifie  to  hinifelfe  temple-;  to  the  lawfull  vfe.  And  ifwec  rafhiy  attempt  a- 
ny  thing  without  his  commaundemcnr,  by  and  by  to  an  cuill  beginning  do 
cleaue  neWdcuifcs  by  which  the  cuill  is  fpread  abroad  without  meafure.  Yet 
XerxcSjwhcnbythecounfcllof  the  Magitians  hee  burned  vp  orpluckcd 
downe  ail  the  temples  of  Greece  ,  vndifcrctly  faide,  that  the  gods  to  whom 
all  thiiigcs  ought  to  be  freely  open  were  inclofed  within  wals  and  tiles.  As 
though  it  were  lioc  in  the  power  of  God,  to  the  entente  he  might  bee  neerc 
vs.  aftci*  a  certaine  manner  to  dcfcende  vnto  vs ,  and  yet  neither  to  change 
place,  nor  to  faftenvs  to  earthly  rtieanes  :  but  rather  by  certaync  cha- 
riotcs  tocarrievs  vpto  his  heauenly  glorie, which  with  the  inmeaiiira- 
blegrcamcflfc thereof fiUcth all thinges,  ycaandinheigth{uiniounteththe 
hcaucns. 

6     Nowc  forafmuch  as  at  this  time  thete  hath  bccne  great  ftrifc  about 

the  cfFcflualncflc  of  the  miniftcrie.whyle  fome  cxceffiuely  amplific  the  dig- 

nitic  thereof:  and  fomc  other  affirme  that  thtit  which  is  properly  belonging 

to  the  holy  Ghofi;  is  wronfully  giucn  away  to  mprtall  man ,  if  wee  thinkc 

tharminilters  and  teachers  do  pearcetothcmindcs  and  henrtes,  to  amend 

as  well  the  bUndnelle  of  the  mindes  as  the  hardneflc  of  hcartcs :  it  is  mectc 

that  we  giue  a  right  determination  of  this  controuerfie.    All  that  tliey  con- 

tende  on  both  partes  {hal  cafily  be  accorded  by  cxprefly  noting  thr  places 

where  God  the  author  of  preaching  ioyning  hisfpiritw  itpromifethfruitc 

therof:or  agiin,whenfeuering  himfehefrom  outward  helps hcchilcngech 

to  liimfclfc  alone  as  wel  the  bfeginnings  of  faith  asthe  whole  courfe  thcrof.It 

was  the  office  of  the  reGondeElias(asMalachiewiinefleth)  to  enlighten 

M»1.4.«.      ^^^  mindes ,  and  to  turne  the  heartes  of  Fathers  to  the  childrcn,anJ  vnbe- 

lohn  i$,\6,  leeuers  to  the  wifcdome  ofthc  righteous.     Chrift  pronounccth  that  hee 

fendeth  the  Apoftlesj  that  they  fhoulde  bring  fruitcofthcir  labor.  But  what 

i.PfC.i.t}.  thatfruite  is  Peter  fliortly  defincth,  faying  that  wcc  be  regenerate  with  in- 

i.Cor.4.15.  corruptible feede.  And  therefore Paillglorieth  that  hecbythe  Gofpell  be- 

i.Cor.f.i.  gate  the  Corinthians,  and  that  they  were  the  fealebf  his  Apoftkfhii^c: 

yea  that  hee  vras  not  a  litcrall  minifter ,  fuch  as  did  oncly  beatc  the  cares 

with 


TeSaJmtiev,  Zih.4,  f4^ 

tvJrh  found  ofvoK-e,  but  that  there  wnsgiuen  him  an  cfFcAualncfle  of  Spi- 
rit, ththisdoarin  flinuldnotbevnp/oficibb.  In  which  meaningalfjin  1\qII'1'^^ 
anothci- place  hcefyeth,  that  his  Gofpell  was  notinwordconc!y,bur  in  Oal.j  i.  ' 
power.  He  aflfirmeth  ACo  th?.tthc  Galathiansby  hearing  rccciued  the  Spirit  i.Cor.j  9. 
of  faich .  Finally  in  many  places  he  maketh  himfclfe  not  onely  a  worker  to- 
gether with  God ,  biitnlfoafl'igneth  hi;r.fJfc  the  office  of  giuing  faluction. 
Truely  he  neucr  brought  fourth  all  ihe^ethin^es  to  this  cntcntto  givievnto 
himfelfc  any  thing  were  it  ncuerfo  little  feuerally  from  God:  as  inano- 
ihcr  pUce  he  Iho.  tly  declareth,  fa)  ing ,  our  labour  was  not  vnproficablc  in 
the  Lorde,accordingto  his  power  mightily  working  in  me.  Againc  in  ?no-  '  •"'i"''^?  ^ 
thcrphccjhe  that  was  mightle  in  Peter  toward  the  circutr.cifion  ,  was  alfo  ^q^^  ' 
mightie  in  mctowarde  the  Gcntilcs.But  how  he  leaueth  nothing  feucrally 
to  the  minifters,appcaieth  by  other  places,  as :  hs  that  plinicth  is  nothing, 
and  he  that  watercth is  nothing,but  God  that  giueththeencreafc.Againe: 
I  haue  laboured  more  than  al:not  I,but  the  grace  of  God  that  was  with  trc. 
And  truely  we  muft  holde  faft  thofe  fayingcs ,  where  God  afcribing  to  him- 
fclfc  the  enlightening  of  the  mind,and  the  renewing  of  the  heart,  teacheth 
that  it  is  a  robberie  of  God  if  man  take  vpon  himfclfc  any  parte  of  either  of 
them.In  the  meanc  time  if  any  man  offer  himfelfe  to  the  minifters  whome 
Godordeineth,willingtolearne,hc  fliall  knowe  by  the  fruit,  that  this 
mancr  of  teaching  not  in  vaine  pleafcd  God ,  and  that  this  yoke  ofmode- 
ftic  was  not  in  vaine  layde  vpon  the  faithful!. 

7     But  as  for  the  Church  vifible  and  which  is  within  the  compafic  of  our 
knowledge,what  iudgement  is  racete  to  be  giucn  thereof,  I  thinkc  ic  alrea- 
die  appcare  cuidcntly  by  that  which  wc  haue  before  faide.  For  we  haue  laid, 
that  the  holy  Scripture  Ipcaketh  of  the  Church  after  two  fortes.  Sometime, 
tvhcn  it  nameth  the  Church,it  meaneth  that  Church  which  is  in  dccdc  be- 
fore God,in^o  which  none  arc  receiued  but  they  that  arc  both  by  grace  of 
adoption  the  children  of  God,  and  by  fa  notification  of  the  Spiritethe  true 
members  of  Chrift.  And  then  truely  It  comprehcndeth  notonel/  the  holy 
ones  that  dwell  in  earth,  but  alfo  all  the  elcd  that  haue  becne  fince  the  be- 
ginning of  the  worlde.Buf  oftentimes  vnder  the  name  of  theChutch  it  fig' 
rificth  the  vniuei  fall  multitude  of  men  fca  ttered  abrode  in  the  world,  which 
profeffe  that  thtywor (hip  one  God  andChnft,  by  Baptifme  enter  into  his 
faith.by  partaking ofthcfuppertcftific  their  vnitic  in  true  doftrinci&cha- 
riric,  hrue  an  agrcemtnr  in  the  worde  of  the  Lorde,  and  for  the  preaching 
thcK  ot-  d  )  kccpe  the  nr  inifterie  ordcined  by  Chrift.  In  this  Church  there  be 
riJin':ik"d  many  hypocrites  which  haue  nothing  of  Chrift  but  the  name  and 
out\vardcil^e.vc:ih;rcbcmany  ambicious,  couetous,  enuious,  eujll  fpea- 
kcrsjfome  oi  vnclcane  life:  which  be  luff^  ed  for  a  time,  either  becaufe  they 
caiuiot  by  b  wHill  order  of  iudgement  be  conuinced,  or  becaufe  there  is  not 
jilway  in  vrc  that  f.-ueriticofdilciphne  that  ought  to  be.   Therefore  as  wee 
muft  necde',  bclceue  that  the  Church  which  is  inuifible  to  vs,is  to  bee  feene 
witli  the  eves  of  G  O  IJ  or.ely :  foare  wee  commaunded  to  rcgarde  this 
Ch'-irch  which  is  called  a  Church  in  rcfpcft  of  men ,  and  tokeepe  the  cotn- 
munionofir. 
^    Therefore  fo  much  as  bchouedvs  to  knowe  it,  the  Lorde  hath  fet  it  a-Tlm.j.ij. 

y  y.  out 


i 


tf4pi  /,  Oftheofttivardtffednes 

omby  ccrta'ine  markcs  and  as  it  were  fignes  vn:o  vs .  This  is  in  deedc  the 
finguiav  prcrogatiite  of  God  himfeliic,tokn!Jwc  who  be  his ,  as  wee  haue  al- 
rcadi:allcagedoutofpauI.  Andtruclythatthcraflineflcof  men  fliouldc 
.  not  crccpe  lb  farrc,it  is  prouidcd,by  the  very  fuccefll;  of  thingcs  dayly  put- 
ting vs  in  mindcjhowe  farrchis fecrec  iudgcmcnts  do  fuimount  our vndcr- 
ftandmg.Por  eucn  they  that  fccmcd  moft  dcfpcratc,  and  accounted  vtterly 
paft  hope,  arcby  his  goodncH'e  called  bache  into  the  way :  and  they  chatfe- 
mcd  to  ftand  faft  in  cciT.pnrjfon  of  other.do  oftentimes  fall.  Therefore  ac- 
-,       .  cording  to  the  fecrctprcdeftination  of  God  (as  Auguftinefayeth)  there  be 

loan.'4S.  ^  mariy  Hieepe  without,  end  many  wcdes  within. For  he  knoweth  them,  and 
hath  them  marked  that  knowe  neither  him  nor  their.iclues  .  Butofthofc 
that  openly  bcarc  his  badge,  his  oncly  eyes  doc  fee  who  be  both  holy  with- 
ou :  faining,and  who  will  continue  cuen  to  the  cnde,which  is  the  vcrie  chief 
point  of  faluation .  Yet  on  the  other  fide,  forafmuch  as  hee  foiefawc  it  to  be 
fomcdcalc  expedient,  that  v,  e  (liould  k-nowe  who  were  to  bee  accounted  his 
childrcn^he  h:ith  in  this  part  apply  cd  himfclic  to  our  capacitic  .  And  be- 
cauf.-  the  ccrtaintie  cf  faith  was  not  neccfTaiie ,  he  hath  put  in  place  there- 
']  ofactrtaineiudgcmentofcharicie:  whereby  we  fliouldc  acknowledge  for 
members  of  the  Church  thcfe  that  both  with  confcffion  of  faith  ,  and  with 
example  of  life,  and  with  partaking  of  facramentcs  ,  doe  profcflc  the  fame 
God  and  Chrift  with  vs.But  as  for  the  knowledge  of  the  body  thereof.howc 
much  more  rhathe  kncwe  it  to  be  neceflarie  for  cur  faluation.withfomuch 
the  more  certainc  markes  he  hathfet  irout. 

P  Loe  hereupon  groweth&  3  rifethvntovs,  a  face  of  the  Church  vifi- 
ble  to  our  eyes.For  wherefoeuer  we  fee  the  word  of  God  to  be  purely  prea- 
ched and  hcard,and  the  facramcnts  to  be  miniftred  according  to  theinfti- 
tutionofChriftjthereitisinno  wifetobedoutcd  that  there  is  fom  church 
Matt.i8.ao,  of  God:forafmuch  as  his  pronufc  can  notdcceiuc,  Wherfocuer  two  or  thre 
arcgathercdiogitherinmyname,thcreIamin  them:ddcsof  them.  But^ 
we  may  cuidently  vnderftand  the  fumme  of  this  matter,  we  mull  proccede 
by  thefe  as  it  were  degrecs:that  is  to  fay,y  the  vniucrfall  Church  is  a  multi- 
tude gathered  logithcr  out  of  all  nations  whatfocuer  ihcy  be,  which  beeing 
fundered  Scfcucrally  fcattered  by  diftances  of  places,  yet  doth  agree  in  one 
tructh  of  godly  doftrine,&  is  bound  togither  v/ith  the  bonde  of  one  felfe  rc- 
* '  ligion:  And  that  fovnder  this  are  comprehended  alJ  particular  Churches, 
which  areinalltownes&ftreetes  accordingtothe  order  ofimensnccefli- 
tic,fo  that  euery  one  of  them  may  rightfully  haue.  the  name  &  authcritie  of 
a  ChurchrAnd  thatail  particular  men  which  by  piofcflion  of  godlines  arc 
reckened  among  fuch  Churches,aIthough  they  be  in  dcedc  lirangcrs  from 
the  Church,vct  do  after  a  certainc  maner  belong  vnto  it,  til  by  piiblikc  md- 
gcmcnt  they  be  baniflKd  out  of  it.  Howbcit  there  is  ibraewhat  a  diuers  ma- 
ner in  iudging  of  priuite  men  and  of  Churches  ,  Foritmr.y  fallin  expcri- 
cnce,thai  fuch  men  aswcflialthinke  not  to  bee  nitogjther  worrhic  of  the 
company  ofthegodly,yet  we  muftvfc  like  brethren,  &  account  the  amcng 
the  faithfuU.for  tiic  common  confcnt  of  the  Church,  whereby  they  ai  c  fut- 
fcrcd  and  borne  withall  in  the  bodie  of  Chrift.  Wee  do  not  by  our  tcflimo- 
nic  allow  fuch  to  be  members  of  the  Church:  but  wee  Icauc  tncm  the  place 

that 


TjSahatiov.  tih.4,         .    ^4t 

that  they  haue  among  the  pjople  of  God,  til  it  be  by  orderly  right  ofLawe 
taken  away  from  them^ut  of  the  verie  multitude  wee  muft  othcrwifc  thinkj 
whicli  if  ic  hath  vid  honoreth  the  minifterie  of  die  Word,&  the  adminiftra 
tion  of  Sacramcnts,it  defcrueth  without  dout  to  bee  efteemcd  and  judged  a 
ChiirchrDecaufe  it  is  ceitainc  that  thofa  things  are  not  without  fruite.So  vvc 
doc  alfo  preferue  to  the  vniucrfall  Church  her  vnitie,  which  diueliih  fpirits 
haue  alvvay  trauailcd  to  cut  in  {under :  neither  do  wee  defraude  of  their  au- 
thcriEiethvfelawfull  affemblies  which  are  dilpofed  according  to  the  fit- 
neflc  of  places. 

10    We  haue  fet  for  figncs  to  difcerne  the  Church  by,  the.  preachipg  of 
the  Word,and  the  obfeniing  of  the  Sacraments.  For  thole  can  be  no  where 
but  they  muft  bring  fooith  fruue,  arid  beeprofpered  with  the  blcHingof 
God.  I  do  not  fay,  thatvvherefoeucr  the  worde  is  preachcd,therc  by  and  by 
ipringeth  vpfrjite;but  I  fay  that  no  where  it  is  receiued  andhathaftayed 
fcatc,  but  that  it  bringcth  forth  the  effeftualneflc  thereof.  Where  the  prea- 
ching oftlieGofpell  is  reuerenti/ heard,  and  the  Sacranientcsarenotnc- 
glcdcd.howfoeueritbc,  there  for  that  time  appeareth  a  not  deccitfull  and 
notdoutfull  face  of  the  Church,whereof  no  man  may  vnpunifhcd  either  de- 
fpifc  the  authoritie,or  refiife  the  adraonitionSjOr  refifty  counfelsjOr  mockc 
atthecorredions:  much  leflc  to  departe  from  it ,  and  tobreake  infunder 
the  vnitie  of  it.  Fortlie  Lorde  fo  hiely  eftecmcth  tlie  Communion  of  his 
Churchjthat  he  counteth  him  for  a  traiterous  runaway  and  forfaker  of  Re- 
ligion, whofoeucr  (hall  ftubbornely  eftrangc  himfclfe  from  any  Chriftian  > 
fellowship,  (o  that  it  be  fuch  a  one  as  hath  the  true  minifterie  of  the  Wordc 
andSacramentes  .Hcfo  commcndeth  the  Churches  authoride,  that  when 
it  is  violate,  he  iudgcth  his  ownediminifhed.  Neither  is  it  of  fmallimpor-  i.Tim.j.i/. 
tance,  that  the  Church  is  called  the  piller  and  ftrong  ftay  of  trueth  and  the 
houfc  of  God .  By  which  wordesPaul  fignificth,  that  to  the  end  the  trueth 
of  God  flioulde  not  decay  in  the  worlde ,  the  Church  isafaithfull  keeper 
thereof:  bccaufe  Gods  will  was  to  haue  the  preaching  of  his  word  kept  pure 
and  to  fhewe  himfelfe  vnto  vsafathcrofhoufholdc  by  her  miniftciie  and 
labour,  while  ihee  feedeth  vs  with  fpirituall  nourithmentes,  and  procureth  1^^*  p^*  *''* 
allthingsthatmakeforourfaluation.  Itisalfono  fiendcr  praife,  thatitis    ''     •  •  »♦ 
faide  that  /hee  is  chofen  and  fcuered  by  Chrift  tobeliis  rpoure,that  fhoulde 
be  without  wrinkle  and  fpot,  the  body  and  fulneile  of  him.  Wherupon  fol- 
loweth,  that  departing  from  the  Church  is  a  denying  of  God  &  of  Chrift. 
Therefore  fo  much  the  more  wee  muft  beware  of  fo  wicked  difagrcement. 
For  while  wee  go  about, fo  much  as  in  vs  lieth,  to  procure  ihc  ruinc  of  Gods 
trueth,  wee  are  worthie  that  bee  fhould  fcndc  downe  his  lightning  with  the 
whole  violent  force  of  his  wrath  to  deftrcy  vs.  Neither  can  there  be  imagi- 
ned any  fault  more  hainous,  than  with  wicked  breach  of  faith  todcfilethc 
marriage  that  theoncly  begotten  fonne  of  God  hath  vcuchelaued  to  con- 
traftwithvs. 

II  Wherefore  let  vs  diligently  kcppc  thcfe  maikes  cmpiinted.mour 
mindej,and  let  vs  eftcemc  them  according  to, tlie  L.ordes  will.  For  there  is 
nothing  chat  Satan  more  endeuourech  than  to  take  away  and  ibolifhy  one 
•fchcfe^orboth  ;  fomc time  that  when  thcfc  maikcs  arc  rafed  and  blotted 

Yy  1  out. 


Af.  /•  Oftheoutvcdrdmeanet 

out,  he  may  take  away  the  true  and  naturall  diftindion  of  the  Churchifonu 
time  that  when  they  arc  biought  in  contempt,  he  may  with  open  felling  a« 
way  pluckc  vs  from  the  Churcli.By  his  craft  it  is  brought  about,  that  in  cer- 
taine  ages  paft,  the  pure  preaching  of  the  worde  hath  vanifhed  away:  and 
nowc  he  doth  with  as  great  importunacie  trauaile  to  ouerthro  we  the  mmi- 
ftcricjwhich  yet  Chnft  hath  fo  ftablifhed  in  the  Church,  that  when  it  is  ta- 
ken away, the  edification  of  the  Church  peri(heth.  Butnowe,howe  daunge- 
rous,yea  howe  deadly  a  tentation  is  it  when  it  doth  but  come  in  our  mindc 
to  depart  from  that  congregation,  whercm  arc  feene  the  fignes&  tokens 
by  which  the  Lorde  thought  his  Church  fufficienrly  defcribed;>  We  fee  hov# 
great  hecde  is  to  be  taken  on  both  fides.  For,  that  we  ftiould  not  be  dccciued 
vnder  the  title  of  the  Church,  eucry  congregation  that  pretendeth  y  name 
of  the  Church  muft  be  examined  by  that  mancr  of  trial,  as  by  a  touchftone. 
If  it  haue  in  the  word  and  Sacraments  the  order  appointed  by  the  Lord,  ic 
will  not  deceiue  vs:  letvs  boldly  yclde  vntoit  the  honour  due  to  Churches. 
But  contrariwife  if  it  boaft  it  fclfe  without  the  worde  and  Sacramcntcs,  wee 
muft  no  lefle  with  fearefull  confciencc  beware  of  fuch  deceites,  than  on  the 
-  other  fide  we  muft  flee  rafhncfTe  and  pride. 

I  a  Where  as  wee  fay  that  the  pure  minifteric  of  the  worde  &  the  pure 
vfage  in  celebrating  the  Sacraments,is  a  fufficient  pledge  &  earneft ,  fo  that 
we  may  fafcly  embrace  as  the  Church  any  fellowfliip  wherein  boththefc 
flialbe:  this  extendethliifarre,thatitisncuertobecaftof,fo  long  as  it  {hall 
continue  in  thofe,nlthough  it  fwarme  full  of  many  other  faultes.Yea  &  there 
may  forae  faultineffe  creepe  into  it,in  the  adminiftration  either  of  dodrin, 
oroftheSacramentSjwhich  ought  not  to  eftraungcvs  from  the  Communi- 
onotit.  For  all  the  articles  of  true  doftrinc  be  not  of  one  fort.  Somcbefb 
neceflarie  to  be  knowen ,  that  they  ought  to  be  certaine  and  vndouted  to  aU 
men,  as  the  proper  principles  of  Religion:  of  which  fort  arc ,  That  there  is 
one  GOD.  That  Chrift  is  God ,  and  the  fonne  of  God :  that  our  faiua- 
tionconfiftechinthcmercicofGod:  and  fuch  like.  There  bee  other  that 
beeing  in  controuerfiebetweenc  Churches  ,  yet  doe  not  breake  the  vnitic 
of  faith .  For  thofc  Churches  that  difagrce  about  this  one  point,  if  without 
luft  of  contention ,  without  ftubbornnelfe  ofaffirming,  the  one  thinke  thac 
foules  when  they  departe  from  the  bodies  doe  flee  vp  into  hcauen,  and  the 
other  Church  dare  determine  nothing  of  the  place ,  but  yet  certainly  hol- 
Wul.  j,i^,  deth  that  they  liuc  to  the  Lorde .  The  wordcs  of  the  Apoftle  arc  :  Let  all 
vs  that  bee  pcrfcd  thinke  all  one  thing:  but  if  ye  thinke  any  thingochcr- 
wifc ,  this  the  Lorde  fliall  alio  reuc.ile  vnto  you  .  Doeth  he  not  fufficient- 
ly  fliewc  that  diuci  fitie  of  opinions  about  thefe  matters,  that  bee  not  fo  nc- 
celfaric ,  ought  to  bee  no  groundc  of  d.figrcement  among  Chnftians  ?  It  is 
in  dcede  a  prmcipa  II  point ,  that  wee  agree  in  all  thinges.  But  for  as  much 
as  there  is  no  man  that  is  not  wrapped  with  fomc  litle  clowde  of  ignorance: 
\  cither  wee  muft  Icauc  no  Church  at  all,  oi  wc  muft  pardone  a  beeing  dccci- 
ued infuch  things  as  may  be  vnknowen  without  violating  the  fumme  of  re- 
ligion, and  without  loffe  of  faluntion.  Butlmeane  not  here  to  defend  any 
crroursbethey  neuerfolitlc,  foaslwoulde  thinke  that  they  ftioulde  bee 
cherifticd  with  flattering  and  winking  at  them:  but  I  fay  that  wee  ought  not 

raflily 


ToSaimthtt.  Lik4.  S42 

rafWy  for  cucry  light  diflcnfion  forrake  the  Church ,  in  which  at  leaft  that 
Doftrinc  is  retcincd  fafe  &  vncorrupted,wherin  ftandeth  the  fafetic  of  god- 
Imes.and  ?:he  vfe  of  Sacraments  is  kept  as  it  was  inftitute  by  thoLordc.  In  y 
iTicane  time  if  we  cndeiiour  to  amend  tliat  which  difpleafetn  vs,  we  do  ther- 
in  according  to  our  dutie.  And  hereunto  belongeth  that  faying  of  Paul:  If  a- 
ny  thing  bctccr  be reuealcd  to  him  that  fitteth,lctthefirft  holdhispeacc.  ,^cor,i4.i» 
Wherebyiciscuidentjthatallthemembers  of  the  Church  arc  cuery  one 
charged  with  endeuour  to  publike  edification ,  according  to  the  meafure  of 
his  grace ,fo  that  it  be  done  com.ely  and  according  to  order:  that  is,that  wcc 
neither  do  forfake  the  communion  of  the  Church,nor  abiding  in  itjdo  trou- 
ble the  peace  &  well  ordreddifciplinc  thereof. 

13  But  in  bearing  with  the  imperfeftion  of  life,  our  gentle  tcndcrncfle 
ought  to  go  much  further.  For  herein  is  a  very  flipperie  cafinefTe  to  fall:  and 
herein  with  no  fmall  deuifes  doth  Satan  lay  wayt  for  vs.  For  there  haue  ben 
alway  fome,which  filled  with  falfc  perfwafion  of  perfeft  holinefle  as  though 
they  were  alreadie  made  certaine  aiery  fpirits ,  defpifed  the  company  of  all 
men,  in  whome  they  fawe  remaining  any  thing  of  the  nature  of  man.  Such 
in  oldc  time  were  the  Cathary,and  they  that  were  as  mad  as  they ,  the  Do- 
natiftcs.  Such  at  this  day  arc  feme  of  the  Anabaptiftes,  which  would  (cemc 
to  haue  profited  aboue  the  reft .  Some  there  be  thatoffende  more  by  an  vn- 
difcrete  zeale  of  righteoufnefle ,  than  by  that  mad  pndc.  For  when  they  fee 
among  them  to  whome  the  Gofpel  is  preached ,  the  fruite  of  life  not  agrc- 
ablyaunfwcring  to  the  doftrine  thereof,  they  byandby  iudgc  that  there  is 
no  Church.  Itisindeedcamoftiuftdifpleafure,  and  fuch  aonewhercun- 
to  in  this  moft  mifcrable  age  of  the  worlde,  wee  giue  too  much  occafion. 
Neither  may  we  excufe  our  accurfed  flouchfulneffe,  which  the  Lordewill 
notfuffcrvnpuniftied:  as  euen  alreadie  hebeginneth  with  grieuous  fcour- 
ges  to  chaftife  it .  Wo  therefore  to  vs,  which  with  fo  diflolutc  licentioufncs 
of  wicked  dooings,  make  that  weakeconfcicnccs  be  wounded  by  reafon  of 
vs.  But  in  this  againe  they  offcnde  whome  I  haue  fpoken  of ,  becaufe  they 
cannot  meafure  their  being  difplcafcd.For  where  y  Lord  require th  cleme- 
cie,they  leaning  it.do  giue  themfclues  wholly  to  immeafurable  rigoroufnes. 
For,becaufe  they  thinke  y  there  is  noChurch  where  there  is  no  found  purc- 
nefle  &  vprightncfle  of  life.for  hatred  of  finncs  they  depart  from  the  lawfiil 
Church,  wmle  they  thinke  that  they  fwarue  from  a  company  ofwicked 
men.  They  alleagc  that  the  Church  ofChrift  is  holy.  But  that  they  may  ^ 
alfbvnderftande  that  it  is  mingled  of  good  and  eiiill  men,  let  themhearc 
this  parable  out  of  the  mouth  ofChrift,  wherein  itis  compared  to  a  nette,  *^^*3*47 
in  which  fifhcs  of  all  kindes  are  gathered  togither :  and  are  not  chofen  out 
till  they  be  laideabroadevppon  the  fhoare.  Let  them  heart  that  it  is  like  ^*'f«3«'*« 
vnto  a  corne  fielde,which beeing  fowcn  with  good  graine,  is  by  the  enimies 
fraudefcattcredwithtareSjofwhichitisnot  cleanfed  vnrillthccroppe  be 
brought  into  the  barnefloore.  Finally,  let  them  hcare  that  iris  like  vnto  j^ 
a  floore,  wherein  the  wheat  is  fo  gathered  togither,  that  it  jierh  hidden  vn-  '  '*  ^ 
dcrthcchafFc,  till  beeing  cleanfed  with  fanne  and  f)ueitbear]engthlaidc 
ypinthcgraincr  .  If  the  Lorde  pronounce  that  the  Church  ftnll  cu;:n:o 
the  day  of  luJgemeuc  bee  troubled  with  thiscuiU,  to  bee  burdened  with 

Y  y  3  u^ift- 


CdpJ*  O f the  outward  mettties 

mingling  of  cuil  men:  they  doc  invaincfceke  for  a  Church  (prinklcd  with 
no  (potie. 

'I4»-B«*»hcycrieouttliatitisanintollcrablerhing,thotthepcftilencc 
ofvices  lo  rangcthabiodc.  What  if  the  faying  of  the  Apoftlc  dohercal- 
fo  aunfvvcre  them?  Among  the  Corinthians  not  onely  a  Icv/e  had  gone  out 
of  the  vvay,but  the  infcdio  had  in  a  maner  polfefled  the  whole  body:Therc 
was  notoiiely  onckinde  of  finne.but  many  :  neither  were  they  ht'.ht  offen- 
ces, but  certamc  horrible  outragious  doings:  it  was  not  onely  corruption  of 
manners,  but  alfo  of  dodtrinc.  What  in  this  cafe  faith  the  holy  Apoftle.that 
is  to  fay,  theinftriiment  of  the  Holy  Ghoft,  by  whofe  tcftimonie  v  Church 
ftandeth  and  falloth!'  Doeth  he  require  a  diuifion  from  them?  Docth  he  ba- 
nifh  them  out  of  the  kingdomcofChnit  ?  Docth  heeftnke  them  with  the 
cxcremcft  thunderbolt  of  curfe  ?  Hee  not  only  doth  none  of  all  thefe  things: 
but  he  both  ackno vvlccigeth  and  repoiteth  it  a  Church  of  Chrift  &  fcUow- 
i.Cor.  i.ii.  Ihipoffaintcs.lfthcrercmaine  a  Church  among  the  Corinthians,  where 
and  ^  J.&.  coutent.ons,rcftcs,andenuious partakings  do broile:  where  quarels  &bra\v 
'  i'&  u^'t  ^'"S*^^  "^  ^^^'  ^^^"^^  ^  greedmeiTeof  hauine.wherc  that  wicked  dooing  is  o- 
pcniy  allowed,  which  were  abhominable  among  the  very  Gentiles  :  where 
Paulesnaraeis  vniuftlyrai  led  at,vvhome  they  ought  tohaue  honoured  as 
their  father :  where  fome  fcorne  at  the  rcfurre<fiion  oi  the  dead,  with  ruine 
whereof  the  whole  Gofpcll  fnllcth:  where  the  gracious  giftes  of  God  feruc 
toambition,and  not  to  charitie:where  many  thmges  are  vncomely  and  vn- 
orderly  done:  and  if  therefore  there  ftill  remain:  a  Church  ,  becaufcthe 
mmiftcrieof  the  worde  andof  the  Sacramentes  is  there  not  refufcd ,  who 
dare  take  away  the  name  of  the  Church  from  them  that  cannot  be  charged 
with  the  tenth  parte  of  thefe  faultes?  They  that  with  fo  great  precifeneflc 
deale  fo  cruelly  againft  the  Churches  ofthisprefent  time:  what(I  pray  you) 
♦**  would  they  hauc  done  to  the  Galathians,  which  were  almoft  vttcr  forfa- 

kers  of  theGofpel,among  whom  yet  thefimc  Aportle  found  Churches  ? 
I J  They  obicd  alfo,  howe  that  Paul  grieuoufly  rebuketh  the  Corin- 
thians forfutferingin  their  company  a  man  that  was  a  hainous  (inner,  and 
then  he  fcttcth  a  generall  fentence  wherein  he  pronounccth  ,  that  it  is  vn* 
I  C  <  t  Js'^vfull  eucn  to  eate  bread  with  a  man  of  rcprochfuJl  hfc.  Here  they  eric 
out:lfitbcnotlawfulltoeate  commcnbreade,  howe  mayitbe  lawfullto 
catc  with  them  the  bread  of  the  Lorde?  I  confelie  in  deedc  that  it  is  a  great 
diflionour,ifhogges  and  dogges  hauc  place  among  the  children  of  God: 
itis  alfoamuchmoredifhonourifthe  hol/body  ofChrift  begiuen  foorth 
"^  to  them.  And  tru  dy  if  they  bee  well  ordred  Churches,  they  will  not  fuf- 
fer  wicked  men  in  their  bofome  ,  and  will  not  without  choife  admitte  both 
worthienndvnworthietogicher  to  that  holy  banket .  But  forafmuch  as 
thePaftoursdocnoc  .dway  fo  diligently  v/jtchc  ,  yea  and  fometimc  are 
more  tender  in  bearing  with  men  than  they  ought  to  bee  ,  or  are  hindered 
fo  that  they  can  not  vfe  that  fcuericic  that  they  woul(i:it  commeth  to  pafl'e 
that  cuen  they  that  are  openly  euill,  are  no:  alway  thruftout  of  the  com- 
pany of  the  holy  ones .  This  I  graunt  to  bee  a  faulte  :  neither  will  I  di- 
minifli  it  jfith  Paule  docth  fo  (harpely  rebuke  it  in  the  Corinthians.  But 
ulchough  the  Churchc  be  flackeinhcrductic  ,  itiliall  not  bee  therefore 

iinmcdi'. 


To  Saimtioft.  Lih.4.  343 

immediatly  in  the  power  of  cuery  priuate  man ,  to  take  vpon  him  f^Ifc  the 
iudgementto  feuerhim.  Idocindecde  not  denJc  that  it  is  the  doing  of  d 
godly  man  to  withdrawe  himfclfc  from  all  priuate  companic  of  anffl  riren^o 
entangle  himfelfe  in  no  v/illmg  familiaiicie  with  them .  But  it  is  one  thing  to 
fiec  the  companie  of  euill  men,  and  an  other  thing  for  hatred  of  them  to  for- 
fakc  the  communion  of  jthc  Church.  But  where  as  tlicy  thinkc  it  faciilegc 
to  be  partakers  of  the  Lordcs  bread  with  diem,  they  are  therein  much  more 
rigorous  than  Paul  is .  For  where  he  exhortcth  vs  to  a  holy  and  pure  par- 
taking, he  requireth  not  that  one  (hould  examine  an  other,or  cuery  man  the 
whole  Churchjbutthat  they  fhould  cch  one  prouehimfdfe.  If  it  were  vnlaw- 
full  to  communicate  with  an  vnworthy  man,  tlicntruely  Paul  woulde  bid  vs  _ 
tolook:  circumfpcftl/whethertherewere  anvin  thcmuhiaide,  bywhofe 
vncleaneffj  wc  might  be  defiled .  Nowe  when  he  rcquircth  oncly  of  cuery 
mantheproofcofthemfclues,  heftieweththatit  nothinge  hurt-^thvsif  a- 
nic  vnworthic  doe  thruft  thcmfelucs  in  among  vs .  And  inothing  elfc  is 
ment  by  this  which  he  fayeth  afterwarde .  He  that  eateth  vn  worthily,  eateth 
and  drinketh  iudgemcnt  to  himfelfe .  He  doth  not  fay,  to  other,but  to  him-  ^^^  ^ 
felfc.  And  rightfully .  For  it  ought  not  to  ftand  in  the  choife  of  euery  particu- 
lar man,  who  be  to  be  receiued,  &  who  to  be  reieftedThe  knowledge  hereof 
belongeth  to  the  whole  Church,  which  knowledge  can  not  be  had  without 
lavvfull  order,  as  hereafter  fliall  be  fayde  more  at  large  .  Therefore  it  fhould 
be  vmighteous  ,  that  any  priuate  man  flioulde  be  defiled  with  the  vnworthi- 
ncffc  of  an  other,  whom  he  neither  can  nor  ought  to  keepe  backe  from  com- 
mingtoir. 

\6  But  although  by  this  vndifcret  zcale  of  rightcoiifncfle  this  tcntation 
doth  fometime  alfo  enter  into  good  men;  yet  this  v/c  Hiall  find  that  too  much 
precifencffe  groweth  rather  of^pride ,  difdainetiilncfl'e  ,  and  falfc  opinionof 
hohneffe,  than  of  true  holineffe  and  true  zealc  thereof.  Therefore  they  that 
arebolder  than  other ,  and  as  it  were  ftanderd  bearers  to  makeany  depar- 
ting from  the  Church,  for  the  mod;  part  doc  it  vpon  no  other  caufe ,  but  in 
defpjfingofallmento  boaftthemfclues  tobecLe;t:rtlian  other  .  There-  Contra.par. 
fore  Auguftine  fayethwell  and  wifely:  When  godly  order  and  manner  of  'i"«  J  •"?♦'• 
Ecclefiafficall  difcipline  ought  principally  to  hau  -  rcgarde  vnto  the  vnitic  of 
Spiriteinthc  bondcof  peace  :  which  the  Aportle  commanndcd  tobekcept 
by  bearing  one  with  anocherrand  v/hich  being  notkcpt,  the  medicine  of  le- 
iienge  is  proued  to  be  not  oncly  fapcrfluous,  but  alfo  pernicious ,  and  there- 
fore now  to  be  no  medicine  at  all:  thofe  euill  children  ,  which  not  for  hatred 
of  other  mens  iniquities,  but  for  afteftion  of  their  own  contentions, do  gree- 
dily labour  either  v/holly  to  drawe  or  at  leafl  to  diuidc  the  weake  common 
people  entangled  with  the  boafting  of  their  name  ,  fwelling  with  pride, 
maddc  with  ftubbcrnnefre,  traiterous  withfcLunders,  trcublcfbme  with 
fcditions,  leaft  they  fhould  fecme  to  wane  the  light  of  ti  uith  ,  doc  prerende  a 
fhjsdovv  of  rigorous  feucritie:  and  thofe  thinges  that  arc  in  the  holy  Scrip- 
tures commanded  to  be  done  with  a  gentler  kindc  of  healine,fnuing  rhefyn- 
ccritie  ofloueySck^cpai^thc  vnitic  of  pcace,to  corrcd  the  f  ;uksofbre:hrc, 
they  abufe i: to facribge  of  fchifne,  and  tooccafionof  cuitingof.  Butto  EIiird,U.c,it 
godly  and  quiete  men  he  giucth  this  counfell ,  that  they  mercifully  corred 

Yy4  thac 


Cf&.  rl  Of  the  oulWitrd  meAMes 

that  which  they  can,  and  that  which  they  can  not,paticncly  beartf,and  grone 
,^^**'"^^>  Wi^'Vi"'^"'""''  with  loue ,  vmill  God  cither  amend  and  corrcft  them,  or  at  the 
hariieftroorevp  the  tires, and  fannc  out  the  chaffc.  Let  the  godly  trauail  to 
fortific  thcmfclues  with  thcfe  armurcs ,  leaft  while  they  fecme  to  tht nifi?lues 
flrong  and  couragious  reuengers  o{  rio;hteoufncfle ,  they  deparce  from  ihc 
ktngdomc  of  hcauen,  which  is  the  onely  kingdome  of  righteoufncfle .  For 
fith  It  is  Gods  will  to  hauc  the  communion  of  his  Church  to  bee  kept  in  this 
cutwarde  fcllowflup:  he  that  for  hatred  of  cuill  men  doth  breake  the  token  of 
that'fclb\vniip,cntreth  into  a  way  whereby  is  a  flippery  falling  from  the  c6- 
munion  of  Saintcs.  Let  them  thinke  that  in  a  great  multitude  there  be  many 
truly  holy  and  innocent  before  the  eyes  of  the  Lord,  whom  thcv  fee  not.  Let 
tl^cm  thinke  that  eucn  ot  them  that  be  difeafed  there  be  many  that  doe  not 
plcafc  or  flatter  thcmfelues  in  their  faultcs ,  but  being  now  &  the  n  awakened 
with  eameft  fcarc;  of  G  O  D  doe  afpire  to  a  greater  vprightncfle.  Let  them 
thin'ic  that  iudgement  ought  rot  to  be  giuen  of  a  man  by  one  dccde :  foraf- 
much  as  the  holicft  do  fomtimefrll  away  with  a  moftgrceuous  fal.Let  them 
ihinke  that  to  gather  a  Church  there  lyeth  more  weight  both  m  the  miniftc- 
ric  of  the  wordc  and  in  the  partaking  of  the  holy  myftcrics,than  that  all  that 
force  fhould  vanifli  away  by  the  fault  of  feme  wicked  men.  Laft  of  all  let  the 
confidcr,  that  in  iudging  the  Church,  the  iudgement  of  God  is  of  greater  va- 
lue than  the  iudgement  cf  man. 

T7  Where  alfo  they  prctcndc  y  the  Church  is  not  wiihrut  caufc  called 
holy,  it  is  meetc  to  wey  with  what  holinclTe  it  cxcelleth:  leaft  if  we  will  admit 
no  Church  but  fuch  a  one  as  is  in  all  pointcs  perfeft ,  we  Icaue  no  Church  r.t 

Bpfce.5.1 5.  all:  It  is  true  in  dcedc  which  Paulfaith,y  Chrift  gaue  himfelfe  for  the  Church 
to  fanftifie  it:  that  he  clcnfed  it  with  the  lauer  of  water  with  the  word  of  life, 
to  make  her  vnto  himfelfe  a  glorious  fpoufe  hauingnofpot  or  wrincklc.&c. 
Yet  this  is  alfo  nothing  Icfle  trucjthat  the  Lord  daily  worketh  in  fmothing  her 
wrinkles  and  wiping  away  her  fpottes  .  Whereupon  Icllowcth  that  her  noli- 
ncs  is  not  yet  fully  finirticd .  Therefore  the  Church  is  fo  holy  ,  that  it  dayly 
piofiteth  and  is  not  yet  perfeft;  daily  proccedcth,  and  is  not  yet  come  to  the 
mark  of  holmes:  as  alfo  in  an  other  place  fhalbc  more  largly  declared.  Wher- 

Ioel.}.i7,     astherfore  the  Prophets  prophecie  that  there  fhall  be  a  holy  Hierufalcm, 

Bu,j5  8.  through  which  ftraungers  iliallnotpalTe:  andaholy  temple  wherein  to  \n- 
cleane  men  (hall  not  enter ;  let  vs  not  fo  take  1 1,  a  s  if  there  were  no  fpot  in  the 
Bxicmbers  of  the  Church :  but  for  that  with  their  whole  cndcuour  they  afpire 
to  holinefle  and  fourde  purenerre,by  the  goodneflc  of  God  cleanncfle  is  sf- 
fcnbed  to  them,  which  they  haue  not  yet  fully  obtcined .  And  although  of- 
tentimes there  be  by  t  rare  tokens  of  fuch  fanftification  among  men*  yet  wee 
miift  dcrern^inc  that  therchath  bccne  no  time  fincc  thecreation  of  y  woildc 
whciin  the  Lord  hatli  not  had  his  Church,  &  ih.n  there  fhall  alfo  he  no  time 
»:>  the  veric  cnde  of  the  woildc,  wherein  hcc  fhail  not  hauc  it  .  For  all  be  is 
immediatly  from  thebeginningthe  whole  kinde  of  men  iscorruptand  defi- 
led by  th.- finne  of  Adam:  yet  ou:  of  this  J  as  it  were  a  polluted  mnfle  ,  God 
alwayfandifietlifomc  vcflcllcs  vnto  honour,  that  there  fhoulde  be  no  age 
without f-clingofhismcrcie.  Which  hehathtcftificdby  certaincpromifcs: 

f  f«l,8«.4.    as  thcfe:  1  bauc  otdoiiicd  a  tcflament  to  my  cltd.I  haue  iworue  10  Dauid  my 

fuuaunt . 


To  Saluatioft,  Lib,  4,  344 

fcruant.I  wil  for  cacr  continue  thy  fccde :  I  will  buildc  thy  fcate  in  generation 
and  generation.  AgainCjtheLorde  hath  chofcnSion, he  hathchofcnit  for  Pfal.i  ji.i| 
a  dwelling  to  himfclfe.-This  is  my  reft  for  euer  ,&c.Againe,thcfe  things  faith  ^'^'  3  *•  3  5« 
the  Lord  which  giucth  the  Sonne  for  the  light  of  the  day.the  Moone  &  ftars 
for  the  lirht  of  the  night.  If  thefelawes  fhall  faile  before  me,then  the  feedc 
oflfrael/hallalfofaile.  \ 

18  Hereof Chrifthimfelfc.  the  Apoftle?,  and  in  manner allthc  Pro- 
phcteshaucgiuenvs  example.  Horrible  are  thofe  defcriptions  wherein  E- 
fay  jHieremie,  loel,  Abacuc,  and  the  other  doe  lament  the  fickcnefl'cs  of  the 
Church  of  Hierufalem.  In  the  common  people,  m  the  magiftrate,  in  the 
Prieftes  all  thingcs  were  fo  corrupt, that  Efaydoubteth  not  to  match  Hic- 
ralcm  with  Sodom  andGomorrha.  Religion  was  partly  dcfpifcd,  partly  dc» 
filed :  in  their  maners  are  commonly  reported  theftes,  cxtortionsjbreaches 
of  faith,murthcrs  and  Uke  mifchecucs.  Yet  therefore  the  Pi  ophcts  did  nei- 
th:r  ereft  to  thcmfelues  new  Churches.nor  builde  vp  newe  altars  on  which  - 
they  might  hauc  feuerall  facrifices:  but  of  whatfocuer  maner  men  they  were, 
yetbecaufe  they  confidered,that  God  had  leftehis  word  with  thcm,and  or- 
davned  Ceremonies  whereby  he  was  there  worshipped ,  in  the  middcft  of 
tlic  ^flembl/  of  the  wicked  they  held  vp  purehandes  vnio  him.  Trucly  if 
they  had  thought  chat  they  did  gather  any  infedion  thereby,  they  wouldc 
rather  hauc  dieda  hundred  times  than haue  fuffred  themfeluesto  bedra- 
wen  thereunto .  Therefore  nothing  withheld  them  from  departing,  but  de- 
fire  to  the  keeping  of  vnity .  But  if  the  Prophets  thought  it  againft  confci- 
cnce,  CO  eftrangc  themfelues  from  the  Church  for  many  and  great  wic- 
ked doings,not  of  one  or  two  men,  but  in  maner  of  the  whole  people :  then 
we  take  too  much  vpon  vs,  if  we  dare  by  and  by  departe  from  the  communi- 
on of  the  Church ,  where  not  all  mens  maners  dofatislic  either  our  iudgc- 
ment,yea  or  the  Chriftian  piofefTion. 

19  NowewhatmannerworldewasthercinthetimeofChrift  and  the 
ADo{lles?Andyct  that  defperatevngodlincsofthePharifces,  andthedif- 
fjiute  licentioufnes  of  liuing ,  which  then  echc  where  reigned,  coulde  not 
hinder,  but  that  they  \f:d  the  fame  Ceremonies  with  the  people,  andaf- 
femblcd  with  the  reftinto  one  temple  to  the  pubhke  cxcrcifes  of  religion. 
Whereof  came  that,  butbecaufetliey  knewcthat  the  fcllowihippe  ofeuill 
men  did  not  defile  them ,  which  with  a  pure  confcience  did  communicate  at 
thefame  Ceremonies?  If  any  man  be  litle  mooued  with  the  Prophetes  and 
Apoftlcs,  let  him  yet  obey  y  authoritie  of  Chnft.Therfore  Cyprian  wcl  faith  iji,,  j.epi.j. 
though  there  be  fccnc  tares  or  vncleane  veflels  in  the  Church ,  yet  there  is 
no  caufrwh/wefhouldedaparte  from,  the  Church:  wee  muft  ontly  labour 
th:!c  we  may  bee  whearet  we  muft  vfc  dJigence  and  indeiiorir  as  much  as  we 
may  that  wc  may  be  a  golden  or  filuer  velfcll.  But  to  breake  the  earthen  vef- 
Rls ,  is  the  on  ly  worke  of  the  Lordc.to  whome  alfb  is  giuen  an  iron  roddc» 
And  let  no  man  chalenge  to  himfelfe  that  which  is  properly  belonging  toy 
Some  onel/,  to  bee  able  alone  to  fanne  the  floore,  and  cleanfe  the  chaffc, 
and  feucr  all  the  tares  by  mens  indgement.  This  is  a  proude  obftinacie, 
andprcfumptif-nfulloffacnledge.whichaperuerfe  firror  takcth  toitfelfe, 
&c»Tiicreforc  kt  b^tli  thcfe  thingcs  remaine  certainely  fixed.^Firft  tliat  he" 

Y  y  J  hath 


(ap.t,  Oftheoutuvardnteanes 

hath  no  excufc ,  that  of  his  ownc  will  forfaketh  the  outward  communion  of 
the  Chiuch.  Where  the  wordc  of  God  is  preached  and  the  facrsracntcs  noii- 
mftred :  then  that  the  faults  of  a  fcwc  or  of  many  are  no  hindrance,  but  that 
wc  may  therin  rightly  profclfe  our  faith  by  the  Ceremonies  inRitu  tc  by  god: 
becaufe  a  godly  confcicncc  is  not  hurt  by  y  vnworthines  of  r.ny  other  either 
paftor  or  priuat  maojand  the  niy  ftcrics  are  to  a  h  oly  &  vpright  man  ncucr- 
thclcs  pure  and  holfomc  becaufe  they  are  together  handled  of  vnclearcme. 
to     Their  prccifenefle  anddifdainfulneHe  procecdcthyctfiiithcr.be- 
caufc  they  acknowledge  no  Church  but  fuch  a  one  as  is  pure  from  al  fpots 
be  they  neuer  fo  fmallrycathcy  are  angrie  with  good  teachers, for  that  in  ex- 
horting the  faithfull  to  goeforwarde,  they  teach  them  all  their  life  long  to 
grone  vnder  the  burden  of  vices.and  to  flee  vnto  pardon.For  they  prate  that 
by  this  meane  men  be  led  from  pcrfeftion.I  graimt  in  deedc,  that  in  carneft 
calling  vpon  pcrfeftion  we  ought  not  flowely  or  coldly  to  traucll,  much  JefTc 
to  be  idle :  but  to  fill  our  mindes  with  confidence  thereof  while  wc  be  yet  in 
our  courfe  ,  I  fay,  it  is  a  diuclifh  inucntion.Therefore  in  tlic  Crecde  the  for- 
giuencfle  of  finncs  is  aptly  ioy ncd  next  after  the  Church,  For  none  doe  at- 
tainc  it,  but  only  they  tliat  arc  citizens  and  of  the  houfliod  of  the  Church  as 
it  isread  in  the  Prophct.Therefor  the  building  of  the  hcauenly  HicrufaJcm 
^•3J.*4»    ought  to  goc  before,  wherein  afterward  thismercifulncsofCodmay  hauc 
placc,y  whatfoeucr  come  vnto  it,thciriniqui tie  may  be  taken  away.I  fay  that 
itoiight  fiift  to  be  builded,  not  for  that  there  cabe  any  Church  witlroiit  the 
forgiucnefl*e  of  finnes,  but  becaufe  the  Lordc  hath  not  promifcd  his  mercic 
but  in  the  Communion  ofSaims.  Therefore  the  firft  cntrie  for  vs  into  the 
Church  and  kingdome  of  God,  is  the  forgiuenclfc  of  finnes,  without  which 
wee  hr.ue  no  couenaunt  or  conioy ning  with  God.  For  thus  hoc  faith  by  the 
Ofce.j.iS,   Prophcr.Inthatdaylwilftrikeyouacoucnant  with  the  beaft  ofthe  ficldc, 
with  die  fcule  of  the  aire,and  with  the  vcrminc  of  the  earth.  I  will  breakc  the 
fvvordc  of  warre  from  out  of  the  eardi,  and  I  will  make  men  to  flccpc  with- 
out feare.  I  will  cfpoufc  you  vnto  me  for  eucr.l  wilcfpoiifc  you(I  {ay)m  righ- 
tcoufnes,  in  iudgemct,in  mercie,  &  in  compsffions.We  fee  how  by  his  mer- 
cic the  Lordercconcilcth  vs  tohmifclfe.  And  fo  in  an  other  place ,  when  he 
forefhith  y  the  people  fhal  be  gathered  together  againc,\vhom  hce  had  fcac- 
tered  abroadc  in  his  wrath,he  faith, I  v/ill  clenfe  them  from  all  wickednefle 
lere,  j  j.8,     whcrcwidi  they  haue  finned  againlf  mc.Wherefore  by  the  figne  ofwalhing 
we  enter  into  the  fcllow/hippc  of  the  Church,  whereby  we  may  bee  tauehc 
that  there  is  no  er.trie  open  for  vs  into  the  jioulhold  of  God,  vnles  our  fikhi- 
ncs  be  fii  ft  wiped  away  v»ith  his  goodncs. 

21  But  by  the  forgiucncfl'c  of  finnes  the  Lord  doth  not  oncly  receiuc  & 
adopt  vs  once  into  the  Church, but  by  the  fame  he  alfo  prcfcructh  &  main- 
taincth  vs  ftill  in  ir.For  to  whatpurpcfe  were  ir,  to  hauc  fuch  a  pardon  gran- 
ted vs,  as  fliouldc  ferue  for  no  vfc  '  But  euery  one  of  the  C'cdly  is  a  witncifc 
to  himfelfc  that  the  mercic  of  God  Ihouldc  be  vainc  and  mocking,  if  it  fiiold 
bcgraunted  oncly  butoncc:bccaufr  there  is  none  diit  is  notinhis  owne 
conlcicnccpiiuic  through  out  his  whole  life  of  mam-  vvcakencflcs  ,  which 
ncedc  the  mc: cy  of  God.And  trucly  net  i:i  vaincGod  promiRth  this  grace 
peculiarly  to  them  of  his  owne  houfliolvic:  and  net  in  vainc  hce  com  maun- 

dcth 


To  SalHation,  Lih.  4,  sif 

dcth  the  famcmcfTage  of  reconciliation  to  be  daily  offered  vnto  them.Ther- 
fore  as  throughout  all  our  life  wee  caiie  about  vs  the  remnantcs  of  finne, 
vnleflc  wee  be  (uftcined  with  the  continuall  grace  of  the  Lorde  in  forgiuing 
our  finnes,  we  fhal  fcarcely  abide  one  moment  in  the  Church.  But  the  Lord 
hath  called  his  vnto  etcrnall  faluation.  Therefore  they  ought  to  thinke  that 
there  is  pardon  alwayes  readjc  for  their  finnes.Whercforc  we  ought  to  hold 
affuredl/jthat  by  y  libcralicie  of  God  by  mesne  of  Chrifts  deferuing  through 
the  Sandification  of  the  Spitirc,Sinnes  harhbecne  and  are  dayly  pardoned 
to  vs  which  be  called  and  graffed  mto  the  body  of  the  Church. 

%%  To  deale  this  bencfite  vnto  vs,  tlie  kcyes  were  ginen  to  the  Church. 
For  when  Chnll  gaue  the  Apoftles  commaundement,  and  ddiuered  them  ^^**  o^"g^* 
power  to  forgiiic  finnes,  he  meant  not  this  onely  ,ihar  they  fhoulde  loofe  |q}j_jq|j  * 
them  from  fins  that  were  from  vnfodlines  conuerted  to  the  faith  of  Chrift: 
but  rather  that  they  fhould  continually  execute  this  office  among  the  fairh- 
full.  Which  thing  Paul  teacheth,  when  he  writeth  that  the  embalfageofre-  „ 
conciliation  was  left  with  the  mini  fters  ofthc  Church ,  whereby  they  Ihold 
oftentimes  in  Chriftes  name  exhorte  the  people  to  reconcile  themfelucs  to 
God.Therefore  in  the  Communion  of  SaintSjby  thcminiftericofy  Church 
it  fclfe.finncs  are  continually  forgiuenvs,  when  the  Prieftesor  Bifhops,to 
whcme  that  office  is  committed,  doe  with  the  promifcs  of  the  Gofpellcon- 
iirme  godly  confcienccs  in  hope  of  pardonand  forgiuenes:  and  that  as  well 
publikcly  as  priuate]y,according  as  neccflitic  rcquireth.  For  there  be  veric 
many,  which  for  their  weakeneffie  do  needc  a  fingular  atonement.  And  Paul  .  . 
reporteththatnotonelyincommonpreaching,  butalfo  in  houfes  heehad 
tcftified  the  Faitli  in  Chrift,  and  feucrally  admoniflicd  euery  one  of  the  do- 
ftrine  offaluation.Therefore  wee  haue  here  three  thinges  to  be  noted;Firft 
that  with  howc great  holineffic  foeuer  the  children  ot  God  doeexccll.yet 
they  bee  alwayin  this  eftatc,fo  long  as  they  dwell  in  a  mortall  body,  that 
without  forgiueneflc  of  finnes  they  can  not  ftande  before  God .  Secondly^ 
that  this  bencfite  is  fo  proper  to  the  Church,  that  we  cannot  otherwife  en- 
ioyitjbutifwee  abide  in  the  Communion  thereof.  Thirdly,  that  it  is  diftrii 
butcd  vnto  vsby  the  minifcers  and  Paftors,  either  by  preaching  of  the  Gof- 
pcll,orby  miniftnngofthe  Sacramentes:  and  that  in  this  bchalfeprincipalr 
\y  appearcth  the  power  of  the  keycs,which  the  Lorde  hath  giuen  to  the  fel- 
lowihip  of  the  faithfull.  Wherefore  let  euery  cnc  of  vs  thinke  this  to  bee  his 
duedc,  no  where  clfe  to  feekc  forgiuenes  of  finnes,than  where  y  Lord  hath 
fet  it.Of  pnblike  reconciliation  which  belongeth  to  difcipline  we  ihalfpeakc 
in  place  St  for  it. 

23  But  forafmuch  as  thofe  phrentike  fpirites  that  I  haue  fpoken  off,  doc 
go  abou  c  to  piucke  away  from  the  Church  this  oncly  .-'.nchor  of  faluation, co- 
fciences  are  the  more  ftrongly  to  be  confirmed  againft  a  fo  peftiU  nt  opinio. 
The  Nouatians  in  old  time  trouble  the  Church  vv-ith  this  dodrinc:  but  not 
muchvnlikefothe  Nouatians  outage  alfo  hath  many  of  the  Ana  baptifles 
wliich  fall  to  the  fame  dotages.  For  they  faine  that  the  people  of  God  arc  in 
Baptifaie  regenerate  into  a  pure  and  Angclike  life,  that  is  corrupted  with 
nofiichiiieffeofthe  flertie.  But  if  any  man  offcnde  after  bapti!  me  ,  they, 
kaue  vntohimnothingbutthe  vnappcafable  iudgcmet  ofGod.  Briefly  they 
gtant  no  hopeof  pardon  to  a finncr  fallen  after  graccieccJucjd:becaurc  they 

ac-- 


(i*p,  /.  OftheotftrvardmeaKei 

acknowledge  no  other  forgiucncfTc  of  finnes  but  that  whereby  wee  bee  Hrft 
regenerate.  But  although  there  bee  no  he  more  dearcly  confuted  by  the 
Scripture :  yet  becaufe  thefe  men  findc  fome  v/home  they  may  dcceiue  (  as 
alfo  in  oldc  time  Nouatus  had  many  followers)  Ictvs  ftiortly  (hcv/ehowe 
mad  they  bee  to  their  ownc  and  oth  crs  dcftruftion.  Fir  ft ,  whereas  by  the 

Matc^.ii.  commaundementofthe  Lordc,thc  holyonesdoedayly  rcpeatc this praier, 
forg,iue  vs  our  dettes:  truely  they  doc  confefle  thcmfclues  detters.  Neither 
doc  they  craue  it  in  vaynebecaufe  the  Lordc  hath  alway  rppointed  no  other 
thing  to  be  asked.than  that  which  hec  himlclfe  woulde  giuc .  Yea  whereas 
he  hath  tcftified  that  the  whole  prayer  {hall  bcc  hcarde  of  his  father, yet  he 
hath  alfo  fcaled  this  abfolution  with  a  peculir.r  promife.  What  wil  we  more? 
The  Lord  requireth  of  the  holy  ones  al  their  life  long  a  confeffion  of  finncs, 
yea  and  that  continuall,  and  promifeth  pardon.  What  boldnefl'e  is  it,  ci- 
tlier  to  exempt  them  from  finne,or  if  they  hauc  fh4mbled,vtterly  to  exclude 
them  from  grace  ?Nowewhomedoeth  he  will  vstoforgiucfcucntie  times 
feuen  times  >  nor  to  our  brethren  ?  To  what  cndc  did  hce  commaund  it,  but 
that  we  ihoulde  followc  his  clemencierHe  forgiueth  therefore  jnot  onceor 
twife:  but  as  often  as  being  ftriken  downc  with  the  acknowlc<^hig  of  finncs 
they  fighvnto  him. 

t4  Butthat(wemaybcginneinamannerattheverie  fwadlingcloutes 
ofthe Church)  the Fatriarches were circumcifed, being  allured  into  par- 
taking ofthecouenant,hauingvndoubtedly  by  their  fathers  diljgencebenc 

Q         1 8.  -^^  ghtrightcoufncs  and  innocencicjwhen  they  confpired  to  murther  their 

'  brother:  this  was  a  mifcheeuous  ade,  to  be  abhorred  eucn  of  the  moft  de- 

fperate  thceues.  At  the  laft  being  meekcned  with  the  monitions  of  ludas, 

Gen.ij.tS,  tlieyfoldc  him:  this  was  alfo  an  intollerablehaynoufnefle.  Simeon  andLc- 

Gen  J  4-  *S'  ui,  with  wicked  rcuenge,  and  fuch  as  was  alfo  condemned  by  their  owne  fa- 

^g"*^]' "'thers  judgement,  vfedcruelticagainft the  Sichemites.  Ruben  with  moftc 

vnclcancluft  defiled  his  fathers  bed.  ludas  when  hec  wouldegiue  himfelfc 

to  fornication  agninft  the  lawe  of  nature,vrentin  to  his  fonnes  wife.  And  yet 

_  (b  farre  are  they  from  being  wiped  out  ofthe  chofen  people,  that  they  be  ra- 

and  ij.  therraifcd  vptobe  headcsofit.  ButwhatdidDauidl-whenhewasa  go- 
ucrnour  of  iufticc  ,  with  howe  great  wickcdncfle  did  hce  by  fliedding  of  in- 
nocent bloode  open  the  way  to  his  blinde  luft  ?  Hec  was  already  regenerate 
and  among  the  regenerate  garniftied  with  notable  praifcs  of  the  Lorde :  ne- 
uenhclefi c  hce  committed  that  haynous  offence ,  which  is  horrible  cuen  a- 
mongiheGcntiles:andyetheobtcyned pardon.  And  (that  wcemaynot 
tarie  vpon  fiiiglc  examples)  howe  many  promifcs  there  are  in  the  la  wc  and 
the  Prophetcs  of  Gods  nicrcie  towarde  the  Ifraclties,fo  oft  it  is  proucd  that 
the  Lordc  fheweth  himfelfc  appeafeable  to  the  off  :nces  of  his  dcoplc.  For 

Deut.3  0,  J.  what  doth  Mofes  promifc  to  come  to  paffcjwhen  the  people  being  fallen  in- 
to Apoflafie  (hall  returnevnto  the  Lordc  ?  He  fliall  bring  thee  backe  out  of 
captiuitie,  and  fhall  hauc  mercieon  thee,  and  (hall  gather  thee  together 
out  ofthe  peoples  to  whomcthou  haftbecnc  defpcrfcd.  If  thou  bcefcatie- 
red  eucn  to  the  borders  ofthe  hcaucn,  I  wil  from  thence  againc  gather  thcc 
together. 

a  J    But  I  willnot  bcginnc  a  rcciuU  iliatfliould  ncucc  be  cndcd,For  the 

Pro- 


To  SaUathn.  LiB.  4,  346 

Prophetes  are  full  of  fuchpromifcs, which  docyet  offer  mcrcic  to  the  peo- 
ple coucred  with  infinite  wicked  doings.What  offence  is  there  more  hainous 
than  rcbelHon?  for  it  is  called  a  diuorce  bctwcene  God  and  the  Church.  But 
this  is  ouercome  by  the  goodncflc  of  God.  What  man  is  there  (  fay  th  he  by  ler.i.  j.Sci  % 
Iercmy)that  if  his  wife  giuc  foorth  her  body  in  common  to  adultercrs,can  a- 
bide  to  returnc  into  fauour  with  her?  but  with  thy  fornications  all  the  waycs 
arc  polluted,  O  luda,  the  earth  hath  bin  filled  with  thy  filthy  loues .  But  rc- 
turne  vnto  me,  an  J I  will  receiue  thee .  Retume  thou  turne  away,  I  will  not 
turns  away  my  face  from  theerbccaufe  I  am  holy,and  am  not  angry  for  cucr. 
And  truely  he  can  be  no  otherwife  minded  ,  which  affirmcth  that  he  wille  th  ^"-^  8. 1  j.& 
not  the  death  of  a  finn:r,  but  rather  y  he  fhould  be  conuerted  &  hue.  Ther-  ^  j^  j  ^^ 
fore  when  Sjlomon  did  dedicate  the  temple ,  he  appointed  it  alfo  to  this  vfe, 
that  the  pravers  made  for  obtaining  pardon  of  finnes  fhould  be  hearde  from 
thence .  If  (fiyde  he  )thy  fonnes  fhall  finne(for  there  is  no  man  that  finneth 
not)  and  thou  being  angiy  flialt  deliuer  them  to  their  enemies,  and  they 
Ihall  repent  in  their  heart,  and  being  turned  fliall  entreate  thee  in  their  cap- 
ciuitic,  faying.we  haue  finned,  we  haue  done  wickedly,  and  Hiall  pray  toward 
the  landc  which  thou  haft  giuen  to  their  fathers ,  and  towarde  this  holy  tem- 
ple :  thou  (hale  hcarc  their  praiers  in  heauen,  and  fhalt  be  made  mercifull  to 
thy  people  that  hath  finned  againft  thee  ,and  to  all  their  wickcdnefles  wher- 
witn  they  haue  offindcd  thee.  And  not  vaincly  the  Lord  ordainedin  the  law  '  *'* 
daily  Sacrifices  for  finnes.  For  if  the  Lord  had  not  forefccne  that  his  people 
fliould  be  troubled  with  continual!  difeafes  of  fins ,  he  would  neucr  haue  ap- 
pointed thefe  remedies  for  them. 

25     Was  this  benefite  taken  away  from  the  faithfull  ,by  the  comming  of 
Chrift,  wherein  the  fulnes  of  grace  was  fhcwed  foorth,  fo  that  they  dare  not 
now  pray  for  pardon  offinnes?  that  if  they  offende  the  Lorde  they  may  not 
obtaine  any  mercie.-'  What  fhall  this  be  elfe  ,  but  to  fiy  that  Chrifte  came  to  |"'*«9« 
thcdeftruftionof  them  that  be  his,and  not  to  their  fajtiation,  if  thatmerci-  2.Tlm.i.9. 
fuIneifeofGod  in  pardoning  finnes  which  in  the  olde  teftament  was  conti-  Matt.io.jj, 
nually  ready  for  the  holy  ones,  be  now  fay d  to  be  vttcrly  taken  away  ?  But  if  Mark.tf.  ^  8. 
webeleeue  the  Scriptures  which  exprefly  cry  out ,  y  in  Chrift  only  the  grace  ^  ^"y,^'*^/ 
and  kindencs  of  the  Lord  fully  appeared,  that  the  plentifulnes  of  mercy  was  Xit.S.i'i.* 
powred  out,  that  the  reconciliation  of  Godandmcnwasfnlfillcd:  letvsnot  Gal. 1.6. 
dout  that  there  flovvcth  vnto  vs  a  more  bountiftjl  mercifuUnes  of  the  heauen-  &  j.  ».8{^4«9 
ly  father,  than  that  it  is  cut  of  or  Ihortned  .  And  hcreofthere  want  not  cxa-  **  or.^s.ii 
pics.  Peter  which  had  heard  that  he  (houldbe  denied  before  the  Angels  of 
God  that  confefTed  not  the  name  of  Chrift  before  men,  denied  him  thnfc  in 
one  night, and  that  not  without  execration :  ^yet  hce  v/as  not  put  away  from 
pardon .  They  that  liued  inordinately  among  the  Thclfrloniaiis are  fo cha- 
ftifed,  that  yet  they  be  gently  called  to  repentance .  Euen  Simon  the  Magici- 
an himfclfc  is  not  caft  m  dcfperation ,  but  he  is  rather  coramaunded  to  hope 
well,  when  Peter  couuiclleth  him  to  flee  to  prayer. 

27  Yea  moft  hainous  finnes  haue  fometiinc  pofTefied  whole  Churcoes, 
outof  which  Paul  rather  eently  vnwrnpped  them ,  than  proncunced  them 
accurfcd .  The  falling  awn.y  of  the  Galaihians  v/as  no  meanc  offence.  The 
Cormtliians  w;refo  much klTe  excufablc  than  tl^y ,.  ai  tliey  aboundcdin 

'  mo 


Cap, 


/ «  Oft  he  outrfarde  msMH 

mo  and  tbofc  nothing  lighter  finiics :  yet  ncicher  of  them  are  cxcIudecJ  from 
the  mcrcie  of  God .  Yei  eucn  they  that  had  (inaed  abouc  xhz  reft  in  vnclca- 
neirc/ornication&vnchaftityjTc  namely  called  to  repentance.  For  the  co- 
iicnant  of  the  Lord  remaineth  and  ihall  rcmaine  for  cuer  inuiolablc ,  which 
he  folemncly  made  with  Chnft  the  true  Salomon  and  his  members ,  in  thefc 
Pral.89,  jt.  yy^i-js:  If  [lis  fotines  flu!  forfaki-  my  law,&  flull  not  walke  in  my  iudgcmcnts, 
if  they  {hall  defile  my  rightconfneires,  and  notVecpe  my  commandements, 
I  will  vifit  their  iniquities  with  a  rod,  and  their  fins  with  ftripes:  But  my  nier- 
cie  I  will  not  take  away  from  him. Finally  by  the  very  order  of  the  Crcede  we 
be  taught,that  there  remaineth  in  the  Cnurch  of  Chrift  continual  pardon  of 
finnes :  for  that  when  the  Church  is  as  it  were  ftabliflied ,  yet  forgiucneffc  of 
finnes  is  adioyned. 

28  Some  that  be  fomcwhat  wifetjwhen  they  fee  the  doftrine  of  Nouatus 
to  be  confuted  with  (o  great  plainnelfc  of  Scripture,  make  not  cueryfinne 
vnpardonablc.but  wilfull  tranfi'^rcflingof  the  law,  into  which  a  man  witting- 
ly and  willingly  fallcth  .  Now  they  that  fay  fo ,  do  vouchfafe  to  graunt  par- 
don to  no  finne,  but  where  a  man  hath  erred  by  ignorance.  But  whereas  the 

l«ui.4»  Lorde  in  the  lawe  commaundcTth  one  forte  of  Sacrifices  to  be  offrcd  for  clcn- 
fing  of  the  wilfijll  finnes  ofthe  faithfull,  and  other  to  redecmc  their  ignoran- 
ces ;  how  great  lewedneffe  Ihall  it  be  to  graunt  no  clenfing  to  wilful  finnc  ?  I 
fay  that  there  is  nothing  plainer^than  that  the  onely  Sacrifice  of  Chrift  auai- 
leth  to  forgiue  the  wilful  finnes  ofthe  holy  ones:forafinuch  as  the  Lord  hath 
teftifiedthefamebycarniU  Sacrifices  asby  fignes .  Agame  who  can  ex- 
cufe  Dauid  by  ignorance,  whom  it  is  euidcnt  to  hauebin  (b  well  inftrudcd  in 
the  lawe?  Did  Dauid  not  know  how  great  was  the  fault  of  adulcry  and  man- 
flaughter,  which  dayly  puniflied  the  fame  in  other  ?  DidbrothciHaughter 
fceme  to  the  Patriarkes  a  lawftiU  thing?  Had  the  Corinthians  fo  ill  profited  y 
they  thought  that  wantonne!re,vncl.anes,whordomc,h.-itredes  and  conten- 
tions pleafcd  God?  Did  Peter  being  fo  diligently  admonifhcd  not  know  how 
great  a  matter  it  was  to  forciwearc  his  m^nfter  ?  Therforc  kt  vs  not  with  our 
ownc  cnuioufncflc  flop  vp  the  way  againit  the  mcrcie  of  God  that  fo  geiuly 
vtteiethitfclfe. 

29  Tiuely  I  am  not  ignorant  th?.t  the  olde  writers  expounded  thofefins 
that  are  daily  forgiuen  to  the  faithfiill ,  to  be  the  light  oftenfcs  that  creepe  in 
by  weakeneile  ofthe  flcftiet  and  that  they  thought  that  the  folem.ne  repen- 
tance which  was  then  required  forhainous  mildeedes  might  no  more  bee 
iterate  than  Baptifme  .  Which  faying  is  not  fo  to  bee  taken,  as  though 
ihcy  woidd  either  ihrowe  them  downc  headlong  into  dcfpcmtion  that  after 
their  firft  repcntauncc  haddc  fallen  againe ,  or  extenuate  thofc  other  finnes 
as  though  they  were  fmall  in  the  fight  of  G  O  D .  For  they  kncwe  that  the 
holy  ones  doc  oftentimes  ftaggerby  infidelity  .that  fapcrfluous  oth?s  doc 
fomctimes  fall  from  them,  that  they  nowe  and  then  are  chafed  vnto  anger, 
yea  that  they  breakc  out  euen  into  manifcftraylinges,  and  bcfide  thefebec 
troubled  with  other  euillcs  which  the  Lordc  notfcknderly  abhorretli :  but 
they  fo  called  them,  to  put  a  difference  bctwccnethcm  andpubhke  crimes 
that  with  great  offence  came  to  thcknowl.'dge  of  die  Church  .  Butwheras 
they  did  lo  hardly  pardon  them  that  had  committed  any  thing  worthie  of 

Ecclc-. 


To  Salfiitthf/,  Lih.  4*  347 

Ecckfiafticall  corrcftion,  they  did  not  this  ihcrcfore,bccaufe  they  thought 
that  fuch  fhouldc  iiardly  haue  pardon  with  the  Lorde:  but  by  this  fcucritic 
they  meant  to  make  other  afraide  that  they  /houldcnot  raflily  runneinto 
wicked  doings,  by  the  ceferuing  whereof  they  might  be  eftranged  from  the 
Communion  of  the  Church :  howbeit  truely  the  worde  of  the  Lorde  which 
herem  ought  to  be  the  only  rule  vnto  vs,  apponiteth  a  greater  moderation. 
For  it  tcacheth  that  the  rigor  of  difciphneis  fo  far  to  bee  extended,  thathec 
that  ought  cheefly  to  be  prouided  for  be  not  (wallowed  vp  withheauines  :as 
wc  haue  before  declared  more  at  Urge. 


The  ij. Chap  ten 

^  ccmpariJoH  oftbe/alfi  Church  with  thttmt  Churth» 

OF  howcgrcat  value  the  miniftery  of  the  worde  and  Sacramcntes  ought 
to  be  with  vs^and  howe  farre  the  reuercncc  of  it  oughtto  procccde,  that 
i.tbe  vnto  vs  apcrpetuall  token  whereby  to  difcernc  the  Church ,  it  hath  bin 
already  declared.  Thit  is  to  fay,  wherefocuer  that  miniftery  abideth  whole 
and  vncorrupteJjtherethe  faults  or  difcafcs  of  nianers  are  no  impediment 
put  that  it  may  bearc  the  name  of  a  Church.Then,  that  the  very  miniftery 
it  felfe  is  by  fmall  errours  not  fo  corrupted,but  that  it  may  be  eftccmed  law^ 
fui.Morcoucr  wc  haue  fticwcd  that  the  errours  that  ought  fo  to  be  pardoned 
are  thofe  whereby  the  pnncipall  doftiinc  of  religion  is  not  hurt ,  whereby 
thofcchcefcpointes  of  religion  that  ought  to  bee  agreably  holden  among 
the  faithfull  are  not  deftroyed.and  in  y  Sacrament,  thofe  that  doe  not  abo- 
lifhenor  cmpaircthe  lawjtillinftitution of  him  that  ordained  them.  Hutfo 
fooncaslyingis  broken  into  the  cheefe  tower  of  religion,  tofoonc  as  the 
fummeofnccefiiric  doftrinc  is  peniertcd,  and  the  vfe  of  the  Sacramcntes 
fallech:  truely  the  dcftriidionof  the  Church  foUowcth:  like  as  a  mans  life 
is  at  anendc,  vv!i;:nhisthrotcis  thruft  through  or  his  h^ait  deadly  woun- 
ded. And  this  is  clearcly  prooucd  by  the  wordes  of  Paid ,  when  he  teach-  Ephe.i.ao. 
cth  that  the  foundation  of  chr:  Church  is  hide  vppon  the  dodrineof  the 
Apoftlcsand  Prophetcs,Ch:ifth'mfclfc being  the  hcade  corner  ftone.  If 
the  foundation  of  the  Chux'-ch  be  the  doftrineofthe  Prophetes  and  Apo- 
flles,  by  which  thefaithfulbrccominnundod  to  rcpofe  their  filuarion  in 
onelyChrift:  then  take  away  that  doclrine,  and  howe  fliall  the  building 
ftandeany  longer?  Therefore  the  Church  muft  necdes  falldowne  where 
that  fumme  of  religion  iallcth  which  is  cncly  able  to  vpholdeit.  Againe,if 
the  true  Church  bwetlicpiller  and  ftayof  che  trueth,  it  is  ctrtaine,that  i,Tim,j.i5, 
there  is  no  Church,  where  lying  and  falfchoodchauc  vfuipcd  the  domi- 
nion. 

z  Sithitis  in  fuchcafe  vndcrLhe  Papiftrie,  wccmay  vndcrftand  howe 
much  of  the  Church  is  there  remaining.  In  ftead  of  the  minifterie  of  y  word, 
there  reigneth  n  pcrucrfcgoucrumcntand  made  of  lies  mingled  together, 
which  partly  qwcncheth  and  pr.rtly  ciicikcth  rhc-purc  light:  Into  the  place 
of  the  Lordes  Supper  is  entred  a  moit  filchie  facrilcdgc  :  the  forme  of 

wor- 


C^p,  g.  Of  the  otttvforde  meoftet 

tvorfliippingGod  is  deformed  with  a  manifoldc  and  intolerable  heape  of  fU- 
pcrrticions:  the  do6liinc,\vithoutwhjchChnftian:u:cannotftande,is  alto- 
gether buried  and  driucn  our:  the  pubhke  alL-mblics  arc  the  fchoolcs  of  ido- 
Jatricand  vngodhncflc.  Therefore  there  is  no  peril  leaft  in  dcpai  ting  from 
a  damnable  partalingof  fo  many  mi'chieucs,\vcbe  plucked  fiomy  Church 
ofChrift.  The  co;imiunionofihc  Church  was  no:  ordcined  to  this  cndc 
that  it  riiould  be  a  bond  whsreby  we  fhould  be  intanghd  with  idolatrie  ,  vn- 
godhnefTe,  ignorance  of  God,  and  other  kindcs  of  cuils :  but  rather  whereby 
we  (hould  be  faft  holden  in  the  fearc  of  God  and  obedience  of  trueth.  They 
doc  indeed  gloriouflyfct  out  their  Church  vntovs,that  there  fliouldfeemc 
to  bee  no  other  Church  in  the  worlde;  and  afterwarde,  as  though  ilie  vifto- 
rie  were  gotten,  they  decree  that  all  the  Schifmatikes  that  dare  withdrawc 
thcmfelues  from  the  obedience  of  that  Church  that  they  paintout:and  that 
all  be  hcretikes  that  dare  once  mutter  againU  the  doftrine  thereof.  But  by 
*vhr;t  prooucs  doe  they  confirme  that  they  haue  the  true  Church  ?  They  al- 
Icadge out oftheauncient  Chronicles, whit  in  olde  time  was  in  Itahc,  in 
Fraunce^in  Spaine.  They  fay  thatthcy  fetch  their  beginning  from  thofc  ho- 
ly men  that  with  found  dodrine  founded  and  raifed  vp  Churches ,  and  fta- 
blifhcd  the  fame  dodrine  and  edifying  of  the  Church  with  their  blood.  And 
that  fo  the  Church  hath  bcene  among  them  fo  ccnfccrate  both  with  ipiritu-* 
all  giftes  ,  and  with  the  bloodc  of  mart)TS,and  preferucd  with  continu.-l  fuc4- 
ccifion  of  Bifliops.thatic  might  not  fall  aw.'iy.They  rehearfe  howc  much  I- 
reneus,Tertulhan,Origen,  Auguftine,  and  other  eltcemc  d  this  fuccefTion. 
But  howe  trifling  thefe  thinges  be,  and  howe  they  be  but  very  mockeries,  I 
will  mak-j  them  verie  eafie  to  vndciftande  that  will  be  content  a  litle  to  wey 
themwichme.Truclyl  woulde  alfo  cxhorte  thcmfelues  carncfHy  to  take 
hcedchereun"^o,ifI did truft that  1  might  anything  preuailcwith  them  by 
teaching .  But  for  as  much  as  they.lcauingallregardcofttueth,  docbcndc 
themfelucs  to  this  onely  purpofe, by  all  the  waycs  that  ih;;y  can ,  to  dcfendc 
tlieirownccaufe,  I  willoiiclyfpeakea  fcwe  thinges  whereby  good  m.n  and 
thofc  that  louc  the  trueth,  may  win  Je  thcmfelues  out  of  their  futile  cauilati- 
ons.Firft  I  aske  ofthcm^  why  they  doe  not  allcadge  A\-  hi  jkc,5nd  Epy pt,nnd 
all  Afia>  Euenbecaufe  in  all  thofc  countries  thr>  holy  Succcflion  ofBjfliops 
hith  ceafjd.by  mcine  whereof  they  boaft  that  they  h.ue  preferucd  Chur- 
ches. They  come  therefore  to  this  pomt  to  fay,  that  they  thei  cfore  haue  a 
true  Church,  becaufc  fince  it  fii  ft  began  tobe,i:  hath  not  beenc  deftitutcof 
B>fhoppts:forinperpctuaIlcourfethev  haue  lucceedcd  one  another.  But 
what  if  1  caft  Greece  in  their  way?  Thcrfore  I  aske  againe  of  thenijvvhy  they 
faythattheCharchis  loft  among  the  Grecians  ,  among  whome  chrt  fiic- 
cc  fli^n  of  Billioppcs  was  muer  interrupted,  which  in  their  opinion  is  y  one- 
ly keeper  andp.'clcruerofthc  Church.  Th:y  make  the  Grecians  Schifma- 
tikes, but  by  what  r;ght  f becaufc  in  departing  from  the  Apoftolikc  fcj,  they 
haue  loft  their  priuil:gc:what  ?  Doe  not  they  much  mor;  defcrueto  loolc 
it  that  departe  from  Chrift  hinifelfc:' It  followcth  therefore,  that  the  pre- 
tence of  fuccefTionis  but  vainc,  vnleflc  the  pofterite  doe  kccpc  faft  &:  abide 
in  the  trueth  ot  Cluift,vvhichthey  Uauc  rccciuedof  ilicir  Withers  from  hand 
to  handc. 

3    .There- 


ToSiiluaiion.  Uh,4.      .    ^34^ 

5  Therefore  the  Romaniilcs  at  this  day  doe  allcagc  nothing  elTe  but  j? 
which  it  appcareth  that  the  lewes  in  old  time  alJcaged  when  they  were  by 
the  Prophets  ofthc  Lord reproued  of  blindnefle  ,  vngodlincflc  and  idola- 
tricFcr  they  glorioufly  boafted  of  the  temple.  Ceremonies  &  priefthoods,' 
by  which  things.by  great  reafon  as  they  thmke  they  mcafured  the  church. 
So  in  ftecde  ofthc  Church,thcy  {hewc  certaine  outward  vifors,  that  often- 
times arc  farrc  from  theChurch,and  without  which  the  Church  may  very 
wellftand.  Therefore  we  necde  to  confute  them  with  no  other  argument, 
then  that  whcrcwitli  Hicrcmy  fought againft  the  fbohfli  prefumptuoufnes  ^^^  ~ 
oftheIewcs:thatis,thattheyfhouldnotboaftinlying\vordcs,faying,Thc 
temple  of  the  Lorde,the  temple  ofthc  Lorde,  it  is  the  temple  ofthc  Lorde. 
Forafmuch  as  the  Lord  doeth  no  where  acknowledge  any  thing  for  his,  but 
where  his  word  is  hearde  and  rcucrently  obfcrucd.  So  when  the  gloric  of 
God  did  fit  bctwccne  the  Cherubins  in  the  Sanftuarie,  &  hee  had  promifcd  Eic.xo.4« 
them  that  that  fhould  be  his  ftedfaft  featc:  yet  when  the  Prieftcs  once  cor- 
rupted the  woi  flipping  of  him  with  pcruci  fc  fuperftitions,  he  remoued  ellc 
wherc,&  left  the  place  without  any  holmefle.  If  the  fame  temple  which  fee- 
med  to  be  holily  appointed  to  the  perpetual  dwelling  of  God,  might  be  for- 
faken  of  God  and  become  vnholyr  there  is  no  caufe  why  thcfe  mcnfhoulde 
faine  to  vs  that  God  is  fo  bounde  to  perfons  or  places.and  fo  faft  tied  to  out- 
ward obferuarions,that  be  m.uft  necdcs  abide  with  them  that  hauc  only  the 
title  and  flicwc  of  the  Church.  And  this  is  it  about  which  Paul  contendcth 
in  the  Epiftle  to  the  Romanes,from  the  9. chapter  to  the  iz.  For  this  did 
fore  trouble  weake  confciences,that  the-  Icwes  whtn  they  fccmcd  to  be  the 
people  of  God,  did  not  onely  refiife  the  dcdrine  ofthc  GofpcI,but  alfo  per- 
ftcuteir.Thercforeaftcrthathehathfetoutthe  doftrine,  hee  remoueth 
this  dout,anddenieth  that  thofe  lewes  being  enemies  of  the  tructh  are  the 
Church,how!beuer  they  wanted  nothing  that  othcrwife  might  be  required 
to  the  outward  forme  of  the  Church.  And  therefore  he  demeth  it^becaufc 
they  embraced  notChrift.Butfomewhat  more  exprcflcly  in  the  Epiftle  to  Gal.4.jt, 
the  Galathians:wherein  comparing  Ifmael  with  Ifaac,  he  faicth  that  many 
hold  place  in  the  Church,to  whome  the  inheritance  belongcth  not,becau(e 
they  are  not  begotten  of  the  free  mother.  From  whence  alfo  he  defcendcth 
to  the  companion  of  tv/o  Hicrufalems.Bccaufe  as  the  lawe  was  gi'uen  in  the 
moimtSina,but the Gofpcll came  outofHierufalcm.So  many  beingfcruile-  Gen.zi,  lo, 
ly  borne  and  brought  vp  do  without  douting  boall  thcmfelues  to  be  y  chil- 
dren ofGod  and  of  the  Church,yea  they  proudly  dcfpile  the  naturall  chil' 
dren  ofGodjWhen  thcmfelues  be  butbaftards.C)n  the  other  fide  alfo,  when 
wehearcthatitwas  once  pronounced  from  heauenrCaft  our  the  bond  wo- 
man and  her  fonne^Iet  vs,ftanding  vpon  this  inuiolable  decree,  boldly  de- 
fpife  their  vnfauery  boaftinges.  For  if  they  bee  proud  by  reafon  of  outwardc 
profeflion, Ifmael  was  alfo  circumcifed:  iftheyconcendebyanti(^uitiej  hee 
was  the  fit  ftbcgotten,and  yet  we  fee  that  he  is  put  away.  If  the  caufe  be  de- 
maunded,  Paul  afligncthit/or  that  none  are  accounted  children,  but  they  Rcm.p.tf* 
that  are  begotten  ofthc  pure  lawful!  feede  of  doftrine  .  According  to  this 
reafon  God  denieth  that  he  is  bounde  to  wicked  prieftcs  by  this  that  he  co- 
uenamedwith  their  Father  Leui  that  he  ihouldbe  his  Angel  or  interpctcr: 

Z  z.  yea, 


yea,he  turneth  againft  thcmfclucs  their  falfe  boafting,  wherv.'ich  they  were 
wont  to  rife  vp  againft  the  Prophcts,that  the  dign  I'cie  of  Pricfthood  was  to 
be  had  in  fingular  cftimarion.  This  he  willingly  admitceth,  and  with  y  fame 
condition  he  dcbateth  with  them,  becaufe  hce  is readie  to  kccpc  his  couc- 
nanCjbucv/hen  they  do  not  mutually  pcrformc  their  parte  to  him,  they  de- 
feiuc  to  be  reiedied.  L,oe  what  fuccefllon  auaileth,  vnlcfTe  therewithal!  bcc 
alfo  loyned  an  i  mitation  and  cuenly  continuing  courfc:euen  to  this  cffedj^ 
the  fucceirorSjfo  foone  as  they  be  pioued  to  haue  Iwarued  from  their  origi- 
nall^bcdcpriucdof  all  honor.  Vnlefle  perhaps  becaufe  Caiphas  fucceeded 
many  godly  B;iliops(yea  there  was  cue  from  Aaron  to  him  a  continual  vn- 
broken  courfe  of  fuccclVion)  therefore  that  lame  miff  hieuous  aflembiy  was 
worthie  the  name  of  the  Church.  But  this  were  not  tolerable  euen  in  earth- 
ly dominions,  that  the  tyrannie  of  Caligula,  Nero,  Hcho^abalus  and  fuch 
other  jfhould  be  called  a  tnie  ftatc  of  Common  weale,  for  that  they  fuccee- 
ded the  Brutes,Scipions,&Cam]lles.  But  fpecially  in  the  gouernementof 
the  Church  there  is  nothing  more  fonde,  than  leauing  the  Doftrinc  to  fet 
the  fucceilion  m  the  Perlbns  onely.But  neither  did  the  holy  doftors  whome 
they  falfcly  thruft  in  vnto  vs,  meane  any  thing  lefle.then  to  prouc  that  pre- 
cifdy  as  it  were  by  right  of  inheritance  Churches  be  there  where  Bifhops 
are  fucceflluely  placed  one  after  another.  But  where  as  it  was  then  out  of 
controucr{iciCjth.nt  trom  the  very  beginning  to  that  age  nothing  was  chan- 
ged in  Doftrine.thcyalleagcd  that  which  might  fufficc  to  make  anende  of 
all  neweeriours,  that  is,  that  by  thofc  was  that  doftrine  oppugned,  which 
had  beene  euen  from  the  Apoftles  conftantly  and  with  one  agreeing  con- 
fent  retained.  There  is  therefore  no  caufe,  why  they  fliould  any  longer  go 
forward  to  deceiue  by  pretending  a  falfe  colour  vndcr  the  name  ofy  church 
which  wee  do  reuerently  efteeme  as  bccommeth  vs :  but  when  they  come 
to  the  definition  of  it,  not  onely  water(as  the  common  faying  is  )  cleaueth 
vnto  thcnijbut  they  ftickefaft  in  their  owne  myre  becaufe  they  put  aftin- 
king  harlot  in  place  of  the  holy  fpoufeof  Chrift.  That  this  putting  in  of  a 
changeling  fhoidd  not  deceiue  vs.befide  other  admonitions,  let  vs  remem- 
Ad  Vincen.  ber  this  alio  of  Auguftinc. For  fpeaking  of  the  Church,he  faith:  It  is  it  that 
epift.48,  isfomerimcdarkencdj&couered  with  multitude  of  offences  as  wa  cloudc: 
fomcyme  calincnefle  of  time  appearcth  quiet  &  free :  Ibmetime  is  hidden 
and  troubled  with  waues  of  tribulations  and  tcmptations.He  bringeth  forth 
examples,  that  oftentimes  the  ftrongefl  pillers  either  valiantly  fuffrcd  ba- 
nifliment  for  the  faith,or  were  hidden  in  the  v*hole  world.. 

4  InlikemanerthcRomaniftcsdovexevs,  and  make  afraidc  the  igno- 
rant with  the  name  of  the  Church,  whereas  they  be  the  deadly  enemies  of 
Chrift.Thcrcforc  although  they  pretend  the  temple,  the  priefthood  &  the 
other  fuch  outward  fliewesjthisvaine  gliftrmg  wherewith  the  eyes  of  the 
fimple  be  dafeled  ough  t  noth ing  to  moue  vs  to  graunt  that  there  is  a  church 
where  the  Wordcof  God  doeth  not  appeare.For  this  is  the  perpetual  mark 
Ioh.»8.  j7.  wherewith  God  hath  marked  them  y  be  his.He  that  is  of  the  trueth  (  fay  th 
Iok.io.14,  he)heareth  my  voice..  Againe,  lamthatgoodfliepeheard,  &  Iknowemy 
(heepe,&  am  knowen  of  them.My  flieepc  hearc  my  voice,  &  I  knovf  c  them, 
&  they  follow  nicAnd  a  litJc  before  he  had  faidjthat  the  Ihccpe  follow  their 

ihcj>e~ 


To  Saiuathn,  Lil\4.  S49 

flicphcardjbecaufethcyknewe  his  voice:  but  they  follow  not  a  ftrangcrjbu^ 
runne  away  from  him  bccaufe  they  knew  not  the  voice  of  ftrangers.Why  arc 
we  therefore  wilfully  mad  in  iudging  the  Church ,  whereas  Chrift  hath  mar- 
ked it  with  an  vndoutfull  (]gne,which  wherfoeuer  it  is  fcene  can  not  deceiue, 
but  that  it  certainely  flieweth  the  Church  to  bee  there :  but  where  it  is  not, 
there  remaineth  nothing  that  can  giue  a  true  fignification  of  the  Church.For 
Paul  rehearfeth  that  y  church  was  builded,not  vpon  the  iudgements  of  men,  Ephe.j.ao. 
not  vpon  priefthoodes,  but  vpon  the  dodrine  of  the  Apoftles  and  Prophets. 
But  rather  Hicrufalem  is  to  be  feucrally  knowen  fro  Babylon,  &  the  Church 
of  Chrift  from  the  confpiracy  of  Satan,by  y  difference  whcrwith  Chrift  hath 
made  them  diftcrcntonc  from  the  other  .He  that  is  of  God(faith  he)heareth 
the  wordcs  of  God .  Ye  therefore  heare  nor,  bccaufe  ye  are  not  of  God.  In  a 
fum,  forafmuch  as  the  church  is  the  kingdom  of  Chrift,  and  he  rcigncth  not  lohn,  S.47 
but  by  his  word,  canitbenowdoutfullto  any  man.buiy  thofebe  the  words 
of  lying,  by  which  Chrifts  kingdomc  is  fained  to  be  without  his  fcepter,  that 
is  to  fay  without  his  holy  word? 

f     But  now  where  as  they  accufc  vs  of  Schifmc  &  hcrefie,  bccaufe  we  both 
preach  a  contrary  dodrine  to  them,  and  obey  nor  their  lavves,  and  haue  our 
aflemblies  to  Praiers,  to  Baptifme,to  the  miniftration  of  the  Supper,&  other 
holy  doingSjfcuerally  from  the:  it  is  in  dcedc  a  very  fore  accufation,  but  fuch 
as  neecdeth  not  a  long  or  laborfome  defence.  They  are  called  hcretikes  and 
fchifmatikes,  which  making  a  diuifion ,  do  breake  in  fundcr  the  communion 
of  the  Church.  And  this  comunion  is  holden  together  with  true  bonds,  that 
is  to  fay,thc  agreement  of  true  dodrine,  and  brotherly  charitie.  Whereupon 
Auguftine  putreth  this  difference  bctwcene  heretikes  and  fchifmatikes,  that  Lib.  qnsfii* 
heretiks  in  deede  do  with  falfc  dodrincs  corrupt  the  purenes  of  faith,but  the  Euang.  fee. 
fchifmatikes  fomctimc  euen  where  there  is  like  faith,  do  breake  the  bonde  of     ^'    * 
feilowfhippc.  But  this  is  alio  to  be  noted ,  that  this  conioyning  of  charitie  fo 
hangeth  vpon  the  vnitic  of  Faith,  that  Faith  ought  to  be  y  beginning  therof, 
the  end,  and  finally  the  only  rule.  Let  vs  thcrfore  remember  that  fo  oft  as  the 
vnitic  of  the  Church  is  commended  vnto  vs,  this  is  required ,  that  while  our 
minds  agree  in  Chrift,our  wils  alfo  may  be  ioincd  to  gethcr  with  mutual  wel 
willing  in  Chrift.Therfore  Pauljwhen  he  exhorteth  vs  to  that  wel  willing,ta- 
keth  for  his  foundation  that  there  is  one  God ,  one  Faith,  and  one  Baptifme.  ^P"^4»  J* 
Yea  wher^foeuer  he  tcacheth  vs  to  be  of  one  minde,  and  of  one  wiil,     he  by 
and  by  addeth  in  Chrift,or  according  to  Chrift :  meaning  that  it  is  a  fadious  phi.i.j.^  % 
company  of  the  wicked,  and  not  agreement  of  the  faithful!  which  is  without 
thcworde  of  the  Lord. 

6  Cyprian  alfo  following  Paul  dcriueththe  whole  fountainc  ofthc  agree- 
ment of  the  Church.from  the  only  bifhoprik  of  Chrift.  He  afterward  addeth  ^*  ^^'^P^' 
the  Church  is  but  one,  which  fpredeth  abroad  more  largely  into  a  multitude  ^^*  ^ 
with  encreafe  of  frutefulneflc:  like  as  there  be  many  funne  beames,  but  one 
light :  and  manie  braunches  of  a  tree ,  but  one  bcdie  grounded  vpon  a  faft 
rootc :  And  when  many  ftrcames  do  flow  from  one  fountainc,  although  the 
number  fecme  to  be  fcattered  abroade  by  largencfle  of  ouerflowing  pkntie, 
y^tthevnity abidcthin theori^nall.  Takeaway  abeameofthefi:nnefrom 
the  body,  the  vnitie  can fuficr  no  diuiiion .  Breake  a  braunch  from  the  tree, 

2zx  the 


Cap,2»  0 f the  outward menrtes 

the  broken  branch  can  notfpring.  Cut  ofthcftrcame  from  the  fprlng  head, 
being  cut  ofFit  dricth  vp  .  So  alfo  the  church  being  oucrfpred  with  y  light  of 
the  Lord,  is  extended  oucr  the  whole  world  :  yet  there  is  but  one  light  that  is 
fprcd  eucry  where.  Nothing  could  be  faid  more  fitly  to  cxprtfle  that  vndiui- 
dable  knitting  together,  which  al  the  members  of  Chrift  haue  one  with  an  o- 
ther.  We  foe  howe  he  coiitinur-lly  calleth  vs  backe  to  the  very  head .  Wher- 
upon  he  proaouncech  that  hcrcfies  &  fchifmes  doe  arife  hereof ,  that  men  do 
notreturnc  to  the  original  oftiuthjnor  dofcekey  hed.nor  kcpe  the  doftrinc 
of  the  heauenly  maftcr.  Now  lee  them  go  and  cry  y  we  be  heretiks  that  hauc 
departed  from  their  church  :fith  there  hath  bin  no  caufe  of  our  cftrSging^fro 
them  but  this  one ,  that  they  can  in  no  wife  abide  the  pure  profcffing  of  the 
truth  :  but  I  tell  not  how  they  haue  driuen  vs  out  with  curfings  and  cruel  ex- 
ecrations .  Which  very  felfe  doing  doth  abundantly  enough  acquite  vs,  vn- 
Iclfe  they  will  alfo  condemne  the  Apoftles  tor  Schifmatikes,with  whomc  we 
hauc  all  one  caufe.  Chrift(I  fay)did  forefay  to  his  Apoftles^y  the  time  /hould 
come  when  they  fhould  be  caft  out  of  the  Sinagogues  for  his  names  fake.And 
thofe  Sinagogues  of  which  he  fpeaketh,  were  then  accounted  lawcfuU  Chur- 
ches. Sith  therefore  it  is  euidcnt  that  we  be  caft  out,and  wc  be  ready  to  fhew 
that  the  fame  is  done  for  the  names  fake  of  Chrift,truly  the  caufe  ought  firft 
to  be  inquired  of,  before  that  any  thing  be  determined  vpon  vs ,  cither  one 
way  or  other.  Howbeitjif  they  vvil,I  am  content  to  difcharg  the  of  this  point. 
For  it  is  enough  for  me ,  that  itbehoued  that  wc  fhouldc  depart  from  them, 
that  we  might  come  to  Chrift. 

7  But  it  fhall  appeare  yet  more  certainly  in  what  eftiraation  wc  ought  to 
haue  al  the  Churches  whom  the  tyranny  of  that  Romifh  idol  h.ith  poficflcd, 
if  it  be  compared  with  the  olde  Church  of  the  Ifraclites ,  as  it  is  ddcribcdin 
the  Prophetes .  There  was  then  a  true  Church  among  the  lewcs  and  Ifra- 
clites, when  they  continued  in  the  lawes  of  the  couenant,  for  they  cbtey  ncd 
thofe  thinges  by  the  benefit  of  God,  wherupon  the  Church  confift  cth.Thcy 
had  the  tai  th  ofdodrinein  the  lawe:the  minifterie  thereof  w:.s  among  the 
Pricftes  and  the  Prophetes :  with  the  figne  of  circumcifion  they  entrcdinto 
religion :  by  other  Sacramentes  they  were  exercifed  to  the  confirmation  of 
Faith,  It  is  no  doubt  that  tliofe  titles  wherewith  the  Loitle  hath  honored  his 
Church,  fitly  pertained  to  their  fellowfliip .  After  that,  forfaking  the  lawe  of 
the  Lord,  they  went  out  of  kind  to  idolatne  and  fupcrftition,  they  p.^rtly  loft 
that  prerogatiuc.  For  who  dare  take  away  the  name  of  the  Church  fro  thcm^ 
with  whotoe  God  hath  left  the  preaching  of  his  word  and  obferu  nion  of  his 
myfteries  ?  Againe,  who  dare  call  that  the  Church  without  any  exception, 
where  the  wordc  of  the  Lord  is  openly  and  freely  troden  vndcr  foote?  where 
the  miniftcry  thereof,  the  chiefe  finewe,  yea  the  very  foule  o  f  the  Church  is- 
dcftroyed? 

8  What  then?wijl  fomc  ma  fay:  was  there  therfbrc  no  parcel  of  a  Church 
remaining  among  the  lewes  after  that  they  fel  away  to  idolatry?  The  anfwcr 
is  eafie  .  rirft  I  fay  that  in  the  very  falling  away  there  were  certaine  degrees. 
For  wee  will  not  fay  that  there  was  all  one  fall  of  luda ,  and  Ifraell ,  at  fuch 
time  as  they  both  firft  fwarued  from  the  pure  worfliipping  of  God .  When 
larobgam  firft  made  calues,  againft  the  open  prohibiuon  of  G  O  P,  and  did 

dedicate 


79  SAluf.tioft,  Z>ih.4t  jf9 

dec'icsrc  an  vnlawfnll  place  for  worflvj/O'ng ,  he  did  vttcrly  corrupt  rc!igi5. 
The  lewe?  did ficrt dcnie  thctnfclucs  w^th  wid:cd  and  fupciftirious  mancrs 
before  that  they  v.rongfu!!y  changed  chcorder  in  rhe  outward  forme  ofrc- 
ligion.For  olthouch  vnder  RTchabenm  they  had  alrcadie gotten  rhcm  ma- 
ny peiucrfeCeremonifS  -.  yecbecaufc  there  taricd  at  Hierufalem  both  the 
Dcftrine  of  the  Law.and  the  Pricfthood,5:  the  Ceremonious  vfagcs  in  fuch 
fortasGodhadordiiiJcdchc":  3  thc£,oily  had  there  a  tolerable  ftate  of 
Church.Among  the  Ifraelires  vnto  y  nei^ne  of  Achab,thcre  was  no  amend- 
ment of  things,and  from  thence  forth  they  fell  firom  worfc  to  v/orfc.  They 
thatfucceeded afterwardjto the vc-ic deftructionof thekingdomc,  partly 
were  like  vnto  him.Sc  partly  (when  they  minded  to  be  fomwhat  better  than 
he)thcy  folowed  the  exan-ple  of  larobcam:  but  they  al  ciicry  one  wct'c  wic- 
ked and  idolaters.  In  Jewry  there  were  now  &  then  diuerfe  changes,  while 
fomc  kings  peruerted  the  worfliipping  of  God  with  falfc&  forged  fuperfti- 
tions ,  fomc  other  reftored  religion  that  was  decayed  :  vntill  the  vcric 
prie-n-csthcmfelues  defiled  the  tjmplc  of  God  with  prophane  and  abho- 
minablevfages. 

9  Nowe  1st  thePapiftcs  if  thty  can  howe  much  foeuer  they  extenuate 
their  ownc  faults,  deny  that  among  tV  em  the  ftate  of  religion  is  as  corrupt 
and  defiled  as  it  was  in  the  kingdom  of  Ifrael  vnder  larobeam.  But  they  hauc 
a  groflcr  idolatrie:5nd  in  doftrinc  they  arc  not  one  diop  purer;vnlcfle  par- 
aduenture  eucn  in  it  alfo  they  be  more  vnpurc  God,  yea  all  n len  that  arc 
endued  but  with  a  meanei'jdgemcnt,(halbe\vitneir;.s  with  me,  &  the  thing 
it  felfc  alfo  declareth,how  herein  1  tell  nothing  more  than  tiueth .  Nowe 
wheti  they  will  driuc  vs  to  the  communion  of  the  Church,  they  require  two 
things  of  vsrfirft,  that  we  (hoidde  comrhunicate  with  all  their  prayers,  fa- 
craments,and  Ccremonics-thcn  that  whatfoeucr  honor,  power  and  lurif- 
diftionChriftgiueth  to  his  Church  ,  wee  ftiouldc  giue  the  fame  to  their 
Church.  As  to  the  fir  ft  point,  I  graunt  that  all  the  Prophets  thatwcreat 
Hicrufalemjwhen  things  were  there  very  much  corrupted ,  did  neither  fe- 
ucrally  facrifice,  nor  had  afleblies  to  pray  feucral  from  other  men.For  they  Exod.2^.pi 
had  a  commaundement  of  God,  whereby  they  were  cemmaundcd  to  come 
together  into  Salomons  temple:they  kncwc  that  the  Leuitical  pricfts,howc 
foeuer  they  were  vnworthic  of  that  honor,  yetbecaufe  they  were  ordcined 
by  the  Lord  minifters  of  the  holy  Ceremonies,  and  were  not  as  then  dcpo- 
fedjdidyei  ftil  rightfully  poflefl'e  that  pl3ce.But(which  is  the  chiefe  point  of 
this  queftion)they  were  compelled  to  no  fuperftitious  wor(hiping,yea  they 
tooke  in  hand  to  do  nothing  but  that  which  was  ordained  by  G  O  D.  But  a- 
mong  thefc  mcn,I  mcanc  the  Papiftcs,what  like  thingis  there?  For  we  can 
fcarcely  hauc  any  meeting  togither  with  them,  wherein  wee  flirl  not  defile 
ourfclucs  with  open  idolatrie.  Trudy  thcprincipall  bond  of  theircommu- 
nion  is  in  the  malFc,  which  wc  abhorrc  as  the  greateft  fac'rilcgc.  And  whe- 
ther we  do  this  rightfully  or  wrongfully,  (halbe  feene  in  another  place.  At 
this  prcfcnt  it  is  enough  to  fhewc  that  in  this  behalfc  wee  are  in  other  cafe 
than  y  Prophets  werc^which  although  they  were  prtfcnt  at  the  Ceremonies 
of  the  wicked  ,  were  not  compelled  to  bcholde  or  vfc  any  Ceremonies  but 
fuch  as  wereinftitutcby  God.And,ifthcy  wilneedeshauean  example  alto- 

Zz  3  gither 


Cdp.i,  Oftheoutmardmeanes 

gctber  likcjlctvs  take  it  out  of  the  kingdomcoflfrael .  After  the  ordinance 
oflerobeamCircumcifionremained.thefacnticeswercofl^ered  ,  ihclawc 
t.Kin.i2.  J  !•  ^yas  accounted  holvjthe  fame  God  was  called  vpon  whome  they  had  recei- 
ucd  of  their  Fathcrs:but  for  the  forged  &  forbidden  foi  mes  of  wcrfhipping, 
God  difnJIowcd  and  condemned  all  that  was  there  done.  Shcwe  mee  one 
Prophet ,  or  any  one  godly  man  that  once  woi  flapped  or  facrificcd  in  Be- 
thel!. Forth:  yknewe  they  coulde  not  do  it,  but  that  they  fhoulde  defile 
thcmfclucs  with  fonie  facnlcge  .  Wee  hauc  then  thus  much,that  the  com- 
munion of  the  Church  ought  n')t  fo  farrc  to  be  of  force  with  the  godly,  that 
if  n  fhould  degenerate  co  prophane  and  filthic  vfages,  they  ftiouldc  foorth- 
withofneccffitie  follow  it. 

lo    But  about  the  other  point  we  contende  yet  more  carneftly  .    Forif 
the  Church  b'.  f  j  conf-dercd  co  be  fuch,  whofe  ludgemcnt  wee  ought  to  re- 
ucrcnce,whofe  authoiiiic  to  regardejwhofe  monitions  to  obey,  with  whofc 
chafticcmcnts  to  be  moued,  whofc  communion  in  all  things  wee  ought  reJi- 
giouHy  to  obfcruc.thcn  we  cannot  grant  them  a  Church,  but  that  wee  muft 
ofncccflltie  be  bound  to  fubicdion  &:  obedience  vntoit.Yetwewil  willing- 
ly graunt  them  that  which  the  Prophets  granted  to  the  Icwcs  &  Uracl'tesof 
their  time*,  when  things  were  there  m  as  good,yea  or  in  better  ftate.But  wee 
fee  how  cche  where  they  crie  out,that  their  aflemblics  are  vnholy,to  which 
it  is  no  more  lavvfull  to  confent  than  it  is  to  denie  God.  And  trucly  if  ihofc 
wcrcChurches.itfollov/cth  therefore  that  in  llracl  Hclias  ,  Michcas  and 
fuch  other;  in  Iuric,Efnie,  leremie,  Ofce  and  other  of  that  fort,  whome  the 
i.Tltu.S.i  5*  Prophets,prie(tes  and  people  of  that  time  hated  &  dctcftcd  worfe  than  any 
vnciicumcifcdmen,weie{irangers  fronuhc  Church  of  God.  Ifthofc  were 
Churchcs,thcn  the  Church  was  not  the  pillerotttucth,  but  the  f^ayof  ly- 
jng:not  the  tabernacle  of  the  huing  God,butthc  leceptacle  ofidols.  Ther- 
fore  it  WaS  necdefuil  for  them  to  dcparte  from  the  confent  of  thofc  aflcm- 
blies,  which  was  nothing  elfe  but  a  wicked  conrpiracic  againft  God.   In  like 
manner  if  any  man  acknowledge  the  alfemblics  at  thefe  dayesbeeing  defi- 
led v/jthidolatrie,fuperftition  and  wickeddodrine,  robe  fuch  m  whofe  full 
communion  a  Chriftian  man  ought  to  continue  euen  to  the  confent  of  do- 
drine,hce  fhnll  greatly  crre.  For  ifihcy  bee  Churches, then  they  hauethc 
power  of  the  keyes.     Butthckcyesarc  vn^parably  knit  with  the  worde, 
which  IS  fiom  thence  qiutcdriuen  away.  Againe,ifthcy  be  Churches, then 
Ma't  i<f  to /^^P'-^™*''^  of  Chriftis  of  force  among  them,  whatfoeueryebinde,&c. 
and  1 8.1*8.    But  they  contrarmife  doe  banifli  from  their  communion  all  fuch  as  doc 
John  io.jj  profeirethcmfclucsnotfainedl/theferuauntsofChiift.  Therefore  either 
thepromifeofChrjftisvaine,oratlcaftjn  thisrtfpeifl  they  are  not  Chur- 
ches. Finally  in  ftcedeoftheminirterie  of  the  worde  they  hauefcholesof 
vngodlintlfeiand  .i  finkc  of  allkindes  ofcrrours  .  Therefore  cither  in  this 
rcfped  they  are  not  Churches,  or  there  lliall  remaine  no  token  wherby  the 
lawfidl  aflemblics  of  the  faithfull  may  bee  feuerally  knowcn  from  the  mec- 
tinges  of  Turkes. 

.  II  Butasintheoldctimcthereyctremainedamongthelcwescertaine 
peculiar  prerogatiucsot  the  Church.foat  this  day  alio  wee  take  not  from  y 
she  Papiftcs  fuch  ftcppes  as  it  plcaicd  the  Lordc  to  hauc  remaining  among 

thcfti 


To  Saluatioff,  Lik4*  Ssl 

thcra  after  the  diflipation  of  the  Church.     TheLorde  had  one?  made  his 
couenant  with  the  Icwcs.  That  f'-me  rather  being  vpholden  by  the  ftcdfaft- 
ncfle  of  it  fcJfe  did  continue  with  ftriuing  againft  their  vngodhncflc,than  was 
prcfcrued  by  them  .   Therefore  ( luch  was  the  afluredncffe  and  conftancic 
of  Gods  goodneife  )  there  remained  the  couenrnt  of  the  Lord,ncither  could 
hisfaithfoln-ffe  be  blotted  out  by  their  vofaithfuJacffc:  neither  could  Cir- 
cumcifion  be  fo  prophaned  with  their  vncleanc  h.;nds,  but  that  it  ftd  was  the 
figne  and  facramcniof  that  couensnt .  Whereupon  the  children  that  were 
borne  of  them,  the  Lor4  called  bis  own.which  vnleflc  it  were  by  fpeciall  blef- 
fing,  belonged  nothing  to  him.  So  when  he  hath  left  his  couenant  in  France, 
Italy,  Germany,  Spaine,  Englande-'fince  thole  prouinces  haue  becnc  oppref^ 
fed  with  the  tyranny  of  Antichrift,  yet  that  his  couenant  migl>t  remaine  in- 
uiolablc.firflhe  there  preferued  Baptifme ,  the  teftimonic  of  hiscouenaunt, 
which  being  confecratc  by  his  own  mouth  retaincth  her  own  force  notwith- 
ilandingthe  vngodlines  of  man:  then,  with  his  prouidcnce  he  hath  wrought 
that  there  fhould  remaine  other  rcmnantes ,  leaft  the  Church  fhoulde  be  vt- 
terly  deftroyed  .  And  as  oftentimes  buildinges  are  fb  pulled  downc,that  the 
foundations  &  ruincs  remaine:fo  he  hath  notfuffred  his  Church  either  to  be 
ouerthrowen  by  Antichnfl  from  the  very  foundation,or  tobe  layd  euen  with 
thcgrounde(  howfoeuertopunifh  thevnthankefulnfle  of  men  that  had  dcf- 
pifed  his  worde,  he  fuffcreth  hoinble  fhaking  and  djflipation  to  chance  )  but 
cuen  after  the  very  wafting  hee  willed  that  the  building  halfe  pulled  downc 
Ihouldycticmaine. 

l^  Whereas  th;rcfore  wewill  not  (Imply  graunt  to  the  Papiftcs  the  title 
of  the  Church,wc  do  not  therfore  deny  that  there  be  Churches  among  ihc.- 
butonely  we  contend  of  the  true  and  lawfull  ordering  of  the  Church :  which 
is  required  in  the  communion  both  of  the  facramentes  which  are  the  fignes 
ofprofeflion.butalfo  fpecially  of  dofliinc .  Daniel  and  Paul  foretolde  that  r)an,9.j7. 
Antichrift{hnuldfitte  in  the  temple  of  God.  Withvs  wee  account  the  By-  2«'riiei"'i.4» 
fhoppe  of  Rome  the  captaine  and  ftandardc  bearer  of  that  wicked  and  ab- 
hominable  kingdomc.  Whereas  his  feate  is  placed  in  the  temple  of  G  O  D, 
thereby  is  meant  that  his  kingdome  flialbe  fuch  as  can  not  abolifli  the  name 
ofChriftnor  of  his  Church.  Hereby  therefore  appcarcth,  that  wc  doc  not 
deny  but  that  euen  vndcr  his  tyranny  remaine  Churches.but  fuch  as  he  hath 
prophaned  with  vngodlineffe  full  ot  facrilegc ,  fuch  as  he  hath  aff:ided  with 
outragious  dominion,  luch  as  he  hath  corrupted  and  in  manner  killed  v/ith 
cuill  and  damnable  doftrines,  as  with  poy foned  drinkes:  fuch  whcrin  Chrift 
heth  halfe  buried,  the  Cofpell  oucrwhelmcd ,  godhncflebanlhed ,  the  wor- 
ftiippingof  God  in  a  manner  aboliflied :  fuch  finally  wherein  allthinges  are 
fo  troubled,  that  therein  rather  appcarcih  the  face  of  Babylon  tlian  of  the 
holy  citie  of  God .  In  a  fumme,  I  fay  that  they  be  Churches,  in  rtfpcd  that 
the  Lorde  there  marueloufly  prefciueth  the  remnauntes  of  his  people  howc 
fceuer  they  were  difpearfed  and  fcattered  abroade,  uirefptde  that  there 
remaine  fomc  tokens  of  the  Church ,  fpecially  thefe  tokens,  the  efftdual- 
nelfe  whereof  neither  the  crafi  of  the  deuill ,  nor  the  maUtsoufneffe  of  man 
can  dcftroy .  But  on  the  other  fide  becayfe  thefe  markes  are  blotted  out, 
which  in  this  difcourfewc  ought  principally  to  hauc  refped  vnto ,  1  fay  that 

Zz4  eucry 


Cup.  s .  Of  the  outrford  meattet 

eucry  one  of  their  aflemblcs  and  the  whole  body  wanteth  thclawfuU  forme 
of  a  Church. 

The  iii.  Chapter, 

Of  the  teachers  a»d  mmijiert  of  the  Cbwcb,  and  $f  their  tteSiioH  and  offce, 

NOwe  it  is  mcete  that  we  fpcakc  of  the  order,  by  which  it  was  the  Lordcs 
will  to  haue  this  Church  gouerned.     For  altliough  in  his  Church  hce 
onely  muft  rule  and  reignc^  yea  and  bearc  preeminence  or  excell  in  it, 
and  this  goucrnment  to  be  vfcd  or  executed  by  his  onely  wordc:  yet  becaufc 
Matt«}^.  n.  he  dvvcUcth  not  among  vs  in  vifible  prcfence ,  fo  that  hce  can  prcfcntly  with 
his  owne  moutli  declare  his  will  vnto  vs,  we  haue  fayde  that  in  this  he  vfeth 
theminiftcrieof  men,  and  as  it  were  the  trauaile  of  deputies,  not  in  tranf- 
ferring  his  right  and  honour  vnto  them  ,  butonclythatbythcii  mouth  hee 
might  doc  his  owne  worke,  like  as  aworkemanto  doe  hisworkc  vfethhis 
inftrumcntc  .  lam  compelled  to  repeate  againethofc  thingesthatlhauc 
already  declared .  He  might  in  decde  doe  it  either  by  himfelfe  vvithout  any 
other  hcipe  or  inftrument,  or  alfo  by  meane  of  Angelles :  but  there  are  ma- 
ny caufes  why  he  had  rather  doe  it  by  men .     For  by  this  mcanc  firft  he  de- 
clareth  his  good  will  towarde  vs,  when  he  taketh  out  of  men  them  that  {hall 
doe  his  melfage  in  the  worlde,  that  fhalbe  the  interpreters  of  his  fecretc  wil, 
finally  that  rtiall  reprefent  his  owne  perfon .  And  fo  by  experience  he  pro- 
ueththatit  is  not  vaine  that  commonly  hee  calleth  vshis  temples,  when 
out  of  the  mouthes  of  men,  as  out  of  his  fanftuarie ,  he  giueth  aunfweres  to 
Aug.lib.i.de  men  .  Secondly ,  this  is  the  beft  and  moft  profitable  exercife  to  humditie, 
doft.Chnllj,  yyhej^  h^  accuftomcth  vs  to  obey  his  worde ,  howe  fo  euer  it  bee  preached  by 
men  like  vnto  vs,  yea  fometime  our  inferiours  in  dignitie .     If  hee  himfelfe 
fpake  from  hcauen,  it  were  no  marueile  if  his  holy  Oracles  were  without  de- 
lay rcuerently  receiucdwith  theearcs  and  mindesof  all  men  .  For  who 
would  not  drecde  his  power  being  in  pre  fence  ?  who  woulde  not  be  throwcn 
downe  at  the  firft  fight  of  fo  greate  maicftie  ?  who  woulde  not  be  confoun- 
ded with  that  infinite  brightnefle  ?  But  when  fome  fUly  man  rifcnout  of  the 
duftfpeakethinthcnamcof  GGD,  herewith  verie  good  tcftimonie  we  de- 
clare our  godlinerfe  and  reucrcnt  obedience  towarde  God  himfelfe,  if  to  his 
minifter  we  yeclde  our  felues  willing  to  Icarne,  which  yet  in  nothing  excel- 
i.Cor«4,7,    Jeth  vs .     Therefore  for  this  caufe  alfo  hee  hath  hidden  the  trcafure  of  his 
hcaucnly  wifedomc  in  brickie  and  earthen  veflelles,  that  he  might  haue  the 
certainer  proofc  howe  much  he  is  eftccmcd  ofvs .   Moreoucr  there  was  no- 
thing fitter  for  the  cherifiiingof  mutuall  chavitie  ,  than  that  men  fiioulde  be 
bounde  togetlier  one  to  an  other  with  this  bonde,  when  one  is  made  a  paftor 
to  teach  the  reft,  and  they  y  are  commanrlcd  to  be  fchoolers  rcceiue  all  one 
doftrine  at  one  mouth .     For  if  cuery  man  were  able  enough  to  ferue  him- 
felfe, and  necdedi  not  the  heipe  of  an  other :  fuch  is  the  pride  of  mans  na- 
ture, that  euery  one  woulde  defpife  other  ,  and  fhoulde  againc  be  defpifed  of 
them .     Therefore  the  Lordc  hath  bound:  his  Churche  with  that  knottc, 
which  heforcfawe  to  be  the  ftrongeftknotte  tohouldevnity  together,  when 
he  hath  left  with  men  the  doftiine  of  faluation,  and  of  etcrnall  life ,  that  by 

their 


To  SaiuatioH,  Zih.4,         ss2 

their  handeshc  might  con- nnunicate  it  to  the  reft.  Hereunto  Paul  had  re-  Epli«4^ 
fpeft  when  he  wrote  ic  the  Ephcfians.One  body  one  fpirit,as  alfo  yc  be  cal- 
led in  one  hope  of  your  calhng .  One  Lorde,onc  faitli,  one  Baptifme .  One  ■ 
God ,  and  th°  father  of  ail ,  which  is  abouc  all,  and  by  all,  and  in  vs  all .  But 
vnto  cuerv  cne  of  vs  grace  is  f;iuen  according  to  the  tneafure  of  the  gifte  of 
Chrift.  Wherefore  hefaycth:  Whcnhewasgoncvponhie,  hcleddecap- 
tiuicic  csptiue,  he  gaue  giftes  to  men .  He  that  went  downe  is  the  fclfc  fame 
he, that  went  vp,  that  he  might  fulfill  all  thingcs .  And  the  fame  hath  giuen 
fonie  to  be  Apoftles, and fomc  PropliCtcs,  and fome  Euangeliftes,  and  other 
feme  Paftors  and  teachers,  vnto  the  reftoring  of  the  holy  ones,  to  the  workc 
of  miniftration,  to  the  edifying  of  the  body  of  Chrift,  vntill  we  come  all  into 
the  vnitie  of  faith,  and  of  the  knowledge  onhe  Sonne  of  G  G  D ,  into  a  per- 
fect man,  into  the  meafure  of  full  growen  age :  that  we  be  no  n:ore  children 
that  may  bee  carried  about  with  cuery  winde  of  doftrine :  but  following 
tracth  in  charitie ,  let  vs  in  all  thinges  growc  into  him  that  is  the  heade,  c- 
ucn  Chrift ,  in  whomc  the  whole  body  conioyned  and  compaftcd  together 
by  all  the  ioynt  of  fubminiftration  ,  according  to  the  working  in  meafure  of 
cuerie  parte,  naakethencreafc  of  the  body ,  vnto  the  edifyingof  it  felfe  by 
charitie. 

1  By  thefe  wordes  he  ftieweth,  thatthat  minifterie  of  men,which  God  v- 
feth  in  gouerning  his  Church  is  the  chiefe  fincw,whercby  the  faithful  clcauc 
together  in  one  body  :  and  al(b  hee  fiiewcth  that  the  Church  can  not  other- 
wife  be  preferued  fafe,  but  if  it  be  vpholdcn  by  thcfe  ftaies,in  which  it  plcafed 
the  Lorde  to  repofe  the  faluation  of  it,  Chrift(fay  th  hee  )  is  gone  vp  on  hie,  Epb,4,io, 
that  he  might  fulfill  all  thinges .  This  is  the  maner  of  fulfilling ,  that  by  his 
minifters,  to  whom  he  hath  committed  that  officcjand  hath  giuen  the  grace 
to  execute  that  worke,he  difpofeth  and  diftributeth  his  gifts  to  the  Church , 
yea  and  after  a  certaine  manner  giueth  himfelfe  prefent,  with  extending  the 
power  of  his  fpirit  in  this  inftitution ,  that  it  fhould  not  be  vaineoridle.  So 
is  the  reftoring  of  the  holy  ones  performed :  fo  is  the  body  of  Chrift  edified 
io  doe  we  by  all  thinges  growe  into  him  that  is  the  head,  and  doe  grow  togc- 
tlier  among  our  felues:  fo  are  we  all  brought  into  the  vnitie  of  Chrift ,  if  pro-  _  , 
phccie  flourifli  among  vs,  if  we  receiue  the  Apoftles,  ifwerefufe  not  the  do-  " 
drine  miniftred  vnto  vs .  Thcrfore  he  goeth  about  the  diflipation.or  rather 
the  mine  and  deftrudion  of  the  Church,  whofocuei  he  be  that  cither  ende- 
uorcth  to  abolifti  this  order  of  whom  we  fpeake,&  this  kindc  of  gouernmenr, 
or  miniftieth  the  cftimation  of  it  as  a  thing  not  fo  ncccflarie.For  neither  the 
light  &  heate  of  the  fun,  nor  meat  and  drinkc  arc  fo  neceflary  to  nourilh  and 
fuftcine  this  prefentlife ,  as  the  office  of  Apoftles  and  paftors  is  ncccilary  to 
preferue  the  Church  in  earth. 

3  Therefore  1  hauc  aboue  admoniftied ,  that  God-hath  oftentimes  with 
fuch  titles  as  he  could,  commended  the  dignitie  thereof  vnto  vs,  that  wee 
fhould  haueit  inmofthy  honour  and  price,  asthemoft  excellent  thing  of 
all .  He  tcftifieth  that  he  giueth  to  men  a  fingular  bcncfite,  m  raifing  them 
vp  teachers,  where  he  commaundeth  the  Prophetc  to  crie  out  thai  fairc  are  p^ 
the  feetc,  and  bleifed  is  the  commingof  them  that  bring  tidingcs  of  peace;  Matr.c'.i  y 
and  when  he  calleththe  Apoftles  thclight  of  the  vvorldc ,  and  lalte  of  the  and  14. 

Zz  J  earth. 


Cap*  3 .  Of  the  0HtveArdmeaf,ef 

tukc  I  c.  !<  '^'^^^'^  •  Neither  could  this  cffi.c  be  more  honorably  adununced,  than  Icvvas 
when  h.-  Uydc:  Wz  thit  heareth  you,  hearcth  mc.  He  that defpifeth  you,  de- 
fpif:th  m;.  But  there  is  no  place  more  plain; ,  than  in  Paul  in  his  fecondc  E- 

2  ror.4.<;.    P-i^le  totheCorrnthianSjwhcrehecasitwcreofpurpofc  cntrcitcthof  this 

j.Cor.j.^.  nnt:er.  He  ithrm-th  therforc,that  there  is  nothing  in  the  Church  more  ex- 
ccllt-nc  or  glorious  chin  the  miniftery  of  the  Gofpell ,  forafmuch  as  it  iithc 
auminiftiStion  of  the  Spirit,and  of  rightcoufnc  iTe,  and  of  ctcrnallife.  Thefe 
nnti  like  layuigs  feme  to  this  purpofc,  that  that  order  of  goucrmng  and  prc- 
feruing  the  Church  bv  minillers,which  y  Lo.  d  hath  ftabhflied  for  euer.fliolj 
nocgroweout  of  eftunationamongvs,  and  fo  at  length  by  very  contempt 
grokv  out  orvfe .   And  howc  great  is  the  necefllty  thereof,  he  hath  declared 

Aa  ro  J       ^^^  oncly  by  vvordes,  but  alfo  by  examples.  When  his  will  was  to  fhine  more 

ti9Ls»6.  '  fully  to  Cornelius  with  the  light  of  his  tructh,  he  fent  an  AngcU  from  heaucn 
to  fende  Peter  vnto  him .  When  his  will  was  to  call  Paul  to  the  knowledge 
of  himfclfc,  and  to  engraffc  him  into  the  Church ,  he  fpake  not  to  him  with 
his  owne  voyce  ,  but  fent  him  to  a  man,  of  whome  he  flioulde  receiue  both 
the  dovSrmc  of  faluation,  and  the  fanftification  of  Baptif  me .  If  it  bee  not 
done  without  caufc,  that  an  Angcl,which  is  the  interpreter  of  God,  do  him- 
felfe  abft  c  in  from  declaring  the  wil  of  God,but  comniandeth  that  a  man  be 
fente  fo ',  to  declare  it .  and  not  without  caufe  that  Chrift  the  onely  fchoolc- 

a.Cor.ij.i,  m-^''^'i^'^''thefaithfullcommittcth  Paulto  thefcholingof  a  man,  ycacuen 
that  lame  Paul  whome  he  had  determined  to  take  vp  into  the  third  heaucn, 
ani  to  vouchCife  to  graunt  him  miraculous  reuelation  of  thinges  vnipeake- 
ablc :  who  is  there  nowe  that  dare  defpife  that  miniftcrie ,  or  paflc  it  oucr  as 
a  thing  fupcrfluous,  the  vie  wherof  it  hatli  pleafed  God  to  make  appioued  by 
fuch  examples? 

4     Tiey  that  hauc  rule  of  the  goucrnment  of  the  Church  accordingc  to 
the  inftitution  of  Chrift ,  are  named  of  Paul  firft  Apoftles,  then  Prophetcs, 

Ephe.4.iJ.  thirdly  Eaanjcliftcs,  fourthly  PaftorSjlaft  of  all  teachers.  Ofwhich,thetwo 
laft  alone  hauc  ordinarie  cffirein  the  Church  :  the  other  three  the  Lorde 

^M  ],  r  .  railed  vp  at  the  beginning  of  his  kingdomc,  and  lornetime  yet  alfo  raifeth 
vp,  as  the  nccciTitie  of  times  rccjuireth.  What  is  the  Apoftles  office,  appca- 
rethby  thatcommaundcment:  goc  ,  preach  the  Gofpell  to  eucry  creature. 
There  arc  notccrtaine  bounds  appointed  vntothem:but  the  whole  world 
is  afligned  them,  tobc  brought  into  the  obedience  ofChriftc :  that  in  fprea- 
dingthc  Gofpell  among  all  nations  whcrelbeuerthev  fhall  bee  able,  they 

Rnm  ifio  "i^/cchewheieraifevphiskingdome.     Therefore  Paul,  when  heewente 

and  lo."  *  about  to  prooue his  Apoftleihippc,rehearfcth  that  he  hath  gotten  to  Chrift 
not  fomc  one  citie,  but  hath  farrc  and  wide  fprcad  abroadc  the  Gofpell:  and 
that  he  hath  not  layde  his  handes  to  an  other  mans  found  nion,  but  planted 
Churches  where  the  name  of  the  Lorde  hadde  neuer  bccnc  heard  of.  Ther- 

Ephe.4.ji.  fore  the  Apoftles  were  fent  tobringbacke  the  worlde  from  filling  away,  vn- 
to  true  obedience  of  G  O  D,  and  cche  where  toftablilhehiskingdomeby 
prcachingcof  the  Go'pell :  or(ifyouhke  that  better)  as  the  firft  builders 
ofthc  Church,  to  lay  the  foundations  thereof  in  all  the  worlde  .  Prophetes 
he  callcrh,  rot  all  expofitors  of  Goddes  will  whatfoeucr  they  bee, but  thofc 
thatbyfingiJar  rcuchuion   excelled,  fuch  as  at  this  ume  cither  bee  none, 

or  arc 


To  Salmtion,  Li^.4,         //^ 

or  are  leflc  notablc.By  Eunngcliftes  I  vnderftandc  thofc,  which  when  in  dig- 
nitie  they  were  left'c  than  the  ApoftleG,yet  in  office  were  next  vnto  them  .y  t  a 
and  occupied  their  roonies.Such  were  Luk,Timothie,  Tjtus  and  other  hkc: 
andparaducnturcalfo  thefeuentieDifciples,  whomc  Chrifl:  appointed  in  t  ,. 
the  fcconde  place  after  the  Apoftlcs.  According  to  this  expofuion  (  which  LuKt.'i  i.'  * 
fecmcth  to  mee  agreable  both  with  thewordes  and  meaning;  of  Paul  )  thole 
three  offices  were  not  ordcincd  in  the  Church  to  this  cnde  that  they  {hould 
be  perpetual!,  butoncly  to  ferue  for  that  time  wherein  Churches  were  to  be 
ereftcd,  where  v/cre  none  before,  or  at  leafl  to  bee  remooucd  from  Mofes 
toChnlt .  Albeit  I  denie  not, but  that  afterwarde  ?lfo  the  Lorde  hath  fome- 
time  railed  vp  Apoftles,oratleallin  their  places  EuanEeliftts,as  it  hath  ben 
done  in  our  time.  For  it  was  necdfull  to  haue  luch ,  to  bring  backe  y  Church 
from  the  falling  away  of  Antichrift .  Yet  the  office  it  felfe  1  doe  neuci  ihcles 
call  cxtraordinariCjbecaufe  it  hath  no  place  in  the  Churches  alreadiewtU 
fetin  order.  Next  after  thefe  are  Paftors  and  Teacheis,  whomc  the  Church 
may  ncucr  lacke:  bctweenc  whonie  1  think  that  there  is  this  difference,  that 
the  Teachers  are  not  appointed  to  bcarc  rule  of  difcipline,  nor  for  the  mi- 
niftration  of  Sacramentcs,  nor  admonilhmences  or  cxhoitations.but  on- 
ly toexpounde  the  Scripture,  thatpure  and  foundc  d.drine  may  bee  kcptc 
among  the  faithfull.  But  the  office  of  Paftor  conteincth  allthtfcthingcs 
within  it. 

y     Now  v;c  haue,  which  were  thofe  ininiftcries  in  the  Church  that  con- 
iinucdbutforatime,and  which  were  thofe  that  were  oidevncd  to  endure 
perpetually.  If  we  loynethe  Euangeliftes  with  the  Apoftlcs  ,  wee  Ihall  haue 
remaining  two  couples  after  a  ccrtaine  manner  aunfwering  the  one  to  the 
other.  For  as  our  Teachers  are  like  totheolde  Piophctes,  in  fuch  forte  are 
our  paftors  like  to  the  Apoftles.The  office  of  Prophets  was  more  excellent, 
by  reafon  of  the  lingular  gift  that  they  had  ofrcuelstionibut  y  office  of  tea- 
chers hath  in  a  manner  hke  order.and  altogether  the  fome  cnd.So  thofe  xij. 
whomthe  Lord  did  choofcjthat  thty  ffiould  pubhlh  abroad  to  the  world  the  ^  "'^*'  ^'  i  J« 
new  preaching  oi  the  Golpell.in  degree  &  dignitie  went  before  the  relf .  For       '  *''* 
although  by  the  meaning  and  propertic  of  the  word,  all  the  minifters  of  the ' 
Church  may  be  rightly  called  Apoftles,l  ecaufe  they  arr  r>.nt  of  the  Loi  d,  & 
are  his  meflengcrs :  yctbecaufe  it  was  muchbchoucfull,  that  there  fliouldc 
be  a  certainc  knowledge  had  ofthe  fending  of  them  y  fhculd  bring  a  thing 
neweandvnheardeofjir  was  neceflarie  that  thofe  xij.  (to  whofe  number 
Paul  was  afterward  added)  lliould  be  earnilh:d  w  fomc  peculiar  tide  aboue 
the  reft.  Paul  himfclfe  indeed  m  one  place  guieth  this  name  to  Andiomcus    °"*'*'7« 
and  luniasjwhom  he  faith  to  haue  bene  notable  among  the  Apoftlcs:bui  whe 
he  meaneth  to  fpcake  propeily  he  rtfen  cth  it  to  none  other  but  to  that  pr  in- 
cipall  d-gree.  And  this  is  the  common  vie  of  tht  Scnptuie .  Yet  the  Paftors  Matr.io.i. 
(Inuingthat  cch  o  than  do  couerne  feucrall  Churches  appointed  to  thcni) 
haue  all  one  charge  with  the  Apoftles.Now  wliat  maner  of  thing  this  is ,  Ice 
vsyetheareitmoiepl  incly. 

6     The  Lorde  wh  n  he  fent  the  Apoftles,  gnuc  them  commnundement  w  ^    • 
(aswcfaidceuennowc)topreachthcGcfpcJl,and tob^piifcthtm  rhathe- 
Iceuc  vnto  torguicncs  of  finnes.  Hce  had  before  coinuiau r.d^d ,  thr.t  they 

(houlci 


Cap.  s  •  Oft\)e  outxcarimsAnci 

(houWe  diftribute  the  holy  fignes  of  his  bodie  ?.nd  bloode ,  as  he  had  done. 
Locherc  is  aholy,inuiol.ible  and  pcrpcm all lawc laid  vppon  them  tliatluc- 
^   cc:din  the  Apoftlcs  place,wherby  they  rcceiuc  commandement  to  preach 
the  Gofpdhand  minifter the  Sacramentes.     Whereupon  wee  gathcr,chac 
thev  which  negleft  both  thcfethinges,  doc  fallely  fay  that  they  bearc  the 
i.Cor.4.f,     person  ot  the  Apoftles.  Butwhatofthe  Paftors?Paul  fpeaketh  not  of  him- 
felfc  onely  ,but  of  chcm  ell, when  hcc  faith  :  let  a  man  fo  cftecme  vs  as  tlic 
Tici.p.       minifters  of  Chrift,  and  diftnbutcrs  of  the  myfterics  of  God.  Againc  in  an- 
other place.a  Bifhoppe  mull  be  a  fait  holder  of  that  faithfiUl  worde  which  is 
according  to  doftniierthathemay  bee  able  to  exhort  by  foundc  dodrinc, 
and  to  conuince  the  gainfayers.  Out  of  thofc  and  like  places,  which  are  cch 
whereto  be  founde,  we  may  gather,  that  alfo  in  the  office  of  the  Apoftles 
thcfe  bee  the  two  principall  partes,  to  preach  the  GofpeU,  and  to  minifter 
the  Sacraments .  As  for  the  order  of  teaching,  ic  confifteth  not  ondy  in  pub- 
likc  Sermons,  but  belongeth  alio  to  priuatc  admonicions.So  Paul  calleth  the 
A£l.ao.»o.    £phe(^ans  to  witncs  that  he  hath  not  fled  from  doing  of  any  of  thofe  things 
that  were  for  their  profit  >  but  that  he  preached  and  taught  them  both  open- 
ly and  in  eueric  houfe,teftify  ing  both  to  the  lewes  andGrccians,rcpentancc 
10.  J  I.    ^^^  jr^.^j^  •  j^  Chrift.Againe  a  little  after:  that  hee  hath  not  ccafcd  with  tcarcs 
to  admonifh  cuery  one  of  them.  Neither  yet  belongeth  it  to  my  purpofeac 
this  prefent  to  cxprclfe  all  the  qualities  of  a  good  Paftor,but  oncly  to  point 
out  what  they  profcfle  that  call  themfeluesPaftors:  that  is,  that  they  are  fo  ' 
made  rulers  ofthe  Church,  not  that  they  ihouldehaueanidle  dignitie,buc 
that  they  (houlde  with  thedoftriiie  of  Chrift  inftruft   the  people  to  true 
godlinelfc  J  minifter  the  holy  myftcries,  and  preferuc  and  exercifc  vprighc 
E1e.1j.17.    difcipline.     Forwhofoeuer  be  let  to  be  watchmen  in  the  Church,the  Lord 
declareth  vnto  them,y  if  any  by  their  negligence  perirti  through  ignorance, 
hee  will  require  the  bloode  at  their  handes.  Thatalfo  pertaineth  to  them 
*'^°'*?*'^*  all,  which  Paul  faith  of  himfelfc:  woetome  vnlcfle  I  preach  the  GofpdJ, 
forafmuch  as  the  diftributing  thereof  is  committed  to  mee.   Finally  what 
the  Apoftles  performed  to  the  whole  worldc,  the  fame  ought  eueric  Paftor 
to  pcrforme  to  his  flockc,to  which  he  is  appointed. 

7  Albeit  when  we  aflignc  to  eucry  one  their  feuerall  Churches ,  yet  in 
the  meane  while  we  do  not  denie  but  that  he  which  is  bound  to  one  Church 
may  hclpc  other  Churches ,  if  any  troublcfome  thing  doe  happen  that  re 
quTcth  his  prcfcnce,  or  if  he  be  asked  counfd  of  any  darkc  matter.  But  for . 
afmuch  as  for  the  keeping  ofthe  peace  ofthe  Church,  this  policie  is  nccef. 
fane,  that  there  be  fct  foorth  to  eucry  man  what  hee  fhoiilde  doe,  Icaftall 
be  confufedly  difordcred,runnc  about  without  calling,  or  rallily  runne  alto- 
gctlicr  into  one  place,  and  leaft  fuch  as  are  more  carcfulhor  their  ownc 
commoditie  than  for  the  edification  ofthe  Church,  fhoulde  at  their  ownc 
will  leauc  their  Churches  vacant:  this  ordering  ought  commonly  to  be  kept 
fo  ncere  as  may  bee,  that  cuery  man  concentcd  with  his  owncboundcs 
Ihouldc  not  brcake  into  an  other  mans  charge.  And  this  is  no  inucntionof 
Aft.  1 4.  «i  man,  but  the  ordinance  of  God  himfdtc.  For  we  rcadc  that  Paul  and  Bar- 
nabas created  Pricftcsin  altlie  Icuerall  Churches  of  Liftra,  Antiochc,Iconi- 
Tk.i.  J.        urn :  and  Paul  himfclfc  commaundcth  Titus  that  he  (hould  appoint  Priefts 

in 


To  Saltiation.  Lih.  4.  SS4-  * 

in  cucry  town.    Soln  one  place  he  fpeakethof  theBiflioppes  of  Philippes,  Pl>i'.'.». 
and  inan  other  place  of  ArchippusBifhop  of  the  Colofrians.  And  there  re-  a^    ■'^* 
maineth  a  notable  Sermon  of  his  in  Luke  ,  to  the  Prieftes  of  the  Church  of  . 
Ephefus.  Whofocuer  therefore  fliall  take  vppon  him  the  goucrnement  and 
charge  of  the  Churchjlet  him  knowe  that  hee  is  bounde  to  this  lawe  of  gods 
calhng:  not  that  as  bounde  to  the  foile  (  as  the  lawyers  tearme  it )  that  is, 
made  bounde  and  fattened  vnto  it,  hee  may  not  once  mooue  his  foot  from 
thence,  if  the  common  profite  doc  fo  require,  fo  that  it  be  done  well  and  or- 
derly: but  hec  that  is  called  into  one  place  ought  not  himfelfe  to  thinkeof 
remoouing,  norfeeketobedeliueredas  he  fhalirhinke  tobee  good  for  his 
commoditic.Thcn,  if  it  be  expedient  that  any  bee  rcmoouedto  another 
p!acc,yct  he  ought  not  to  attempt  it  of  his  owncpriuatc  aduile ,  but  to  taric 
lor  publike  authoricie. 

8  But  whereas  I  haue  without  difference  called  them  BiHioppeSjand 
Prieftes.and  Paftors,and  minifters,th2t  rule  Churches:  I  did  that  according 
to  the  vfage  of  the  fcrip'uure,  v^iich  indifferently  vfeth  thefe  wordcs  «  For 
whofoeucr  doe  execute  the  miniftcrie  of  the  wordc,  tothemhec  giueththc 
title  ofBiiliops.So^ in  Paul,  where  Titus  is  commanded  to  appoint  Prieftes  ^ 

in eucry  towne,it isimmediatly  added. For  aBiihop muft be vnreproueablc,  Phil.l.i. 
&c.  So  in  an  other  place  he  faluteth  many  Bifiicps  in  one  Church.  And  in  y  Aja.ao.7. 
Atfte  it  is  rehcarfcd5that  he  called  together  the  Priefts  of  Ephcfus,whom  he 
himfelfe  in  his  o//ae  fermon  callerh  Bilhops.  Here  nov/e  it  is  to  bee  noted,y 
hitherto  we  haue  recited  none  but  thofc  offices  that  ftandc  in  the  miniftery 
oftheworde:  neither  doth  Paul  make  mention  of  any  other  in  that  fourth 
chapter  which  we  haue  alleaged.But  in  the  Epiftle  to  the  Romanes,  and  in  ^oj"-*  ^•7' 
thefirftEpiftletotheCorinthians,hercckenethvpotheroffices,aspowers, '' 
ihegift  of  heahng,  interpretation,gouernrnenr,caring  for  the  poore.Of  the 
which  I  omitted  thofe  that  endured  but  for  a  time,  becaufe  it  is  to  no  profi- 
table purpofe  to  tary  vpon  them.  But  there  arc  two  that  doc  perpetually  a- 
bide,that  is  to  fay,gouernment  and  care  of  the  poore.  Gouernours  1  thinkc 
were  the  Elders  chofen  out  of  the  people,  that  flioulde  togeihcrwith  the 
Biniopp:s.  haue  rule  of  thciudv;cmcnt  of  manners,  and  the  vfing  of  dilci- 
pline .  For  a  man  cannot  other  wife  cxpounde  that  which  he  fayth :  let  him 
that  ruleth  doe  it  with  carefulnefle.  Therfore  at  y  beginning  euerie  Church  Romji^'« 
hadthcirScnate,  gathered  of  godly,  graue  and  holy  men  :  which  had  that 
fame  iunfdiftion  in  correfting  of  vices,  whereof  wee  fhal  fpeake  hereafter. 
And  that  this  was  the  order  of  more  than  one  age,  experience  it  fclfede- 
clareth.  Therefore  this  office  of  gouernmcnt  is  alio  neccirarie  for  ail  crges. 

9  The  care  of  the  poore  was  committed  to  the  Deacons.  Howbeit  to  y 
Romanes  there  are  fet  two  kindes .  Let  him  that  giucth  (  faith  Paul  in  that 

place)  doe  it  in  fimplicitie :  let  him  tliat  hath  mercy,  doe  it  in  chearefulnefie.  Rom.i  z.p, 
Foralauich  as  it  is  certain  that  he  fpeaketh  of  y  publike  offices  of  y  Church , 
it  muft  needes  bee  that  there  were  two fcuerall  degrees.  VnleflTe  my  iudge- 
ment  deceiue  mee,  in  the  firft  point  hee  meaneth  DeaconSjthat  difirubited 
the  almes:  in  the  other  he  fpeaketh  of  them  that  had  giucn  themfclues  to 
looking  to  the  poore  and  ficke :  of  which  fort  were  the  widowes  of  whomc 
hee  raakcth mentioato  Timothic.    For  womencouldc  execute  no  other  .^..^    ^^ 

pub-        '^' 


/.  Of  the  outward  nteAnet 

pubhkc  office,  but  to  giuc  thcmfelues  to  the  fcruicc  of  the  pooi  e.  If  we  grant 
this,  (  as  we  mufl;  needes  grant  it )  then  there  flialbe  two  fortes  of  Deacons: 
of  which  one  fort  fliall  ferue  in  diftributing  the  thingcs  of  the  poore,  the  o-r 
i.Tiin.  Mo.  '■'^^'^ ^f^  looking  to  the  poorc  of  the  Church  thcmfelues.  But  although  the 
very  worde  Diaconia.Deaconrie  cxtcndeth  fiirther:  yet  the  Scripture  fpcci- 
't  ally  calicth  them  Deacons,  to  whom  the  Church  hath  giuen  the  charg  e  to 
dmnbute  the  almcs  ,  and  to  take  care  of  the  poore,  and  hath  appointed 
them  as  it  were  flc  wardes  of  the  common  treafurie  of  the  poore :  whofe  bc- 
ginningjinftkution  and  office,  is  dcfcribedofLukeinthe  Aftes.For  when  a 
Adi,6, 1.  murmuring  was  raifed  by  the  Grecians  :  for  that  in  the  niinifterie  of  y  poore 
their  widowes  were  ncgleded,  the  Apoftles  cxcufing  themfeJues  with  fay- 
ing that  they  couldc  not  ferue  both  offices,both  the  preaching  of  tlie  word 
and  the  miniftring  at  tables,  required  of  the  miiltitudc.that  there  might  bee 
choofen  feuen  honefl:  men,to  v;home  they  might  comit  that  doing.  Lo  w hat 
manner  of  Deacons  the  Apoftolike  Church  had,and  what  Deacons  it  were 
mcetc  for  vs  to  haue  according  to  their  example. 

ID  Nowe  whereas  in  the  holy  aflemblic  all  things  are  to  be  done  in  or- 
der and  comely,  there  is  nothing  wherein  that  ought  to  bee  more  dihgent- 
ly  obfcrue4,  than  in  ftablifiiing  the  order  of  gouernment:  becaufe  their  is  no 
where  greater  pcrill  if  any  tiling  be  done  vnorderly.  Therefore  to  the  endc 
that  vnquiet  and  troublelome  men  (  which  otherwife  would  happen)(houlc! 
rafhlythruftinthemfelues  to  teach  or  to  rule,it  is  exprefly  prouided,  that 
no  man  (houlde  without  calling  take  vpon  him  a  publike  office  in  y  Church. 
Thcrfore  y  a  man  may  be  iudged  a  true  minifter  of  the  Church,firft  he  muft 
bee  orderly  called:  thenhcemuftaunfwerc  his  vocation,  thatistofay, 
take  vpon  him  and  execute  the  ducties  enioyncd  him.  This  we  may  often- 
times maikc  in  Paul:  which  when  he  mcaneth  to  approouc  his  Apofllcffiip, 
in  a  manner  alway  with  his  faithfulacire  in  executing  his  office  hce  allege tlv 
his  calling.  If  fo  great  a  minifter  of  Chrift  dare  not  take  vppon  himfclfe  the 
authorinc  that  hce  ffioulde  be  hearde  in  the  Church,  but  becaufe  hce  both 
is  appointed  thereunto  by  the  commaundemenc  of  the  Lorde,  and  alfo 
faithfully  performcth  that  whichis  committed  vnto  him:  how  great  fliame- 
fulncfle  flijll  it  be ,  if  any  man  wanting  both  or  cither  of  thcfe,  ffial  chalengc 
'  fuch  honour  to  himfclfe  ?  But  becaufe  wee  haue  abouc  touched  the  ne- 
cciTuie  of  executing  the  office,  nowe  let  vs  cntrcate  onely  pf  the  cal- 
ling. 

1 1  The  difcourfe  thereof  {landeth  in  fourc  pointcs :  that  wee  ihoulde 
knowe,  what  manner  of  miniftcrs.howe.and  by  whomc  miniflers  ought  to 
bee  inftitutc,  and  with  what  vfage  or  what  ceremonic  they  are  to  be  admit- 
ted. Ifpcakeofthe  outward  and  folcmnc  calling,  which belongeth  to  pub - 
like  order  of  the  Church :  as  for  that  fecrcte  calling,  whereof  euer)'  minifter 
is  priuie  in  liis  ownc  confcience  before  God,  and  hath  not  the  Church  wit- 
ncfl'e  of  it,  I  omi  tte  it.  It  is  a  good  witneflc  of  our  hcartc,t.hat  not  by  any  am- 
bition,nor  couctoufncflc,  nor  any  other  grccdie  dcfirc,  but  with  pure  fcarc 
of  Gud  and  zcale  to  cdilic  to  the  Church,wcc  rccciue  the  office  offered  vn- 
to vs.  Thatindeedcis(as  Ihaueraidc)ncccirarie  for  cuery  cneofvs.ifvvc 
Will  approouc  our  miniltcrie  allowable  before  God.     Ncucrtlielcflc  hee  is 

right- 


To  Sanation,  Lih.  4,  3ST 

tightly  called  in  prefence  of  the  Qhurch,that  commcch  vntoitwith  an  eu^l 
confcicnccjfothathiswickcdnesbcnotopsn.  They  are  wont  alio  to  fay  y 
cuen  piiuate  men  are  called  to  the  miniftcrie ,  whomc  they  fee  to  be  mcete 
and  able  to  execute  it:  becaufe  verily  learning  ioyncd  with  godlinefle  and 
with  the  other  qualities  ofa  good  Paftor,is  a  certain  preparation  to  the  ve- 
ry office.  For  whome  the  Lord  hath  appointed  to  fo  great  an  office,  he  fiifl 
fornifheth  them  withthofc  armours  thatarc  required  to  ftilfill  it,  thatthey 
fhouldenotcomeemptieandvnpreparedvntoit.  Whcrevpon  Faulalfoto  *'  '  ''* 
the  CorinthianSj  when  he  meant  to  difputc  of  the  verie  offices,  fitft  rehear- 
fed  the  gifts  which  they  ought  to  hauc  that  execute  the  offices.  But  becaufe 
this  is  the  firll:  of  thofe  fowcr  pointes  that  I  haue  propoundcd,lct  vs  now  go 
forwardevntoit. 

la     What  manner  of  Biffioppes  it  is  mectc  tochoofe,  Paul  doth  largely  fit.t.o. 
declare  in  uvo  places, but  the  fummecommeth  to  this  effcft,that  none  are  2,1101.3.1. 
to  be  choofcn ,  but  they  that  are  of  fo  founde  doftrine,and  of  holy  life ,  and 
not  notable  in  any  vice,  which  might  both  takeaway  creditefrom  them,& 
procure  flaunder  to  the  minifteric.  Of  Deacons  and  Elders  there  is  altoge- 
ther like  consideration.  It  is  alway  to  be  looked  vnio,  that  they  bee  net  vn- 
ablc  or  vniit  tobeare  the  burden  that  is  laide  vpon  them,  that  is  to  fay,  that 
they  may  be  furnilhcd  with  thofe  powers  that  arc  ncccifary  to  the  fulfiUing 
oftheir  office.  So  when  Chnft  was  about  to  fende  his  ApoftleSjhegarniffied  Luk.ii.ij. 
them  with  thofe  weapons  and  inftrumentes  which  they  could  not  want.  And  &  14. 49. 
Paul  when  hcc  had  painted  out  the  imngcofa  good  and  true  Biffiop,  war- Mar.ifi,  15. 
ncthTimothie,  that  he  woulde  not  defile  himfelfc  with  choofing  any  man  ^  'j^  '  ^^ 
that  differeth  from  it.  I  referrc  this  worde  Howe,  not  to  the  Ceremonic  of    ' 
choofing.but  to  the  reuerent  feare  that  is  to  be  kept  in  the  choofing.  Here- 
vponcomc  the  faftinges  and  praicrs,  which  Luke  rcciteth  that  th;  faithfull 
.  vfcd  when  they  made  Prieftes.For  whereas  they  vnderftood  that  they  med- 
"^  led  with  a  moft  carneft  matter,  they  durft  attempt  nothing,  but  with  greate 
rcuercnce  and  carcfulnes.  But  they  chcefly  applied  themfclues  to  prayers, 
whereby  they  might  craue  of  God  the  fpirite  of  counfcll  and  difcietion. 

13  The  thirde  thing  that  we  haue  fet  in  our  diuifion  was,  by  whom  mi- 
niftcrs  are  to  be  chofen.Ofthis  thing  no  ccrtainc  rule  can  bee  gathered  out 
of  the  inftitution  of  Apoftles,which  had  fome  difference  from  the  common 
calli  ng  of  the  rell:  .For  becaufe  it  was  an  extraordinarie  minifterie ,  that  it 
might  be  made  difccrnablc  by  fome  more  notable  marke,  it  behooued  that 
they  wb.ich  niouldc  executcit ,  ffiouidcbcc  called  and  appointed  by  y  Lords 
owne  mouth. They  therefore  tooke  in  handetlieir  doing, beeing  furnifiicd 
by  no  mans  ele«5lion,  but  by  the  oncly  commandcment  of  God  &  of  Chrift. 
Here  vpon  commeth  that  when  the  Apoiflcs  would  put  an  other  in  the  place  y^/:^ ,  , ,  ^ 
of  ludas  ,they  durfl  not  certainly  name  any  one  man,but  they  brought  forth 
two,  thatthe  Lordeffioulde  declare  by  lot,  whether  of  them  hee  woulde 
hauetofucceede.  After  this  manner  alfo  it  is  mectc  to  take  this,  that  Paule  Gal.i.is, 
dcnieth  that  he  was  create  Apoftle  of  men  or  by  man,  but  by  Chrift  &  God 
the  father.  That  fiifl  point,  that  is  to  fay  of  men,  he  had  common  with  all 
theGodly  miniltersof  thcvvordc.  For  no  man  coulde  rightly  takcvppon 
hinaihatcxecution,buthctIiatwcrecaUedofGod.    Butthe oihcrpoyntc 

was 


C^p.S*  Of  the  otitrfArd  merries 

was  proper  and  fingulnr  to  him  felfc.  Therefore  when  hee  glorieth  of  thi«, 
nc  doch  not  onely  boaft  that  he  hath  that  which  bclongeth  to  a  true  &  law- 
full  Paftor,  but  alfo bringcth  foorth  the  figncs  of  his  Apolilc/hippe.  For 
vvhcn  there  w:re  fome  among  the  Gaiathians,  which  trauclling  to  dimini/Ii 
his  authoritie,  made  him  rome.mcancdircipIe3  put  in  office  vnder  them  by 
the  principal!  Apoftlcs:he,to  defend  Lnfafctic  the  dignitie  of  his  preaching, 
which  hee  kncwc  to  be  (hot  at  by  thofc  futtle  deuifcSjnecded  to  fliewe  him- 
Iclfe  1"^  all  pointcs  nothing  mf  cnour  to  the  other  Apnftles.  Therefore  he  af- 
nimcth  that  hee  was  chofen,  not  by  v  iudgcment  of  mcn,likc  fome  common 
Billioppe,  but  by  the  mouth  and  rnnnifeft  Oracle  of  the  Lord  himftlfe. 

14     ButnomanthatisfobcrwiUdcnic.thatitis  accordmg  to  the  order 
oflawfiil calling, that Bifhopsftiouldc be  appointedby  men:  forafmuch  as 
there  are  fo  many  teftimonics  of  the  fcripture  for  proofe  thereof.     Neither 
Oal  doeth  that  faying  of  Paul  make  to  the  contrarie,  as  it  is  faide ,  that  hee  was 

not  fent  of  men,  nor  by  men:  forafmuch  as  hefpeaketh  not  there  of  the  or- 
dinariechoofingofminifters,  but  chalengeth  to  himfelfe  that  which  was 
fpeciall  to  the  Apoftles.  Howcbcit  God  alfo  fo  appointed  Paul  by  himfelfe 
byfingularprcrogatiue,thatintliemcanetime  hee  vfed  the  difcipljnc  of 
Ecclefiafticall  calling .  ForLukereportcthit  thus,  when  the  Apoftles  were. 
Aft  It. a.  f^fti"gandpraying,  the  Holy  Ghoft  faid:  Separate  vnto  me  Paul  and  Barna- 
bas to  the  worke  to  which  I  haucfeuerally  chofen  them.  To  whatpurpofe 
ferued  that  feparation  and  putting  on  of  handcs,  fith  the  Holy  Ghoft  hath 
teftified  hisowne  eledion,  but  that  the  difciplineofthe  Church  in  appoin- 
ting minifters  by  men,mightbc  prcfcrued-'Thcreforc  the  Lordc  could  by  no 
plainer  example  approue  fuch  order,  thon  he  did  when  hauing  firft  declared 
that  he  had  ordcincd  Paul  ApofUc  for  the  Gentiles ,  yet  hee  vvilleth  him  to 
Aa.1.2},  be  appointed  by  the  Church.  Which  thing  wee  may  fee  in  the  choofing  of 
Mathias.For,b  ecaufe  the  office  of  Apoftlctliippe  was  offo  great  importance, 
that  they  durft  not  by  their  owne  iud^ement  choofe  any  one  man  into  that 
degree, they  did  fct  two  men  in  the  middcs,vpon  theoneofwhome  thclot 
fhouldc  fall  :  that  fo  both  the  elcdion  might  hauc  an  open  teftimonic 
from  heauen ,  and  yet  the  policic  of  the  Church  fhouldc  not  bee  paflcd 
oucr. 

ry     Nowe  it  is  demaundcd  whether  them.iniftcr  oughtto  bee  choofca 
of  the  whole  Church,or  oncly  of  the  other  of  the  fame  officc,and  of  the  El- 
ders that  haue  the  rule  of  difciphne ,  or  whether  he  may  be  made  by  the  au- 
thoritie  ot  one  man. They  that  giue  this  authoritie  to  one  nian,alleadge  that 
Tit  I.I  5.     which  Paul  faith  to  Titus:    Thcreforel  haue  left  thee  in  Crcta,  that  thou 
(houldcft  appoint  in  eucry  towns  Prieft^.Againc  to  Timothicrlay  not  hands 
I.  rim,5,i  J.  Quickly  vpon  any  m:in.But  they  are  decciued  if  they  thinkc,  y  either  Timo- 
tnie  at  EphefLiSjOr  Titus  in  Cretajvfed  a  kingly  power,y  either  of  the  fliold 
difpofc  all  things  at  his  owne  will.For  they  were  abouc  the  reft,  oncly  to  goe 
before  the  people  with  good  and  hoIfo.Tie  counfcls:  not  that  they  onely, ex- 
cluding all  othcr.ihiuld  doe  whit  they  lifted.  Andtliatl  may  notfecme  to 
faineanicthing,IwiIlmakcitplaincbya]r-:ccxamplc.F<Jr  Luke  rchearfcth 
♦'4'»J'    that  Paul  and  Barnabas  appointed  priefts  in  duicrs  Churches:  bur  hcealfo 
cxprcftcth  the  order  or  manner  howc,  when  hee  jfait'i  that  itwas  done  by 

voices: 


TeSxlmthff,  Z.ih,4»  3s^ 

voiccs*or<IeinmgPrieftes(raith  he)by  lifting  vp  c5f hanfis  in  cuerv  Church. 
Therefore  rhey  two  did  create  them:  but  the  whole  miiint-  de,  \.\  ihc  G'C- 
cians  manner  was  in  cledions,  did  by  holding  vp  their  haac''s ,  declare 
whomc  they  would  haue.Euen  in  like  maner  the  Roniainc  hj^.rrics  dec  of- 
tentimes fay, that  the  Conful  whi:h  kept  the  nflcrnblies,  created  ncwc  '^:in- 
cers/or  none  other  Miife  but  for  that  he  rcceiiied  the  voices  and  pen  rncd 
the  people  in  the  eledion.  Tluely  itis  not  hkely  thatPaiil  granted  n:ore  to 
Timothee  and  Tie  J'  than  lie  tookc  to  himfclf.  But  we  fee  that  he  was  wont 
to  create  Bifhops  by  voices  of  the  people .  Therefore  the  places  aboue  rre 
fo  to  be  vnd-iftandcdjthat  they  iTTinifli  nothing  of  the  corner  on  right  5cli- 
bcrtie  of  the  Church.  Therefore  Cyprian  fayeth  well,  when  he  afFu-mcth  y 
it  commcth  from  the  authoritie  of  God,  that  the  Prieft  fhoalde  bee  chofeii 
in  prefcnce  of  the  people  before  the  eyes  of  all  men,  and  Ihoiilde  by  publike 
iudgement  and  teftiaionie  be  allowed  for  worthic  and  mecte.  For  wee  fee  y 
this  was  by  the  commaundementofthc  Lorde  obferued  in  the  Leuiticall  \ 
PrieflSjthat  before  their  confccration  they  flioiild  be  brought  m:o  the  Ughi  -*"'*-'«*'^ 
ofthcpeople.AndnootherwifeisMathiasadded  to  the  fellowfhip  ofyA-  a  ft.  1.15.5c* 
poftlesiandnootherwifethcfeucn  Deacons  were  created:  but  the  people  6.x. 
feeing  &  allowing  it.Thefe  examples  (faithCyprian)dce  fhewe,that  thcor- 
dringofa  Prieft  ought  not  to  be  done  ,  but  in  the  knowledge  of  che  people 
ftanding  by:  that  the  ordering  may  be  iuft  and  lawfull,which  hath  ben  exa- 
mined by  the  witnefTe  of  alLWe  are  therefore  come  thus  farre,  y  this  is  by 
the  word  of  God  a  lawfull  calling  of  a  minifter,  when  they  that  feem  meetc 
arc  created  by  the  confent  &  allowance  of  the  people.  And  y  other  paftours 
ought  to  beare  rule  of  the  eleftion,th.'5t  nothing  be  done  amiffe  of  y  multi- 
tude either  by  lightnefle,orby  euil  affedionsjorby  difbrder. 

16  Nowremaineththe«)rmeofordering,towhichweaffigned  thelaft 
place  in  the  calling.  It  is  euident  that  the  Apoftlcs  vfed  no  other  cercmonis 
when  they  admitted  any  man  to  the  mtnifterie,but  the  laying  on  of  hands. 
And  I  thinkcthac  this  vfage  came  from  the  manner  of  the  Hebrues,  which 
did  as  it  were  prcfcnt  vnto  God  by  laying  on  of  hands  that  which  they  wold 
ha  le  bleflcd  and  hallowed.So  when  lacob  was  about  to  bkffe  Ephraim  and 
Manafle,he  layed  his  hands  vpon  their  heds.Which  thing  our  Lord  foUow- 
cdjWhcn  he  prayed  ouer  the  infants.In  the  fame  meaning  (as  Ithinke)  the  Gen.48.r4, 
lewesjby  the  ordinance  of  the  lawe,  laydehandesvppon  the  Sacrifices.  M.itt.ip.if, 
Wherefore  the  Apoftlcs  by  laying  oa  of  handcs  didfignifie  that  they  offe-  A«a.i5.<J, 
red  him  to  God,whome  they  admitted  into  the  minifteric.  Albeit  they  vfcd 
it  alfo  vpon  them,  to  whome  they  applycd  the  viable  graces  of  the  Spirite. 
Howfoeucr  it  be,  this  was  the  Iblemne  vfage,  fo  oft  as  they  called  any  man 
to  the  minifterie  of  the  Church.So  they  confecrated  Paftors  and  teachers, 
and  fo  alfo  Deacons.  But  although  there  be  no  certaine  commaundemcnt 
concerning  the  laying  on  of  handcs,  yet  becaufe  wee  fee  that  it  was  conti- 
nually vfed  among  the  Apoftlcs,  thcu-  fo  diligent  obferuing  of  it  ought  to  be 
to  vsin  fteede  of  a  commaundcment.And  truely  it  is  profitabIe,that  by  fuch 
afignc,boththedignitieof  the  minifterie  ftioulde  be  commended  to  the 
people.and  alfo  that  he  which  is  ordered  flioulde  bee  admoniflicd,  that  hee 
isnotnoweathisowncUbertie,bucmade  bonde  to  God  and  the  Church, 
•  ■    Aaa,  More- 


C4p.4*  OftheoutvrttrdmeaHes 

Morcoucr  It fliil  notbeavaincfigiic,ifitbcieftorc(ltothc  natural  begin- 
ning of  it.  For  if  the  Spirit  of  God,hathorcldned  nothing  in  the  Churchin 
vaine,\vec  muft  thinke  that  this  Ccremonie ,  fith  it  proceeded  from  him, is 
not  vnproEtablcjfo  that  it  be  not  turned  into  a  fuperftitious  abufc.  Laftof  al 
this  is  to  be  holdcrjjthat  not  the  whole  multitude  did  lay  their  handes  vpoa 
the  muiirtcrSjbut  the  Paftors  oncly.Howbcir  it  is  vncertaine  whether  many 
did  alway  lay  on  their  handes  or  no.But  it  is  cuident  that  that  was  done  in 
Afl.fi.^.&  ^  DeaconSjin  Pauland  BarnabaSjand  a  fewe  other.  But  Paul  htmfelfe  in 
a'i!m.i.tf.  anothcrpkce  rcporteth.that  he,and  notmany other,  didlay  hi&handes 
vpon  Timothee.Iadmoni{hthee(raithhc)  ythouraifcvp  the  grace  which 
l.Tim.4.14.  "  '"  thee  by  laying  on  of  my  handes.  For.as  for  that  which  in  the  other  E- 
piftle  is  fpokcn  of  the  layingon  ofthc  handes  of  the  degree  of  Priefts,  I  doe 
not  fo  take  it,  as  chough  Paul  did  fpeakc  of  the  company  ofthc  Elders,but  I 
vndcrftande  by  that  worde  the  vcrie  ordinance  it  felfe  :  as  if  hee  had  faydc; 
Make  that  the  Grace,which  thou  haft  rccciued  by  laying  on  of  hands  whco. 
I  did  creat  thee  a  piieftjmay  not  be  v  oidc. 

The  iii).  Chapter, 

Ofthefltttt  of  the  olde  Church^ani  «ftht  mantr  ofgotttrHtng  tbttwat 
ra  vfi  before  the  Papacie. 

Hitherto  wcehaue  intrcatedofthe  order  of  gouerning  the  Church,  as  it 
hath  beencdeliuercdvs  out  of  the  pure  worde  of  God,  and  of  the  ml- 
niftcries.as  they  were  inftitutcdby  Chnft.  Nowe  that  all  thcfc  thinges 
may  be  more  ckarely  and  familiarly  opened,  and  alfo  be  better  taftened  in 
our  mindes:  it  (halbe  profitable  in  thefe  thinges  to  confider  the  forme  of 
the  olde  Church,  which  (hall  reprefcnt  to  cur  eyes  a  certaine  image  of  gods 
infticution.  For  although  the  Bi{lT£)ps  of  thofc  times  didfet  foorth  many 
Canons,  wherein  th^y  fcemed  to  exprclTe  more  than  was  exprefled  in  the 
holy  Scripture :  yet  they  with  iuch  hccdcfijlncfle  framed  all  their  order  af- 
ter the  onely  rule  of  Gods  worde,  that  a  man  may  eafily  fee  that  in  thisbe- 
halfc  they  had  m  a  manner  nothing  difngreeing  from  the  worde  of  God. 
But  although  there  might  be  fomwhat  wanting  in  their  ordinances,yet  be- 
caufe  they  with  fynccre  7.eale  endcuoui  cd  to  prcfcrue  Gods  inftitution,ancl 
they  fvvarued  not  much  from  it,  it  (h.:lbe  very  profitable  h;:rc  ihortly  to  ga- 
ther what  manner  of  obfcruat  ion  they  h-.d.  Aswchauc  declared  tliat  there 
are  three  fortes  of  mmifters  co  nmended  vnto  vs  in  the  Sciipnire:  fo  al  the 
hiinifters  that  the  olde  Church  bad,itdcuided  into  three  Orders.  Forom 
of  the  order  of  Elders  were  partly  chofen  Pallors  and  teachers  :  the  reft  of 
them  had  the  rule  ofthc  iudgcmcnt  and  corrcdion  of  manners.  Toy  Dea- 
cons wascommitted  thccareof  the  poorc,andihcdiftiibutin:;  of  y  almcs, 
As  for  the  Readers  and  Acoluthcs,werc  not  names  of  certaine  offices :  but 
thofc  whomc  they  called  Clerkcs,they  trained  uom  ihcir  youth  vpward  in 
certain  exercifcs  to  ferue  the  church,that  they  might  the  better  vnderftid 
towh-tpuipofe  they  were  appoiiiredj'>£  might  in  time  come  the  better  pre- 
pared to  their  of&:e:as  1  ftul  by&by  Ihew  mote  atlargcThcifore  Hicrom, 


TeSalaathtt,  Lih,4,  ^fr^ 

whciihehadappolnted  Hue  orders  of  che  Church ,  recVchcch  vp  B'/hoppcs, 

Pritfts,  Deacons,  Bclceucrs,  and  Catliecujiienhtoihe  reft  of  the  Ciergy  and  ^nEfj-ca.  tf» 

monkes  he  giueth  no  j?ropcrpI?-cc. 

z  Therefore  lo  whom  the  ofSce  of  teaching  vvns  enioync  ,  si!  them 
they  nimed  Piieftes.  In  tucry  city  they  chof;;  out  of  their  owne  number  one 
man,  to  whom  they  fpcciilly  gaue  the  title  of  Billiop;  that  dificnticns  fhouM 
not  grow  of  cquslicie,  2s  it  is  wont  to  come  to  parte,  Yet  the  Bifhop  was  not 
(b  aboue  the  reft  in  ho:. or  and  dignitic,  that  he  had  a  dominion  ouci  his  fc- 
lowes.  But  what  office  the  Conful  had  m  the  Senar,  to  propound  of  mnttcrSfl 
to  aske  opinions,  to  go  before  the  other  with  counfellingj  nioniftiing,and  ex- 
horting, to  gouerncthc  whole  adionwitlihisauthoncy ,  and  to  put  in  exe- 
cution that  which  is  decreed  by  common  counfcil :  the  fatae  office  h.*;d  the 
Eilhop  in  the  allcmbly  of  the  Priefts.  And  the  oide  wry  tcrs  themfelucs  c  on- 
feflc,  that  the  fame  was  by  mens  canfcnt  brouf.ht  in  forthcneccflitieofths 
times  .  Therfore  Hicrome  \  pon  the  Epiftle  to  Ti-  i:s  faith  :  The  fame  was  a 
Prirft  which  was  a  Biftiop.  And  before  that  .ly  the  mftindion  of  the  Diuill, 
there  were  difl'entions  in  religion,  and  it  was  faid  among  the  people,  L  am  ot 
Paul,  I  am  of  Cephas;  Churches  were  goucrncd  by  common  counfell  of  El- 
ders. Afterward,  th.tthe  fecdcs  of  diflentions  might  be  plucked  vp,  all  che 
care  was  committed  to  one  man.  As  therefore  the  Priefts  do  know,  that  by 
cuftomeof  theChurchthcy  arefubiedtohimthatisfetouer  themifblctthc » 
Bifliopsknow,  that  they  are  aboue  the  Priefts ,  rather  by  cuftume ,  than  by 
the  truth  of  the  Lords  difpofing,  and  that  they  ought  to.goucrnc  the  churcn 
ii>  common  together.  But  in  an  other  place  he  teacheth,  how  auncient  an  Epi.tdEua.' 
inftitution  it  was.  For  he  fay  th  that  at  Alexandria ,  from  Marke  the  Euange- 
lift  eucn  to  Hcraclas  and  Dioni/ius ,  the  Prieftcs  did  alway  choofe  outone  of 
themfelues,  &  fc  t  him  in  a  hyer  degree,  whom  they  named  a  Bifiiop.  Ther- 
fore euery  city  had  a  company  ofPricfts  which  were  Paftors  and  Teachers.  / 
For  they  all  did  execute  among  the  people  that  office  of  teaching,  exhorting 
and  corr<;ftiug,  which  Paul  appointeth  totheBiftiops;  and  that  they  might  Tit.i,j» 
Icauefecde  after  them,  they  trauailedin  teaching  the  younger  men,  that 
hadprofeflcd  themfelues  fouldicursin  the  holy  warfare.  To  euery  city  there 
was  appointed  a  ccrtaine  councrey ,  that  ftioulde  take  their  Prieftcs  from 
thence,  and  be  accounted  as  it  were  into  the  bodie  of  that  Church.  Eueric 
company  (as  I  haue  before fayde)only  for  prefcruationofPohcy  and  Peace 
were  vnder  one  Bi/hop:  which  was  fo  aboue  the  reft  in  dignitie ,  that  he  was 
fubieft  to  the  afTemblie  of  his  brethren.  If  the  compafte  of  ground  y  was  vn- 
der his  Biflioprikc  were  fo  grcat,that  hee  could  not  fuflficc  to  ferue  aly  offices 
of  a  Bilhop  in  euery  place  of  it,  in  the  countrcy  it  felfe  there  were  in  certaine 
places  appointed  Pricftes  which  in  foall  matters  fhould  execute  his  authori- 
se. Them  they  called  countrey  bi{hops,becaufc  in  the  countrcy  they  reprc- 
fentedthcBifhop. 

3  Eutjfo  much  as  belongeth  to  the  office,  whereof  we  now  fpeake ,  as  well 
the  Bifhops  as  the  Priefts  were  boiuld  to  apply  the  diftributing  of  the  worde 
and  Sacraments.  For  it  was  ordained  onely  at  Alexandria,(becaufe  Arrius 
had  there  troubled  the  Church)that  the  prieft  fhould  not  preach  to  the  peo- 
ple, as  Socrates  fay  th  in  thc^,  bookc  oi  the  Tripartite  hyftory .  Which  yet  ^P''*<J  ^"3, 

Aaa»  Hieronac 


C»^,4»  QftheoiitTtrat'direanes 

Hierotn  confeffcth  that  hce  mifliketli  not.  Trudy  it  rtr^^uld  be  counted  m6- 
ftiousjif  any  man  had  giuenout  himfefc  for  a  Bifhop,  th'  t  had  notalfo  in  ve- 
ry dcedc Ihcvvcd himfclfca  trueBiihap.  Therefore liich  was th.c  (eiicritic  of 
thofc  tinrcs,  that  all  miniftcrs  were  driuen  to  the  fulfiding  of  {uch  office ,  as 
the  Lord  rcquireth  of  thera.  Neither  do  I  rchearfc  tie  manner  of  one  age  a- 
lone*  For  cuen  in  Gregorics  iimc,whcn  the  Church  was  now  almoft  decaied 
(ccrtainely  it  was  much  degenerate  from  the  auntient  purene fle  )  it  had  not 
Epi.4.Honj.  jjjj^  tollcrable  y  any  Bifhop  fliould  abfteine  from  preaching.  The  Prieft(faith 
^A.&Vo\6.  heinoneplacc)dicchiftherebenofoundheardofhim:becaufeheaskctha- 
gainft  himfelfc  the  wrath  of  the  fccret  iudge,  if  he  go  without  found  of  prea- 
ching .  And  in  an  other  place :  When  Paul  teftifieth  that  he  is  cleane  fro  the 
bloud  of  all:  in  this  faying  we  be  conuinced,  wee  be  bounde,  we  be  fhewcd  to 
be  gilty,  which  are  called  Priefts,  which  befide  the  cuils  that  wee  haue  of  our 
ownc,  adde  alfo  y  dcathes  of  other:  becaufc  we  kill  fo  many  as  we  being  luke 
warme  and  filcnt  do  daily  fee  to  go  to  death  .  He  calleth  himfclfe  &  oihcr  fi- 
lcnt,becaufc  they  were  les  diligent  in  their  work  than  they  ought  to  be.  Whe 
he  fpareth  not  them ,  y  did  halfe  pcrforme  their  ducty :  whnt  thinke  you  he 
would  haue  done,ifa  man  had  altogether  fit  idle?  Thcrforc  this  was  agreate 
while  holden  in  the  Church,  that  the  chiefe  duty  of  the  Bi/hop  was  to  feedc 
Gods  people  with  the  word,  or  both  publikly  &  priuatly  to  edifie  the  Church 
with  founcJe  dodrine. 

4  Butv/hereas  euery  prouince  had  among  their  Bifliops  one  Archbifhop: 
alfo  where  in  the  NiceneSy  node  there  were  ordained  Patriarches,  which 
Tnould  in  degree  and  digriity  be  aboue  the  Archbilhops,that  pertained  to  the 
preferuingofd.'fcipline.  Howbeitin  this  difcouife,that which  was  rnoft rare- 
ly vfed  m.iv  not  be  o;r.itted .  For  this  caufc  therefore  chicfely  thcd-  degrees 
wercordainedjthatifany  thinghappencd  in  any  Church, that  could  not  wel 
be  ended  by  a  fewe,  might  be  refer/ed  to  a  prouincir.ll  Synode .  If  the  great- 
nefle  or  difficukie  of  the  matter  required  a  greater  difcufling ,  the  Patriar- 
fbes  wercaLb  called  to  it  with  the  Sy  nodes, from  who  there  might  bene  ap- 
pcllbutto  a  gcnerallCounfcll .  The  gouernmcnt  fo  ordered  many  called  a 
Hicrarchie,by  a  n3me(as  I  think)v  npioper,&  truly  vnufed  in  the  Scriptures. 
For  the  holy  Ghoft  willed  to  prouide,  that  no  man,  fhould  drcame  of  a  prin- 
cipaliiie  or  dominion  when  y  gouernment  of  the  Church  is  fpokcn  of.  But  if, 
leauing  che  word  we  looke  vpon  the  thing,  we  fhal  findc  that  the  old  Bifhops 
ment  to  forge  no  forme  of  ruling  the  Church.diflering  from  that  which  the 
Lorde  appointed  by  his  word. 

5  Neither  was  the  order  of  the  Deacons  at  that  time  any  other  the  it  was 
vnder  the  Apoftles .  For  they  rcceiued  the  daily  oflringes  of  cheFaiihfull, 
and  the  ycartly  reucnucs  of  the  Church,  to  beftow  them  vpon  true  vfes,that 
is  to  fay, to  diltribute  them  to  fccdc  partly  the  rainifters,  and  partly  y  poore: 
but  by  the  appointment  of  the  BiHiop,  to  whomealfo  they  yearely  rendered 
accountes  of  their  diftiiburion  .  For  whereas  the  Canons  doe  euer)' where 
make  the  Bilhop  diflributer  of  all  the  goods  of  the  Church ,  it  is  notfo  to  bee 
vndcrftanded ,  as  though  he  did  by  himfelfe  difchargc  that  care:  but  becaufe 
it  was  his  parte  to  appoint  to  the  Deacon,  who  /houlde  bee  rcceiued  into  the 
common  almes  of  theChm'chc,andof  that  which  remained,  towhomeic 
.    r  .  .  ihould 


fiiouldbegiuen,8:howmuchtoeucry  one:  b^caufchc  had  anoucrlecing 
whether  me  Deacon  did  faithfully  execute  that  which  belonged  to  his  office. 
For  thus  it  is  read  in  the  canons  which  they  afcribe  to  the  Apoftles ;  Wee 
commaund  that  the  Biflioppc  haue  the  goods  of  the  Church  in  his  ownc 
power.  Forifhcbcpuiintruftv/iihihcloulesofmenjWhichare  more  pre- 
cious, much  more  it  is  meere  that  he  haue  charge  of  money  :fo  that  by  his 
power  al  things  may  be  diftiibuted  to  thepoofeby  the  Elders  and  Deacons: 
thar  they  may  be  al  miniftrc  d  wich  fearc  and  carefulne*;.  And  in  the  Councel  ^      , 
ofAniioche  it  is  decreed, chat  theBiihoppesfhouldbcreftrainedthatmcd-     ^        - 
cic  witli  the  goods  of  the  Church,v.jihout  the  knowledge  of  the  Elders  and 
Deacons.  Ba:  of  that  point  we  necdc  to  make  no  longer  difputation ,  fith  it 
is  euidsnt  by  many  cpiilles  of  Gregorie ,  that  euen  at  that  time,when  other- 
wife  die  ordinances  of  the  Church  were  much  corrupted ,  yet  this  obfcrua- 
tion  continued,that  the  Deacons  fliould  vndcr  the  Bifhop  be  the  ftewardcs 
of  the  poorc.  As  for  Subdcacons,it  is  likely  that  at  the  begimiing  they  were 
ioyned  to  the  Deacons,  that  they  rtiould  vfc  their  feruicc  about  the  poorc: 
but  that  difference  was  by  lide  and  litle  confounded.  But  Archdeacons  be- 
gan then  to  be  created,  when  the  plentic  of  the  goods,  required  a  newe  and 
more  cxaA  maner  ofdifpofing  them :  Albeit  Hierome  doth  fay  ,  that  it  was  Epi.adNep. 
cuen  in  his  age.  In  their  charge  was  the  fumme  of  theci  reuenewes  ,  poflc- 
flions,&  tlore,and  the  coUeftion  of  the  daily  ofFrings.Whereupon  Gregory  ^   |o.iib,i« 
dcclarcth  to  the  Archdeacon  of  Salon, that  he  fhould  be  holdcn  guiltie  if  a- 
nyofthe  goods  ofthcChurch,penfhed  either  by  his  fraud  or  negligence. 
But  whereas  it  was  giucn  to  them  to  read  the  Gofpel  to  the  pcoplc5&  to  ex- 
hort them  to  prayer :  and  whereas  they  were  admitted  to  dcliuer  the  Cup 
in  the  holy  Supper ,  that  was  rather  done  to  garnifli  their  office ,  that  they 
ihould  execute  It  with  the  more  reucrence,  when  by  fuch  fignes  they  were 
^dmonilhed  that  it  was  no  prophane  baihwikc  that  they  exercifed,but  a  fpi- 
rituall  fun<5uon  and  dedicate  to  God. 

6  Hereby  alfo  we  may  iudge  what  vfe  there  was,and  what  manner  of  di- 
ftributionofthe  Church  goods.Ech  where  both  in  the  decrees  of  the  Sy- 
nodes,and  among  the  old  wryters  it  is  to  be  found  ,  that  whatfocucr  the 
Church  pofleflcth  either  in  lands  or  in  money,  is  the  patrimonie  ofy  poore. 
Therefore  oftentimes  there  this  fong  is  fung  to  the  Bifhops  and  Deacons, 
that  they  fhould  rcmcmber,that  they  meddle  not  with  their  own  goods,  but 
the  goods  appointed  to  the  neceflitie  of  the  poore :  which  if  they  vnfaith- 
fully  lupprefTc  or  waft ,  they  (halbe  giltie  of  bloud.VVhercby  they  arc  admo- 
niihedjwith  great  feare  &  reuerence,as  in  the  %ht  of  God,  without  rcfpeft 
of  perfons,to  diftribute  them  to  whome  they  be  due  .  Hereupon  alTo  come 
thofe  graue  proteftations  in  Chryfortome,Ambrofe,Auguftinc,&  other  like 
Birtiops,whereby  they  affirme  their  ownevprightnefTe  to  the  people.  But 
fith  it  is  cqaiue,and  eftabli/hcd  by  the  law  of  the  Lord,thac  Lhcy  which  em- 
ploy their  feruicc  to  thcChurch,  fhould  bee  fed  with  the  common  chsrges 
of  the  Church,and  alfo  many  prieftes  in  that  age,  confccrating  their  patri- 
monies to  Godjwerewilhnglyniade  poore:  the  diftributing  was  fuch,  that 
neither  the  minifters  wanted  fuftenance,nor  the  poore  were  ncglefted.  But 
yet  in  the  mcanc  time  it  was  prouidcd,that  the  minillers  themfelucs,which 

Aaa  3  ought 


C4p,  J.]  Of  the  dHtwArdwedMes 

ought  to  giuc  example  of  honeft  fparing  to  other,  fhould  not  haue  lb  mucli, 
whereby  they  might  abufeittoriotouscxcefl'eordchcioufhes  ,  but  onely 
wherewith  to  fuftaine  their  owne  neede.For  thofc  of  the  Clergie(f3itb  Hic- 
romc)wliich  are  able  to  liue  of  the  goods  of  their  parentes,  if  they  take  that 
which  is  the  poores,do  commit  facrilegc  ,  and  by  fuch  abufe  they  cate  and 
drinke  to  thcmfelues  damnation. 

7  Firftth:miniftration  was  free  and  voluntarie,  whereas  the  Bifliops 
and  Deacons  wereof  their  own  wilfaithful,  and  vprightneflTe  of  confcience 
and  innoccncie  of  life  were  to  them  in  fteade  of  the  lawes.  Afterward  when 
cuil  examples  grew  of  the  grecdinelfe  or  prcruerfe  affedions  of  fome,to  cor- 
rcft  thofe  faulces,the  canons  were  made,  which  diuided  the  reuenues  of  the 
Church  into  fourc  parts:  of  which  they  afTigned  one  part  to  the  of  the  Clcr- 
giejthe  fccond  to  the  poore,the  tbiid  to  the  maintenance  and  reparation  of 
Churches,  and  other  holy  buildinges,  the  fourth  to  the  poore  as  well  ftran- 
gcrs  as  of  their  owne  countrey.  For  whereas  the  other  canons  ,  giue  this  laft 
part  to  the  Bifhop,that  varieth  nothing  from  my  aboucfaide  diuifion .  For 
they  meane  not  that  that  part  fhould  be  his  owne, that  either  he  himfelfe  a- 
lonc  fhould  dcuoure  ir,or  poure  it  out,vpon  whom  or  what  he  liftjbut  that  ic 
y.  fhouldfuffice  tomainteine  the  Hofpitalitie  which  Paul  rcquireth  of  that  or- 

*^'  '  der.  And  fo  doe  Gelafius  and  Gregory  expound  it.For  Gelafius  bringeth  no 
other  reafon  why  the  biftiop  (hould  chalenge  any  thing  to  himfclfe,but  that 
he  might  giue  it  prifoncrs  and  ftrangers.  And  Gregory  (peakcth  yet  more 
plainely.lt  is  the  m.aner(faith  he)  of  the  Tea  Apoftolike ,  to  giue  commaun- 
dement  to  the  Bilhop  when  he  is  ordred.that  of  all  the  rcuenuc  that  arifeth, 
there  be  made  fourc  portions:that  is  to  fay,  the  one  to  the  Bi/hop  and  his  fa- 
mily for  Horp>ralitie,andcntcrtainment:therecondto  the  Clergic:  y  third 
to  the  poore:the  fourth  to  the  repairing  of  Churches.  Therefore  it  was  law- 
j  full  for  the  BiHiop  to  take  nothing  to  liis  owne  vfe ,  but  fo  much  as  were  e- 

noughfor  moderate  and  meancfcode  and  clothing.lf  any  began  to  exceed, 
cithcrin  riotous  expcnfcjOr  in  oftentation&pompCjhc  was  by  Scby  reprct 
fed  by  his  fclowes,and  if  he  obeyed  not ,  he  was  put  from  his  dignitie. 

8  As  for  that  which  they  beftowed  vppon  garniftiing  of  holy  thinges,  at 
thefirft  itwasverielitle.  Afterward  when  the  Church  became  fonicwhat 
richer,yct  in  that  behalfe  they  ftil  kept  a  mcane.And  yet  all  the  money  that 
was  boftowcdtherupon,remainedfafe  for  the  poorc,  if  any  greater  nccefli- 
Tnpar.  hilt,  jjg  happcned.So  when  famine  pofleflcd  the  prouince  of Hierufalcmj  &  the 
Li.'u.ca  Iff.  '''C^c  could  not  otherwife  be  relicucd,  Cyrilius  fold  the  vefl'cls  &  garments 
and  fpent  them  vpon  fuftenance  of  the  poorc.  Likewife  Acatius  bifhop  of 
Amida,when  a  great  multitude  of  the  Perfians,  in  a  mancr  ftarued  for  hun- 
gcr,caJled  togither  the  Clergie,  and  when  hec  had  made  that  notable  cra- 
tion,Otir  God  necdcth  neither  dilhes  nor  cuppcs.bccaufe  he  neither  eateth 
nor  drinkethjhe  molt  the  vefTels,  to  make  thereof  both  meat  and  ranfomc 
Ad  Nepot.  ^^^  "^*^" '"  mifericHierom  alfojwhen  he  inuey  cth  againfl  y  too  much  gor- 
geoufnes  of  temples,doth  with  honour  make  mention  of  Exuperius  bifhop 
of  Tholofain  his  time,which  caried  the  Lords  bodie  in  a  wicker baskct.and 
his  hloud  in  glafrc,but  fuflfred  no  poore  man  to  be  hungiic.That  wluch  I  cue 
now  faid  of  Acatius  ,Ambrofe  rchearfcth  of  hiwfclfc.  For  wj^n  the  Arrians 

chaio 


charged  him,  for  that  he  had  broken  the  holy  veficls  to  ranfbm  prifbners,he  ijb.de  oEc 

vftd  this  mcft  godly  excufe:  He  y  fciu  the  Apcftles  without  gclde ,  gathered  cap.jb". 

Churches  together  without  gold.  The  Church  hath  goId,not  to  keepcit,bijc  . 

to  beftowc  ir,  and  to  giue  rcliefc  in  ncceflities.  What  ncedc  is  to  kecpe  that 

which  helpeihnot?  Do  wc  not  know ,  how  much  gold  &filuer  the  Aflyrians 

tookeouc  of  the  temple  of  the  Lorde  ?  Doth  not  the  Prieft  better  to  melt  the 

for  the  fufteinaunce  of  the  poorc,  if  other  reliefes  do  fsilc,  than  an  enemy  a 

robber  of  God  to  beare  them  away  ?  Will  not  the  Lordc  fay :  Why  haft  thou 

fuffired  fo  many  needy  to  dy  for  hunger?  and  verily  thou  hadft  gold  whereof 

thou  mightfl:  haue  miniftred  them  fufteinance.  Why  were  fo  many  led  away 

captiue,  &  not  ranfomcd?  why  were  fo  many  flaine  by  the  enemy  ?  It  had  bin 

better  that  thou  {houldeft  fauc  theveffelsof  liuingmen,  th.in  of  mcttalles. 

To  thcfc  thinges  thou  (halt  not  bee  able  to  aunfwere .    For  what  wouldeft 

thou  fay  ?  I  feared  leaft  Gods  tcmpL*  fliouldwantgarnifliing.  He  would  an- 

fwere:  Sacramentes  require  not  gold:  neither  do  thofeihmges  pic:  fe  with 

gold  y  are  not  bought  with  gold.  Theranfomingofprifoncrsisagarnjfhing 

of  Sacramentes .   In  fumme ,  we  lee  that  it  is  moft  true  which  the  fame  man       J'  ^^"^ 

fayethinan  otherplace,  that whatfoeuer  the  Churchethcn  poflcdcdwas  ^'* 

the  ftore  of  the  needle.   Againe:  thataBifiiophathnothingthatisnocthc 

poorcs. 

9  Thefc  that  wc  haue  rehearfcd  were  the  minifteries  of  the  Old  Church. 
For  the  other  of  which  the  Eccleliafticall  writers  make  mention,  were 
rather  ccrtaineexercifes  and  preparations ,  than  appointed  offices  .  For 
thofe  holy  men,  that  they  might  leaue  a  ftore  for  the  Church  after  them^rc- 
cciued  into  their  charge,  gouernancc  and  difciplinc,  young  men  which  with 
the  confent  and  authoritie  of  their  parentes,  profelled  thcmfelues  fouldiours 
of  the  fpirituall  warfare :  and  they  fo  framed  the  from  their  tender  age,  that 
they  fliould  not  come  vnskilfiill  &  rawe  to  the  executing  of  their  office.  But 
all  they  that  were  inftruifted  withfuchbcgmnings,  were  called  Clcrkes.  I 
wouldc  in  deedc  that  fomc  other  proper  name  had  rather  beene  giuen  the. 
For  this  name  grew  in  errorjOr  of  corrupt  afFeftion:for  afmuch  as  Peter  cal-  i.Pet.5.j. 
Icth  the  whole  Church  the  Clergie,that  is  to  fay , the  Lords  inheritance.But 
the  inftitution  it  felfe  was  very  holy  and  profitable,  that  they  which  woulde 
confecrate  thcmfelues  &  their  feruice  to  the  Church ,  (hould  be  fo  brought 
vpvnder  the  keeping  of  the  bi(hop,that  none  fhould  piiniftertoy  Church, 
but  he  that  were  well  informed  aforehand,  &  that  had  from  his  very  youth 
both  fucked  holy  doftrine,and  by  feuere  difcipline  put  in  a  ccrtainc  conti- 
nuing qualitie  of  grauiti?  and  holy  lifc,&  were  eftranged  from  worldly  cares 
and  were  accuftomed  to  fpirituall  cares  &  ftudies  .  But  as  yong  fouldiours 
are  by  certaine  counterfait  skirmiflies  inftrufted  to  Icarne  true  and  earneft 
fightjlb  there  were  alfo  certaine  rudirnentes,  whereby  they  were  exercifed 
while  they  were  Clerkes.beforc  that  they  were  promoted  to  the  verye  offi- 
ces.Thereforc  firft  they  committed  to  tne  Clerkes  the  charge  to  open  and 
/hut  the  Church,&  they  named  them  Oftiarij.dorekecpers.  Afterward  they 
called  them  Acoluthi,folowers,which  waited  vppon  the  Biffiop  in  his  houf- 
hold  feruiccs.,and  did  continually  accpmpanie  him,  firft  for  honors  fake,  & 
then  that  no  fwfpition  /hould  arifc  of  thci^orcouer  that  by  htle  &  litle  they 

Aaa  4  tnighc 


Ctfp.  <<«  OftbeoMtffiArdmeAms 

might  becomeknowen  to  the  people,  and  get  to  thcmfelues  Commendati- 
on: alfo  that  they  might  Icarne  to  abide  the  fight  of  all  men,  and  to  fpcakc 
before  all  men:  that  being  made  pricftcs,  when  they  came  foorth  to  teach, 
they  (hould  not  be  abafhed  with  fhame:  therefore  place  was  appointed  the 
to  read  in  the  pulpct.  After  this  maner  they  were  promoted  by  degrees,  tp 
/h^wproofecuery  one  of  their  diligence  in  all  their  feucraU  exercises,  till 
they  were  made  Subdeacons.This  only  is  my  meaning,  that  thofe  were  ra- 
ther grolfe  beginnings, thanfuch  offices  as  were  accounted  among  the  true 
minifters  of  the  Churcli . 

lo  Wheras  we  faid  y  the  firft  Scfccond  point  in  the  calling  of  minifters, 
are,what  maner  of  men  they  ought  to  choofe,  &  how  great  a  religious  care- 
fulncs  they  ought  to  vfe  in  that  m  attcr:  therein  the  olde  Church  hath  folo- 
wedthe  prefcribed  order  of  Paul, &  the  examples  of  che  Apoftles.  For  they 
were  wont  to  come  together  to  choofe  the  paftors  with  moft  great  reucrtce, 
&  careful  calling  vpon  the  nnme  of  God.  Befide  this  they  had  a  forme  of  ex- 
amination,whereby  they  tried  the  life  &  doftrine  of  them  thst  were  to  bee 
chofen  by  y  rule  of  Paul.Only  they  fomwhat  offended  herein  with  too  great 
feueritie,becaure  chey  would  recjuire  more  in  a  Bilhop  thnn  Paul  required, 
&fpecially  inprocefl'eoftime  they  required  vnmaried  life.But  in  the  other 
zTioa.}.!.  points  their  obfcruation  was  agreeing  with  Paules  defcription  .  But  inthis 
which  we  made  the  third  point,that  is  to  fay  ,  who  ought  to  inff  itn:c  mini- 
fters.thcy  kept  not  alway  one  order.  In  olde  time, none  was  recciu ed  into  y 
company  of  Clerkcs,without  the  con'cnt  of  all  the  people  :  infomuch  that 
Cyprian  labourcthearneflly  to  exciifcth^t he  appointed  one  Aurelius  to 
be  a  Reader  without  asking  aduife  of  the  Church,  becaufe  that  was  don  bc- 
tib,2.epi.5.  ^jg  ^{^g  cufl:omc,though  not  without  reafon.Por  this  he  faith  before:  In  or- 
dering of  Clcrkcsjdcre  brethrcn,we  are  wont  firfl  to  aske  you  aduife ,  &  by 
conimon  coimfell to  wey  the  mancrs  and  dcferuings  of  cucry  one  .  Butbe- 
caufe  in  thefc  lefTcr  exerclfes  there  was  not  much  peril :  becaufe  they  were 
chofen  to  a  long  proofe,&  not  to  a  great  office  ,  therforc  the  confcnt  of  the 
people  therin  celfed  to  be  asked.  Afterward  in  the  other  degrees  alfo,  ex- 
cept the  Bifhoprikejthe  people  commonly  left  the  iudgcment  &  choife  of 
them  to  the  Bifhop  and  the  prieftes,  th.it  they  fhoulde  examine  who  were 
meete&  worthie:  fauingperaducnturc  when  new  Prieftes  were  appointed 
for  parochcs;for  then  it  behoued  that  the  multitude  of  that  place  namely 
ihould  confent.Neither  is  it  any  maruel,that  the  people  in  this  behalfe  was 
litlc  carcfull  in  keeping  their  ov/ne  right:  Tor  no  man  was  made  a  Subdea- 
con.that  had  not  flriewcd  a  long  proote  of  himfelfe  in  his  being  a  Clerk,  vn- 
der  that  fcueritie  of  difciplinc,which  then  was  vfcd.  After  that  he  had  bcene 
tried  m  that  degree,  he  was  made  a  Deacon.  From  thence  he  came  to  the 
honor  of  priefthood  if  he  had  bchaucd  himfelfe  faithfully  .  So  no  man  was 
promorcd.of  whome  there  had  not  beene  in  dcede  a  triall  had  many  y ercs 
before  the  eyes  of  the  people.  And  ihere  were  many  canons  to  punifh  their 
faultes:foy  the  Church  could  not  be  troubled  with  cu-lPricfts  or  Deacons, 
vnles  it  ncglefted  the  remedies.Howbcit  in  the  Priefts  alfo  there  was  alway 
required  the  confent  of  them  of  the  fame  citie  :  which  the  vcrie  firft  canon 
tcftifieth  in  the  <?7.diftindionjWhich  is  fathered  vp6  Anaclctus.  Finally,  all 

che 


To  SMuathn,  Lib.  4,  360 

ihe  admiffions  Into  orders  were  thcrforc  done  at  certainc  appointed  times  of 
thcyearCjthatnomanOiouldcpriuilycrecpein  without  the  confent  of  the 
faithful!  jOrfhoiild  with  too  much  eafincflc  be  promoted  without  witncfTes, 

II     In  choofing  of  Bifliops  the  people  had  the  libertie  long  preferuedjihat 
none  Hiould  be  thruft  in  that  were  not  accepted  of  all .   This  therefore  was 
forbidden  in  the  counfell  at  Antioch ,  that  none  {houlde  be  thruft  in  to  them 
■againft  their  will .     Which  thing  alfo  Leo  the  firft  doth  diligently  confirmc.      . 
i:)ereupon  came  ihefc  fay inges  :  Lethimbechoofcn,  whomeiheClergyc,    P'*50'f««*» 
and  the  people,  or  the  greater  number  (hall  require.  Againe:  Lethimtnat 
fhallbeareruleoueralljbechofcnofall.  Foritmuftneedesbe ,  thathethac 
is  made  a  ruler  being  vnknowen  and  not  examined ,  is  thruft  in  by  violence. 
Againe,  Let  him  be  chofen ,  that  is  both  chofen  by  the  Cicrkes,  and  defircd 
by  the  people:  and  kthini  be  confccrate  by  them  of  that  Ptouincc,  with  the 
iudgcment  of  the  Mctropolitane .     The  holy  Fathers  tookc  fo  great  hecde  • 
that  this  libertie  of  the  people  /hoi:H  by  no  meane  be  diminiflicd,ihatvvhen 
the  general!  Synode  gathered  together  at  Conftantinople  did  order  Neda- 
rius,  they  would  not  do  it  without  the  allowance  of  the  Clergy  and  people, 
as  they  teftificd  by  their  cpiftle  to  the  Synode  of  Rome.  Therefore  when  a- 
ny  Bi/liop  did  appoint  a  fucccffor  to  himfelfe,  it  was  not  otherwife  ftabliftied 
vnleffe  the  whole  people  did  confirme  it .    Whereofyouhauenotonelyan  Ep'f^ola.io, 
cxampkjbut  alfo  the  very  forme  in  Auguftine  in  the  naming  of  Eradius.And  ^heo  .Jib.4 
Thcodorite,  when  heercheaifeth  that  Peter  was  namedbyAthanafiusto  "' 

be  his  fucceflor,  by  and  by  addethjthat  the  order  of  Pricfts  confirmed  it,and 
the  magiftrate,  and  nobititie,and  the  people  approued  it  witli  their  allowing 
fliowte. 

It  I  graunt  in  deede  that  this  alfo  was  by  very  good  reafon  ftablifhcd  in 
the  Councel  at  Lacdicea ,  that  the  Eledion  {hould  not  be  left  to  multitudes,  q^-  ,  -  ^ 
For  it  (carcely  happcneih  r.t  any  time,  that  fo  many  heads  fhould  wel  order 
any  thing  with  one  meaning :  and  commonly  this  is  true,  that  the  vncert.iia 
communaltie  is  diuided  into  contraric  affeftions .  But  for  this  peril!  there 
was  vfed  a  very  good  remedy .  For  fii  ft  the  Clerkes  onely  did  choofe :  whom 
they  had  choofenthey  preftnted  to  tlie  Magiftrate  ,  or  to  the  Senate  and 
chicfe  men  of  the  people .  They,  after  confultation  hadde ,  if  tliey  thought 
the  cledion  good,  c^^nfirmed  it :  if  not,  they  did  choofe  an  other,  whom  they 
did  rather  allowc .  Then  the  matter  v/as  nioued  to  the  multitude ,  which  al- 
though they  were  not  boundeto  thofeforeiudgements,  yet  thereby  they 
could  the  IcHebe  difordered.Or  if  they  began  at  the  midntudc:  that  was  den 
only  to  learne  whom  they  did  chiefly  dcfire.  When  the  delires  of  the  people 
were  heard.then  they  of  the  Clergy  did  chofe  him .  So  neither  wasit  lawfull 
for  the  Clergy  to  appoint  whom  they  lifted,  neither  were  they  bounJc  to  c- 
bey  the  foolifh  dcfires  of  the  people.  Leo  appointeth  this  order  in  an  otlier 
place,  v/hen  he  fayth ;  There  are  to  be  looked  for ,  both  the  deiires  ofthe  ci- 
tizens, the  peopksteuimonies ,  the  iudgement  of  the  honorable ,  and  the  ^P''*o»°7' 
ckdion  ofthc  clc'ks  .  Againe,  Let  there  beholden  thetcftimonieof  the 
honorable,  the  fubfcriptioncft'r.eclerl'cs.  the  confent  of  the  order  U  com- 
munaity.No  rCrtfon(fay  th  hee)fufFreth  it  to  I.c  otherwife  donc.And  nothing 
elfc  meaneth  that  decree  of  dae  Synode  atLaodicea,  but  that  the  clergv 

A  a  a  ;  an4 


C«^«  ^«  Of  the  omwarde  ntfMes 

and  chicfe  of  the  people ,  (houldc  not  fuffcr  thcmfelucs  to  be  carlcd  away  by 
the  vndifcretc  multitude  :  but  rather  that  with  their  v.-ifedome  and  rraujtic 
they  niould  rcprcfle  the  peoples  foolifh  affeftions,  if  at  any  time  need  {houJd 
lo  require. 

13     Thisorderofchoofing  was  yet  in  force  in  the  time  of  Gregory:  and 
lushkely  that  It  endured  longnftcr.  There  rcmaine  many  Epiftics  of  iiis 
that  gme  euident  teftimonie  of  this  matter.  For  fo  oft  as  he  hath  to  doc  with 
tae  crcatmg  of  any  ncwc  BiOiop,  he  vfcth  to  write  to  the  clergy , to  the  order 
and  to  tne  peoplc,&lo)iitimc  alio  to  the  ruler ,  according  as  the  goucrnmcnj 
of  the  city  IS  appointed.  But  if  by  reafon  of  the  difordcred  ftate  of  ^  Church, 
he  committcth  to  any  Bilhop  adioyning ,  the  charge  of  ouerfecing  in  the  c- 
Jedion,  yet  he  alway  requircth  a  folcmne  decree  ftrengthcned  with  the  fub- 
u,ix^u6<).  fcriptions  of  aU.  Yea  and  when  there  was  one  Conftantius  create  Bishop  at 
Milaine,  and  that  many  ot  the  Milaneis  were  by  rcafon  of  the  inuifion  of  the 
barbarous  nations  fled  to  Genua :  he  thought  that  the  cleftion  couJd  not  o- 
Diftin  2 ,     t^     ^^  '^''^"^'  ^"^^'^^  '^^^^  '^^°  ^"C  "^<^«i  together  & gaue  their  aflcnt. 
cap.in  no-     T"  '^'/^^  ^^f  "°t  y«  ^"2  hundred  yaares  paft  .  fince  Pope  Nicolas  decreed 
mine.  I'^us  ot  the  eledion  ot  the  Billiop  of  Rome:that  the  Cardinal  Bilhops  fhould 

beginne,  then  that  they  fhould  loyne  to  them  the  reft  of  the  clergy  laftof 
all  that  the  eledion  fliould  be  conhrmcd  by  the  confent  of  the  people  And 
in  the  cnde  he  reciteth  that  decree  of  Leo,  which  I  euen  nowt  allcagcd  and 
commaundeth  it  from  thence  foorth  to  bee  in  force .  But  if  the  malice  of 
wicked  men  Ihal  fo  prcuailc,  that  the  clerkcs  to  make  a  true  clcdion  be  com- 
pelled to  departe  out  of  the  citie :  yet  he  commandcth  that  fome  of  the  peo- 
ple be prcfcnt  with  them.  As  for  the  Emperours  confent/o  farre  as  I  can  pcr- 
ccvie,  was  required  only  in  two  Churches,  that  is,  Rome  and  Conftantino- 
plc:  becaufe  there  were  the  two  feates  of  the  Empire .  For  whereas  Ambrofc 
was  lent  to  Milame  with  a  power  from  Valentinian  to  goucrn  the  cicdion  of 
the  new  Bilhop:that  was  extraordinarily  donc,by  reafon  of  ?rieuous  fadions 
wherewitn  the  citizens  then  boy  led  among  thcmfelucs,  Bu"!  at  Rome  in  old 
time  the  Emperours  authoncie  was  of  fo  great  force  in  creating  of  the  By- 
Epi.c.lib.i.  """P '■  thntGrcgorie fayeth, thatheewas letby hiscommaunderacntinthc 
gouernmcnt  of  the  Church:  whenyctby  folcmnc  vfage  bee  was  defircdby 
the  people .  This  was  the  maner ,  that  when  the  clergy  and  the  people  had 
appointed  any  bilhop,  the  clergy  Hiould  forthwith  moue  it  to  the  Fmperor  y 
he  fliould  cither  by  his  alowancc  confirmey  ckaion^or  by  difalowancc  vn.do 
it.Ncnher  are  the  decrees  that  Gratian  gathereth  togethcr^epugnat  to  this 
cuftome ;  wherein  is  nothing  clfe  fayd,  but  that  it  is  in  no  wife  to  be  futfred 
that  taking  away  the  canonicaileleaion ,  a  king  Hiould  appoint  a  Bilhop  af! 
ter  hisownluft:and  tliat  the  Metropohtanlhould  conlecrate  none  that  were 
fo  promoted  by  violent  powers  For  it  is  one  thing  to  fpoylc  the  Church  of 
her  righr.thatall  Ihould  be  transferred  to  the  luft  of  one  man :  and  an  other 
thing  to  graunt  this  honour  to  a  king  or  an  Emperour,  that  by  his  authoritic 
he  may  confirme  a  lawliill  eledion. 

14  Now  it  followeth,  that  we  entreat,  with  what  forme  the  miniftcrs  of  ^ 
Church  were  admitted  into  their  office  after  clcdion:  this  the  Latincs  called 
Ordination  or  Confccration:  the  Grcekcs  haue  called  it  Chcirotoma,lifting 


To  Salfiath*/.  Li^.  4»  3^t 

Vp  of  handcs,  and  fome  time  alfo  Cheirothefia,  laying  on  of  handes.  Howe- 
beit  Chcirotonia  is  properly  called  thatkjnde  of  elecfiion,  where  mens  con- 
fcntes  are  declared  by  holding  vp  of  their  hands.  There  remaincth  a  decree 
of  the  Niccne  councell,  that  the  Mciropolitane  (hould  meetc  together  with 
all  the  Bi/hops  of  the  prouincc  ro  order  him  which  is  chofen .  But  if  fome  of 
them  be  hindered  either  by  hngth  of  the  way,or  by  fickencs ,  or  by  any  nc 
ccflttiCjthat  yet  three  at  the  leaft  Ihould  meet:  and  that  they  that  are  abfent 
{houlde  by  letters  teftifie  their  confent.  And  this  Canon,  when  with  difcon- 
tinuance  it  grew  out  of  vfcjwas  afccrwardc  rcnucd  wirh  many  Synodes.  But 
all,  or  at  leaft  fo  many  as  had  no  exciife,  were  therefore  commaunded  to  be 
prcfent.that  they  might  hauc  the  grauer  triall  of  the  learning  and  manners, 
of  him  that  was  to  be  orderedrfor  the  matter  was  not  done  without  trial.And 
it  appeareihby  Cyprians  words,  that  in  the  oldc  time  they  were  wont  not 
to  be  called  after  the  ele(5tion,but  to  be  pre  fen  t  at  y  cleflion:&  to  this  end  y 
they  fhouldbc  as  it  were  gouernors^y  nothmgfhould  be  troblefbmely  done 
in  y  muItitude.For  where  he  faidc  y  the  people  haue  power  cither  to  choofe 
worthy  Pricfts,or  to  refufe  vnvvorthie,vvin  a  litle  after  he  addcih.-Wherfore 
according  to  y  tradition  of  God  &  of  the  Apoftles,it  is  to  be  diligently  kept  Epi.4,Iib.  i. 
&  holden(vvhich  is  yet  holdcn  w  vs  alfo  &  in  a  maner  throughout  alprouin- 
ccs)  y  for  the  right  celebration  of  orderings^nl  the  Bifhops  adioynmgofy 
fame  prouincc  fhould  come  together  to  that  people  for  which  a  goucrnour 
is  ordered,&  that  the  Bifhop  be  chofen  in  prcfencc  of  the  people  .Rut  when 
they  were  fovr.time  flowly  gathered  togethcr,and  there  was  peril  leaft  fome 
Woulde  abufethat  delay  to  occafion  of  ambitious  fuing:  it  was  thought  that 
it  (hould  be  t  nougli  if  after  the  cledion  made5they  fiiould  meet  and  after  al- 
lowance vpon  lawflill  examination  confecrate  him. 

I J  When  this  was  ech  where  done  without  exccption,by  litle  and  litle 
a  diucrferaancr  grew  in  vfe,  that  they  which  were  chofen  fhoulde  refort  to 
the  Metropolitane  citie  to  fetch  their  ordcring.Which  came  to  pafle  rather 
by  ambition,and  by  dcprauatioof  the  firft  inftirution,than  by  any  good  rca- 
fon.  And  not  long  after,  when  the  authoritie  of  the  fea  of  Rome  was  now  in- 
creafed,there  came  in  place  yet  a  worfe  cuftome,  that  the  Bifhops  aln^oft  of 
all  Icaly  Ihould  fetch  their  confccration  from  thence .  Which  wcc  may  note 
out  of  the  Epiftles  of  Gregorie.Only  a  few  cities,which  did  not  fo  cafily  giuc  £j^  j.Epift 
placcjiad  their  auncient  right  prcferucd.-as  there  is  an  example  had  of  Mil-  63.^6, 
lainc.Paraduenture  the  only  Metropolitane  cities  kept  their  primlcdgc.  For 
all  th;Bi{hoppesofthe  Prouincc  were  wont  to  come  together  tothcchcefc 
citieio  confecrate  the  Archbifhoppe.But  the  Ceremonic  was  laying  on  of 
handes.  For  I  read  of  no  other  Ceremonies  vfcd  :  fauing  that  in  the  folemnc 
aflcmblie  theBifliops  had  a  certaine  apparrcll  whereby  they  might  bee  dif- 
tinftly  knowcn  from  other  Prieftes.  They  ordered  alfo  Pricftes  &  Deacons 
with  only  laying  on  ofhands.Bur  euery  BiHiop  with  the  companic  of  priefts 
ordered  his  owne  Prieftes.But  although  they  did  all  the  fame  thing :  y  etbc- 
caufethcBilTiop  went  before ,  and  it  was  all  done  as  it  were  by  his  guiding, 
therefore  the  ordering  was  called  his.  Wherer.pon  the  old  writers  haue  ofte 
this  faying;  that  a  Prieft  difFcreth  from  a  Biflioppe  in  no  other  thing,butbc- 
caiiTc  he  hath  not  the  power  of  ordering. 

The 


Ctp.  /•  Of  the  oMtvfordc  me^mt 

The  v.Chaptcr. 

Th*t  the  tfje forme  0fg»uer»*)UH$  isvtterfy  eturthrtwtn 
bf  tht  tyranme  o/tb:  Ta^acK. 

NOw  it  is  good  to  fetbcforc  mens  eyes  the  order  ofgouerning  y  Church 
thatthcfeaofRomcandall  thcchampionsthcreofdoekeepeat  this 
day,  and  the  whole  image  of  that  Hierarchic  v/hich  they  continually 
hauc  in  their  mouth,  and  to  compare  it  with  chat  order  of  the  hrft  and  oldc 
Churchwhichwchaucdcfcribed:  that  by  the  comparifon  it  may  appearc 
what  manner  of  Church  they  haue,  which  vfe  this  onely  title  to  charge  or 
rather  to  oucrwhelm  vs.But  itisbcil  to  be  ginnc  atCallmg,that  we  fee  both 
who,and  what  manner  of  men,  and  by  what  order  they  be  called  to  this  mi- 
nifterie.  And  then  aftetwardc  wee  {hall  confidcrhowe  faithfully  they  exe- 
cute their  office.  We  will  giue  the  firft:  place  to  Bi/hops;  ro  whom  I  would  to 
God  this  mi^rht  be  an  honor  jto  haue  the  firftplace  in  this  djfcouife.But  the 
matter  it  felfe  doethnotfuffcrmee,  once  to  touch  this  thingbeitncuer  ib 
lightly,  without  their  great  {hamc .  And  yet  I  will  remember,  in  what  kindc 
ofwritingl  am  nowe  occupied':  nndwillnotfutFer  my  talkcv.hich  ought 
to  bee  framed  onely  tofimple  dotftrincjto  flow  abroad  beyonde  due  bonds. 
But  Ic  t  fome  one  of  the  that  hauc  not  vtterly  loft  al  fliame,aDf  were  me,  whac 
manner  of  bifhoppcs  are  atthis  day  commonly  chofen.  Truely  it  isnowe 
growcn  too  much  out  of  vfe,  to  haue  any  examination  had  of  their  learning: 
but  if  there  be  had  any  rcfpeft  of  lcarning,they  choofe  fome  Iaw)er  that  can 
rather  brawie  in  a  court,than  pre:ich  in  a  Church.This  is  certain,that  thefe 
hundred  yeres  there  hath  fcnrceiy  bin  cuery  hundrcth  man  chofen  that  vn- 
derftoode  ?ny  thing  of  holy  doflane.  I  doe  not  therefore  fpare  the  former 
ages,  for  that  they  were  much  better,  but  becaufe  we  hauc  nowe  onely  the 
prefent  Church  in  queftion .  If  iudgcment  be  had  of  their  raanners,we  (hall 
findc  that  there  haue  beenefewe  or  almoft  none,  whomethe  olde  Canons 
vvoulde  not  hauc  iudged  vnworthie  .  Hec  that  was  not  a  dronkarde,  was  a 
whoremonger:  he  that  was  alfocleanc  from  this  wickcdncflcjWas  either  a 
dycer,  or  a  hunter,  or  difl'olute  in  fome  parte  of  his  life.  For  there  be  lighter 
faultcsjwhichbytheolde  Canons  doe  exclude  a  manfrom  being  a  HiHiop. 
But  this  is  a  moft  great  abfurditie,  that  veric  children  fcarcely  tc  nne  yearcs 
old  ,  arc  by  the  Popes  grant  made  bilhops.Thcy  arc  growen  to  fuch  (liamc- 
Icfncs&fenfies  dulncs,  that  they  dreaded  not  that  cxtrecme  yea  and  mon- 
ftruous  wicked  doing,  which  is  vtterly  abhorring  fiom  tlie  verie  fenfe  of  na- 
ture.Hcreby  appearcth  how  religious  their  clccftions  wcre,whcrc  the  negli- 
gence was  fo  carelefle. 

z  Nowcineleftion,allthatrightofthepeoplc  is  taken  away  .  Their 
defirings,  their  aflentinges,thcir  fubfcribingcs ,  and  all  fuch  thinges  are  va- 
nifhcd:  the  whole  power  is  transferred  to  the  Canons  only.  They  bcftowe 
the  Biflicpricke  vpon  whome  they  will,and  afterwardc  bring  him  foorth  in- 
toihc  fight  of  the  people,  but  to  bee  worfliippcd,  not  to  bee  examined.  Buc 
Leo  crycth  on  the  other  hdc,  chatnorcafonfutfacthitjandhcc  pronoun- 

cctb 


To  SaluAtion.  Lih.4,         362 

ccth  tli2t  it  is  a  violent  impofition.  Cyprianjwhcn  lice  tcftificth  that  it  pro- 
cesdeth  from  the  laweofGod  that  it  flioulde  not  bee  done  but  by  the  con- 
fcnt  of  the  pcoplc,{hewcth  that  the  contrary  maner  is  repugnant  to  y  wordc 
of  God.  The  decrees  of  fo  many  Synodes  do  moft  feuerely  forbid  it  to  bee 
otherwife  doncrand  ifit  be  done,they  comaund  it  to  be  voide.If  thefe  things 
be  true,there  now  remaincth  in  the  Papacie  no  Canonical  eIe(5tion,neither 
byCodslawenorby  thcEcclcfiafticall  law.  Butalthough  therewerenoo- 
thcr  euiljyet  how  (hall  they  be  able  to  exciife  this  that  they  hauefo  fpoyled 
the  Church  of  her  right?  But(f3y  they)  the  corruption  of  times  fo  required, 
that  bccaufc  in  appointing  of  bi/hops,  hatreds  and  affedions  more  preuai- 
led  with  the  people  and  the  Magiftrates,  than  right  and  founde  Judgement, 
therefore  the  rule  thereof  flioulde  be  giiien  to  a  fewcAdmit  verily  that  this 
were  the  extreme  rcmedie  of  a  mifchiefc  in  dilpaired  cafe.  But  fith  the  me- 
dicine it  felfe  hath  appeared  more  hurtfull  than  the  very  difeafe,  why  is  not 
this  newe  cuil  alfo  remedied?  But(ray  they)  it  is  cxadly  prefcribcd  to  the 
Cationsjwhat  they  ought  to  followe  in  the  eIcftion,Bur  do  we  dout,biit  that 
the  people  in  olde  time  did  vnderftand  that  they  were  bounde  to  moft  holy 
lawcs.when  they  faw  y  they  had  a  rule  fet  them  by  the  worde  of  Gcdj  when 
they  came  togither  to  choofe  a  bifiiop.^For  that  onely  voice  of  God,  wher- 
by  he  defcribech  the  true  image  of  a  bifhop ,  ought  worthily  to  bee  of  more 
value  than  infinite  thoufands  of  Canons.  But  neuertheleffe  the  people,cor- 
rupted  with  a  moft  cuil  affeftion,  had  no  regarde  of  the  lawe  or  of  cquitie. 
So  at  this  day  though  there  be  verie  good  lawes  written  ,  yet  they  remaine 
buried  in  papers.Yet  for  the  moft  part  it  is  vfed  in  mens  maners,  yea  and  al- 
lowed as  though  it  were  done  by  good  reafon,  that  dronkardes,  whorcmon- 
gers;dycers,are  commonly  promoted  to  this  honor:  (It  is  but  litle  y  I  faye) 
that  bifhoprikcs  are  the  rewards  of  adulteries  and  bawderies.  For  when  they 
arc  giuen  but  to  hunters  and  faIconers,it  is  to  be  thought  to  be  gaily  well  bc- 
ftowcd.  Any  way  to  cxcufe fo  hainous  indignity,  it  is  too  much  wicked .  The 
people(fay  l)had  in  old  time  a  very  good  Canon  to  v/home  Gods  worde  prc- 
fcribed,  that  a  biftiop  ought  to  bee  vnreproucablc,  a  teacher,  no  fighter,  &c.  ^'"^^^  i*^' 
Why  therefore  is  the  charge  of  choofingremoued  from  the  people  to  thefe 
men?  Becaufe  forfoth  the  word  of  God  was  not  heard  among  the  tumults  & 
feditious  partakings  of  the  people.  And  why  ftiouid  it  not  at  this  day  be  re- 
moued  againe  fro  thefe  men,which  not  only  do  breake  all  lawes,  but  cafting 
awny  all  fhame,  do  wantonly,  couetoufly,ambitioufly,mingle  and  confound 
Gods  and  mens  matters  together? 

3  But  they  ly  ,when  they  fay,that  this  was  dcuifcd  for  a  remedy.  W' e  ofce 
read  that  in  old  time  Churches  were  in  tumulrcs  at  the  choofing  of  biftiops:  * 
yet  neucr  any  man  durft  think  of  taking  away  the  authority  from  the  people. 
For  they  had  other  way  cs  whereby  they  might  either  preuent  thefe  fr.ultes, 
or  amend  them  if  they  were  already  comitted.But  I  wil  tell  what  it  is.  When 
the  people  began  to  bee  negligent  in  making  the  elcdions ,  and  did  caft  that 
care  vpon  the  Prieftes  as  litle  belonging  to  them  ,  they  abufcd  this  occafion 
to  vfurpe  a  tyranny  to  themfelues,  which  aftcrwarde  they  ftabhfhed  by  new 
Canons  fet  foorth.  As  for  their  or dcring,it  is  nothing  clfe  but  a  meere  mock- 
^ge.For  the  flicw  of  examination  that  they  there  fctout  is  fovaine  and  hun- 


Cap,  /.  Of  the  ofitrfardmeAnes 

gry,thatit  wantcth  eucn  a\  colour.Therforc  whereas  in  Tome  places  Princes 
n.iuc  by  couenac  obteincd  of  y  bifliops  of  Romcjihit  they  chemfclucs  might 
namcbiihops,  therein  the  Church  fuffered  no  new  loflerbecaufc  the  elev- 
en was  taken  away,onIy  from  the  Canons,which  had  by  no  right  violctly  ta- 
ken ic,  or  vcnl/ftolen  it,  Trucly  tliis  is  a  moft  foulc  example,  that  out  of  the 
court  are  fcnt  bifliops  to  polTcfTe  Churches:  and  it  fla^uid  be  y  worke  of  god- 
ly Princes  to  abftcine  from  fuch  corruption.  For  it  is  a  wicked  fpoiling  of  the 
Churchj  when  there  is  thruft  vnto  any  people  a  bjfhop,  whom  they  haue  noc 
dcfircdjor  at  left  with  free  voice  allowed.  But  y  vnordcrly  maner  which  hath 
long  ago  bin  in  the  Churches,  gaueoccafion  to  Princes  to  take  the  prefenta- 
tion  of  bi/hops  into  their  owne  handcs.  For  they  had  rather  that  it  /hould  be 
their  gift,  than  thofe  mensj  to  whom  it  nothing  more  belonged ,  and  which 
did  no  lefle  wro ngfuljy  abufc  it. 

4  Loc  here  is  a  noble  caliing^by  rcafon  whereof  the  bifhops  boaft  thcra- 
felues  to  be  the  fucceflbrs  of  the  Apoftlcs.But  they  fay  that  the  authoritie  to 
create  Priefts  belongeth  to  them  only .  Buc  in  this  they  moft  lewdly  corrupc 
the  old  inftitution :  becaufe  they  doc  not  by  their  ordering  create  Prieftcs  to 
rule  &  feedc  the  people.but  Sacrificers  to  Sacrifice.  Likewife  when  they  con- 
fecratc  Deacons,  they  do  nothing  of  their  true  &  proper  cffi  :e ,  but  they  or- 
„  daine  them  only  to  certaine  Ceremonies  about  the  chalice  &  the  p?ten.  Buc 

jR.ro.ca.i  i^  theSynodcatChalcedonjitisconirariwifedecreed.y  theordcrings  fhold 
not  be  abfolutely  giucn,  that  is  to  fay,  but  that  a  place  fhould  be  thrrewithaU 
afllgncd  to  them  that  arc  ordcred,wherc  they  {h:^l  exercifc  their  office.  This 
decree  is  for  two  caufes  veric  profitable  .  Firft,  that  the  Church  flaouldc 
not  be  burdened  with  fuperfluous  charges  :  nor  tliat  that  ihould  be  fpent  vp- 
on  idle  men  which  fliould  be  giuen  to  the  poorc ;  Secondly,  that  they  which 
be  ordered,  fhouldc  thinke  that  they  be  not  promoted  to  an  honour,  but  that 
there  is  an  office  committed  vnto  them  ,  to  the  execution  whereof  they  are 
bounde  by  folemne  proteftation  .  But  the  Romiffic'  maifters  (  which 
thinke  that  there  is  nothing  in  religion  to  bee  cared  for,  but  their  bellie) 
firft  doe  cxpounde  title  to  be  thereucnuethatmay  fufficctofuftainethem, 
whctherit  be  by  their  owne  Huelvhoodc  or  by  benefice  .  Therefore  when 
they  order  a  DcaconoraPrieftc,  without  taking  care  where  they  ought  to 
minifter,  they  giue  them  the  order ,  \l  they  bee  riche  enough  to  finde  them- 
felues.  But  what  man  can  admi:  this,  that  the  titlewhich  the  decree  of  the 
Counfcllrequircthjffiould  be  theyearely  reuenue  for  their  fuftenance  ?  But 
nowe  becaufe  the  later  Canons  condemned  the  bifhoppes  with  penaltieto 
finde  them  whom  they  had  ordered  without  fufficient  title,  by  this  mcane  to 
rcftrainc  their  too  much  cafic  admitting:  there  hathbecnc  alfoa  fiittleiic 
deuifed  to  mocke  out  this  penaltic  .  For  hce  that  is  ordered,  naming  any  ti- 
tle whatfocuer  it  be,  promifcth  that  he  wilbc  content  therewiLh:  bythisfhifc 
he  is  driuen  from  his  adion  for  his  finding  .  I  paireoucrathoi  fan^'faiides 
that  are  herein  vfed  :  that  when  (bme  doe  falfely  namcvniiic  tides  of  be- 
nefices, whereupon  they  can  not  make  fiue  nidliniTs  by  yeare:  ochcrfome 
vnder  fecrct  couenant  doborow  benefices,  which  they  prorrjifc  tha:  they  wil 
by  &  by  rcftorc  againc,but  fometimc  they  rcftorc  noc  at  all.  And  fuch  other 
myftcries. 

5    Buc 


To  Salmtion,  tik4,         s^S 

y  But  although  ihefe  grofler  abufes  were  taken  away ,  is  not  this  alway 
an  sbfurditiej  to appoinc  a  Pricft  to  whome you afligne  noplace  ?  Alfo  they 
order  no  man  but  to  facnficc.  But  the  true  ordinance  of  a  Prieft  is,to  be  cal- 
led to  the  goucrrnentcf  the  Church:  and  a  Deacon  to  be  called  to  the  ga- 
tlieringoffhcalmcs:  they  doc  indecde  with  many  pompes  fliadowe  their 
doin^,  that  m  the  verie  fhcw  it  may  haue  a  rcucrencc  among  the  fimple.  But 
among  men  that  hr.uc  their  foundc  wit,  what  can  thcfc  difguifinges  auailc.if 
there  be  no  found  ftufFc  or  truth  vnderncath  them?  For  they  vfc  ceremonies 
about  it, either  fetcb.cd  out  of  lewi/IineSj  or  faincd  of  them  felues  :  which 
it  were  better  to  forbeare.  Bntof  true  examination,  (fori  nothingpaflc  vp* 
pon  that  fhadowc  which  they  rctamc )  of  tlie  peoples  confenr,and  of  other 
thingcs  neccfTarie,  they  make  no  mention  .  I  call  a  fhadowc  their  foolilhc 
gcfturu^gs  mcete  to  be  laughed  at,  framed  to  a  fonde  and  coldc  councerfai- 
tingofantiquitie.The  bifhops  haue  their  deputies  which  before  y  ordering 
may  enquire  of  their  Icarning.But  what?whciher  they  can  read  their  maffes 
whether  they  can  decline  a  comon  nown,  y  they  (hal  hght  vpon  in  reading, 
conjugate  a  verb,or  do  know  the  figniiicatio  of  one  word.for  it  is  not  ncceH- 
fary  y  they  be  cunning  enough  to  conftruc  a  verfc.  And  yet  they  be  not  puc 
back  fro  Priefthood  which  failc  euen  in  the  childilhrudimentSjfo  that  thev 
bringanyraonyorcommend3tionoffauor.OfliI;efortitis,y  when  they  are 
brought  to  the  altar  to  be  ordered,  itis  asked  thrife  in  a  conL;ue  not  vnder- 
ftanded,  whether  they  be  worthie  of  that  honour.  One  aunfwcreth  (which 
neucr  faw  thcin:but  becaufe  nothingfhould  wantof  the  forme.he  hath  that 
parrin  the  play)  They  are  worthie.  What  may  a  man  blame  in  thcfc  reue- 
rendc  fathers ,  but  thatwith  mocking  in  fo  open  sacrileges,  they  doe  with- 
out rtiame  laugh  tofcorncbothGodandmen^Burbecaufe  theyareinlong 
pofleflion  thereof,they  thinke  that  now  it  is  lawfull  for  them. For  whofoeuer 
dare  once  open  his  mouth  againfl  thcfc  fo  euidentandfo  haynous  wicked 
doings,  he  is  foorthwith  haled  by  them  to  punifliment  of  death,  r.s  though 
it  were  oney  had  in  old  time  difclofed  abroad  the  holy  myfterics  of  Ceres, 
would  they  do  this  if  they  thought  that  there  were  any  God? 

6  Nowc  howe  mucn  doe  they  behaue  thcmfclues  better  in  beftowingof 
benefices  :  which  thing  was  once  ioyned  with  the  ordering,  but  nowc  it 
is  altogether  feparate?  There  is  among  them  a  diuerfc  manner.  For  the  Bi- 
fhops  onely  doe  not  confcrre  benefices :  and  in  thofc  whereof  they  arc  faide 
to  haue  the  conferring, they  haue  not  the  full  right:  but  other  haue  the  pre- 
fentation,  atid  they  reteinc  only  the  title  of  collation  for  honors  fake.There 
sre  alfo  nominaticns  out  of  fchcles,  and  rciignations,cithcr  fimple,or  made 
for  caufe  of  efchange,  commendatorie  writinges, preuentions, and  whatfo- 
cuer  is  of  that  fort.  But  they  alfo  behaue  thcmfelues  that  none  of  them  can 
reproche  an  other  with  any  thing.  Solaffirme,  that  fcarccly  euery  hun- 
drcth  benefice,  is  bellowed  at  this  day  inthcpapacic  without  Simonie,  as 
the  olde  writers  defined  Simonie.  1  doe  not  fay  that  they  all  buy  them  v/ith  Epi.ii.Iib  3,. 
rcadiemonie:  but  fliew  me  one  oftwentie  that  commeih  to  a  benefice  with 
out  fome  by  commendation,  feme  either  kinredor  alliance  promoteth,and 
Ibme  the  authoritie  of  their  parentes :  fome  by  doing  of  pleafures  doe  gee 
shcmfcluesfauor.  Finally  benefices  arc  giucn  to  tliis  cnde,notto  prouidc. 


C4p,  /.  Of  the  outveardme^Kes 

for  the  Churches,  but  for  them  that  receiuc  them.  Therefore  they  cal  them 
benefices,  by  which  wordes  they  doc  fufficiently  declare,that  they  make  no 
other  account  ofthcm,  but  as  the  beneficial  gifts  of  princeSjwherby  thcyei- 
th  er  get  the  fauour  oFthcir  foiildicrs  or  reward  their  fcruices.I  omitte  howc 
thcfe  rewardcs  are  bellowed  vpon  barbars,  cookes, moile  keepers,  and  fuch 
dreggiHic  men.And  nowe  iudiciall  courtes  doc  ring  of  no  matters  5nore,tha 
about  bcneficesrfo  that  a  man  may  fay  that  they  are  nothing  elfc  but  a  pray 
caft  afore  dogges  to  hunt  after.  Is  this  tollerableeuen  to  be  heard  of,that 
they  fliould  bee  called  Paftors ,  which  hauc  broken  into  the  poffcfllon  of  a 
Church  as  into  a  fcrme  of  their  cnemic  r  y  hauc  gotten  it  by  brawling  in  the 
lawe?  that  hauc  bought  it  for  monie  ?  that  hauc  deferuedit  by  filthie  fcrui- 
ccs?wh!chbeing children  yetfcantly  able  to  fpeakc,  hauc  receiucd  it,as  by 
inheritance  from  their  vncles  and  kinfmcn,  and  fome  baftardes  from  their 
fathers? 

7  Woulde  cuer  the  licentioufnefTc  of  the  peoplc,though  they  had  bene 
neuer  fo  corrupt  &  lawclefTe.haue  gone  fo  farre?  But  this  is  alfo  more  mon- 
fl:uous,thatoncman,(Iwillnotfay  whatraanerof  man,  but  truely  fuch  a 
one  as  cannot  goucrne  himfelfe  )is  fct  to  gouerne  fiucor  fixe  Churches.  A 
man  may  fee  in  thefe  dayes  in  Princes  courtes ,  young  men  that  hauc  three 
abbatics.twoBi/hoprikes,  one  Archbifhoprike.  But  there  bee  commonly 
Canons  with  fiue,  fixe  or  feucn  benefices ,  whereof  they  hauc  no  care  at  all, 
but  in  receiuing  the  renenucs .  I  will  not  obieft,  that  it  is  ech  where  cried  out 
againll  by  the  worde  of  God,  which  hath  long  agoe  ceafcd  to  be  of  any  efli- 
mation  at  all  among  them.l  wil not  obieft,  that  there  haue  bene  many  mofl 
feucrepcnall  ordinances  in  manic  councels  made  againft  this  wickednefTc: 
for  thofc  alfo  they  boldly  dcfpife  as  oft  as  they  lift.  But  I  fay  that  both  are 
monflrous  wicked  doinges, which  arc  vttcrly  againft  God  and  nature  andy 
gouernmentofthe  Church,  that  one  robbci  flnllopprcfTe  many  Churches 
at  once,and  that  he  fliould  be  called  a  Paftor,  which  cannot  be  prcfcnt  with 
his  flockc  chough  hce  woulde:  and  yet  (  fuch  is  their  /hamcfulncirc  )  they 
couer  fuch  abhominablc filthincirc  with  the  name  of  the  Church  to  deliuer 
ihcmfclues  from  all  blame .  But  alfo  (and  God  will)  in  thefc  lewdcncfTes  is 
contcined  that  holy  fuccefTion,  bythemcritc  whereof  they  boaftthatitis 
wrought  that  the  Church  may  not  perifti. 

8  Nowe  (  which  is  the  fcconde  markc  in  iudging  a  lawfull  Paftoi)  let  vs 
fee  howe  faithfully  they  exercife  their  office.  Of  the  Pricftes  that  be  there 
created,  fome  be  Menkes,  fome  bee  (as  they  call  them  )Sccuj3r.  Thcfirfle 
ot  thefe  two  companies  was  vnknowcn  to  the  old  Church:  and »"  is  fo  againft 
the  profeflionofMonkes,  to  hauc  fuch  a  place  in  the  Church,  thatin  oldc 

Bpi.ii.Ii,  t  '^^'"'^^^cn  they  were  chofen  out ofMonaftcries  into  the  cicrgie,  thcycea- 
*  led  to  be  Monkcs.  And  Gregoric,  whofc  time  had  much  dreggcs,yct  fuflfrcd 
not  this  confufion  to  bee  made.  For  he  willcth  that  they  bee  put  out  of  the 
Clcargie  that  be  made  Abbots,for  that  no  man  can  rightly  be  together  both 
aMonkcandaclcarkc:nththcone  isahindcranccto  the  other.  Nowe  if  I 
aske.howc  hcc  well  fulHllcth  his  office,  whome  the  Canons  declare  to  bee 
vnmcctjwhati  prayyou,  will  they  aunfwerc-' They  will  forfooth  alleadgc 
vntonice  thofc  vncimtly  borne  decrees  of  Innocent  and  Boniface,  where- 


ToSa/ftathff.  Lik/,  3^4 

by  Monkcs  are  fo  recciued  into  the  honour  and  power  of  Pricflhood ,  that 

they  might  ftill  abide  in  their  Monafterics.But  what  reafon  is  thisjchat  cuc- 

ryvnlcarned  afrejlbrooneashchathoncepofreflredthefeaofRome,  may 

with  one  worde  ouerthrowe  all  antiquitic?  But  of  this  matter  we  flial  fpcakc 

hereafter.  Let  this  fuffice  for  this  timc,thatin  the  purer  Church  it  was  hol- 

dcn  for  a  great  abfurditie/ifaMonke  did  execute  the  office  ofPriefthoodc, 

For  Hieromc  fayeth  that  he  doth  not  execute  the  office  of  a  Prieft ,  while 

he  is  conuerfant  among  Monies:  and  maketh  himfelfe  one  of  the  common 

people  to  be  ruled  by  thePricftes.But,although  we  graunt  them  this,  what 

do  they  of  their  dutie?  Of  the  mendicantes  fome  do  preache:  all  the  other 

Monkes  cither  fing  or  mumble  vp  mafles  in  their  dennes.  As  though  either 

Chrift  willed,or  the  nature  of  the  office  fufFereth  Priefts  to  be  made  to  this 

purpofc .     Whereas  the  Scripture  plainly  tcftifieth ,  that  it  is  the  pricftes 

office  to  rule  his  ownc  Church, is  icnot  a  wicked  prophanation,  to  turne  an 

other  way5yca  vttcily  to  change  the  holy  inftitution  of  God^For  when  they       *  *°«*^* 

are  ordered,  they  are  exprefly  forbidden  to  doe  the  thinges  that  God  com- 

maundeth  all  pnefts.For  this  fong  is  fongto  them :  let  a  Monkc  content  w 

hiscloifter,notprcfumetominiftertheSacramenteSj  nor  to  execute  any 

thing  belonging  to  publike  officc.Let  them  deny,if  they  can,  that  it  is  an  o- 

pen  mockerie  of  God,that  any  prieft  (hould  be  made  to  this  purpofe,  to  ab- 

fteinc  from  his  true  and  naturallofficc:  and  that  he  which  hath  the  name, 

may  notbaue  the  thing. 

9  I  come  to  the  fecular  priefts:which  arc  partly  beneficed  men,  (as  they 
call  thcm)that  is  to  fay,haue  benefices  whereupon  to  Hue:  and  partly  do  let 
cut  their  daily  labour  to  hire,  in  maffing,  or  finging,  and  liuc  as  it  were  of  a 
ftipend  gathered  thercupoa  Benefices  haue  cither  care  of  foulcs,asbifhop- 
rikes,and  cure  of  paroches:  or  they  be  the  ftipends  of  dcintic  men ,  that  get 
their  lining  with  finging,  as  prebendcs,Canonfhips,perfonages,  and  digni- 
ties, chaplainfhips,  and  fuch  other.  Howbeit,  fince  things  arcnowc  turned 
vpfide  downe,  Abbaties  and  priories  are  giuen  to  very  boyes ,  by  priuilcgc, 
that  is  to  fay  by  common  and  vfuall  cuftomc.  As  concerning  the  hirehngs, 
that  get  their  lining  from  day  to  day,  what  fliould  they  doe  othcrwife  than 
they  do?  thatisinferuileand  fhamefuU  manor  togiue  out  them  felues  for 
gainc,  fpecially  fith  there  is  fo  great  a  multitude  as  nowe  the  worldc  fwar- 
meth  with.  Thcrfore  when  they  dare  not  beg  openly,  or  forafmuch  as  they 
ihinke  they  fliouldc  but  litleprofite  that  way  ,  they  go  about  likehungric 
dogges,and  with  their  iraportunacie,  as  with  barking,  they  enforce  out  of 
men  againft  their  willcs  fomewhat  to  thiuftinto  their  belly.  Here  if  I  would 
goabouttotxpreflcinwordes,  how  great  a  dishonor  it  is  to  the  Church,  y 
the  honor  and  office  of  priefthood  is  come  to  this  point,  I  flioulde  haue  no 
cnde  .  Therefore  itisnotmeetethatthc  readers  ftiould  looke  for  at  my 
hande  fuch  a  long  declaration  as  may  be  proportionall  to  fo  hainousindi- 
gnitie.Briefely  I  fay.if  it  be  the  office  of  pricfthod,(as  the  worde  of  G  O  D 
prefcribeth,and  the  auncient  canons  require)to  feede  the  Church  ,  and  to 
gouernc  the  fpirituallkingdome  of  Chrift  :  all  fuch  facrificers  as  haue  none  i.Co..4.»i 
other  worke  or  wages ,  but  in  making  a  market  of  mafles,  are  not  cnely  idle 
in  their  office,  but  alfo  haue  no  office  at  all  to  cxercifc.  For  there  is  no 

Bbb.  place 


Cirp.  f,  OftheoutrfAY^weAnes 

place  afTignedthem  to  teach:  they  haue  no  flocke  to  goucrnerrinallj'jthere 
is  nothing  left  to  them,but  the  alcar,  whcrupon  to  facnficc  Chrift:which  is 
not  to  offer  to  Godjbut  to  diucls,as  we  flial  fee  in  another  place. 

10  I  do  not  here  touch  the  outward  faultes,  but  only  the  inwarde  cuilJ, 
which  ftickcth  6ft by  the  rootc  in  their  inftitntion .  1  will  addc  a  faying, 
which  wil  found  ilin  their  earcs:  but  bccaufe  it  is  true,  I  muft  fpcake  it:  that 
in  the  fame  degree  arc  to  be  accounted  Canons,  Deancs,  Chaplaincs,  Pro- 
uoftcSjand  all  they  that  are  fedde  with  idle  benefices  .  For  what  feruicccan 
they  do  to  the  Church:- For  they  haue  put  from  thcmfclues  the  preaching 
of  the  worde,thc  care  of  difcipline,and  miniftrarion  of  Sacramcntes,  as  too 
much  troublefomcburdens.Whatthen  haue  they  reraaining,whereby  they 
may  boafl  thcmfelucs  to  be  true  priefts?  Singing  forfooth,  and  a  pompc  of 
Cercmonies.But  what  is  that  to  the  purpofe?U  they  allcage  cuftome,  if  vfcj 
if  prefcription  of  long  time:  1  againe  on  the  other  fide  do  lay  vnto  them  the 
definition  ofChnftjwhere by  he  hath  exprefled  vnto  vsboth  true  prieftcs, 
and  what  they  ought  to  haue  that  vn\  be  accounted  fuch.  But  if  they  cannot 
bearcfohardealawc,  to fubmit thcmfelues to Chriftcs rule:  at  thelealHct 
them  (uffcr  this  matter  to  be  determined  by  the  authoritie  of  the  Primitiue 
Church.But  iheir  cafe  flialbe  neucr  the  bctterjif their  ftatc  be  iudgcd  by  the 
olde  canons.  They  that  haue  degenerate  into  Canons,  fhould  haue  becnc 
prieflcs,as  they  were  in  olde  time,  that  fliould  rule  the  Church  jn  common 
with  the  Biihop,  and  be  as  it  were  his  companions  in  the  office  of  Paftor. 
Thofc  Chapter  dignities  as  they  call  them,  do  nothing  at  all  belong  to  the 
goucrning  of' the  Church;  much  lelfe,  chapleinfhips,  and  the  other  drcgges 
of  like  names.  What  account  then  fhall  wee  make  of  them  all?  Truely  both 
the  worde  of  Chrift,and  the  vfagc  of  the  Church  cxcludcth  them  from  the 
honour  of  priefthood.  Yet  they  {liffcly  holde  that  they  be  pricfVes :  but  wee 
muft  plucke  of  their  vifour  ;  fo  fliall  wee  finde,  that  their  whole  profefTion  is 
moftc  ftrange  and  farre  rcmoued  from  that  office  of  pricftes,  both  which  y 
Apoftlcs  defcribc  vnto  vs,and  which  was  required  in  the  primitiue  church. 
Therefore  all  luch  orders.with  what  tides  (ocuer  they  be  notified,  fith  they 
be  newe,  being  venly  neither  vpholden  by  the  inftiturion  of  God,  nor  by  y 
auncientvfageofthc  Church,  ought  to  haue  no  place  in  the  defcription  of 
thefpirituall  gouernment,which  the  Church  hath  rccciued  confccratc  with 
the  Lordes  owne  mouth.Or(ifthey  wil  rather  haue  me  to  fpcakc  more  {im- 
ply and  gro{rcly)for  as  much  as  chapIaineSjCanons,Dcancs,  Prouoftes.and 
other  idle  bellies  of  the  fame  forte,  do  not  fo  much  as  with  their  litle  finger 
touch  any  fuiall  parcel  of  that  office , which  is  ncceflarily  required  in  pricf^s, 
it  is  not  to  bee  fuffred.that  in  wrongfully  taking  a  falfc  honour  vpon  thcm- 
fclues, they  fhouldhreake  the  holy  inftirution  of  Chrift. 

1 1  There  remame  Bi  niops,and  per  fons  of  Paroches:  who  ,  I  woulde  to 
God  they  didftriue  to  rcteine  their  office.  For  wee  woulde  willingly  graunt 
vnto  thcm,that  they  haue  a  godiy  and  excellent  office,  if  they  did  execute 
it.  But  when  they  will  be  accounted  Pallors,  while  they  forfikc  the  Chur- 
ches committed  ro  them,  and  caft  the  care  ot  them  vpon  other,  they  doc  as 
if  it  were  the  Paftors  office  to  doe  nothing.  If  an  vfurer  that  ncuer  ftii  red  his 
footc  out  of  the  citic,woulde  profeilc  liimfelfe  a  plowman,   or  a  keeper  of  a 

vine- 


Tineyarde.-irafouWiour  that  had  bec:ie  connnuall/in  the  battaile  and  in 
thecampcjind  had  ncucr  feene  iadiciall  court  or  bookes,  would  boafthim- 
fclfe  for  a  l.v/vycr,who  could  abide  fuch  ilinking  folhes  ?  But  thefc  men  doc 
fomewhat  more  abHi  cdly.that  will  fceraeand  be  cnlled  lawfull  Paftors  of  the 
Church,and  yet  will  not  be  fo.  For  Howe  many  a  one  is  there  ,  th.it  doeth  fo 
much,as  in  /]icw.;,exorcife  the  goucrncraenc  of  his  Church?  Many  doc  all 
their  life  long  deuoure  the  rcuenucs  of  Churches,to  which  they  ncijer  come 
{o  much  as  to  looke  vpon  them.  Soinc  orher  do  once  by  yeare  either  come 
theaifelucSjOr  fcnde  their  ftcv/arde.that  nothing  fhouldbec  loft  in  the  let- 
ting to  firme.  When  this  corruption  ilrft  crept  in ,  they  that  woulde  cnioy 
this  kinde  orvacation,exeinpted  cherof^lues  by  priuilegcs:  nowe  it  is  a  rare 
cxc!XipiC,to  h.uic  one  refident  in  hi-i  o  wnc  Church.  For  they  eftccme  them 
none  othervvifc  than  farmes,  ouer  which  they  fet  their  vicars  as  bailies  or 
farmers.  But  this  very  naturall  reafon  reieftcth,  that  he  ihould  be  paftor  of 
a  ilockcjthatncuerfTwc;  on"  flvicpe  thereof.  .ii-'Ij^; 

11  II  apperiieththntetten  in  the  time  of  Grcgorie,  there  were  certaine  "°''«'7* 
fecdcs  otthis  niilchiele^thnt  the  rulers  ofChurchcs,  began  tobeneghgenc 
in  teaching;:  for  he  doeth  iii  one  place  grieuoufly  compkinc  of  it.Thc  world 
(fayeth  he)is  full  of  pricftes :  but  yet  in  the  harusft  there  nre  feldome  work- 
nien  founder  becpufe  in  decdcwee  take  vponvs  the  office  of  pricft,  but  wc 
fulfill  not  the  v/orkc  ot  the  offi';e.,AgainCjbecaufe  they  haue  ilocthe  bowels 
ofcharitie,  thev  mil  fecm;  Lord.es:  they  acknowledge  not  their.felues  to 
bee  fathers.   They  change  the  place  of  humilitie  into  the  aduauncing  of 
lordlinelFc.     Againe,but  what  do  weei   OpaftourSj  which  recciue  the  re- 
warde,and  are  no  workcmcn^Wc  are  fallen  to  oiitwardc  bufinefle,  and  wee 
take  in  handc  one  thing,  and  performe  an  other .  We  Icauc  the  miniftery  of 
preaching :  and  to  our  punilhment,  as  Ifee,  wc  are  called  Bifhops,  thatkecp 
the  name  of  honour  and  notof  vej:tue .  Sith  he  vfcth  (b  great  .(harpenefie  of 
wordesagainftthem  ,  which  were  but  Icfle  continuing  ani&ffo  diligent  in 
their  office  :  What  I  pray  you,w6uldhefay,if  hefawcoftficDrffiopsalmoft 
none,  or  truely  very  fewe,  and  of  the  reft  fcarcely  eueiy  hundrcth  man  once 
in  all  his  life  to  goc  vp  into  a  pulpet?  For  menbe  come  to  fuch  madnefre,th3C 
it  is  commonly  counted  a  thing  toobafe  for  thcdignitieof  aBiffioppe,  to 
make  a  fcrmon  to  the  people .  In  the  time  of  Bernard,  thinges  \*ere  fomwhat 
more  decayed:  but  we  fee  alfo  with  howe  fharpe  chidings  he  inucicthagainfl: 
the  whole  order;  which  yet  it  is  likely  to  haue becne  then  much  purer  thaii 
it  is  nowe. 

13  But  if  a  man  doc  well  wey  and  examine  this  out^varde  forme  of  cede- 
fiafticall  gouernn-.cnt  that  is  at  this  day  vnder  the  papacy,  he  fn.njl  finde  that 
there  is  no  theeuiffi  corner  vvhcrin  robbers  do  more  hcentioufly  range  with^ 
out  lawc  and  meafure .  Truely  all  thinges  are  thercfo  vnlikc  the  infticution 
of  Chrift,  yea  fo  contrary  to  it,  they  are  fo  degenerate  from  the  auncient  or-' 
dinances  and  manners  of  the  Church ,  they  are  fo  repugnant  to  nature  and 
rcafon,  that  there  can  be  no  greater  iniuric  done  to  Clarift ,  than  when  they 
pretcnde  his  name  to  the  defence  of  fb  difbrdered  goucrnment .  Wee  (  fay 
they  )  are  the  pillers  of  the  Church,  the  chiefe  BiHioppcs  of  religion,  the  vi- 
cars of  Chrift,  the  heades  of  the  faithfuJU :  becaufe  the  power  of  the  Apoftles 

Bbba  isby 


'Cup,  St  OftheoiitvfdrcimeAnet 

isbyfucccffioncomevnto  vs.  They  are  alway  bragging  of  thefe  follies, as 
though  they  talked  vnto  ftockcs.  But  fo  ofc  as  they  (hall  boaft  of  this,  I  will 
askeofthcmag3ine,what  they  haue  common  with  the  Apoftlcs  .  For  wee 
fpeake  not  of  any  inhcritably  defcending  honour  that  may  be  giuen  to  men 
cuen  while  they  lie  flecping  :  butof  the  office  of  preaching,  which  they  fo 
much  flee  from.Likewifc  when  we  affirme  that  their  kingdomc  is  the  tyran- 
ny of  Ancichrift,Ly  andby  they  aun{\vere,  that  it  is  that  reuercnde  Hierar- 
chic, fo  oft  praifed  of  notable  and  holy  men.  As  though  the  holy  fathers, 
when  they  commended  the  EcclefialHcal  Hierarchie  or  fpirituall  goucmc- 
ment,  as  it  was  dcliucred  them  from  hande  to  handc  from  the  Apoftlcs,  did 
drcamc  of  this  miffhapenandwaftedifordered  heape,  where  the  BiHiops 
arc  for  the  moft  part,  either  rude  aires,which  know  not  the  vcrie  firft  &  com 
mon  principles  of  faith, or  fometimc  children  yet  newe  come  from  y  nourfc: 
and  if  any  be  learneder  (which  yet  is  a  rare  example)  they  thinke  a  Bifhop— 
like  to  be  nothing  els  but  a  title  of  glorioufneffe  and  magnificence :  where 
the  perfones  of  Chuiches  thinke  no  more  of  feeding  the  flockc,  than  a  Shoe- 
maker doth  of  plowing:where  al  things  are  confounded  with  more  than  Ba- 
bilonicall  difpcrfingjthat  there  remaineth  no  more  any  one  fteppe  whole  of 
that  ordinance  of  the  Fathers. 
14  What  ifwcdifcendc  to  their  maners?  where  (halbe  that  light  of  the 
MACC.5.14,  world,  which  Chrift  requireth?  where  is  the  fake  of  the  earth?  where  is  that 
holinefl'e,  which  may  be  as  a  perpetual  rule  toiudge  by?  There  is  no  degree 
of  men  at  this  day  more  ilfpoken  of  for  riot,wantonnefre,deintincfle,fina]ly 
allkindeofluftes.  There  are  ofno  degree  men  either  fitter,  or  cunningcr 
maifters  of  all  deceit,  fraude,  treafon,  and  breach  of  faith:  there  is  no  where 
fo  great  cunning  or  boldnefTe  to  do  hurt .  I  pafTe  ouer  their  difdainfiilnefTc, 
pride,  extortion,  crueltie.  I  paife  ouer  the  difToIute  liccnfioufnefTe  in  all  the 
parts  of  cheir  life.  In  fuffcring  wherof  the  world  is  fo  wearied,  y  it  is  not  to  be 
feared,  thatl'fliduldfeeme  to  enforce  any  thing  too  much.  This  on  thingi 
fay,  which  theyxhemfelues  fhall  not  be  able  to  denie :  that  of  bisfhops  there 
is  almoft  none.of  the  Parfons  of  paroches  not  the  hundreth  man,but  if  ludge 
mcnt  (hould  be  giuen  of  his  mancrs  according  to  the  olde  Canons,  he  {hold 
be  cither  to  be  cxcomunicate,  or  at  leaft  to  be  put  from  his  office .  I  feenie  to 
fay  fomcwhat  incredible :  fefarreis  thatauncient  difcipline  growen  out  of 
vfe,  that  commanded  an  exader  triall  to  be  had  of  the  maners  of  the  clergy. 
but  the  trueth  is  fo .  Nowe  let  them  goe,  that  fis,ht  vnder  the  flanderd  and 
guiding  of  the  fca  of  Rome,  and  Ictte  them  boaft  among  thcmfclucs  of  the 
order  of  Pricfthoode.  As  for  the  order  that  they  haue,  trucly  it  is  euident,  y 
it  is  neither  of  Chrift,  nor  of  his  ApofUes,  nor  of  the  fathers,  nor  of  the  oldc 
Church. 

ly  Now  let  the  Deacons  come  forth,&  that  moft  holy  diftributing  that 
they  haue  of  the  goods  of  the  Church  .  Howbcit  they  doc  not  now  create 
their  Deacons  to  that  purpofe,for they  cnioyne  them  nothing  els  but  to  mi- 
nifter  at  the  akar,  to  reade  &  fing  the  Gofpel,  and  do  I  wore  not  what  trifles* 
Nothing  ofthealmes,  nothing  of  thccatcofthepoore,  nothing  of  all  that 
fun^^ion  which  they  in  olde  time  executed .  I  fpeake  of  the  very  inftitution. 
For  if  we  haue  rcfped  what  they  do,  indeedc  it  is  not  to  them  an  office,  but 

oncly 


ToSalttathn,  tih.4,         'J3B 

onely  a  ftcppe  toward  priefthood.  In  one  thing,  they  thackeepe  thcDea^^ 
consplaceatthcmaflejdoreprcfenta  voide  image  of  antiquitie.  For  they 
recciue  the  ofFrings  before  the  confecration.  This  was  the  ancient  maner, 
that  before  the  communion  of  the  Supper,  the  faithfull  didkifle  oncano- 
ther,and  offer  their  almcs  at  the  altar:  fo  firft  by  a  fignc ,  and  afterwarde  by 
very  libcralitic  chcy  fhewed  their  charitic.The  Deacon.that  was  the  poorc 
mens  ftcward.receiued  that  which  was  giuenjto  diftribute  it.  Now  of  thofc 
ahties, there  commeth  no  more  to  the  poore,  than  if  they  were  throwen  in- 
to the  fea.  Therefore  they  raocke  the  Church  with  this  lying  Dcaconrie. 
Truely  therein  they  haue  nothing  like,  neither  to  the  inftitution  of  the  A- 
poftles,nortotheauncientvfagc.  But  the  very  diftribution  of  the  goods 
they  haue  conuey  ed  another  way:&  haue  fb  framed  it,y  nothing  can  be  dc- 
uifed  more  vnorderly.  For  as  thecucs,whcn  they  haue  cut  mens  throtcs,  do 
deuide  the  pray  among  them:  fothefe,  after  the  quenching  ofthe  light  of 
Gods  word,as  though  the  Church  were  flame ,  do  thinkc  y  whatfocuer  was 
dedicate  to  holy  vfes  is  laide  for  pray  and  Ipoilc.  Therefore  making  a  diui- 
fjon,eucry  onehath  fhatched  to  himfclfe  as  much  as  he  could. 

16  Here  all  thefeoldordcrsjthat  we  haue  declarcd,are  not  onely  trou- 
bled,but  vtterly  wiped  out  and  rafed.  The  Bifhops  and  prieftes  of  cities, 
which  being  made  riche  by  this  pray , were  turned  into  canons,  haue  made 
hauockc  of  the  chiefe  part  among  tnem.But  it  appearcth  that  the  partition 
was  vnorderly,becaufeto  this  day  they  ftriue  about  the  bounds.  Whatfoc- 
uer it  be,by  this  diuifion  it  is  prouided,  that  not  one  halfpeny  of  the  goods 
of  the  Church  fhould  come  to  the  poore,  whofe  had  bene  the  halfe  parte  at 
leaft.For  the  canons  do  giuc  them  the  fourth  part  by  name  :  and  the  other 
fourth  part  they  do  therefore  appoint  to  the  Bifhops,  that  they  fhoulde  be- 
ftowc  it  vpon  hofpitalitie.and  other  duties  of  charitie.  I  fpeake  not  what  the 
clerkes  ought  to  do  with  their  portion,  and  to  what  vfethey  ought  to  be- 
ftowe  it.  For  we  haue  Efficiently  declared,  that  the  reft  which  is  appointed 
for  temples,buildings  and  other  expenfcsjought  to  be  open  for  the  poore  ia 
neccflitie.I  pray  you,if  they  had  one  fparke  of  the  feare  of  God  in  their  hart 
Kvoidd  they  abide  this  burden  of  confcience,that  all  that  they  eate,  &  wher- 
with  they  be  clothed,commeth  of  thcft,y  ca  of  facrilegcPBut  fith  they  are  li" 
tie  moued  with  the  iudgement  of  God,they  fliould  at  leaft  thinke,that  thofe 
be  men  endued  with  wit  and'reafon,towhomcthey  woulde  perfuade,  that 
they  haue  fo  goodly  &  well  framed  orders  in  their  Churchjas  they  arc  wont 
to  boaft.  Let  them  aunfwcre  mee  fhortly ,  whether  dcaconrie  be  a  licence 
to  fteale  and  robbe.If  ihey  denie  this ,  they  fliall  alfo  be  compelled  to  con- 
fcffcjthat  they  haue  no  dcaconrie  left:  for  as  much  as  among  them,  all  tho 
difpofition  of  the  goods  of  the  Church  is  openly  turned  into  a  Ipoilingfiill 
of  facrilege. 

17  But  here  they  vfe  a  verie  fairc  colour  .For  they  fay,  that  the  dignitie 
ofthc  Church  is  by  that  magnificence  not  vncomlilyvpholden  .  And  they 
haue  of  their  fcft  fome  fo  fliamelelTejy  they  dare  openly  boaft,  that  fo  one- 
ly arc  fulfilled  thofc prophecies,whereby  the  olde  Prophets  dcfcnbe  y  glo- 
rioufnefl'e  ofthc  kingdome  of  Chrift,whcn  thatkingly  gorgeoufiies  is  feene 
iny  priftly  ord?r.  Notin  vain(fay  ihey)God  hath  piomifed  tliefe  things  to 

Bbb  I  his 


'^4p',/»  Of  the  outward  meayres 

Eff  *7i\  & '  ^^^  Churchr  Kings  fliall  come.diey  fliall  worfiiip  in  thy  %ht,they  flial  bring 
<o.*i.*'  *      thee  giftes  .    Arife,  arifc,  clorh  thee  with  thy  ftrcngth ,  O  Syon :  cloth  thee 
with  the  garments  of  thy  gloryjO  Hierufaleni:  Al  fhal  come  from  Saba,bring- 
ing  golde  and  inccnfc  ,  and  fpcakiog  praifc  to  theLordc  .  All  thecaitell  of 
Cedar  rtialbe  gathered  together  to  thee .  If  I  fliold  tary  long  vpon  confuting 
this  lewdcnclfe,!  feare  Icaft  I  fliould  fceme  fonde .  Therefore  I  wil  not  lolc 
wordes  in  vaine .  But  I  aske  :  if  any  lewe  wpuld  abufc  thefe  teftimonieSjwhat 
folution  would  ihey  giuc  ?  Verily  they  would  reprehendc  his  dulnetfe  ,  for 
that  he  transferred  thofe  thinges  to  the  flefh  and  the  worlde ,  that  are  fpiri- 
tually  fpokcn  of  the  fpuituall  kingdomc  of  Chnft .    For  wc  knowe ,  that  the 
Prophets,  vnder  the  image  of  earthly  thingcs,did  paint  out  vnto  vs  the  hea- 
uenly  glorie  of  God,  that  ought  to  {hinc  in  the  Church  .     For  the  Church 
had  neucr  Icfle  abundaunce  of  thefe  bleflinges,  which  their  words  exprefTe, 
than  in  the  time  of  the  Apoftles :  and  yet  allconfcfle,  that  the  force  of  the 
kingdomc  of  Chnft  then  chiefly  floriflied  abroade.  What  then  meane  thefe 
fayinges  ?  Whatfoeuer  is  any  where  precious,  hie,  excellent,  it  ought  to  be 
madefubiefttothcLorde  .     Whereasitisnamely  fpokenof  kinges ,  that 
they  Hial  fubmic  their  fcepters  to  Chrift,  that  they  fhal  throwe  downe  their 
crounes  before  his  feet,  that  they  fhal  dedicate  their  goods  to  the  Church: 
when  (  will  they  fay  )  was  it  better  &  more  flilly  performed,than  when  The- 
odofius,  cafting  away  his  pui  pie  robe,  leauing  the  ornaments  of  the  empire, 
as  fome  one  of  the  common  people:  fubmitted  himfelfe  before  God  and  the 
Church,to  folemnc  penance  ?  then  whe  he  &  other  like  godly  princes  befto- 
wed  their  endcuors  and  their  cares  to  preferue  pure  doftrine  in  the  Church, 
and  to  cherifti  &  defendc  found  teachers?  But  how  pricfts  at  that  time  exce- 
lled not  in  fupcrfluous  riches,  that  only  fentence  of  the  Synode  ar  Aquileia, 
where  Ambrofcwaschiefe,  (ufflciently  declareth:  Glorious  is  pouertie  in 
the  pricftes  of  theXorde.  Truely  the  Bifliops  had  at  that  time  fome  riches, 
wherwith  they  might  haue  fct  out  the  Churches  honor,  if  they  had  thought 
thofe  to  be  the  ti  ue  ornamcntes  of  the  Church.  But  when  they  knew  y  there 
wasnothing  more  againft  the  office  of  Paftors,  than  to  glifter  &  Hicw  them- 
felues  proudly  with  dcintinefle  of  fare,  with  gorgioufnes  of  garmcntes,  with 
great  traine  of  feruantes,with  llarely  palaces,  they  followed  and  kept  the 
humblenes  and  modeftie,   yea  the  very  pouertie  which  Chnfte  holily  ap, 
pointed  araonghis  minifters. 

i8  But  that  wee  may  not  be  too  long  in  this  point  ,  let  vsagaine  gather 
intcafiiortfumme,howe  farre  that  dilpcnfation  or  difTpationof  y  goods 
oftheChurch,thatisnowevfed,  difi^ereth  from  the  true  deaconrie,  which 
both  the  worde  of  God  commcndcth  vnto  vs,  and  the  auncient  church  ob- 
fcrued.  As  for  that  which  is  beftowed  vpon  the  gainilhingof  temples.  I  fay 
it  is  ill  beftowedjifthatmcafure  be  not  vied,  which  both  theverie  nature  of 
holy  thinges  appointcth,  and  the  Apoftles  and  other  holy  fathers  haue  pre- 
fcribed  both  by  doArineand  cxamplcs.But  whatlike  thing  is  there  fccne  ac 
this  day  in  the  temples  ?  whatfoeuer  is  framed  ,  I  will  not  fay  after  that  aun- 
cient fparing,but  to  any  honcft  meane  it  is  rciefted.  Nothing  at  all  plea- 
fcth  butthatwhichfauourcthof  riot  and  the  corruption  of  times  .  In  the 
aucanc  time  chey  arefo  farrefrom  hauing  due  care  of  thclwely  templec^ 

thcs 


ToSattMtimi]  hih,4»  3^7 

that  they  would  rather  fuifer  many  thoufandcs  of  the  poore  to  pcrifli  for  hu- 
gcr,  than  they  would  breaks  the  leaft  chalice  or  cruet,  to  rcheue  their  neede. 
And  that  I  may  not  pronounce  of  my  felfany  thing  more  greeuoufly  againfl: 
them,  this  onely  I  would  haue  the  godly  readers  to  thinke  vpon :  if  itlhouldc 
happen  that  fame  Exuperiusbifhop  of  Tholofa,whom  we  euen  now  rehear- 
fed ,  or  Acatius,  or  Ambrofc,  or  any  fuch  to  be  raifed  from  death ,  what  they 
would  fay.  Truely  they  woulde  not  allowc  that  info  great  neceffitic  of  the 
poore,  riches  in  a  manner  fuperfluous  flioulde  bee  turned  another  way  .  Ad- 
mit I  fpeake  nothing  how  thcfe  vfcs  vpon  which  they  be  beftowed,  (although 
there  were  no  poore)  are  many  wayes  hurtfull ,  but  in  no  bchalfc  profitable. 
But  I  leaue  to  fpeake  of  men  .  Thefc  goods  are  dedicate  to  Chrift :  there- 
fore they  arc  to  be  difpofcd  after  his  will .  But  they  /hall  in  vaine  faye,  thac 
this  pr.rt  is  beftowed  vpon  Chrift,which  they  haue  wafted  otherwife  than  he 
commanded.  Howbeic,  to  c onfclfc  the  truth, there  is  not  much  of  y  ordinary 
reuenue  of  y  Church  abated  for  thefe  expcnfes.  For  there  arc  no  biflioprikes 
fo  wclthy,no  abbaties  fo  fatte,  finally  neither  fo  many,  nor  fo  large  benefices 
that  may  ferue  to  filthe  gluttony  ofpriefts.But  while  they  feeke  to  fpare  the- 
Iclues  J  they  perfwade  the  people  by  fuperftition,  to  turne  that  which  flioulde 
be  beftowed  vpon  the  poore ,  to  builde  temples ,  to  fette  vp  images  ,  to  buy 
iewels,  togettecoftly  garmentcs  .  So  with  this  gulfe  arc  the  daily  almes 
confumcd. 

19  Of  the  rcucnuc,  that  they  receiue  of  their  landes  and  poficffion,vvhat 
clfe  ftiall  I  fay,  but  that  which  I  haue  already  fayde  ,  and  which  is  before  all 
mens  eyes?  Wc  fee  v/ith  what  faithfulnes  they  which  are  called  biftiops  and 
Abbors  dodifpofe  the  greateft  part  .What  msdnefle  is  it,tofecke  here  for  an 
ecclefiafticall  order  ?  Was  it  mcete  that  they ,  whofe  life  ought  to  haue  ben 
a  fingular  example  of  frugahtie,  modeilie,  continence,  and  humilitie,  ftiould 
contends  with  the  royikie  of  princes  in  number  of  goods  ,in  gorgioufneflc 
of  houfes,  in  dcintineffe  of  apparcll  and  fare  ?  And  howc  much  was  this  con- 
traric  to  their  office,  that  they,  whome  the  eternall  and  inuiolable  comman- 
dcmentofGOD  forbiddeth  tobcedefirous  of  filthy  gaine,  and  biddcth 
to  be  content  with  fimple  liuine;,  fhould  not  onely  layc  handes  vpon  townes 
and  caftles,  but  alfo  violently  enter  vpon  the  greateft  Iordlhippes,finally  pof-  Co"C'''Car« 
fefleforceably  very  empires?  Ifthey  defpifethc  wordcofGOD  :whatwill  _|^  j^' 
the  y  aunfwere  to  thofe  auncient  decrees  of  the  Sy  nodes  :  whereby  it  is  de- 
creed that  the  bifhop  fliould  haue  a  fmal  lodging  nut  far  from  the  Church, 
meane  fare  and  houftioulde  ftuffe?  what  will  they  faye  to  that  praifeof  the 
Synodeat  Aquileia:  where  pouertic  is  reported  glorious  iu  the  Prieftcs  of 
the  Lordc  ?  For  perhappes  they  will  vtterly  refufe  as  too  muchc  rigorous, 
that  which  Hieromeaduifeth  Nepoiianus,  that  poore  men  andftrangers, 
and  among  them  Chrifte  as  a  gueft ,  may  knowe  his  table  .  But  thac 
which  he  by  and  by  addeth,they  will  be  afharacd  to  denic,thar  it  is  the  glory 
of  abiftnppe  toprouide  for  the  goods  of  the  poore:  that  it  is  thefhame 
of  all  prieftes  to  ftudie  for  their  owne  richefle.  But  they  can  not  receiue  this, 
but  they  muftallcondemne  themfeluesof  fhatne  .  Buticisnotncedcfiill 
in  this  place  t'^  fpeake  more  hardely  againft  them,  fith  my  meaning  was  no- 
thing elfe,  but  to  fliewc,  that  among  them  the  lawcfull  order  of  deaconrie  is 

B  b  b  4  long 


ijf^'/.  Of  the  oHtwardmeAfies 

long  ago  taken  awiytthat  they  may  no  more  glory  of  this  title  to  the  c6men' 
djjtioa  of  their  Church;  which  I  thinke  I  hauc  already  fufficiently  rtiewed. 

Thevi.Chapter. 

O/tht  Supremacieeftbe  SeaofBame. 

Hitherto  wc  hauc  rehearfedthofe  orders  of  the  Church  ,  which  were  in 
the  gouernment  of  the  olde  Church:  butafterwardc  corrupted  in  times, 
and  Eom  thenccfoorth  more  and  more  abufcd ,  doe  nowc  in  the  Popifti 
Church  reteinc  onely  their  name,  and  in  deedc  are  nothing  elfe  but  vifours: 
thatby  comparilon  the  godly  reader  might  iudge  ,  what  manner  of  Church 
the  Romaniftes  hauc,  for  whofe  fake  they  make  vs  fchifraatikcs,  becaufe  wc 
hauc  departed  from  it.       But  as  for  the  hcade  and  toppeofthc  whole  or- 
der, that  is  to  fay,  the  fupremacy  ofthefca  of Romejwhereby  they  trauaik 
to  prooue  that  they  onely  hauc  the  catholike  Church ,  we  haue  not  yet  tou- 
ched it :  becaufe  it  tookc  begirming  neither  from  the  inftitution  of  Chrifte, 
nor  from  the  vfe  of  y  old  Church ,  as  thofe  former  parts  did:  which  we  hauc 
(hewed  to  haue  fo  proceeded  from  antiquitie,y  by  wickednes  of  times  they 
arc  vttcrly  degenerate,  and  haue  put  on  altogether  a  newc  forme .  And  yet 
they  go  about  to  perfwadc  the  worlde,  that  this  is  the  chiefe  and  in  a  manner 
only  bonde  of  the  vnity  of  the  Church,  if  we  deaue  to  the  fea  of  Rome,and 
continue  in  the  obedience  thereof.  They  reft  (I  fay  )  principally  vpon  this 
ftay,  when  they  will  take  away  the  Church  from  vs ,  and  claime  it  to  them- 
felues,  for  y  they  keep  the  head,  vpon  which  the  vnitic  of  the  Church  hang- 
eth,  and  without  which  the  Church  rauft  necdes  fall  a  funder  and  be  brokea 
in  pccces  .    For  thus  they  thinke,  that  the  Churche  is  as  it  were  a  maimed, 
and  headlefTc  body,  vnlcflie  it  be  fubicft  to  the  fea  of  Rome,  as  to  her  heade. 
Therefore  when  they  talke  of  their  Hierarchic,  they  alway  take  their  be  gin- 
ning at  this  principle :  that  the  biftiop  of  Rome(as  the  vicar  of  Chrift,  which 
is  the  hed  of  the  Church)  is  in  his  ftecde  Prefident  of  the  vniuerfall  Church : 
and  that  othcrvvife  the  Church  is  not  well  ordered ,  vnleflc  that  Sea  do  holde 
the  Supremacy  abouc  all  other.  Therfore  this  alfo  is  to  be  examined  of  what 
Ibrt  it  is :  that  we  may  omit  nothing  that  pertaineth  to  a  iuft  gouernment  of 
the  Church. 

I  Let  this  therefore  be  the  principall  point  of  the  queftion:  Whether  it 
be  neceflary  for  the  true  forme  of  Hierarchic  (as  they  calit)or  ecclefiafticat 
ordcr,that  one  Sea  Ihould  be  abouc  the  other  both  in  dignitie  and  in  power,, 
that  it  may  be  the  head  of  the  whole  body.  But  we  make  the  Church  fubieft 
to  too  vniuft  lawcs,  if  we  lay  this  neccflity  vpon  it,  without  the  word  of  God. 
Therefore  if  the  aduerfaries  will  proue  y  whidh  they  require ,  they  muft  firft 
ftiewc  that  this  difpofition  was  ordcincd  by  Chrift .  For  this  purpofe  tlicy  al- 
ledge  out  of  the  law  the  hie  pricfthoodc,  alfo  the  hie  iudgemcnt,.  which  God 
did  inftitute  at  Hierufalcm .  But  it  is  cafie  to  giuc  a  folution,  and  that  mani« 
wayes,  if  one  way  doe  not  fatisfie  them  .  Firft  no  rcafon  compelleth  to  ex- 
tende  that  to  the  whole  world  ,  which  was  profitable  in  one  nation :  yea  ra- 
ther, tlic  order  of  one  nation  and  of  the  whole  worlde  Ihall  be  ferrc  different. 

Becaufe- 


To  Salftatioft,  Lih.4,  s69 

Bccaufe  thelewes  were  on  ech  fide  corapaffed  with  idolaters:  y  they  flioulde 
not  be  diuerfcly  drawen  with  varietie  of  religions,God  appointed  thcplacc 
ofworfhipping  him  in  the  middcft parte  of  ihe  lande :  there  he  ordcined  o- 
uer  them  one  headc  Bifhoppe,  whome  vhey  fhould  haiie  al  regard  vnto.that 
they  niightbee  the  better  kept  together  in  vnitie.  Nowe  when  religion  is 
fpredabroadeinto  tbewholc  worlde,  who  docth  not  fee  that  it  is  altoge- 
dier  an  abfurditicjthat  the  gouernment  of  the  Eaft  &  Weft  be  giuen  to  one 
man  ?  For  it  is  in  cfFeft  as  much  as  if  a  man  fhoulde  affirme  that  the  whole 
worlde  ought  to  bee  gouerncd  by  one  ruler,  becaufc  one  piece  of  lande  hath 
no  moe  rulers  but  one .  But  there  is  yet  an  other  reafon,  why  that  ought  not 
to  be  made  an  example  tobefollowed.No  man  is  ignoratthat  yhieBifhop 
was  a  figure  of  Chrift.Now,fince  the  Priefthood  is  remoucd,y  right  muft  al- 
fobe  reraoucd.But  to  whomisitremoued?Trufly,nottothe  Fope  (as  he 
himfclfe  is  fo  bold  fhamelefly  to  boaft)when  he  draweth  this  title  to  himfclf:  u  t,  „ 
but  to  Chrift ,  which  as  hee  alone  fufteyneth  this  office  ,  without  any  vicar  '' 
or  fucccfl"or,foheerefigncth  the  honour  to  none  other«  For  the  Prieft- 
hoode  confiftcth  not  in  dodrine  onely ,  but  in  the  appeafing  of  God,  which 
Chrift  hath  fully  wrought  by  his  death^  &  in  that  interceflion  which  he  now 
vfeth  with  his  father. 

3  There  is  therefore  no  caufe  why  they  fhoulde  bindevs  by  this  ex- 
ample, as  by  a  perpetuall  nile,  which  wee  hauefeene  to  bee  enduring  but 
for  a  time.  Out  ofthencweTeftamcnt  they  haue  nothing  to  bring  foorth 
for  proofe  of  their  opinion,  but  that  it  was  fayde  to  one:  Thou  art  Pc  ter,and 
vpponthis  ftonc  I  will  builde  my  Church .  Agayne,  Peter,  Loucft  thou  mec?  ioh.jI.i*  j,  * 
Feede  my  (heepe.  But  admitting  that  thefe  be  ftrongprGues,they  muft 
firftftiewc,  that  hee  which  is  commaunded  tofecdethe  flocke  of  Chriftc, 

hath  power  committed  to  him  ouer  all  Churches:  and  that  to  binde  and  to 

loofe  is  nothing  elfe  but  to  bee  ruler  of  all  the  worlde.  But  as  Peter  had  re-  ,  p^t , ,, 

ceiued  the  commaundement  of  the  Lord,  fo  hee  exhorteth  all  other  priefts  iob,ao.*«3. 

to  feede  the  Church.Hereby  wee  may  gather,  that  by  this  faying  of  Chrift, 

there  was  either  nothing  giuen  to  Peter  more  than  to  the  reft,  or  that  Peter 

did  egally  communicate  with  other  the  power  that  he  had  rece.ued.But,rhat 

we  ftriuc  not  vainely ,  wee  haue  in  an  other  place  a  cleare  expofition  out  of 

themouthof  Chrift,whatistobindcandloofe  rthatistofay,  to  retcync 

andtoforgiue  finnes.  But  the  manner  of  binding  and  lofing,  both  y  whole 

Scripture  eche  where  fticweth,  and  Paul  very  well  declareth.when  he  faith     _ 

that  the  minifters  oftheGofpell,  haue  commaundement  to  reconcilement  xLlel  *^ 

to  G  O  D  ,  and  alfo  haue  power  to  puniftie  them  that  rcfufc  this  be- 

ncfite. 

4  Howe  fhamefully  they  wreftthofe  places,  thatmake  mention  ofbin- 
dingandloofing,!  both  haue  already  ftiortly  touched,  and  a  little  after  I 
fliall  haue  occafion  to  declare  more  at  large.  Nowe  it  is  good  to  fee  onely,. 
what  they  gather  of  that  famous  aunfwere  of  Chrift  to  Peter.  Hee  promi- 
fcd  him  the  kcyes  of  thekingdome  of  heauen :  he  faidethat  whatfoeucr  he 
bounde  in  earth,  fnouldc  bee  bounde  in  heauen .  If  we  agree  vpon  the  word 
keyes,  and  the  manner  ofbinding,  all  contention  (hall  by  andbyceafe.For 
the  Pope  hirafelfe  will  gladly  giue  oucr  the  charge  inioyncd  to  the  A- 

poftles,. 


^.  6,  Of  the  outwdrd  mednes 

poftlcs.whichbcingfulloftrauell  and  grecfc.  fliouldc  {hake  from  him  his 
plcafures,  without  game .     For  as  much  as  the  heaucns  arc  opened  vnto  vs 
by  the  dodrinc  of  the  Gofpell ,  it  is  with  a  vcrie  fit  mctaphore  cxprefTcd  by 
thenamcofkeyes.  Now  men  are  bounds  and  loofed  in  no  other  wife,  but 
when  faith  reconcilcth  feme  to  God,  and  there  owne  beleefe  bindcth  other 
Ibme .  If  the  Pope  did  take  this  only  vpon  him:I  thinke  there  wjH  be  no  man 
that  wouldc  cither  cnuic  it  or  flriue  about  it.  But  becaufe  this  fuccefTion  be- 
ing traucllomc  and  nothing  gainefull  pleafeth  Inot  the  Pope,  hcreuppon 
growcth  the  bc:!;inningof  the  contention,  whatiChiift  promifcd  to  Peter. 
Therefore  I  gather  by  the  very  matter  it  felfc,  that  there  is  nothing  meant 
by  the  dignjtie  of  the  ofhce  of  an  ApofUe,  which  cannot  be  fcuered  from  the 
the  charge. For  if  that  definition  which  I  hauerehearred,bcreceiued(which 
cannot  but  fl^.amelefly  beieieded)  here  is  nothing  giuento  Peter,  y  was 
not  alfo  common  to  his  other  fcUowcs:  becaufe  otherwife  there  fhoulde  not 
only  wrong  be  done  to  the  perfonsjbuty  very  maiellie  of  dodrine  fhoulde 
halt.They  cry  out  on  the  other  fide:  what  auayleth  it,  I  pray  y ou,to  run  vpo 
this  rockerFor  they  fliall  not  proue,  but  as  the  preaching  of  one  fame  gofpel 
wasenioynedtoally  Aportles,fc»rh^y  were  alfo  alahkcfurnifhed  vv  power 
tobind&loofe.Chnfl:(!3ythey)3ppointcd  Peter  Princeof  y  whole  church, 
loh  io  i  j***  when  he  promifed  that  he  would  gaie  him  the  keies.Buty  which  he  then  pro 
mifedtoone.inanothcr  place  hcgaueitalfotoalhhercfl,  anddehucredic 
as  it  were  into  their  hands.If  the  niinepo.vcr  were  grauntedtoa],whichwas 
promifcd  to  one,  wherein  fliall  hec  be  abouehis  fcllowcs  ?  Herein  (fay  they) 
hee  excclleth,  becaufe  he  receiued  it  both  in  common  together  v/iih  them, 
nnd  feueraliy  by  himfelfc,  which  wai  not  giucn  to  the  ocher,butin  common. 
Defim.prcl,  WhatiflaunfwerewithCyprian  and  Augiifl]ne,thatChni1did  it  not  for 
this  purpofe ,  to  prefer  one  man  before  other, but  fo  to  fct  out  the  vnitie  of  y 
Church.  For  thus  faith  C/prian,  that  God  in  the  perfon  of  one  gauc  y  kcyes 
to  all ,  to  fignifie  the  vnicie  of  ail:  and  thct  the  rtfl  were  the  fame  thing  that 
Peter  was, endued  with  like  partaking  both  of  honor  &  power :  but  y  the  be- 
ginning is  taken  at  vnitie.  that  the  Church  of  Chrifl  may  bee  flicwed  to  bee 
Hom.in  lo.i  one .  Auguffmc  faith ;  If  there  were  not  in  Peter  a  m)  ilcrie  of  the  Church, 
Hom.i  I,      the  Lorde  woulde  not  fay  to  him  ,  I  will  giue  thee  the  kcyes.  For  if  thiswas 
faidc  to  Peter ,  the  Church  hath  them  not:  but  if  the  Church  haue  them,ihc 
Peter,  when  receiued  the  keyes,  betokened  the  whole  Church.  And  m  an  o- 
ther  place.  When  they  were  all  asked,  onely  Peter  aunfwercd,  thou  arte 
Chrifl:  and  it  is  faide  to  him,  I  will  gme  thee  the  keyes ,  as  though  he  alone 
had  receiued  the  power  of  binding  and  loufing:whereas  both  hee  being  one 
faide  that  one  for  al,and  he  receiued  the  othei  with  al.as  bearing  the  pcrfon 
of  vnine.Thcrefore  one  for  all,  becaufe  there  is  vnitie  in  all. 
MjcckJ  >8        ^     But  this,  Tliou  art  Peter,and  vpon  this  rocke  I  wil  build  my  Church, 
*  is  no  where  red  fpokc  to  any  other.  As  though  Chrifl  fpaks  there  any  other 
chingofPeter,than  y  which  Paul  and  Peter  himfelfelpeakcth  of  alChrifli- 
Ephe.j.zo.    ans .  For  Paul  ir^aketh  Chrifl  the  cheef e  and  corner  flonc.vpon  which  they 
i.t'et.a.j,    arc  builded  together  that  growc  into  a  holy  temple  to  th;  Lord.  And  Peter 
biddeth  vs  tobeehuely  ffones  which  bting  founded  vpon  that  chofen&: 
prctious  ilonc,  doe  by  this ioynt and  coupling  togetlicr  with  our  GOD, 

clcauc 


To  Saltiatioft,  Lih.4»  ■  3^P 

cleaue  alTo  together  among  our  fe!ucs.He(ray  they)  aboue  the  reft:  becaufc 
hec  hath  the  name  peculiarly.  Indeede  I  doe  willingly  graunt  this  honour  to 
Peter,that  in  the  building  of  y  Church  hee  be  placed  among  the  firft  jOr  ( if 
they  wil  haue  this  alfo  )  the  fii  ft  of  al  the  faithfull :  but  I  will  not  fuffer  them 
to  gather  thercvpon,  that  he  (houldc  haue  a  Supremacic  ouer  the  reft .  For 
whatmannerofgatheringisthis?  Hee  excelleth other  in  feruentnell'c  of 
zealcjin  Icarnin  g ,  and  courage  :  therefore  hec  hath  power  ouer  them.  As 
though  we  might  not  with  better  colour  gather,  that  Andrewe  is  in  degree 


;  great  iiitrercnce  betv/eene  tne  nonour  ot  degree  and  power, 
the  Apoftles  commonly  graunted  this  to  Peter,  that  hee  /houlde  fpeakein 
airemblies,  and  after  a  certayne  manner  go  before  them  with  propounding, 
exhorting,  and  admoni(hing;but  of  his  power  we  read  nothing  at  al. 

6  Howebeit  wc  be  not  yet  come  to  d.fputc  of  that  point  ;  onely  atthis 
prefent  I  woidde  prooue,  that  they  doe  too  fondly  reafon,  when  by  the  one 
ly  name  of  Peter  they  would  builde  an  Empire  ouer  the  whole  Church.For 
thofeolde  follies  wherewith  they  went  about  to  dccciue  at  the  beginning, 
arc  not  worthie  to  be  rehearfcd,  much  lefle  to  be  confutedjthat  the  Church 
was  builded  vppon  Peter ,  becaufe  it  was  faide  vpon  this  rocke.&c.  But  fomc 
of  the  Fathers  haue  fo  ex  pounded  it.  But  when  the  whole  Scripuire  crieth 
out  to  the  contrarie,  to  what  purpofe  is  their  authoritie  alleadped  againft 
God  ?  Yea,  why  doe  we  ftriue  about  the  meaningof  thefc  wordes.as  though 
it  were  darke  or  doubtRill ,  when  nothing  can  bee  more  plainely  nor  more 
certainely  fpoken?  Peter  had  confefled  in  his  owne  and  his  brccbrens  name 
thatChrift  is  thefonne  of  God.Vpon  this  rockeChriftbuildcth his  Church:  ^^"♦'^•^^ 
becaufe  it  is(as  Paul  fayth)  the  onely  foundation,  befide  which  there  can  be 

laydc  none  other.  Neither  doe  I  here  therefore  refiife  the  authoritie  of  the  i.Cor.j.ii. 
Fathers,  becaufe  I  want  their  teftimonics,  ifllifted  to  alleadge  them:  but 
(as  1  haue  faide)  I  will  not  with  contending  about  fb  cleare  a  matter  trou- 
ble the  readers  in  vaine ,  fpeciallly  fith  this  point  hath  beene  longagoe 
diligently  enough  handled  and  declared  by  men  of  our  fide. 

7  And  yet  indeedcnomancan  better  aflbile  this  quefticnjthan  the 
S  cripture  it  felfe,  if  we  compare  all  the  places ,  where  it  teacheth ,  what  of- 
fice &  power  Peter  had  among  the  Apoftlcs,howe  he  behaued  himfelfc,  & 
howe  he  was  accepted  of  them.  Runne  ouer  all  that  remainethvvrittcnjyou 
fliall  findc  nothing  elfe,  but  that  he  was  onecfthexii.  egnll  with  the  reft  .  „ 

and  their  fellowe,  but  not  their  Lordc.  Hee  doth  indeede  propounde  to  the       '^^'^* 

counfcll,ifany  thing  bee  to  be  done,  cndgiueth  warning  vvhatismcete  to 

be  done  rbut therewithal!  he heareth  other,  anddoethnot  onely  graunt 

them  place  to  fpeake  their  mindcjbut leaueth  the  iudgement  to  them:whcn 

they  had  determined  ,he  followed  and  obeyed.  When  he  writeth  to  the  Fa- 

ftors,  he  doth  not  commaunde  them  by  authoritie,  as  Supcriorrbut  he  ma-  ^  pj,  j, 

keth  them  his  companions,  and  gently  cxhorteth  them,  as  cgallcs  are  wont 

to  doe.  When  he  was  accufed  for  that  hee  had  gone  in  to  the  Gentiles,  al-  ^*^*  "•  J  • 

though  it  were  without  caufe.yet  he  aunfwcrcd  and  purged  himfelfe.  When  ■'^"•••*4» 

hee  was  commaundcdby  his  icllowcs ,  to  goe  with  lolin  into  Samaria, 


(Up.  6,  Of  the  dtitivard  mdanes 

hccrefufednot.  Whereas  the  Apoftlcs  did  fcndc  him, they  did  thereby  de- 
clare that  they  hclde  him  not  for  their  fuperior.  Whereas  hce  obeyed  and 
tooke  vppon  him  the  embafrage  commited  to  him,hee  did  thereby  confeflc 
thathc  had  a  fellowftiip  with  them,and not  an  authoritie  oucr  thcm.If none 
*^'l.i'i?.&  of thefe things wcre.yet the onely  EpiftletotheGalathians may  cafijy  take 
*•**•  al  doubting  from  vs:  where  almoftm  two  whole  Chapters  together  Paul  tra- 

uelJeth  to  prooue  nothing  elfe,  but  that  hec  himfelfe  was  cgall  to  Peter  in 
honour  of  Apoftlefhippe.  Then  he  rehearfeth  that  he  came  to  Peter,  not 
to  profeflcfubiedion,  but  onely  to  make  theii'confentof  doftrincapproucd 
by  teftimonie  to  all  men:  and  that  Peter  himfelfe  required;  no  fucn  thing, 
but  gauehim  his  right  hande  of  fcllowfhipe,  to  worke  in  common  together 
in  the  Lords  vineyarde :  and  that  there  was  no  Icfler  grace  giuen  to  mm  a* 
mong  the  Gentiles.than  to  Peter  among  thclcwes:  Finally  that  when  Pe- 
ter dealt  not  verie  faithfully, hee  was  corrcftcd  by  him,  and  obeyed  his  rc- 
proouing.  All  thefe  thinges  doe  make  plaine ,  ey  tlicr  that  there  was  an  e- 
quahtiebetweene  Paul  and  Pcter.or  at  Icaft  that  Peter  had  no  more  power 
ouer  the  reft ,  than  they  had  ouer  him.  And  (  as  I  haue  alreadie  faide  )  Paul 
of  purpofelaboureth  about  this,  that  none  {houlde  prcferre  before  him 
in  the  Apoftlefhippe  either  Peter,  or  lohn  ,  which  were  fellowes,noc 
Lordes . 

8  But,  to  graunt  them  that  wliich  they  require  concerning  Peter,  that 
is,  that  hec  was  the  Prince  of  the  Apoftles,  and  excelled  the  reft  in  dignitie: 
yet  there  is  no  caufe  why  they  fhould  of  a  fingular  example  make  an  vniuer- 
fall  rule ,  and  drawe  to  perpetuitie  that  which  hath  beene  once  done :  fi th 
there  is  a  farre  diftering  reafon.  One  was  cheefe  among  the  Apoftles:  for- 
footh,becaure  they  were  few  m  number.  If  one  were  the  cheefe  of  tweluc 
men,  fliallit  therefore  follow  that  one  ought  to  be  made  ruler  of  a  hundred 
thoufande  men?  It  is  no  meruell  that  tweluc  had  one  among  them  y  ftiould 
rule  them  alL  For  nature  bcarcth  this ,  and  the  wiite  of  men  requireth  this, 
that  in  euery  aflcmblie,  although  they  be  all  egall  in  power ,  yet  there  bee 
one  as.  a  gouernour,  whome  the  reft  may  haue  regarde  vnto .  There  is  no 
court  without  a  Confull :  no  feffion  of  iudges  without  a  Prctor ,  or  Propoun- 
derjnocompaniewithoutaRulcrjnofellowftiJppc  without  a  Maifter.  So 
/lioulde  it  bee  no  abfurditie,  if  wee  confclfed  that  the  Apoftles  gaue  to  Pe- 
ter fuch  a  fupremacic.  But  that  which  is  offorce  among  fewe,  is  not  by  and 
by  to  bee  dra  wen  to  the  whole  worldc,  to  the  ruling  whereof  no  one  man  is 
fiifficieni.  But  (fay  they)  tliis  hath  place  n  o  lefle  in  the  whole  vniuerfalitie  of 
naturCjthan  in  all  the  partes,  that  there  bee  one  foueraigne  heade  of  al.  And 
hcreof(andGod  will)  they  fetch  a  proofc  from  cranes  and  bees,whichal- 
way  choofe  to  thcmfelues  one  guide,  not  many.  I  allowe  indeede  the  ex- 
amples which  tliey  bring  foorth :  but  doe  bees  reforte  together  out  of  al  the 
worlde  to  choofe  them  one  king  ?  cuerie  feuerall  kinge  is  content  with  his 
ownc  hyue .  So  among  cranes,  eueric  heard  hath  their  owne  king.  What  elfc 
fhill  they  prooue  hereby,  but  that  euei7  Church  ought  to  haue  their  ownc 
feuerall  Bifiioppe  appointed  them?  Then  they  cal  vs  to  ciuil  examples.They 
allcagc  that  faying  of  Homer,  1 1  is  not  good  to  haue  many  goucrnouis:  and 
fuch  tlunges  as  mliki  fcni'c  are  read  m  prophanc  writers  co  the  cooKncnda- 

tioo 


To  SaUatioH,  Lih.4,  379 

rion  of  Monarchic .  The  anfwerc  is  cafic .  For  Monarchic  is  not  praifed  of 
Vlyfles  in  Homcrc  ,  or  of  any  other ,  in  this  meaning ,  as  though  one  ought 
to  be  Emperour  of  the  whole  worlde :  but  they  mcane  to  flievv  that  one  king- 
dome  can  not  hold  two  kingcs;  and  that  powcr(as  he  calleth  it)can  abide  no 
companion. 

9  But  let  it  bee ,  as  they  will ,  that  it  is  good  and  profitable  that  the  whole 
world  be  holden  vnder  Monarchic,which  yet  is  a  very  great  abfurdity :but  let 
it  be  fo :  yet  I  will  not  therefore  graunt  that  the  fame  ftiould  take  place  in  the 
goucrnment  of  the  Church.  For  the  Church  hath  Chrift  her  only  headjvn- 
der  whofe  dominion  we  all  cicauc  togcther,according  to  that  order  and  that 

forme  ofpolicie  which  he  hathprefcribed  .  Therfore  they  do  a  great  wrong  Ephc.4.1 5. 
to  Chrift,  when  by  that  pretence  they  will  haue  bnc  man  to  bee  ruler  of  the 
vniuerfal  Church .bccaufc  it  can  not  be  without  a  head.  For  Chrift  is  the  hed 
of  whom  the  whole  body  coupled  and  knittogcther  in  eucry  ioint,  wherwith      • 
oneminiftrethtoani"other,  accordingto  the  working  of  eucry  member  in 
the  meafure  thereof,  maketh  encrcafc  of  the  body .  See  you  not,how  he  fet- 
tcth  all  men  without  exceptio  in  the  bodyjand  leaucth  the  honor  &  name  of 
head  to  Chrift  alone?  See  you  not  how  he  giueth  to  cuery  member  a  certain 
meafure,  and  a  determined  &  limited  Rmdion:  whereby  both  the  ptrfedion 
of  the  grace  &  the  foueraigne  power  of  gouernance  may  remain  with  Chrift 
only?  Neither  ami  ignorant  what  they  are  wont  to  cauil,  whe  this  is  obicfted 
againft  themrthey  fay  that  Chrift  is  properly  called  theonly  head,becaufe  he 
alone  raigneth  by  his  owne  authority  &inhisownc  name:but  that  this  no- 
thing withftandeth.but  that  there  may  be  vnder  him  an  other  rainiftcriall 
heade  (as  they  terme  it)that  may  be  his  vicegerent  in  earth.But  by  this  ca- 
uillation  they  preuail  nothingjvnlefle  they  firft  fhcvv  that  this  miniftery  was 
ordained  by  Chrift.For  the  Apoftle  teachethjthat  the  whole  miniftration  is  gp},  ^^ ,  j^  ^ 
difperfcd  through  the  mcrabers,&  that  the  power  floweth  from  the  one  hea-  4.1 5.&  j.i  5 
uenlyhead.Oriftheywil  haue  it  any  plainer  fpoken,fith  the  Scripture  tcfti-  C0I.1.18.& 
fieththatChrift  is  the  hed.&daimcth  that  honor  to  him  aloncjit  ought  not  Ep^Vio. 
to  be  trasferred  to  any  otherjbut  whom  Chrift  himfclfc  hath  made  his  vicar. 
But  that  is  not  only  no  where  red,but  alfo  may  be  largely  confuted  by  many 
places. 

10  Paul  foratimes  dcpainteth  vnto  vs  aliucly  image  of  the  Church.Ofone 
head  he  maketh  tlierc  no  mention.  But  rather  by  his  difcription  we  may  ga- 
ther, that  It  is  difagreeingfrom  the  inftitution  of  Chrift.  Chrift  at  his  afccn- 
ding  tooke  from  vs  the  vifibL-  prcfence  of  himfelfe .  yet  he  went  vp  to  fulfill 
ailthingcs.  Now  therefore  the  Church  hath  himyetprcfcnt,and  alway  Hial 
haue.  When  Paul  goeth  about  to  fticwe  the  meane  whereby  hee  prcfenteth  ^, 
himfelfe, he  calleth  vs  backe  to  the  minifteries  which  hee  vfcth  .  The  Lorde  g^j  [^'J* 
(fayth  hc)is  in  vs  all ,  according  to  the  meafure  of  grace  that  hechath  giuen 

to  cuery  member.  Therfore  he  hath  appointed  fomc  Apoftle$,fome  Paftors, 
fome  Euangchftes,  other  fome  Teachers,  &c.  Why  doth  he  not  fay ,  that  he 
hath  fetoneoucr  all,  to  be  his  vicegerents  For  the  place  required  that  prin- 
cipally,and  it  could  by  no  meanes  haue  bin  omitted,if  it  had  bin  tnic.  Chrift 
(fayth  he)  IS  with  vs.  How?  by  the  miniftery  of  m.en,whom  he  hath  appointed 
to  goucrnc  the  Church.  Why  not  rather  by  the  minifteriall  head,  to  whome 

hfr 


C^p.  6,  Of  the  aytrvarde  we4Wf 

he  hath  committed  hts  ftccde?  Hcnamct'i  vnirie  Tbucin  G  O  D  jSnd  In  the 

faith  of  Chrifl; .  He  afligneth  to  vnzn  nothing  but  co.nmoa  miniftcrie,and  to 
euery  one  a  particular  m  ."r.fiif  e.  In  that  commcndatuju  of  vii  ity, after  that  he 
had  iiyd  that  there  is  one  bud/,  one  Spirit,  one  hope  of  calling,  one  God,onc 
Fcith,  one  Baptifmc,  why  h-tth  Ue  not  r.!l  j  immcdK-tly  added  one  chiefs bi- 
fliop,  that  may  hold  the  Church  togcdier  in  vnit)?  Fornodiing  could  h»ue 
beene  more  fidy  fpokcn.  if  it  hsd  bccnc  true  .  Lecte  thnrplscc  be  ddigmtly 
wcycd .  It  IS  no  dout  but  that  Sec  meant  there  altorethcr  to  reprc  fcnt  the 
holy  and  fpirita.dlgouernmcntoftheChurcli ,  which  thty  chat  came  after 
called  Hierarchic .  A<:  for  Monarchic  among  miniftcrsjhc  n  t  only  namcth 
noncjbut  alfo  flicwethy  there  isnone.  Iris  allonodoucbu:  that  lie  meant 
to  exprcfie  the  manner  off  onioyniiigjwhcrcby  the  faith/uli  cleaue  together 
With  Chnit  their  hex).  There  he  not  oncly  fpeiketh  of  no  mjniflerial  head, 
but  appoiiiteth  to  cuciyofche  members  a  particular  w:<rUing  according  to 
the  meafjre  of  grace  diftribuccd  to  cuery  one.  Neither  is  there  any  rcafon 
why  they  (hoiild  fuctlcly  dirpiue  of  the  comparifon  ofy  heaucnly  &  earthly 
Hierarciiic.  For  it  is  not  fife  to  know  beyond  meafure  of  it.  And  m  framing 
this  gouernmcnt  wc  muft  folow  no  other  figure jth a nche  Lord  himfelfc  hath 
painted  out  in  his  word. 

I  r  No  v  although  I  graunt  them  an  oth?r  thing ,  which  they  (hill  neucr 
win  by  proofc  before  (bber  men ,  that  the  ibpremscy  of  the  Church  was  fb 
ftablifliwd  in  Peter ,  that  it  fh  julde  alway  rcmaiae  by  pcrpetuall  fucctfllon: 
yet  howc  will  they  prooue,  that  his  feate  was  (o  placed  at  Rome,  that  whofo- 
euer  is  Bifhop  of  that  Church,  lliould  be  fst  oucr  the  whole  worlde?  By  what 
right  doc  they  binde  this  dignitie  to  the  place,  which  is  giuen  without  men- 
tion of  place?  Peter(f-.y  ihcy)  liued  and  died  at  Rome.  What  d;d  Chrii^  hnn- 
felfePDid  not  he,  whdc  he  liucd,  cxcrcifc  his  Biflioprike  ,  .nnd  in  dying  fulfill 
the  rffice  of  PriefthoodjSt  Hierufalem?Thc  PimccofPaflo:s,y  loucrsigne 
BiHiop,  the  headc  of  the  Church, could  not  purchafe  honor  to  the  place;  and 
could  Peter,  that  was  fr.nc  inferior  to  him  ?  Are  not  thcfj  follies  more  than 
childifh?  Chriff  gauc  the  honor  of  fuprcmacy  to  Peter :  Peter  Tite  at  Rome: 
therefore  he  there  placed  the  fca  of  fuprcmacy.  By  thisreafonjthelfraclites 
inolde  time  might  hauc  fette  the  feate  of  Supremacy  in  the  dcferte  , where 
Mofes  thechiefe  Teacher  andPrince  of  Prophctes  executed  his  mimftcry 
and  died. 

1 1  Let  vs  fee  how  trimly  they  reafon .  Peter  (  fay  they  )  had  the  Suprc- 
rnacy  among  the  Apoftlcs:  therfore  thcChurch  where  he  fate  ought  to  haue 
that  preuilcge.  But  where  fate  he  firfl }  At  Antiochc,fay  they  .  'J  here  fore 
thcChurch  of  Antiochc  doth  rightly  claime  to  it  felfe  the  fuprcmacy.  They 
confclfc  that  it  was  in  olde  time  the  firft :  but  they  fay,  y  in  remouing  thence 
he  remoucd  to  Rome  the  honour  that  hee  brought  with  him .  For  there  is 
an  Epiftle  vnder  the  name  of  Pope  Marcellus  to  the  bifhoppcs  of  Antioche, 
where  he  fayeth  thus :  Peters  feate  was  at  the  beginninge  with  you ,  which 
afterwarde  by  the  Lordcs  commaunderacntc  was  rcmoued  hither .  So  the 
Church  of  Antioche ,  which  was  once  the  cheifc,  hath  giuen  place  to  the  fea 
of  Rome,  But  by  what  Oracle  had  that  good  man  learned,  that  the  Lorde  fo 
commanded  ?  For  if  this  caufg  be  to  be  determined  by  the  law,  it  is  necefTa  ry 

chat 


ToSalmtiov,  Lih.4»  37 1 

that  they  aunfwere.whether  they  will  haue  this  pviuiledge  to  bee  pcrfonall, 
or  realljOr  mixt.  For  it  muft  bcc  one  of  thcfc  three  .If  they  fay  that  it  is  per- 
fonaUj  then  it  bclongcth  nothing  to  the  place .  If  they  fay  that  it  is  realjthcn 
when  it  is  once  giuen  to  the  place,it  is  not  taken  away  by  reafon  cither  of  the 
death  or  departure  of  the  perfon.  It  remaineth  therefore  that  they  muft  fay 
it  is  mixt:  but  then  that  place  (hall  be  not  fimplie  to  be  confidcrcd ,  vnlcfle 
thcpcrfbndoealfoa^rce.  Let  them  choofe  which  fbcuer  they  will,  I  will  by 
and  by  infcrre  and  eafily  pro'.ie,that  Rome  can  by  no  mcane  take  the  fuprc- 
macy  vpon  it  fclfe. 

13  But  be  it,  that  as  (they  triflingly  fay  )thc  fupremacy  was  rcmoucd  fro 
Antiochc  to  Rome:  yet  why  did  not  Antioche  keepe  the  fecond  place-'  For  if 
Rome  haue  thcrfore  the  firft  placcjbecaufe  Peter  fate  thereto  the  end  of  his 
life:  to  whome  fhall  the  fecond  place  rather  be  graunted5than  whirc  he  had 
his  firft  feate  ?  Howe  came  it  to  paife  then,that  Alexandria  went  before  An- 
tiochc ?  How  agrecth  it,  that  the  Church  of  one  difciple  fhoulde  bcc  abouc 
thefcatofPeterPlfhonorbeductoeueryChurchjaccorduig  to  thcworthi- 
nes  of  the  fouder.what  fhil  we  fay  alfo  of  the  other  Churches?  Paul  namcth 
three,  that  fecmed  to  be  pillcrs,  lames,  Peter,  and  John.  Ify  firft  place  were  q  . 
giucn  to  the  fea  of  Rome  m  the  honor  of  Petcr:do  not  the  fcas  of  EphefuSjSc 
Hierufalem ,  vv'herc  John  and  lames  fatCjdefcruc  the  fecond  and  third  place? 
Bur  among  the  PatriarchesHierufalem  had  thelaft  place."  Ephefus  couldc 
not  fit  fo  much  as  in  the  vttermoft  corner.And  other  Churches  were  left  out 
both  al  thofe  that  Paul  founded,  and  thofe  that  the  other  Apoftlcswerc  ru- 
lers of.  The  feat  of  Mark,which  was  but  one  of  their  difciplcs ,  obtcined  the 
honour.  Therfnrc  they  muft  cither  confcflc  that  that  was  a  prcpofterous  or- 
der, or  they  muft  graunt  vs  that  this  is  nota  perpetuall  rule,  that  there  bee 

du  e  to  eucry  Church  the  fame  degree  of  honour  which  the  founder  had. 

14  Howbeit,  as  for  that  which  they  report  of  Peters  fitting  in  y  Church 
of  Rome,  I  fee  not  what  credjtc  it  ought  to  haue.  Truly  that  which  is  in  Eu- 
fcbius.that  he  ruled  there  fiueand  twccntie  yearcs ,  is  veric  eafily  confuted. 
Foritiscuident  by  the  firft  and  fccondc  Chapter  to  the  Galathians, that  2- c  i ,  ,8 
bout  tweentieyeares  after  the  death  of  Chrift,  hccwasat  Hierufalem ,  and  Oal,*a*j«* 
that  then  he  went  to  Antioch:  where  howe  long  he  was,  is  vncertaine.  Gre- 

gorie  rcckentth  fcucn  yearcs,  and  Euiebius  twecntie  and  fiuc.  But  from  the 
death ofChrift,to the ende of  Nc rocs  Empire,  (  in  whofe  time  they  fay 
that  he  was  flaine)  there  fhall  be  foundc  but  rhn  tie  zna  feiien  Vccrcs .  For  y 
LordcfufFeredvndcr  Tiberius,  the  eighteen  chycreofhis  Empire.  If  you  re- 
bate twccntie  yearcs,  during  the  which  Paul  is  witnclfe  tliatpcccr  dwckc  at  Rom.i  j.i  5. 
HierufalemjUiere  wil  remain  but  (euencecnc  ye;rcsat  the  mcft,v'hich  muft 
nowebedcuidedbetweenetwobiflioprikcs. Ithetsriedlong  at  Anciochhc  Rom'*£ai. 
couldc  notfit  at  Rome,  but  a  vcrie  little  while.  Whichthing  vvemayyctal-     ^ 
lb  more  plaincly  prooue.  Paul  wrote  to  the  Romanes,  when  hcc  was  in  his 
journey  going  to  Hierulalem,'.vherehe  was  takin  Scfrom  thence  brought  to 
Rome.It  r,  not  likly  y  this  Epulle  was  written  foui  c  yearcs  before  y  he  came 
to  Rome.Thcrein  is  yet  no  n^ention  of  Pcrer,wh:cl:  ftioiild  not  haue  bin  lefc 
out.if  Peter  had  ruled  y  Church.  Yta  &  in  the  tnd  al:o,vvhcii  he  rcheaifeth 
si.grcat  number  of  the  godl/,whotn  Uc  biddsth  to  bcialiuedjwherc  verily  he 

^athercih 


C4p,S,  Of  the  dUtvfarde  meMes 

gathcreth  together  all  thofe  that  he  knew,he  yet  fay  th  vttcrly  nothing  of  Pc- 
tcr.Neithcr  is  it  necdcfull  here  to  make  a  long  or  curious  demonftration  to 
men  offoundiudgemcnt-.for  the  mattcritfclfCjand  the  whole  argument  of 
the  Epiftle  crieih  out,that  he  fliould  not  haue  oucrpafled  Peter jif  he  had  bin 
at  Rome. 
Adhft'itf  ij  Then  Paul  was  brought  prifoncr  to  Rome.Lukercporteth  thathce 
*  *  *  was  recciued  of  the  brethren  J  ot  Peter  he  fay  th  nothing.  Hcwrotefrom 
thence  to  many  Churches:  and  in  fome  places  alfoheewriteth  falutations 
in  the  names  of  certaine :  but  he  doth  not  in  one  worde  fliew  that  Peter  was 
there  at  that  time.  Who,  I  pray  you  (hall  thinkc  it  Lkcly ,  that  he  could  hauc 
PhiI.t,jo  paflcdhimouerwithfilencejifhehadbccncprefent'YeatothePhilippias, 
s.Tiia.4,'16  where  he  fayd  that  he  had  none  that  fofaithflilly  looked  vnto  the  worke  of 
thcLord,  asTimothic,  hccomplainedthattheydidall  leeke  their  ownc. 
And  to  the  fame  Timothie  he  makcih  a  more  greuous  complaint,  that  none 
was  with  him  at  his  firft  defence, but  al  forfook  him:  where  thcrforc  was  Pe- 
ter then  ?  For  if  they  fay  that  he  was  then  at  Rome,how  great  a  fhamc  doth 
Paul  charge  him  with,  that  hce  was  a  forfaker  of  the  Gofpell  ?  For  hee 
fpcaketh  of  the  belceuers:  becaufe  he  addeth.God  impute  it  not  vnto  them, 
Howe  long  therefore,  and  in  what  time  did  Peter  keepe  that  feate?  But  ic 
is  a  conftant  opinion  of  writers ,  that  he  gouerned  that  Church  euen  to  his 
death  .  But  among  the  writers  themfelues  it  is  not  certaine  who  was  his  fuc  - 
ceflbr,becaufc  feme  fay  Linus,  and  othcifome  fay  Clement  .  And  they 
tell  many  fonde  fables,  of  the  difputation  had  betweene  him  and  Simon  the 
Al  euft  ad  Wagician.  And  Auguftine  fticketh  not  to  confefl'e5whcn  he  cntreatethof  fu- 
Sauaari  perftiiions,  thatby  reafon  of  an  opinion  raflily  conceyued,  there  was  a  cu- 
llome  growenin  vfe  at  Rome ,  that  they  (houlde  not  faft  that  day  that  Peter 
got  the  vidorie  of  Simon  the  Magician.  Finally  the  doinges  of  that  time  are 
fo  entangled  with  diuerfitic  of  opinions,  that  we  ought  not  ralhly  to  belecuc 
where  wee  findc  any  thing  written. And  yet  by  reafon  of  this  confcnt  of  wri- 
ters, I  ftriue  not  againftthis,  thathee  died  there:  butyet  that  hec  wasBi- 
Hiep  there ,  and  fpecially  a  long  time,  I  cannot  bee  perfwaded ,  neither  doc 
I  much  paflc  vppon  that  alfo:for  as  much  as  Paul  tcitifieth  that  Peters  Apo- 
ftlefliip  did  peculiarly  belong  to  the  le  wes,  and  his  ownc  to  vs.  Therefore 
that  that  fellowlhip  which  they  couenaunted  betweene  themfelues,may  be 
confirmed  with  vs,or  rather  that  the  ordinance  of  the  holyChoft  may  ftand 
in  force  among  vs ,  wee  ought  to  haue  refpeft  rather  to  the  Apoftlefhip  of 
Paul  and  Peter.  For  the  holy  ghoft  fo  diuided  the  prouinces  betweene  the  m 
that  he  appointed  Peter  to  the  lewcs,  and  Paul  to  vs.  Nowe  therefore  let 
the  Romaniftcs  go  and  feckc  their  fupremacie  elfe  where  than  in  the  word 
of  God,  where  it  is  found  not  to  be  grounded. 

i^  Nowe  let  vs  come  to  the  olde  Church ,  that  it  may  alio  bee  made  to 
_  appeareplaincly  that  our  aducrfaryes  doe  no  leflc  caufelefly,  and  falfely 
boaftoftheconfentthercofjthantheydoeof  thewicneflc  of  the  worde  of 
God.  When  thcrfore  they  bragge  of  that  principle  of  thcirs,that  the  vnitic 
ofthe  Church  cannot  otherwifc  be  kept  together,  but  if  there  one  fuprcme 
heade  in  earth,  to  whom  all  the  members  may  nbcy.and  that  therefore  the 
Jx)rdcgauctlK  fupremacie  to  Peter,  and  from  thence  foorthto  thcfca  of 

Rome 


To  Sanation.  Lih,4.  37 ^ 

Rome  by  right  of  fucceflionjthat  the  fame  fhould  remainc  in  it  to  the  ende: 
they  affirme,that  this  hath  beene  alway  obferued  from  the  beginning.  But 
forafmuch  as  they  wrongfijUy  wreft  many  tcftimonies,  I  vvil  firft  fay  this  a- 
forehande,that  I  deny  not  but  that  the  writers  doc  echc  where  giuc  greate 
honor  to  the  church  ofRome,&  do  fpeake  rcuerently  of  it.  Which  1  thinkc 
to  be  done fpecially  for  three caufcs.Foiy  fame  opinion  ,  whichi  wore  not 
how  was  growen  in  force.that  it  was  founded  snd  ordcincd  by  the  mmiftc- 
ry  of  Pecer,much  auailed  to  procure  fauour  &  eftimation  vnto  it.Thcrefore 
in  the  Eaft  partes  it  was  for  honors  fike  called  the  fee  Apoftolike.Secondly, 
when  the  head  of  the  Empire  was  there,&  that  therefore  it  was  likely ,  that 
in  that  place  were  men  more  excellent  both  in  learning  &  wifedom,&  skill, 
&  experience  of  many  thingj.than  any  where  elfe:thcrcwas  worthily  confi- 
deration  had  thereof,that  both  the  honor  of  the  citie,&  alfo  the  other  more 
excellent  gifts  of  God  fhould  not  feeme  to  be  defpifed .  There  was  bcHde 
thefe  alfoa  third  thing,  y  when  theChurches  of  the  Eaft,and  of  Grecia,  yea 
&  of  AfFrica,were  in  tumults  among  themfelues  with  difagreemcnts  of  opi- 
nions.the  Church  of  Rome  was  quieter  &  leflc  full  of  troubles  than  the  reft. 
So  came  it  to  pafle,that  the  godly  &  holy  Bifhops,  being  dnuen  out  of  their 
feates.did  oftentimes  flee  thither  as  into  fanduanc  or  certaine  hauen.  For 
as  the  Weftcrnc  men  are  of  lefTe  {harpnerfe  &  fwiftnelleof  wit,  than  the  A- 
fians  or  AfFricans  be,fo  much  are  they  leifc  defirous  of  altcrations.This  ther 
fore  added  much  authoritie  to  the  Church  of  Rome,  that  in  thole  doutfull 
times  it  was  not  fo  troubled  as  the  reft,and  did  hold  the  dodrine  once  deli- 
ueredthem,fafterthan3llthercftaswe{halbyandby  better  declare  .  For 
thefe  three  cauf.-s(l  fay)it  was  had  in  no  fmall  honor ,  &  commended  with 
many  notable  teftimonies  of  the  old  writers. 

17     But  when  our  aduerfaries  will  thereupon  gather  that  it  hathafu- 
premacie  &foueraigne  power  ouer  other  churches.they  do  to  much  aniiiFe, 
as  I  haue  alreadie  faid.And  that  the  fame  may  the  better  appeare,  I  wilfitft 
briefclyfliewe  what  the  olde  fathers  thought  of  this  vnitic  which  theyen- 
'  force  fo  carneftly.Hierome,writing  to  NepOtianus,  after  that  he  had  reci  • 
ted  many  examples  of  vnitie,at  the  laft  dcfcended  to  the  Hicrarchie  of  the 
Church,  Eche  Biftiop  of  euery  feueral  churchjCche  Archprieft,  eche  Arch- 
deacon,&  all  the  ecclefiafticall  ordcr,do  reft  vpon  their  own  rulers.  Here  a 
Romaine  Pri.-ft  fpeaketh,he  commendeth  vnitie  in  the  ecclefiaftical  order, 
why  doth  he  not  rehearfe  that  all  Churches  are  knit  togither  with  one  head 
as  with  one  bond?  Nothing  could  haue  more  fitly  ferucd  the  matter  that  he 
had  in  hand:&  it  cannot  be  faid  that  it  was  for  forgetfulnes,  that  he  omitted 
it:  for  he  would  haue  done  nothing  more  vvil'ingly  if  the  inattci  had  futfred 
him.Hecfawe  therefore  without  dout,  that  thatis  ihr  true  re:fon  of  vnitie 
which  Cyprian  excellently  we]  Jefcibcih  inthcfe  words:  Tlicbiflioprik  is  Defim  prf. 
.  one,whereofech  hath  a  part  wholly:?^  the  Church  i-  one,  whxh  is  with  cn- 
creafe  of  fruteflilnefle  more  largely  extended  into  a  mukitudc  .Like  as  there 
are  many  funbeames  &  one  lig.  ttand  many  branches  of  a  tie . ,  but  one  bo- 
dy grounded  on  a  faft  holding  rootc:  and  like  as  from  one  fcamtr.ineflo\A'e 
many  ftreames,&  though  the  multitude  ft  erne  to  be  diu.  rfly  fprcd  abroad  w 
largeiieffe  of  ouerflowmg  plentie,ycc  the  vmac  is  kept  whole  in  y  original: 

C  c  c.  fo 


(b  the  Church  alfo  being  oucrfprcad  with  the  light  of  the  Lorde,  exrcndcth 
her  beames  abroad  throughout  the  whole  world,  yet  is  it  but  one  that  is  cch 
where  poured  forth,and  the  vnitie  of  the  bodie  is  not  feuered:  {he  fpreadetk 
her  brachcs  ouer  the  whole  world,ilic  fendcth  out  her  oucrflowing  ftreams: 
yet  is  there  but  one  head  and  one  beginning,&c  J\fterward:  The  fpoufe  of 
Chrift  cannot  be  an  adultreflc:  flie  knoweth  one  only  houfe,{hckcepcth  the 
holinefl'e  of  one  only  chamber  with  chaft  (hamefaftncfle .  You  fee  howe  he 
maketh  the  vniuerfall  billioprikc  to  be  Chnft  oncly,  which  comprchendeth 
the  whole  Church  vnder  him :and  faith  that  all  they  that  execute  the  office 
of  bifliop  vnder  this  headejhaue  their  partes  thereof  wholly .  Where  is  the 
fupremacie  of  the  fea  of  Rome,  if  the  whole  bifhoprike  remaine  with  Chrift 
onely,  and  cchbifhop  hath  his  part  thereof  wholly?  Thefe  things  therefore 
make  to  this  piirpofe,  that  the  reader  may  vnderftandc  by  the  way,  that  the 
oldc  fathers  were  vtterly  ignorant  of  that  principle,  which  the  Romaniftes 
do  take  forconfelfed  Scvndouted,  concerningthc  vnitie  of  an  earthly  head 
ip  the  Hierarchic  of  the  Church. 

The  vij.  Chapter, 

Oftht  leginHing  andcHcreafrng  of  the  Tapacie  ofRome,  vntll  it  xduauncedit  fdfttt 
thu  height  yvvbereby  bath  the  Itbtrtte  of  the  Church  hath  bin  ofprejiedt 
dttdaU  the  right  gcutrnment  ihereofoutrthrtvven. 

AS  concerning  theauncientncrfc  ofihe  fupremacie  of  the  fee  of  Rome, 
there  is  nothing  had  of  more  antiquitie  to  ftablsfh  it ,  than  the  decree 
of  the  Nicene  Synode  ,  wherein  the  bilhop  of  Rome  both  hath  the  fiift 
place  among  the  Patriarches  giuen  vnto  him,and  is  commaundcd  to  looke 
vnto  the  Churches  adioyning  to  the  citie.  When  the  Counccl  maketh  fuch 
diuifion  betwecnc  him  and  the  other  Patriarches,  that  it  afligneth  to  euery 
one  their  boundes:  truely,  it  doeth  not  appoint  him  thehcade  of  all,  but 
maketh  him  one  ofthechiefe.  There  were  prefent  Vitus  andVinccnriusin 
the  name  of  Iulius,which  then  gouerncd  the  Church  of  Rome:  to  them  wsi 
giuen  y  fourth  place.  I  befeech  you,if  lulius  were  acknowledged  the  head  of 
cieChurch,  /hould  hisLcgatesbce  thruft  into  the  fourth  Icatc  ?  Shouldc 
Athanafiusbcechiefc  inthc  Councel,  where  principally  the  imageofthc 
Hierarchicall  order  ought  to  be  feenc  ?  In  the  Synode  at  Ephefus  it  appca- 
reth ,  that  CelclHnus  which  was  then  bifhop  of  Rome ,  vfed  a  crooked  i'ut- 
tlc  meanCjto  prouide  for  thcdignitieof  his  feate.  For  when  heefenthis 
deputies  thither,  he  commirtedhis  ftcede  toCyrillusofAJexandria.which 
Ihoulde  notwithftanding  othcrwifc  hauc  bcene  the  chicfe .  To  what  pur- 
pofc  was  that  fame  committing,  but  that  his  name  might  by  what  meanc 
Ibcuer  abide  in  the  fi;  ft  place?  For  his  Legates  fate  in  a  lower  place,  and 
were  asked  their  opinion  among  the  reft:,  and  fubfcribcd  in  their  order  :  in 
the  meanc  time  the  Patriarch  ot  Alexandria  ioyncd  Celeftincs  name  with 
his  own.Whrt  fhal  I  fay  of  the  fecod  councel  at  Ephefus:  where  when  Leos 
Legates  were  prcfcnt,yetDiofcoiusPatri3rche  of  Alexandria  fate  ychiefc 
as  by  his  ownc  right?  They  will  take  exception  that  it  was  no  vpright  coun- 
cd»by  which  both  the  holy  man  Flauianus  was  condemned,  and  Eutyches> 

acquitcd. 


ToSatuation.  tih,4,         3?} 

ilcquiteJ,  and  his  vngodlincs  allowed .  But  when  the  Synods  was  gathered* 
when  the  biftiops  tooke  their  places  in  order,verily  the  Legates  of  the  bifhop 
ofRome  fate  there  amone  the  reft  none  otherwifc  than  in  aholy  andlawfnil 
Councell.  Yet  they  ftriucd  not  for  the  firft  place',  butyeeldcdit  to  an  other; 
which  they  would  nouer  haue  don,  if  they  had  thought  it  to  be  theirs  of  right. 
For  the  bi/hops  of  Rome  were  neuer  afliamed  to  enter  into  the  grcatcft  con- 
tentions for  their  honors,and  for  this  only  caufe  oftentimes  to  vexe  and  tro- 
ble  the  Church  with  many  and  hurcfcll  ftrifcs.  But  bccaufe  Leo  fawe  thatic 
(hould  be  a  too  much  vnreafonablc  requcft,  if  he  fliould  feek  to  get  the  chiefc 
place  for  his  Legates,  therefore  he  furcelTcd  it. 

2  Then  folowcd  the  Councel  ofChalcedon.in  which  by  the  grant  of  the 
Empcrour  the  Legates  of  the  Church  of  Rome  fate  in  the  chicfe  place.  But 
Leo  himfdfe  confefleth  y  this  was  an  extraordinary  priuilcgc  .  For  when  he 
made  petition  for  ir  to  the  Emperour  Marcianus,  and  Pulcheria  y  Emprcflc, 
he  did  not  ?,ffi:me  y  it  was  diic  to  him,  but  only  pretended,  that  the  Eafternc 
Bilhops,  which  fate  as  chiefe  in  the  councell  at  Ephefus,  troubled  all  thinges 
and  ill  abufed  their  power, Whereas  thcrfore  it  was  necdeful  lo  haue  a  grauc 
gouernor,  &  it  was  not  likly  y  they  (hould  be  meet  for  it,  which  had  once  bin 
10  light  and  difordered:  therforc  he  prayed,that  by  reafon  of  the  default  and 
vnfitnefle  of  other,  the  office  of  goucrning  might  be  remoucd  to  him.  Truly 
that  which  is  gotten  by  fingularpriuilcge  and  befidc  order,  is  not  by  com- 
mon lawc.  Where  this  only  is  pretended  ,  that  there  needeth  fomc  newe  go- 
ucrnouTjbecaufe  the  former  gouernours  had  bchaucd  themfclues  il,itis  eui- 
dent  that  it  neither  was  fo  before,  nor  ought  to  cotinue  fo  for  euer,  but  is  don 
oncly  in  rcfpcft  of  prefcnt  danger.  TheBifhopof  Rome  therefore  had  the 
firft  place  in  the  Councel  at  Chalccdon:  not  becaufc  it  was  due  to  his  fea,buc 
becaufe  the  Synode  was  at  that  time  deftitute  of  a  graue  and  fitte  gouernour, 
while  they  that  ought  to  haue  bin  the  chiefc, did  throu^  their  own  intempe- 
rance and  corrupt  afFedion,thruft  themfclues  our  of  place.  And  this  that  I 
fa y,  Leos  fucccflbur  did  in  d cede  proue .  For  when  he  lent  his  Legates  to  the 
fift  Synode  at  Conftantinopje.which  was  holdcn  long  time  after,  he  brauled 
not  for  the  firft  feate,  but  eafily  fuffi  ed  Memia  the  Patriarch  of  Conftantino- 
plc  to  fit  as  chicfe  .  So  in  the  counfcll  at  Carthage ,  at  which  Auguftine  was 
prcfent,  we  fee  that  not  the  Legates  of  the  fea  of  Rome ,  but  Aurclius  Arch- 
biftiop  of  that  place  fate  as  chieferwhen  yet  the  contention  was  about  the  au- 
thorite  of  the  Biftiop  of  Rome.  Yea  there  was  alfo  a  gcnerall  councel  holden 
in  Italy  it  felfe ,  at  which  the  bifticp  of  Rome  was  no"t  prefcnt.  Ambrofe  was  Jg*!' ^"""r^ 
chiefe  there,which  was  in  very  great  authority  with  the  Emperor,  there  was  j^ ^^^  ^ 
no  mention  made  of  the  bi/hop  of  Rome.  Therefore  at  that  time  it  came  to 
paflc  by  the  dignity  of  Ambrofe,that  the  fea  of  Millain  was  more  noble  than 
the  fea  of  Rome. 

3     As  concerning  the  title  of  fuprcmacy,&  other  titles  of  pride,wherupon 
it  now  marueloufly  boafteth  it  felfc,it  is  not  hard  to  iudgc,  when  and  in  what 
fort  they  crept  in.  Cyprian  oftentimes  maketh  mention  of  Cornelius.Hc  fet-  Lib.i.ipJ.s, ' 
teth  him  out  w  no  other  name,  but  by  y  name  of  brother,  or  fclow  bifhop,  or  anri  lib.4, 
fclow  inoffice-Butwhen  he  writeth  to  Stephen  the  fucccHor  ofCornelius,he  l^pift".^. 
doth  not  only  make  him  cgal  with  himfelfc  and  y  rcft.but  alfo  fpeakcth  more 

Ccc  1  hardly 


hardly  tohIm,ch3rginghim  fomcdmc  with  arrogancic/omctimewkh  Igno- 
rsncc.Since  Cyprian  wc  hauc  what  all  the  Church  of  Africa  iudged  of  that 
^  matter .     The  Councell  at  Carthage  did  forbid  that  any  fhoulde  bee  called 

aP'47«  Prince ofPu(.i"lcs,orchiefeBifhop,butonlybilTiop  of  thechiefefea  ,  Butif 
a  man  tumc  oner  the  antientcr  n.onumcntsjie  fliall  finde  that  the  Bifhop  of 
Rome  at  that  time  was  content  with  the  common  name  of  brother  .Certain- 
ly fo  long  as  the  face  of  the  Church  continued  true  and  pure,  all  thcfc  names 
of  pride,  wherewith  fince  y  time  the  Tea  of  Rome  hath  begun  to  waxc  outra- 
gious,  were  vttcrly  vnhenrd  of:  it  was  rot  knowen,what  was  the  hicftbjlhop 
and  V  only  head  of  the  chui  ch  in  earth.But  if  the  bifliop  of  Rome  had  bin  fo 
bold' to  haue  taken  fuch  a  thing  vpon  hinijihere  were  flout  and  w;fe  men  that 
would  haue  by  &  by  reprclVed  his  folly .  Hicrom  forafmuch  as  he  was  a  pricft 
acRomCjWas  not  il  willing  to  fetout  the  dignitie  of  his  own  Chiirch,fo  much 
Ed  adEua^  ^^  ^^'^^  matter  and  ftate  of  his  time  fufFrcd  :  yet  wc  fee  how  he  alio  bringcth  it 
*"*  downc  into  fellowfnip  with  the  reft.  If  authority(ra;,  th  he)  be  fought  for ,  the 
world  is  greater  than  a  city.  VVliy  doeft  tliou  alleage  to  me  the  cuftom  of  one 
city  f  Why  docft  ihou  defcnde  (malncs  of  number,  out  of  which  hath  growe 
pridc,againftthc  lawes  of  the  Church?  Wheifoeuer  there  be  a  bifhop,  either 
acRome.orat  Eugubium,or  atConftantinople,  or  atRhegium ,  he  is  of  the 
fame  ineriteandof  the  fnme  Piiefthood.Thcpowerof  riches  or  bafenesof 
poucrty  maketh  not  a  bifliop  hier  or  lower. 

4     About  the  title  of  vniucrfallbilhop  the  contention  firft  began  in  y  time 

ot'Gregory,which  was  occafioncdby  the  air.bicion  of  lohn  bifliop  of  Confta- 

Ii.4  epi.7^.  tinople.  For  hc(which  thingneuer  any  man  before  had  attempted  )  woulde 

Mauri.Aug.   liaue  made  himfelfe  vniuerfall  biftiop.In  that  contention  Grcgorie  doth  not 

Li.4.epi.78.  aDcage  that  the  right  is  taken  away  which  was  due  to  himfelf:but  ftoutly  cri- 

Auguft^r    c^l^  o"^  agninft  ir,  that  it  is  a  prophane  name,  yea  ful  of  facrilege,yea  the  for- 

li,4.epi.So.  warner  of  Antichrift .  The  whole  Church(fayth  he)  fallcth  downe  from  her 

ftate,  if  he  fall,  which  is  called  vniuerfal.  In  an  other  place:  It  is  very  foy-ow- 

full,  to  fufrer  patiently,  that  our  brother  &  fcllowe  bifliop,  defpifing  all  other, 

fliould  only  be  named  bifhop.  But  in  this  his  pride  what  els  is  betokened  but 

the  times  of  Antichrift  ncre  at  hand:-becaufc  verily  he  foloweth  him,y  delpi- 

fing  the  fwlowfliipofAngels,  went  about  to  climbevp  to  the  top  of  lingula- 

rity.In  an  other  place  he  writeth  to  Eulolms  of  Alexandria ,  and  Anaftafius 

of  Amioche.  None  of  my  predeceflors  at  any  time  would  vfc  that  prophane 

word:  for  if  one  be  called  vniuerfall  Patriarch,  the  name  of  Patriarchcs  is  a- 

batcd  from  the  refl:  .  But  farre  may  this  be  from  a  chrifl:ian  minde,  that  any 

fhould  haue  a  will  to  take  that  vpon  him  ,  whereby  he  may  in  any  part ,  be  it 

li,4.epi.7  8.  neuer  fo  litle,  dimini/h  the  honor  cf  his  brethren ,  To  confcnt  in  this  wicked 

Auiano  Di-  vvcrd  is  nothing  cll'e  but  to  leefc  the  faith. It  is  one  thing(faithhe)thatweo\v 

acono.  j^  j|^^  pi  cfcruins  of  the  vnity  of  faith,  and  an  other  thing  that  we  owe  to  tlie 

t!uvm!k\io\  keeping  downe  of  pride .  But  I  fay  it  boldly  ,  becaufc  whofocuer  calleth  him- 

l,i.6.cp  .1 88  felfc  or  delireih  to  bee  called  vniuerfall  bifliop,  he  doth  in  his  proude  aduan- 

cing  run  before  An cichi  iff  .becaufe  he  doth  with  flicwmg  himfelfe  proud  pre- 

fcrre  himfelfe  abouetb.cvcft.  Againe  to  Anaffafius  bifliop  of  Alexandria:  I 

haue  faid  y  he  can  not  haue  peace  with  vs,vnleflehc  amended  the  aduancing 

of  the  fupcrfliuous  and  proud  worde,  wliich  the  firlt  apoftata  hath  inucnted. 


And 


T»  Salnation,  Lih.4*         374 

And(to  fpcakc  nothing  of  the  wrong  done  to  your  honor)  if  one  bee  called 
vniucrfaJlBifhopjthevniucrfall  Church  falleth  when  that  vniucrfalFone 
falleth.Buc  whereas  he  writeth.that  this  honor  was  ofFred  to  Leo  in  the  Sy- 
nodc  at  ChalcedDn,it  hath  no  colour  of  truth.  For  neither  is  there  any  fuch 
thing  red  in  the  aftesofthatSynodc.And  Leo  himfelfe,  which  with  many 
Epiftles  impugneth  the  decree  there  made  in  honor  of  the  fee  of  Conftan- 
tinop]e,vvithout  doiit  would  not  haue  pafled  ouer  this  argument,  which- h.ad 
becne  moft  to  be  hked  of  all  other,  if  it  had  bcenc  true.that  hee  refufed  that 
which  was£;iucnhim:&bccingamanotherwifetoo  much  defirous  of  ho- 
nor, he  would  not  haue  omitted  that  which  made  for  his  praifc .  Therefore 
Gregorie  was  dcceiucd  in  this,  that  he  thought  that  that  title  was  offered 
to  the  fci  of  Rome  by  the  Synodc  at  Chalcedon:  to  fpeake  nothing ,  howe 
fond  itiSjthat  he  both  teftifieth  it  to  haue  proceeded  from  the  holy  Synod, 
ScaJfo  at  the  fame  time  called  it  wicked, prophanc,abhominable,proudc,  &  i.i[,,.Epj, 
fulloffacrilege,yeadeuifedbythediucl  ,  &publ){hedby  the  crier  of  Anti-  7^, 
chrift.Andyethcaddcththathis  predecefTor  refufed  it,  leaft  all  Prieftes 
fhouldbc  depriucd  of  their  due  honor,  when  any  thing  were  piiuatly  giuen 
to  one.  In  another  place:  No  man  at  any  time  hath  willed  to  be  called  by  y  Li,7.cpi,7<>. 
word.No  man  hath  takentohimfelfe  that  prefumptuous  name:  leaft  if  hee 
{hould  in  the  degree  of  biflioprike  take  to  himfelfe  a  glory  of  fingularitie,hc 
Ihould  feeme  to  haue  denied  the  fame  to  all  his  brethren. 

%  Now  I  come  to  the  iurifdiftion,which  the  biftiop  of  Rome  affirmcth 
that  he  hath  ouer  all  Churches.  I  knowe  howe  great  contentions  haue  bene 
in  olde  time  about  this  matter:  For  there  hath  bene  no  time  wherin  the  fee 
cfRomc  hath  not  coueted  to  get  an  Empire  ouer  other  Churches.  And  in 
this  place  it  (hall  not  be  out  of  feafon,to  fearch  by  what  meanes  it  grew  then 
by  Ittlc&Iirletofomepovver.  Idonotyet  fpeake  of  thatinfinitc  Empire, 
which  it  hath  not  fo  long  ago  taken  by  force  to  it  felfc :  for  we  will  difFerre  y 
to  a  place  conuenient.  But  here  it  is  good  to  (hewc  briefely ,  howe  in  oldc 
xxxaz.  &  by  what  meanes  it  hath  aduauncedit  felfc,  to  take  to  it  felfe  any  po- 
wer ouer  other  Churches.  When  the  Churches  of  the  Eaftwere  deu!ded& 
troubled  with  the  fadions  of  the  Arrians  vnder  the  Emperours ,  Conftan- 
tius&ConftansthefonncsofConftantine  theGreat,and  Athanafius  the 
'  chicfe  defcndour  there  of  the  true  faith  was  driuenoutofhis  fec:fuch  cala- 
mitie  compelled  him  to  come  to  Rome,  that  v/ith  the  authoritie  of  the  fee 
of  Rome  he  might  both  after  a  fort  rcprefTe  the  rage  of  his  enemies ,  &  con- 
firmc  the  godly  that  wcrein  diftrefTe.He  was  honourably  receiued  of  lulius 
then  Bifliop,and  obtained  that  the  Bifhops  of  the  Weft  took  vpon  them  the 
defence  of  his  caufe.Thercfore  when  the  godly  ftoode  in  great  needc  of  fo- 
reine  aide,&  faw  that  there  was  verie  good  fuccour  for  them  in  the  Church 
of  Rome,they  willingly  gaue  vnto  it  the  moft  authoritie  y  they  could.But  al 
y  was  nothing  elfc,but  y  the  communion  thereof  iTaoulde  be  hiely  eft-emcd 
and  it  fliould  be  counted  a  great  fliame ,  to  be  excommunicate  of  it.  After- 
■  ward  euil  &  wicked  men  alfo  added  much  vnto  it.For,to  efcape  lawful  iudgc 
mcnts,they  filed  to  this  fanftuaric.Therefore  if  any  prieft  were  condemned 
by  his  Bifhop,or  any  Bilhopby  the  Synode  cf  his  prouince,  'they  byandby 
appealed  to  Rome.  And  the  Bifhops  of  Rome  receiued  fuch  appellations 

Ccc  3  more 


Cdp,7,  OftheoHtwardmeanes 

more  greedily  chan  was  meet:  bccavifcitfccmcd  robeafbrmeofcxtraordi- 
nai  y  power,  To  to  entcrmcdalc  wich  niaiters  far  Scwidc  about  thcm.So  whc 
Eutyche:>  was  condcmn-'d by  Flauianusbifhop  ofConftantinople,  he  com- 

J>laineJ  to  Leo  that  he  hnd  wrong  done  vnto  nira  .  Leo  without  delay ,  no 
cflc  vndila  ctcly  than  llidenly ,  tonke  in  hand  the  defence  of  an  cuil  caufc: 
hcgricuoufiy  inucycdagainftFlauianus,asthongh  he  had, without  hearing 
the  caufcjcon.'.cmncd  an  innocent:  and  by  thi  s  his  ambition  he  caufed  that 
the  vngodlincilc  of  Euty  chcs  was  for  a  certainc  fpace  of  time  ftrcngthcncd. 
In  Atfiica  it  is  cuidcnt  that  this  cftcntinics  chaunccd.  Forfo  n>one  as  any 
lewdcmanhnd  takcnafoilcmordinarieiudgement,  he  by  and  byflcweto 
Rome.and  charged  his  countrcimcn  wich  many  fianderous  reports:  &thc 
fea  of  Rome  was  nlway  ready  to  entcrmcddle .  Which  lewdncs  compelled 
the  bifhops  of  Affrica  to  make  a  lawejthat  none  vndcr  paine  of  excomtEuni- 
cation  ftiould  appeale  beyond  the  fea. 

6  But  whatfoeuer  it  wcre,let  vs  fee  what  authoritic  or  power  the  fea  of 
Rome  then  had.Ecdefiafticall  power  is  conteined  in  thefe  fourc  points,or- 
deringofbilhops/ummoningofCoimcels,  hearing  of  appealcs  oriurifdi- 
ftion,chaftifing  admonitions  or  ccnfures.  All  the  old  Sy  nodes  commaundc 
biftiops  to  be  confccratc  by  their  owne  Mctropolitanes:  and  they  ncuer  bid 
the  bifhop  of  Rome  to  be  called  vnto  it,but  in  his  owne  Patriarcnic.  But  by 
litleandlitleitereweinvfe,  that  all  the  biftiops  of  Italy  came  to  Rome  to 
fccche  their  confccration,exccpt  the  Metropolitansjwhich  fuffied  not  tlicm 
felues  to  be  brought  into  fuchbondage-.but  when  any  Metrapohtanc  was  to 
be  confccratc ,  the  bilhop  of  Rome  lent  thither  one  of  his  prieftes,  which 
fiiouldonly  be  prcfetjbut  not  prcfidcm.Of  which  thing  there  is  an  example 

lib.t.epi.  in  Gregorie:  at  the  confecration  of  Conftantius  billiop  of  Millain  after  the 
68,anJ  70,  Jcath  of  Laurence.  Howbeit  I  donotthinke  thatthatwasaverieauncient 
inftitution:  but  when  at  the  beginning  for  honor  &  good  wils  fake  they  fent 
one  to  another  their  Lcgates.tobe  witnclfcs  of  the  confecration,  and  to  tc- 
ftifie  their  communion  with  thcm,aftcrward  that  which  was  voluntariejbe- 
gan  to  beholden  for  neceflarie.Howfocuer  it  bee,  itiseuident  that  inoldc 
time  ihcbifhopofRomchadnotthc  power  of  confccrating.but  in  the  pro- 
uinccofhisownePatriarchic,  that  is  to  fay  in  the  Churches  adioyning  to 
the  ciiic,as  the  cinon  of  the  Niccne  Synodc  faith  .  To  the  Confecration 
was  annexed  the  fending  of  a  SynodicallEpiftlc,  in  which  he  was  nothing 
abouc  the  reft.  For  the  Patriarches  were  wont  immcdiatly  after  their  con- 
fccration,byfolemne  writing  to  declare  their  faithjwhercby  they  profclfed 
y  they  fubfcribcd  to  the  holy  &  catholikc  Councels.So  rendring  an  account 
of  their  Faith, tlicy  did  approue  thcmfelucs  one  to  another.  If  the  billiop  of 
Rome  had  recciucd  of  other,and  not  himfclfe  giucn  this  confefl'ion.he  had 
tliereby  bin  acknowledged  fupcrior;  but  when  he  was  no  leflc  bound  to  giue 
it,than  to  rccj-jireit  of  othetjand  to  be  fiibietft  to  the  common  lawc :  trucly  y 
li.i.ep.i  J,  yya,  a  token  offclowfhip.not  of  dominion.Ofthis  thing  there  is  an  example 
j]*,'ppj',^  i-T Crcgorics  Epiftle to  Anaftafius  and toCyriacus  ofConftantinople,  &m 
other  places  to  all  the  Patriarches  togicher. 

7  Then  follow  admonitions  or  ccnfures:  which  as  in  old  time  y  biffiops 
•fRomc  vfcd  coward  oiher/o  they  didagainc  fuflfcr  them  of  other.  Ircneus 

gric- 


7i  SalHAtion,  Zih,4»         37S 

grccuoufly  icprooucd  Viftor ,  becaufc  he  vndiTcretly  for  a  thing  of  no  value, 
troubled  the  Church  wichapcrnitious  daflcntion.  Viftor  obeyed,  &rpurncd 
rotagainft  it.  Such  a  liberty  was  then  in  vie  among  the  holy  biftiops,  y  they 
vfcd  a  brotherly  authority  toward  thebifhop  of  Rome ,  in  admcniOiing  and 
chaftifing  him  if  he  at  any  time  offended.  He  againe^whcnoccafion  required, 
did  ad  monifli  ether  of  their  ducty :  &  if  there  were  any  fault,  rebuked  it.  For 
Cyprian,when  he  exhorteth  Ste}  hen  to  admonifli  thebifhoppcs  of  France, 
fetcheth  not  his  arcumcntfioni  the  greater  power,  but  from  the  common 
right  that  pricftshaue  among  thcmfclues .  Ibcfeechyou  ,if  Stephen  haddc 
then  bin  ruler  cucrFrauncc,  would  not  Cyprian  hauefayd.-Rcftrsinc  them,  Ep>4 1  J-I«.|« 
becaufe  they  be  thine?  buthefaythfarrcothcrwirc.  This(faythhe)thcbro-  Adpornp. 
therly  fellowfliip ,  wherewith  wc  be  boundone  to  an  other  requircth  that  we  s^jp^^Jn]*.^  * 
fliould  admonifh  one  an  other .  And  wc  fee  alfo  with  how  greate  (harpnes  of 
words  he  being  otherAvife  a  man  of  a  milde  nature  inucyeth  againft  Stephen 
himfelfe,when  he  thinketh  him  to  be  too  infolent.  Therefore  in  this  bchalfc 
alfo  there  appeareth  not  yet.that  the  biftiop  of  Rome  had  any  iurifdidiono- 
uer  them  that  were  not  of  his  owne  prouince, 

8  As  concerning  the  calling  together  of  Synodesjthis  was  the  office  of  e- 
ucryMetropolitanc,  atcertaine  appointed  times  to  aflemble  a  ProuinciaJl 
Synode.Thcrc  the  bifhop  of  Rome  had  no  authority.  But  a  gencrall  counccl 
the  Emperor  only  might  fummon.For  if  any  of  the  bi  fliops  had  attempted  it, 
not  only  they  y  were  out  of  his  prouince ,  would  not  hauc  obeyed  his  calling, 
but  alfo  there  would  by  andby  hauc  rifen  an  vprorc.  Therefore  the  Emperor 
indifferently  warned  them  all  to  be  prefent.  Socrates  in  deed  reporteth,  that  „ 
Julius  did  cxpoftulate  with  the  bifhops  of  the  Eaft,  becaufe  they  called  him  jj^'^'*  '  * 
rot  to  the  Synode  of  Antioch,whercas  it  was  forbidden  by  the  Canon?,  that 

any  thing  (hould  be  decreed  without  the  knowledge  of  the  Biftiop  of  Rome, 
But  who  doth  not  fee  that  this  is  to  be  vndcrftandedof  fuch  decrees  as  bindc 
the  whole  vniuerfall  Church?  Now  it  is  no  maruell,  if  thus  much  be  granted 
both  to  the  antiquity  and  honor  of  the  city,  &  to  the  dignity  of  the  fea ,  that 
there  (hould  be  no  gencrall  decree  made  of  religion ,  in  the  abfencc  of  the 
bifliop  of  Rome,if  he  rcfiife  not  to  be  prcfent.But  what  is  this  to  the  domini- 
on ouer  the  whole  Church?  For  we  deny  not,  that  he  was  one  of  the  chiefe: 
but  wc  will  not  grant,  that  which  the  Romaniftcs  nowaffirme,  thathchada 
dominion  ouer  all. 

9  Nowe  remaineth  the  fourth  kind  of  power,  which  ftandcth  in  appcalcs. 
It  is  cuident  that  hec  hath  the  chiefe  power,  to  whofciudgcmcnt  fcateap- 

Ecllation  is  made.  Many  oftentimes  appelled  to  the  bifliop  of  Rome :  and  he 
imfelfc  alfo  went  about  to  draw  the  hearing  of  caufes  to  himlclfcrbut  he  was 
alway  laughed  to  fcorne,  when  he  paficd  his  owne  boundcs.  1  willfpeake  no- 
thing of  the  Eaft  and  ofGrccia  :but  itis  tertaine  that  theb:fhops  of  Frauncc 
ftoutlywithftoodchim,whenhcefccmedto  take  to  himfelfe  an  empire  o- 
uer  them  .  In  Affrica  there  was  long  debate  about  that  matter  .  For 
where  at  the  Mcleuitanc  Councell,  at  which  Auguftine  was  prcfeme,  they 
were  excommunicate  that  appelled  beyonde  the  fea ,  thubiflioppcof  Rcmc 
trauailcd  to  bring  to  pafTe,  that  that  decree  might  be  amended  .  Hefenthis 
legates  to  /hew  dhat  thatpriuilegc  was  giucn  to  hiraby  the  Niccne  Councel. 

CCC4  The 


:i 


Otpti,  Oftheoutw^trdnteanes 

The  Legates  brought  foorth  the  ades  of  the  Niccne  CounfcU ,  which  they 
had  fetched  out  of  the  ftorehoufc  of  their  own  Church.  The  Afti  leans  with- 
ftoodcit,  and  denied  that  the  bifhops  of  Rome  ought  to  be  credited  in  their 
owne  caufc  :  and  fayd  that  therefore  they  would  fendc  to  Ccnftancincple,& 
into  other  cities  of  Grecia,  where  copies  were  to  bee  had  that  were  Iclle  fuf- 
picious.  Itwa»;foundc,  that  therein  was  no  fuch  thing  written  ,  as  the  Ro- 
mans had  pretended.  So  was  that  decree  confirmed,  which  tooke  the  chiefc 
hearing  of  taufes  from  the  bifhop  of  Rome:  In  w  h.ch  doing  y  lewd  fhanielef- 
nes  of  the  Birtioppe  of  Rome  himfelfc  apperrcd.  For  when  he  guilefully  did  ■ 
thruft  in  the  Synode  at  Sardos  in  deed  of  the  Nicene  Sy  node,he  was  Ihame- 
flilly  taken  in  a  manifcft  falfehoode.But  yet  greater  and  more  niamelelfe  was 
their  wickednes,  that  added  a  forged  Epiftle  to  the  Counicll,  wherein  I  wotc 
not  whatbifhop  of  Carthage,condemning  the  arrogance  of  Auieluis  his  pre- 
decefl'our,  for  that  he  was  fo  bolde  to  withdrawe  htmfelf  from  the  obedience 
of  the  fea  Apoflolike,  and  ycel  ding  himidfc  and  his  Church  ,  humbly  cra- 
ueth  pardon .  Thcfc  be  the  goodly  monumentcs  of  nntiqifitie.wherupon  the 
inaieftic  of  the  fea  of  Rome  is  foundedjwhilc  they  fo  childiflily  he,vnder  the 
pretence  of  Antiquity,  y  veryblinde  men  may  findeitoutby  groping.  Aure- 
hus  (fayth  he)  puffed  vp  with  deiielilh  boldenslle  and  ff ubbornnefie ,  rebel- 
led againfl  Chriff,  and  faint  Peter,  &  therefore  to  be  condemned  with  curfe. 
What  fayd  Auguflinc;'  But  what  faid  fo  many  fathers  that  were  prcfent  at  the 
Mileuitanc  Councell?  But  what  ncedc  is  it  to  fpcndc  many  wordes  in  con- 
futing that  fooli/licv/riting  jWhich  the  Romaniftcs  thcmfclues,ifthey  haue 
3.qneit.c.4.  any  face  left,  can  not  lookevpon  without  great  fhame?  SoGratian,Icannot 
tell  whether  of  malice  or  ofignorance,  where  he  rehearfcd  that  dccrce^that 
they  /hould  be  excommunicate  that  appell beyond  the  fea,addeth  an  excep- 
tion: Vnleflc  paraduenture  they  appell  to  the  fea  of  Rome.  What  may  a  man 
do  to  thcfe  btafts,  wliich  arc  fo  voyd  of  comon  rcafon,that  they  except  y  on- 
ly thing  out  of  the  law,  for  whofc  caufe  eucry  man  feeth  y  the  law  was  made? 
For  the  Counfell  when  it  condcmneth  appels  beyond  rlie  fea,fbrbiddeth  on- 
ly thisjthat  none  fhould  appell  to  Rome.  Here  the  good  expofitor  cxccptcth 
Rome  out  of  the  common  lawe. 

lo  But  (to  determine  this  queftion  at  once)  one  hiflory  fhal  make  plaine 
what  maner  of  iurifdiffion  the  bifhop  of  Rome  had  in  olde  time.Donatc  of  y 
blackhoufcs  had  accufcd  Cecilian bifhop  of  Carthagc.Thc  manaccufcd  was 
condemned,  his  caufe  not  heard.  For  when  he  knew  that  the  bifJiops  had  c6- 
Ipired  agaiiiff  him,  he  would  not  appcarc.  Then  the  matter  came  to  the  Em- 
pcrour  Conftantine .  He  ,  forafmuch  as  he  willed  to  haue  the  matter  ended 
by  ecclefiafticall  iudgcmenc  ,  committed  the  hearing  of  it  to  Melciades  by- 
llioppe  of  Rome .  To  whom  he  adioyned  fellowe  comrriflioncrsimany  by- 
{hopsof  Italy,  Frauncc  and  Spainc .  If  that  belonged  to  the  ordmnry  iurifdi- 
dion  of  the  fea  of  Rome,  to  hcai  c  an  appellc  in  an  ecclefiafticall  caufe :  why 
doth  he  fuifer  other  to  be  ioyned  with  him  at  the  will  of  the  Emperour  ?  Yea 
why  did  he  himf.lfctake  the  iudgemcntvpon  him  rather  by  ihcEmpcrours 
Aiigep.itf  i'commaundemcnt,  than  by  his  owne  office  ?  But  let  vs  hcaiewhathapned 
afterwarde .  There  Cecilian  got  the  vKflory.Donat  of  the  blackc  houfcs  was 
condemned  for  fclaundcr:  he  appcUcd:  Conftancinc  comittcd  the  iudgmct 

of 


To  $almtion.  Lih.4,  3-; 6 

of  the  appell  to  the  bifliop  or  Orlcr.ncc  He  fate  as  ludge,  to  j)ronouncc  wh-it 
hethoughrjafrery  hifliopof  Rome.Ifthc  fcaofRomehnth  the  chief  power 
without  appellation:  why  doth  Melciades  fufivr  himfclfe  to  receiue  fo  great  a 
fliamc,  th.1t  the  birtiop  of  Oik'ancc  (hold  be  preferred  aboue  him?  And  what 
Empcrour  doth  thisPtucnCoiiftantineof  whom  they  boaftthat  he  employed 
not  only  alhis  endeuor.biit  in  a  mnncr.-il  the  lichcsof  the  empire  toincreafe 
the  dignity  of  their  fca .  V/c  fee  ih  :rcforc  nowc ,  howe  farrc  the  birtioppe  of 
Rome  was  at  th,"t  time  bv  all  mcancs  from  thnt  flipreme  dominion,  which 
he  r  ffi  rneth  to  be  giiicn  vnto  him  by  Chrift  oner  al  Chiirchcs,and  wh  ich  he 
lyinglyfayth  that  he  hath  in  all  ages  polllUcdby  theconlcntof  the  whole 
worldc. 

II  I  knowe howe  many  cpiftles  there  bee,  howe  many  witirqsand  de- 
crcesjwhereinthebifliopsdogiuemuch,  and  boldly  challenge  much  vnto 
it.But  this  alio  al  men  that  haue  but  a  verie  litle  wit  &  learning  do  know,that 
the  mod  part  of  thole  are  fo  vnfjucrie  ,  that  by  the  firft  tall  of  them  a  man 
may  fbonc  finde  out  of  what  fliop  they  came.For  what  man  of  fonnde  wit  & 
fober.wjllthinkc  that  that  goodly  interpretation  is  Anaclctus  hjs  ownc, 
which  IS  in  Gratian  reported  vnder  the  name  of  Anacletiis:  jiliat  i?,  that  Ce-  i>j[t  j  j,  ^ ^^ 
pliasisahead^  T'-eRomaniftesdoc  atthisday  abule  for  defence  of  their  SacroJanct. 
lee,  many  fuch  trifles, which  Gratian  hath  patched  together  without  iudge- 
nicnt:  and  yet  ftill  in  fo  great  light  they  will  fell  fuch  fmokcs,  whcrev/ith  in 
oJde  time  they  were  wont  to  mockc  out  the  ignorant  in  darkenellc.But  I  wil 
not  beftowc  much  labour  in  confiiting  thofe  things,  which  do  openly  con-, 
futc  thcmfelues  by  reafon  of  their  vnfauoury  follie .  I  graunt  that  there  re- 
maine  alfo  true  epiftlcsof  the  old  bifliops,  wherein  they  fet  forth  the  honor 
oftheirfcc  with  glorious  titles;  ofwhichfortarcfome  cpiftles  ofl.co.  For  vic^eepi.S;. 
that  man,as  he  was  learned  and  eloquent,  fo  was  he  alfo  aboue  meafurede-  Epif.8"j« 
firousofglorie  and  dominion:  but  whether  the  Churches  then  bclccucd  his 
tellimoniewhcnhcefoaduaunced  himfelfe  ,  that  in  dccdc  is  itthatisin 
controuerlie.  But  itappeareth  that  many  offended  with  his  ambition  ,  did 
alfo  withftande  his  greedie  defire.Sometimes  he  appointed  in  his  ftecde  the 
Bifliop  of  Thefialonica  throughout  Grecia  and  other  countries  adioyning: 
fometime  hee  appointed  the  bilhop  of  Orlcance,  or  fome  other  throughout 
France.  So  he  appointcdHormifdas  bifhop  of  Hifpalis  to  be  his  vicar  in  Spam 
but  eucry  v^here  he  cxccptch,  that  he  giueth  out  fuch  appointementes  vpon 
thivcondition,ithat  the  M:cropohtans  may  haue  their  ancient  priuiiegcs  re- 
maining fafe  and  whole.  But  Leo  himfelfe  declareth,  that  this  is  one  of  their 
priuile2;es.  that  if  any  doubt  happen  aboutany  matter,  the  Metropolitanc  Epiflo.Stf. 
Ihould  fii  ft  be  asked  his  aduifc.  Therefore  thofe  appointmentes  of  vicars  in 
his  ftecde  were  vpon  this  condition,  that  neither  any  biftiop  lliould  be  letted 
in  his  ordinar)'  iunfdidio,  nor  any  Metropolitan  in  being  iudge  of  Appelles, 
noranyprouincialCounccUin  ordering  of  their  Churches.  Whatwas 
this  clfebuttoabftein  from  all  iurildiftion:  buttoentermedle  to  thcappea- 
fing  of  diicordcs,  only  fo  fane  as  the  lawe  and  nature  of  the  communion  of 
the  Church  fuffireth? 

\i     InGregoriestimerhatauntient  order  was  already  muchchaunged 
For  when  the  Empire  was  (haken ,  and  toriw  in  pceccs ,  when  Fraunce  and 

Spaine- 


Cap,  7 ,  0/tke  outrrard  me  Arte  t 

Spainc  were  afflidcd  with  many  oucrthrowcs  recciucd ,  Slauonia  wafted , I- 
tnly  vexed,  and  Aftrica  in  a  mancr  dcftroycd  with  continual]  calamitics.that 
in  fb  £;rcat  a  fliakingof  ciuill  affaires ,  at  Icaft  the  intcgritJe  of  faith  might  rc- 
ni.iinc,  or  yet  not  vttcily  i)cr'ni,  all  the  bilnops  from  cch  part  did  the  rather 
i(ync  thcrafelues  to  the  biHiop  of  Rome .  Thcrby  it  came  to  pa/lc ,  that  not 
oncly  the  dignicic,  bii:  alfo  the  power  of  that  fea  greatly  cncrcsfcd.  Howc- 
bcitldocnotfomuchpafi'cby  wlutnicancsit  was  brought  about .  Trucly 
it  appc-ircth  that  it  was  ihcn  greater  than  in  the  ages  before.  And  yet  itthen 
greatly  differed  from  being  an  vnbridled  dominion,  that  one  man  might 
Scare  rule  oiicr  other  after  his  ownc  will .  But  tlic  fea  of  Rome  had  this  rcue- 
rcncc,  that  it  might  with  her  authentic  fubdue  &  reprefle  the  lewde  and  ob- 
ftinatc  that  could  not  by  the  other  bifliops  be  !:cpt  within  ihcir  duetic .  For 
Gregory  doth  oftentimes  diligently  tclbfic  this  ,  that  he  doth  no  leli'c  faith- 
.  fully  prcfcruc  to  othicr  men  their  rightcs,  than  he  rcquircth  his  own  of  them. 
Li.Lcpi,  .  jsjeithcr  doe  I  (fay  th  he)  pricked  on  by  ambition ,  pluckc  from  any  man  that 
which  is  his  right :  but  I  defirc  in  all  thingcs  to  honour  my  brethren .  There 
is  no  faying  in  his  writingcs  wherein  he  doth  more  proudly  boaftof  the  larg- 
Li.i.epi.vlt.  ncfle  of  his  Suprcmacie,  than  this :  1  knowc  not  what  biflioppc  is  not  fubicft 
hb.7,epi.tf^  to  rlic  fea  Apoftolike  when  he  is  foundc  in  faultc  .  Buthcbyandbyadioy- 
neth ,  Where  fault  rccjuircth  not  all  according  to  the  order  of  humihtic  arc 
cquall.  Hcgiueihtohimfclfcpowerto  correct  them  that  hauc  offended:  if 
all  doe  their  duetic,  he  makcth  himfclfe  cquall  with  the  reft.  But  he  himfclfe 
giueth  himfclfe  this  power;  and  they  affcntedtoit  thatwouldc:  and  other 
that  liked  it  not ,  might  freely  gaincfay  it ,  which  it  is  well  know  en  that  the 
moft  part  of  them  did.  Bcfide  that  he  ipcakcth  there  of  the  Primate  of  Con- 
ftantinople:  which  when  heewas  condemned  by  the  prouinciall  Synodc, 
rcfiifed  the  whole  iudgemcnte .  His  fcUowc  biHioppcs  informed  the  Em- 
pcrour  of  this  ftubbornncffc  of  him  .  The  Empcrour  willed  Gregorie  to  be 
iudec  of  the  caufe .  VVefeethcrfore  that  he  both  attcmpteth  nothing,  whcr- 
by  he  may  breake  the  ordinary  iurifdidion,  and  the  fame  thing  that  he  doth 
for  the  helping  of  othtr,hc  doth  not  but  by  the  commaundemcnt  of  tlic  Em- 
perour. 

13     This  therefore  was  then  all  the  power  of  the  bilTiop  of  Rome,  to  fettc 
himfclfe  againft  obftmate  &vntamed  heads,  whc  there  needed  any  extraor- 
dinary remedy:  &  that  to  helpc  and  not  to  hinder  other  bifliops.  Thcrfore  he 
li.  i.epi.  J  7,  takcth  no  more  to  himfclfe  ouer  all  other,  than  in  an  other  place  he  grantcth 
Epi.i  tf.        to  all  otlicr  oucr  himfelfc ,  when  he  confeffeth  that  hee  is  ready  to  be  corrc- 
dedof  all,  to  be  amended  of  all.     So  in  an  other  place  hee  doth  in  dccdc 
commaiinde  the  biflioppe  of  Aquileia  to  come  to  Rome,  to  pleadc  his  eaufc 
in  a  controucrfic  of  faith  that  was  nfcn  betweene  him  and  other :  but  hee 
doth  not  commandc  him  ofhisowne  power,  but  becaulc  the  Empcrour  had 
fo  commaundcd .     Neither  doeth  he  giuc  warning  that  hee  alone  fhall  bee 
judge,  butpromifcd  that  hee  will  aflemble  a  Synodc  by  whome  the  whole 
matter  may  be  iudged .  But  although  there  was  yet  fuch  moderation ,  that 
the  power  of  the  fea  of  Rome  had  her  ccrtaine  boundes  ,  which  it  might  not 
paflc,  &  the  bifhopof  Rome  himfclfe  was  no  more  aboue  than  vnder  other: 
''*'''*'  'yet it  appcarcth  howcmuch  Gregory  miflikcd  fuch  ftatc .  For  he  nowe  and 

then 


To  Sa/uattoft,  tih,4»         377 

then  f omplaineth,  that vndcccolorofbifhoprlkehec  was  brought  backeto 
the  world  :and  that  he  was  more  entangled  with  earthly  carcs.than  cuer  he 
hadlcrucd  them  while  he  wss  a  lay  man:'thathewasin  that  honor  opprcll 
fed  with  tumult  ofwordlyatfajres.In  an  other  place:  fo  great  burdens  (faith  Lib.i.epi  <t 
he)  of  bufincs  do  holdc  me  downc,  that  my  rainde  can  nothing  at  all  be  rai-  and  15, 
fcdvptothinges  abouc.I  am  fhakenwich  many  waucs  ofcaufcs:  and  after 
thofe  Icifures  of  reft  I  am  toflcd  with  tempcftcs  oftroubkfome  life,  fo  that  I 
may  rightly  lay,  I  am  come  into  the  depth  of  the  fea,  and  the  tcmpeft  hath 
drowned  me.  Hereby  gather,  what  hccwoulde  hauc  faidc,  if  hcc had  hap- 
pened to  be  in  thcfe  times.  Although  hee  fulfilled  not  the  office  of  a  Paftor, 
yet  he  was  doingit.  H;;  ablVcyncd  from  the  gouernment  of  the  ciuil  Empire, 
and  confcfled  himfelfe  to  be  fubied  to  the  Emperour  as  other  were.  He  did 
nottliruft  himfelfe  into  the  cureofother  Churches,  but  being  compelled  by 
ncccflitic .  And  yet  he  thinkech  himfelfe  to  be  in  a  maze,  bccaufc  hee  can- 
not applie  himfelfe  altogether  onely  to  the  office  of  a  bifliop. 

14     At  that  time  the  bilhop  of  Conftantinopic  ftriucd  with  the  biflioppe 
ofRome  for  the  Supremacie,  as  it  h  alrcadie  faidc.For  after  that  the  feat  of 
of  the  Empire  was  ftablifhcd  at  Conlliancinople,  the  miicftie  of  the  Empire 
fccmed  to  require  that  that  Church  alfo  fliould  haue  the  fecond  place  of  ho- 
nor after  y  Church  of  Rome .  And  truly  at  the  beginning,nothine  more  a- 
uailed  to  caufe  y  Supremacie  to  be  giuen  to  Romejbut  becaufc  tlic  head  of  y 
Empire  was  there  at  that  time.  There  is  in  Gratia  a  writing  vndcr  the  name 
of  Pope  Lucinus ,  where  hec  faith,  y  cities  were  no  otherwifc  diuidcd,where  Dift.So  c.tf, 
Mctropolitancs  and  Primates  ought  to  fit,  than  by  thercafon  of  the  ciuili 
gouernemcntthat  was  before.  There  is  alfo  an  other  vnder  y  name  of  Pope 
Clement,  where  he  faith,  the  Patriarchcs  were  ordeined  in  thofe  cities  that 
had  had  the  checfc  Flamines  in  ihcro.  Which,  althoughit  be  f3lfe,yet  is  ta- 
ken out  of  a  irueth.  For  itiscertajne,  that,tothc  end  there  fhouldbc  made 
as  litle  change  as  mighibe,thepiouinccs  were  diuided  according  to  y  flatc 
of  tilings  that  then  werc.cnd  tliat  Primates  and  Mctropolitancs  were  fet  in 
thofe  cities  that  excelled  the  otiier  in  honors  and  power .  Therefore  in  the 
Councel  at  Taurinum  it  was  decrecd,'y  thofe  Cities  which  in  y  ciuil  goucrn- 
ment  were  the  cheefe  cities  of  eucric  prouincc,fiiouldebe  the  chccfe  feas  of  Cap.i, 
P>i{hops.And  if  it  happened  the  honour  of  the  ciuil  gouernmcnt  to  be  rcmo- 
uedfroai  one  ciric  to  an  other.y  then  t!ie  rightof  the  Metropolitanc  citi« 
fhouldc  therewithal!  be  remoucdthicher.Butlnnocentius  bilhop  of  Rome, 
whcnhefawe  the  auncicntdignitieofhis  citie  to  growe  in  decay,  after  that 
the  feate  of  the  Empire  was  rcmoued  to  Conftantinoplejfcaring  the  abace- 
ment  of  his  fea ,  made  a  contrarie  lawe;  wherein  he  denieth  it  to  be  ncceffa- 
rie  that  the  ecclcfiaflicall  mother  cities  flioulde be  changed  as  the  Imperii  1 
mother  cities  chage.But  the  authoritie  of  a  Synode  ought  of  right  to  be  pre- 
ferred aboue  one  mans  fentence.AKb  we  ought  to  fufpecl  Innoccntius  him- 
felfe in  his  ownc  caufe.  Hovvfoeuer  it  bc,yct  by  his  own  prouifo  he  theweth,y 
from  the  beginning  it  was  fo  ordered,  tl-jat  the  Metropolitanc  cities  flioulde 
be  difpofed  according  to  the  ovmvard  order  of  the  Empire. 

1  y    According  to  this  auncicnt  ordinaiKC ,  it  was  decreed  in  the  firfle 

coun- 


S>Cc  ^ 


Cap,  7  •  Of  the  outxvardvneAncs 

tripalVli  9  councel.icCon{lantinop]e,thattbeBi{hopoftheCiticfliou]dhauc  liiepri' 
C3.I  J  .*  '  uilegcs  of  honor  next  after  the  Bifhop  of  Rome ,  bccaiife  it  wa?  a  new  Rome. 
DeiTet.21,  But  a  long  time  afrer,whcn  a  like  decree  was  made  at  ChrtlccdonjLeo  ftouc 
•*'•■-  ly  criedoutagainftit.  Andhcnotcncly  gauchimfelfc  Icaucto  cftecmc  as 

nothing  thnt  which  fixe  hundred  Rifhops  or  moe  had  decreed  :  but  alfo  bit- 
terly taunted  them,  for  that  they  tookc  from  other  fcas  thst  honour  which 
they  were  To  bolde  to  giiie  to  the  Church  of  Conftantinople.  I  brfccch  you, 
what  other  thing  could  mooue  a  man  to  trouble  the  world  for  fo  fmal  a  mat- 
ter ,  but  mrerc  anbition?  He  faith  that  that  ought  to  bee  inuiolablc,  which 
the  NiccneSynode  hath  once  decreed.  As  though  forfooth  the  Chriflian 
faith  were  endangered,  ifone  Church  be  preferred  before  another:  eras 
though  Patriarchies  were  there  diuidcd  to  any  other  ende.but  for  policies. 
But  we  knovve  that  policie  receiucrh  ,  yea  rccjuireth  diuerlt  changes,  accor- 
ding to  the  diu.^rficie  of  times  .  Therefore  it  :s  fonde  that  Leo  prctendeth, 
that  the  iionour,which  by  die  authoritie  of  the  Nicenc  Synode  was  giucn  to 
the  Tea  ot  Alexandria,  ought  not  to  be  giuentothc  fea  of  Conftantinople. 
For  common  reafon  tclleth  this,  y  it  was  fuch  a  decree, as  might  be  taken  a- 
way  according  to  the  refped  of  timcs.Yea  none  of  the  bifhops  of  the  Eaft  w- 
ftoodc  ir,  whome  that  thing  moft  of  all  conccrncd.Truely  Protcrius  was  prc- 
fentjwhome  they  had  made  Bi/lioppc  of  Alexandria  in  the  pi  ace  of  Diofco- 
rus.  There  were  prefent  other  Patnarchcs,  whofc  honour  was  diminifhcd. 
It  was  their  part  to  withftandc  it,  not  Leos  which  remained  fafe  in  his  ownc 
place. But  wlicn  all  they  holde  their  peace,  yea  aflent  vnto it ,  and  onely  the 
Bifhop  of  Rome  refilkth :  it  is  cafie  to  iudgc,  what  mooueth  him  :that  is,  he 
forefawc  that  which  notlongafterhappcned,thatit  wouldecome  to  pafle, 
that,  the  glory  of  old  Rome  decaying,  Conftantinople  not  contented  with 
the  feconde  place,  woulde  ftriue  with  Rome  for  the  fupremacie.  And  yet 
with  his  crying  out  hee  did  not  fo  much  preuaile,  but  that  the  degree  of  the 
councell  was  confirmcd.Thcrefore  his  fucceflors,when  they  faw  themfclues 
ouercomcj  quietly  gaue  ouery  ftifFencs:for  they  fufFcred  that  he  fliould  bee 
accomptcd  the  feconde  Patriarch. 

\6  But  within  a  litle  after,lohn  which  in  Gregoiics  time  ruled  y  Church 
of  Conftantinople, brake  foorth  fo  fane  tliathe  called  himfclfe  the  vniuer- 
fall  Patriarch.  Here  Gregorie,  Icaft  hec  fhould  in  a  very  good  caufe  faile  co 
dcfendehisownefea,didconftantlyfcthimfelfc  againft  him.  And  trucly 
both  the  pride  and  madncs  of  lohn  was  inrollerabIe,which  defired  to  make 
the  boundes  of  his  bifhopricke  cgall  with  the  bondes  of  the  Empire.  And  yet 
Gregorie  doth  not  claime  to  himfclfejthatwhich  he  denieth  to  an  othcr:buc 
abhorreth  that  name  as  wicked  ,  and  vngodly,andabhominable,who^oe- 
,.  ^^.  ucrtakeitvponhim.  Yea  and  alfo  in  one  place  hee  is  angrie  with  Eulolius 
'  7«  r''3°»  B-fhoppe  of  Alexandria,  which  had  honoured  him  with  Tich  a  title.BchoM 
(faith  he)in  the  preface  of  the  Epiftl:  which  he  dircdedto  my  felf  thathauc 
forbidden  it,yec  haue  cared  to  imprinte  the  worde  of  proude  calling,  in  na- 
ming mcevniuerndl  Pope  ,  which,  I  pray  that  your  holincflc  will  no  more 
doebecaufeiliat  is  witlidrawcn  from  you,  which  is  giucn  to  another  more 
than  reafon  rcquircth  .  I  count  it  no  honour,  wherein  I  fee  the  honour  of 
my  brethren  to  bcc  dimini/hcd.  For  my  honour  is  die  honour  of  the  vniuer- 

rail 


To  Salmtion,  Lih.  4,  37  f 

fall  Church,  and  the  founde  ftrcngth  of  my  brcthren.But  if  your  holincs  call 
mcc  the  vniuerfall  Pope, it  denieth  it  felfe  to  be  that  which  it  confefleth  mc 
to  be  wholy.Trucly  Grcgoiie  ftoode  in  a  good  and  honeftcaufe.  Butlohn 
holpenby  the  fau our  of  Maurice  the  Emperor,  could  ncuerbee  rcmooued 
from  his  purpofe.  Cyriacus  alfohis  fucceirurneuer  fuffered  hirafelfe  to  bee 
intreated  m  that  bchalfe. 

17  At  the  laft  Phocas ,  which  when  Maurice  was  floine,  was  fet  in  his 
place  (I  wote  not  for  that  caufebcmg  more  friendly  to  the  Rcmancs,but 
bccaufe  he  was  there  crowned  without  ftrife)  granted  to  Boniface  the  third 
that  which  Gregorieneuer  required,  that  Rome  ftiouldc  be  the  head  of  all 
Churches.  After  this  manner  v/as  the  controuerfic  ended.  And  yet  this  be- 
ncfiteofthcEmpcrour,  could  not  fo  much  haue  profited  thefea  of  Rome, 
vnleflc  other  thinges  alfo  had  afterv/ard  happened.  For  Grecia  and  a]l  A- 
(la  were  within  a  little  after  cut  off  from  the  communion  of  Rome.  France 
fo  much  reucrenccd  him ,  that  it  obeyed  no  further  than  it  lifted.  But  it  was 
then  firft  brought  into  bondage  when  Pipine  vfurped  the  kingdome ,  For 
when  ZacharieBilhop  of  Rome  h?dbecne  his  helper  to  the  breach  of  his 
faith.and  to  robberic,  that  thrufting  out  the  lawful!  king,  hee  might  violent- 
ly enter  vpon  the  kingdome  as  laid  cp;n  for  a  pray:  he  rcceiued  this  reward 
that  the  fea  of  Rome  fhould  haue  iurifdid^ion  ouer  the  Churches  of  France: 
As  robbers  arc  wonted  in  parting  to  dcuide  the  commo  fpoile:  fo  thefe  good 
men  ordered  the  matter  betweene  themfelucs, that  Pipine  (hould  haue  the 
earthly  and  ciuill  dominion,fpoUing  the  true  king:and  Zacharie  Ihould  bee 
made  head  of  alibifhops  and  haue  the  fpirituall  power:  which  ,  whe  n  at  the 
beginningit  was  weake,  (as  it  is  wont  to  be  in  ncwc  thinges)  was  afterwarde 
confirmed  by  the  authoritie  of  Charles,  in  manner  for  a  like  caufe.  For  hee 
was  alfo  indetted  to  the  bifhop  of  Rome,  tor  that  by  his  endeuour  hee  had 
atteinedto  the  honourof  the  Empire.  But  although  it  bee  credible  ,  thac 
Churchesechwherewcrebeforethattime  much  deformed,  yctitiscer- 
tayne  that  the  olde  forme  of  the  Church  was  then  firft  vtterly  defaced  in 
France  and  Germanic.  There  remainc  yet  in  the  records  of  the  courte  of 
Parife  breefe  notes  of  thefe  times,which,  where  they  intreate  of  the  matters 
of  the  Church,  make  mention  of  the  couencnt  both  of  Pipine  and  of  Char- 
les with  the  biHiop  of  Rome.  Thereby  we  may  gather  that  then  was  an  al- 
teration made  of  the  old  ftate. 

1 8  Since  that  time,  when  thinges  did  cch  where  daily  fall  from  worfc 
to  worfc,  the  tyrannic  of  the  fea  ofRome  was  nowe  and  then  alfo  ftabhflied 
and  increafed,  and  that  partly  by  the  ignorance,  and  partly  bytheflouth- 
fulnefle  of  the  bifhops.For  when  one  man  tooke  all  thinges  vppon  him,  and 
without  mcafure  proceeded  more  and  moretoaduauncchimfclfc  againfte 
lawe  and  right :  the  Bifhops  did  not  with  fuch  zt  ale  as  they  ought,cndeuour 
^lemfelues  to  reftraine  his  luft,  &  though  they  wanted  not  couragCjyet  they 
were  deftitutc  of  true  learning  and  knowledge:  fo  that  they  were  nothing  fie 
to  attempt  fo  great  a  matter.Thcrefore  we  lee  what  and  howe  Monftruous 
anvnholy  dcfihngofall  holy  thinges,  and  afcatrering  abro^dcot  the  whole 
order  of  the  Church,v/as  in  Bernardcs  time.  He  complaineth  i\-:a  there  re- 
fort  by  hcapes  to  Rorce  out  of  all  thcworlde,  ambitious  men,  couetous,  Si- 

OJoni- 


l^f.j*  OftkeoutrfMrdmeanes 

Lib.i.de  wonianSjTobbcrsofGodjkccpcrsofconcubineSjComnnhtcrsof  Jncc(l,&al 
confi.  ad  Tuch  monftcrs,  to  obtaine  or  rctainc  ccclcfiafticall  honours  by  the  Apofto. 
J^iJ^g.  like  authoriticiand  that  fraudc  and  vndermining,  and  violence  were  growc 

in  force. He  faith  that  that  maner  of  iudging  which  then  was  vfed,was  abho 
minablc,and  vnfcemely,not  oncly  for  the  Church  ,  but  alfo  for  a  iudiciali 
court.Hc  crieth  out  that  the  Church  is  ful  ofambicious  men:and  that  there 
is  none  that  more  drcadcth  to  commit  mifchicuous  afts,than  robbers  do  in 
their  caue,when  they  dcuid-'  the  fpoylcs  of  waifaring  men.  Fcvve(faicth  he) 
do  look  vnto  the  mouth  of  the  lawguictjbut  vnto  his  hands.  Bui  net  without 
caufc.  For  thofc  hands  do  all  th;  Popes  bufinelTe.  What  a  thing  is  this,thac 
they  are  bought  of  the  fpoiles  ofCliurches,that  fay  to  thcc,  oh  well  done, 
wel  done?  The  life  of  the  poore  is  fowen  in  the  ftreetcs  of  the  rich:/iluer  gh- 
ftercth  in  the  mire:  men  run  to  it  from  a  11  places;  not  the  pore,but  the  ftr an- 
ger taketh  it  vp,or  he  pcraduenturc  that  runneth  faftcft  before.But  this  ma- 
ncr,or  rather  this  dcath,came  not  of  thcc,  I  would  to  God  it  might  endc  in 
thec.Amongthefe  things  thou aPaftorgoeft  forward  compaflcd  with  much 
and  precious  aray.If  I  dui  ft  fay  it,thefc  are  rather  the  Paftors  of  diuels,than 
'  •^'  offhepc.  Forfooth  Peter  did  tnus,Paul  played  thus.  Thy  court  is  more  ac- 
cuftomcd  to  receiue  men  good  than  to  make  them  good.  For  the  ill  do  not 
there  profit,  but  the  good  do  decay.  Now  as  for  the  abufes  of  appcales  that 
he  reheaifeth,  no  godly  man  can  reade  them  without  great  horror .  At  the 
laft  he  thus  cdncludeth  of  that  vnbridlcd  greedinefle  of  the  fca  of  Rome  in 
the  vfurping  ofiurifdidion:  I  fpeake  the  murmour  and  common  complaint 
of  the  Churches.  They  eric  out  that  they  bee  mangled  and  difmembred. 
There  are  cither  none  or  few  that  do  not  cither  bewaile  or  feare  this  plage. 
Askeft  thou  what  plage?  The  Abbots  are  plucked  from  the  bilhops,  the  bi- 
fliopsfrom  the  Archebilhops,&c.  It  is  marueilous  if  this  may  be  excufed. 
Infodooingye  proouc  that  ye  h3uefulnefreofpower,butnotofrighteouf. 
neflc.  Ye  do  rhis.bccaufe  ye  can  do  it;  but  whether  yc  alio  ought  to  do  it, 
is  a  queftion.  Ye  are  fet  to  preferue,  not  to  cnuie  to  eiiery  man  his  honour 
and  his  owne  degree.  Thcfe  fewc  things  of  many  I  lifted  to  rehearfc,part- 
ly  that  the  readers  may  fee,howe  fore  the  Church  was  then  decayed,  and 
j)artly  that  they  may  knowc  in howe  great  forrowc  and  mourning  this  ca- 
lamitie  hddc  all  the  godly. 

ip  But  nowe,  albeit  that  wee  graunt  to  the  Bifhopof  Rome  at  this  day 
that  preeminence  and  largenefle  of  lurifdiftion,  which  that  fca  had  in  the 
meane  times,  as  in  the  times  of  Leo  and  of  Grcgorie  :  what  is  that  to  the 
prcfcnt  ftacc  of  the  Papacie  ?  I  doc  not  yet  fpcakc  of  the  earthly  dominion, 
nor  of  the  ciuile  power  thereof,  which  wee  will  aftcrwarde-confider  in  place 
lit  for  it ;  but  th  i  verie  fpirituall  gouerncment  that  they  boaft  of,what  hath 
it  like  to  the  ftate  of  thcfe  times?  For  they  define  the  Pope  none  other- 
wife  than  the  Supreme  head  of  the  Church  in  earth,  and  the  vniuerfall  bi- 
lliop  of  the  whole  worlde.  And  the  billiopsthcmfclues,  when  they  fpeake 
of  their  owne  authoritie,  doc  with  greate  ftoutnclfe  of  countenance,  pro- 
nounce that  to  them  bclongcth  the  power  to  commaundc  ,  and  other  are 
bound  to  the  neccflitie  to  obey  .that  fb  all  their  decrees  are  to  bee  holden  as 
jconfirmed  with  the  diuine  voice  of  Peter:  that  the  prouinciall  Synodes, 

arc 


To  Saluatiottt  Lih.4,  379 

are  without  forcCjbecaufc  they  want  the  prefcnce  of  the  Pope:that  they  may 
order  cicrkes  of  any  Church  that  thcywilLand  may  call  them  to  their  fea 
that  haac  bene  ordered  els  where  .Innumerable  of  thatfoitc  are  in  Gratians 
packjwhichldonotnowreherfc^eaftlftiouldbc  too  tedious  toy  Readers. 
Butthisisthcfummeof  them, that  only  the  BiHiop  of  Rome  hath  the  Su- 
preme hearing  and  dctc  rmining  of  alccclefiafticall  caufes.whethcr  it  be  in 
judging  and  definingofdoftrines.orinmakingof  lawes,or  in  ftablifhing  of 
difcipline,  or  in  executing  of  iudgments:It  were  alio  long  and  fuperfluous  to 
rehearfe  the  priwlcgcs  that  they  take  tothemfclucs  in  referuations,as  they 
call  thcm.BuCjfwhich  is  moft  intollerable  T)f  all  other)  they  leauc  no  iudge- 
mcnt  in  earth  to  reftrainc  and  bridle  their  outragiousluft,  if  they  abufcfo  Pccret.17. 
immeafurablepowcr.lt  is  lawefuU for  noman(faythey)toreuoke  theiudge-^gn„nj'jn/ 
mentof  that(ea,becaufeofthe  Supremacic  of  the  Church  ofRomc-Againe,  noc.jj.qux. 
The  iudgefhalbeiudgcd  neither  by  the  emperor,  nor  by  kingcs,  nor  by  all  ?•"  nemo. 
theClcrgie,nor  ofihe  peopIe.That  isin  deedtnoimpciioufly  donc,thatone  ^y"^-^'*!"** 
man  maketh  himfclfc  iudgc  of  all  men ,  and  fufFereth  himfelfe  to  obey  the  Aiior'uin 
Judgement  of  no  man.But  what  ifhe  vfc  tyrany  oucr  the  people  of  God?if  he  Anther, 
fcattcr  abrode  and  waft  the  kingdome  ofChrift?  iFhc  trouble  the  whole  Itid.cjafta 
Church?if  he  turn  the  office  of  Paftor  into  roberic-'Yea  though  he  be  ncuer 
(b  mifcheiuouSjhe  fayeth  that  he  isnotboundc  toyclde  accompte.Forthefc 
bethefayingcsofthebifhops:  Godswil  was  to  determine  the  caufesof 
other  men  by  men,but  he  hath  without  queftion  referued  the  bifhop  of  this 
fea  to  his  owneiudgcment.Againc.Thedoinges  of  fubicftes  areiudgedofvs 
butoursof  God  oncly. 

20  And  thatfuch  decrees  might  haue  the  more  weightjthey  hauefalrty 
thruft  in  the  names  of  the  olde  bifhops,as  though  thmges  had  bene  fo  ordei- 
ncd  from  the  beginning.-whereas  itis  moft  ccrtaincjthat  it  is  new  andlatcly 
forged  whatfocuer  y  biftiop  of  Rome  giueth  to  himfelfe  more  than  we  haue 
rehearfed  to  be  giuen  him  by  the  ancient  Councels.  Yea  they  arc  come  to  fo 
great  fhamelefncflc,  that  they  haue  fetfoorth  a  writing  vnder  the  name  of 
Anaftafius  Patriarch  of  Conftantinople,whercin  he  tcftificth  that  it  was  de-  lbid.ca»Ant. 
creed  by  the  olde  rules,  thatnothingftjouldc  be  doneeucn  in  the  furtheft 
proiiinceSj  thatwere  not  firft  moued  to  the  fea  of  Rome .  Befide  this  that  it 
is  certainc  that  this  is  moft  vaine,  what  man  fliall  thinkc  it  likely,  tha  t  fuch 
a  commendation  ofthe  fea  of  Rome  proceeded  from  the  adiierlhry  andin- 
uierofhonour  and dignitiethereoffBut  verily  itbehoucdthat  thcfe  Anti* 
chriftcs  (houlde  be  carried  on  to  fo  great  madncfle  and  blindnelfcjthat  their 
lewdnes  might  be  plaine  for  al  men  to  fee,  at  leaft  fo  many  as  wil  open  their 
eyes.  But  die  decretallepiftles  heaped  togetherbyGregorie  the  ix.  againe 
the  Clementines,  and  Extrauagants  of  Martinc,  doe  yet  more  openly  and 
withfuller  mouth  ech  where  breath  foorth  their  oucragious  fierceneH'e 
and  asirwere  thctyrannieofbarbarcuskingcs.But  thcfe  bee  the  oracks  , 
by  which  the  Romanifte^  will  haue  their  papacie  tobce  wcyed.  Here  vp- 
pon  arofe  thofe  notable  principles  ,  which  at  this  daye  haue  eucry  where 
in  the  papacie  the  force  of  oracles  :  that  the  Popccanne  not  erre  :  that 
^c  Pope  is  aboue  the  Councclles  :  that  the  Pope  is  the  vmuerGU 

hilliop 


^ap.7'  Oftheoutvoardnteanet 

bifliop  of  allbiHiops,  and  the  Supreme  hcade  of  the  Church  in  earth:  T  paflc 
O'jcr  the  much  abfurder  follies,  which  the  fohOi  Canoniftcs  babble  in  their 
fc hooLs :  to  which  yet  the  Romifh  diuincs  do  not  onely  afTcnt,  but  doe  alfo 
clap  their  hinds  at  them,to  flatter  their  idolc. 

21  I  will  not  deale  with  them  by  extrcmitic  of  right.  Some  other  man 
would  againft  this  their  fo  great  mfolence  fct  the  faying  of  Cyprian,  Which 
he  vfcd  amo-ng  the  Bidiops ,  at  whofe  counccil  he  fate  as  cheefc.None  of  vs 
callcthhimfclfeBifhopofBilhopSjOr  with  tyrannous  feare  compelleth  his 
fellovvebifhoppcs  toneccffitieto  obey.Hcwouldcobicd  that,  which  a  lit- 
tle afcerwarde  was  decreed  at  Carthage. That  none  fhoulde  be  called  pnncc 
PrieftcSjOr  checfe  biOiop,  He  would  gather  many  tcilimonies  out  of  Hifto- 
ricSjCanonsoutof  Synodcs,andmany  fcntenccs  out  of  the  bookcsofoldc 
wntcrSjby  which  the  bifhop  of  Rome  fhoulde  be  brought  downc  into  the 
fellowrtiip  of  the  reft.  ButI  palfe  oucr  all  thefe,  Icaft  I  fliould  fceme  too  pre- 
cifely  to  preflc  them.  But  let  the  bcft  patrones  of  the  fea  of  Rome  aunfwerc 
mee,  with  what  face  they  dare  defende  the  title  of  vniucrfall  Bifliop,  which 
they  fee  fo  oft  to  be  condemned  with  curfe  by  Gregorie.  It  Gregoi  ics  tefti- 
monie  ought  to  be  of  force ,  they  doe  thereby  declare  y  Antichrift  is  there 
Bilhop  ,  bccaufc  they  make  him  vniuerfall .  The  name  alfo  of  hcade  was  no 
'•4'fp«  9  *•  more  vfuall.For  thus  he  faith  in  one  place;Peter  is  the  cheefe  member  in  the 
body ,  lohn,  Andrewe  and  lames  the  heades  of  particular  peoples;  yet  they 
all  are  members  of  the  Church  vndcr  one  heade:  yea  the  holy  ones  before 
the  lawe ,  the  holy  ones  vnder  tlie  la  we,  and  the  holy  ones  vnder  grace,  are 
fer  among  members,altogethcr  making  vp  the  body  of  the  Lord:and  no  ma 
cuer  willed  to  haue  himfelte  called  vniuerfall.  But  whereas  the  biflnppe  of 
Rome  taketh  vpon  himfelf  the  power  of  commanding,  y  thing  fmuUy  agrc- 
Li,7.epi.j8.  eth  with  that  which  Gregorie  faith  in  an  otherplace.  For  whereas  Euloli- 
vs  bifliip  of  Alexandria,  had  faidc  that  hcewascommaunded  by  him,hee 
aunfwercd  m  this  wife, I  pray  yee,takc  away  this  woide  of  commanding  fro 
my  hearing.  For  I  knowe  what  I  am  ,  and  what  ye  bee.  In  place,  ye  be  to  mc 
brethren  :  in  manners  ye  be  to  mee  fathers.  Therefore  I  comm.iundcd  not 
burl  cared  to  tell  you  thofe  thinges  that!  thought  profitable.  Whereas  hce 
fb  cxtendeth  his  iurifdidion  without  ende ,  he  docth  therein  great  and  hay- 
nous  wrong,  not  onely  to  the  other  bifhops,  but  alfo  to  all  pai  ticular  Chur- 
chesjwhich  he  fo  teareth  and  pluckcth  in  peeces ,  thathe  may  build  his  leac 
of  tlieir  ruines .  But  whereas  he  exemptcth  himfelfe  from  all  iudgcmentcs, 
and  will  fo  raigne  after  the  manner  of  tyrantcs,  that  he  accountctn  hiS  ownc 
onely  lult  for  lawe,  that  verily  is  fo  hriynous,  and  fo  farre  from  ecckri.iftical 
order,  that  it  may  in  no  wife  be  borne :  for  it  vttcrly  abhorreth  not  onely 
from  all  feeling  of  godlinelle,  but  alfo  from  all  humanitie. 

21  But  that  I  be  not  compelled  to  goc  through  and  examine  ail  thinges 
particularly,  I  doe  againcappealc  to  them,  that  will  at  this  day  be  accomp- 
ted  the  bcft  and  mofFfaithfull  patrones  of  the  fee  o  Rome,whc:hcr  they  be 
notaniinicd  to  defende  th'  prcfent  ftateof  the  Papacie:  which  it  is  certain 
to  be  an  hundred  times  more  corrupte ,  than  it  was  in  the  times  of  Grego- 
rie and  Bcf  nai  dc:  which  ftatc  yet  did  then  fo  much  diiplcafc  thofe  holy 

men. 


T«Salmtio}t,  LiJ'.'f,         s^^ 

inch.  Grtgoric  cchc  where  complainethj  that  he  is  too  muchdiucrfly  Vi,i,tp\.f» 
drawcti  away  with  fcrainebufines:thathc  is  vnderthc  cclourof  bifhoprikc  7l^  *^'*  ** 
brought  backc  to  the  woild;  wherein  he  fcruethfo  many  cares  of  the  world 
as  he  neuer  remembreth  that  he  fcrucd  when  he  was  a  hy  man:  that  hee  is 
prcflcd  downe  with  tumult  of  worldly  aftaires,that  his  nund  is  nothing  rai- 
led vp  to  things  aboue:that  he  is  (haken  with  many  waues  of  caufcs,&  toficd 
with  tempcftes  of  troublefome  lifc:fo  that  he  may  worthily  fay ,  I  am  come 
into  the  depth  of  the  fea  .  Truely  among  thofe  earthly  bufineiles,  he  might 
yet  teachc  the  people  v/ith  Sermons,  priuately  admonifiie  and  coned:  fuch 
as!tbehouedjOrderthcChurch,giuecnunrclltohisfeIlowe  biOiops  &  ex- 
hort them  to  their  dutie :  befide  thefe  things  there  remained  feme  time  to  ' 
write  :  and  yet  hee  lamenteth  his  calamitie,  that  hec  is  drowned  in  the  dee- 
peftfea.  Ifthegouernementofthattimewasafea:  whatis  tobefayedof 
the  papacie  at  this  time?  Forwhatlikcncflehauc  they  together  ?  Here  be 
no  preachings,  no  care  of  difcipline,  no  zeale  to  the  Churches,  no  fpirituall 
doing,finally  nothing  but  thcworlde.  Yet  this  maze  ispraifcd,as  though 
there  could  nothing  be  foundc  more  orderly  and  better  framed .  But  what 
complaints  doerh  Bcrnardc  poureout,what  groanes  doth  he  vtter,when  he 
looketh  vpon  the  faultes  of  bis  agc?What  then  wouldc  he  do,  if  hebeheMe 
this  our  age  of  iron,  and  worfe  if  any  be  woifc  than  iron  ?  What  obftinatc 
wickednclfc  is  this,  not  onely  ftifly  to  defende  as  holy  &  diuine,  that  which 
all  the  holy  men  haue  with  one  mouth  condemned :  but  alfo  to  abufc  their 
teftimonie  to  the  defence  of  the  papacie,  which  it  is  ccrtaine  that  they  ne- 
uer knewe  of?Howbeit  of  Bernardcs  time  I  confeffc,  that  then  the  corrup- 
tion of  all  things  was  fo  grcate,  that  it  was  not  much  vnlike  our  time.  But 
they  arc  without  all  fhame,that  fetch  any  pretence  for  it,  out  of  that  meanc 
age,  that  is  the  time  of  Leo,Gregorie,and  fuch  other.  For  they  doe  like  as 
if  one,to  ftabhfh  the  Monarchie  of  Emperours,  would  praife  the  old  ftate  of 
the  Empire  of  Rome:that  is,would borrow  the  praifes  of  libcrtic,to  fct  forth 
the  honor  of  tyrannic. 

23  Finally  .although  all  thefe  thinges  were  graunted  rhcm  :  yet  there 
arifeth  of  frefti  a  newe  ftrife  for  them.when  wee  deny  that  there  is  a  church 
at  Romcjin  which  fuch  bencfites  may  be  refident:  when  we  deny  that  there 
is  a  biHiopjwhich  may  beare  thefe  priuileges  of  dignitic.  Admit  therefore  all 
thofe  things  tobetrue,(which  yet  we  haue  alreadie  wrung  from  thcm)thac 
Peter  was  by  the  mouth  of  Chrift  appointed  head  of  the  vniuerfall  church: 
and  that  he  left  the  honour  that  wasgiuenhim,  inthefee  of  Rom.e:  that 
the  fame  was  ftablifhed  by  theauthoritic  of  the  auncient  Church,  and  con- 
firmed with  long  continuance:  that  the  Supreme  power  hathbecnealway 
by  one  confcnt  giucn  of  all  men  to  the  bifliop  of  Rome,  that  he  hath  becne 
the  iudgc  of  all  both  caufcs  and  men,  and  himfelfe  fubiC(!;t  to  the  iudgemenc 
of  none :  let  them  haue  alTo  more,if  they  will;  yet  I  aunfwere  in  one  wordc, 
that  none  of  thefe  things  auaile,  vnlelle  there  bee  at  Rome  a  Church  and  a 
bifliop.This  they  muft  ncedes  graunt  mee,  that  it  cannot  be  the  mother  of 
ChurcheSjwhich  is  not  it  felfe  a  Church:that  he  cannot  be  chief  of  bifnops , 
which  is  not  himfelfe  a  biftiop  .  Will  they  therefore  haue  ihefeeApofto- 
like  at  Rome?Thcnlct  chcrathcwe  mc  a  true  andlawfull  Apoftkllup.  Will 

Ddd.  they 


C4p  7.  OftheofitvrarcimeMes 

th?y  Iiiiietli^cVicfcBinijp?  Then Iccihem Oi-wc  meabifhop.  Butwiiat* 
where  v<filhhcynicwevs  any  face  of  a  Church?  They  nnmc  one  in  detde, 
and  hav.c  ic  oft  in  their  mouch.  Truely  the  Chi  rch  is  k  lowcn  by  her  certain 
maikcs :  and  billioptike  is  a  name  of  office.  1  fpcikc  not  here  ofthe  people: 
butofthcgoucincmentitfclfe,  which  ought  conrinually  to  lliinc  in  the 
Chuich.Whcrcisthcminiftcrie  in  their  Church  ,  fuchasChriftes  inftitu- 
tionrequircth?' Let  vscill  to  remembrance  that  which  hath  before  bcene 
fpokcn  ofthe  office  of  Piitftcs  and  of  a  biHiop .  If  wee  ffiill  bring  the  cffi:c 
of  Cardinals  CO  be  tried  by  that  rule,  weeffiall  confefTe  thatthcyarc  no- 
thing leflTc  than  Priefts.  As  for  the  chiefebifliop  himfclfe,  I  wouldefainc 
kno'AfCwhatoncthingatallhe  hath  biflioplikc  .  Firftitis  theprincipall 
poincin  theofficcofabiffiop,  totcach  the  people  with  the  wordcofGod: 
another  and  the  next  point  to  that  is,  to  minifter  the  facramcnts.-the  thirdc 
is  to  admonifh  and  exhort,yea  and  to  coned  them  thatoffcnd,and  toholdc 
the  peopb  together  in  hojy  difciphne.What  of  thcfe  things  doeth  he  ?  yea, 
what  doeth  he  faine  himfelfc  to  do?Let  them  tell  therefore,  by  what  meanc 
they  would  haue  him  to  bee  counted  a  biffiop,  that  doeth  not  with  his  Iitle 
finger,  no  not  once  lb  much  as  in  outwarde  Hievvc,  touchc  any  parte  of  a 
bilhops  office. 

24  Itisnotfoofabiffiopasitisofaking.Foraking  ,  althoughhe  doc 
not  execute  that  which  belongeth  to  a  king,  doeth  neucttheleflcreccine  the 
honorand  title  .  Butiniudging  ofabiflioprefped  is  had  to  Chriftescom- 
maundcment, which  clway  ought  to  be  of  force  in  the  Church.  Therefore 
let  the  Romaniftcs  loofc  me  this  knot.I  deny  that  their  hie  birtiop  is  y  chic£ 
of  billiops,  forafmuch  as  he  is  no  biHiop.  They  niuft  needes  prouc  this  lafh 
point  to  be  falfc,  if  they  will  haue  the  vidorie  in  the  firft.  But  how  fay  they 
to  this,  that  he  not  onely  hathnopropertie  of  a  bil'hop,but  rather  all  things 
contrarie'Bt'thcrejOGod,  whereat  iilulll  beginne?  at  his  learning,  or  at 
hismaners  ?  Whatfhalll  fay,  orwhatffialllleauc  vnfaidc  ?  where  fhalll 
make  an  ende?  This  1  fay :  that  whereas  the  worlde  is  at  this  day  ,  ftufFcd 
with  fo  many  periietfe  and  wicked  doftrines,  fiillof  fomanykindcsoffu- 
perftitionsjblmdcd  with  lb  many  crrors,drowned  in  (b  great  idolatrie:therc 
is  none  ofthefc  any  where,  that  hath  not  cither  flowed  from  thence,  or  at 
leaft  bcene  there  confirmed.  Neither  is  there  any  other  caufe,  why  the  bi- 
Ihops  are  carried  with  fo  great  rage  againft  the  doftrine  ofthe  Gofpel  new- 
ly fpringing  vp  againe  ,  why  they  bcndc  all  their  ftrengthes  to oppreflc  it, 
why  they  kindle  vp  kings  and  princes  to  crueltie ,  but  bccaufe  they  fee  that 
their  whole  kingdomc  decayeth  and  fallcth  downc,  fo  foonc  as  the  Gofpel 
of  Chrift  commcth  in  place.  Leo  was  cruell:  Clement  was  bloudic:  Paul  is  a 
fierce  murthercr.But  nature  hath  not  fo  much  moued  them  to  fight  againft 
the  trueth,as  for  that  this  was  their  onely  meane  to  maintain  their  power. 
Therefore  fith  they  cannot  be  fafe,t)ll  they  haue  driucn  away  Chrift ,  tliey 
trnuailc  in  this  caufc,as  if  they  did  fight  for  their  religion  and  countreys,  & 
for  their  ownc  hues.  What  thcn-Shai  that  be  to  vs  the  fee  Apoftolikc,wherc 
wee  fee  nothing  but  horrible  Apoftafie'r  Shal  he  be  Chnftes  vicar,  which  by 
perfccuting  the  Gofpel  with  furious  enterprifes  ,doth  openly  profcflc  him- 
felfc to  bee  Antichrift?    Shalihec  bcc  Pctas  fucceflour,  that rajigcth  with 

fwordc 


ToSaluatkn,  Lih.4,  sSt 

Iwordcand  fire, lodcdioy  all  that  cucr  Peter  hathbuiWcd  ?  Shall  he  bchcti 
of  the  Church  thnt  cutting  of  and  difmcmbringthc  Church  fiom  Chrillihc 
only  true  hed  ihercof,doth  in  it  felfe  pluckc  and  tcare  it  in  pceccs.  Admltts 
verily  that  in  the  olde  lime  Rome  was  the  mother  of  all  Churches :  yet  fincc 
it  hath  bcgunnc  to  be  tlie  Icate  of  Antichtift,  it  hath  ccafcd  w  be  that  which 
icwas. 

If  We  feemc  to  be  too  much  euill  fpenWers  and  railers,  when  wc  call  the 
bifhop  of  Rome  Antichrift.  But  they  that  fo  thinkc ,  do  not  vnderftand  that 
they  accufe  Paul  ofimmodeftic,  after  whom  we  fo  fpeake ,  yea  out  of  whole 
mouth  we  fo  fpcakc.  And  leaft  any  man  obicA,  that  wc  doc  wrongfolly  wrcft 
againrt  the  biflioppe  of  Rome,  thcfe  wordes  of  Paul  that  are  fpoken  to  an  o- 
thcr  entent,  1  will  brecfiy  fliewe,  chat  they  can  not  be  othei  wife  vndcribn- 
dcd,butofthcPapacie.  Paulwriteih,  that  Antichrift  ihailfitte  in  the  tern-  J.TIicr.J.i, 
pic  of  God  .  In  an  other  place  alfo  the  holy  Ghoft  defcribinghis  image  in  J^*"«7«»5' 
the  perfon  of  Antiochus,  fhewcth  that  his  kingdomc  {hall  confift  in  hautines 
offpecch,andblafphemingcsofGod.  Hereupon  we  gather,  that  it  is  rather 
a  tyrannic  ouer  foules,  than  ouer  bodies,  that  is  raifed  vp  againft  the  Ipiritu- 
all  kingdome  of  Chrift .  Then,  that  it  is  fuch,  as  doeth  not  abolifh  the  name 
of  Chrift  and  the  Church :  but  rather  fliould  abufe  the  pretence  of  Chiiftc, 
and  lurke  vnder  the  tide  of  the  Churche,  as  vnder  a  difguifed  vifour .  But  al- 
though all  the  herefics  and  fcftcs  thit  hauc  bin  from  the  beginning ,  belong 
to  the  kingdom  of  Antichnft :  yet  wheras  Paul  prophccicth ,  that  there  (hail 
c5me  a  departing,  by  this  dcfcription  he  fignificth ,  that  that  feateofabho- 
minarion  fhall  then  bee  raifed  vp,  when  a  certaine  vniuerfall  dcpartmg  fliall 
poflefle  the  Church:  howfocuer  many  members  of  the  Churche  here  and 
there  continue  in  the  true  vnity  of  faith .  But  where  hee  addt  th,  that  in  his 
time  he  began  in  a  myftcric  to  fet  vp  the  workc  of  iniquitie,  which  howould 
afterward  fliewe  openly:  thereby  we  vnderf}3nd,  that  this  calamity  was  nei- 
ther to  be  brought  in  by  one  man,  nor  to  be  ended  in  one  man.  Now  wheras 
he  doth  fet  out  Antichrift  by  this  marke,  y  he  (hould  plucke  away  from  God 
his  due  honor,  tolake  it  to  himfclfe;  this  is  the  chicfc  tckcn  that  we  ought  to 
followe  in  fecking  out  of  Antichrift,fpccially  where  fuch  pride  proceedc^th  c- 
ucn  to  the  publike  difllpation  of  the  Church.  Suh  tliercforc  it  is  certain,that 
thebifhop  of  Rome  hath  {h^mlelfely  conueyed  away  co  himfclfe  that  which 
was  the  chiefe  proper  thing  to  God  alone  and  Chrift ,  it  is  not  to  be  doubted  . 
but  that  he  is  the  captainc  and  ftandcrdbearer  of  the  wicked  and  abhomina- 
bie  kingdome. 

^6  NowlctthcRomaniftsgo,andobieftDntiqiuticagcinftvs:Asifinfb 
great  alteration  of  al  things,the  honor  of  the  Sea  might  ftand  where  there  is 
no  fca.  Eufcbius  lellcth,  how  GOD,  that  there  might  be  place  for  his  ven-  E„reb.lib  ' 
ge£ncc,remouedthcChruchthatwasatHicrufalemtoPelIa.  That  which  cap^j.* 
we  hcare  to  haue  beene  once  done,  might  be  oftcr  done .  Therefore  fo  to 
binde  the  honour  of  fupremacie  to  a  place,  that  hcc  which  is  in  deedethc 
moft  hate  full  enemieof  Chnfte,  the  hycft  aducrfarie  oftheGofpel,  the 
greatert  wafter  and  dcftroyer of  the  Churche,the  moft  crucll  flaughterman 
and  butcher  of  the  faintes ,  flioulde  ncuerthelcfle  be  accounted  the  vicar  of 
Chrift,  thcfucccflbr  of  P«er,thc  chiefe  bifhop  of  the  Church,cnly  becaufc 

Dddi  he 


op.  7,  Of  the  outward  meatiet 

he  occupieth  the  Tea  thnt  was  once  the  chiefcft  of  all:  that  verily  U  too  much 
to  be  fcorned  and  foolilh.I  fpeakcnor,  how  great  difference  there  is  between 
the  popes  ch-.unccrie,  and  a  well  framed  order  of  chc  Church,  Howbcit  this 
one  thi;;g  may  w  Jltakc  away  all  doutof  thisqucftion.  For  no  man  that  hath 
his  rightvvit,  will  thlnkc  the  hiflioprike  enclofcd  m  leadc  &  bullcs*  much  leflc 
in  that  fchoolc  of  fi  audcs  and  dectites,  in  which  thingcs  the  Popes  fpirituall 
goucrnincnt  connftcth.  Thcrcforcitwas  very  well iayd by  accrtaineman, 
that  that  Chiu  ch  uf  Rome  which  ;s  bcfted  of,  is  long  ago  turned  into  a  court 
which  only  is  now  fecn  at  Rome.  Neither  do  1  here  accufc  the  fauks  of  men: 
but  I  fhewe  chat  the  Pjpacie  it  felfc  is  dircdly  contrary  to  the  ti  ue  order  of  a 
Church. 

i7  Butifwc  comctotheperlonsof  men,  it  is  well  enough ';nowen  what 
mancrof  vicars  of  Chnft  we  fhall  finde.  luhus  furfoothjand  Lco,,&  Clement 
and  Paul,{halbe  pillers  of  the  chnftian  faith,  and  the  chiefe  expofitors  of  re- 
ligion, which  neucr  kncwc  any  other  thing  of  Chrift,  than  that  which  he  had 
learned  in  Luciansfchoole  .  ButwhydocI  reckon  vp  three  or  fowcr  Popes? 
as  though  it  were  doutfull,  what  manner  of  forme  of  religion  ihe  Popes  with 
their  whole  college  of  Cardinals  hauc  fince  long  agoc  profeflcd ,  and  at  this 
day  do  profeffe.  For  firft  this  is  tlic  principall  ai  tide  of  that  fecret  Diuinitic 
that  reigneth  among  them,  Thar  there  is  no  God:  thcfeconde  ,  That  all 
thingcs  that  arc  written  and  taught  concerning  Chrift,arc  lies  and  deceites: 
the  thiidc.  That  the  doftrinc  of  the  life  to  come ,  and  of  the  lafte  rcfurredi- 
on,  and  mcere  fables .  They  doe  not  all  thinke  fo  :  and  fewe  of  them  fpeake 
fo.  I  grant.But  this  hath  long  ago  begun  to  be  the  ordinarie  rcligio  of  Popes. 
Whereas  this  is  veric  well  knowen  to  all  that  knowe  Rome ,  yet  the  Romi/h 
Diuincs  ceafe  not  to  boaft,  that  by  Chriftcs  priuilcgc  it  is  piouided,  that  the 
Luke.22.j2  Popecannoterre.becaufcitwasfaydctoPetcr:  1  hauc  prayed  for  thec,that 
thy  fayth  fliouldc  notfaynr.  What,  Ipray  you,  win  they  by  mocking  fo 
(hameleflely ,  but  that  the  whole  world  may  vndcrftande,  that  they  are  come 
to  that  extremity  of  wickcdnefl'e,  that  they  neither  f care  God,nor  ftaudc  ia 
awe  men? 

28     But  let  vs  imagine,  that  the  vngodlines  of  thofc  Popes  whome  I  hauc 

fpokcn  of.is  hidden,becaufe  they  hauc  neither  publilhcd  it  by  preaching,nor 

by  writinges: but  only  haue  bewrayed  it  at  their  table,  and  in  their  chamber, 

or  at  leaft  within  walJcs  of  houfes .  But  if  they  will  haue  this  priuilege  to  bee 

of  force,  which  they  pretcnde,  they  muft  ncedes  wipe  lohn  the  xxij .  out  of 

the  number  of  Popes,  who  openly  affirmed  that  foules  arc  mortal,  and  that 

they  die  together  with  the  bodies  vntdl  the  day  of  rcfurreftion  .     And ,  that 

Cerfon        you  may  perceiuethat  the  whole  Sea  with  her  principall  flayes  was  then 

which  liued  wholely  fallcnmonc  of  all  the  Cardinals  withftoode  lb  great  a  madned'e,  but 

tl»n.  the  fchoolc  of  Parife  moucd  the  king  of  Fraunce  to  compcll  him  to  recantc 

it .  The  king  forbad  his  fubic«5tcs  to  communicate  with  him ,  vnleflc  he  did 

out  of  handc  repent:  and  the  fame,  as  the  manner  it,  he  proclaimed  by  a  he- 

raldc.  The  Pope  compelled  by  this  ncceflitie,abiurcd  his  crrour.This  exam. 

pic  m  iketh  that  I  nccdc  not  to  difpute  any  more  with  my  aduerfaries  about 

tliis  that  they  fay,  that  the  Tea  of  Rome  and  the  bifhops  therof,can  not  cr  ^in 

lok.  1 2 .  J  J,  tlic  faich,  bccaufe  it  was  faidc  t  o  Peter,  I  hauc  prayed  for  thcc ,  that  thy  faith 

may 


ToSatuathft,  Lih,4,  iff 

may  not  Taint .  Truely ,  hee  fell  with  fo  foulc  a  kindc  of  fall  from  the  right 

fauhjt'iat  he  is  a  noubJc  example  to  chcm  that  come  after  ,  that  they  arc 

not  all  Peters  wh.c! .  fiicccde  after  P.  t  ^r  in  the  biftioprikc .  Howbeit  this  is 

alfo  ofit  fclrc  ib  childi/h,t:iat  it  needcth  no  aunfwcre.For  if  they  wil  drawc 

to  Peters  fucccflburs  whatfocucr  was  fpoken  to  Peter,  it  fliall  followc  that 

they  are  all  S  atans,forafmuch  as  the  Lordc  faide  this  alfo  to  Peter :  Go  be-  M»tM  tf.s ) 

hindjthou  Satan.becaufe  thou  art  an  offence  to  mce.   For  it  (halbc  as  eafic 

for  vs  to  turnebacke  this  htter  faying  againll  thcm,asic{halbefor  them  to 

obieft  the  other  againft  vs. 

1^  But  Ihfl  not  to  flriuc  with  them  in  playing  the  foole  .  Therefore  I 
returne  thither  from  whence  I  made  digreflion.  So  to  binde  the  place,  and 
Chrifi,and  the  holy  Gholt.and  the  Church  togithcr,  that  whofoeuer  fit  in 
that  place,although  he  be  the  diuel.yet  he  muft  be  iudged  y  vicar  of  Chrift, 
and  the  head  of  the  Cliurch,becaufe  it  was  once  tlij  feat  of  Peter:  I  fay  this 
is  not  onely  wicked  and  flaundcrous  to  Chrifl,  but  alfo  too  great  an  abfur- 
ditic  and  againfl  common  rcafon.  It  is  alreadie  lont^  ago  fince  the  bifhops 
of  Rome  are  either  without  al  religion,or  the  gieatefl  enemies  of  religion. 
Therefore  they  are  no  more  made  the  vicars  of  Chriflj  by  reafon  of  y  featc 
which  they  occupie,than  an  idol,when  it  is  fct  in  the  temple  of  God,is  to  be  '♦  "»*»»*'4 
taken  for  God.  Nowe  if  their  maners  be  to  be  iudged  vpon,  let  the  Popes 
themfelues  aunfwerc  for  themfelues:what  one  thing  at  all  there  is  in  them, 
wherein  they  may  be  knowcn  for  bifhops.  Firfl,whereas  there  is  fuch  life  at 
Rome,they  not  onely  winking  at  it, but  alfo  as  it  were  with  fecrete  counte- 
nance allowing  it,this  is  vtterlyvnmectc  for  bifhops,  whofc  duitie  is  with 
feucritie  ofdifciplmeto  reftraine  the  licentioufnefTe  of  the  peoplcBut  I  will 
notbeforigorousagainftthem,tochargcthemwithothcrmensfaults.  But 
whereas  they  themfeluesjwith  their  own  houfhold,  with  almofl  the  whole 
college  ofCardinalsjWiththe  whole  flock  of  their  clergie,are  fo  giuen  forth 
to  all  wickcdnefTcjfilthinefrejvncleannefl'e,  to  all  kindes  of  lewde  &  raifchic- 
uous  doings,  thatthey  refemblc  rather  monflers  than  men:  therein  truely 
they  bewray  themfelues  to  be  nothing  IcfTc  than  bifhops.  And  yet  they  need 
not  to  fearc  left  I  (hould  further  difclofe  their  filthines.For  both  I  am  werie 
to  haue  to  do  in  fo  {linking  mire,and  I  mufl  fauour  chaft  eares,and  I  thinkc 
that  I  hauealrcadie  enough  &  more  proued  that  which  I  went  about.-thatis, 
that  although  Romehad  in  olde  time  beene  the  head  of  Churches,  yctac 
this  day  fhee  is  not  worthie  to  bee  iudged  one  of  the  fmallcft  toes  of  the 
Churcnesfcete. 

30  As  concerning  the  Cardinals,(as  they  call  them)I  can  not  tell  howe 
it  is  come  topafTcjthat  they  be  fo  fodeinly  rifen  vp  to  Co  great  dignitie.This 
name  in  Gregories  time  belonged  to  bifhops  only.  For  fo  oft  as  he  niakeih 
mention  ofCardinalsjhcmeaneth  it  not  of  them  of  the  Church  of  Rome, 
but  of  any  othcr:fo  thatbriefely,a  Cardinall  Prieft  is  nothing  elfe  but  a  bi- 
fhop.In  the  writers  before  that  age  Ifinde  not  this  name  at  al.  But  I  fee  that 
they  were  then  IcfTe  than  bifliops,whome  they  bee  nowe  farre  aboue.  This 
faying  of  Auguftine  is  wclknowen:  Although  according  to  the  names  ot  ho- 
nour,which  the  vfe  of  the  Church  hath  alreadie  obtained,bifhoprik  is  grea- 
ter than  pricfthood,  yet  in  many  things  Auguftine  is  lefTe  than  Hieiome. 

Dddj  Here 


Cup,  f»  OftheoHtvc^rd/HfAaes 

Hcreindccdchcc  makech  d-fFcrencc  bctwecne  a  pricft  of  the  Churfhof 
Rome  and  other:  but  he  indiffcicndy  fcttcth  them  alhchindcthe  bi/hops. 
And  ch.ir  was  fo  long  obfciuedjtha t in  the  Counccl  at  CarthagCjwhen  there 
were  prcfent  two  legates  of  the  feeof  Rome,  theoncabifhop.thcothera 
pricll.theprieft  was  thruftbackc  into  the  laft  place.  But  not  to  followc  too 
oldexaraplcSjthcrcremaincthaCouncelhoIdcvndcr  Grcgorieat  Rome, 
at  which  the  prieftes  fate  in  thclov/eft  place,  &  fubfchbed  fcuer:i]ly  by  thc- 
felues,as  for  the  Deaconsjthey  had  no  place  at  al  in  fubfcribing.  And  trueiy 
they  had  then  no  cffi:c,but  tobe  prefent  &  vndcr  the  bifliopatniiniftring 
of  doftrinc  &  of  the  facramcnts.  Now  the  cafe  is  fo  changed,  that  they  are 
become  the  coiu'ns  of  kings  &  Emperors.  And  itis  no  dour  bucy  they  c,r^wc 
ypby  litlc  and  htlctogichcr  with  their  hcad.til  they  v/ereaduaunccd  to  this 
i^ie  top  of  dignit ie.But  this  alfo  I  thought  good  to  touch  fhorily  by  the  way, 
that  the  readers  might  the  betrer  vndcritande,thatthc  See  of  Rome,  fuch 
as  it  i'i  at  this  day , doth  much  differ  from  chat  auncient  one.vnder  pretence 
v.'hcrcofjit  doth  now  maintaine  and  defend  it  fclfc.  But  of  what  fort  foeucr 
they  were  in  olde  timejforafmuch  as  they  haue  nowe  nothing  of  the  true  & 
lawfull  office  in  the  Church,thcy  rccainc  onely  a  dcccitfiU  colour  and  vainc 
vifour:  yea  forafmuch  as  they  haue  allthinges  vtterly  contrarie,  it  was  nc 
ccffary  that  that  Hiould  happen  to  them,  which  Gregoriewriteth  fo  oft.  I 
Li.4.epi.a5.  fay  it(faichhc)wc-eping:  I  giuc  warning  of  it,groning:  thatfith  thcorderof 
r"b  '  F  ■  pricftho od  is  fallen  withinjitfhall  alfo  notbe  able  to  lland  longwithout.But 
iLia  1  ^I'J'  rather  it  bchoued  that  this  (hould  be  fulfilled  in  them  which  Malachic  faith 
of  fuch:  Ye  haue  gone  backeoutofthe  way,  and  haue  made  many  to  ftum- 
ble  in  the  law.  Therefore  yc  haue  mad"  voide  the  couenant  of  Lcui,  faith  y 
Lorde.Therefore  behold,!  haue  giuen  you  out  of  cftimation ,  and  vile  to  all 
ihc  people.  Nowe  I  leaue  it  to  all  the  godly  to  thinke  of  what  fort  is  that  fu- 
.preme  heightofthcHierarchieof  Rome,whercuntothe  Papifts  withab- 
nominabJe  niaraclefnclfe  ffickc  not  to  make  fubieft  the  very  worde  of 
Godjwhich  ought  to  haue  becne  honourable  and  holy  both  to  heaucn  and 
earth ,  men  and  Angels. 

The  viii. Chapter. 

O/the power  ef  the  Chunhai  to uchiugthe  articles  ofTdiih:av<dtvith 

bow  vnbrtdltd  Uunttoufnts  tt  hatb  t»  the  "Papacie  bin  vvrcflti 

to  corrupt  allpurtneJSe  ofDUlnnt. 

^rOw  followeth  thcthirde  pl:cc  of  the  power  of  the  Church  ,  which 
* ^  partly  confifteth  in  all  the  bifli)ps,  and  partely  in  the  Councclles,  and 
thofc  cither  prouinciall  or  gcncrall .  I  fpeake  onely  of  the  fpirituall  power, 
which  is  proper  to  the  Church .  That  confiftcth  either  in  doftrine,  or  in 
iurifdiftioOjOrin  making  oflawes  ,  Doftrinc  hath  two  partes,  thcauiho- 
ritic  to  leache  articles  of  dodrinc  J  and  the  expounding  of  them  .  Before 
thatweebcginnctodifcourfcofeuery  one  of  thcfc  in  fpccialtic  ,  wee  will 
that  the  godly  readers  be  warned,  that  whatlbeucr  is  taught  concerning 
the  power  of  the  Church  ,  they  muif  remember  to  apphe  ittothatcnde, 
^4°'j|j*^*'whcreunto  (as  Paul  tcftificth)  It  was  giuen  :that  is,  to  edification,  and  not 

lo 


ToSalmthn.  Lih,4,  ^// 

todcflrruAion-.whichwhoroIawfuIIy  vfc,  thcythinkethcmfelucs  no  more 
than  the  miniftcrs  of  Chrift ,  and  therewithal!  the  miniftcrs  of  the  people  in 
Chiift,  Novvc  cf  the  edifying  of  the  Chjrch,ihis  is  the  oncly  way,i^  the  mi- 
niftcrs thcmfclues  cndcuour  to  prefcrue  to  Chrift  his  outhoritie,  which  can 
not  otherwife  be  fafe  vnk  ife  chat  be  left  vnto  inm,which  hee  receiued  of  his 
Father:  that  is, that  he  be  the  onely  fchoolcmaifter  of  the  Church.  For  it  is 
\vritten,not  of  any  other,but  of  him  alone,  Hearc  him.  The  power  of  the 
Church  therefore  is  not  to  bee  fparinglyfet  fooith  ,  but  yet  to  becnclofed  ^  *" 
within  ccrcaine  boundes,  that  it  be  not  drawen  hither  and  thither  after.thc 
luftofmcn.  Hereunto  it  (halbee  much  profitable  to  note,  howeitisdcfcri- 
bedofthcProphctcs  and  Apoftlcs.  For  if  wee  (imply  graunt  vnto  men 
fuch  power  as  they  lift  to  take  vppon  them,  it  is  pbine  to  all  men  ,  what  a 
flippcrie  rcadineflc  there  is  to  fall  into  tyranny,  which  ought  to  be  farre  fro 
the  Church  of  Chrift. 

z  Therefore  here  it  mtift  be  remcmbrcd,that  whatfocuer  authoritic  or 
dignitiethehoIyGhcftin  the  fctipture  giueth  either  to  the  prieftesorto 
the  Prophsts,or  to  the  Apoftles,or  to  the  fucccflours  of  the  Apoftles,al  that 
lame  is  giucrijnor  properly  to  the  men  thcmfeUics ,  but  to  the  minifterie  o- 
ucr  which  they  are  appointed,  or  (to  fpeakc  it  more  plainly  in  one  wordc) 
whereof  the  minifterie  is  committed  to  them.  For  if  wee  go  through  them 
al  in  order ,we  ftial  not  finde  that  they  had  any  authoritic  to  teach  or  to  an- 
fwcre,but  in  the  name  and  woidc  of  the  Lorde.  For  when  they  are  called  to 
the  ofiice,it  i:  alfo  enioyned  them,that  they  ftiould  bring  notliing  of  them- 
felucjjbut  fj>eake  out  of  the  mouth  of  the  Lorde.  And  he  himfclfc  doeth  not 
bring  them  forth  to  be  heard  of  y  pcople,bcforc  y  he  haue  giucn  them  inftru  E'^o*'.  J'4» 
ftions  what  they  ought  to  fpeakc,  to  the  entent  that  they  fiiould  fpeake no- 
thing befidc  his  word.Mofes  himfelfe,y  prince  of  ?11  the  Prophets,  was  to  be  Exod.14.  jr. 
heard  aboue  the  reft:but  he  was  firft  inftruftcd  w  his  commaimdemcntes,  y  *"^*'  *  ^* 
be  might  not  declare  any  thing  at  al,but  from  the  Lotd.Therefore  it  is  faid, 
that  the  people  when  they  embraced  his  doftrine,bclecucd  in  God  &  in  his 
feruant  Mofes.Alfo  y  the  authoritic  of  y  pricfts  fliould  not  grow  in  contept, 
it  was  ftabliihed  with  moft  grieuouspenalries.But  therewithal  the  Lord  (he- 
weth  vpon  what  condition  they  were  tobc  hcard,whenhc  faith  that  he  hath  '*■** 
made  his  couenant  with  Lcuijy  the  law  of  truth  (hould  be  in  his  mouth.And 
a  litle  after  he  addeth:The  lips  oftheprieft/halkecpe  knowledge  ,  &  they 
ihal  require  the  law  at  his  mouth:becaufc  he  is  the  angel  of  y  God  of  holl:es. 
Therefore  if  the  pricft  wilbe  heard,  let  him  fhewehimfeli  the  mcflenger  of 
God-y  isjict  him  faithfully  report  the  commanJemcnts  that  he  receiULd  of 
his  author.  And  wheie  it  is  fpecially  entreated  ofthe  hearing  of  them,  this  *  '*  * 
is  exprefly  fet,That  they  may  anfwere  according  to  the  law  of  God. 

3  Wnat  maner  of  power  the  Prophets  generally  hadjis  very  v/el  defcri- 
bcdinEzcchiel:Thoufonneofman(faiththeLord)  Iluue  giuenthee  to  be  Ex«.j.i7, 
a  watchcman  to  the  houfc  of  Ifrael.  Therefore  thcu  (h-ilt  hcare  the  wordc 
outof  my  mouth,and  thou  (halt  declare  it  to  them  from  mce.  He  y  is  ccm- 
xuaundcd  to  hearc  out  of  the  mouth  of  the  lorde,  is  lie  not  forbidden  to  in- 
uent  any  thing  of  himfelfe?But  what  is  to  declare  from  the  Lorde,  but  fo  to 
Ipcake  as  he  may  boldly  boaft,ihat  it  is  not  his  owne,  but  the  Lords  worde  y 

Ddd4  he 


C^,  9,  OftheoHtwArdmeanet 

he  hathbrought?Thc  fclfc  fame  thingis  in Hiercmic,ln other wordcs.  Let 

Hlar.t  j.tt.  the  Prophet  (fauh  he)with  whome  is  a  clrearoe,tel  a  drcamc:&  let  him  that 

haih  my  word  fpcakc  my  wordc  true.  Certainly  he  appcinteth  a  lavve  to  the 

alLAnd  that  is  fuchjthai  he  pei  mitreth  not  any  to  tcacn  more  than  he  is  c6- 

maunded.Andaftcrhccallethitchaffe,  all  that  is  not  come  fromhimfclfe 

only  .Therefore  none  of  the  Prophets  themfelucs  opened  his  mouth,but  as 

EHi.i.  ?.       ''*^  Lord  told  him  the  wordcsbcfore.  Whereupon  thefe  fayingcs  are  fo  oft 

loh.i  6.       found  among  them-  the  worde  of  the  l.ord.the  burden  of  the  Lord,  fo  fay  th 

the  Lord, the  mouih  of  the  Lord  hath  fpoken.And  worthily.  For  Efay  cried 

Ifa.tf.  J,       out  that  he  had  defiled  lips.Icremic  confelfed  that  he  couldc  not  fpcake,  be- 

\Uti.6.        caufchewasachiid:  What  could  proceedefirom  the  defiled  mouth  of  the 

oncand  ihe  fooLfh  mouth  of  the  other,but  vncleane  &  vnwife,  if  they  had 

fpokcn  their  owne  fpeech?But  his  lips  were  holy  &  pure, when  they  began  to 

be  the  inftruments  of  the  holy  Ghoft.When  the  Prophetcs  are  bound  with 

this  religion,that  they  dcliuer  noihing,but  that  which  they  haue  receiued, 

then  they  be  garnifhed  with  notable  power  and  excellent  titles.  For  when 

the  Lorde  teftificth,that  hee  hath  fet  them  ouer  nations  and  kingdomes,  to 

ler.i.io.       plucke  vp  and  to  roote  out,  to  deftroy  and  plucke  downe ,  to  builde  and  to 

plant,  he  by  and  by  adioyncth  the  caufe:  becaufe  he  hath  put  his  wordcs  in 

their  mouth. 

4  Now  if  you  looke  to  the  Apoftles :  they  are  in  decde  commended  w 
many  and  notable  titles,  that  they  are  the  light  of  the  world,  and  the  fait  of 
the  earth,that  they  arc  to  be  heard  in  fteede  of  Chrift,that  whatfoeucr  they 
bindc  or  loofc  in  earth  fhalbe  bound  or  loofed  in  heauen .  But  in  their  very 
name  they  {hewehowc  much  is  permitted  them  in  their  office  :  that  is, 
if  they  be  Apoftles,  that  they  fhould  not  prate  whatfoeuer  they  lift:but  fhold 
MatciS.*).  faithfully  report  his  commaundements  from  whom  they  are  fent.  And  the 
words  of  Chrift  are  plaine  enough,  in  which  he  hath  determined  their  em- 
baflage:  when  he  commanded  them  to  go  &  teach  al  nations,al  thofe  things 
that  he  had  commanded.Yea  &  he  himfelfe  alfo  receiued  this  law,  &laid  it 
vpon  himfelfe,that  it  (hould  be  lawful  for  no  man  to  reftifc  it.  My  dodrine 
Iob.7'itf.  (faith  he)is  notmine,buthis  that  fentme,my  fathcrs.He  that  was  alway  the 
only  &  eternall  counfeller  of  the  Father ,  &  he  that  was  appointed  by  the 
Father  the  Lord  andfchoolemaiftcrofallmen,yetbecnure  he  executed  the 
minifterieoftcachingjprcfcribed  by  his  owne  example  to  all  minifters  what 
rule  they  ought  to  foflow  in  teaching.Therefore  the  power  of  the  church  is 
not  mfinit.but  fubieft  to  the  word  of  the  Lord,  &  as  it  were  cnclofcd  in  it. 

J  Butfith  this  hath  from  the  bcginningbin  offeree  in  the  church,  &  at 
this  day  ouj^ht  to  be  in  forcc,that  the  fcruants  of  God  fliould  reach  nothing 
which  they  hauc  nor  learned  of  him:yec  according  to  the  diueifitie  of  times 
they  had  diucrs  orders  of  learning,But  that  order  which  is  now,  much  dif- 
fereth  fi  om  thofe  that  were  before.Firft  if  it  be  true  which  Chrift  faith,  that 
Matt.i  1,27.  none  hath  feenc  the  Father,but  the  Sonne,  and  he  to  whom  it  hath  pleafed 
t"  'c  S<  nne  to  fticw  him:  it  behoued  vcnly  that  they  ftiouldc  bee  alway  dire- 
ded  '">v  that  eternal  wifdom  of  the  FaihcrjWhich  wold  come  to  y  knowledge 
of  God.For  how  ihould  they  either  hauc  comprehended  in  mind,or  vrtcred 
ihe  myftcnes  of  God,  but  by  his  teaching,  to  whomc  alone  the  fccrctes  of 

the 


the  Father  are  open?  Therefore  the  holy  fathers  in  old  time  knew  God  no  o- 
ther  wife  but  beholding  him  in  the  Son  as  in  a  glafle.When  I  fay  this,!  mean 
that  God  did  neuer  by  any  other  meane  difclofc  himfelfe  to  men  but  by  the 
Son^that  iSjhis  only  wifedom, light  &  truth.  Out  of  this  fountaine  did  Adam, 
Noe,  Abraham,Ilaac,Iacob,  and  the  other  draw  al  the  knowledge  that  they 
had  of  heauenly  doArine .  Out  of  the  fame  fountaine  haue  alfo  all  the  Pro- 
phetes  themfclues  drawen  all  the  heauenly  Oracles  that  they  vttered .  For 
verily  this  wifdom  hath  alway  difclofed  it  felfe  by  moe  way  es  than  one .  To 
the  Patriarches  he  vfcdfccretreuelations:  but  theiwithall  to  confirm  their 
mindes ,  he  adioyned  fuch  fignes,  that  it  could  not  be  doutfiill  to  the,  that  it 
was  God  that  fpake.The  Patriarches  conueycd  ouer  from  hand  to  hande  to 
poftcrity,  y  which  they  had  receiued.  For  y  Lord  left  it  with  them  to  this  en- 
tentjthat  they  fhould  fo  fprcad  it  abroad ,  But  the  children  &  childrens  chil- 
dren, by  God  fecrctly  informing  them,  did  know  that  that  which  they  heard 
was  from  heauen,and  not  from  the  earth. 

6     But  when  it  pleafedGod,to  raife  a  more  appnrant  forme  of  a  Church, 
he  willed  to  haue  his  wordc  put  in  writing  and  noted.that  the  prieftcs  fhould 
fetch  from  thence  what  they  might  deliuer  to  the  people,  and  that  al  the  do- 
ftrine  that  ftiould  be  taught  fliould  be  tried  by  that  rule.  Therefore  after  the 
publi(hingofthelawe,wnen  the  pricftes  are  commanded  to  teach  out  of  the  Mala.a,7. 
mouth  of  the  Lord,  the  meaning  is,  that  they  fhould  teach  nothing  ftraunge 
or  differing  from  that  kinde  of  learning  which  the  Lorde  comprehended  in 
thela*vc:  and  to  adde  and  diminifh  was  vnlawfull  for  them.  Then  followed 
the  Prophetes,  by  whom  in  decde  the  Lorde  publifhed  new  oracles  to  be  ad- 
ded to  the  law :  but  yet  not  fo  new.bur  that  they  came  out  of  the  law,3nd  had 
refpcft  vnto  itr  For,as  touching  doftiine ,  they  were  oncly  expofitors  of  the 
]aw,and  added  nothing  vnto  it,but  prophecies  of  things  to  come.  Thofe  ex- 
cepted, they  vttered  nothingelfe  but  a  pure  cxpofition  of  the  law.  Becaufe  it 
pleafed  the  Lorde  that  there  fhould  be  a  plainer  and  larger  do6lr  jne,y  weakc 
confciences  might  be  the  better  fatisfied:  he  commaunded  that  the  Prophe- 
cies alfo  fliould  be  put  in  writing ,  &  accounted  part  of  his  worde.  And  here- 
vnto  were  added  the  hiftorics  ,  which  are  alfo  the  workes  of  the  Prophetes, 
but  made  by  theenditingof  theholy  Ghoft  .  Irecken  the  Pfalmes  among 
the  Prophecies,becaufc  that  which  wc  attribute  to  the  prophecies  is  alfo  c6- 
mon  to  the  Pfalmes .  Therefore  that  whole  body  compaded  of  the  law,  pro- 
phecies, pfalmes  and  hiflories,  was  the  word  of  the  Lord  to  the  olde  people, 
by  y  rule  wherof  the  pricfts  and  teachers  euen  vnto  Chi  ifls  time  were  bound 
to  examine  their  doftrinc:  neither  was  it  lawfull  for  them  to  fvvarue  either  to 
the  right  h.and  or  to  thelcftrbccaufe  all  their  office  was  enclofcd  within  thefc 
boundesjthat  they  fliould  aunfwcre  the  people  out  of  the  mouth  ofG  O  D. 
Which  is  gathered  of  a  notable  place  of  Malachie  ,  where  he  biddeth  them      . 
to  be  mindefull  of  the  law,  &  to  giue  heede  to  it,euen  to  the  preaching  of  the     ^  *  '^  '^' 
Gofpell.  For  thereby  hee  forbiddeth  them  allae\vefoundedoftrincs,and 
graunteth  them  no  leaue  to  fwarue  ncuer  fo  litle  out  of  the  way  which  Moies 
had  faithfully  ("hewed  them .  And  this  is  the  reafon  why  Dauid  fo  honorably 
fettcth  out  the  cxcellencie  of  the  lawe,  and  rehearfeth  fo  many  prayfes  of  it; 
that  is,  that  the  Icwcs  fhould  couet  no  forein  thing  without  itjfith  within  in  it 

Dddj  was 


Cap.  S,  Of  the  otityvarde  meanfs 

was  all  pcrfeftion  cnclofcd. 

7  EutwhcnailalUhevvifdomofGodwasopcnl;  fli.wct' inthe  flcHijihat 
fame  V/ifdomc  with  full  mouth  declared  vnto  vs  all  th.u  cucr  c?n  ,v;ih  mans 
wicbe  coi'^.prc-hendsd,  or  ought  to  be  thought  concerning  the  h  luenly  Fa- 
ther. Nov/thcicfore.finccChnftthcronueofuRhtcoufncsh.'.c'r  lliinedjWC 
hauc  a  perfcdbnghtnes  ot  the  truth  of  God  ^  fuchasthe  cleaieiit'Je  is  wonc 
to  be  at  mtddcdav,  when  the  light  was  before  but  dimmc.  For  verily  the  Fro- 
phcrmcant  not  to  fpeikc  of  any  meane  thing  ,  whenhc  wrote  that  C  O  D  in 
olde  timcfpal-e  diuerfly  and  many  waves  toihc  fnihcr^by  the  Prophctes: 

Hebr.i.i.  ^^^  that  in  thcfe  Inftdaishe  began  to  Ipeake  toys  ry  his  bcloucd  Son.  For  he 
fignifieth,  yea  he  openly  dcclareth,  that  God  will  not  hcrcaftcr,as  he  did  bc- 
fo'ic,  fpcakc  fomctime  by  fome  and  fomtime  by  other,nor  will  adde  Prophe- 
cies to  Prophecies, or  rcuebtions  to  reuclacions;  but  that  he  hath  fo  fulhl'ed 
all  the  partes  of  teaching  in  the  Sonne ,  that  tliey  muft  hauc  this  of  him  for 
thclaftandcternall  tcftimonie.  After  which  fortcall  this  time  of  the  newc 
Teftam.cnt  wherein  Chrift  hath  appeared  to  vs  withy  preaching  of  his  Gof- 
pel  euen  to  the  day  of  iudgcment.is  exprelfedby  the  laft  hourjthc  laft  times, 
the  laft  dayes :  to  the  endc  verily  that  contented  with  the  perfection  of  the 
doftrinc  of  Chrift,  we  fhould  learne  neither  to  faine  vs  any  newe  befide  it,  or 
receiuc  it  fained  of  other .  Therefore  nut  v/ithout  caufe  the  Father  hath  by 
fint'ular  prcrogatius  ordained  the  Sonne  to  be  our  Teacher :  commaunding 
him,and  not  any  man,to  be  heard.  He  did  in  deede  in  few  wordes  fct  out  his 

Matt.ij.y,  fchoolemaifterfl\jp  vnto  vs,  when  he  fayd,Hearchim:  but  in  which  there  is 
more  weight  &  force  than  men  commonly  thinke.  For  it  is  as  much  in  effeft, 
as  if  leading  vs  away  from  all  doftrines  of  men,  he  fh  ould  bring  vs  to  him  on- 
ly, and  commaunde  vs  to  lookc  for  all  the  doftnnc  of  faluation  at  him  alone, 
tohangvponhim  alone,  to  cleaue  to  him  alone,  finally  (as  the  very  wordes 
doround)to  harkcn  tothe  voyce  of  him  alone  ..And  truely  what  ought  there 
nowe  to  be  either  looked  for  or  dcfircd  at  the  hande  of  man  ,  when  the  very 
wordc  of  life  hath  familiarly  and  openly  dilclofcd  himlclfc  vnto  vs  ?  Yea  but 
it  is  mcete  that  the  mouthcs  of  all  men  be  lliut,  after  that  hec,  in  whome  the 
hcauenly  Father  willed  to  haue  all  the  treafures  of  knowledge  &  wifedom  to 
be  hidden  ,hath  once  fpoken,and  fo  fpoken  as  became  both  the  wifcdome  of 

lolui  4  15.*  God('.vhich  is  in  no  part  vnperfeft)andMeflias  a  t  whofe  hand  the  rcuelatioa 
of  all  thinges  is  hoped  for:  that  is  to  fay,  that  he  left  nothing  afterward  for  o- 
tlicr  to  be  fpoken. 

8  Let  this  therefore  be  a  ftedfaft  principle :  y  there  is  to  be  had  no  other 
word  of  God,wherunto  place  ftiould  be  giuen  in  the  Church,  thany  which  is 
contained  firft  in  the  law  and  the  Prophcts,and  then  in  the  writings  of  the  A- 
poftles:  and  that  there  is  noother  mancr  of  teaching  rightly ,  but  according 
to  the  prefcription  and  rule  of  that  wordc  .  Hcreuponalfo  we  gather,  that 
there  was  noother  thing  grauntcd  tothe  Apoftles ,  but  that  which  the  Pro- 
phctes had  had  in  olde  time:  that  is,  that  they  Ihouldecxpounde  the  olde 
Scripture ,  and  {he  we  that  thofc  thinges  that  are  therein  taught  arc  fulfilled 
in  Chrift:  and  yet  that  they  fhould  not  doe  the  fame  but  of  the  Lorde ,  that 
is  to  fay,  the  Spiritc  of  Chrift  going  before  them,  and  after  a  certaine  maner 
enditing  wordes  vnto  them  .    ForChriftlimitcdthcirembaflage  with  this 

condicion 


ToSMmtiof).  Lib.  4.  sSf 

condition  when  he  commiunded  them  to  goe  and  tcichjnotfuchthingsas  .^j^^^  - 
they  thcmfelues  had  rallily  forged,  but  all  thofethingcs  that  he  h.idcom-  *  '  '  ' 
mandcdthem.And  nothing  could  be  more  plainly  fpoken,  thin  chat  which  ,-  g 

he  faith  in  an  other  placcrbut  be  not  yc  called  muftcri/or  onely  one  J3  your 
mafter,Chrift.Then,to  emprint  this  more  dcepely  in  their  mindc,he  repea- 
teth it twife in thcfamcpIace.Andbccaufe  their rudenes was ruch.thatthcy 
couldenotconcciiie  thole  thinges  that  they  had  heard  and  learned  of  the 
mouth  of  their  maifter.iherfore  the  (piric  of  truth  is  promifcd  them  by  who 
they  fhoulde  be  direfted  to  thetruevndcrftandins!  of  all  thinges.  Foryfame  loin^.  ^s, 
reftrainingisto  be  diligentlynoted,  where  this  office  is  aHlgncd  to  the  ho-  anditf.ij. 
ly  Ghoft ,  to  put  them  m  minde  of  al  thofe  thinges  that  he  before  taught  the 
by  mouth. 

9  Therefore  Peter  who  was  very  well  taught  ho  we  much  he  might  law- 
fully doe,  Icauethnochingeither  to  himfelfcor  other,  but  to  diftnbutc  the 
doddnedeliueredoTGod.Let  him  that  fpcaketh  (faith  hce)  fpcakeas  the 
wordcsofGod,  that  i>>  to  fay,  not  doubtmgly,  as  they  arc  wont  to  tremble  i.Pet.4,  Ji. 
whofe  owne  conlcience  mifgiueth  rhem,but  with  furc  confidencc,which  l>e- 
commeth  the  feruatofGodfurnifhed  with  aflliredinftruftions.What other 
thing  is  this,  but  to  forbid  all  inuentions  of  mans  minde,  from  what  heade 
focuer  they  haue  proceeded,  that  the  pure  worde  of  God  may  be  heard  and 
learned  in  the  Church  of  the  faithful?  to  take  away  the  ordinances  or  rather 
the  fay  ned  deuifes  of  al  men.of  what  degree  Ibeuer  they  be,that  the  decrees  p 
ofGodonly  may  rcmainc  in  force?  Thefe  be  thofe  fpiritu3llannures,migh-  *  '  "f* 
tie  through  God  to  caftdowneholdes.by  which  thcfaithfullferuauntcs  of 
God  may  throwc  downe  counfellcSjand  all  height  that  aduanceih  it  felfc  a- 
gainft  the  knowledge  ofGod,  and  may  leade  all  knowledge  captiue  to  obey 
Chrift.Loc  this  is  the  foucraignc  power,  wherewith  it  bchoucth  the  Paftors 
of  the  Church  to  bee  cndued,by  what  name  foeuer  they  bee  called ,  that  is, 
that  by  thewordeofGod  they  may  with  confidence  be  bold  to  do  al  things: 
may  compcUallthe  ftrength,glorie,wifedome  &  height  ofthe  world  to  yeld 
and  obey  to  his  maicftic:  being  vpholdcn  by  his  power,may  commaunde  all 
cuen  from  the  hieft  to  the  lovveft:may  build  vp  the  houfe  of  Cbrift  and  pull 
downe  the  houfe  of  fatan:  may  fecdc  the  fticepe  &  driue  away  y  wolues :  may 
inftrud  and  exhort  the  willmg  to  learne:may  re prouc, rebuke  and  fubdue  the 
rebellious  &ftubborne:may  bmde,and  loofcifinally  may  thunder  &Iightenj 
if  neede  be:but  all  thinges  in  the  word  of  God.Howbcii: there  is,as  I  haue  faid 
this  difference  betwecnc  the  Apoftles  and  their  fucccfl'ors,  ythe  Apoftles 
*verc  the  cjitaine  &  auihentike  fecretaries  of  the  holy  Gholl,and  therefore 
their  writings  are  to  be  eftcemed  for  the  Oracles  ofGodibut  the  other  haue 
none  other  (  ffice,  but  to  teach  that  which  is  fc  t  foorth  and  written  i  ;i  y  holy 
Scriptures.  We  determine  therforc,y  this  is  not  now  left  to  fiichfull  mini- 
flers,y  they  may  coine  any  new  doftnne,buty  they  ought  fimpiie  to  cleaue 
to  the  dodrine,  whereunto  the  Lorde  hath  made  al!  men  wirhout  excep- 
tion fubieft.  When  I  fay  this,  my  meaning  is  nor  onely  to  Jlicwe  what  is 
lawfull  for  all  particular  men,  but  alfo  what  is  lawful!  for  the  whole  vniucr- 
fall  Church .  Nowe  as  touching  al]  p.irticidar  men :  Paul  verily  v/as  ordey- 
ned  by  the  Lorde  Apoftk  to  th<;  Cojinthiaus;  but  hcc  dcmcth  diat  hee 

-  bath 


C4p,  S,  Of  the  oulrvarde  meaws 

a»Cor.M4.  hath  dominion  oiter  their  faith,  who  nowe  dare  take  adominion  vponhim 
fclfe  ,which  Paul  tcitificth  that  it  belonged  not  to  him  ?  If  hcs  had  acknow- 
ledged himlclfc  to  hauc  this  hbertie  of  tcachingjthatwhaifoeiicr  the  Paftor 
tcachethhce  maythereinofrightreq  lirctobcbeleeucd:  hcwoulde  ncuer 
hnuc  taught  y  Corinthians  this  d  i(cipliac,that  while  nvo  or  three  Prophets 
Ipcake,  the  reft  rtiouldciudge, and  ifit  were  reuealcd  to  any  that  fate,  the 

i.Co.i  4.10.  fi'^^  fhould  hold  his  peace .  For  fo  he  fpared  none,  whole  authoritic  he  made 
notiiibicft  tothciudgemcntofthe  wordeofGod.  But ,  will  fomc  man  fay, 
ofthe  whole  vniucrfall  Church  the  cafe  is  otherwife .  1  aunfwerethatinan 

Rora.io,  other  place  Paul  raecteth  with  this  doubt  airo,whcr'.  hce  fay th,that  Foith  is 
by  hearin?,andhcaringbythewordeofGod.  Trudy  ifFjithhangofchc 
word  of  God  onely ,  hath  refped  vnto  and  rcfteth  vpo:i  it  alone,what  place 
is  tlicrc  now  left  toy  word  ofthc  whole  world.'For  he  rein  no  m^n  may  douc 
that  hath  wcl  knowen  what  Faith  is.For  Faith  ought  to  bee  ftaicd  vpoii  fuch 
alluredncs.wherby  it  may  ftand  muincible  againft  Satan,and  al  the  engines 
ofthe  hels.and  againft  the  whole  woild.This  alfuredncs  wee  (hill  no  where 
firrd  but  in  the  only  word  of  God.  Again,it  is  a  general  rule  whi  ch  wee  hccrc 
ought  to  hauc  rcfpcd  vnto:  that  God  doth  therforc  take  fro  men  the  power 
to  fet  forth  a  new  doftrine,th3t  he  only  may  be  our  fcholcmafter  in  hc-^uen- 
ly  learning,as  he  only  is  true  which  can  neither  ly  nor  dcceiuc.This  rule  bc- 
longcth  no  iefle  to  the  whol;  Church  than  to  eucry  one  ofthe  faithful. 

10  Butifthispowcrof  the  Church,whichwchauefpoken  of,  bee  com- 
pared with  that  power,  whereof  the  fpintuall  tyrante  s,thathaue  falfly  cal- 
led themfclucs  Bifhops  and  Prelates  of  Religion,haue  in  ccrtainc  ages  pail 
boafted  themfelues  among  the  people  of  God.the  agreement  fhalbcno  bet- 
ter than  Chrift  hath  with  Belial.  Yet  it  is  not  in  this  place  my  purpolc  to 
declare  in  what  fort  and  with  how  wicked  meanes  ihey  hauc  exercifcd  their 
t^'ranny:!  will  but  rchearfe  the  dod^rine,  which  at  this  day  they  dcfendc.firft 
with  writings,&  then  with  fword  and  fire  .  Becaufe  they  take  it  for  a  thing 
confclfcdjthat  a  general  Councel  is  the  true  image  of  the  Church ,  when 

.  they  hauc  taken  this  principle,they  doe  without  dout  determine  ,  that  fuch 
councels  arc  immediatly  gouerned  ofthe  hoi/  Ghoft,  &  that  therefore  they 
cannot  erre.  But  whereas  they  themfelues  doe  rule  the  councels,  yea  and, 
make  them,  they  doe  in  decdechalendge  to  themfelues  whatfoeucr  they 
affirme  to  be  due  to  the  Counccls.Therfore  they  wilhaue  our  Faith  to  ftand 
and  fal  at  their  wil  y  whatfoeucr  they  (hal  determine  on  the  one  fide  or  the 
other, may  bee  ftabliftied  and  certain  to  our  mindsifothat  if  they  allow  any 
thing  we.muft  allow  the  fame  without  douting;if  they  codemn  any  thing  we 
muft  alfo  hold  it  for  godemned.  In  the  mean  Dme  after  their  own  luftsSc  def- 
pifingthewordofGod,theycoynedoftrines,  to  which  afteiAvarde  they  re- 
quire by  this  rule  to  haue  faith  giuen.  For  they  alfo  fay  that  he  is  no  Chri- 
ftian,that  doth  not  certainly  confent  to  all  their  dodrines  as  wel  affirmatiue 
as  ncgatiue :  ifnot  with  exprcfled  yet  with  vnexprelfed  faith  :  becaufe  it  is 
in  the  pow  er  ofthe  Chmxh.to  make  ncwe  articles  ofthe  Faith. 

11  Firft  let  vs  hcarcby  what  argumentes  they  proue  that  this  autho- 
ritic isgiucn  to  the  Church:and  then  wcrtiall fee  howe  much  that  maketh 
for  them  which  they  aJleage  ofthe  Church.The  Church  (f-y  thcy)hath  no- 
table 


Matt.2?.io. 


To  Saluatton,  Lik^*         s^9 

tabic  promifcs ,  that  it  fhall  neuer  be  forfaken  of  Chrift  her  fpoufe ,  but  tliat 
it  rtiilbe  guided  by  his  Spirit  into  all  tructh.  But  of  the  prorajfes  which  they 
are  wont  to  a!lcge,many  are  giuen  no  Icilc  to  euery  one  of  the  faithfull  parti- 
cularly,than  to  the  whole  Church  vniucrfally  .  For  though  the  Lord  fpake  to    ^^ 
the  twelue  Apoftlcs,  when  he fayd :  Bcholde lam  with  you  cuen  to  the  cnde  h,h."*.  14/ o.' 
of  the  vvoilde:  Againe:  I  will  askc  my  Father,  and  hee  (hall  giue  you  an  other 
comforter,  namely  the  Spirit  of  trueth:  yet  he  made  the  promife  not  only  to 
the  whole  number  ofthe  twelue,  but  alfo  to  euery  one  of  them :  yea  to  the  o- 
ther  difciples  likewiie,cither  thole  that  he  had  already  receiued.or  thofc  that 
fhouldaftcrwarde  be  added  to  them  .  But  when  they  cxpoundefuch  promi- 
fcs fiill  of  fingular  comfort,as  though  they  were  giucn  to  none  ofthe  Chrifti- 
ans,  but  to  the  whole  Church  together:  what  doe  they  clfc, but  take  away 
from  all  Chnftians  that  confidence  which  they  al  ought  to  rcceiuc  therby  to 
cncorage  them?  Yet  I  doe  not  here  dcny,but  that  the  whole  fcllowfliip  ofthe 
faithfijll  furnifhcd  with  mamfolde  diuerlity  of  gifts,  is  endued  with  much  lar- 
ger and  more  plcntifull  treafure  ofthe heauenly  wiledome  , than  ech  one  fc- 
uerally:  neither  is  it  my  mcaning,that  this  is  fpoken  in  con  mon  to  the  faith- 
full, as  though  they  were  all  a  like  endued  with  the  Spirite  of  vndei  {landing 
anddodrine:  but  becaufeit  is  not  to  be  grantcd,to  the  aduei  faries  of  Chrifl.-, 
that  they  fhould  for  the  defence  of  an  euil  caufe  wreft  y  Scripture  to  a  wrong 
fcnfe.  But,om  ittmg  this,  I  fimplyconfcfl'c  that  which  is  true,  that  the  Lorde  i.Cor.i  12 
is  perpetually  prefent  with  his,and  ruleth  them  with  his  Spirit.  And  that  this 
Spirite  is  not  the  Spirit  of  errour,  ignorance,  lying  or  darkenefTc :  but  of  fure 
reuelation,  wifedomc,  tructh,  and  light,  of  whome  they  not  deceitfully  may 
learne  thofc  thinges  that  are  giuen  them ,  that  is  to  fay  e ,  what  is  the  hope 
of  their  calling,  and  what  be  the  richclfe  of  the  glorie  of  the  inheritaunce  of  ppj-g  j  ,  ^ 
G  O  D  in  the  Saintes .     But  whereas.the  faithfull,  eucn  they  that  are  endu- 
ed with  more  excellent  giftes  aboue  the  reft,  doe  in  this  flcflie  receiuc  oncly 
thefirftfruresandaccrtainetaftofthat  Spirite:  there  remainech  nothing 
leeuer  to  them  than  knowing  their  owneweakenes,  to  hold  themfclucs  care- 
fully within  the  boundes  ofthe  wordc  of  God :  Icaft,  if  they  wander  far  after 
their  owne  fenfe,they  by  &  by  ftray  out  ofthe  right  way,in(bmuch  as  they  be 
yet  voyde  of  that  Spirit,  by  whofc  only  teaching  truth  is  difcerncd  from  falf- 
hode.  For  all  men  do  confefle  with  Paul ,  that  they  haue  not  yet  attaync^  to  phii.  ? ,  11. 
the  marke .  Therefore  they  more  cndeuour  to  daily  proflcing,  than  glory  of 
perfedion. 

la  But  they  will  rake  exception,  and  fay  that  whatfoeuer  is  particularly 
attributed  to  euery  one  ot  y  holy  ones,y  fame  doth  throughly  &  fliUy  belong 
to  the  Church  it  fclfe.  Although  this  hathfome  fcemingof  trueth,yetl  deny 
it  to  be  true  .  God  doth  in  dcede  fo  diftribute  to  euery  one  ot  the  membei  s 
thegifcs  of  his  Spirit  by  meafure,  that  the  whol  body  wantcth  nothing  neceC- 
farie,  when  the  giftes  are  giuen  in  common.  But  the  riches  of  the  Churchc 
arc  alway  fuch,  that  there  euer  wantech  much  of  that  hiefb  perfedion,  which 
our  aduerfanes  doe  boaft  of.  Yet  the  Church  is  not  therefore  fo  leftc  de- 
ftitute  in  any  behalfc,  but  that  fhe  alway  hath  fo  much  as  is  enough  .  For 
the  Lorde  knowcth  what  her  neceflitic  rcquireth .  But ,  to  holde  her  vnder 
hiunilitie  and  godly  raodcftiej  he  giuedi  her  no  more  than  he  knowcth  to  be 

-    '  expedients 


C^p,f,  O f  the  opitv  AY  d  meases 

Ephe.  ?♦  Jj .  expcdicnr.  I  knowc  what  Vicrc  alfo  ihcy  arc  wont  to  obic>5l ,  that  is ,  that  the 
i.Tiin,),i5  Church  is  clcnfcd  with  y  wafliing  of  water  in  the  wordc  oHifc ,  that  it  might 
be  without  wrincle  and  fj)Ot,ar.dy  therefore  in  an  other  place  it  is  called  the 
pillcr  and  ftay  of  trueth .  But  in  the  firft  of  thefe  two  places  is  rather  taught, 
what  Chrift  daily  worketh  in  it,  than  what  he  hath  already  done.  For  if  hoc 
daily  fandifieth ,  purgcth ,  poh Jheth ,  wipeth  from  fpois  all  them  that  be  his: 
truly  it  is  certainc  that  they  arc  yet  befprinkled  with  fome  fpots  and  wrincles, 
and  that  there  wantcth  fomwhat  of  their  fanftificacion .  But  howe  vainc  and 
fabulous  is  it,  to  iudgc  the  Church  already  in  cuciy  part  holy  and  fpotlefle, 
whcrof  all  the  members  are  fpotty  &  very  vnclcnne?  It  is  true  therefore  that 
the  Church  is  fanftified  of  Chrift.  Butonly  the  beginning  of  that  fandifying 
is  hercfecnc :  but  the  end  and  fuUaccomplilhmcnt  flialbc ,  when  Chrift  the 
holieft  of  holy  ones  ftiall  truly  and  fijlly  fill  it  with  his  holincflTe.  It  is  true  alfb 
that  the  fpots  and  wrincles  of  it  arc  wiped  away :  but  fo  that  they  be  daily  in 
v/iping  away ,  vntill  Chrift  with  his  comming  doe  vttcrly  take  away  all  that 
remaineth.  For  vnlefle  we  grant  this ,  we  n:uft  of  neceflltie  affirnie  with  the 
Pelagians,  that  the  righteoufncffe  of  the  faithfull  is  perfeft  in  this  life;  and 
with  the  Cathani  and  DonatiftcswcmuftfufFer  no  infirmitie  in  the  Church, 
The  other  place,  as  we  haue  elfe  where  fcene ,  hath  a  fenfe  vtter  ly  differing 
from  that  which  they  prctende.  For  when  Paul  hath  inftrufted  Timothec, 
and  framed  him  to  the  true  ofScc  of  a  Biflioppe,  he  fayeth  that  hce  did  it  to 
thispurpofe,  thatheftiouldc  knowc  howe  hec ought  to  bchaue  himfelfein 
the  Church,  And  that  he  ftiould  with  the  greater  rehgioufneflcandcndcuor 
bende  himfelfe  thereunto,  he  addeth  that  the  Church  is  the  very  piller  and 
ftay  of  trueth .  For  what  elfe  doe  thcfe  wordvs  mean?,  but  that  the  trueth  of 
God  is  preferucd  in  the  Church,  namely  by  the  miniftcric  of  preaching  ?  As 
Bphe.4.t  I.  in  an  other  place  he  teacheth,y Chrift  gauc  Apoftlcs^Paftors  and  Teachers, 
?hat  we  fhould  no  more  be  caried  about  with  cuery  winde  of  dcdrine ,  or  be 
motkcdofmcn:  but  that  being  enlightened  with  the  true  knowledge  of  the 
Sonne  of  God,  we  fliould  altogether  nicctc  in  vnityc  of  Faith  .  V/hereas 
therefore  the  trueth  is  not  extinguiftied  in  the  wcrlde ,  but  remaineth  fafe, 
that  fame  commeth  to  pafle  becaufc  it  hath  the  Church  a  faichfull  keeper  of 
ir,Uy  whofe  hclpe  and  miniftery  it  is  fufteined.  But  if  this  keeping  ft.  <iderh  in 
the  miniftery  of  the  Prophetes  &  Apoftles,  it  foloweth  that  it  hangeih  whol- 
ly hereupon,  if  the  worde  of  the  Lorde  be  faithfully  prcferued  and  doe  kcepc 
hispuritic. 

13  But  that  the  readers  may  betrcrvndcrftande,  vppon  what  point  this 
queftion  chiefly  ftandeth,  I  wil  m  few  words  declare  what  our  aduerfaries  re- 
quire, and  wherein  wc  ftand  againft  them.  Where  they  lay  that  the  Church 
can  not  erre,it  tendeth  hereunto,  and  thus  they  expound  itjiha:  forafmuch 
as  it  is  goucrued  by  the  Spirit  of  God,  it  may  go  fafely  without  the  word:d) at 
whithcifoeiicritgoctli,  it  can  not  thinke  norfpeake  anything  buttrucjh: 
that  therefore  if  it  determine  anything  without  or  befide  Goddes  worde, 
the  fame  is  no  otherwiTc  to  be  eftcemed  than  as  a  certainc  Oracle  of  God. 
Ifwcgrauntthatfirftpointe,  that  the  Churche  can  noterrein  thingesnp- 
ceflarie  to  faluation ,  this  is  our  meaning ,  that  this  is  therefore  becaufe  for- 
saking all  her  owne  wifedom,  ftc  fufFcrcth  her  fclfe  to  be  taught  of  the  holy 

ChoU 


To  Sanation,  tih.4.  Siy 

ChoftbythewordcofGod.  This  therefore  is  the  difference.  Thcyfet  the 
auchoiine  of  the  Church  without  the  wordcofGod,butwe  wil  that  it  be  an- 
nexed to  the  worde,  and  fuflFcr  it  not  to  bee  fcuered  from  it.  And  what  mar- 
ucllisirjiftherpoufcandfcholarofChriftbeefubieftiohcr  husbande  and 
fchoolemafter ,  that  (hee  continually  and  earneftly  hangeth  of  his  mouth? 
For  this  is  the  order  of  a  well  gouerned  houfe ,  that  the  wife  fliouldc  obey 
the  authoritic  of  the  husbande :  and  this  is  the  rule  of  a  wcl  ordered  fchoclc, 
that  the  teaching  of  the  fchoolemafter  alone  flioiild  there  be  hcard.Where- 
forc  let  the  Church  not  be  wife  of  her  fclfe,not  thinkc  any  thing  of  her  fcifc; 
but  determine  the  endc  of  her  wifdome  where  he  hath  made  an  end  of  fpea- 
king.Afterthismancr  fhe  fliall  alio  diftruft  all  the  inucntions  of  her  ownc 
rcafon:  but  in  thofc  thinges  wherein  it  ftandcth  vpon  the  word  of  God, flic 
fhall  wauer  with  no  diftrullfulnes  or  doubting,  but  fhall  reft  with  great  alTu- 
redncfle  and  ftedfaftconftancie.  So  alfo  trufting   vppon  the  largcnefle 
ofthofepromifcs  tharihc  hath,  fhe  /hall  haue  wherevpon  abundantly  to  fuf- 
fteinc  her  faith:  that  (he  may  nothing  doubt  that  the  beft  guide  of  the  right 
way,the  holy  fpirit.is  alway  prelent  with  her:but  therewithal  fhe  ftiall  kcepc 
in  memoric  what  vfc  the  Lord  woulde  haue  vs  to  receiuc  ofliis  holy  fpirite. 
The  fpirit(faith  he)  which  I  wil  fend  from  my  father  (hall  Icade  you  into  ail  . 
trueth.  But  howrbecaufe  (faith  he)he  flial  put  you  in  mind  of  al  thofc  things    °^  '^'^* 
that  1  haue toldeyou.Therefore he giucth warning y  thereis  nothingmore 
to  bee  looked  for  of  his  fpirit,  but  that  he  fhould  inlighten  our  minds  to  pcr- 
ceiuethc  trueth  of  his  dodrine. Therefore  Chryfoftome  faith  excellently  Serm.defan- 
well.  Many  (fa  ithhc)doboaft  of  the  holy  fpirite:  but  they  which  fpeak  their  do  &  ador. 
ownedocfalflypretende  that  they  haue  him.  As  Chrift  teftifiedyhecfpake  Spiritu. 
notofhimrelfc:becaufehefpakcoutofthelawandthcProphetcs:foif  any  *"||«'*'So. 
thing  bcfidc  the  Gofpclbe  thruft  in  vndcr  the  title  of  the  fpirit,  let  vs  not  be-  ^    ^-^lOi. 
leeuc  itjbecaufe  as  Chrift  is  the  fulfiUing  of  the  lawe  and  the  Prophets :  fo  is 
the  SpiritjOf  the  Gofpcl.Thefe  be  his  wordcs.Now  it  is  cafie  togaihcr  howe 
wrongfu'ly  our  adueriaries  do,which  boaft  of  the  holyGhoft  to  no  other  end 
but  to  fct  foorth  vnder  his  name  ftranee  and  foraine  dodrines  from  y  worde 
of  God :  whereas  hee  will  with  vnfpeaKcable  knot  be  conioyned  with  y  word 
of  God,  and  the  fame  doth  Chrift  profcffe  of  him  when  hcc  promifeth  him 
to  his  Church.So  is  it  truely .  What  fobrietie  the  Lord  hath  once  prefcribed 
to  his  Church,  the  fame  he  will  haue  to  be  perpetually  kept^ut  he  hath  f<K- 
biddcn  herjthat  ftie  (hold  not  adde  any  thing  to  his  word, nor  rake  any  thing 
from  it.This  is  the  inuiolable  decree  of  God  &of  the  holy  Ghoft,which  our 
aduerfaries  go  about  to  abrogate,  when  they  faine  that  the  Church  is  ruled 
of  the  fpirite  without  the  word. 

14  Here  againe  they  murraure  againft  vs,  and  fay  that  it  behouedthat 
the  Church  (hould  adde  fome  thinges  to  the  v/ritinges  of  the  Apoftlcs,  or 
that  they  ihcmftlucs  /houlde  aftcrwarde  with  liucly  voice  fupplie  many 
thinges  which  they  had  not  dearely  enough  taught,  namely  (ith  Chrift  faid 
'Vntothem:Ihauc  many  thinges  tobefaide  to  you  .which  you  cannot  nowe  loh.x^.x  »*' 
beare:  and  thcitthefe  be  the  ordinances,  wiiich  without  the  fcripturc  haue 
beene  receiued  oncly  in  vfe  and  mancr.But  what  fhamelefics  is  this?l  gr.jnc 
the  difciples  were  yet  rude,  and  in  a  mancr  vnapt  to  harne,  when  the  Lord 

iiude 


Honi.ia 


Cjfp,  9,  OftheoHtvfArdmcAKet 

faide  thiG  vnto  thcfn.  But  were  they  then  alfo  holdcn  with  fuch  dulncs.when 
they  did  put  their  doftrine  in  vvritmg,that  they  afterward  needed  to  fupplie 
with  liucly  voice  that  which  they  had  by  fault  of  ignorance  omitted  in  their 
writings?But  ifthcy  were  already  led  by  the  fpirite  of  tructh  into  all  tructh 
when  they  did  fct  foorth  their  writings:  what  hmdred  y  they  hauc  not  ther- 
in  contained  and  left  written  a  pcrfcdi  knowledge  of  the  doftrine  of  the  gof- 
pel?Biit  go  to:  let  vs  graunt  them  that  which  they  require. Only  let  the  pome 
out  what  becthofethingesthatitbehouedtobe  reuealed  without  writing. 
Ifthcy  dare  cnterprifc  that,  I  wil  alfaile  them  with  Auguftincs  worJs:that  is, 

lo'!i.7tf.'  When  the  Lordhad  laid  nothing  of  thetn,vvhich  of  vs  dare  fay.thcfe  they  be 
or  thofe  they  be?  or  if  any  dare  fay  fo.vvhcrby  doth  he  proucit?But  why  doe  I 
ftriue  about  a  fuperBuous  matter?  For  a  very  childe  doeth  know,  that  in  the 
writingcsofthe  Apoftlcs,  which  thefc  men  doc  make  in  a  manner  lame  and 
but  halfc  perfcft ,  there  is  the  fruit  of  that  reuelation  which  the  Lord  did  the 
promifc  them. 

T  <)     What?  fay  they,  did  not  Chrifte  put  out  of  controuerfie  whjtfoeuer 

Matt.i8.i7  ^^^^  Church  teachethand  decreeth,  whcnhe  commandcthhim  to  be  taken 
*  from  a  heathen  man  and  a  Publicane  that  dare  (ay  againft  her?  Firftin  that 
place  is  no  mention  made  of  doftrine.but  onely  the  authorie  of  the  ccnfures 
is  eftabliftied  for  correfting  of  vices.that  they  which  haue  bene  admonifhed 
or  rebuked  fhould  not  refift  her  ludgemct.But  omitting  this,it  is  much  mar- 
uell,that  thcfelofels  hauefo  litlc  fli.imc,y  they  dare  be  proude  of  that  place. 
For  what  fh.ill  they  get  thereby  ,but  y  the  coufent  of  the  Church  is  neuer  to 
be  defpifed,  which  neuerconfenreth  but  vnto  the  trueth  of  the  worde  of 
God?  The  Church  is  to  be  hcard/iay  they.  Who  dcnieth  it  ?  forafmuch  as  it 
pronounceth  nothing  but  out  ofthc  word  of  the  Lord.  If  they  require  anic 
more  let  them  knowe  that  thcfe  wordes  of  Chrift  do  nothing  take  their  pare 
iherin. Neither  ought  I  to  be  thought  too  much  contentious  becaufe  I  ftand 
fo  earneftly  vpon  this  point^That  it  is  not  lawfiiU  for  the  Church  to  make  a- 
nynswedoftrinc,  that  is,to  teach  and  deliuer  for  an  Oracle  any  more  than 
diat  which  the  Lord  hath  reuealed  by  his  word.  For  men  of  found  wit  do  fee 
howe  great  daungcr there  is,i fib  great  authoritie  be  once  graunted  to  men. 
They  fee  alfo  how  wide  a  window  is  opened  to  the  mockings  and  cauiUati- 
ons  of  the  wicked,  if  we  fay  that  y  which  men  haue  iudgcd  is  to  betaken  for 
an  Oracle  among  Chriftians.  Bclidc  that,Chrift  fpeaking  according  to  the 
confideration  of  his  owne  time,  giuech  this  name  to  the  Synagogc,  that  his 
difciples  (hould  afterward  learne  to  reucrence  holy  aflemblies  of  ihe  church. 
So  (hould  it  come  to  pafle  that  euery  citie  and  village  fhould  haue  egall  au- 
thoritie in  coyningof  doftrincs. 

1 6  Theexamplcswhichthey  vfe,doe  nothing  helpe  them.  They  fay 
that  the  Baptifing  of  infantcs,procceded  not  fo  much  from  the  cxprelfe  co- 
maundement  of  the  fcripturc  as  from  the  decree  ofthc  Church.  But  it  were 
a  vcfie  miferablc  fuccour,  if  wee  were  compelled  to  flee  to  the  bare  authori- 
tie of  the  Church  for  defence  of  the  Baptifmeofinfantes:butit  fliallin  an  o- 
ther  place  lufficicndy  appearc  that  it  is  far  otherwifc.Likewifc  whereas  they 
obied  that  that  IS  no  where  founde  in  the  .Scripture  ,  which  was  pronoun- 
cedinthc  Nicene  Synodc,  chat  the  fonneis  confubftautiaJl  with  the  fa- 
ther 


ToSahation,  Lih.4,  ^ff 

tlier:  therein  they  do  great  wrong  to  the  fathers,  as  though  they  had  ra(h- 

ly  condemned  Arriiis,becaure  !ac  woulde  not  fwcare  to  their  wordes,  when  v 

he  profefll-d  all  that  doftrine  which  is  comprehended  in  the  vv'ritings  ot  the 

Prophets  and  Apoftles.  This  word,I  graunt,is  not  in  the  Scripture:  butwhe 

therein  is  foofc  affirmed,  that  there  is  but  one  God,  againe,Chriftisfooft 

called  the  true  and  eternallGod,  one  with  the  Father;  what  other  thing  do 

the  fathers  of  the  Nicene  councel  when  they  declare  that  he  is  of  one  fub- 

ftancc,but  fimply  fet  out  the  natural  fen  fe  of  the  Scripture?  But  Theodoric 

reporteth  thatConftantine  vfed  this  preface  in  their  aflfembly.  In  difputa-  Hifio.Hccf, 

tions(faithhe)ofdiuinc  matters,  thereisa  prcfcnbed  doftnne  of  the  holy  lib.i.cap,  5« 

GhoftrthebookesoftheGofpclsandoftheApoftlcs,  with  the  Oracles  of 

the  ProphetSjdo  fully  fhcwcvs  the  meaning  of  God.   Therefore  laying  a- 

way  difcorde,let  vs  take  the  difcufl'ings  ofqucftions  out  of  the  words  of  the 

Spirite.There  was  at  that  time  no  man  that  fpake  againft'thefehoiy  moni- 

tions.No  man  tooke  exception ,  that  the  Church  .might  addc  fomewhat  of 

her  owne;  that  the  Spiritc  reuealed  not  all  things  to  the  Apoftlcs,  or  at  leaft 

vttercd  thcm,not  to  thofe  that  came  after:  or  any  fuch  thing.  I  f  it  bee  true 

which  our  aduerfaries  would  haue:  firft,  Conftantine  dideuill,  that  tooke 

from  the  Church  her  authoritie:  then,  whereas  none  of  the  Biflnops  at  that 

time  rofevp  to  defend  itjthis  was  not  without  breach  of  their  faith  :  for  fo 

they  were  betrayers  of  the  right  of  the  Church.But  fith  Theodoritc  rehear- 

feth  that  they  willingly  embraced  that  which  the  Emperour  faide,it  is  ccr- 

taine  that  this  newc  doftrinc  was  then  vtterly  vnknowcn. 

The  ix.  Chapter, 

OfCounceli  and  oftbeir  Mthoritiu 

NOwc,  although  I  graunt  them  all  things  concerning  the  Church :  ycc 
they  /hall  thereby  HO?  much  preuailc  for  their  intent.  For  whatfoeuer 
is  faidc  of  the  Church,  the  fame  they  by  and  by  giue  to  the  Ccuncels.foraC- 
much  as  in  their  opinion  thofe  reprcfent  the  Church  .  Yea,  where  they  fo 
ftifFcly  contende  for  the  power  of  the  Church,  they  doe  it  of  no  other  pur- 
pofe,  but  to  giue  all  thn  they  can  get  to  the  Bifhop  of  Rome  and  his  garde. 
But  ere  I  begin  to  difcufle  this  queftion,  I  muft  needes  here  make  iprotcfta- 
tion  of  two  thinges  aforehand.  Firftjthac  where  I  (hall  in  this  point  be  fom- 
what  rough,  it  is  not  becaufe  I  Icfle  eftecme  the  olde  Councels  than  I  ought 
to  do.  For  I  vcuerence  them  from  my  heart,&  wifti  them  to  be  had  in  their 
due  honor  with  all  men.  But  herein  is  forac  mcane,thar  isjthat  there  be  no- 
thing withdrawen from  Chrift.  Nowe  this  is  the  right  otChrift,to  bee  the 
head  in  allCouncels,  and  to  haue  no  man  fellowe  with  hiin  in  this  dignitie. 
But  I  fay  that  then  onciy  he  is  the  head,  when  he  gouerneth  the  whole  af- 
fcmbly  with  his  worde  and  Spirite.  Secondly ,whereas  1  giue  klTe  to  Coun- 
cels tlian  the  aduerfaries  require,  I  do  it  not' for  thiN  caule  that  I  am  afrnide 
oftheCouncels,as  though  they  did  make  for  their  fide ,  and  were  againft 
ours.Forasweareaboundantly  furnifhtd  with  thewordcof  thcLordeto 
the  full  proofc  of  our  own  do^fine  fully,and  to  the  ouerthrow  of  the  whole 

Eee.  Papiftne 


C4f,  p»  Of  the  ofttwArd  meant  s 

Papiftrie  that  wee  nccdc  not  much  to  defire  any  other  thing  bcfidc  it;  fb  if 
the  matter  rcquire,theoIdeCounccls  do  for  a  great  part  miniftcr  vnto  vs 
fo  much  3s  may  (iiffice  for  both. 

1  Nowlctvsfpcakeofthcthingitfelfc.  Ifit  bee  fought  of  theScrip- 
tures.whatisthe  auchoriticofCouncelsr  there  is  no  plainer  proraifcthan 
itt.i  ,  ao.  jj^  jj^j^  faying  of  Chrirt:VVhcrc  two  or  three  /lulbc  gadiered  togither  in  my 
name,  there  I  am  in  the  middeft  of  them.  But  tliat  doeth  noleifc  belong  to 
eucry  particular  alfembly  than  to  a  generallCouncel  .  But  thedoutofthc 
qucftionftandet  1  not  therein:  but  becaufe  there  is  a  condition  added,  that 
Godwillfbonclybein  themiddeft  oftheCouncel,if  itbe  gathered  togi- 
ther inhis  name.  Therefore  although  our  aducrfaries  do  a  thoufand  times 
name  Councels  of  bilhops,thcy  fh  il  hcle  preuaile:neithcr  fhal  they  make  vs 
to  belceue  that  which  they  afTirmc,that  is,  that  chcy  be  gouerncd  ofy  holy 
Ghoftjvntil  they  haue  proued  that  they  are  gathered  togither  ia  the  name 
of  Chrift.For  it  is  as  poffible  y  wicked  &  euil  Bilhops  may  confpirc  againft 
Chnft,as  good  &  honeft  bifhops  may  come  togither  in  his  name.  For  a  ve- 
rie  cleare  proofe  hereof  are  many  decrees  that  haue  proceeded  from  fuch 
Councels.But  this  {halbe  feene  hereafter.Now  I  do  but  anfwerc  in  one  word 
that  Chrift  promifeth  nothing,but  to  them  that  are  gathered  togither  in  his 
name.Lct  vs  therefore  define  what  that  is.  I  deny  that  they  be  gathered  to- 

I>eut.4,i.     g'ther  in  the  name  of  Chrift ,  which  cafting  away  the  commaundement  of 

Rcuc.a  2.1 8.  Godjwhcrein  he  forbiddetli  any  thing  to  be  added  to  his  word,  or  takan  fro 
it,do  decree  eucry  thing  after  their  owne  will :  which  being  not  contented! 
vv  the  Oiacles  of  the  Scripture,that  is  to  fay  the  only  rule  of  perfed  wifedo, 
doimagine feme newthingoftheirown head.  Surely,  fith  Chrifthathnot 
promifcdy  he  wil  be  prefent  at  all  Councels,  but  hath  adioyned  a  peculiar 
markcjwhereby  to  make  true  &  lawful  Councels  different  from  other  :  it  is 

Mala.a»7,  meetc  that  we  (hould  not  negled  this  difference.This  is  the  coucnat, which 
in  old  time  God  made  with  the  Leuiticall  priefts,  y  they  (hould  teach  out  of 
his  mouih.This  he  alway  required  of  the  Prophets:  this  la  wc  alfo  wee  fee  to 
haue  bin  laid  vpon  the  Apoftles.Whofobreake  this  couenant,  God  doeth 
notvouchfafe,to  let  them  haue  the  honor  of  Pricfthood, nor  any  authority. 
Let  the  aduerfaries  vndo  me  this  knot.ifthey  wil  make  my  faith  be  5  d  to  the 
decrees  of  men  be/ide  the  worde  of  God. 

;  For  whereas  they  think  not  that  truth  remaineth  in  the  Church.vn- 
leflc  it  be  among  the  Paftours;  and  that  the  Church  it  felf  ftandeth  not,  vn- 
lefle  it  appeare  in  gcnerall  Councels:  that  is  farrc  from  hauing  beene  alway 
trucjif  the  Prophets  haue  left  vnto  vs  true  tcftimonies  of  their  owne  times. 

%[iu^6,\  0,  There  was  in  the  time  of  Efaic  a  Church  at  Hicrufalemjwhich  God  had  not 
yci  forfaken.But  of  the  paftours  he  faith  thus :  The  watchmen  arc  al  blinde, 
neither  know  they  any  thing .  They  are  all  duramc  doggcs  ,  neither  are 
they  able  to  barkc.  They  be  along  &  ileepc,&  loue  flecping  :  &  the  Paftors 
thcm!eluesknowenothing,nordo  vndcrftand:_and  they  doaltoecthcrlokc 
backe  vnto  their  own  wayes.  After  the  fame  maner  Ofee  faythiThe  vv.itch- 

Of»e,p.8.  man  ofEphraim  with  God,  the  fnarc  of  the  fouler  ,  hatred  in  the  houfeof 
God.  Where  ioyning  them  with  God  by  way  ofmockage,  he  teacheth  that 
their  prctcnfe  of  the  priefthood  is  vaine.The  Church  alfo  endured  vnto  the 

cimc 


ToSaltiAtlon.  Lih.4,  /// 

time  of  iTieremie,    Let  vs  hcarc  what  he  fayeth  of  the  Paftors  .  From  the  Hler.rfiji 
Prophet euen  to  the pricft,cueiy  one followcth  lying.  Againc-'  The  Pro- Hier,  14,4.' 
phets  do  prophccie  a  lye  in  my  name,  when  I  haue  not  fent  them,nor  com- 
maundedthcm.  And  leaft  wee  fhould  be  too  Jong  in  reciting  his  words,  let 
ihofe  things  be  read  that  he  hath  written  in  the  whole  xxiii.  and  xl.  chapi-g^j^jj  j,^ 
ters.  At  that  time  on  the  other  fide  Ezechiel  did  no  more  gently  inuey  s- 
gainft  the  fame  men.  The  confpiracic (faith  hc)of  the  Prophets  in  the  mids 
of  her  as  a  roarmg  lyon,  and  that  violently  taketh  his  pray.Her  priefts  haue 
broken  my  lawjand  haue  defiled  my  holy  thinges,  and  haue  made  no  diffe- 
rence betwecne  holy  and  prophanc;  &  the  reft  that  he  adioyneth  to  y  fame 
cffeft.  Like  complaints  are  cucry  where  in  the  Prophets,  fo  that  nothing  is 
ofter  found  in  them. 

4  But  perhaps  it  might  be  that  that  was  fo  among  the  lewes:  but  our 
age  is  free  trom  fo  great  an  euil .  I  wouldc  to  God  in  decde  it  were  fo":  but 
the  Holy  Ghoft  hath  giuen  warning  that  it  fhalbc  farre  otherwife   .  The 
wordcs  of  Peter  are  plaine.  As  (faith  he)  there  were  in  the  old  people  falfc  ,  p.-  , 
Prophets ,  ^o  fhall  there  alfo  be  among  you  falfe  teachers ,  flily  bringing  in  * 
fedes  of  perdition .  See  you  not  how  he  faycth,that  there  is  drnger  to  com, 

not  by  men  ofthe  common  people,  but  by  them  that  (hall  boaftthemfclucs 
with  the  title  of  teachers  and  Paftors  ?  Moreouer  howe  oft  hath  it  bin  fore-  ^ 
fpukenbyChriftandhis  Apoftles,  that  there  flioulde  verie  great  daungers  anj  j^*' 
hang  ouer  the  Church  by  the  Paftors  ?  Yea,  Paul  plainly  /hcweth,that  An-  juThefTL^. 
tichrift  {hall  fit  in  no  other  place  than  in  the  temple  of  God.  Whereby  hec 
fignifieth,thatthc  horrible  calamitie  of  which  he  there  fpeaketh5{hal  come 
from  no  where  e!fe  but  from  them  y  (hall  fit  in  ftccdc  of  Paftors  in  y  church. 
And  in  another  place  he  fheweth,that  the  beginnings  of  fo  great  a  mifchicf 
are  euen  alrcdy  nere  at  hand.For  when  he  fpeaketh  to  the  bifliops  of  Ephc- 
fus,  I  knowc(faith  he)that  after  my  departure  there  ftiall  enter  into  you  ra-  A^.to.i^. 
ucning  wolues  not  fparing  the  flocke.  And  they  Hialbc  of  your  ownc  felues, 
that  fhall  fpeakeperuerfe  things, to  leade  away  difriples  after  them.  Howe 
much  corruption  might  a  long  courfe  of  yeres  bring  among  Paftors,  when 
they  could  fo  farre  go  oiit  of  kind  in  fo  fmall  a  fpace  of  time  ?  And,not  to  fill 
much  paper  with  rehearfing  them  by  name:  wee  arc  admonifhed  by  the  ex- 
amples in  a  maner  of  all  ages,that  neither  the  triicth  isalway  nounfticd  in 
the  bofomc  of  the  paftors,  nor  the  fafetic  ofthe  Church  docth  hang  vppon 
tlieirftatc.Theyoughtindecdctohauebeenethegouernors  &  keepers  of 
the  peace  ocfafetie  of  the  Churchjfor  prcferuationwhereofjthcy  are  ordci- 
ned:but  it  is  one  thing  for  a  man  toperformc  that  which  he  ought ,and  ano- 
ther thing  to  owe  that  which  he  perfourmeth  not. 

5  Yet  let  no  man  take  thefe  our  wordes  in  fuch  part,  as  though  I  wouldc 
cuery  where  and  rafhly  without  any  choife  diminifh  the  acthontie  of  Pa- 
ftors.I  do  but  onclyadmonifli  that  euen  among  Paftours  themfclucs  there 
is  a  choife  to  be  had, that  wecftiouldnotimmediatJy  thinke  them  tobepa- 
ftours  that  are  fo  called.  But  the  Pope  with  all  his  flocke  of  bjlliops  ,  vppon 
none  otherrca(bn,butbccaufe  they  are  called  Paftors,  ftiaking  away  the  o- 
bedience  ofthe  worde  of  God,  do  tumble  &  tofle  all  things  after  theirownc 
tiftjandinthcmeanetiraethcy  trauailetoperfuade,  thatihey  cannot  bee 

£cc  X  dcftitute 


CWp.  9*  Oftheoutwdrdmeanet 

dcftuutcof  the  light  of  tructh,tV«at  the  fpirit  of  God  perpetually  abidcth  in 
thcm,y  ihc  Church  confiftech  in  them  &  dicth  with  tliem.  As  though  there 
be  now  no  ludgcments  of  the  Lord,  whereby  he  may  punifh  the  worlde  at 

_    ,  this  day  with  the  fame  kinde  of  puni(hmenr,  whcicwith  fometime  he  tookc 

*  *  '  vengeance  ofthevnthankfulnesofthc  old  people,  that  is,  to  ftrike  the  Pa- 
llors with  blindnes&amar;ddalneirc  .  Neither  do  they  moft  foohfh  men 
vndcrftand,that  they  fing  the  fame  fong,  which  thofe  in  oldc  time  did  fing 

„.  .  -  that  warred  againft  the  wordcofGod.For  the  enimies  of  Hicremie  did  thus 
'  '  *  prepare  themfcluesagninft  the  trueth:Comc5&  we  will  imagine  imaginati- 
ons againft  Hicrcmie:  forafmuch  as  the  law  flial  not  pcriHi  from  the  Prieft, 
nor  CGunfell  from  the  wife  man,nor  the  word  from  tlie  Prophet. 

6  Hereby  it  is  eafie  to  aunfwere  to  that  other  obiedion  concerning  gc- 
nerall  councels.lt  cannot  be  denied  but  that  the  lewes  had  a  true  Church  in 
the  time  of  the  Prophets.  But  if  there  had  then  bene  a  generall  councel  ga- 
thered together  of  the  priefts,v,'hat  maner  face  of  the  Church  had  there  ap 
pcared?Wc  heare  what  God  faith,  not  to  one  or  two  of  them  but  to  y  whole 

»".4,9«      order :  The  prieftes  fh<ilbe  aftoniedjand  the  prophets  ftialbc  made  afraide. 

Eze  h       6  AS^i"^>  the  law  fhallpcnfh  from  the  prieft,  and  councell  from  the  Elders. 

Mich.i.*<J.  '  Againe, Nightflialbetoyouinfteedeofavjfion,  anddarkenefl'e  mftcedc 
of  prophecieng :  and  the  funne  Hiall  fall  downe  vpon  the  Prophets,  and  bee 
darkened  vpon  thefc  day  es  &c.Wellif  all  fuch  had  then  beene  gathered  to- 
gether in  one ,  what  Spirite  Ihoulde  hauegouerncd  in  thataficmblie'ofthac 
thing  wchauc  a  notable  example  in  that  councell  which  Achab  called  to- 
gether. There  were  prefentfoure  hundred  Prophets.   But  ,  becaufe  they 

t  King.  2  J,  were  come  together  of  no  other  minde  but  to  flatter  the  wicked  king:  there- 

5.and  zi.  ^^^^  Satan  was  fent  of  the  Lorde  to  be  a  lying  fpiriteinthe  mouth  of  them 
all.  There  by  all  their  voices  the  trueth  was  condemned  .  Micha  was  con- 
"  demncd  for  an  heretike,ftriken  and  eaft  in  prifon.  So  was  done  to  Hierc- 
mie,fo  to  the  other  Prophets. 

7  But  let  one  example  fuffice  fur  all ,  which  is  more  notable  than  the 
-  ,               reft.In  that  councell  which  thcbirtiops  and  Pharifecs  gathered  at  Hicrufa- 

*^^'  lemagainftChrift,whatcanamanfay  that  there  wanted,info  much  as  per- 
tained to  the  outward  fhcwe  ?  For  ifthcre  had  not  then  beene  a  Church  at 
Hierufalem,Chriftwouldneuerhauc  communicate  with  their  facrifices  & 
other  ceremonies.  There  was  made  a  folcmne  fummoning  of  them  toge- 
ther;the  hie  bifhop  fate  as  chiefc:the  whole  order  of  pi  ieftcs  fate  by  himryet 
Chrifl  was  there  condemned,&his  doftrine  driuen  away  .  This  doing  is  a 
proof."  y  tlic  Church  was  not  enclofcd  m  that  councel .  But  there  is  no  pcrill 
that  any  fuch  thing  fliould  happen  to  vs.Who  hath  giuen  vs  affurance  ther- 
A  ©f?  For  it  is  not  without  fault  of  {luggifhncire,co  be  too  carelcfle  in  fo  great  a 
mntter.But  where  the  Holy  Ghoft  doth  with  cxprclfc  words  prophecie  by  y 
Yi,  r  mouth  ofpaul,  that  there  (hall  conic  a  deputing  (  which  cannot  come  but 
^ui.i,  ^T^^^  ^1^^,  Paftours  mud  be  the  firft  that  fh.Ul  forfakc  God)  why  arc  we  here- 
in wilfullyblinde  to  ourownedcftrudicn?  Wherefore  it  is  in  nowifcto 
bee grauntcd,  that  thcChiirchconfiftcthinthecompanieofPaftoursjfor 
whomc  the  Lord  hath  no  where  vndcrtakcn  that  they  fhall  pL-rpetucUy  be 
good^but  he  hath  pronounced  that  they  liyll  foractime  be  cuiU.  But  when 

he 


To  S  aiuathn.  Lih.4,         39^ 

he  warneth  v$  of  the  danger,he  doth  it  to  this  entenc  to  make  vs  the  warer, 
8     What  chen?wilt  thou  lay:  Shallthecouncels  haue  no  aiithoritjein 
detcrraining^Ycs  forfooth.For  neither  do  I  here  argue  that  all  counccK  are 
to  be  condemned,or  all  their  ades  to  be  repelled,or  (as  the  faying  is)  to  be 
defaced  with  one  blotte.  But  (thou  wilt  fay  to  mee)  thou  bringeft  them  all 
intofubicifiion,  that  it  may  bee  free  for  cucry  man  to  recciue  or  refufe  that 
which  the  counccls  haue  detcrmincd.Notfo.  But  fooft  as  the  decree  of  a-" 
ny  councel  is  brought  foorth.I  would  haue  it  firft  to  be  diligently  wcyed,  at 
what  time  it  was  holden,for  what  caufe  it  was  holden,  what  manner  of  men 
were  prcfent:  and  then  the  very  thing  that  is  intreated  of ,  to  be  examined 
by  the  rule  of  the  Scripture:  and  that  in  fuch  fort  as  the  determination  of 
the  councell  may  haue  his  force.andbe  asaforeiudged  fentencc,  and  yet 
not  hinder  the  afoicfaid  examination.!  would  to  God  all  men  did  keep  that 
moderation  which  Auguftine  prefcnbeth  in  the  third  booke  againft  Maxi- 
niinus.  For  when  he  mmded  bricfely  to  put  to  filcnce  this  heretike  conten- 
ding about  the  Decrees  of  counccls:  Neither  (faith  he)  ought  I  to  obiefta- 
gainft  thee  the  Synodc  of  Nice,  nor  thou  againft  mec  the  Synode  of  Ari- 
niinum,as  to  the  enrent  to  conclude  one  another  by  foreiudgcd  fentence, 
neither  am  I  bound  by  the  authoritie  of  the  one.nor  thou  of  the  other .  By 
authorities  of  Scriptures,not  fuch  as  are  proper  to  either  oncjbut  fuch  as  are 
common  to  bothjiet  there  ftiiue  matter  with  matter,  caufe  with  caufe,rca- 
fon  with  reafon.  So  {hould  it  come  to  pafifc,  that  counccls  fhoulde  haue  the 
maieftic  that  they  ought: but  in  the mcancfeafon  the  Scripture  /houldebc 
alone  in  the  hicrplace,that  there  might  be  nothing  that  fhould  not  be  fub- 
\ct\  to  the  rule  thereof  So  thefe  oldc  Synodes,  as  of  Nice,  of  Conftantino- 
ple.the  firft  of  Ephefus,ofChalccdon,andfi!ch  other,  which  were  holdcn 
for  confuting  of  errors,  wee  willingly  embrace  and  rcuerenceas  holy  ,fo 
much  as  belongeth  to  the  dcftrines  of  faith :  for  they  conteinc  nothing  but 
the  pure  and  naturallexpofition  of  Scripture  ,  which  the  holy  fathers  with 
IpiritualJwifedomc  applied  to  the  fubduing  of  the  enemies  of  religion  that 
then  rofe  vp.  In  forae  of  the  later  councels  aFojWe  fee  to  appcarc  a  true  zele 
ofgodlinefle,and  plaine  tokens  of  wit,learningjand  wifcdome.Butas  things 
arc  wont  coinmonly  to  growe  to  worfc,wee  may  lee  by  thclatter  councels, 
how  much  the  Church  hath  nowe  and  then  degenerate  from  thepurencfi'e 
of  that  golden  age .     And  I  dout  not  butthatin  thefe  corrupter  ages  alfo, 
councels  haue  had  fomebifliops  of  the  better  fort.  But  in  thefe  thefame 
happened  which  the  Senatours  themfelues  complained  to  be  not  well  done 
in  making  of  ordinances  of  the  fenate  of  Romc.For  while  the  fentcnces  arc 
numbicd,not  weyed,itis  of  neceffitie  that  oftentimes  ihe  better  parte  is  o- 
iiercorae  of  the  greater.   Truely  they  brought  foorth  many  wicked  fenten- 
ces.  Neither  is  it  here  needefull  to  gather  the  fpeciall  examples ,  either  bc- 
caufe  it  fhould  be  too  Iong,or  becaufe  other  haue  done  it  fo  diligently  that 
there  cannot  much  be  added. 

5>  Now,  what  neede  I  to  rehearfe  Counccls  difagrceing  with  councels? 
Anditisnocaufethatany(hoiddmurmure.igainft  mee,  and  fay  ,  that  of 
ihofc  counccls  that  difagree  the  one  is  not  lawfiillFor,  howe  fliall  we  iudgc 
that?  By  this,  if  I  be  not  dcceiucd  3  that  wee  (hall  iudge  bythc  Scriptures^ 

Eec|  that 


^49.  p .  Oft  he  outward  me<iMes 

that  the  decrees  thereof  arc  not  agrcablc  with  true  doflrlne.  For  this  Is  the 
onely  ccitainelaweto  difcernc  themby.  It  isnowc  about  nine  hundred 
ycares  ago,  fince  the  Synodc  of  Conftantinople  gathered  togither  vndcr 
Leo  the  Emperour,Ridgcd  that  images  fet  vp  in  Churches  {hould  be  oiicr- 
throwen.rnd  broken  in  pieces. A  liclc  aftcrward,the  councel  of  Nice,which 
Irene  the  EirpreiTe  airembled  in  fpite  ot  him,dccreed  that  they  fiiould  bee 
reftorcd.  Whether  of  thefc  two  (hal  we  acknowledge  for  a  lawful!  counccll? 
The  later  which  gauc  images  a  place  in  Churches  ,  hath  preuailcdamong 
the  people.  Bit  Atiguibne  faith  that  that  cannot  be  done  without  moft  prc- 
fent  peril  of  idohtrie.Epiphanius  which  was  before  in  time,  fpeaketh  much, 
more  fharplyrfor  he  faith  that  it  is  wickedneffe  and  abhomirwtion  tohaue 
images  fccne  in  a  Church  of Chriftians.  Would  they  that  fo  fpeake,  allowc 
thatcouncelljifthcy  were  ahuc  at  this  day  ?  But  if  both  the  hiftorians  tell' 
tructh,andtheverieadesbe  beieeued,  not  onely  images  themfelues,buc 
alfo  the  v/oi  (hipping  of  them  was  there  recciued.  But  it  is  cuident  that  fuch 
adecreccamcfromSatan.Howfayyou  tothis,  that  indeprauing  and  tea- 
ring the  Scripture,  they  fhew  that  they  made  a  mocking  ftockc  of  it?  Which 
thing  I  haue  before  fufficiently  made  open.  Howfocuer  k  be,  wee  (hall  no 
othcrwife  be  able  to  difccrne  betweenc  contrarie  and  difagreeing  Synodes, 
which  were  m.-iny,\'nlcire  we  trie  them  all  by  that  balance  of  all  men  and 
angels,  that  is,by  the  worde  oftheLorde,  So  wee  embrace  the  Synode  of 
Cha  Icedon ,  refufing  the  feconde  Synode  of  Ephcfu j,  becaufe  in  this  latter 
one  the  wickedneffe  of  Eutichcs  was  confirmed,which  the  other  former  co- 
demned.This  thing  holy  men  haue  iudged  none  othcrwife  but  by  the  fcrip- 
ture  :  whome  weefo  follow  in  iudging:  that  the  worde  of  God  which  gaiic 
light  to  them  doeth  alfo  nowe  giue  hght  to  vs.  Now  let  the  Romaniftes  goc 
and  boafl:,as  they  arc  wont,  that  the  Holy  Ghoft  is  faftencd  and  bound  to 
their  councels. 

I  o  Howbeit  there  is  alfo  fomwhat  which  a  man  may  well  thinkc  to  bee 
wanting  in  thofe  auncicnt  and  purer  counccls.-eithcr  becaufe  they  that  then 
were  at  thcm.beeing  othcrwife  learned  and  wife  men,  wholly  bent  to  the 
bufineOc  then  in  hand.did  not  foicfce  many  other  things,  or  forthat  m?.ny 
things  oflightcr  importance  cfcaped  them  beeing  buficd  with  weightier  & 
more  earnell  matters :  or  for  that  fimply ,  as  being  men  they  might  bee  de- 
ceiued  with  vnskijfulneire :  or  for  that  they  were  fometime  carried  head- 
long with  too  much  afFc(!tion.  Ofthislaft  point  (  which  fee meth  the  har- 
deft  ofall)  there  was  a  plainc  example  in  the  Nicenc  Synode,  thedignitic 
ivhcreofhathbyconrcntofallmen,asit  wasworthie  ,  bene  recciued  with 
moft  hie  reuei  cncr.For  when  the  principal]  article  of  our  faith  was  there  in 
ilaunger,Arrius  the  cnimic  was  prcfent  in  rcadmeire,  with  whom  they  muft 
light  handc  to  handc,  and  the  chiefc  importance  lay  in  the  agreement  of 
them  that  came  prepared  to  fight  againft  the  error  of  Arrius,rhis  notwlth- 
Itanding,  they  carelelfc  of fb  great  daungers,  yea,as  it  were  hauing  forgot- 
ten grai:itie,modcftie  and  ail  hun^anitie,  leaning  the  battail  that  they  had 
in  hand,as  if  they  had  come  thither  of  purpofe  to  doe  Arrius  a  pleafurc,  be- 
gan to  woundethemfclues  with  inwardedilfentions,  and  to  turnc  againft 
thcmfclucs  the  ftiJe  that  (hoiildc  haue  been  bent  againft  Arrius,  There  were 

heard 


ToSaluation.  tth,4'  B9? 

heard  foulc  obicftingsofcrimcs,  there  were  fcattercdbookcs  ofaccufations 
and  there  would  haiic  b:n  no  end  made  of  contentions ,  vntill  they  had  with 
mutual  wounds  one  dcftroyed  an  other,  vnlcflc  y  Emperor  Conftantine  had 
prcuenced  it,  which  profefllng  that  the  examining  of  their  hfe  was  a  matter 
abouc  his  knowledge,  andchaftifcdfuchintcmpcrauncc  rather  with  praifc 
than  with  rebuking.  Howe  many  wayes  is  it  crcdibk  that  the  other  coun- 
cclles  alfo  failed,  which  followed  afterwarde  ?  Nciihcr  doeth  this  matter 
neede  long  prcofe .  For  if  a  man  readc  cucr  the  ades  of  the  councellcs, 
hee  fliall  note  therein  many  infirmities :  though  I  fpeake  of  nothing  more 
greeuous. 

1 1  And  Leo  bifhoppc  of  Rome  fticketh  not  to  charge  with  ambition  and 
vnaduifcd  ralhneflc ,  the  Synode  of  Chalcedon ,  which  yet  he  confcffeth  to 
be  founde  in  dodrinei .  He  doth  in  deede  not  deny  that  it  was  a  lawefull  Sy- 
node; but  he  openly  aflirmeth,  that  it  might  erre .  Some  manpcraduenturc 
will  thinke  me  fonde,  for  that  1  bufie  my  lelfe  in  ihewing  fuch  errours:  foraf- 
much  as  our  aduerfaries  do  confeflc,  that  councels  may  erre  in  thofe  things 
that  arc  not  neceffaric  tofaluation.  But  this  labour  is  not  yetfuperfluous. 
For  although  becau(c  they  are  c6pelled,they  do  in  deede  confcflc  it  in  word: 
yet  when  they  thruft  vnto  vs  the  determination  of  all  councels  in  eucry  mat- 
ter whatfbeuer  itbe,  for  an  oracle  of  the  holy  Ghofl,  they  do  therein  require 
moie  than  they  tokc  at  the  beginning .  In  fo  doing  what  do  they  sffirme,buc 
that  councels  can  not  erre :  or  if  they  erre  ,yet  it  is  no^laweful!  for  vs  to  fee 
jhe  truethjOr  not  to  footh  their  errours?  And  I  intende  nothing  clfe,but  that 
it  may  thereby  be  gathered  that  the  holy  Ghoft ,  fo  gcuerned  the  godly  and 
holy  Synodes ,  thatinthemeane  time  hee  fufFered  fom.ewhatto  happen 
to  them  by  the  nature  of  men,  Icaftwec  fhouldetoo  much  trufl:  to  men 
This  is  a  much  better  fentence,  than  that  of  Grcgoric  Nazianzene.y  he  ne. 
uer  faw  a  good  end  of  any  councel.  For  he  that  affirmeth  that  all  without  ex- 
ception endedilljdoth  not  Icauc  them  much  authoritic .  It  is  nowe nothing- 
ncedefuU  to  make  mention  feuerally  of  prouinciall  councels:  forafmuch  as  ic 
is  eafie  to  iudge  by  the  general!,  how  much  authoritie  they  ought  to  hauc  to 
make  newe  articles  of  faith  and  to  recciuc  what  kindc  of  doctrine  foeuer  it 
pleafeththem. 

II  But  our  Romaniftcs ,  when  they  fee  that  in  defence  of  their  caufc  all 
hclpe  of  reafon  doth  faile  them,  doe  refort  to  that  extreme  &  miferable  (hift: 
that  although  thementhemfelucsbeblockiflAinv/icandcounccll,  and  moft 
wicked  jn  minde  and  will,  yet  the  word  of  God  remamcth ,  which  comman- 
dcth  to  obey  Rulers .  Is  it  fo?  what  if  I  deny  that  they  be  rulers  that  are  fuch? 
For  they  ought  totake  vpon  themfclues,no  more  thanlofua  had,  which  was 
both  a  ProphctcofthcLorde,  and  an  excellent  paftor.  Butlctvs  herewith 
what  wordes  he  is  fct  by  the  Lorde  into  his  office .  Let  not  (  fay  th  he  )  the  ^°"'*  *«7* 
volume  of  this  lawe  depart  from  thy  mouth :  but  thou  flialtftudie  vpponic 
dayesandnightes.  Thou  fh  alt  neither  bowe  to  the  right  hande  nortothc 
left:  then  (halt  thou  dircd  thy  way  &  vnderfVand  it.They  therforc  fhalbc  to 
vs  fpiritual  rulers  which  (hal  not  bow  from  the  law  of  the  Lord,ncithcr  to  the 
one  fide  nor  to  the  other.  But  if  the  doftrine  of  all  paftors  whatfoeucr  they 
bee,  is  to  be  rcceiucd  without  any  doubting,  to  what  purpole  was  it  that  wee 

£  c  c  4  flioulde 


^^f,.5,  Of  thf  outward  meanes 

fliould  Co  oft  and  Co  carneftly  be  admonilhcd  not  to  barken  to  the  fpeech  of 

talfc  prophctes.  Hcaic  not(fayth  he  by  Hicremie)the  words  of  the  prophets 

Hjcr.t  J.I  S,  jj^  jjj  prophecie  to  you.  Fo  r  they  teach  you  vanity ,  and  not  out  of  the  mouth 

Matt.7.1  J .    of  the  Lordc.  Againe, Beware  you  of  falfc  propheres ,  that  come  vnto  you  in 

(hcepes  clothing.but  inwardly  are  raucning  woIucs.And  lohn  fliould  in  vain 

i.loh.4. 1,     exhort  vs,  that  we  fliould  proue  the  Spirircs,  whether  they  be  of  God .  From 

which  iudgement  the  vciy  Angels  are  not  exempted  .much  Icfle  Satan  with 

Matt.1 5,10.  all  his  lie< .  What  is  to  be  faid  of  this  faying:  if  the  blinde  lead  the  blind ,  they 

{hall  both  falinto  the  dice  hjDoth  it  not  fufficicntly  declare,y  it  is  of  great  im-  ' 

portance  what  maner  of  prophetes  be  heard,and  that  not  all  arc  rsflily  to  be 

heard  ?  Wherefore  there  is  no  reaifon  that  they  fliould  make  vs  afraide  with 

their  titles,thereby  to  draw  vs  into  partaking  of  their  blindncs:  forafmuch  as 

wee  fee  on  the  other  fide,that  the  Lordc  had  a  Angular  care  to  fray  vs  away 

from  futfnng  our  felues  to  be  led  with  other  mens  crrour,  vnder  what  vifor  of 

name  foeucr  it  lurkcth.  For  if  the  aunfwerc  of  Chrift  be  true,  then  all  blinde 

guides,  whether  they  be  called  fathers  of  the  Church,  or  prelats,  or  bifliops, 

can  doe  nothing  but  drawe  their  partners  into  the  fame  headlong  downefall. 

Wherefore  let  no  names  of  councels  ,Paftors,biflioppes,(whichmay  aswtl 

be  falfely  pretended  as  truely  vfcd , )  hinder  vs  ,  but  that  being  taught  by  lef- 

fons  both  of  wordes  and  examples,  wc  may  examine  all  fpirites  of  all  men  by 

the  rule  ofthewordeofGod,  that  wee  mayproouc  whcthcrthcybeof  God 

«r  no. 

13  Forafmuch  as  we  haue  proued  that  there  i"^  notgii«n  to  the  Church  a 
power  to  fet  vp  a  nc  wc  do(ftrine,  nowe  let  vs  fpeake  of  the  power  which  they 
attribute  vnto  it  in  expounding  of  Scripture .  Truely  we  do  willingly  graunt, 
that  if  there  happen  debate  about  any  doftrine ,  there  is  no  better  nor  furer 
remedy  thS  it  a  Synode  of  true  bifliops  aflemble  togetherj  where  the  doftrin 
in  controuerfic  may  be  djfcuflcd.  For  fuch  a  determination,  whereunto  y  Pa- 
llors of  churches  fliall  sgrec  in  common  together  ^  calling  vpon  the  Spirite 
of  Chrift,  fliall  haue  much  greater  force ,  than  if  euery  one  feuerally  fliouldc 
conceiueit  at  home,  and  (b  teach  it  totlicpcoplfe,orif  afewcpriuatemcn 
fliould  make  it .  Agamc ,  when  bifhoppes  are  gathered  in  one ,  they  doe  the 
more  commodioufly  take  aduifc  in  common ,  what  and  in  what  forme  they 
ought  to  teach,  leaft  diuerfitic  fliould  brccdc  offence .  Thirdely  P^ulprc- 
fcribech  this  order  in  difcerning  of  doftrincs :  For  wherea  s  he  giucth  to  eue- 
ry feuerall  Church  a  power  to  difcci  ni ,  he  flieweth  what  is  the  order  of  do- 
ing in  weightier  caufes :  that  is ,  that  the  Churches  fliould  take  vpon  them  a 
common  triall  of  the  matter  together.  And  fo  doih  the  very  feeling  of  god- 
lineflTe  inftruft  vs,  that  if  any  man  trouble  the  Church  with  an  vnwonted  do- 
ftrine ,  and  the  matter  procecde  fo  farre  that  cherebee  perill  of  greater  dif- 
fcntion,  the  Churches  ihould  firft  meetc  togethcr,and  examine  chcqueftion 
propounded:  at  Icaft ,  atter  iuft  difcufl'ing  had ,  6ring  foorth  a  determination 
2  Co,H«2P  taken  out  of  the  Scripture,  fuch  as  may  both  take  away  douting  our  of  y  peo- 
ple,&  ftop  the  mouthes  of  wicked  and  greedy  men,  y  they  may  not  be  lb  har- 
dy to  proceed  any  further.So  when  Arrius  was  rifcn,thc  Niccnc  Sinodc  was 
gathered  together,  which  with  the  authoritie  thereof  both  did  breakethc 
wicked  cndcuours  of  the  vngodly  man ,  and  rcftorcd  peace  W  the  Churches 

which'. 


To  Saluation,  Lib.  4.       .     spi 

which  he  had  vexed ,  and  defended  the  eternall  godheade  of  Chrifl:,againft 
hisblafplcmous  doftrine . WhenafceiwardcEunomius  &  Mncedonius  ftir- 
re  dvpnewe  troubles,  their  madncflc  was  rcfifted with hkc  remcdicby  the 
Synode  of  Conftantinople.ln  the  Councel  at  Ephclus  the  wickednesof  Ne- 
ftorius  was  baniflied .  Finally  this  hath  becne  from  the  beginning  the  ordir- 
naric  meane  in  the  Church  to  preferue  vnitie.fo  oft  as  Satan  began  to  workc 
any  thing.  But  let  vs  remember,  that  not  in  al  ages  of  in  all  places  arc  found 
Athanafies,  Bafiles,Cyrilles,  and  fuch  defenders  of  true  doftrine  whom  the 
Lorde  then  raifed  vp.  But  let  vs  thinke  what  happened  at  Ephefus  in  the  fe- 
conde  Synode, where  thehercfie  of  Eutichcs  preuailed,the  man  of  holy  me- 
mory Flauianus  was  banifhed  with  ccrtaine  other  godly  men,and  many  fuch 
mifcheeues  committed:  euenbecaufe  Diofcorus  afeditious  man  &  of  a  ve- 
ry naughtie  nature,  was  there  the  cheefe,  and  not  the  fpiritc  of  rhe  Lorde. 
But  there  was  not  the  Church.  I  graunt.  For  this  I  determine  vtterly  that  y 
tructh  doeth  not  therfore  die  in  the  Church,  although  it  be  opprclfed  of  one 
Gouncell:  but  that  the  Lorde  meruelloufly  prcferuethit,  that  it  may  againc 
in  due  time  rife  vp,  andgettheoucrhandc.  Biitl  dcniethat  this  is  perpc- 
tuall,  that  that  is  a  true  and  ccrtaine  expofitionof  fcripture  which  hath 
becnc  recciiied  by  confentcs  of  a  counccll. 

14     But  the  Romaniftes  fhoote  at  another  niarke,  when  they  teach  that 
the  power  to  expounde  the  Scripture  bclongcth  to  thecouncelles,yea  and 
that  without  appellation  from  them.  For  they  abufc  this  colour,tocallitan 
expofition  of  the  fcripture  whatfocuer  is  decreed  in  the  councels.    Of  pur- 
qatoric,  of  the  intercefTion  of  faintcSjOf  auricular  confeflicnjand  fuch  other 
chcrecannotbcfoundconefyllablcin  thcfcriptures.     Butbecaufeal  thefe 
thinges  haue  beene  flablifhed  by  the  authentic  of  the  Church,  that  is  to  fay 
( to  fpeake  truely)  receiued  in  opinion  and  vfe,  therefore  euery  one  of  them 
muft  be  taken  for  an  expofitionof  fcripture.  And  not  that  onely.'But  if  a  cou- 
cell  decree  any  thing  ,thou?rh  fcripture  eric  out  againfl  it ,  yet  it  fhall  bcare 
the  name  of  an  expofition  thereof.  Chriflcommnundeth  oil  todrinke  of  the 
cup,  which  heercacheth  in  the  Slipper.  The  counccll  of  Conftance  forbad  Matt.i^.a^ 
that  It  fhouldc  not  be  giuen  to  the  lay  peop'c .  but  willed  that  the  pricff  one- 
ly  fhouldc  drinke  of  it.  That  which  fo  dircftly  fighrcth  againft  the  inftituti- 
on  of  Chrift ,  they  will  haue  to  bee  taken  for  an  expofition  of  it.Paul  callet h 
the  forbidding  of  marriage,  thehypocrifie  ofdiuels:  AndthcholyGhoftin  ji^-b.i'j.'^* 
an  other  place  proncunceth  that  marriage  is  in  r.!)  men  holy  and  honour.n- 
ble.  Whereas  they  haue  aferwarde  forbidden  priefles  tomarrie,  they  re- 
quire to  haue  that  taken  for  the  true  &naturall  expofition  of  the  Scripture, 
when  nothing  can  be  imagined  more  againft  it:  If  any  dare  once  open  his 
mouth  to  the  ccntrarie ,  hec  fhall  be  iudged  an  heretikc  :  becaufe  the  detej-- 
minationofthe  Church  is  without  appellation:  nndto  doubt  of  her  expo- 
fition, that  it  is  not  true,is  a  haincus  offence.     Why  fhculde  I  inucy  againll 
^greatlliamclefncflerFortheveryrnewingof  itis  an  ouercomming  of  it. 
As  for  that  which  they  teach  of  the  power  to  allowc  the  fcripture  ,   I  wit- 
tingly palfe  it  ouer .  For  in  fuch  forte  to  make  the  0."acles  of  God  fubicd  to 
the  iudgement  of  men ,  tha  t  they  fhoulde  therefore  be  of  force  be  caufc  they 
haue plcafed  men,  isablafphcmievnwcrthietobc  rehearfed;  and  I  haue 

Ecc     J.  before 


^ap.  1 0,  Of  the  outrvArd  meanes 

before  touched  the  fame  matter  alrcadic.  Yet  I  will  askc  them  one  thing:  If 
thcauthoritieofthcfcripturc  be  founded  vpon  the  alowancc  of  the  Church, 
what  counccls  decree  will  they  allcdge  of  that  matter?  Ithinkethcy  hauc 
none.  Why  then  did  Arrius  fuffer  himfelfc  to  be  oucrcom  at  Nice  with  tefti- 
iponies  brought  out  of  the  Gofpel  of  Iohn?For  after  thefe  mens  faying.it  was 
free  for  him  to  hauc  refufcd  them^forafmuch  as  there  had  no  allowance  of  a 
general  councel  gone  before.The/  allcdgc  the  old  rollc,  which  is  called  the 
Canon.which  they  fay  to  hauc  proceeded  from  the  iudgemet  of  the  church. 
But  I  ask-c  them  againCjin  what  councell  that  Canon  was  fetfoorth.  Here 
they  muft  necdcs  be  dumme.Howbeit  I  dclire  further  to  knowc,\vhai  man-> 
ner  of  Canon  they  tliinke  that  vvas.For  I  fee  that  the  fame  was  not  very  cer- 
tayncly  agreed  among  the  olde  writers.  And  if  that  which  Hierome  fayth 
oughctobecofforcc,thebookesofM3Ghabces,Tobic,Ecclefiafticus&fuch 
other  flinll  be  thruft  among  the  Apocrvpha:  which  thoie  canons  doc  in  no 
wife  fuffcr  to  be  done. 

The  X.  Chapter. 

Oftht  ftwer  in  mtl^iftg  0/ Ltvvis:vvherein  the T-opt andhU  hautvfid 
amofi cruelitjranHie and Ifutcherit  vpon  feu/tt, 

NOwc  foUoweth  the  fcconde  parte,  which  they  will  hauc  to  confifte  ia 
making  of  lawes,out  of  which  fpring  haue  flowed  innumerable  traditi- 
ons of  mcn,euen  fo  many  fnares  to  ftrangle  poorc  fouJcs.For  they  hauc 
Matt.tj.tf.  ^^^  '^ more  confcience,than  had  the  Scribes  and  Pharifees  tolay  burden? 
vpon  other  mens  fhoulders,  which  they  themfelues  woulde  not  touch  with 
one  finger.  I  haue  in  an  other  place  taught  howe  cruella  butcheric  is  that 
which  they  commaundc  concerning  auricular  confeiTion .  In  other  lawes 
there  appcarcth  not  fo  great  violence:  but  thofe  which  feemc  the  moft  tol- 
Jcrableofalljdoctyrannouflieoppred'econfciences.Ileauc  vnfpokcnhowc 
they  corrupt  the  v/orfliippe  of  God,  and  do  fpotle  God  himfelfe  of  his  right, 
which  is  the  on  ely  lawmaker.  This  power  is  nowe  to  be  intreated  of,  whc  • 
ther  the  Church  may  binde  confcicnccs  with  her  lawes.  In  which  difcourfc 
the  order  of  policie  is  not  touched,  but  this  onely  is  intended,  that  God  bee 
rightly  worlliippcd  according  to  the  rule  which  himfelfc  hath  prefcribcd,  & 
that  the  fpiritualUberti£,wliich  bath  regard  vnto  God ,  mayc  rcmainc  fafc 
ynto  vs.Vfe  hath  made  that  all  thofe  decrees  bee  called  traditions  of  men, 
whatfoeuer  they  bee  that  haue  concerning  jhc  worfliipping  of  God  procce' 
ded  from  men  befide  his  worde.Againft  thefe  doc  we  ftriue,  not  againft  the 
holy  and  profitable  ordinances  of  the  Church  which  make  for  the  prcfcrua- 
tion  cyther  of  difciplinc  or  honeltie  or  peace.  But  the  end  of  our  ftnuing  is, 
that  the  immeafurablc  and  barbarous  Empire  may  bee  rcflrained ,  which 
tbeyvfurpevpponfoules,  that  woulde  bee  counted  pallors  of  the  Church, 
bu tin  very  deede  are  moft  crucU  butchers.For  they  fay  that  the  lawes  which 
they  make  arc  fpirituall,  and  perteining  to  the  foule,  and  they  affirme  them 
to  bee  nccclTarie  to  eternall  hrc.  But  fo  (  as  I  euen  nowe  touchcd)the  king- 
4omc  of  Chrift  is  inuaded,  fo  the  hbcrtic  by  him  giucn  to  the  confcicnccs 

of 


To  Salftation,  Lik4.  S^} 

or  the  faithful!  is  vtterly  opprcflcd  nnd  throwcn  abroadc.  I  fpcake  not  nowc 
with  how  great  vngodlineflc  they  ftablifli  the  obfcruing  of  their  lawes, while 
out  ofit  they  teach  men  to  fccke  both  forgiueneffc  of  finnei,  and  righteouf- 
nelfcjand  faJuation,  while  tliey  fct  in  it  the  whole  fuinme  of  religion  &  god- 
Jincfle.  This  one  thing  I  carncftlyholde,  that  there  ought  no  neceflitie  to 
bee  hide  vpon  confcienccs  in  thofc  thinges  wherein  they  are  made  free  by 
Chrift,  and  vnlcfie  they  bee  made  free,  as  we  haue  before  taught ,  they  can 
not  reft  with  God .  They  muft  acknowledge  one  onely  king  Chrift  their  dc- 
Jiuerer,  and  be  gouerned  by  one  lawc  of  libertie,  cucn  the  holy  worde  of  the 
Gorpcll,if  they  will  kcepc  ftill  the  grace  which  they  haue  once  obteyncd  in 
Chrift:  they  muft  be  holdcn  with  no  bondrge,and  bound  with  no  bonds. 

2  Thcic  Solons  do  indeed  faine  y  their  conftitutions  are  lawes  of  hber- 
tie,afwecteyokc,  a  bght burden:  but  who  can  not  fee  that  rhey  bee  meerc 
lies?  They  themfclucs  indcedc  doc  fccle  no  henuinefle  of  their  owne  lawes, 
which  cafting  away  the  fcare  of  God,  doe  carelcfly  and  ftoutly  ncgled  both 
their  owne  and  Gods  lawes .  But  they  thatare  touched  with  any  care  of 
their  faluation ,  are  farrc  from  thinking  themfelucs  free  fo  long  as  they  bee 
intangledwith  thcfefnares.  Wc  fee  with  how  great  warenefle  Pauldid  deale  i.Cor.y.i  j, 
in  this  bchalfc,  that  hedurft  not  fo  nuich  as  in  any  one  thing  lay  vpon  men 

any  fnare  at  all,and  thatrtotyvithoutcaufe.  Truely  he  forcfawe  with  howe 
greata  wounde  Gonfciencesihouldc  be  ftrickcn,  if  they  Ihoukle  bee  charged 
with  a  neccfTitie  of  thofc  things  whereof  the  Lord  had  left  them  libcrtic.  On 
the  other  fide  the  conftitutions  arc  almoft  innumerable,  which  thcfe  men 
haue  moft  greeuoufly  ftabliflicd  with  threatning  of  eternal  death,which  they 
moft  feucrely  require  as  ncceftary  to  faliiation.'And  among  thofc  there  arc 
many  moft  hard  to  bcckepc^but  all  of  thcm(if  the  whole  multitude  of  them 
be  laid  togethcr)arc  impoflible:  fo  great  is  the  hcape.  Howe  then  {hall  it  bee 
pofrible,that  they  vpon  whom  fo  great  a  weight  of  difficulty  lieth  ,  ftiouldc 
not  be  vexed  in  pcrplexitie  wi  th  extreme  anguiflie  &  terror?  Therefore  my 
purpofc  ishere  to  impute  fiich  conftitutionsjas  tende  to  this  cnde,  inv/ardly 
to  bind  foules  before  God,and  charge  them  with  a  religion,  as  though  they 
taught  them  of  things  ncccffaiic  to  faluation» 

3  This  queftion  doth  therfore  incumber  the  moft  part  of  mcnjbccaufc 
they  doe  notfuttlely  inough  put  difference  betv/ecne  the  outward  courtc(as 
they  call  it )  and  the  court  of  confciencc.  Moreouer  this  incrcafcth  the  dif- 
ficultlc,  that  Paul  tcachcth  that  the  magilbatc  ought  to  be  obeyed, not  one- 
ly for  fcarc  of pumflirrtenr,.but  fbr  confciences  fake.   Wherevpon  folowetb, 

that  conferences  arc  alfobound  with  the  politi!cc  lawc>.But  if  it  were  fb,thcn  ^o"*'  J*** 
all  fhould  fall  thatwe  haue  fpokcn  in  tlic  lall  chapter  and  intende  nowe  to 
Ipeakc  concerning  the  fpirituall  goucrnmcnt.For  the  loling  of  this  knot,firtl 
it  is  good  to  learn  what  is  confcicncc.The  definition  is  to  be  gathered  of  the 
proper  deriuationcf  the  word.  For ,  as  when  men  doc  with  mind  and  vnder- 
ilanding  eonceiue  the  knowledge  of  things  ^they  arc  thereby  faidc/c/Ve,  to 
knowc,  whereupon  is  dcriued  the  nnme  of  fcrence  knowledge:  fo  when  they 
haue  a  fechng  ot  Godsiudgement  as  a  witncffe  adioyncd  with  them  which 
doeth  not  fu&r  them  to  hide  their  finnes,  but  that  they  bee  brought  ac- 
cufedto  the  iudgcmcnt  featc  of  God,that  farae  feeling  is  cilkd  confciencc. 

For 


^ap.  1 0 .  Of  the  outn>Ard  meanes 

ForitisaccrtainemcanebccwceneGodand  man:  bccaufc  irfufferethnot 
man  to  lUpprcfley  which  he  knowethjbut  pui  fuc:h  him  fo  far  til  it  bring  him 

Rom, 2. 1  s,  to  gilcines.  This  is  it  that  Paul  mcaneth  when  he  tcacheth  that  conlcience 
doeth  together  witneUe  with  men,  when  their  thoughtes  doe  accufe  or  ac- 
quire them  in  the  iudgemcnt  ot  God.  A  fimplc  knowledge  might  rcmayne 
in  man  as  inclofcd .  Therefore  this  feeling  which  prefenteth  man  to  the 
judgement  of  G  O  D  ,  is  as  it  were  a  kecp:r  ioyncd  to  man,  to  marke 
and  watche  all  his  fecretes  ,  that  nothing  Ih^ulde  remaine  buried  in 
darkcnefle.  VVheievppon alfo  commeththatolde  proucrbe,    confciencc 

i.Por.j  au  is  a  thoufandc  witneflcs.  For  the  fame  reafon  alfo  Peter  hath  fctthc  ex- 
amination of  a  good  confciencc,  for  (juictncdc  of  minde,  when  wee  being 

Heb,io,2.  P^''^wadedofthegraceofChrift,  doe  without  feare  prefent  our  fcJucs  to 
God.  And  the  author  of  the  Epilllc  to  the  HebreweSjvfcth  thefe  wordes.to 
hauenomore  confciencc  of  finne,inftccdeof,  tobe  ddiuered  or  acquitcd, 
that  finne  may  no  more  accufe  vs. 

4     Therefore  as  workcs  haue  refpeft  to  men,  fo  the  confciencc  is  refer- 
red to  God :  fo  that  confciencc  is  nothing  eifc  but  the  inwnrde  piircncfle  of 

i.Tiin.it5,  *^c  hcartc  .  In  which  fenfc  Paul  writeth  thatcharitic  is  the  fulfiJIing  of 
the  lawc,  out  of  a  pure  confcicnce,&  faith  not  fained .  Afterwarde  alfo  in 
the  fame  chapter  hee  iheweth  howe  much  it  differeth  from  vnderftanding, 
faying  that  fome  had  futfercdfhipwracke  from  the  faith,  becr-ufe  they  had 
forlakcn  good  confciencc.  For  in  thefe  words  he  fignifieth,ihat  it  is  a  liuely 
affevSion  to  worlhippe  God,  and  a  fyncere  defirc  to  hue  godliiy  and  holily. 

A^.24.itf,    Sometime  indecde  It  is  referred  alfo  to  men,  as  in  Luke,  when  the  fame 
Paul  teftifieth,  that  he  indeuored  himfelfe  that  he  might  walke  with  a  good 
•     confciencc  towarde  God  and  men.  But  this  was  therefore  faidcjbecaufe  the 
fruites  of  good  confciencc  doe  flowe,  and  come  cucn  to  men.     But  in  fpca- 
king properly,  it  hath  refpecft  to  God  onely ,  as  I  haue  alrcadie  faide.  Herc- 
vpon  commeth  that  a  lawc  is  faide  to  bindc  confciencc,  which  fimplic  bin- 
dctha  man,withoutregardeofmen,  or  not  hauing  any  confideration  of 
them.  As  for  example.  God  commaundcth  not  onely  to  keepe  the  minde 
c  haft  and  pure  from  all  luft,  but  alfo  forbiddcth  all  manner  offilthinelfc  of 
wordes  and  out  A^arde  wanconnelfe  what  focuer  it  bee.    To  the  keeping  of 
this  lawe  my  confciencc  is  liibieft,  although  there  liued  not  cne  man  in  the 
world .  So  hee  that  behaueth  himlelfe  intcmperately,  doth  not  onely  finne 
in  this  that  he  giucth  euill  example  to  his  brethren ,  but  he  hath  his  confci- 
encc bounde  with  guiltinclTe  before  God .  In  things  that  arc  of  themfelues 
meane,  there  is  an  other  confideration.      For  wee  ought  to  abftcine  from 
them  ,  if  they  brcade  any  offence,  but  the  confciencc  ftill  being  frec.So  Paul 
(peakcthofflcfheconfeciatetoidolcs.      If  any  (faith  hee)   makedoubte, 
C         8   ^'^"^^ ''^"<^t}^o'^'^°"^^'^"'^C'^*^''kc.I  fay  for  conlcience,  not  thine  owne,  but 
iheothers.  AfaithfuUman/houldefinne,  which  beingfirft  warned  fliould 
neuerthelefTc  eatc  offuch  fleflic.  But  howcfoeucr  in  rcfpeft  of  his  brother, 
hbec  neceflaric  for  him  to  abftcine ,  as  it  is  prefcribed  ofGod,  yet  hee  cea- 
fethnot  to  kecpe  ftill  thclibertie  ofcon.Q:ience.  Wee  fee  howe  this  lawc 
binding  the  outwardc  workc,leaueth  the  confciencc  vnbound. 
y      Noweletvsrcturnc  to  the  lawcs  of  men.  Ifihcy  bcc  made  to  this 

cud. 


To  Salmtion,  Lih,4,  ■    S94 

ende,  to  charge  vs  with  a  religion,  as  though  the  obfefuing  of  them  were  o( 
IX.  fclfe  neccflfary  ,  then  wee  fay  that  that  is  layde  vpon  conlcicnce  which  was 
not  lawRill  to  be  layd  vpon  it.  For  our  confciences  hauc  not  to  do  with  men, 
but  with  God  only:  whereunto  pertaincth  that  common  difference  between 
the  earthly  court  and  the  court  of  confciencc .  When  the  whole  worldc  was 
wrapped  in  a  moft  thicke  mift  of  ignorance  ^yet  this  fmall  fparcle  of  light  re- 
mained, y  they  acknowledged  a  mans  confcience  to  be  aboue  all  iudgcments 
of  men .  Howcbeit  the  fame  thing  that  they  did  with  one  worde  confefle, 
they  did  afterwarde  in  dcede  ouerthrowe :  yet  it  was  Goddes  will  that  there 
fliould  then  alfo  remaine  fome  tcftimonic  of  Chriftian  libertic,which  might 
dcliuer  confciences  from  the  tyranny  of  men.  Bury  difficulty  is  not  yet  dif- 
folued,  which  arifeth  out  of  the  wordcs  of  Paul,  For  if  we  muft  obey  Princes 
not  onely  for  penalties  fake,  but  alfo  for  confcicncejit  fecmeth  thereupon  to 
folow  that  Princes  lawes  haue  alfodominion  ouer  confcience.  If  this  be  true, 
then  the  fame  alfo  ought  to  be  faid  of  the  lawes  of  the  Church,  I  anf.vere  thnt 
firfl  here  we  muft  put  a  difference  betwcene  the  generaltie  &  fpecialtie.  For 
though  all  fpeciall  lawes  do  not  touch  the  confcience,  yet  we  are  bounde  by 
the  generall  commaundement  of  God,  which  commendeth  vnto  vs  the  au- 
thoritic  of  magiffrates.  And  vpon  this  point  flandeth  the  dilputation  of  Paul 
that  magiftrates  are  to  be  honored  becaufc  they  are  ordained  of  God,  In  the  *^°°«*  ?•*• 
meanc  time  he  teacheth  not  that  thofe  lawes  that  are  prefcribed  by  thcm,do 
belong  to  the  inwarde  gouernmcnt  of  the  foiile :  whereas  he  cche  where  ex- 
tolleth  both  the  worfhipping  of  God  and  the  fpirituall  rule  of  liuing  righte- 
oufly,  aboue  all  the  ordinances  of  men  whatibeucr  they  be .  An  other  thing 
alfo  is  worthy  to  be  noted ,  (which  yet  hangeth  vpon  the  former)that  y  laws 
of  men,  whether  they  be  made  by  the  magiftrate  or  by  the  Church,although 
they  be  necefTary  to  be  kept,  ( I  fpcake  of  the  good  and  righteous  lawes )  yet 
therefore  do  not  by  themfelues  binde  confcience,  bccaufe  the  whole  necelli- 
tic  of  keeping  them  is  referred  to  the  generall  ende,but  confifteth  not  in  the 
thinges  commanded.  From  this  fort  do  farre  differ  both  thofe  tliat  prefcribe 
anewe  forme  ofthcworlliippingofGod,and  thofe  that  appoint  nectflltie  in 
thinges  thatbe  at  libertie. 

6  But  fuch  ate  thofe  that  at  this  day  becallcd  EcclefiafUcal  conflitutions 
in  the  Papacic,  which  arc  thrufl  in,in  flecde  of  the  true  f  nd  necelfarie  wor- 
fhipping ol  God.  And  as  they  be  innumerabk.'fo  arc  there  infiniiebondes  to 
catch  and  fnare  fijules .  But  although  in  the  declaration  of  the  lawe  wc  haue 
fomv.'hat  touched  them:  yetbecaufe  this  place  was  fitter  to  entrcate  fully 
of  them,  I  Will  r.cv  trauaile  to  gather  together  the  whole  fumme  in  tbe  beft 
order  that  I  an.  A.nd  becaufe  we  haue  alredy  difcourfed  fo  much  as  fcemed 
to  be  fliPncienr,  concerning  the  tyranny  which  the  falfe  bifliops  doe  take  vp- 
on thenifelaes,  in  lib  ;rtie  to  teach  whstfoeuer  they  lift  ,  I  will  now  omittc  all 
that  part:  and  I  wil  here  tarry  only  vpon  declaring  the  power,which  they  fay 
they  h.uie,  to  make  lawes.  Oi:r  falfe  bifiops  thcrfo;e  d  j  burden  confciences 
with  new  lawes,vnder  this  pretence,  that  thry  are  ordained  of  the  Lord  fpi- 
rituall lawiv.akeri. ,  fince  the  gouernement  of  ihe  Church  is  committed  vnto 
them.  Therefore  t'.icy  nfilrmc  that  what  fo  cuer  they  conimir.iide  and  pre- 
fcribe, ou^ht  neceflarily  to  be  obferucd  of  the  ChrUtiar  ^-c  :pl.-;  cir.d  that  he 

that 


Cap»io,  Of  the  outwarde  meows 

that  brcakcth  it,  is  gilty  of  double  difobcdiencc/or  y  he  is  rebellious  both  to 
God  and  to  the  Church.Cei  tainly,  if  they  were  true  bi(hops,  I  would  in  this 
bchalfc  graunt  to  them  fome  authoritie ,  not  fo much  as  they  require ,  but  fo 
much  as  is  rcquifitc  to  the  wcllordering  of  the  policy  of  the  Church .  Nowc 
fith  they  arc  nothing  lefle  than  that  which  they  wold  be  accounted,chcy  can 
not  take  any  thing  to  them, be  it  neucr  fo  litlc  ,but  y  they  ihal  take  too  much. 
But  becaufe  this  hath  becne  clfc  where  confidcred ,  let  vs  grant  them  at  this 
prefcnr.  that  whatfocuer  power  true  bifhops  haue ,  y  fame  rightly  bclongcth 
to  them  alfo;yet  I  deny  that  they  be  therforc  appointed  lawmakers  ouer  the 
faithfull,  that  may  of  thefelues  prefcribe  a  rule  to  liuc  by ,  or  compell  to  their 
ordinances  the  people  committed  vnto  them.  When  I  (ay  this^T  meane,  that 
it  is  notlavvfull  for  them,  to  deliuer  to  the  Church  to  be  obfcrued  of  ncccfli- 
ty,  y  which  they  haue  deuifed  of  themfelues  without  the  word  of  God.Foraf- 
niuch  as  that  authoritie  both  was  vnknowen  to  the  Apoftlcs.and  fo  oft  taken 
away  from  the  minifters  of  y  Church  by  the  Lords  own  mouth.-I  marucl  who 
haue  bin  fo  boldc  to  take  it  vpon  them ,  and  at  this  day  are  fo  bold  to  defend 
it,  befide  the  example  of  the  Apoftlcs ,  and  againft  the  manifeft  prohibition 
of  God. 

7  As  touching  that  that  pertained  to  the  perfcft  rule  of  well  liuing ,  the 
Lord  hathfo  conteincd  aly  in  his  law, that  he  hath  left  nothing  for  men  that 
they  might  adde  to  that  fum.  And  this  he  did  firft  for  this  purpofe ,  y  becaufe 
the  whole  vprightncs  of  liuing  ftandeth  in  this  point ,  if  all  workes  be  gouer- 
ned  by  his  will  as  by  a  rule.he  ihouldbe  holden  ofvs  the  only  maifter  and  di- 
reftcr  of  life;  then, to  declare  y  he  requircth  of  vs  nothing  more  than  obedi- 

lam  4  1 1,  dce.  For  this  reafon  lames  faith:  he  that  iudgeth  his  brother  iudgcth  y  law: 
he  that  iudgeth  the  law,is  not  an  obfcruer  of  the  law.but  a  iudgc.  But  there  is 
one  only  lawmaker,  that  can  both  fauc  &  deftioy.  We  hearc  that  God  doth 
claimc  this  one  thing  as  proper  to  hiiTifclt,to  rule  vs  with  the  goucrnment  & 
lawes  of  his  wordc  .  And  the  fame  thing  was  fpoken  before  of  Ef3y,although 

Eu.  J  J  .22.  fomwha t  more  darkly:  the  Lord  is  our  king,y  Lord  is  our  lawmakcr.thc  Lord 
is  our  iudgc,  he  fhall  faue  vs.  Truely  in  both  thefe  places  is  (hewed  ,  that  hcc 
that  hath  power  ouer  the  foul,hath  the  iudgement  of  hfe  &  death.Yea  lames 
pronounccth  this  plainly.  Now^o  man  can  take  that  vpon  him.  Therefore 
God  muft  be  acknowledged  to  be  the  only  king  of  foules ,  to  whom  alone  be- 
longeth  the  power  to  faue  &  deftroy,  as  thofc  words  of  Efay  exprclfe,  and  to 
be  the  king,and  iud5e,and  lawmaker  &  Sauiour.Therforc  Pctcr,whcn  he  ad- 

i,P«t.5,2.  monirticth  the  Paftors  of  their  duetie.exhortcth  them  fo  to  fecdc  the  flocke, 
nor  as  vfing  a  Lordfliip  ouer  the  Clergy ,by  which  word  Clergy  he  fignificth 
the  inheritance  of  God, y  is  to  fay  the  faithRil  people.  This  if  we  rightly  wey, 
that  it  is  not  lawfull,  that  that  Hiould  be  transferred  to  man,  which  God  ma- 
keth  his  owne  only:  we  Hiall  vnderftand  that  fo  all  the  power  is  cut  off  what- 
focuer It  be  that  they  chalengc,which  aduancc  themfelues  to  command  any 
thing  in  the  Church  without  the  word  of  God. 

8  Nowe,  forafmuch  as  the  whole  caufe  hangcth thereupon,  that  if 
God  be  the  only  lawemakcr,  it  is  not  lawfujl  for  men  to  take  that  honour  to 
themfelues:  it  ismeetealfo  thercwithall  to  keepeinminde  thofc  tworea- 
fons  wliich  we  haue  fpoken ,  why  the  Lordc  daimcth  that  co  hirafclfc  alone. 

The 


ToSalhation.  Lih,4.  3gs 

Thcfirftisj  thachiswilmay  betovsaperfedruleofalrighteoufncs&ho- 
linefle:  and  that  foin  the  knowing  of  him  may  bee  the  perfcft  knowledge 
to  liue  well.  The  other  is,  that  (when  the  mancr  is  fought  howe  to  woi  fhip 
him  rightly  and  well)  he  oncly  may  haue  authoritie  ouer  our  foulcs,  whom 
wee  ought  to  obey,  and  vppon  whofebeckewee  ought  to  hang.  Thefc  two 
rcafons  being  well  marked,  it  iTiill  be  eafie  to  iudge, what  ordinances  of  me 
arc  contraric  to  the  worde  of  God.  Of  that  fort  be  al  thofe  which  are  fained 
to  belong  to  the  true  wor/hippingofGod,  and  to  theobfeniing  whereof  c5- 
fcienccs  areboundc,  as  though  they  were  nee cflarie  to  be  obferued.  Let  vs 
therefore  remember  that  all  lawes  of  men  ought  to  bee  weyed  with  this  ba- 
Iance,ifwecwillhaucafure  tiyall  that  may  neuerfufFervstoerre.  Thefirft 
of  thcfe  reafons  Paul  in  the  Efxiftle  to  the  Colod'ians  vfcth  in  contending  a- 
gainft  the  falfe  Apoftles  that  attempted  to  oppreil'e  the  Churches  with  new 
burdens.  ThefeconJereafon  ha  more  vfeth  with  theGalathiansin  thelikc 
cafc.This  therefore  hs  trauclleth  to  prooue  in  the  Epiftle  to  the  Coloffians, 
that  the  doftrin  concerning  th«  true  worfhipping  of  God  is  not  to  be  fought 
at  mens  hands:  becaufe  the  Lord  hath  faithfully  and  fully  inftrufted  vs  how 
hec  ought  to  bee  wordiipped .  To  prooue  the  fame  in  the  firft  Chapter,hec 
faith  chat  in  the  Gofpcll  is  contcincd  all  wifdome,  whereby  the  man  of  God 
may  be  madeperfed  in  Chrift.In  the  beginning  of  the  feconde  chapter  hee 
faithjthatally  trc.afuires  ofwifdom  and  vnderftanding  arehiddeivinChiift. 
Thercvpon  he  afterward  concludeth,lct  the  faithfoll  beware  that  they  bee 
notbyvaine  Philofophieledfrom  the  flockcofChrifte,  according  to  the 
conftitutions  of  men.But  in  the  end  of  the  chapter  he  doth  yet  with  greater 
boldftcb  condemns  all  Ethelothref kias,that  is  to  fay,al  fained  worfhippings, 
which  m:n  deuifc  to  themfclues,  or  recciue  of  other ,  and  whatfoeucr  pre- 
cepts they  dare  of  themfclues  glue  concerning  the  worfliippi«g  ofGod.Wc 
hauc  therefore,  y  all  thofe  ordinances  are  wicked,  in  obfcruing  whereof  the 
worflaipping  of  God  is  fained  to  be.  As  for  y  places  in  the  Galathians  wherw 
he  earneftly  atfirmcth  ^  confciences,wlaich  ought  to  be  ruled  of  God  onely, 
ought  not  to  be  intangled  with  fnares.they  are  open  enough,fpecially  in  the 
fiftla  chapter.  Therefore  let  it  be  fufficient  to  haue  but  noted  them. 

9  Butbecaufc  the  whole  matter  {hal  better  be  made  open  by  examples,bc- 
fore  that  we  go  any  further,  it  is  good  alfo  to  applic  this  doftrinc  to  our  own 
times.  We  fay  that  the  conftitutions  which  they  call  EcclefiafticaLl ,  where- 
with the  Pope  and  his  doe  burden  the  Church,  arc  pernicious  »  and  wicked: 
our  aduerfaries  defende  that  they  be  holy  and  auailable  to  faluation.  There 
be  two  kinds  of  them:  for  feme  concerne  Ceremonies  and  rites.ocher  feme 
pertaine  more  to  difciphne.Is  there  then  a  iuft  caufe  to  moue  vs  to  impugne 
them  both  ?  Tiuel/  a  iufter  than  we  would.Firft  doe  not  the  authors  them- 
fclues clearly  dcfinc,y  the  very  worflaipping  of  God  is  contained  in  the  •■  To 
what  purpofe  do  they  apply  their  Ccremonies,butthat  God  fhould  be  wor- 
Ihipped  by  thcm?AnJ  that  commeth  to  paflc  not  by  the  onely  errour  of  the 
ignoraunc  maltitude,buc  by  their  allowaunce  that  haue  the  place  of  teach- 
ing, I  doe  not  touch  the  grolle  abhominations  ,  wherewith  they  haue  gone 
about  to  oucrthrowc  all  godlinefle.Butitflaouldcnot  be  imagined  among 
them  to  bee  fo  hainous  an  offence,  to  haue  fayled  in  any  of  the  leaftpetie 

tradi- 


Col.i.8. 


Colof  i.io. 


Ca^,  to.  Of  the  oHtvfArde  meapKf 

tradkions.vnJcffc  they  did  make  the  worfhipping  of  God  fubk^  to  their  fai- 
ncd  dcuifes .  What  doe  wee  (hen  oftende ,  if  at  this  day  wee  cannot  bcarc 
thatjWhich  Paul  taught  tobecintollcrable.thatthe  lawful  order  of  the  wor" 
(hipping  of  God  fhoulde  bee  reduced  to  the  will  of  men:  fpecially  v/hen 
they  comraaund  men  to  worfhip  according  to  the  clemcnres  of  this  world, 
^  '*'**  which PaulteftifiethtobcagainftChnft?  Againeit isnotvnknowcn,with 
howeprecifencccfluictheybinde  confcicnces  to  kecpc  whatfocucr  they 
coramaunde .  Here  when  vvcc  eric  out  to  the  contraric,  we  hauc  al  one  caula 
with  P:iul ,  which  in  no  wife  fuftereth  faithtlill  confciences  to  be  brought  in- 
to bondage  of  men. 

lo     Morcouer  this  worflofallis  added ,  that  when  religion  hath  once 
begun  to  bee  defined  with  fuch  vainc  inuentions,  there  eucr  tolloweth  after 
that  pcruerfneffe  another  abhommablefrowardncfle  ,  whereof  Chrift  re- 
proched  the  Pharifees  that  the  commaundement  of  God  is  made  voide  for 
the  traditions  ofmen.  I  will  not  vfe  mine  ownewordes  in  fighting  againfte 
ourhwemakersatthefe  dayes.  Let  them  haue  the  viiftonC;  ifthcycanby 
any  nieane  purge  thefelues  from  this  accufation  of  Chrift.  But  how  fliould 
they  excufc  them,  when  among  them  it  is  thought  infinitJy  more  haynous, 
to  haue  omitted  auricular  confeflion  when  the  time  of  yeaie  commeth  a- 
boutjthan  to  haue  continued  a  mod  wicked  life  a  whole  yeare  together?  to 
haue  infeded  their  tongue  with  a  little  tafting  of  fleiheon  a  Friday,  than  to 
haue  defiled  tlicir  body  with  whoredome  all  the  dayes  of  the  weake?  to  haue 
puttheirhandtoanhoneflworkcvponadayconfecrateto  1  wot  not  what 
petie  Sainftesjthan  to  haue  continually  exercifed  their  members  in  mofte 
wicked  offences  ?  for  a  Pricft  to  bee  coupled  svith  CP.c  lawful!  m?irriae;c,than 
to  be  entangled  with  a  ihoufandc  adulteries  ?  not  to  haue  performed  a  vow- 
ed pilgrimage,  dian  to  breake  faith  in  all  promi!c5«?aot  to  haue  wafted  fom- 
what  vpon  monftruous  and  no  lellc  fupcrfluous  and  vnprofitabic  exccfli'JS 
gorgioufncfle  of  temples ,  than  to  haue  failed  to  hclpe  the  cxtrecme  necel- 
mies  of  the  poore?  to  haue  paiTedby  an  idole  without  honour,  than  to  haue 
difpitefully  intreatcd  allkindes  of  men  ?  not  to  haue  mubled  vp  atcertainc 
houres  a  great  number  of  words  without  vnderftanding,  than  ncucr  to  haue 
conceiued  a  true  prayer  in  their  heart' What  is  to  make  voide  the  comman- 
dementof  God  for  the  traditions 'of  men,    if  this  bee  not :  when  com- 
mending the  keeping  of  Gods  commaundements  but  coldly  and  as  it  were 
lightly  by  the  way,  they  doe  no  lelfe  carncftly  and  bufily  cxaA  the  obeying 
of  their  own,lhan  if  they  contayncd  in  the  the  whole  pith  of  godlinesrwhcn 
reucnging  the  tranfgrcmng  of  Gods  lawe,  with  light  penalties  of  fatisfafti- 
ons,  they  punifhc  the  verieleaft  offence  of  one  of  their  ownc  decrees  with 
no  leifc  paine  than  with  prifonment,banifhmcnt,fire  or  fwordc  ^  Being  not 
fo  (harpc  and  harde  to  intreate  againft  the  dcfpifcrs  of  God,  they  perfecutc 
thcdelpifersofthemfelucswithvnappeafeablc  heatred  to  the  cxtremitie: 
and  doe  foinftruft  all  thofe  ,whore  fimplicitic  they  holdc  captiue,that  they 
would  with  more  contented  mind  fee  the  whole  lawc  of  God  ouerthrow- 
cn ,  than  onefmal  titl.:(  as  they  call  it )  in  the  commandcraents  ofy  church 
to  be  broken.  Firft  in  this  pointe  is  grecuous  offence  committed,  that  for 
fmall  mattcrSj  and  fuch  as  (ifit  fhoulde  bee  tried  by  Gods  xudgcmcnt )  arc 

at 


ToSalmt'ion.  Lib, 4.        39^ 

atIibertie,one  man  defpifcth,iudgcthand  cafteth  away  anothcr.Butnowc 
as  though  that  were  not  cuilJcnoughjtbofc  trifling  elements  of  the  worldc 
(as  Paul  cr llcth  them  in  his  writing  to  the  Galatians  )  arc  weyed  of  more  ^*'"*  •^* 
value  than  the  heauenly  Oracles  of  God.And  he  that  is  in  a  maner  acquitcd 
in  adulterie,is  iudged  in  me.ite:hce  that  hath  leauc  to  vfe  a  harlot,is  toi  bid- 
den to  haue  a  wife.This  profite  verily  is  gotten  by  that  tranfgrcfling  obedi- 
cncc.which  is  fo  much  turned  from  God  a^it  declineth  to  men. 

II     There  be  alfo  other  two  not  flenderfaultcs.which  wedifalow  in  the 
fame  ordinances .   Firft.bccaufc  they  prefcribe  for  the  moft  part  vnprofita- 
blej'ndfomtime  alfofond  obferuations.-thenjbecaufe  godly  confciences  are 
opprcHcd  with  the  infinite  multitude  of  them, &  beeing  rouled  backe  into  a 
certain  lewiHmeSjthey  foclcaue  to  {hadowes,y  they  cannot  attain  to  Chrift. 
Wheras  I  cal  them  fond  and  vnprofitablejknow  that  y  wil  not  feeme  credi- 
ble to  the  wifedome  of  the  fle(h,which  fo  wellliketh  them,  that  it  thinketh  y 
church  to  be  vrterly  deformed  when  they  be  taken  a  way  .But  this  is  it  y  Paul 
writeth  of,to  haue  a  rcfemblancc  of  wifedome  in  counterfaite  worfhipping,  Col,i«ij» 
inhumilitie,andinthis  that  they  thinke  that  with  their  (harpenelle  they 
be  able  to  tame  their  flefh .     This  is  trucly  a  moft  wholefome  admonition, 
fuch  as  ought  ncuer  to  flip  away  from  vs.Mcns  traditi6s(faith  he)do  decciue 
vnder  the  fliew  of wifedom, whence  haue  they  this  colour?  becaufc  they  are 
famed  of  men,therefore  the  wit  of  man  doth  therein  acknow  his  owne ,  and 
acknowing  it  doth  more  gladly  embrace  it ,  than  any  thing  were  it  neuer  fo 
goodjthatlefle  agreed  with  his  vanitie.Againc,they  haue  hereby  an  other 
commendation,becaufe  they  feeme  to  be  fit  introduftions  to  humilitie ,  for 
that  with  their  yoke  they  hold  the  minds  of  men  prcfl'cd  downc  to  y  ground. 
Laft  of  alljbecaufe  they  feeme  to  tend  to  this  end  to  reftraine  the  daintincfTc 
of  the  flefli,and  to  fubdue  it  w  rigor  of  abftinencejtherfore  they  are  thought 
to  be  wifely  deuifed.But  what  faith  Paul  to  thefe  things?  doth  hee  not  fliake 
ofFthofe  vifors.leaft  the  Ample  fliould be  deceiued  with  falfe  pretenfe  ?  Be- 
caufc he  iudged  this  enough  for  confutation  of  them,  that  he  had  faide  that 
they  were  the  inuentions  of  mcn,hee  paflethoucr  all  thefe  things  without 
confutation,as  though  he  efteemed  them  for  nothing: Yea,becaufe  he  knew 
that  all  fained  worfhippings  in  the  Church  were  condemned,&  are  fo  much 
more  fufpicious  to  the  faichftillas  they  more  delight  the  wit  of  mambecaufe 
he  knew  that  that  fained  image  of  outwarde  humilitie  docth  fo  much  ditFer 
from  true  humilitiCjas  it  might  eafily  be  difcerned:finally  becaufe  he  knewe 
that  that  childifh  introduftion  was  no  more  efteemed  thS  an  exercife  of  the 
bodie:thercforc  hee  willed  that  the  veiy  fame  things  fhould  be  to  the  fnith- 
fiiU  in  fteadeofa  confutation  of  mens  traditions,  by  fauourofwhich  they 
Were  commended  among  the  ignorant. 

li  So  at  this  day  not  only  the  vnlcarned  common  pcoplc,but  cuery  ma 
as  hee  is  moft  puffed  vp  with  worldly  wifedome ,  fo  is  hee  moft  marueloufly 
delighted  with  beholding  of  Ceremonies.But  hypocrites  and  foolifli  women 
thinke  that  there  can  be  nothing  deuifcd  more  glorious  nor  better.  But  thty 
which  doe  more  deepely  fearche  ,  and  more  truely  wcie  according  to  y  lule 
of  godIineire,of  what  value  fo  many  and  fuch  Ceremonies  arCjdo  vnderftud 
firft  ^  they  arc  trifles,becaufe  they  haue  no  profit:the,that  they  are  deceits, 
^  fff    -  becaufe 


^^ft  /  0,  Ofthf  oul  ward  mean et 

They  will  dcnic  that  good  ihingcsare  corrupted  with  fuchforcincrrGurs: 
forafmuch  as  in  this  bchalfc  a  man  may  no  lelTe  offcd  in  the  very  works  alio 
commanded  ot  God,  But  this  hath  more  hainoufnes  ,  that  fo  much  honor  is 
giucn  to  workcs  raflily  fained  by  the  will  of  man,  that  they  are  thought  to  be 
thingcs  dcferuing  etcrnall  life.  For  the  workcs  commanded  of  God  haue  re- 
ward thcrforc,becaure  the  lawmaker  himfelfe  in  refpeft  of  obedience  accep- 
teth  them.  Thcrfore  they  recciue  not  their  value  of  their  own  worthincs,or 
of  their  ownc  dsfcruing,  but  becaufe  God  fo  much  elteemeth  our  obedience 
toward  him.  I  fpeakc  here  ofy  perfedion  of  workes  which  is  commanded  of 
God,and  IS  not  performed  of  men.  For  therefore  the  very  workes  of  the  law 
which  we  do,  haue  no  thanke  but  of  the  free  goodnes  of  God,becaufe  in  the 
our  obedience  is  weakc  &  lame.  But  becaufe  we  do  not  here  difpute,  of  what 
value  workcs  are  without  Chrift,  therefore  let  vspafTeouer  that  queftion.  I 
comebackeagainc  tcy  which  properlybelongeth  to  this  prefent  argument, 
H:cr.7.J».     (^^jt^h-^jfoeucrccmmendation  works  haue  in  them,  they  haue  it  in  rcfpeft 
of  the  obedience,which  only  the  Lord  doth  look  vpon  ,as  he  teflificth  by  the 
.    Prophet:  I  gaue  not  commandcment  of  (acrifices  and  burnt  ofFringSjbut  on- 
39*1?.***      ly  thatye  /houldwithhcaring,heare  my  voyce.  But  of  fained  works  he  fpea- 
kethinanotherplacCjfaying:  Ye  wcy  your  filucr  and  not  in  bread.   Againe, 
J,  they  worftiip  me  in  vaine  with  the  precepts  of  raen.This  therefore  they  can 

by  no  waies  excufe,that  they  fufFer  the  filly  people  to  fceke  in  thofc  outward 
trifles  the  righteouines  wherby  they  may  ftand  againft  God ,  &  vpholdthc- 
lelues  before  the  heauenly  iudgement  feat.Moreouer,is  not  this  a  fault  wor- 
thy to  be  inueycd  againft,that  they  fhewe  forth  Ceremonies  not  vnderflan- 
ded'as  it  were  a  ftage  play,  or  a  magicall  enchantment?  For  it  is  certain  that 
al  ceremonies  are  corrupt  &  hurtful,  vnles  men  be  by  the  direfted  to  Chrift. 
But  the  Ceremonies  y  are  vfcd  vnder  the  Papacy,are  fcuered  from  doftrine, 
that  they  may  the  more  hold  men  in  (igncs  without  all  fignification.  Finally 
(fuch  a  cunning  craftfman  is  the  belly)it  appeareth  that  many  of  them  haue 
bin  inuented  by  couetous  facrificingprieflSjto  be  fnarcs  to  catch  mony.But 
what  beginning  focuer  they  haue,  they  are  all  fo  giuen  forth  in  common  for 
filthy  game,  that  we  mufl  needes  cutte  off  a  great  parte  of  them ,  if  wee  will 
bring  to  pafl'e  that  there  be  not  a  prophane  marker,  and  fuUof  facrilege  vfed 
in  the  Church.. 

1 6  Although  I  feem  not  to  teach  a  continual  do(flrin  concerning  the  or- 
dinances of  me.becaufc  this  fpeakingis  altogether  appliedto  our  own  timet 
yet  there  is  nothing  fpoken  y  fhallnotbc  profitable  for  al  times.  For  fo  oft 
as  this  fupcrftition  crcepcth  in  ,  that  men  will  wor/hip  God  with  their  ovvne 
fained  dcuifes,  v» hatfocucr  the  lawcs  be  that  are  made  to  that  purpofe,  they 
do  by  &  by  degenerate  to  thofe  groiVe  abufes.For  y  Lord  threatneth  not  this- 
curfc  to  one  or  two  ages.but  to  all  ages  ofthe  worldc.ihat  hee  wilflrike  them. 
Xfa.z^.i }.  with  blindnefle  and  amafcd  dulntffe  that  wcrtliippc  him  with  the  doftrines 
of  men.  This  blinding  continually  makcththat  iheyfleefromnokindcof 
abfurdity,which  dcfpifing  fo  many  warnings  of  God,  do  wilfully  wrap  them 
felues  in  thofc  deadly  fnares.  But  if,  fetting  afide  circumflanccs ,  you  will 
haue  fimply  ftiewed  what  be  the  mens  traditions  of  all  ages,  which  it  is  mete 
to  be  rcicdcd  of  the  Church,and  to  be  difalowed  of  all  the  godly,  that  fame 

ihajbe 


To  SahatioK,  It, 4.  SP^ 

ihalbe  a fure  and  plaine  definition  v\ hich  \vc  haiic  abouc ^zt :  rhic  all  Iawe$ 
without  the  word  of  God  are  made  bv  men  to  this  end  ,  cither  to  prcfcribc  a 
mnnncr  ofwor(hipingGcd,or  tobindc  confci^nccs  with  rcligiorij  as  though 
they  gauecomm:.undemcnccfthingesnece{riry  tofaluation.  Iftotheonc 
or  both  of  thcfe  there  be  adioyncd  other  faults: as,that  with  their  multitude 
they  darken  the  brightnefle  of  the  Gofpcll:  that  they  nothing  edific,  but  be 
rather  vnprofitablc  and  trifling  occupations  than  r,  ue  excrcifes  of  gcdlines: 
thatthcybeIaideabroadei.ofikhineflcandvnhoneftgaine:thattheybetoo 
hardtobekept:thattheybedch]cd  witheuilir-ipciftitions:  thefe  (hall  bcc 
helps  that  we  m;.y  the  more  eafily  Hndc  how  much  euillis  in  them. 

17     I  hearc\\4iat  they  anfwerc  for  thcmfelueSjthat  their  traditions  are 
notofthemfelueSjbutofGod  For5they  fay  that  the  Church  is  goucrned  of 
the  holy  Ghoft,  that  it  cannot  errc:and  that  the  authoritic  thereof  remai- 
ncth  with  thera.When  this  is  obtained, it  therewithal! foloweth ,  that  their 
traditions  are  the  reuelations  of  the  holy  Ghoftjwhich  cannot  bee  dcfpifed 
but  v/}ckedly&  with  the  contempt  ofGod.  And  that  they  fhould  not  feemc 
tohauc  attempted  any  thing  without  great  authoritie ,  they  willhaue  itbe- 
leeuedthatagreatpartoftheir  obferuations  came  from  the  Apoftlcs :  and 
they  cffirme  that  by  one  example  is  fufficiently  declared  what  the  Apoftles 
did  in  other  thingcs,  when  being  aflcmbled  in  one  Councell,they  didby  Aa.15.10* 
the  decree  oftheCouncel  commande  the  Gentiles  to  abfteine  from  things 
offered  to  idols, from  bloud  and  ftrangled .    Wee  haue  already  in  an  other 
place  declared,  howe  falfcly  for  boafting  of  them  felues  they  lyingly  vfurpc 
the  title  of  the  Church .  So  much  as  concerning  this  prefent  caufe :  if,  pluc- 
king away  vifors,  and  dcccitfull  colours,we  truely  looke  vpon  that  which  wc 
ought  principally  to  care  for ,  and  which  chiefly  is  forourbchoofc,  that  is, 
what  manner  of  Church  Chrift  wil  hauc,that  we  may  fa/hion  and  frame  our 
felues  to  the  rule  thereof:  it  (hall  eafily  be  euident  vnto  vs ,  that  it  is  not  the 
Church,  which  pafling  the  boundes  of  the  worde  of  God,  doth  outrage  and 
runne  at  riot  in  making  of  newe  lawes .  For  doeth  not  that  lawe  which  was 
once  prefcribed  to  the  Church,  remaine  cternall  ?  What  I  commande  thee,  Dtut.i  J,  j  u 
that  thou  (halt  keepc  that  thou  maift  doe  it .  Thou  fhalt  not  adde  any  thing  P'^o«3<''^* 
nor  take  any  thing  from  it .  And  in  an  other  place:  Adde  not  to  the  worde  of 
the  Lord,  nor  minifh  any  thing :  leaft  he  pcraduenturc  rcproue  thce,&  thou 
be  found  a  Iyer.  Siih  they  can  notdenic  that  this  was  fpoken  to  the  Church, 
what  do  they  clfe  but  report  the  ftubborncs  of  that  Church,which  they  boaft 
to  haue  bin  fo  bold  as  after  fuch  prohibitions  ncuerthelefl'e  to  adde  &  min- 
gle of  her  owne  with  the  doftrine  of  God?  But  God  forbid  that  we  fhould  af- 
fcnt  to  their  lies,whcreby  they  burden  the  Church  with  fo  great  a  fclaunder: 
but  let  vsvnderftande,  that  the  name  ofthe  Church  is  falfly  pretended,  fb 
©ft  as  this  luft  of  mens  rafhnefle  is  fpoken  of,  which  can  not  hold  it  felfe  with- 
in the  prefcribed  bounds  of  God,bur  y  it  wildly  rangeth  and  runneth  out  in- 
to her  own  inuentions?  There  is  nothing  entangled,  nothing  darkc,nothing 
doutfuUin  thefe  wordes,  in  which  the  whole  Church  is  forbidden  to  adde  to 
the  word  of  God,or  to  take  any  thing  from  it,whcn  the  worfliipping  of  God, 
and  preceptes  concerning  faluation,are  entreated  of.    But  this  (fay  they) 
was  fpoken  of  thclawe  oncly ,  after  which  followed  the  prophecies  and  the 

Fff3  whole 


Cap.  1 0 ,  Of  the  outward  meanei 

whole  minifttatlon  of  the  Gofpel.  I  graunt  in  dcede:and  I  adJc  alfo,  v?  hich 
are  rather  fulfillings  of  the  law,than  additions  or  diminifhings.  But  if  y  lord 
fuifrcd  nothing  to  be  added  to  or  taken  from  the  minifterie  of  Mofes,  which 
was(as  I  may  fo  terme  it)  darkc  by  reafon  of  many  doutftdl  cnwrappinges, 
til  by  his  feruaunts  the  Prophets ,  and  at  length  by  his  bcloued  Sonncjhc  mi- 
niftred  a  clearer  dodrine:  why  fhould  we  not  thinkc  it  much  more  fcucrely 
forbidden  vSjthat  we  fhoulde  addc  nothing  to  the  lawe,  the  Prophetcs,  the 
Pfalmesjand  the  GofpellPThe  Lorde  is  not  gone  out  of  kinde  from  himfelfj 
which  hath  long  ago  declared,that  he  is  with  nothing  fo  hiely  offended,  as 
whcnheisworlhippedwiththeinucniions  ofmen  .  Whereof  came  thofc 
notable  fayings  in  the  Prophets,  which  ought  to  haue  continually  founded 

Zer.7*a2*  inourcarcs:l|fpakenowordesto  your  fathers, in  the  day  that  Ibroughc 
them  out  of  Aegypt,conccrning  facrifice  and  burnt  offring.  But  this  worde 
I  commaundedthcm/aying:  With  hearing  hearc  my  voice:  and  I  will  bee 

I  SaD]u'i<  aa  your  God.and  you  rtialbe  my  people,  andyouflaalwalkeinallthcway  that 
Ifhallcommaundyou.  Againe,!  haue  with  protefting  protefted  vnto  your 
fathers,Heare  my  voyce.And  other  like  fayings :  but  this  is  notable  aboue 
the  reft.  Will  God  haue  burnt  offerings  &  lacnfice  s,  and  not  rather  that  his 
voice  be  obeyed  ?  For  obedience  is  better  than  facrificCjand  to  harkcn  is  bet- 
ter than  to  offer  the  fat  of  rammes.  Forjtorefiflisas  the  finne  of  foothfay- 
ing:  and  not  to  obey  is  as  the  wickedneifc  of  idolatric.Therfore  whatfocuer 
inuentions  ofmen  are  in  this  behalfc  defended  with  the  auihoritieof  the 
church,forafmuch  as  the  fame  cannot  be  cxcufcd  from  the  crime  of  vngod- 
linesjit  is  eafic  to  proue  that  it  is  falfly  imputed  to  the  Church. 

1 8  After  this  fort  wee  freely  inucye  againft  this  tyranny  of  mens  tradi- 
tionsjwhich  is  proudly  thruft  in  among  vSjvnder  the  title  of  the  Church.For 
neither  do  we  fcorne  the  Church(as  our  aduerfaries',  to  bring  vs  in  hatred, 
do  vniuftlylyvponvs)butwe  giuevntoher  the  praife  of  obedience,  than 
which  fheknoweth  no  greater  praifc.  They  rather  are  very  fore  wrong  do- 
ers to  the  Churchjwhich  make  her  obftinatc  againft  her  Lorde,  while  they 
faine  that  Ihe  hath  proceeded  further  than  {he  lawfully  might  do  by  y  word 
ofGod:  though  I  fpeake  nothing  howc  it  is  a  notable  fhamelefneffeioyned 
with  as  great  malice,continually  to  crie  outof  thcauthoritie  of  the  Church, 
&  in  the  meane  time  dilTemblingly  to  hide  both  what  is  commaundedher 
by  the  LordjSc  what  obedience  Ihceoweth  to  the  commaundemcnt  of  the 
Lord.But  if  we  haue  a  minde,as  it  is  meetc  we  ftiould  haue,to  agree  with  the 
Churchjthis  percaineth  rather  to  thepurpofe,to  haue  an  eye  vnto  &  rcmem 
ber  what  is  commaundcd  by  the  Lord  both  to  vs  and  the  Church,  that  wee 
/hould  with  one  agreement  obey  him.For  there  is  no  dout  but  we  fhal  very 
well  agree  with  the  Church,  if  wee  do  in  all  things  fliewe  our  felues  obedi- 
ent to  the  Lorde.  Butnow  to  father  vpon  the  Apoftles,  the  original!  of  the 
traditions  wherewith  the  Church  hath  bene  hitherto  opprefled.was  a  point 
of  mere  deceit:  forafmuch  as  the  doftrine  of  the  Apoftles  trauaileth  wholly 
to  this  end, that  confciences  fhould  not  be  burdened  with  new  obfcruatios, 
nor  the  worfhipping  of  God  be  defiled  \v  our  inuentions.  Morcouer  if  there 
be  any  faithfiilnes  in  hiftories  and  ancient  monumets,  the  Apoftles  not  on- 
ly ncucr  kncwc,  but  alfo  ncucr  heard  of  this  that  they  attribute  vnto  them, 

Ncitlicr 


TeSaluathff,  Li.  4*  SP9 

Neither  let  them  prate,  that  the  mofi:  part  of  their  decrees  were  receiucd  in 
vfe  &  in  mens  bthauiors,which  neuer  were  put  in  wnting:euen  thofc  things 
forfoothjwhich,  v/bileChrift  was  yet  Iiuing,  they  could  not  vndei  ftnnde,  af- 
ter his  afcending  they  learned  by  the  reuelatio  of  the  holy  Ghoft.  Of  the  ex- 
pofition  of  that  place  wc  hauc  elfc  where  alreadv  fcene.So  much  as  is  luffici- 
ent  for  this  prcfent  caufc :  trucly  they  make  thel  clues  worthy  to  be  laughed 
atjwhilc  they  fainey  thofc  great  mifterics,whichfo  long  time  were  vnknow- 
en  to  the  Apoftles,vvere  partly  obferuatios  cither  lewiih  or  Gentle(of  which 
all  the  one  fort  had  bin  long  before  publifhcd  among  the  lewcs ,  &  all  the  o- 
ther  fort  among  the  Gentiles)andtparrly  toohfh  gcfturinges  and  vaine  petic 
Ceremonies,  vvliich  foohfii  facrificing  Priefts  that  can  neither  skill  of  fwim- 
ming  nor  of  letters,  vfc  to  do  very  trimly  :  yea  fuch  as  children  &  fooles  doe 
fo  aptly  coimterfaite  that  it  may  fecrr  c  y  there  be  no  fitter  minifters  of  fuch 
holy  myfteries.If there  were  no  hifloiies  at  all:  yet  men  that  haue  their  foud 
wit  might  confider  by  the  thmgit  felfe,that  lo  greata  heape  of  Ceremonies 
and  obferuations  did  not  foddcnly  burft  into  the  Chiuch ,  but  by  litle  &  litlc 
crept  in .  Forwhcn  thofe  holier Bifhops,  which  werenextin  time  to  the  A- 
poftles,  had  ordained  fomc  thinges  that  belonged  to  order  &  difciphne,af- 
terwarde  there  followed  men,  fome  after  othcr,not  difcreet  enough^and  too 
curious  and  greedy :  of  which  the  later  that  euery  one  was,  fo  he  more  ftri- 
ucd  with  his  prcdeceffot  s  in  folifh  enuious  counterfaiting,  not  to  giue  place 
in  inuenting  of  new  thinges ,  And  becaufe  there  was  peril  leaft  their  dcuifes 
would  ihortly  grow  out  of  vfe  ,by  which  they  coucted  to  gette  praifc  among 
their  poftenty,thcy  were  much  more  rigorous  in  exaft  calling  vpon  the  kee- 
ping of  ihcm.  This  wrongful  zeale  hath  bredde  vs  a  great  part  of  thefe  Cere- 
monies which  they  fct  out  vnto  vs  for  Apoftolikc,  And  this  aKo  the  hiftories 
doe  teftific. 

■  19  Leaftinmakingaregifterofthemwe{houldbetootedious,wewiIlbe 
content  with  one  example .  In  the  miniftring  of  the  Lords  fupper,  there  was 
in  the  Apoftles  time  great  fimplicity.Thc  next  fucceflors.to  garnifh  the  dig- 
nity of  the  myfteric,  added  fomewhat  that  was  not  to  be  difallowed  .  Buc 
afterward  there  came  thofe  foolift  counterfaiterSjwhich  with  now  and  then 
patching  of  peeccs  together ,  hauc  made  vs  this  apparell  of  the  pricft  which 
wc  fee  in  the  Mafle,  thofe  ornamcntes  of  the  altar,  thofe  gefturings,  and  the 
whole  furniture  of  vnprofitable  thinges .  But  they  obieft,  that  this  in  olde 
time  was  the  per{uafion,that  thofe  things  which  were  with  one  confent  dene 
in  the  vniucrlall  Church,  came  from  the  Apoftles  themfelues,  whereof  they 
cite  Auguftinc  for  witnefTe.  But  I  will  bring  a  folution  from  no  other  where 
thanoutofthewordesof  Auguftinehimfclfe.  Thofe  thinges  (fay  thhee) 
that  are  kept  in  the  whole  worlde,  we  may  vnderftande  to  haue  beene  ordai-  ^P*  * 
ned  either  of  the  Apoftles  themfelues,  or  of  the  generall  Councellcs,  whofe 
authoritie  is  moft  healthfiill  in  the  Church:  as,  that  the  Lordes  pa{rion,and 
refurreiSion , and  his  afcending  into  heaucn ,  and  the  comming  of  the  holy 
Ghoft ,  are  celebrate  with  yearely  folemnitie :  and  whatfoeucr  like  thing 
be  founde,  that  is  kept  of  the  whole  Church,  which  way  focucr  it  be  fpreade 
abroade  .  When  hce  reckeneth  vppc  fo  fewc  examples,  who  doeth  not 
fee  that  he  meant  to  impute  to  authours  worthy  of  credit  and  reuercnce,thc 

Fff4  obfer- 


Cap.  i  0 .  Of  the  outr^ard  meanet 

obferuations  that  then  were  vfed,euen  none  but  thofe  fimplc.rare.and  fobcr 
ones,  with  which  it  was  profitable  that  y  order  of  the  Church  fiiould  be  kept 
together?  But  how  far  doth  this  differ  from  that  which  the  Romifli  maifters 
would  enforce  men  to  graunt,that  there  is  no  pctic  Ceremony  among  them 
that  ought  not  to  be  iudged  Apoftolike. 

20  That  I  be  not  too  longjl  wil  bring  forth  only  one  example.If  any  man 
aske  them,  whence  they  haue  their  holy  water:  they  by  and  by  anfwcr,from 
the  Apoftlcs.As  though  the  hiflories  do  not  attribute  this  inucntion  to  I  wot 
not  what  Bifhop  of  Rome,  which  truly  ,if  he  had  called  the  Apoftles  to  coun- 
ccll,  would  neuer  haue  defiled  Baptifme  with  a  flrange  and  vnfittc  figne.  Al- 
beit I  doe  not  thinke  it  like  to  be  true,  that  the  beginning  of  that  halowing  is 
fo  olde  as  it  is  there  written.  For,  that  which  Auguftine  fay  th ,  that  certaine 
Churches  in  his  time  did  fhun  that  folemne  following  of  Chrifts  example  in 
wafliing  of  fccte ,  leaft  that  vfage  fhouldc  feemc  to  pertaine  to  Baptifme,  fc- 
cretly  fhewcth  that  there  was  then  no  kinde  of  wafliing  that  had  any  Iikencs 
with  Baptifme.  Whatfoeuer  it  be ,  I  wil  not  graunt  that  tliis  proceeded  from 
an  Apoftolike  Spirite,that  Baptifme,when  it  is  with  a  daily  fignc  brought  in- 
to remembrance,  ftiould  after  a  certaine  mancr  be  repeated.  And  1  pafle  not 
vpon  this,y  the  felfe  fame  Auguftine  in  another  place  afcribeth  other  things 
alfo  to  the  Apoftles.  For  fith  he  hath  nothing  but  conicflures,  iudgement 
ought  not  vpon  them  to  be  giuen  of  fo  great  a  matter.  Finally,  admit  that  wc 
grant  them  alio,  that  thofe  thinges  which  he  rehearfeth  came  from  the  time 
of  the  Apoftles:  Yet  there  is  grcate  difference  bctweene  inftituting  fome  ex- 
crcife  of  Godlineflc,  which  the  Faithfull  with  a  free  confcience  may  vfCjOr  if 
the  vfe  of  it  fliall  not  be  profitable  for  them,  they  may  forbeare  it :  &  making 
a  law  that  may  fnare  confciences  with  bondage .  But  now,from  what  author 
foeuer  they  proceeded,  fithwefce  that  they  are  Hidden  into  (o  great  abu(c, 
nothing  withftandeth,but  that  we  may  without  offence  of  him  abohfti  them: 
forafmuch  as  they  were  neuer  fo  commended,  that  they  rauft  be  perpetually 
immoucable. 

21  Neither  doth  k  much  heipe  them,  that  to  excufe  their  tyranny  they 
pretend  the  example  of  the  Apoftles  .The  Apoftles(fay  they)and  the  elders 
of  the  fiift  Church,made  a  decrecbefide  the  c6mandementofChrift,whcr- 
in  they  commanded  all  the  Gentiles  to  abftcine  from  things  offlcd  to  idols, 
from  ftrangled,and  from  bloud.  If  that  was  lawfull  for  them,why  is  it  not  al- 
fo lawfull  for  their  fucce  (Tors,to  follow  y  fame  fo  oft  as  occafion  fo  rcquircth? 
I  would  to  God,they  did  both  in  all  other  things  and  in  this  thing  folow  the. 
Forldcniethatchc  Apoftles  did  there  mftitutc  or  decree  any  newe  thing, 
which  is  eafie  to  be  proued  by  a  ftrong  renfon.  For  wheras  Peter  in  that  cou- 
cell  pronounceth,  that  God  is  tempted,  if  a  yoke  be  laydc  vpon  the  neckes  of 
the  difciples :  hee  doth  himfelfe  oucrthrowe  his  ownefentencc,  if  he  after- 
ward confent  to  haue  any  yoke  layd  vpon  them  .  But  there  is  a  yoke  laydc,  if 
die  Apoftles  do  decree  oftheir  owne  authoritie  that  the  Gentiles  fhoulde  be 
forbiddcn,that  they  {hold  not  touch  thingsoffired  to  idols,blod,&  ftranglcd. 
In  deede  there  yet  remaineth  a  dout ,  for  that  they  doe  neuer thelelfe  feemc 
to  forbid.But  this  dout  flial  eafily  be  diflblued, ;f  a  man  do  more  neercly  con- 
fider  the  meaning  of  ilic  decree  it  fclfc :  in  the  order  and  cffcft  whereof  the 

cbicfc 


To  SatttntiOM,  Zih.4»         400 

chiefcpoint  is,  thatto  the  Gentiles  their  Iibertic  is  to  be  left,  and  thatthey 
ought  not  to  be  troubled,  nor  accombr  ed  about  the  obfcruations  of  the  law. 
Hitherto  it  very  well  maketh  of  our  fide.  But  the  exception  that  immediatly 
foloweth, neither  is  any  new  law  made  by  the  Apoftles,  but  the  diuine  and  e- 
ternall  comandement  of  God, that  charitie  ought  not  to  be  brol?en,nor  doth 
dimini/h  one  title  of  that  hbertie :  but  onely  admonifhcth  the  Gentiles,  how 
they  {ho'jld  temper  themfelucs  to  their  brethren ,  that  they  abufe  not  their 
liberty  to  the  offence  of  them.  Let  this  therforc  be  the  fccond  point,that  the 
Gcntils  fliold  vfe  a  harmleflc  liberty,  and  wout  offence  of  their  brethre.  But 
yet  they  prefcribc  fome  certaine  thing:  that  is,they  teach  and  appoint,  fo  far 
as  was  expedient  for  the  time,  by  what  things  they  might  run  into  the  offece 
of  their  brethren,that  they  might  beware  of  thofe  thinges:  but  they  adde  no 
new  thing  of  their  owne  to  the  eternall  kw  of  God,which  forbiddeth  the  of- 
fending of  brethren. 

22-  Like  as  if  the  faithful!  Paftors  which  gouerne  the  Churches  not  ycc 
well  reformed,  fliould  commandc  al  their  people,y  till  the  weakc  with  whom 
they  liue  do  growe  ff  rongcr,  they  fhould  not  openly  eatc  flcfh  on  Friday ,  or 
openly  labour  vpon  holy  daycs,or  any  fuch  thing. For  although  thcfe  things 
fetting  fuperftifio  afide,  are  by  themfelues  indifferent:  yet  when  there  is  ad- 
ded offence  of  brethren,  they  can  not  be  done  without  a  fault.  But  the  times 
are  fuch,  that  the  faithfuU  can  not  fhewc  fuch  a  fight  to  the  wcake  brethren, 
but  that  they  fhall  fore  wound  their  confcicnces.  Who,  but  a  cauiller,  wil  fay 
that  fo  they  make  a  newe  lawe,  whereas ,  it  is  certaine  that  they  doe  onely 
preuent  offences,  which  are  expreffely  enough  forbidden  of  the  LorHe?  And 
no  more  can  it  be  fayd  of  the  Apo{tlcs,whofe  purpofc  was  nothing  cls^but  in 
taking  away  the  matter  of  offenccs,to  call  vpon  the  lawe  of  God  concerning 
the  auoyding  of  offence;  asifthey  hadfayde:  Itis  thcLordescommandc- 
ment  that  ye  ofFende  not  a  weake  brother  .  Yee  can  not  eate  thinges  offrcd 
to  images,  flrangled  and  bk>ud,but  that  the  weake  brethren  fhalbc  offended. 
Therefore  we  commande  you  in  the  word  of  the  Lord,  that  ye  eatc  not  with 
offence.  And  that  the  Apoftles  had  refpciflto  the  fame  thing,  Paul  him- 
^t\h  is  a  very  good  witncfle,  which  writeth  thus,  verily  none  otherwife  than 
according  to  the  meaning  of  the  Coimcell :  Concerning  meates  that  are  of- 
fered to  Idols,  wc  knowc  that  the  Idolc  is  nothing.  But  fome  with  confciencc 
of  the  Idole,  do  eate  it  as  offrcd  to  Idols,  and  then-  confcicnce,  forafmuch  as 
itis  weake,  is  defiled.  Secthatyour  libertic  bee  not  made  an  offence  to  tlie  i,Cor.5,t. 
weake.Ke  that  fhal  haue  wel  weycd  thefe  things,{lial  not  afterward  be  decei- 
ued  with  fuch  a  falfe  colour  as  they  make ,  that  prctende  the  Apoftles  for  de- 
fence of  their  tyranny  ,  as  though  the  Apoftles  had  begunne  vv  their  decree 
to  breake  the  liberty  of  the  Church  .  Bur,  that  they  may  not  be  able  to  el- 
capc,  but  be  driuen  cucn  with  their  owne  conft  flion  to  allowe  this  folution, 
lettethemaunfweremcc,  by  what  right  they  were  foboldeto  abrogate  the 
fame  decree .  Becaufe  there  was  no  more  perill  of  thofe  offences  and  difi'en- 
tions,  which  the  Apoftles  meant  to  prouide  for,  and  they  know  that  the  lawe 
was  to  be  weyed  by  the  ende  thereof.  Forafmuch  as  therefore  this  hwc  wrs 
made  in  refpeft  of  charicie,  there  is  nothing  prcfcribcd  in  it ,  but  fo  much  as 
pertaineth  to  charity .  When  they  confcfle  y  the  tranfgrcfling  of  this  lawe  is 

F  t  f  ^  nothittg 


Cap» ,  1 9  Of  the  outward  wean  es 

nothing  but  a  breaking  of  charity^do  they  not  thcrcv/ithal  acknowledge,  that 
it  is  not  a  forged  addition  to  the  law  of  Cod ,  but  a  natural!  and  fimple  appli- 
ance to  the  times  and  mancrs  whercunto  it  was  direfted? 

23  But  although  fuch  lawes  be  a  hundred  times  vniuft  and  iniurious  vnto 
vs,  yet  they  affirme  that  they  miift  be  heard  without  exception:  for  they  fay 
that  this  is  not  here  intcndedjthat  we  fliould  confcrit  to  errorSjbut  only  that 
being  fubicv'tes  we  fhould  bcare  the  hard  commaundcmentes  of  our  goucr- 
nours,  which  it  is  notour  partes  to  refufc.  But  here  alfo  the  Lordc  very  well 
refiftech  them  with  the  truth  of  his  word,  and  dflmerech  vs  out  of  fuch  bon- 
dage into  the  liberty,  which  he  hath  purchafed  for  vs  with  his  holy  blonde, 
the  benefit  v/hcreof  he  hach  more  than  once  confirmed  with  his  worde.  For 
that  is  not  here  oncly  intended(as  they  malitioufly  faine)  y  wc  fhould  fuffcr 
fomc  greiuous  opprcflion  in  our  body,but  that  our  confcienccs  beino  fpoilcd 
of  their  liberty  that  is  of  the  benefit  of  the  bloud  of  Chnft ,  Should  bee  fer- 
uilely  tormented.  Howbeit  let  vs  pafle  ouer  this  alfo ,  as  though  it  made  litis 
to  the  matter.  But  of  how  great  importance  do  we  thinkc  it  is,that  the  Lords 
kingdom  is  taken  away  from  him,which  he  claimeth  to  himfclf  with  fo  great 
feuerity?  Butit  is  taken  away  fo  oftashecisworfliipped  with  the  lawes  of 
mens  inuentions,  whereas  he  will  be  holden  for  theonelylawemakerofhis 
owne  worfliip.  And  leaft  any  man  Hiould  thinkc  it  to  be  a  matter  of  nothing, 
Efa.ip  I  J.  let  vshcare  how  much  the  Lord  efteemeth  it.  Becaufc(faythhe)this  people 
hath  feared  me  with  thecommandement  and  dodrine  of  men;  behold  I  will 
aftonifli  them  with  a  great  and  wondcrous  miracle.  For  wifedom  flial  pcri{h 
Matt.i  ?.5.  ^'°"^  ^^^  wifemen  theroF,&  vnde;  ftanding  (hal  depart  from  the  elders.In  an 
other  place,  They  worlhip  me  in  vainc,te2chingdoiftrines,  thecommande- 
mentsofmen.  And  truly  whereas  the  children  ot  Ifraell  defiled  themfelues 
with  many  idolatrics,y  caufe  of  all  that  cuil  is  afcribed  to  this  vnclcane  mix- 
ture,y  tranfgrcfling  the  commandemcntes  of  God,  they  hauc  forged  newe 
vvorfliippinges.And  therfore  the  holy  hyfloric  reherfech  y  the  new  ftrangcrs 
y  had  bin  tranfplanted  by  the  king  of  Babilon  to  inhabite  Samaria,were  torn 
in  pceces  &confumedofwildebcaftcs,becauf£  they  knew  not  y  iuds.emcnts 
or  llatutes  of  the  God  of  that  land .  Although  they  had  nothing  offended  in 
the  Cercmonies,yet  God  would  not  haue  allowed  a  vaine  pompe:  but  in  the 
meanetime  hcceafcdnotto  take  vengeance  ofthe  defiling  of  his  worfliip, 
for  that  men  did  thruft  in  deuifes  ftrange  from  his  word.  Whereupon  it  is  af- 
terwardfaydjthat  they  being  made  afraidc  with  that  punifhi"nent,receiucd 
ta«;rr^  J  t  ^ ""  the  Ceremonies  prelcribed  in  the  hwc:  but  becaufe  they  did  not  yet  purely 
w  .^.^'^'-^J^'^Sivorlhip  the  true  God  ,  it  is  twife  repeated  that  they  didfcarchim&didnot 
^t>»*y  ^"^  feare  him.  Whercuponwe  gather,  y  the  part  of  reuerence  whichisgiuen  to 
Z^t't-o  fxjt^x^  him,  confifteth  in  this,  while  in  worfliipping  him  wee  fimplyfollowewhac 
^^  he  commaundeth  with  mingling  none  of  our  inuentions.     And  therefore 

S.King  sj,  the  godly  kings  are  oftentimes  prayfed,  becaufe  they  did  according  to  al  the 
commaundcmentes ,  and  declined  not  to  the  right  handc  nor  to  the  left.  I 
go  yet  further:  although  in  fome  fained  worfliipping  there  do  not  openly  ap- 
pearc  vngodlines, yetit  is  feucrcly  condemned  of  the  holy  Ghoft ,  fo  focne 
a,Kin.i(f,xo  as  men  depart  from  thecoma  ndementofGod.  The  x^ltar  of  Achaz,the  pa- 
tern  whereof  was  brought  outof  Samaria ,  might  hauefccmcd  to  encreafcy 

gar« 


To  Salttatiofi,  Lih.4,         401 

garnllTimentofthe  temple, whereas  his  deuife  was  to  offer  Sacrifices  there-  <J^  *'^'"'jft^ 
vpon  to  God  onely .which  hec  fhoulde  doe  more  honourablic  than  vpon  the  ^"e^'V ^*      *** 
firfl  and  olde  Altar;yct  wee  fee  howc  the  Spinte  deteftcth  that  bnldenes,for  rJ^""- '^'  -^^' 
none  other  caufe  but  for  that  the  inuentions  of  men  in  the  worfhipping  of  '^'^"""^^ 
God  are  vncleanc  corruptions.  And  howe  much  more  clearely  the  will  of 
God  is  opened  vntovSjfo  much  the  lefle  excufable  is  our  frowardneifc  to 
attempt  any  thing. And  therfore  worthily  with  this  circumftancc  the  crime  .  j^  • 
of  Mana(resisinforced,forthatheebuildedancwealtar  in  lerufalem,  of  '      '    *^' 
which  God  had  pronounced  I  wil  there  fct  my  namejbccaufc  the  authoritie 
of  God  IS  nowc  as  it  were  offer  purpofc  refufed, 

Z4  Many  doe  maruell  why  God  fo  fharpely  threatencth  that  he  wil  do 
thinges  to  be  wondred  at  to  the  people  of  vvhomc  he  was  wor  fhipped  with  y 
commaundements  of  men, and  pronounceth  that  he  is  woi  fhippcd  in  vaine 
with  the  precepts  of  men.  But  if  they  confidered.wha  t  it  is  in  the  caufe  of  re- 
ligion,that  is  to  fay  of  heauenly  wifcdomc,  to  hange  vpon  the  oncly  mouth 
of  God,  they  woulde  thcrewithall  fee,  that  it  is  no  fclendcr  renfon  why  God 
IbabhorrethfuchperucrfefeniiceSjthataredone  to  him  according  to  the 
luft  of  mans  wit.  For  although  they  tha  t  obey  fuch  lawcs  for  the  worfhipinc' 
of  God.haue  a  ccrtaine  (hewe  of  humilitic  m  this  their  obedience,  yet  they 
are  not  humble  before  God,to  who  they  prefcribe  the  fame  lawes  v/hich  they 
themfelues  doc  keepc.This  is  the  reafon  why  Paul  willcth  vs  {o  diligently  to 
beware, that  we  be  not  dcceiued  by  the  traditions  of  mcn,and  that  which  he 
callcth  ethelothreskian,that  is,  Wilworfhip  inuented  of  men  be(?de  the  do-  r  \  /i 

ftrine  of  God.  This  is  verily  true,  both  our  owne  wifedomej&  all  mens  wif-  ♦^*^^' 

dome  mufl  be  foolilh  vnto  vs,that  we  may  fuffer  him  alone  to  be  wife.  Which 
way  they  keepe  not  which  do  ftudy  with  petie  obferuations  fained  by  the  wjl 
of  men  to  commend  themfelues  vnto  him,  nnd  do  thruft  vnto  him  as  it  were 
againfthis  will  a  tranfgrefling  obedience  towarde  him,  which  is  indeedc  gi- 
uen  to  men.As  it  hath  ben  done  both  in  many  ages  hcretofore.and  in  y  time 
within  our  ownremebrance,&  is  alfo  at  this  day  done  in  thofc  places  where 
the  authorite  of  the  creature  is  more'eftecmedthan  ofthecreator:  where 
religion(ifyet  the  fame  be  worthy  to  be  called  religicn)is  defiled  with  more 
&  more  vnfauorie  fupcrflitions,than  ciu:r  was  any  Paynime  wickednes.  For 
what  could  the  wit  of  men  b  rccd  but  al  things  carnll  and  foolifh  and  fuch  as 
truely  refemblc  their  authors? 

2  J     Whereas  alfo  the  Patrons  offuperflition 5  alleadgc,  that  Samuel  fa- 
crificcd  in  Ramatha,  and  although  the  fame  was  done  befidc  the  law,  yetit  '•^^'"•7.i7. 
pleafedGod :  the  folution  is  eafie ,  thatit  was  not  a  certaine  feconde  altar  to 
let  againfl  the  one  oncly  altar:  but  becaufc  the  place  was  not  yet  appointed 
for  the  arke  of  couenant,  he  appointed  the  towne  where  he  dwelled  for  fa- 
crifices ,  as  the  moft  conuenicnt  place.  Truly  the  minde  of  the  holy  prophet   .      „      - 
was  not  to  make  any  inuocatigninholy  thinges,whereasGod  hadio  ftrait-    ""^  '^^'■"-^ 
ly  forbidden  any  thing  to  be  added  or  minifliid.As  for  y  exaple  of  Menoha,  ^"'^•'  h'^> 
Ifay  y  it  was  an  extraordinary  andfingular  cafe.  He  being  a  priuate  man  of- 
fered facrifice  to  God  &  not  without  the  allowance  of  God:vcriIy  becaufc  he 
inrerprifcd  it  not  ofara/h  motion  of  his  own  mind,butbya  hcaucly  inftin- 
flio.I)U£  how  much  y  lord  abhorreth  thofe  things  y  mea  dc uife  of  thefelues 

U2' 


C^p* .  /  0  Of  the  outward  we^nes . 

J   .  -  to  worfhip  lilm  withal!,  an  other  not  inferior  tq^Gcdcon  is  a  notable  cxam- 

*  *  ple,whorcEphodturncdtodeftrudionnotonly tohimandhisfamilyjbutto 
the  whole  pcople.Finally  cttery  ncwc  toundc  inucncion,  wherewith  men  co- 
uctcowor/liipGodjis  nothing  elfe  biu  a  dcfihngoftrue  hr  lines. 

^6     Why  then  (fay  ihey)did  Chrift  wdl  that  thofe  intoJlcrablc  burdens 
(liouldebcborne,  v/hich  the  Scribes  and  Pharifccs   boundc  vpponmen.J 

Mart  I J  J     But  why  in  another  place  did  the  fame  Chrift  will  that  men  ftiouldc  bc- 

andi6.6.'  vvarre  of  the  leaucn  of  the  Pharifecs  :  calling  leauen  (  as  Matthcwc 
the  Euangeliftexpouudethit  )  all  their  cwnc  doftrine  that  they  mingled 
with  the  purcnes  of  the  wordeof  God  ?  What  woulde  wee  haue  more 
plaine,than  that  wcbe  commaundcd  to  flee  and  beware  of  al  their  do<ftrinc? 
Whereby  it  is  made  moft  certain  vnto  vs,that  in  y  other  place  alfo  the  Lord 
willed  not,  that  the  confcicncesofhisflioulde  be  vexedwith  the  Pharifees 
owne  traditions.  And  the  very  wordes ,  if  they  be  not  wrcfted^founde  of  no 
fuch  thing.  For  the  Lorde  piirpofing  there  to  cnuic  fharpcly  againft  y  man- 
ners of  the  Pharifces.did  firft  limplie  inllruifl  them  that  hearde  him,that  al- 
though they  faw  nothing  in  their  life  meet  for  the  to  folow,yct  they  fhould 
not  ceafe  to  doc  thofe  thinges  which  they  taught  in  wordes,  whylc  they  lac 
in  the  chaireofMofes,  that  is,  to  declare  the  h we.  Therefore  hce  meancc 
nothing  elfe  but  to  prouidc  that  the  common  people  fhoulde  not  with  the 
euill  examples  ofthc  teachers  bee  brought  todcfpifethcdoftrine,  Butfor- 
afmuchasmany  are  nothing  at  all  mooued  with  reafons  ,  but  alway  rc- 

T  a  (f  ^^'^^  authoritie,  I  will  allcadgc  Auguftines  wordes,  in  which  the  verie  fame 
"*  *  thing  is  fpoken.  The  Lordesfheepefolde  hath  gouerncurSjfome  faithful!, 
andfomc  hirclingcs.  Tnc  gouernours  that  are  faithful,  are  true  Paftors:buc 
heaieye,y  the  hirelings  alfo  are  neceflaric:  for  many  in  the  Church  folo- 
wing  earthly  profits,  do  preach  Chrift,  and  by  them  thevoiceof  Chrift  is 
hearde:  and  the  fheepe  doc  followc ,  not  a  hireling,  but  the  Paftor  by  the 
meancs  of  a  hireling.  Heareyee  that  hiiclingcs  are  fhcwcdby  the  Lorde 
himfelfe.  The  Scribes  (  fayth  hce  )  and  the  Pharifecs  fit  in  the  chayre 
of  Mofes .  Doe  ycc  thofe  thinges  that  they  fay  ,  but  doc  not  thofe 
thinges  that  they  doc.  What  other  thingfaidchee,  but  heare  the  voice  of 
the  Paftor  by  the  hirclinges?  For  in  fitting  in  the  chairc  they  teach  the  lawe 
of  God  :  therefore  God  teacheth  by  them.  But  if  they  will  teach  their  owne, 
heare  it  not,  doe  it  not.  This  faith  Auguftine. 

t7  But  whereas  many  vnskilfijll  men ,  when  they  heare  that  confcien- 
ces  arc  wickedly  bounde  and  God  worfhipped  in  vaine  with  the  traditions 
of  men ,  doe  at  once  blot  out  altogether  all  lawes  whereby  the  order  of 
the  Church  is  fetin  frame:  therefore  it  is  conuenicnt  alfo  to  mectc  with 
their  errour:  Verily  in  this  point  it  is  eafie  to  bee  deceyucd,  becaufcat  the 
firft  fight  it  docth  not  by  and  by  appeare  what  difference  is  betwcene  tha 
one  forte  and  the  other.  But  I  will  lb  plainely  in  few  words  fet  out  the  whole 
mattcrjthatthelikenefTemaydeceiuenoman.  Firft  let  vsholde  this,  that 
ifweereeincueryfcUowfhippe  ofmcnfomcpolicietobee  neccflary  .that 
mayferueto  nourifhc  common  peace  and  to  ret.nyne  concordc:ifweefee 
that  in  the  doing  of  thmges  there  is  alway  fome  orderly  forme,  which  is 
bchoouefiill  for  publikc  honeftic  and  for  verie  humanitie  not  to  bee  rcfufcd: 

the 


To  Sahation,  Lth.4,  402 

the  fame  ought  chccfely  to  bee  obferued  in  Churches,  which  arc  both  beft 
maintained  by  a  well  framed  difpofition  of  all  thinges,  and  without  agree- 
ment are  no  Churches  at  all.  Therefore  if  wee  will  haue  the  fafetic  of  the 
Church  well  prouided  for,  we  muft  altogether  diligently  procure  that  which  q 
Paul  commaundeth,  that  all  thinges  be  done  comelily  and  according  to  or-  *  * 
dcr.  But  forafmuch  as  there  is  fo  great  diuerfitie  in  the  manners  of  men, 
fo  great  varietie  in  mindes,  fo  great  difagreement  in  iudgcmentes  and  wits: 
neither  is  there  any  policie  ftcdfaft  enoughs  vnleffe  it  bee  ftabliflicd  by  cer- 
taine  lawes, nor  any  orderly  vfagecanbe  obferued  withouta  certaine  ap-  ^^ 

pointed  forme  :  Therefore  wee  are  fo  farre  of  from  condemning  the  lawes  ^ 
that  are  profitable  to  this  purpofe,  thatweaffirme  that  when  thofe  bee  ta- 
ken away,  Churches  are  diflolued  from  their  finewes,  and  vtterly  defor- 
med and  fcatceredabroadc.  For  this  which  Paulrequireth,  that  all  things 
bee  done  decently  and  in  order,  cannot  bee  had,  'vnlefle  the  order  it  felfe 
andcomelincflebeeeftablifhed,  with  obferuations  adioynedas  with  cer- 
taine bondes.  But  this  onely  thing  is  alway  to  bee  excepted  in  thofc  obfer- 
uations ,  that  they  bee  not  either  beleeued  to  be  neceflaric  to  faluation,  and 
fo  bind  confcienccs  with  religionjOr,  be  applied  to  the  worshipping  of  God, 
and  fo  godlincs  be  repofed  in  them. 

a8  We  haue  therefore  a  very  good  and  moft  faithfull  marke,  which  put- 
teth  difference  betweene  thofc  wicked  ordinaunccs,  by  which  we  haue  faide 
that  true  religion  is  darkened  and  confciences  fubuerted ,  and  the  lawfull 
obferuations  of  the  Church :  if  wee  remember  that  the  lawfull  obferuations 
tendc  alway  to  one  of  thefc  two  thinges  or  to  both  together,  that  in  the  ho- 
ly aflcmblie  of  the  faithfull  all  thinges  bee  done  comely  and  with  fuch  dig-  , 
nitie  as  befeemethrand  that  the  verie  common  fellowfhippeofmenfhouid  ^^ 
bee  kept  in  order  as  it  were  by  certainebondesof  humanitic  and  modera- 
tion. Forwhenitisonccvndcrftoode  that  the  lawe  is  made  for  publikc 
honcftiesfake,  the  fuperftition  is  nowe  taken  away,  into  which  they  fall 
that  meafure  the  worshipping  of  God  by  the  inucntions  of  mc  n.  Agay  ne 
when  it  isknowenthat  it  pertcyneth  to  common  vfe,  then  that  falfc  opmi- 
onofbondcandneceflTitieisouerthrowcn,  which  did  ftrikc  a  great  terror 
into  confcienccs,  when  traditions  were  thoueht  neceiraric  to  faluation.Por 
herein  is  nothing  required  but  that  charitie  /houlde  with  common  duetifull 
doingbenourilliedamongvs.  Butit  is  good  yet  to  define  more  plainely, 
what  is  comprehended  vnder  that  comelmeffe  which  Paul  commendeth,  . 
and  alfo  what  vnder  order.  The  ende  of  comelincilc  is ,  partly  that  when  -^ 
fuch  Ceremonies  are  vfcd  as  may  procure  a  reuercnce  to  holy  thinges,wee 
may  by  fuch  helpes  be  ftirred  vp  to  godlinefle :  partly  alfo  that  the  modeflie 
and  gjrauitie  which  ought  to  be  feene  in  all  honeil:  doings  may  therein  prin- 
cipally appeare.In  order  .this  is  the  firfl:  point,  that  rhey  which  gouerne  may 
knowe  the  rule  and  lawe  to  rule  well :  and  the  people  which  are  gouerned 
may  bee  accuftcmcd  to  obeying  of  God,and  to  right  difcipline:Thcn,that 
the  flatc  of  the  Church  being  well  framed,peace  and  <^uietncfl"e  may  be  pro- 
uided for. 

^9     Therefore  wee  (hall  not  fay  that  comlinefle  is,  wherein  fli?ll  bee  no- 
ihin  gbut  vaine  delegation; fuch  as  we  fee  in  that  playcrhke  apparel,  which 

the 


/Jcp.  /  *.  Of  the  ofitrvard  meanes 

the  Papiftcsvfc  in  their  ceremonies,  "where  appeareth  nothing  clfc  but  an 
vnprofitable  vifor  of  gaincfle,  and  cxcclle  without  fiuitc.  But  wee  {h  J  ac- 
count that  to  be  comelinclfc  which  ihall  fo  bee  meetc  for  the  reuercnce  of 
holymyfteriesjthatitbeafitexercirctogodlineflcjorat  leaftluch  as  fhaJl 
feme  to  conucnient  garnifliing  for  the  celebrating  thereof:aiid  the  lame  not 
without  fruite ,  but  that  it  may  put  the  faithfull  in  minde  with  howe  greate 
modertiCjreljgioufncflc  and  rcuerencc,  they  ought  to  handle  holy  thin^es," 
Nowe,  that  ceremonies  may  be  excrcifcs  of  godlincfle ,  it  is  nectHaric  that 
they  Icadcvs  the  freight  way  to  Chrift.  Likcwife  wee  may  not  lay  that 
order  confifteth  in  thofe  trifling  pomps  that  haue  nothing  clfe  than  a  vani- 
fhinggayncs-.butthatitftandechinlachan  orderly  framing  as  may  take  a- 
vvay  all  confufionjbarbaroufnclfe,  obftinacie,and  allftriues  anddilTcntions. 
i.CoMi.ii  Ofthc  fiift  fort  are  thcfe  examples  in  Paul:  yprophanebankcttings  fhouldc 
^'  not  bee  mingled  with  the  holy  Supper  ofthc  Lorde  :  that  women  fhouldc 
not  come  abroade,buccoiiered:  and  many  other  which|wce  haue'in  com- 
mon vfe :  as  this ,  that  wee  pray  knechng  and  bare  headed :  that  we  minifter 
the  LordesSacramentes  not  vncleanely, but  with  fomedignitie:  that  in  the 
burying  ofthc  deade  we  vfe  fomehonertfliewe.*  and  other  thinges  that  are 
_  ofthc  fame  forte.     Ofthc  other  kinde  are  the  houres  appointed  for  publikc 

I.  °''4'J4«pj,jygj.5^5gj.f^^Qj^g^gj^j^.j.jg{jj.3jJQP5QCj^^y(^ejies.ajSermons,quietncfreand 
filencCj  places  appointed,  finging  together  of  Hy  mnes,  dayes  prefixed  for 
celebrating  ofthe  Lords  Supper,  that  Paul  forbiddcth  that  women  fhould 
•  teach  in  the  Church,and  fuch  like.  But  fpecially  thofe  things  that  conccrnc 
difcipline,  as  the  teaching  of  the  Catechifme ,  the  ccnfures  ofthe  Church, 
excommunication,  faftinges,and  fuchasmaybercckenedinthe  fame  mi- 
bcr .  So  all  the  conftitutions  ofthe  Church  j  which  wee  receiue  for  holy  Sc 
wholcfome,  wee  may  rcferre  to  two  chcefc  tides:  for  fpme  pgrtainc  to  rites, 
and  ceremonies ,  and  thc'other  to  difcipUnc  and  peace, 
3  o  But  becaufe  here  is  penljeaft  on  the  one  fide  the  falfc  Bifliops  fliould 
thereby  catch  a  pretence  to  excufe  their  wicked  and  tyrannous  lawes ,  and 
leaftontheotherfidetherebee  iome  mentoo  feartful,  which adinon.fhcd 
with  the  aforefaide  euils  doe  Icaue  no  place  to  lawes  bee  they  neuer  fo  holy: 
here  it  is  good  to  protett,that  I  alow  only  thofe  ordinances  of  men  which  te 
both  grounded  vpon  the  authoritie  of  God,  &  taken  out  ofthe  fctipture,yea 
and  altogether  Gods  owne.  Let  vs  take  for  an  example  the  kneeling  which 
is  vfed  in  time  of  common  prayer.  It  is  demanded ,  whether  it  bee  a  traditi- 
on of  man,whichcucriem5  may  lawfully  refufe  or  negled.!  fay  that  it  is  fo  of 
men,  that  it  is  alfo  of  God.It  is  of  God,  in  refpeft  that  it  is  ajpaf  t  of  that  com- 
linefTc,  the  care  and  keeping  whereof  is  commended  vuto  vs  by  the  Apo- 
X  .Co,i4,4o.  ^^^  '•  'f  ^"^  of  men,in  rcfped:  that  it  fpecially  betokcneth  that  which  had  in  ge- 
neraltie  rather  bcene  pointed  to,  than  declared.  By  this  one  example  wee 
mayiudge,whatisto  bee  thought  of  that  wholekinde:  verily  becaufe  the 
Lorde  hath  in  his  holy  Oracles  both  faithfully  conteined  and  clearcly 
fet  fborth  both  the  whole  fumme  of  true  righteoufneffc,  and  all  the  partes 
ofthe  worfhipping  of  his  diuineMaieftie,  and  whatfoeiicr  was  neccfl'arie 
tofaluation-  tliereforein  thefc  thinges  heeisonelyto  becheardc  as  our 
Schoolcmafter.      But  becaufe  in  outwarde  difcipline  and  Ccrcraonics  hi  j 

will 


To  SaluatiOK^  Lib.  4,  4Q3 

will  was  not  to  prefcribe  each  thing  particularly  what  wcc  ought  to  followc 
(bccaufcheeforcfawe  this  to  hang  vppon  the  ftatc  of  times  ,  and  did  not 
thinke  one  forme  to  bee  firtefor<jll  ages)  herein  wcc  muft  flee  to  thofcgc- 
nerall  rules  which  hce  hath  giuen,  that  thereby  all  thofe  thinges  flioulde  be 
tried  which  theneceflitie  of  the  Church  fhall  require  to  bee  commaunded 
for  order  and  comcUnefle.  Finally,  Forafmuch  as  hec  hath  therefore  taught 
nothing  exprefly,  bccaufe  thefc  thinges  both  arc  not  neccflTaric  to  faluation, 
and  accordine;  to  the  manners  of  eucry  nation  and  age  ought  diuerfely  to  be 
applied  to  the  edifying  of  the  Church:  therefore  as  the  profite  of  the  church 
fliall  require,  it  lh:Il  bee  conucnient  as  well  to  change  and  abrogate  tholc 
thatbe v{cd,as  to inftitute iievve.  Igrauntindcedc,thatwe ought  not  rafh- 
ly,  nor  oft.nor  for  hght  caufcs  to  runnc  to  innouation.  But  what  may  hurt 
oredific,  chaiitie{halbeftiudgc:whichifwewiirufFerto  be  thcgoucrncflc, 
allfhallbefafe. 

31  Nowcitisthedutic  of  Chriftian  people,  to  keepc  fuch  thinges  as 
hauebcene  ordeyned  according  to  this  rule,  with  a  free  confcience  &  with- 
out any  fiiperftition,  but  yet  with  a  godly  and  eafic  redinefle  to  obey,  not  to 
defpife  them,  not  to  pafTe  them  ouer  with  carelcirc  negligence  ;  fo  farre 
is  itof,that  they  ought  by  pride  and  obflinacie  openly  to  brcake  them.What 
manner  of  libcrtie  ofconfcience  (wilt  thou  fay)  may  there  bee  info  great 
obferuation  and  warencfle  i  Yea ,  it  Ihall  llande  excellently  well  when  wee 
Ihallconfider,  that  they  are  not  ftedfaftandperpetuall  flayed  lawcs,wher- 
untowecbcbounde,butoutwarderudimentes  forthe  weakenefTe  of  men; 
which  although  wee  doe  not  all  necde,yet  wee  doe  all  vfc  them,becaufe  wc 
are  mutually  one  bound  ioanother,tonourifhcharitieamongvs.Thiswe 
may  rcknowledge  in  the  examples  aboue  rehearfcd.  What?  Doeth  religion 
ftande  in  a  womans  veile ,  that  it  is  not  lawfull  to  goe  out  of  doers  with  her 
hcadevncouercd?  Is  that  holy  decree  of  his  concerning  filcnce,fuch  as 
can  not  be  broken  without  moft  hainous  offence?  Is  there  any  rayilerie  in 
kneeling,orinbur)'ingofadcadecarcafe,thatmay  not  be  omitted  without 
finnePNo^or  ifa  woman  nced,for  the  helping  of  her  ncighbor,to  make  fuch 
haftasmaynotfufferhcrtocouerherheadjfhe  offendethnot  ifdiccrunne 
thither  with  her  heade  vncoucred.  And  it  may  fomctime  befall  that  it  may 
be  no  lefTe  conuenient  for  her  to  fpcake,  than  at  an  other  time  to  holde  her 
peace.  And  there  is  no  caufe  to  the  contrarie,  but  that  he  which  by  reafoa 
ofdifeafe  cannot  bow  his  knees  may  pray  ffanding.  Finally,  it  is  better  to 
buficadcadcm.iyrpeedclyintirae  ,  than  when  they  lack  a  winding  (heet,or 
when  there  be  not  men  prefcnt  to  ccmiey  him,  to  tarrie  till  he  rot  vnburied. 
Bur  neucrtheleire  in  thefe  thinges  there  is  fomewhat  which  the  mancr  and 
ordinances  of  the  Gountrie.and  linally  very  naturall  honeflie  and  the  uile  of 
modeftieappointethtobe  don-orauoided:vvheiinifamafwarue  any  thing 
from  them,  by  vnvvarencfTc  ,  or  forgetfulnefic ,  there  is  no  crime  con-imit-  -^ 
ted:  butitvppon  contempt, fuch ftubborncffc  is  tobeedifallowed.^  Like- 
wife  the  dayes  ihemfclucsjwhich  they  bee,  and  the  hourcs,  and  howc  the 
places  be  buildcd,andv.'hat  Pialmes  befongvpon  which  diay,it  maketh  no 
maiter.  But itisracetethat  there  bee  both  certainedaies,  and  appointed 
hQures,and  a  place  fie  to  rcceiuc  ali,if  there  bee  regarde  had  of  die  prefcr- 

uati- 


Ca^tli,  OfthcoutvDArdweanes 

uation  of  peace.  For  Howe  great  an  occafion  ofbrawlingcs  fliouldc  the  con- 
fufion  of  chcfc  things  be,  if  it  were  lawful!  for  euerie  man  as  he  Uft,to  change 
thofcthingcsrhat  belong  to  common  ftatecforafmuch  as  it  will  ncucr  come 
to  paile  that  one  fame  thing  fhall  plcafc  all  men ,  if  things  be  lefre  as  it  were 
in  the  middeft  to  the  choice  of  euerie  man?  Ifanieman  doecarpe  againft 
vs,  and  will  herein  bee  more  wife  than  hce  ought,  let  him  fee  himfelfc  by 
i^CoM I.I  tf  what  reafonhce  can  defendc  his  owne  precifcnefi'e  to  the  Lordc  .  As  for 
vSjthis  faying  ofPaul  ought  to  fatisficvs,  that  wchaue  not  an  vfe  to  contend, 
nor  the  Churches  of  God. 

3 1     Morcouer  it  is  with  great  diligence  to  bee  indcuorcd,  that  no  error 
crcepein,  that  may  corrupt  or  obfcure  this  pure  vfe  .     Winch  fliall  bee 
obteined  ,  if  all  obferuations  ,    whatfoeuer  they  fliall  bee,  fliall  hauc 
a  fliewe  of  manifcft  profite  ,  andifveriefewe  bee  receiucd:  but  princi- 
pally if  there  bcc  adioyncd  a  faithflill  dodrineof  the  Paftor  ,  that  may 
ftoppe  vp  the  way  to  peruerfc  opinions.  This  knowledge  makcth  that  in  all 
thefe  thingcs  euery  man  m.ay  hauc  his  owne  libertie  preferued ,  and  neuer- 
thelcfle  fliall  willingly  charge  his  owne  libertie  with  a  certaine  necefliitic, 
fofarre  as  either  this  comelineflc  that  wee  hauc  fpoken  off,  or  the  order  of 
Charitic  fhal  require.  Secondly, y  both  we  our  felucs  fliould  without  any  fit. 
pcrftition  be  buned  in  the  obfcrumg  of  thofe  things,  and  fliould  not  too  prc- 
cifely  require  them  of  other,  fo  as  wee  fliouldethinkctheworfliipping  of 
o  God  to  be  the  better  for  the  multitude  of  Ceremonies:  that  one  Church 
^  flioulde  not  dcfpifc  an  other  for  the  diuerfitie  of  difciplinc  :  laft  of  all  that 
fettingherein  no  perpetuall  lawe  to  our  felues ,  wee  flioulde  refer  the  whole 
,    vfc  and  ende  of  obferuations  to  the  edification  of  the  Church ,  that  when  ic 
requireth  we  may  without  any  offence  fuffer  not  oncly  fomwhat  to  be  chan- 
ged, but  all  the  obferuations  that  were  before  in  vfe  among  vs,  to  bee  alte- 
red .  For  this  age  i-;  a  prcfent  experience ,  that  certaine  rites,  which  other- 
wife  are  not  vngodly  nor  vncomely,may  according  to  the  Ht  occafion  of  the 
matter,beconuenientlyabrogate.For(fuch  hath  beene  the  blindneffcand 
ignorance  of  the  former  times  )  Churches  haue  herctofore,with  fo  corrupt 
opinion  and  with  foftiffe  affcftion ,  fliicked  in  Ceremonies ,  that  they  can 
^    fcarcely  be  fufficiently  purged  from  nionfl:ruous  fupcrftitions,  but  that  ma- 
£•   nie  Ceremonies  muft  be  taken  away,  which  in  olde  time  were  paraduenturc 
ordeined  not  without  caufc  ,andof  themfelucshaueno  notable  vngodlines 
in  them. 

The  xj.  Chapter. 

Of  the  iurifdfUion  of  the  Church,  and  thf  ttbufi  thereof, fucb 
asufeent  in  the  Papacfe, 

NOwe  rcmaineth  the  thirde  part  of  the  power  of  the  Church,yca  &  the 
chec fc  par t  in  a  well  ordered  ftate,which  wc  haue  faidc  to  con/ifl:  in  iu- 
1  ildiftion.Thc  whole  lurifdidion  ofthe  Church  pertcineth  to  the  diC 
ciplinc  of  mancr^,of  which  wc  flial  mtreatc  by  &  by.  For  as  much  as  no  citie 
orno  town  canltand  wout  Magiftraie  &  policic:ib  the  Church  ofGod  (as 

I  hauc 


ToSalmthft,  Lib. 4,  ^04 

I  haue  alrcadic  taughtjbut  now  Ism  compelled  to  repete  it  agoinc)nccdcth 
hercertainerpiii:uallpolicie:butfiich  asisvtterly  feucred  from  the  ciujle 
policic,and  doth  fo  nothing  hinder  or  miniHi  it,  that  it  rather  dceth  much 
nelpc  and  further  it.Thcreforc  this  power  of  iurifdidion  (hall  in  a  fumme  be 
nothingelfe  but  an  order  framed  for  the  preferuation  of  fpirituall  policie. 
To  this  ende  from  the  beginning  were  ordeined  iudiciall  orders  in  Chur- 
cheSjwhich  might  vfe  examination  of  maners,correft  vices,  &  cxercife  the 
officeofthekeies.ThisorderPaulfpcakethof  in  the  Epiftletothe  Coiin- 
thians,when he  namcth  goucrnements.  AgainCjto  the  Romanes,  when  hec  »*^°'''** •>'• 
faith:let  him  that  ruleth, rule  in  carefulnes.  Forhefpeakcth  nottothema- 
giftratcs,(for  at  that  time  there  were  no  Chriftian  magiftrates)  but  to  them 
that  were  ioyncd  with  the  Paftors  for  the  fpiritualgouernment  of  y  church.     -•    -  - 
Alfo  in  the  Epiftle  to  Timothec,he  maketh  two  forts  of  Elders :  fome,  that   * 
labor  in  the  word:otber  fome,that  do  not  vfe  the  preachingof  the  word,  and 
yet  do  rule  wcII.By  this  later  fort  it  is  no  dout  that  he  meaneth  them  y  were 
appointed  to  lokevntomancrs,and  to  the  whole  vfe  of  the  keyes.   For  this 
power.of  which  v/ee  no  we  fpeakc,  hangeth  wholly  vppon  the  keyes  which 
Chrift  gauc  to  the  Church, in  the  xviij.Chap.of  Matthewc :  [where  he  com- 
inaundcth,thatthey{houldbefharply  admoniflicd  in  the  name  of  y  whole 
Church,that  haue  defpifcd  priuate  monitions  :  but  if  they  goe  forwarde  in 
their  obftinacicjhe  teachcth  that  they  Ihould  be  put  out  of  the  fellowfhip  of 
the  faithfijl.  But  thefe  monitions  and  correftions  cannot  be  without  know- 
ledge ofthecaufe:therefore  there  necdeth  both  fome  iudgcment  and  or- 
der. Wherefore  vnlefle  we  wil  make  voide  thepromife  of  the  keyes,  &  take 
vttcrly  away  excommunication/olemne  monitions,&  all  fuch  things  what- 
foeuer  they  be:we  muft  needes  giiie  to  the  Church  fome  iurifdifticn.Lct  the 
readers  marke  that  that  place  cntrcatcth  not  of  the  gencrall  authoritie  of 
doftrine.asiuthexvj.Chapterof  Matthewejandthex>.j.  oflohn:  but  that 
the  power  of  the  Synagogc  is  for  the  time  to  come  transferred  to  the  flockc 
ofChrift.Vntillthatday  thelewcs  had  their  order  of  gouerning  ,  which 
Chriftftablifheth  in  his  Church,  and  that  with  great  pcnaltie  ,  fo  much  as 
concerncththepureinftitutionofit.Forfoitbchoucd.forafmuch  as  other- 
wife  the  iudgementofanvnnoble  and  vnregardcd  congregation  might  bee 
defpifed  of  ra{h  and  proudc  men.  And  that  it  Ihould  not  encomber  the  rea- 
ders, that  Chrift  doeth  in  thciamc  wordes  expreffe  things  fomewhat  diffe- 
ring one  from  the  other,  it  /halbe  profitable  to  diflblue  this  dout.  There  be 
therefore  two  places,  that  fpeakc  of  binding  and  loofing.  The  one  is  in  the 
xvi.  Chapter  of  Matthewc,wherc  Chrift,after  that  he  had  promifed  that  he 
woulde  giue  to  Peter  the  keyes  of  the  kingdome  of  heauen,  immediatly  ad- 
deth,  that  whatfocuer  he  fhall  binde  or  loofc  in  earth,  fhalbee  confirmed  in 
heauen.  In  which  wordes  he  meaneth  none  other  thing,  than  hee  doeth  by 
other  wordes  in  lohn,  when  fending  his  dilciples  to  preachc,  after  that  hec 
had  breathed  vpon  them  hec  faid :  whofe  finnes  yc  forgiue,  they  fhalbe  for-  °"'  *"•*  J« 
giuen :  and  whofeye  retaine,thcy  fhalbe  retained  in  heauen.  I  will  bring  an  Mati.i  6,ifi 
cxpofitionnotfuttle,notenforced,notwreftcd  :  butnaturall,  flowing,  and 
offiingitfclfe.  Thiscommaundementofforgiuingandretcming  finnes,  & 
thatpromifc  of  binding  and  loofing  made  to  Peter,  ought  to  bee  referred  to 

Ggg.  no 


Cap,  It,  OftheoHtwardmearjes 

noothcrthingbuttothc  miniftcric  of  the  wordc:  which  whenthc  Lorde 
commicted  to  the  Apoftles,hc  did  therewith  aJfo  armc  them  with  this  office 
of  binding  and  loofing.  For  what  is  the  fiimmc  of  the  Gofpeljbut  that  we  all 
being  the  bondfcruaunts  of  finne  and  of  death,  are  loofcd  and  made  free  by 
the  redemption  that  is  in  Chrift  lefus:  and  that  they  which  doe  not  i  ccciuc 
nor  acknowledge  Chrift  their  dcliucrer  and  redeemer,  are  damned  and  ad- 
iudged  to  cucrhfting  bondcs  ?  When  the  Lord  dehuered  this  meflage  to  his 
Apoftles,  to  be  carried  into  all  nations :  to  approue  that  it  was  his  owne  & 
proceeding  from  himfelf.hc  honored  it  with  this  noble  rcftimonic:  and  that 
to  the  fingularftrengihening  both  of  the  Apoftles  themfelues  ,  and  of  all 
thofe  to  whome  ic  fhoiild  come.  It  behoiied  that  the  Apoftles  fliould  haue  a 
ftcdfartandfoundc  certaintic  of  their  preaching,which  they  fhouldnot  on- 
ly execute  with  infinite  labours,  cares,troubles  and  daungers.but  alfo  at  the 
laft  fealc  it  with  their  bloud.  That  they  might(I  fay)  knowe  the  fame  to  bee 
not  vaine  nor  voide,bur  full  of  power  and  force ;  it  bchoued  that  in  fo  great 
carefulncfle,  in  fo  great  hardneffe  of  thmgs ,  and  in  fo  great  daungers,thcy 
fhouldbeperfuadedthattheydidthebufinelleofGod  :  that  when  all  the 
worldewichftoodcthcm  and  fought againft  them,  they  fhouldbiowethat 
God  ftoode  on  their  fide:  that  hauing  not  Chrift  the  authour  of  their  do- 
ftrine  prefcnt  by  fight  in  earth,  they  fhoulde  vnderftandc  him  to  be  in  hea- 
uenjtoconfirmethctruethofthc  doftrinc  which  he  had  deliucred  them. 
It  bchoued  againe  that  it  ftiould  alfo  be  moft  certainly  prooued  by  teftimo- 
nie  to  the  hearers,  that  that  doftrinc  of  the  Gofpel  was  not  the  wordc  of 
the  Apoftles,  but  of  God  himfclfe:  not  a  voice  bred  in  earth  ,  but  come 
downe  from  heauen.  For  thefe  thinges,  the  forgiuencfle  of finnes,  the  pro- 
mife  of  euerlafting  life,  the  meflage  of  faluation,  cannot  bee  in  the  power  of 
man.  Therefore  Chrift  hath  teftified,  that  in  the  preaching  of  the  Gofpell 
there  is  nothing  ofthe  Apoftles,  but  the  onclyminifterie  :  that  itwashec 
himfclfe  that  fpakc  and  promifed  aU  thinges  by  their  mouthcs  as  by  inftru- 
mencs;  and  therefore  that  the  forgiuencfle  of  finnes  which  they  preached, 
was  the  true  promifeofGod:  and  the  damnation  which  they  pronounced, 
was  the  certaine  iudgement  of  God .  But  this  teftifying  is  giuen  to  al  ages, 
and  remaineth  in  force,to  certifie  and  aflure  all  men,  that  the  worde  ofthe 
Gofpcl.by  what  man  foeueritbc  preached,  is  the  verie  fcntenceofGod, 
pubjifhed  at  the  foueraignc  iudgement  featc,  written  in  thcbooke  of  lifc,ra- 
tifiedjfirme  and  fixed  in  heauen.  Thus  wee  fee  that  in  thofe  places  the  po- 
wer oftlickeics  is  nothing  but  the  preaching  ofthe  Gofpel  :  and  that  it  is 
not  fo  much  a  power  as  a  minifterie,if  wc  haue  refpeft  to  men.  For  Chrift 
hath  not  giuen  this  power  properly  to  men,but  to  his  ownc  wordc,  whereof 
he  hath  made  men  m  inifters» 
^^     -  2,     The  other  place  which  we  haue  faid  to  bee,  concerning  the  power  of 

•'  •'7«  binding  and  loofing,is  in  the  xviij.Chapter  of  MatthewCjWhere  Chrift  faith; 
Ifany  brother  hearc  not  the  Churchjlct  him  be  to  thee  as  a  heathen  man 
or  a  publicanc.  Verily  I  fay  vnto  you :  whatfoeucr  ye  bind  vpon  earth,fhalbc 
boundcalfo  in  heauen  rwhatfocuer  ye  loofcflialbce  loofed.  This  place  is 
not  alcogither  like  the  firft,  but  is  a  litic  othcrwifc  to  be  vnderltanded.  But  I 
do  not  fo  make  them  diucrfcjthat  they  haue  not  great  affinitic  togiiher. 

Thi» 


ToSaluAtior}.  Lth.4,  ^Of 

This  fiiftpoim  is  like  in  both,that  cither  of  them  is  a  general Sentence;  that 
in  both  there  is  alway  all  one  power  of  binding  and  loofing ,  namely  by  the 
word  of  God,  alIonccoi-nmaundement,allonepromirc.  But  herein  they 
differjthat  the  firft  place  peculiarly  belongcth  to  preaching, v/hich  the  mini- 
fters  of  the  wordc  doe  execute :  this  later  place  to  the  difciplinc  of  Excom- 
munication ,  v/hich  is  committed  to  the  Church .  The  Churche  bindeth, 
whom  (\\(t  cxcomunicateth:  not  that  (be  throweth  him  into  perpetusll  luine 
and  defperationjbutbccaufe  flie  condemncih  hib  life  and  manners,and  vn- 
leflc  he  repent,  doth  already  warnchim  of  his  damnation. She  lofcth  whom 
fhc  recciueth  into  communion:  bccaufc  (be  doth  make  him  as  it  were  parta- 
ker of  the  vnitic  which  rtiee  hath  in  Chrifte  lefus .  Therefore  that  no  man 
fhould  obftinately  defpife  the  iudgcmcnt  of  the  Church,  or  litlc  regard  that 
he  is  condemned  by  the  confcntingvoyces  of  the  faithfuil  :  the  Lordtefti- 
fieth  that  fuch  iudgcment  of  die  faithfullis  nothing  elfe  but  a  publifhint^of 
his  own  fentence:  and  tha  t  whatfocuer  they  do  in  earth,  is  confirmed  in  hea- 
ucn.  For  they  hauc  the  worde  of  G  O  D,  whereby  they  may  condemnc  the 
pcruerfe  :  they  haue  the  worde ,  whereby  they  may  recciue  the  repen- 
taunt  into  gra cc.  And  they  can  not  erre,  nor  diflent  from  the  iudgemcnt  of 
God:  becaufc  they  iiidgc  not  but  after  the  law  of  God,which  is  not  an  vncer- 
taine  or  earthly  opinion,  but  the  holy  wil  of  God,  &  a  hcaucnly  Orade.Ouc 
ofthefc  two  places,which  I  thinke  I  haue  both  bricfcly  8f  familiarly  and  tru- 
ly expounded,  thofe  furious  men  without  ditFcrcncc  as  they  be  caricd  with 
their  ownc  giddinelTc,  go  about  to  ftablifh  fometime  confclVion ,  fomctimc 
excommunication,  fometime  iurifdiftion,  fomctimc  the  power  to  make 
lawesjfomtime  pardons. But  the  firft  place  they  alicdge  to  ftablifli  the  fupre- 
macy  of  the  Sea  of  R.ome:  they  can  fo  well  skill  to  fit  their  key  cs  to  all  lockes 
and  doorcs,  that  a  man  may  fay  they  haue  pradifed  fmithes  craft  all  their 
Jifc 

3  For  whereas  many  thinke  that  thofc  thingcs  endured  but  for  a  time, 
when  the  Magiftrats  were  yet  ftrangers  from  the  profcfllon  ot  cur  rcl.gion: 
they  are  deceiucd  in  this ,  y  they  confider  not ,  howe  grcatc  difference  and 
what  maner  ofvnlikcnerTe  there  is  ofthcEcclcfiafticall  &  ciuill  power .  For 
the  Church  hath  not  the  power  of  the  fworde  to  punifli  or  refirainc.no  em- 
pire to  commandc,  no  piifon,  no  other  paines  which  the  Magiftrate  is  wont 
to  lay  vpon  men.  Againc ,  it  tendeth  not  to  this  ende ,  that  he  that  hath  fin- 
ned /hould  be  punifhcd  againft  his  will,but  (hould  with  willing  chaftifcmenc 
profefle  his  repentance.  Therefore  there  is  a  farre  diuers  ordertbecaufe  nei- 
ther doth  the  Church  take  to  it  felfe  any  thing  which  properly  belongeth  to 
the  Magiftrate,nor  the  magiftrat  can  execute  that  which  the  Church  doth. 
This  fhalbe  made  plainer  by  an  example .  Is  any  man  dronke?  In  a  wcl  orde* 
red  citie  prifon  (halbehis  punifhmcnt.  Hath  he  committed  fornication^  He 
(hall  hauc  like,  or  rather  greater  punifhment.  So  Hiall  both  the  In  wes,  &  the 
magiftrat,  &  outward  iudgcment  be  fatisfied:  But  it  may  be  that  he  (hal  giue 
no  ngnification  of  repentance,but  rather  murmurc  &  grudge  againft  ir.Shal 
theChurch  in  this  cafe  doe  nothing?  But  fuch  cannotbcc  receiucdiothe 
Supper,  without  doing  wrong  both  to  Ch'ift  and  his  holy  inftitution  .  And 
reafon  requireth  ibis ,  that  hee  which  offcndcth  the  Chut  chc  with  an  euil 

G  gg  2,  cxany>lc 


i^p.ti,  Oftheoutrvardmeanet 

example, (hould  with  folemne  declaration  of  repentance  take  away  the  of* 
fence  which  he  hath  raifcd.  The  reafon  which  they  bring  that  are  of  con- 
traricopinion,is  too  colde.  Chrift  fay  they  committed  thefe  doings  to  the 
Church,  when  thcrewasnomagiftrate  to  execute  chem.  Bntithappeneth 
often  times  that  the  magiftrate  is  more  negligent,y ea  fometime  peraduen- 
ture  that  himfelfe  is  to  be  chaftifed.which  happened  to  the  Emperor  Theo- 
dofius.  There  may  bcfide  this  as  much  be  faidof  the  miniftcrie  of  tlie  word. 
Now  therfore  after  their  fentence,  IctPaflors  ccfle  to  blame  manifeft  wic- 
ked doinges",  let  them  ceafle  to  chide  J  to  reproue,  to  rebuke  :  for  there 
be  Chriftian  magiftrates, which  ought  to  correft  thefe  things  with  the  lawe 
&  with  the  fword.But  as  the  Magiftrate  ought  by  punirtiing  ,  &  by  retrai- 
ning with  force,to  purge  the  Church  of  offences:  fo  likewife  the  minifter  of 
thewordeforhispartoughttohelpe  the  magiftrate  that  there  may  not  fb 
many  offend.  So  ought  their  workings  to  be  conioyncd  that  the  oncmay 
be  a  help,not  a  hinderance  to  the  other. 

4  And  truc'ly  if  a  man  more  nercly  wcy  the  words  of  Chrift,  he  flial  ea- 
fily  percciue  thatin  thefe  places,is  defcribed  a  ftayed  ftate,and  a  perpetual! 
order  of  the  Church,not  fuch  as  endurcth  but  for  a  time.  For  it  is  not  mectc 
that  we  fhauld  accufe  them  to  the  magiftrate,  that  wil  not  obey  our  moniti- 
ons: which  yet  Hiould  be  neccfTarie  if  the  magiftratcfucceded  imo  the  office 
of  the  Church.What  is  this  promife  rShal  wee  fay  that  it  is  a  promife  of  one 
orafeweyeresPVerilyvenly  Ifayvntoyou,  whatfoeueryeebind  in  eacth. 
Moreouer  Chrift  did  nereinftitute  no  newetliing,but  followed  thecuftome 
alwayobfcrued  in  the  auncient  Church  of  his  ownc  nation:  whereby  he  fi- 
enified  that  the  Church  cannot  want  the  fpiritualliurifdidion,  which  had 
Scene  from  the  beginning.  And  this  hath  beene  confirmed  by  the  confenc 
of  all  times  .For  when  Emperors  and  magiftrates  began  to  profefle  Chrift, 
the  fpirituall  iurifdidio  was  not  by  and  by  abolifhed:  but  only  fo  ordred,that 
it  fhould  diminifh  nothing  of  the  ciuile  iurifdiftion,  or  be  confounded  with 
it.And  rightfully.  For  the  magiftrate.if  he  be  godly,wil  not  exempt  himfelfe 
from  the  common  fubiedion  of  the  children  of  God ,  whereof  it  is  not  the 
laft  part  to  fubmit  himfelfe  to  the  Church,  ludging  by  the  worde  of  God :  fo 
farrc  it  is  off^that  he  ought  to  take  away  that  order  of  iudgement.  For  what 
is  more  honorablc(faithAmbrofe)for  the  Emperor,  than  to  be  called  the 
fonne  of  the  Church?  for  a  good  Emperor  is  within  the  Church,  not  aboue 
the  Church,  Therefore  they,  which  to  honor  the  magiftrate  doc  fpoile  the 
Church  of  this  powcr,do  not  onely  with  falfe  expofition  corrupt  the  fentece 
of  Cbrift,but  alfo  do  not  flenderly  condemnc  fo  many  holy  bifhops  which 
haue  bcene  from  the  time  of  the  Apoftles,  that  tliey  haue  by  falfc  pretence 
vfuiped  the  honor  &  office  of  the  Magiftrate. 

f  Butontheothcrfideitisgoodtofecthis  ,  what  was  in  olde  time  the 
true  vfe  of  the  iurifdidion  of  the  Church,  and  how  great  abufe  is  crept  in, 
that  we  may  know  what  is  to  be  abrogate,  and  what  is  to  be  reftorcd  of  anti- 
^uitie,if  wc  will  oucrthrowe  the  kingdome  of  Antichritl:,and  fet  vp  the  true 
kingdome  ofChrift  againc.Firft  this  is  the  marke  to  be  fhot  at,that  offences 
be  preuentcd,and  if  any  offence  be  rifcn  vp,  that  it  may  bee  abolifhed.  In 
shcYfecwothingsarctobecoafidercd:  firft,  tha;  this  fpirituall  power  bee 

alto- 


ToSaluathn.  Lib.  4,  40^ 

altogether  fcuered  from  the  power  of  the  fworde:  then,thac  it  be  not  execu- 
ted by  the  will  of  one  manibutby  a  lawfull  aflcmbly.  Both  thcfe  things  were 
obferued  in  the  purer  Church.  For  the  holy  Bifliops  did  not  excrcifc  their 
power  with  finesjor  imprironmenrs,or  other  ciuile  punifhments :  bur  they 
vfed  the  oncly  word  of  the  Lord,as  they  ought  to  doe.  For  the  feuearcft  re- 
uenge,and  as  it  were  the  vtrermoftj  thunderbolt  of  the  Church  is  excomu- 
nication .which  is  not  vfed  but  in  ncceflitie.But  this  requireth  neither  force 
nor  ftrong  hand,but  is  content  with  the  power  of  the  word  cf  God.  FinaJly, 
the  iurifdiftionoftheoldChurch  was  nothing  els  but  a  declaration  in  pra- 
ftife(as  I  may  fo  call  it)  of  that  which  Paul  teacheth  concerning  the  fpiri- 
tiiall  power  of  Paftors.There  is(faith  he)power  giuen  to  vs,wherby  we  may  '  *  ^ 
throwe  downe  ftrong  holdes,whcreby  we  may  make  low  all  height  that  lif- 
tethvp  it  felfeagainft  the  knowledge  of  God  ,  whereby  wee  may  fubdue  all 
thought,&  may  Icade  it  captiue  into  the  obedience  of  Chrift,  and  wee  hauc 
in  readinefle  a  reuenge  againft  alldifobediencc.As  this  is  done  by  the  prea- 
ching of  the  doftrine  of  Chriftrfojleaft  the  dodrine  fiiould  bee  fcorned,  ac- 
cording to  that  which  is  taught  ought  they  tobeiudged  which  profclfethe- 
fclues  of  the  houfliold  of  faith.But  that  cannot  be  done,  vnlelfe  there  be  ioy 
ned  with  the  minifterie  a  power  to  call  them  tliat  are  to  bee  priuatly  admo- 
niflied,or  to  be  more  fharply  correfted  ,  andalfoa  power  to  exclude  them 
from  the  communion  of  the  Supper,which  can  not  be  rccciued  without  pro- 
phaning  of  fo  grcata  myftrie.  Therforc  when  in  an  other  place  hcfaith,that  ^•'-of'S'  "• 
itbelongcthnottovstoiudgeftrangersjhc  maketh  the  children  fubieft  to 
the  cenfures  of  the  Church,which  may  chafticc  their  faultcs,and  he  fecretc- 
ly  fignificth  that  there  were  then  iudiciall  orders  in  force  from  which  none 
©fthc  faithflillwas  free. 

6    But  fuch  authoritie(as  we  haue  declared)was  not  in  the  power  of  one 
man,to  do  cuery  thing  according  to  his  own  will:  but  inthepowcrof  theaf- 
femblyoftheElderSjWhichwasthefamethingin  thcChurch  thataSenat     ,  , 
is  in  a  citie.Cyprian,when  he  maketh  mention  by  whomeitwasexercifed  1  u'*/^       * 
in  his  time,vfeth  to  ioyne  the  whole  clergie  with  the  bifliop.  But  in  another 
place  alfo  he  /hcweth,that  the  verie  clergie  fo  gouerned ,  that  in  the  meanc 
time  the  people  was  not  excluded  from  the  hearing  of  matters.  For  thus  he 
writeth ;  Since  the  beginning  of  my  bifhoprike  I  hauc  de  tcrmincd  to  do  no- 
thing without  the  counfell  of  the  clergie  and  confent  of  the  people.  But  this 
was  the  common  and  vfuall  manner,  that  the  iuriQliftion  of  the  Church 
ihould  be  exercifed  by  a  Senate  of  Elders:  of  whomc(as  I  haue  faide)  there 
were  two  fortes:  For  fome  were  ordeined  to  teaching,  and  other  fomc  were 
onely  iudges  of  maners.  By  litle  and  litlc  this  inftitution  grewc  out  of  kinde             .    . 
from  the  firft  beginning  of  it;  fothat  euen  in  the  time  of  Ambrofc  o"cly  ,  a^*"j^[*^ 
clerkes  were  iudges  in  ecdefiafticalliudgcments.  Which  thing  he  himfclfe   ' 
complaineth  of  in  thefe  wordesrThe  olde  Synagoge(faith  he)and  fince  that 
time  the  Church  hath  had  Elders,  without  whofc  counfell  nothing  was 
done.  Which  by  what  negligence  it  is  growcn  out  of  vfc  ,  Iknowenot,  vn- 
lelTe  peraduenture  by  the  flouthfulneflc  or  rather  the  pride  of  the  teachers, 
while  they  alone  woulde  be  thought  to  be  fomewhar.   Wee  fee  howe  much 
thcholymanisdifplcafcdj  that  anything  of  the  better  ftatc  is  decayed, 

Ggg  3  when 


€4p.  tit  OftheoutvPArdmeanes 

when  notwithftandmg  they  had  yet  continuing  an  order  that  was  at  the 
leaft  tolerable.  What  then  wouldc  he  doc  if  hcc  fawc  thefe  deformed  ruincs 
that  Ih  jwc  almofl:  no  figne  of  the  oMe  building?  What  bewailing  woiilde  he 
vfc?Firft,ag3inft  lawe  and  right,the  bilhop  hath  claimed  tu  himfclfe  alone, 
that  which  was  giucn  to  the  whole  Church.  For  it  is  like  as  if  the  Conful, 
driuing  out  the  Scnate,niould  take  the  empire  vpon  himfelfc  alone.  But  as 
he  is  aboue  the  reft  in  honour,  fo  in  the  whole  aircmblieismoreauthoritic 
than  in  one  m  an  ,  Therefore  it  was  too  wicked  a  dcede,  that  one  man ,  re- 
mouing  the  common  power  to  himfclfe,  hath  both  opened  an  entrie  to  ty- 
rannous luft,  and  hath  taken  from  the  Church  that  which  belonged  vnto 
her,and  hath  fupprcfled  and  put  away  the  aflcmbhe  ordeyned  by  theSpi- 
riteofChrift. 

7  But(as  of  one  euillalwaygrowcth  another)  Bifhops  difdaining  it  as 
a  thing  vnworthie  of  their  care^haue  committed  it  oucr  to  other.  Hereupon 
are  created  Officials  to  ferue  that  roome  :  I  doe  not  yet  fpeake  what  kindc 
of  men  they  be,  bu  t  oncly  this  I  fay,  that  they  nothing  differ  from  prophanc 
ludges.Andyet  they  flilJcaJJita  fpirituaIliurifdidion,whcre  men  contend 
about  nothing  but  earthly  matters  .  Although  there  were  nomorceuill, 
with  what  face  dare  they  ca]  a  brawling  court  the  iudgement  of  the  church? 
But  there  arc  monitions ,  there  is  excommunication .  So  verily  they  mockc 
with  God.  Doeth  a  poore  man  owe  a  Jitle  money  ?he  is  cited :  if  he  appearc, 
he  is  condemned.  When  he  is  condemned.ifhe  doc  not  fatisfie  it,  heismo- 
nifhcd:  after  the  feconde  monition  they  proccede  one  ftcppe  towardeex- 
communication.'ifheappearenot,hcis  monifhcdtocome  and  yeld  him- 
felfc to  iudgement ;  if  he  then  make  delay,he  is  moniflicd ,  and  by  and  by 
excommunicate.  I  bcfccch  y ou,what  is  there  any  thing  like  cither  to  the  in- 
ilitution  of  Chriff,  or  to  the  auncient  manner,  or  to  an  Ecclcfiaflical  order? 
But  there  is  aJfo  corredion  of  vices.  But  how?  verily  they  not  onely  fufFer 
but  with  fccretc  allowance  do  after  a  certaine  mancr  cherirti  and  confirme 
aduIteries,wantonne{re,drunkennefre  &  fuch  kind  of  mifchicuous  doings:  8c 
y  not  only  in  the  common  pcoplc,but  alfo  in  the  dergie  thcmfelues  Of  ma- 
ny they  call  a  fewe  before  thcm.either  that  they  fhould  not  feeme  flouth- 
fullinwinkingat  them.or  that  they  may  milkc  out  fome  money  .  I  fpeake 
notcf  the  piIlages,robberics,bribcries,&  facrileges  that  are  gathered  ther- 
by, I  fpeake  not  what  manerofmcn  are  for  the  moft  part  chofen  to  this  of- 
ficc.This  is  enough  &  too  much,  that  when  the  Romaniftcs  doe  boaft  that 
their  iuiifdidion  is  fpirituall,  itiseafietofhewethatthere  is  nothing  more 
contraric  to  the  order  inftirute  of  Chrift,and  that  it  hath  no  more  likencirc 
to  the  auncient  cuflome  than  daikeneife  hath  to  light. 

8  Although  we  haue  not  fpokcn  al  things  that  might  be  alleged  for  this 
purpore,and  thofe  things  that  we  haue  fpoken  of  are  knit  vp  in  fewe  words: 
yetltruftthatwehauefo  fought  it  out  ,  that  there  isnowc  nomorecaufc 
why  any  man  fhould  dout,  that  thefpirituall  power  whereof  the  Pope  with 
all  his  kingdome  proudly  glorieth,is  wicked  againfl  God  ,  and  an  vniufl  ty- 
ranny oucr  his  pcople.Vnder  the  name  of  fpintuall  power  I  comprehcndc 
both  boldnefle  in  framing  newc  dodrines,  wherewith  they  haue  turned  a- 
way  the  fily  people  from  the  natur  all  purcnefle  of  the  wordc  of  God,  and 

the 


ToSitl/44tiott.  Lik4»  407 

the  wicked  traditions  wherewith  they  hauc  fnared  them ,  and  al(b  the  falft 
ccclefiafticall  iiirifdiftion  which  they  execute  by  SufFragancs  and  Officials, 
For  if  we  grant  vnto  Chrift  a  kingdomc  among  vs ,  it  is  not  poflible  but  thac 
all  this  kinde  of  dominion  muft  immediatly  be  ouerthrowcn  and  fall  downc. 
As  for  the  power  of  the  fwordc  which  they  alfo  giue  to  themfelues,becaufe  ic 
is  not  exercifed  vpon  confcicnces,it  pertaineth  not  to  our  prefcnt  purpofe  to 
entreate  of  it .  In  which  bejialfe  yet  it  is  alfo  to  note ,  that  they  be  alway  like 
themfclues,  verily  nothingleflc  than  that  which  they  wold  be  taken  for,ihac 
is  to  fay ,  Paftors  of  the  Church .  Neither  doe  I  blame  the  pccuhar  faultes  of 
men,  but  the  commo  wickcdncs  of  the  whole  order,  yea  the  very  pcftilencc 
of  the  order:  forafmuch  as  it  is  thought  that  the  fame  Ihould  be  maimed,vn- 
Icfle  It  be  glorioufly  fet  forth  with  wealth  and  proude  titles.  Ifwc  require  the 
authority  of  Chnft  concerning  this  matter ,  itisnodoutbutthathismind 
was  to  debar  the  minifters  of  his  word  from  ciuill  dominion  and  earthly  go-  ^ 
uernement,  when  he  fayde,  The  kinges  of  the  Gentils  beare  rule  oucr  them;  t  w' *^'*  V 
but  you  {hall  not  fo.  For  he  fignifieth  not  only  that  the  office  Of  Paftor  is  di.         ' 
ftindfrom  the  office  of  a  Prince , but  that  they  be  thinges  fo  fcuercd ,  thac 
they  can  not  mectc  together  in  one  man.  For  whereas  Mofcs  did  beare  both 
the  offices  together:  Firft  that  was  done  by  a  rare  miracle :  againe,it  w ^  s  but 
for  a  time  till  thinges  were  better  fctte  in  order.  But  when  a  ccrtaine  forme 
was  once  prefcribed  of  God,  the  ciuill  gouernment  was  left  vnto  hinij  &  hee 
was  commaundcd  to  refigne  the  priefthoode  to  his  brother .  And  worthily. 
For  it  is  aboue  nature,  that  one  man  fliold  fuffice  to  beare  both  burdens.An  J  ExoJ.i  ?,itf 
this  hath  in  all  ages  bin  diligently  obferued  in  the  Church.  And  there  was 
neucr  any  of  the  Bifliops,  fo  long  as  the  true  forme  of  the  Church  endured, 
that  once  thought  of  vfurping  the  power  of  the  fwor de :  fo  y  this  was  a  com- 
mon prouerbe  in  the  time  of  Ambrofe ,  that  Emperours  rather  coucted  the  Horn  de  Ba- 
priefthoodjthan  prieftes  the  empire .  For  this  which  he  afterward  fay th,was  fil'c.tradcn, 
cmprinted  in  the  mindcs  of  al  racn;that  palacespcrtaincd  no  the  Emperour, 
and  Churches  to  the  Pricft. 

9  But  lince  that  a  way  hath  bin  deuifed,  wherby  bifliops  might  hold  the 
title,  honor  &  riches  of  their  office  without  burden  or  care:  leaft  they  ffiould 
bee  left  altogether  idle,  the  power  of  the  fworde  was  giuen  them ,  or  rather 
they  did  by  vfurpation  take  it  vpon  themfelucs  .  By  what  colour  will  they 
defendethisffiamclefnefle?  Was  this  the  ductie  of  Bifliops  to  wrappe  them- 
felucs with  iudiciall  hearing  of  caufes,  with  the  gouet  ncmentcs  of  cities  and 
proiiinces ,  and  through  large  circuites  to  meddle  inbufinefles  fo  vnpcrtai- 
ning  to  them;  which  haue  fo  much  worke  and  bufinefic  in  their  owne  office, 
that  if  they  where  wholly  &  continually  occupied  in  it.and  were  withdrawen 
with  no  callinges  away  from  it,  yet  they  were  fcarccly  able  to  fitibfi':  it?  But 
(fuch  is  their  wai  wardncflTe)  they  fticke  not  to  boafl,that  by  thi:.  nx^ne  the 
Church  doth  florifh  according  to  her  worthinefre,and  th.it  they  themfelucs 
in  the  meane  time  are  not  too  much  drawen  away  from  the  ducties  of  their 
vocation.  As  touching  the  firfl  poim:if  this  be  a  comly  ornament  of  the  holy 
office,  that  they  bee  aduauncedto  fuch  height,  that  the  hiefl  monarches 
mayflandeinfeareofthem:  then  they  haue  caufe  toquarclIwithChrifle, 
which  hath  in  fuch  fort  grieuoufly  pinched  their  honor.  For,  ac  Icafl  in  their 

G  g  g  4  opinion 


Cap,  it»  OftheoHtwArdmeAMes 

Matt. to  i«  opinion, what  could  hauebin  fpokcn  more  difhonorably  than  thcfe  wordc  s: 

Lukc.ia'.as'  Ti^el^'ngsoftheGentilcsandpiinccsbearcruJeouer  ihem,  but  you  fhall 
not  fo?  And  yet  he  laid  no  harder  lawe  vppon  his  feruan  ts  than  he  hrft  laidc 

Luke.i2.i4«  ^^^  recciued  vpon  himfclfe.Who(raith  he)  hath  made  me  a  iud^c  or  deui- 
der  among  you?  Wc  fee  that  he  plainly  putteth  away  from  himlelfe  the  of- 
fice of  iudgingjwhich  he  would  not  do  if  it  were  a  thing  agreeing  with  his  of- 
fice: wJl  not  the  feruaunts  fuffer  themfelucs  to  bee  brought  into  that  order, 
whcreunto  the  Lordc  hath  yelded  himfelfe  fubied?  'As  for  the  other  point, 
I  woujde  to  God  they  coulde  fo  proue  it  in  experience  as  it  is  eafie  to  ipeake 

Aft.tf.  2»  it.  But  forafmuch  as  the  Apoftles  thought  it  not  good,  to  leaue  the  worde  of 
God  and  mmifter  at  tables :  thereby  ,becaufe  they  will  not  bee  taught,  they 
areconuincedjthatitisnotallonemansworketobe  both  a  goodbifliopSc 
a  good  prince.  For  if  they  (which  according  to  the  largeneflc  of  the  giftes 
wherwith  they  were  enducd,wcre  able  to  fatisfie  mo  and  greater  cares  than 
any  men  that  haue  beenc  borne  fincc  them  )  haue  yet  confelfed  that  they 
cannot  at  once  applie  the  minifterie both  of  the  worde  and  of  tables,  buc 
that  they  flioulde  faint  vnder  the  burden :  howc  coulde  thefc  that  bee  men 
ofno  valor  in  comparifonofthe  Apoftles  a  hundred  folde  cxcell  theindu- 
ftric  of  the  Apoftles  ?  Truely,toattemptitwasa  point  ofmofte  ftiamclefrc 
and  too  prefumptuous  boldnefle :  yet  wee  fee  that  it  hath  beene  attempted: 
but  with  what  fucceflcjit  is  euident  .  For  it  coulde  notjotherwife  come  to 
pa(fe,but  that  forfaking  their  ownc  office  theyfhouldc  rcmoueinto  other 
mens  charge. 

lo  Anditisnodoutbutthatoffmallbeginning  they  haue  by  litle  and 
litle  growen  to  fo  great  encrcafes .  For  it  was  not  poflible  that  they  fliouldc 
at  the  firft  ftep  clim  vp  fo  hie.  But  fometime  with  futtletie  and  croked  craf- 
tie  meanes  they  priuily  auaunced  themfelues ,  fo  as  no  man  coulde  forefee 
that  it  woulde  come  to  paflc  till  it  was  done  :  fometime  when  occafion  fer- 
ued  they  did  by  terror  and  thircatenings  wring  from  princes  fome  augmen- 
tation of  their  power :  fometime  when  they  fawe  Princes  not  hard  laced  to 
giue,they  abufed  tlieir  fond  and  vnaduifed  gentlenefte.  In  olde  time  if  any 
controucrfie  happened,the  godly ,  to  efcape  the  neceffitie  of  going  to  lawe, 
committed  the  arbitrement  to  the  bilhop,  becaufe  theydouted  not  his  vp- 
rightnefTe.With  fuch  arbitrementes  the  olde  biftiops  were  oftentimes  en- 
combredjwhichin  deed  greatly  difpleafed  them(as  Auguftine  in  one  place 
teftifieth)butleaft  the  parties  ftiouldrunnc  to  contentious  lawing,  they  did 
though  againft  their  willes  take  that  encumbrance  vpon  them.  Thefe  men 
haue  of voluntarie arbitrementes,  which  were  altogether  differing  from 
the  noifc  of  iudiciall  courtcs,  made  an  ordinaric  iurifdidion.  In  a  lide  while 
after  when  cities  and  countries  were  troubled  with  diuerfc  harde  diftrcfles, 
lliey  refortcd  to  the  protcftion  of  bifliops ,  to  be  fauegardedby  their  faith- 
fiill  fuccour:  the  bilhops  by  marueilous  futtletie,of  protedours  made  them- 
felues Lordcs.  Yea,  and  it  cannot  be  denied  that  they  haue  gotten  thcpof- 
feflion  of  a  greate  parte  by  violent  fcditious  partakinges  .  As  for  the  Prin- 
ces, that  willingly  gaue  iurifdidion  to  bifhops,  they  were  by  diuerfc  affefti- 
onsmouedthereunto.But  admitting  that  their  gcntlenes  had  fomcflicwc 
ofgodlineflc:  yet  with  this  dieir  wrongfujl  liberalicic  they  didnotveric 

well 


To  Salt*  at  ion,  Lsh,4,  40  i 

well  prouidc  for  the  profit  of  the  Church.whofe  auncient  and  true  difciplinc 
they  haue  fo  corrupted,yea(to  fay  truth)hauc  vtterly  abohfhcd.But  thofe  bi- 
(hops  y  hauc  abufcd  fuch  goodnes  of  princes  to  their  own  commodity,  haue 
by  flicwing  of  this  one  exaple  enough  and  too  much  teftified  y  they  are  not 
bifhops.  For  if  they  hadhad  any  fparcle  of  an  Apoftolike  fpirite,  they  would 
without  dout  haue  anfwe  red  out  of  the  moothof  Paul:  The  weapons  of  our  ^^ 

warfare  arc  not  carnal,butfpiritual;Buttheybeingrauiftied  with  blind  grec- 
dincs,  haue  deftroyed  both  thcrafelucSj  their  fucceflburs , and  the  Church, 
II     At  length  the  bifhop  of  Rome  not  contented  with  meane  lordeihips, 
firft  laid  hand  vpon  kingdoms,  &  afterward  vpon  the  very  empire.  And  that 
he  may  with  fome  color  whatfoeuer  it  be  retainy  pofleflion  gotten  by  mere 
robberie,  he  fomtime  boftcth  that  he  hath  it  by  the  law  of  God^  he  fomtimc 
pretendeth  the  gift  of  Conftantincfomctime  fome  other  title.Firft  I  anfwcr  titer  dc 
with  Bernard:  Admit  that  he  do  by  any  other  reafon  whatfoeuer,claime  this  Confid. »  J. 
vnto  him,  y  et  he  hath  it  not  by  Apoftolike  right .     For  Peter  could  not  giuc 
that  which  he  had  not;  but  he  gaue  to  his  fucceflbrs  y  which  he  had,the  care 
of  churches.  But  when  the  Lord  and  maifter  fayth ,  that  he  is  not  appointed 
judge  between  two,  a  feruant  and  fcholar  ought  not  to  thinke  fcorne  if  he  be 
not  iudge  of  all  men.  But  Bernard  fpeaketh  of  ciuill  iudgcmentes.  For  he  ad- 
deth :    Therefore  your  power  is  in  crimes ,  notin  poffefTions :  becaufefor 
thofe  &  not  for  tliefe  ye  haue  recciucd  the  kcies  of  the  kingdom  of  heauen. 
For  which  fcemeth  to  thee  the  greater  dignity  to  forgiue  finnes,  or  to  diuidc 
landes  ?  There  is  no  comparifon .     Thefe  bafeand  earthly  thingcs  haue 
Kinges  and  Princes  of  the  earth  their  iudges.  Why  do  ye  inuade  the  bounds 
of  other?  &c.  Againe.Thou  artmade  afupcrior:  (he  fpeaketh  toPopeEuge- 
nius)but  wherunto?  Not  to  bcare  lordHiip,  I  thinke.  Therforc  how  much  fo- 
cuer  we  thinke  of  our  fclucs,  let  vs  remember  that  there  is  a  miniftery  laydc 
vpon  vsinot  a  lordfhip  giuen  ys.  Learne  that  thou  haft  need  of  a  wecdhookc 
not  ofafcepter,  that  thou  maift  do  the  worke  of  a  Prophet  .     Againe,itis 
plainer  Lordfhip  is  forbidden  to  the  Apoftles.  Go  thou  thcrfore,&  prefumc 
to  vfurpe  to  thy  felf  either  being  a  Lord,an  Apoftlefliip:or  being  an  Apoftlc , 
a  LordOiip.  And  by  &  by  after:  the  form  of  an  Apoftleftiip  is  this,Lord{hip  is 
forbidden  them,minifterie  is  bidden  them.  Whereas  thefe  things  arc  fofpo- 
kenofaman,yitisenrdenttoalI  men  that  the  very  truth  fpeaketh  them, 
yea  where  as  the  very  thing  it  felfc  is  mnnifeft  without  all  wordes :  yet  the  ^      ... 
Bifhoppe  of  Rome  was  not  aftiamed  in  the  Councel  at  Oilcarne  to  decree,  latcnfe, 
that  the  liipreme  power  of  both  the  fwordes  belong  to  him  by  the  lawe  of 
God. 

11.     As  for  the  gift  of  Conftantin,  they  that  be  but  meanly  praftifed  in  the 
hiftories  of  thofe  times  necde  not  to  be  taught  how  much  this  is  not  only  fa- 
bulous, but  alfo  to  be  laughed  at.  Buttopaffeouer  hiftorics,Grcgoriehim-      •    |Hj_j, 
fclfe  is  both  a  fufficient  &  moft  full  witncife  hereof  .Forfo  oft  as  he  fpeaketh  g  j^  lo.li.'j'. 
of  the  Emperor,  he  callcth  him  moft  noble  Lord,and  himfclfe  his  vnworihy  Epi^ei.lib.t 
feruant .  Againe  in  an  other  place:  But  let  not  our  Lord  by  the  earthly  pow-  Ep|«  ?  i  .'>-4 
cr  be  the  fooner  angry  with  the  prieftcs:  but  with  excellent  coiifiderntion,  ^P''H«  »'4« 
for  his  fake  whofefcruantes  they  be,  let  him  fo  rule  ouer  them,  that  hee  alfo 
giue  chemduc  rsucrence  .    Wc  fee  howe  in  corarnon  tibiedicn  he  woulde 

Ggs|.  be 


C4f.  ft.  Of  the  oatwarde  meMcs 

be  accounted  as  one  of  the  people .  For  he  there  plcadeth  not  any  other 
mans  caufcjbut  his  owne.  In  an  other  place,  I  truft  in  the  almighty  God,thac 
he  will  giuc  a  long  Ute  to  our  godly  Lordes ,  and  will  difpofc  v$  vndei  your 
hande  according  to  his  mercie .  Neither  haue  I  therefore  allcagcd  thefc 
thingcs, for  that  it  ii  my  purpofc  throughly  to  difculTc  this  tjucftion  concer- 
ning the  gift  of  Conftantine:  butoncly  that  the  Readers  (houlde  fee  by  the 
way  how  childifhly  the  Romanifts  doe  lic,whcn  they  goe  about  to  chalengc 
an  enrihly  Empiie  to  their  bilhop.  And  fo  much  the  more  fowle  is  y  Ihame- 
lefncs  of  Auguftine  Steuchus,which  in  fuch  a  difpeired  crufc  hath  bcenc  fo 
boldc  to  fell  his  trauailc  and  tongue  to  tlic  bifhop  of  Rome.  Valla  (as  it  was 
not  hard  for  a  man  learned  and  ofa  (harp  wit)  had  ftrongly  confuted  dhat 
fablc.And  yct(as  a  man  litle  cxcrcifed  in  ecclefiafticall  inattcrs)he  had  not 
faide  al  that  might  haue  made  for  that  purpofe.Steuchus  burft  in,  and  feat- 
tcred  Itinking  trifles  to  opprtlfe  ^hc  deare  ligbt-And  trucly  he  doth  no  lefle 
coldly  handle  the  caufeofhis  maftcr,  than  if  lomc  mery  conceited  fcllowc 
faining  himfclfe  to  do  thefame,would  m  deede  take  Vallas  parte.But  verily 
itisaworchiecaufc.forwhich  the  Pope  (houldhyre  fuchpationes  for  mo- 
ney: and  no  Icfl'c  worthic  are  thofe  hyrcd  lofcls  to  bedeceiuedoftheir 
hope  of  gainc,as  it  happened  to  Eugubinus. 

13  But  if  any  man  require  toknowe  the  time,  fince  this  fained  Empire 
began  to  rif.  vp.there  are  not  yc  t  palled  fiue  hundred  ycres, fince  y  bifhops 
yetremajnedinfubieftionof  the  Princes,  neither  was  the  Pope  created 
without  die  authoritieofthcEmpcrour,  The  Emperour  H^niy  ihc  fourth 
ofthatname,alightandrafliman,andofnoforecaft,  of  great boldnes  and 
diflolutc  lifCjgaue  firft  occafion  to  Grcgorie  the  fcuenth  to  alter  this  order. 
Forwhenhehadinhis  courtthebifliopnkesofall  Germany  partly  to  bee 
fold,&  partly  laide  open  for  fpoile  :  Hildcbrand,  which  had  receiucd  diA 
plcafure  at  his  hand, caught  hold  of  a  goodly  colour  to  rcuenge  himfelf.  But 
becaufe  he  feemed  to  purfuc  an  honcft  &  a  godly  caufe,  he  was  furthered  w 
the  fauor  of  many.And  Henric  was  othcrwife,by  reafon  of  his  infolent  ma- 
ner  of  gouerning,hatcd  of  the  moft  part  of  Princes.  Atthe,  length  Hildebrad, 
which  called  himfelfe  Gregoric  the  feuenth  ,  as  hec  was  a  filthie  &  naughty 
man,bewrayed  the  niahceofhis  heart;  which  was  the  caufe  that  hec  was 
forfaken  of  many  that  had  confpircd  with  him.But  he  thus  much  preuailed, 
y  his  fucceffours  might  freely  without  pun.-flimentnot  onely  {hake  off  the 
yoke,butalfo  bring  Emperors  in  fubieftion  to  them.  Hereunto  was  added  y 
from  thence  foorth  there  were  many  Emperors  likcr  to  Henry  than  to  lu- 
liusCefanwhomcitwasnohardthingro  fubdue,  while  they  fate  at  home 
carclefle  of  all  things  &  fiothfull,when  they  had  moft  ncede  with  vertue  & 
lawfull  meanes  to  rcprelTejthc  giecdines  of  the  bilhops.  Thus  wee  fee  with 
whatcolourthatfame  godly  gift  of  Conftanrineis  fliadowcd,  whereby  the 
Pope  fain eth  that  the  Empire  of  the  Weft  was  dcliuercd  vntohim. 

14  In  the  meane  time  the  Popes  ceflcd  not.fometime  with  fraud.fom- 
time  with  treafon,  and  fomctimc  with  force  to  inuadc  other  mens  domini- 
onsj  &  the  very  citie  it  felfe,which  before  was  frcc',within  a  hundred  &  thir^ 
tie  ycresjor  there  about  they  brought  into  their  fubieftion,  til  they  grew  t6 
y  fame  power  which  tbcy  haue  at  this  day  ;&  for  the  obtaining  or  cncrcafing 

whero^ 


ToSalnatioM,  L/^.4,  40  p 

whcrcofthcyhaucfo  troubled  Chriftendomc  by  the  fpace  of  two  hundred       -if,  >; 
yeareSj(forth;ybcgannc  before  that  they  tookc  to  them  the  dominion  of      _jg 
the  C»tie)that  they  haue  ahnoft  deftroyed  it.  In  the  oldc  time  when  vnder 
Grcgoric  the  keepers  of  the  goods  ofy  church.did  take  pofTeflion  of  y  lands 
which  they  reckcned  to  belong  to  the  Church,  and  after  the  mancr  of  fea- 
fing  to  the  vfe  of  the  Prince  did  fet  titles  vpon  them  for  toke  of  daimejGrc- 
gorie  aflembling  acouncellofbi{haps,inueyingforeagainft  that  prophanc 
njanner,askedwhether  they  did  not  iudge  that  Gierke  accurfed  which  did 
of  his  ownc  wiUby  writing  of  any  title  attempt  to  enter  vpon  any  polleflion. 
They  all  pronouncedjaccurfed.  Iftoclaimcapcccc  ofgroundc  by  writing 
ofa  title  be  in  a  Clarke  an  offence  worthie  of  accurfing:  when  whole  two 
huadrcdycres  together  Popes  do  praftife  nothing  clfc  but  bacrelsjOicdding 
of  bloodc,  dcftruftions  of  armics/ackinges  of  fome  cities,racing  of  otherjO- 
.  uerthrowes  of  nacions.waftinges  of  kingdoraesjonely  that  they  might  catch 
holdcorotherm^nspoffdrionsiwhaccurfingescanbe  enough  to  punifhe 
llich  examples?  Truely  it  is  very  plains  that  they  fecke'  nothing  IcfTc  than  y 
glorie  of  C  irift.  For  if  they  of  their  owne  will  doc  wholy  rcfigne  al  the  fccu- 
lar  power  that  thcyhaue,therinisnodaungertotheglory  of  God,no  dan- 
ger to  foundc  dodirine,  no  daungcr  to  the  fafetie  of  thcChurch;but  they  are 
caricd  blmde  and  headlong  with  only  gieedinellc  of  dominion  be  caufc  they 
thinke  nothing  fafe.vnlcs  they  may  bearc  rule  with  rigoroufncs  (as  the  Pro  -  Exec,  j  4. 4.' 
phct  faith)and  with  power. 

I J     To  iurifdidion  is  annexed  immunitie,  which  the  Romifh  Cleargic 
tookc  to  thcmfclucs.  For  they  think  it  againft  their  dignitie,if  they  anfwerc 
in  peiTonall  caufcs  before  a  temporall  iudge:  and  therein  they  thinke  both  y 
tibertie  and  dignitie  of  the  Church  to  confift,  ;if  they  be  exempt  from  com- 
mon iudgementcs  and  lawcs.  Butthe  olde  bifhoppcs,  which  otherwife  were 
moft  rigorous  in  defending  the  right  of  the  Church,  iudged  themfelues  and 
their  order  to  bee  nothing  hurt,  if  they  were  fubiccl  to  them.  And  the  godlie 
Emperours,  without  gainefaying  of  any  man,  did  alway  cal  Clarke  s  to  their 
iiidgement  feats  fo  oft  as  need  rcquired.For  thus  fay  th  Conftantinc  in  his  E- 
piftle  to  the  Nicomedians  :  If  any  of  the  biflioppes  /hall  vndifcretcly  difor- 
dcrhimfelfe,hisboldnes  fhalbe  reftraincdby  the  execution  of  the  minifter 
ofGod,  that  is  by  my  execution.  And  Valentinian  faith  :  good  bifhoppes  do 
not  fpcake  againft  the  power  of  the  Emperour,but  doe  fyncercly  both  kccpe 
the  commjundememes  of  God  the  great  king,  and  alio  obey  our  lawcs.  At 
that  time  all  men  were  pcrfwaded  of  this  without  controuerfie.  But  Ecclcfi- 
fticallcaufes  were  referred  to  the  iudgemcnt  of  the  Bifhop.  As  if  any  Cleikc 
had  ofFeded  nothing  againft  the  liwes:but  only  was  accufed  by  y  Canons;  he 
was  not  cited  toy  comoniudgcmcntfeatjbutin  y  caufe  had y  bifhop  for  his 
iudge.Likewifc  if  there  were  aqireftio  of  Faith  in  controuerfie,or  fuch  a  mat- 
ter as  properly  pertained  to  the  Church,the  iudgement  thereof  was  com- 
mitted to  the  Church . So  isy  to  be  vnderftanded,whicli  Ambrofc  writcth  to  Epi.3  j« 
Valentinian:  Youi,  father  of  honourable  memorie,  no:  onely  aunfwered  in 
wqrdev  butalfqdccrcedby  lawes,thatin  acaufe  of  Faiihhe  ought  tobe 
iuds^  e'vu  i$  ndthcrvnSt  in  office  nor  vnlikc  in  righr.Againc:lf  wc  haue  re- 
gacdcto  the  Scriptures  or  oldc  examples,  who  is  there  that  canns  denic 

thai 


C4p,  tt.  Of  the  outT»Arde  nteaws 

thatin  acaufc  ofFalth  ,'m  a  caufc  (I  fay  )of  Fahh ,  bJl>iops  are  wont  to  iudge 
of  Chriftian  Emperors,  and  not  Emperors  of  bifhops  ?  Againc;I  would  hauc 
come,  O  Emperour ,  to  your  confiftory ,  if  either  the  bifliops  or  the  people 
Would  haue  fuffired  me  togoe .-  {hying,that  the  caufc  of  Faith  ought  to  be  de- 
bated in  the  Church  before  the  people .  He  affirmcth  venly  that  a  fpirituall 
caufe,  that  is  to  fay  the  caufc  of  religion,ought  not  to  be  drawcn  intoy  tem- 
porallcourtc  where  prophanecaufes  are  pleaded.     Worthily  do  all  men 

Sic"trad/*  P^^i^e  his  conftancie  in  this  behalfe .  And  yet  in  a  good  caufe  he  proceedeth 
butthusfarre  ,  thatifif  come  to  violence  and  ftrong  hand  jhc  faith  that  hec 
will giuc  place  .Wi]lingly(faithhe^Iwilnotforfake  the  place  committed  vn- 
to  me  :but  when  I  am  enforced,!  knowe  not  how  to  rcfift;for  our  armour  arc 
praiers  and  tears .  Let  vs  note  the  fingular  inodeftie  and  wifdom  of  the  holy 
man ,  ioyned  with  ftoutnefl'c  of  courage  and  bouldnefle .  luftina  the  Empe- 
rours  mother,  bccaufe  /he  could  notdrawe  him  to  the  Arriansfide,praftifed 
to  driue  him  from  the  gouerncment  of  the  Church .  And  fo  fhoulde  it  hauc 
come  to  paffcifhee  had  come  when  he  was  called  to  the  palace  to  pleadc 
hiscaufe.  Therefore  hcedenieth  the  Emperour  to  be  a  competente  iudge 
offo  great  a  controuerfie.  Which  manner  of  doing  both  the  neceflitie  of 
that  time,  and  the  continuall  nature  of  the  matter  required.  For  hee  iudged 
that  hec  ought  rather  to  die,than  y  fuch  an  example  {hould  by  his  confent 
be  giuen  topofteritie:&yct  if  violence  be  ofFred,he  thinkctli  notof  rcfiftacc. 
For  he  deniethittobebi{hoplike,to  dcfendethc  faith  and  right  ofy  church 
with  armcs.  But  in  other  caufes  hee  ftieweth  himfelfc  readie  to  d6e  what- 
foeuer  the  Emperour  fhallcommaundc  him  .  If  hee  demaund  tribute,  (faith 
hee)wecdenieitnot :  the  landesof  the  Church  doe  pay  tribute.  If  hec 
aske  landes,  hee  hath  power  to  claimc  them,  none  of  vs  rcfifteth.  After  the 

LLj.EpLio  fame  manner  alfofpeakethGregoric.  Jam  not  ignorant  (faith  hee)ofthc 
minde  of  our  moft  noble  foueraignc  Lorde ,  that  hee  vfeth  not  to  intermcd"* 
die  in  caufes  pertaining  to  Prieftes.lc  aft  hec  fhoulde  in  any  thing  be  burde- 
ned with  our  finnes.  Hee  doeth  notgencrally  exclude  the  Emperour  from 
iudging  of  Prieftes :  but  he  faith  that  there  bee  ccrtainc  caufes ,  which  hec 
ought  to  leaue  to  theiudgemcnt  of  the  Church. 

i6  And  by  this  verie  exception  theholy  men  fought  nothing  elfe  ,buc 
that  Princes  Icflc  zealous  ofreligion  fhoulde  not  with  tyrannous  violence 
and  wilfulncfl'e  interrupt  the  Church  in  doing  her  office.  For  neither  did 
they  difallowe,  if  princes  fometime  did  vfc  their  authoritie  in  Ecclefiaftical 
matters,  fo  that  it  were  donetoprcfcrue'the  order  of  the  Church,  not  to 
trouble  it,  to  ftabliflie  difciplinc,  not  to  diirolue  it.  For  fith  the  Church  hath 
not  the  power  of  compelling.nor  ought  torcquireit  (Ifpcakcof  ciuillcon- 
ftraining:)  it  is  the  office  of  Godly  kinges  and  princes  to  maintaine  religi- 

Li.  I  .epi.4  J,  <^n  with  lawes,  proclamations,  and  iudiciall  procecdinges.  After  this  maner, 
when  the  Emperour  Maurice  had  commanded  certainc  biffiops  that  they 

tib,4.epift,  flioulde  receiue  their  felowe  Biffioppcs  that  were  their  neighbours  and  dri- 

jx.and34.   uen  out  by  the  barbarous  nations:  Grcgorieconfirrrieththat  commaundc- 

ment,  and  exhorteth  them  to  obey  it.     And  when  he  himfelfe  is  admoni- 

ffied  by  thefame  Emperour  to  cometoattonement  with  lohntheBifliop 

,of  Conftantinoplc,  hee  doeth  in  deeds  render  a  reafon  why  hee  ought  not 

CO 


To  Saluation.  tik4,         41  ^ 

to  be  blamed:  yet  he  doth  no  t  boaft  of  immunity  from  the  fecular  court ,  but  U.j.t^u  3^ 
rather  promifcth  y  he  will  be  obedient,  fb  far  as  his  confciencc  wil  giue  him 
leauc:  and  thcrewichall  he  fayeth  this ,  that  Maurice  did  as  became  a  godly 
Prince,  when  he  gaue  fuch  commandementes  to  the  Prieftes. 

The  xii.  Chapter. 

Of  the  (UJciplifte  of  the  Church,  -whertofthe  chieft  vjt  it  in  the 
cenfumaKdexcommunKatiott, 

T^He  difciplinc  of  the  Churchjthe  entreating  whereof  wee  haucdifFerrcd 
"■  vnto  this  place,  is  briefely  to  be  declared ,  that  wee  may  at  length  paflc 
ouertothe  reft  .  But  that  fame  for  the  moft  parte  hangcthvppon  the 
power  of  the  keies  and  fpirituall  iurifdidion.  That  this  may  be  the  more  ea- 
fily  vndern:ood,  let  vs  diuide  the  Church  into  two  principall  degrees,  that  is 
to  fay  the  Clergy,  and  the  people .  Clcrkes  I  call  by  the  yfuall  name  thofe 
that  execute  publike  miniftery  in  the  Church .  Firft  wee  willfpcake  of  com- 
mon difcipline  ,  to  which  alloughttobefubicd  :  then  wee  will  come  to  the 
Clergy  jwhichbefidc  y  common  difciplinCjhaue  a  feueral  difciplineby  them- 
felues .  Bu  t  bccauf  e  many  for  hatred  of  difcipline  do  abhorre  the  very  name 
thereof,  let  them  heare  this:  If  no  fcllow{hip ,  yea  no  houfe  though  ithaue 
but  a  fmall  houfeholde,can  be  kept  in  right  ftate  without  difciphne,the  fame 
is  much  more  neceffary  in  the  church,  whofe  ftate  ought  to  be  moft  orderly 
of  all.  Therefore  as  the  doftrine  of  Chrift  which  bringcth  faluationis  the 
foule  of  the  Church,  fo  difcipline  is  in  ftcede  of  finewes  therein :  whereby  it 
is  brought  to  pafte,  that  the  members  of  the  body  hang  together  cuery  one 
in  his  fit  place.  Wherefore  whofoeuer  do  either  dcfire  to  haue  difcipLne  ta- 
ken'awaVjOr  hinder  the  reftoring  therof, whether  they  do  it  of  fet  purpofe  or 
by  vnaduifcdnes,  verily  they  feeke  the  extrecme  diflipation  of  the  Church. 
For  what  (hall  betide,if  what  is  luftfuU  be  lawfull  to  cuery  man?Buc  fo  would  ^ 

it  be,  if  there  were  not  wiibthe  preaching  of  dodrine  adioyncdpriuate  ad- 
monidiments,  corrections,  &  fuch  other  helpcs  which  fufteine  dodrinc  and 
fufter  it  not  to  be  idlc.Difciplme  thcrfore  is  as  it  were  abridle  whenvith  they 
may  be  holden  backe  &  tamed  which  coltiftily  refift  againft  Chrifte :  or  as  it 
were  a  pricke,wherwith  they  y  are  not  willing  enough  may  be  ftirred  vp  :3nd 
fomtime,  as  a  fatherly  rod,  wherewith  they  which  haue  more  grieuoufly  fal- 
len may  be  chafti(ed  mercifully  and  according  to  the  mildenes  of  the  Spirit 
ofChrift.  Sith  therefore  we  do  nowe  fee  at  hande  certaine  beginninges  of  a 
horrible  waftnefTe  in  the  Church,becaufe  there  is  no  care  nor  order  to  keepe 
the  people  in  awe,  very  ncceflitie  crieth  out  that  there  is  necdc  of  remedy. 
Butthis  is  thconly  remedy,  which  both  Chrift  hath  commanded,  and  hath 
alway  bin  vfed  among  the  godly. 

i  The  firft  foundation  of  difcipline  is ,  that  priuate  monitions  (houldc 
haue  place :  that  is  to  fay ,  that  if  any  man  of  his  owne  acccrde  doe  not  his 
duety,  if  he  behauc  himfelfejicentioufly,  or  liuc  not  honeftly,  or  haue  com- 
mitted any  thing  worthy  of  blame  ,  he  flioulde  flifFer  himfelfe  to  be  admoni- 
flied :  and  that  cuery  man  fhould  ftudy  to  .ndraonifli  hisbrothcr  when  occa- 
lionihall  rc<iuire .  But  fpecially  let  the  Pafto;  s  aud  Prieftes  bee  watchfull  to 

do 


CAp.fi.  Of  the  otitTvardf  mednet 

do  thisjwhofc  office  is  not  oncly  to  preach  to  the  people,but  in  euery  houfc 
to  admoniih  &  exhort  if  at  any  time  they  do  not  fufficiently  preuailc  by  ge- 
Afik  so.  j0.  nerall  doftrinc:  as  Paul  tcachcch,  when  he  rehcarfeth  that  he  taught  priuat- 
and  z6.        1   ^  -^^  houfcs,and  protcfteth  that  he  is  dcanc  from  the  bloud  of  all  mcn,bc- 
caufc  he  hath  not  ccaffcdwith  teares  day  and  night  to  admonifh  euery  one. 
For  doftrinc  doth  then  obtain  force  &  authority  v/hen  the  miniftcr  not  only 
doth  declare  to  all  together  what  their  ductie  is  to  Chrift,  but  alfb  hath  pow- 
er &  order  to  require  th;  kcping  thcrof  of  the  whom  he  marketh  to  be  cither 
not  obedient  to  doftrine,or  flothRill.Ifany  man  do  either  ftubbornly  rcfufc, 
or  in  going  forward  in  his  faultes,do  defpifc  fuch  admoninimenres  :whcn  he 
hath  bin  the  fecond  time  admonifhed  with  witncfles  called  to  it,  Chrift  c6- 
mandeth  them  to  be  called  to  the  iudgcment  of  the  Church,which  is  the  af- 
Matt.iS.f  5.  femblv  ofEldcrs: and  y  there  they  fliouldbe  moregrcucufly  admoniflicdas 
3°J  »7«         it  were  by  publikc  authoritic,that  if  he  rcuerence  the  Church  he  may  fubmit 
himfelfe  &  obey.  But  if  he  be  not  hereby  fubduedjbut  do  continue  in  his  wic- 
*■     kcdnes,thenhc  commandethhim,  asadefpifer  oftheChurch,tobcput  a- 
way  from  the  felowlhip  of  the  faithful!. 

3  Butbecaufe  he  fpeakcth  here  onely  of fecret  faults,  we  muft  make  this 
diuifion;  that  feme  finncs  be  priuate ,  and  fome  publike  or  openly  manifcft. 

Matf.iS.ij.  OftheSrft  fort  Chrift  fayth  to  euery  priuate  man,  Reproue  him  betwcenc 
i,Tim.5.  a»  thee  and  him  alone.  Of  manifeft  fins  Paul  fayth  to  Timochee,Reprouc  him 
before  all  men,  that  the  reft  may  haue  fearc.  For  Chrift  had  faydc  before,  If 
thv  brother  haue  offended  againft  thee.  Which  wordes(againft  thee)vnlc« 
thou  wilt  be  contentious  , thou canft  not  othcrvvife  vnderftande  than \nder 
thine  owne  fccretknowledge,  fo  that  there  be  no  moe  piiuie  to  it .  But  the 
fame  thing  which  the  Apoftle  teacheth  Timothee  concerning  the  rebuking 
of  them  openly  that  (Inne  openly , he  himfelfe  followed  in  Peter  .  For  when 
Cal.i,T4.  Peter  finned  cuen  to  publikc  offence,  hee  did  nor  adn-:onifliehimaparteby 
Iii  mfelfe ,  but  brought  him  foorth  into  the  fight  of  the  Church .  Therefore 
this  ftialbce  the  right  order  of  doing,  if  infecrctefaukes  wee  goeforwardc 
according  to  thofc  degrees  that  Chrjft  hath  fet;  but  in  manifcft  faultes,  we 
immediately  procccde  to  the  Churdics  folemne  rebuking ,  if  the  offence  be 
publikc. 

4  Let  this  alfobe  an  other  diftindion:  that  of  finncs  fome  bedefaultcs, 
other  fome  be  wicked  doinges ,  or  hainous  oftences .  To  the  corrc(^ing  of 
this  later  fortjnot  only  admonifh  rent  or  rebuking  is  to  be  vfed,  but  alfo  a  (e- 
ucrc  remedy  :  as  Paul  flicweth  which  not  only  chaftifed  with  words  the  Co- 

1. Cor.  J. 4.  nnthian  that  had  committed  inceft,butairopunifl-ied  him  with  excommuni- 
cation, fofoone  as  he  was  certified  of  his  wicked  deede .  Now  therefore  we 
bcginne  better  tolceliowe  the  fpirituall  luiifdiiftion  of  the  Church ,  which 
puniflicth  finncs  according  to  the  word  of  the  Lord,is  the  bcft  maintenance 
of  health,  and  foundation  of  order,  &  bonde  of  vnitie.  Therefore  when  the 
Church  doth  banifli  out  ofiier  company  manifeft  adulterers.whorm.ongers, 
thecucs,robbers,fcditious  perfons,periured  men  ,  fa  Ifc  witncfles,  and  fuch 
other, againe.obftinatc  men,  which  being  orderly  admonifhed  cuen  of  fmall 
faulces^o  fcornc  God  and  his  iudgeracnt ,  fhc  takcth  nothing  vpon  her  felfe 
without  rcafon  ,  but  cxccuccththc  iwrifdi^ftion  giu?n  her  of  the  Lorde. 

More- 


ToSahatfotf,  Lih.^,  41 1 

Moreoucr,  that  none  fhould  dcfpife  fuch  iudgemcnt  of  the  Church.or  light- 
ly regardc  that  hcc  is  condemned  by  the  confenting  voices  of  the  faithfull: 
the  Lorde  hath  teftified,  that  the  fame  is  nothing  elfe  but  a  pronouncing  of  j"g  'l'* 
his  own:  fentencc,  and  that  whatfoeuer  they  doe  in  earth  is  confirmed  in  ioh.joiii! 
hcauen.  For  they  haue  die  word  of  the  Lord,  whereby  they  may  condemnc 
thefrowarde:t'ieyhaucthcworde,  whereby  they  may  rccciuc  the  repen- 
taunt  into  fauour ,  They  1  fay  that  truft  that  without  this  bonde  of  difci- 
pli:ie  Churches  may  long  ftande,aredcceiLied  in  opinion:  vnlefle  perhaps 
we  may  want  that  helpc  which  the  Lord  forefawe  that  it  (hould  be  ncceffary 
for  vs.  And  truely  how  great  is  the  neccfTitic  thcrof,  fhalbc  better  perceiued 
by  the  manifoldc  vfe  of  it. 

J  There  be  threcendes  which  the  Church  hath  rcfpefte  vntoinfuch 
corredions  and  excommunication.  The firlHs,  that  they  fliouldc  not,  to 
the  diflionourofGod,  be  named  among  Chnftians,  that  leade  a  fiithic  and  ^  '''^^* 
finfiill  life,  as  though  his  holy  Church  were  a  confpiracie  of  naughtie  and 
wicked  men.  For  fith  the  Church  is  the  body  of  Chrift,  it  cannot  bee  defiled  ^°'****'^» 
withfuch  filthie  and  rotten  members,  but  that  fome  fhame  muft  come  toy 
heade.  Therefore  that  there  fhouldc  not  bee  any  fuch  thing  in  the  Church, 
whereby  his  holy  name  may  be  fpottcd  with  any  reproch.they  are  to  be  dri- 
uen  out  of  her  hou'ehold.by  whofe  difhoneftie  any  {launder  raightrcdound 
to  the  name  of  Chriftians.And  herein  alfo  is  confideration  to  be  had  of  the  • 

Supper  of  the  Lord,  that  it  be  not  profaned  w  giuing  it  to  all  without  c  hoife. 
For  ic  is  mod  true.that  he  to  whom  j  the  diftribution  of  it  is  commi  tted.if  he 
wittingly  and  willingly  admit  an  vnworthy  man  whome  he  might  lawfully 
put  baclce,  is  as  guikie  of  Sacnlcdgc,  as  if  hee  did  giue  abroad  the  Lords  bo- 
dy to  dogges.WherfbrcChryfoftomegreeuouflyinueyethagainftypriefts, 
which  while  they  feare  the  power  of  great  men,  dare  debarre  no  man.  The  M°t'f,*,'" 
bloode(faith  he)  fhalbc  required  at  your  handcs.  If  yce  fearc  man,  hee  /hall  £26.4.1*8. 
laugh  you  to  fcornc:  but  if  yc  feare  God,  ye  flialbee  reuercnced  alfo  among  andjj.io. 
men.Let  vs  not  feare  maceSjUor  purple, nor  crownes'we  haue  here  a  greater 
power.  I  verily  wil  rather  deliuer  mine  ownc  body  to  death,  andliitfcr  my 
blood  to  be  llied,than  I  wil  be  made  partaker  of  this  defiling.Thcrcfore  Icaft 
this  moft  holy  myftcry  be  fpottcd  with  flaunder,  in  the  diftnbuting  thereof 
choifeis  greatly  rcquifite:  which  yet  can  not  be  had  but  by  theimifdiftionof 
the  Church.  The  fecond  cndis  ,  leaft  (as  it  is  wont  to  come  topafle  )  with 
the  continiiall  company  of  the  euilUhe  good  fhould  be  corrupted.  For(ruch 
is  ovir  re.idic  inchnation  to  go  out  ofthc  way)ihcre  is  nothing  caficr  than  for 
vs  tobc  led  by  euiil examples  from  the  rightcourfe  oflife  .  This  vfe  the  A* 
poftle  touched,whcn  he  commanded  the  Corinthians  to  put  the  inceftuous 
man outoftKeircompanie.Alitlelcaucn(laith  he)  corruptethy  whole  lupe  -,  - 
otdoae.Andhefurefawhereinfo  great  danger,  thathec  forbade  him  eucn  and  1*1.* 
from  all  fclow(hip»If  any  brother  (faith  he)  among  you  bee  named  cither  a 
whorcmongctjor  a  couetous  m3n,or  a  worlliipper  of  Idols,  or  a  dronkarde, 
"  or  an  eu ill  fpeaker, with  fiich  a  one  I  graunt  you  notleaue  fo  much  as  to  eate. 
The  third  end  is.that  they  ihemfclues  confounded  with  fli^me  may  begin 
to  repente  of  their  filthiaefi'e .  So  it  is  profitable  for  them  alfo  to  haue 
their  awnc  wickedneffechaftifed,,  that  with  tcchng  ofthc  roddc  they  may 

bee 


be  awaked,  which  otherwifc  by  tender  bearing  with  them  woulde  haue  be- 
come more  obftinate ,  The  fame  thing  doth  the  Apoftle  mcanc  whe  he  faith 
j.Tlier.j.i4  thus:  If  any  doenotobcyourdoftnnCjmarkehini,andkcepeno  companic 
with  him, that  he  may  be  afhamed.Againe  in  an  other  pkec, when  heewri- 
i.C.^r.^  5.    tefji  ihat  he  hath  dcliucrcd  the  Corinthian  to  Satan ,  that  his  Spiritc  might 
^'(fft'h  ""s  ^^  ^^^^^ '"  ^^^^  ^^y  ^^^^'^  Lorde :  that  is  (as  I  expounde  it)  that  he  u'cnt  in- 
po  .  0.5     j^j^j^i^^^<j^JQj^fQj.jj  jjj^g^^hajhgg  j^igl^t  be  f^ucJ  for  cucr .But  he  therefore 
faith  that  he  deliuereth  him  to  Sathan,becaufc  the  dcuill  is  out  oFy  church, 
as  Chrift  is  in  the  Church.  For  whereas  fome  doe  refer  it  to  a  ccrtainc  vex- 
ing of  the  flefh,  I  thinke  that' to  be  very  vncertaine. 

6    When  thcfe  cndcs  be  fet  foorth,  nowe  it  rcmaineth  to  fee  howe  the 
Chirch  exccuceth  this  part  ofdifciplmc  which  confiftcth  in  iurifdiftio.Firft 
let  vs  kecpe  the  diuifion  aboue  fcr,that  of  finncs  fome  bee  publike,  and  other 
fome  be  priuate  or  more  fecrete.Pubhke  arc  thofc  that  haue  notoncly  one 
or  two  witneflcs,  but  are  committed  openly  and  with  the  offence  of  y  whole 
Church .  Secrete  I  call  thofe,  not  which  arc  altogether  hidden  from  menjas 
arc  the  finncs  of  Hypocrites, for  thofe  come  not  into  the  iudgement  of  the 
Church,  but  thofe  of  the  meane  kinde  which  are  not  without  witneflesjand 
yet  are  not  publike.The  firft  kinde  rcquireth  not  thcfe  degrees  which  Chrift 
rehearfeth:  but  when  any  fuch  thing  appeaieth,  the  Church  ought  to  do  her 
duetic  in  calhng  thcfinner  and  corrcfting  him  according  to  the  proportion 
of  the  offence.  In  the  feconde  kinde  according  to  the  rule  of  Chrifte,  they 
come  not  to  theChurch  till  there  be  alfo  obftinacie  added.  When  it  is  once 
come  to  knowledge,  then  is  that  other  diuifion  to  bee  noted  bctwecne  wic- 
ked doinges  and  defaultes.   For  in  lighter  finncs  there  is  not  to  bee  vfcd  fo 
great  feueritie,  but  chaftifemcnt  of  wordesfufficeth,  and  the  fame  gentle  & 
fatherly,which  may  not  harden  nor  confound  the  finncr,but  bring  him 
home  to  himfdfe,  that  hemaymorercioycethanbeforic  thathe  wascor- 
reded.  Butitismectethathainousoffencesbee  chaftifcd  with  fhirpcr re- 
medy. For  it  is  not  enough,  if  hce  that  by  doing  a  wicked  deed  of  euil  exam- 
ple hath  greeuoufly  offended  the  Church  ,  fhouldebce  chaftifcd  onely  with 
wordes,but  he  ought  for  a  time  to  be  depriued  of  the  communion  of  the  fup- 
per,tillhehauegiuenafluranceofhisrcpentance.ForagainfttheCorinthi- 
i.Cor,  5.  5' an  Paul  vfcth  not  onely  rebuking  ofwoides.butdriueth  him  out  ofy  church, 
and  blamcth  the  Corinthias  that  it  had  fo  long  born  him.  The  old  &  better 
Church  kept  this  order.when  righful  gouernment  flcriflicd.  For  if  any  man 
had  done  any  wicked  deed  whervpon  was  growen  oftence,  firft  he  was  com- 
maunded  to  abftcine  from  partaking  of  the  holy  Supper,  then  both  to  hum- 
ble himfelfe  before  God,  and  to  tefhfiehis  repentance  before  the  Church. 
There  were  alfo  certain  folemne  vfages.which  were  enioyncd  to  them  that 
had  fallen,  to  be  tokens  of  their  repentance.When  they  had  fo  done  ,  that 
Epi.i.lib.i,  the  Church  was  fatisfied,  then  by  laying  on  ofhands  hce  was  receiued  into 
Liher.  j ,       fauor. Which  receiuing is  ofte  ntinics  called  of Ciprian  peace.who  alfo  bricf- 
Epi.i4.3c  itfly  defcribeththisvfage.Thcy  do  penanccCfaithhe)in  a  certain  full  timc:the 
theycomctoconfeflion.andbythslayingonofhandcsofthcbiftiop  &  the 
Cleargie  they  receiue  power  to  come  to  the  communion.  Howcbeit  the  Bi- 
flaop  and  his  ckargie  had  fo  the  ruling  of  reconciliation,  that  they  did  ther* 

with- 


To  Sanation,  LS.4»  ^I2 

wkhall  require  the  confcntofthepeopleiashe  flieweth  in  another  place, 

7  Frcnri  this  difcipline  ihcrc  was  no  man  exemptcci,th?,t  euen  the  Prin- 
ces together  with  the  common  people  did  fiibmit  themfclues  to  bcareit. 
And  rightfullyjfith  it  was  ciiidcnt  that  it  was  the  difcipline  of  Chriftjto  who 
itismcetethat'alfceptersand  crownesofkingcsbcefubmitted  .  So  when  AmbroCin 
Theodofiuswas  depriucdby  Ambrofe  of  power  to  come  to  the  communion  V^'i-Epi- j- 
becaufc  of  the  flaughter  committed  at  Theflalonica,hc  threwe  down  all  the  ^^^^  j^  \^„^ 
royallornamentwhcrewith  he  was  clothed:  he  openly  in  the  Churchbe-  ihcodofij. 
wajled  his  finneAvhich  had  crept  vpon  him  by  fraud  of  other  men  :  hec  cra- 
ned pardon  with  groning  and  teares.For  great  kings  ought  not  to  think  this 

to  be  any  diflionor  to  them,if  they  humbly  throw  dcwne  themfclues  before 
Chrift  the  king  of  kings, neither  ought  it  to  difpleafc  them  y  they  be  iudged 
by  the  Church.  For  fith  in  their  court  they  heare  nothing  elfe  but  mere  flat- 
teries,it  is  more  than  neccfTary  for  them  to  be  rebuked  of  the  Lorde  by  the 
mouth  of  theprieftes.  But  rather  they  ought  to  wifhjthat  the  priefts  /hould 
not  fpare  them,that  the  Lorde  may  fpare  thcmJn  this  place  I  omit  to  fpeak 
byVhome  this  iurifdiftion  is  to  bee  exercifcd  ,  becaufc  it  is  (poken  of  in 
another  place.This  oncly  I  adde  that  that  is  ihclawfull  manner  ofprocee- 
dinginexcommunicatingaman,whichPaulfliewcth:  ifthe  Elders  doeit 
not  alone  by  themfclucs,but  with  the  Church  knowing  &  allowing  it:  that 
is,  in  fuch  fort  that  the  multitude  of  the  people  may  not  gouerne  the  doings 
but  may  mark  it  as  a  witnes  &  a  keper  y  nothing  ftiould  be  done  of  a  fewe  by 
wilful  affcdion.But  the  whole  mancr  of  doing,bciide  the  callingvpponthe 
name  ofGod,ought  to  haue  fuch  grauitie,as  may  rcfeble  y  prefece  of  Chrift 
y  it  may  be  vndoutedy  he  there  fittcth  for  ruler  of  his  owne  iudgement. 

8  But  this  ought  not  to  be  pafledouer,  that  fuch  feueritiebecommethy 
Church  as  is  ioyned  with  the  fpirite  ofmildnes.For  wc  muft  alway  diligent- 
ly beware  as  (as  Paul  teacheth)that  he  which  is  puniflied  be  not  fwallowed 

vp  of  forrow:  for  fo  fhould  of  a  rcmedie  be  made  a  deftruftion.But  out  of  the  i^CovA.j, 
end  may  better  be  gathered  a  rule  of  moderation.  For  whereas  this  is  requi- 
red in  excommunication  that  the  finner  rtiould  bee  brought  to  repentance, 
and  euil  examples  taken  away  ,lcaft  cither  the  name  of  Chrift  fliould  be  euil 
fpoken  ofjor  other  men  be  prouoked  to  folow  them:if  we  fhal  haue  an  eye  to 
thefe  thinesjwe  (halbe  able  eafily  to  iudge  how  farre  feueritie  ought  to  pro- 
ccedc  &  wnere  it  ought  to  end.  Therfore  when  the  (inner  giueth  a  teftimo- 
nic  of  his  rcpcntance,&  doth  by  his  teftimonie,as  much  as  in  him  lieth.bloc 
out  the  ofFenccrhcis  not  to  be  enforced  any  fiirthenbut  if  he  bee  enforced, 
rigoroufnes  doth  then  exceedemeafurc.In  which  behalf  the  immeafurabic 
feueritie  ofthe  old  fathers  cannot  be  excufed,  which  both  difagreed  fromy 
prefcribcd  order  oftheLordj&alfo  was  marueiloufly  dangerous.  For  when 
they  charged  a  finner  with  folemne  penance,  &  depriuation  from  the  holy 
communion  fometime  for  feuen  yercs.fomtimc  foure  yeres,fomtime  three 
yeresjfometime  for  their  whole  life;  wharother  thing  could  folowe  thereof 
but  either  great  hipocrifie  or  moft  great  defperationPLikewile  wheras  no  ma 
y  had  fallen  the  fecond  time  was  admitted  to  feconde  penance  but  was  caft 
out  ofthe  Church  euen  to  the  ende  of  his  life  :  that  was  neither  profitable 
nor  agreeing  to  reafon.Thcrfore  whofoeuer  (hal  wey  the  matter  with  found 

Hhh.  ludge- 


C4i>.  1 2,  Of  the  otttwArdntednet 

Ad  cor.Spi.  iud5cmcnt,fii3ll  herein  p«rceiuc  want  of  their  difcrction.Howbeltl  do  here 
J  i.Libcr»  I .  rather  difallow  the  publike  nianncr.than  accufc  all  them  that  vfed  it,  whcr- 
as  it  is  ccrtaine  that  many  of  them  mifliked  it:  but  they  did  therefore  fuffer 
it.bccaufe  they  could  not  amende  it.Truely,Cyprian  declareth,  how  much 
bcfide  his  ownc  will  he  was  fo  rigorous  .Our  pacience(faith  he)  and  cafincs 
and^enrlcnesisreadie  to  them  that  come.  Iwifh  all  to  rcturnc  into  the 
Church:  I  wifhnjl  ourfcllowfoldiirs  to  be  enclofed  within  the  tcntes  of 
Chrift  &  in  the  houfcs  of  God  the  father.lforgiuc  al  things,!  diflcmble  ma- 
ny things:  for  zealc  &  dcfire  to  gather  brotherhood  togither,  I  examine  not 
wth  full  mdgcmentthofe  things  that  are  committed  againft  God  in  par- 
doning defaults  more  than  I  ought,!  am  my  fclfe  almoft  in  default:  I  do  vv 
rcadic  and  fulUoue  embrace  rhem  that  returne  with  repentance,confefrmg 
their  finnes  with  humble  Scplaincfatisfadion.  Chryfoftome  isfomewhac 
harder,and  yet  he  faith  thus:If  God  be  fo  kind,  why  will  his  Prieft  fccme  fo 
rigorous?  Moreouer  we  know  what  gcntleneffeAuguftinc  vfed  towardc  the 
Donatiftcs,m  fo  much  that  he  flicked  not  to  receiuc  into  biflioprike  thofe 
that  had  returned  from  fchifmc,euen  immediatly  after  their  repentacc.But 
becaufc  a  contraric  order  had  growe  in  force, they  were  compelled  to  Icauc 
their  owne  iudgement  to  follow  it. 

9  Bur  as  this  mildnes  is  required  in  the  whole  body  of  the  church,  that  it 
fhuuld  punifli  them  that  are  fallen,merciful]y  &not  to  the  extremitie  of  ri- 
gor,but  rather  according  to  chc  precept  ofPaul,fhould  confirnie  charitic  to- 
waid them:fo euery  priuatc man  for  himfelfe  ought  to  temper himfelfc to 
this  mercifulncs  &  gentlenes.Thcrefore  it  is  not  our  part  to  wipe  out  of  the 
number  of  the  clcdfuch  as  arc  driucn  out  of  the  Church,  or  to  dilpairc  of 
them  as  though  they  were  alrcadie  loft.  Wc  may  in  deed  iudgc  them  ftran- 
gers  from  the  Church,&  therefore  ftrangers  from  Chrift:  but  that  is  onely 
duri ng  the  time  y  th ey  abide  in  diuorce.Bu  t  if  then  alfo  they  fh : w  a  greater 
refemblance  offtubbornnes  than  of  gcntlenes,  yet  let  vs  commit  them  to  ^ 
iudgement  of  the  Lord,hopingbctter  of  them  in  time  to  come  than  wee  fee 
in  time  prcfent,&  let  vs  not  therefore  ccafle  to  pray  to  God  for  them,  &  (to 
comprehend  all  in  one  worde)  let  vs  not  condemne  to  death  theperlbnit 
felfe,which  is  in  the  hand  &  iudgement  of  God  alone,  but  let  vs  rather  weye 
by  the  law  of  the  Lord  of  what  fort  euery  mans  workes  be.  Which  rule  while 
vvefollow,weeratherftandetothe  iudgement  of  God  than  pronounce  our 
ownc. Let  vs  not  take  to  our  fclues  more  libcrtie  in  iudging ,  vnlcflc  wee  will 
binde  the  power  of  God  within  boundes,  &  appoint  a  lawc  to  his  mercie,  at 
whofc  pleafure  when  he  thinketh  it  good,vcry  euil  men  are  turned  into  very 
goodjftrangers  arc  grafFed  &  foreins  are  chofen  into  the  church.  And  this  y 
Lord  doth.thercby  to  mocke  out  the  opinion  of  men,  &  rebate  their  rafti« 
nes:  which  ifit  be  not  rcftrained,prefumeth  to  take  to  it  fclfe  power  of  iud- 
ging more  than  it  ought. 

10  For  where  as  Chrift  jnromifcth  that  that  fhalbec  boundc  in  heauen, 
>(L»ttj8,t8.  which  they  that  be  his  (hal  bind  in  carth,hchmiteth  the  power  of  binding, 

to  the  Cenfurc  of  the  church:  by  which  they  y  aie  excommunicate.arc  not 
throwen  into  eucrlafting  mine  &  damnation:  buthearing  their  liucs&  mi- 
ners to  be  condcmncd,they  are  alfo  ccrcified  of  tlicir  owae  eucrlafting  con- 

dem- 


dcmnation,  vnlcflethcy  repent .  For  evcorr.trijnication  herein  diffcreth 
from  accurfingjthataceurfing taking awcy  al pardon  doth  condemncama 
andadiudgchim  toetcrnalldcftrudion  :  excommunication  rather  rcucn- 
geth  and  punifheth  maners.And  though  the  fame  doc  aFo  punifh  the  man, 
yet  it  doeth  fo  punifh  him,that  in  forewarning  him  of  his  damnation  to  com, 
it  doeth  call  him  backc  to  faluaiion.If  that  be  obtained,  reconciliation  &  rc- 
ftoring  to  the  communion  is  readic.  But  accurfing  is  either  very  feldomc  or 
neuer  in  vfe .  Thercfore.although  ecclefiafticall  difcipline,  permittcth  not 
to liue familiarly, or  to  haue  friendly  conuerfation  with  them  that  bee  ex- 
communicate :  yet  wee  ought  to  cndcuour  by  (uch  meancs  as  wc  may,  that 
returning  to  amendemcnt,  they  may  rcturnc  to  the  fellowship  and  vnitic 
of  the  Church:as  the  Apoftle  alfo  teacheth.Do  not(faith  he)thinkc  them  as 
cnemieSjbuicorreft  them  as  brethren.  Vnlefle  this  gcntlencfle  be  kept  as  i.TLciT.j.i; 
welpriuatcly  as  in  common,thcrc  is  danger  left  from  difcipline  wcfoorth- 
withfall  tobutcheric. 

II  This  alfo  is  principally  required  to  the  moderation  of  difcipline, 
which  Auguftinc  entreateth  of  in  difputing  againft  the  Donatiftes:  that  nei- 
ther priuate  menjif  they  fee  faulccs  not  diligently  enough  corrected  by  the 
Counccl  of  ElderSjfhould  therefore  byandby  dcparte  fiom  the  Church:  nor 
the  Paftors  themfelucs,if they  cannot  accordingto  their  hearts  defire  purge 
all  things  that  ncede  amcndmcntj/Iiould  therefore  throw  away  the  minifte- 
rie.or  with  vnwonted  rigoroufnes  trouble  the  whole  Church.  For  it  is  moff  i,ib.i.contri 
true  which  he  writcth:that  he  is  free  &difchargcd  from  curfe,whofocucr  he  panij.cap,n 
be  that  cither  by  rebuking  amcndcth  what  he  can:  or  what  he  canot  amend, 
excludethjfauirg  the  bond  of  pcacc-or  what  he  cannot  exclude,  fauing  the 
bond  of  peace,he  doth  difalow  with  cquitic,and  beare  with  ftedfaftnes.  Hcc  lib-  3«cap»i. 
rendreth  a  rcafonthcrcofin  another  place:  bccaufeall  godly  order  &  ma- 
nerofccdefiafticall  difcipline  ought  alway  to  haue  rcfped  vnto  the  vnitic 
of  the  Spirit  in  the  bond  of  peace;  which  the  Apoftle  commaundcth  to  bee 
kept  by  our  bearing  one  with  anothcr:and  when  it  is  net  kept,  the  medicine 
ofpunifhmentbcginnethtobe  not  only  fuperfluous,  but  alfo  hurtfull,  and 
therefore  ccaiTeth  to  be  a  medicine.He  th3t(faith  hc)doth  diligently  thinkc  Cap.i. 
vpon  thefe  things  doth  neither  in  prcferuing  of  vnitie  ncglcd  the  feueritie 
of  difcipline,nor  doth  with  immeafurablenefrc  of  corrcftion  breake  y  bond 
offcUowfhip.Hcgrauntcth  indeedc  that  not  oncly  the  Paftours  ought  to 
trauaile  to  this  point ,  that  there  may  remaine  no  fault  in  the  Church,  but 
alfo  that  cucry  man  ought  to  his  power  to  endeuour  therunto:and  he  plain- 
ly  dcclarcth  that  he  which  negledeth  tomoni{h,rebuke,  and  con  eft  y  cuill,  ^*P**« 
although  he  donotfauourthcm,norfinne  with  them,  yet  is  giltic  before  the 
Lord  .But  if  he  be  in  fuch  degree,that  he  may^lfo  feuer  them  from  the  par- 
taking of  facramcnts,and  doth  it  not.now  he  finnethnotby  an  others  euil, 
but  by  his  own.  Only  he  willeth  it  to  be  done,with  vfing  of  difcretion,which 
the  Lord  alfo  requireth,lcaft  while  the  tares  be  in  rootingout,  the  come  bee 
hurt.Hereuponhc  gathcrethout  ofCyprian,Lct a  manthcrforc mercifiilly  ^atci  s.ap 
correft  what  he  can:&  what  he  cannot,let  him  patiently  fuffcr,  &withlouc 
gronc  and  lament  it. 

li  This  he  faith  bccaufcofthcprecifenes  of  the  Donatiftes,  who  when 

Hhh  1  they 


Cap.  J  2,  OftheoutviiardmeMei 

they  faw  faults  in  the  Churches  which  the  bifhops  did  in  decde  rebuke  w 
words,  but  not  punifh  with  excommunication,  (becalifc  they  thought  that 
they  could  this  way  nothing  prcuailc)did  fliarply  enuey  againft  tiie bifhops 
asbctrayersofdifcipline,and  did  with  an  vngodly  fchifme  deuidc  thefelues 
£l:om  the  flockc  of  Chrift.  As  the  Anabaptiftcs  doe  at  this  day,  which  when 
they  acknowledge  no  congregation  to  bee  of  Chrift,  vnlefTe  it  doincuery 
point  fhinc  with  angelike  perfeftion,do  vnder  pretence  of  their  zealc  ouer- 
throwe  all  edification.  Such(faithAuguftinc)  not  for  hatred  of  other  mens 
wickednes,but  for  defirc  to  maintaine  their  owne  contentions,  do  couet  ei- 
ther wholly  to  draw  away,or  at  leaft  to  deuide  the  weake  people  fnarcd  with 
the  boafting  of  their  name-  they  fwelling  with  pride,mad  with  flubbornnes, 
traiterous  with  flaunders,  troublefome  with  feditions,lcaft  it  (hould  openly 
appearerhattheywantthelightoftrueth.dopretendalhadow  ofrigorous 
fcueritie:&  thofe  things  which  in  fcripturc  are  commaunded  to  be  done  with 
moderate  healing  for  corroding  ofthefaultcs  of  brethren,  prefer uing  the 
lyncerenes  of  loue ,  &  keeping  the  vnitie  of  peace,they  abufe  tofacriledgc 

a.Cor  1M4.  of  fchifme  &  occafion  of  cutting  ofF.So  doth  Satan  transforme  himfelfe  into 
an  angcll  of  light,when  by  occafion  as  it  were  of  iuft  feueritie  he  perfuadcth 
vnmercifull  crueltie,coueting  nothing  elfe  but  to  corrupt  &  break  the  bond 
ofpeace  &  vniticrwhich  bond  remaining  faft  among  Chriftians,al  his  forces 
are  made  weake  to  hurt.his  traps  of  treafons  are  broken,  &  his  councels  of 
ouerthrovving  do  vanifh  away. 

15  This  one  thing  he  chiefclycommendeth,  that  if  the  infedion  of  fin 
hauc  enired  into  the  whole  multitudc,then  the  feucre  mercic  of  liuely  dif- 
ciplinc  is  neccflaricFor  (faith  he)thc  dcuifes  of  feparation  arc  vaine,and 
hurtfiil  &  fill  of  facrilegCjbecaufe  they  are  vngodly  &  proud,&  do  more  trou 
ble  the  weake  good  ones,than  they  amend  the  ftout  cuil  ones.  Andy  which 
he  there  teacheth  othcr,hc  himfelfe  alfo  faithfully  folowed.  For  writing  to 
Aureliusbi(hopofCarth3ge,he  complaineth  that  drunkennes  which  is  fo 
fore  condemned  in  fcriptureSjdoth  range  vnpunifhcd  in  AfFrica:  &  he  adui- 
fcth  him,that  alTembling  a  Councel  of  bifhops  hce  (houlde  prouide  rcmcdie 
for  it.He  addeth  by  and  by  after:  Thefe  things  (as  I  thinke)  arc  taken  away 
not  roughIy,not  hardly,not  after  an  imperious  maner,but  more  by  teaching 
than  by  commaunding,more  by  admonifhing  than  by  threatning.  For  fo 
mufl  we  dealc  with  a  multitude  offinners.but  feueritie  is  to  be  exercifed  vpo 
the  finncs  of  fewe.  Yet  he  doeth  not  meane  that  Bifhops  fhoulde  therefore 

Viitacav^^i  winke  or  hold  their  peace  at  publike  faultes ,  becaufe  they  cannot  feuerely 

'  punifh  thcm;as  he  liimfelfe  afterward  expoundcth  it:  But  he  willcth  that  the 

meafure  of  corrcdion  be  fb  tcmpered,that  fo  farre  as  may  be,  it  may  ratlier 

bring  health  than  deflruftion  to  the  body.  And  therefore  at  length  he  con- 

i.Cor.5.5%   cludeththus:  Wherfore  both  this  commandcmcnt  of  the  Apoftleis  inno 

Ephe.4.a.  yj^\^Q  ^ q  bg  ncgIeded,to  feuer  y  euil,when  it  may  be  don  without  peril  of  brc- 
king  of  peacc:&  this  is  alfo  to  be  kept,y  bearing  one  with  another,  wc  fhould 
endcuour  to  preferue  vnitie  of  the  Spiritiin  the  bond  ofpeace. 

14  The  part  that  remaineth  of  difciplinc,  which  properly  is  not  contai- 
ned in  the  power  of  keiesjflandcth  in  this,  y  according  to  the  ncceflirieof 
limes  the  Palters  fliould exhort  the  people  either  to  fafting,  or  to  common 

":.  '  fuppii- 


ToSaluAthn,  Lth.4.         4f4 

fupplicatjonsjor  to  other  cxercifes  of  humi!ity,repentance,&  faith,ofwhich 
things  there  is  neither  tiniCjOor  meafure,nor  forme  prefcribed  by  the  word 
of  Godjbutis  left  in  theiudgcmentofthe  church.The  obftruing  of  this  part 
aJro,as  it  is  profitabk,fo  hath  alway  bin  vfcd  of  the  olde  church  cuen  from  y 
vcrieApoftles.Howbcit  the  Apoftlesthemfclues  were  not  the  firft  authors 
of  thcm.but  they  tooke  example  out  of  the  law  &  the  Prophets.  For  wee  fee 
that  there  Co  oft  as  any  weightic  bufineflc  happened,  the  people  were  cal- 
led togithsrjcommon  prayers  enioyncd.&fafting commanded.  Therefore 
the  Apoftles  followed  that  which  both  v/as  not  new  to  the  people  of  God,8c 
they  forefawe  that  it  ftiould  be  profitable.  Like  wife  is  to  be  thought  of  other 
exercifes,whcrcwith  the  people  may  cither  be  ftirrcdvp  to  their  duetic,  or 
be  kept  in  awe  and  obedience.  There  are  examples  cche  where  in  holy  hi- 
ftories.which  wenccde  not  to  gather  togethcr.In  fumme  this  is  to  be  holde, 
that  fo  oft  as  there  happencth  any  controuerfie  of  religion,  which  muft  bee 
determined  either  by  a  Synodc  or  by  ecclcfiaftical  iudgement  jfo  oft  as  they 
be  about  choofing  of  a  minifter,finally,ro  oft  as  any  hard  matter  or  of  great 
importance  is  in  doingragaine,  when  there  appeare  tokens  of  the  wrath  of 
God,as  peftilence,&  warre,&  famine:  this  is  a  holy  ordinance  &  profitable 
for  all  ages.that  the  Paftors  ftiould  exhort  the  people  to  common  fafting,  & 
to  extraordinarie  prayers.  If  any  man  doe  not  allowe  the  teftimonics  which 
may  bealleagedoutottheoldtcftament,  as  though  they  were  notmeetc 
for  the  Chriftian  Church,itis  certaine  that  the  Apoftles  alfo  did  the  fame. 
Howbcit  of  praiers  I  thinke  there  vvil  fcarcely  any  be  foundc  that  will  mouc 
any  queftion.Thcrefore  let  vs  fay  fomewhat  of  fafting;  becaufe  nSany  when 
they  vnderftand  not  what  profit  it  hathjdoiudge  it  not  (b  neceffarie  :  (bmc 
alfo  do  vtterly  refijfe  it  as  fupcrfluous:and  when  the  vfe  of  it  is  not  wel  kno- 
wcn,it  is  eafie  to  Aide  into  fuperftition. 

I  f  Holy  &  true  fafting  hath  three  cndes.  For  wee  vfe  it,  cither  to  make 
leane  and  fubdue  the  flcftijthat  it  fliould  not  waxe  wanton,  or  that  wee  may 
be  better  difpofcd  to  prayers  &  holy  nieditations,or  that  it  fhould  be  a  ccfti  • 
monie  of  our  humbling  before  God.when  we  be  willing  to  confefle  our  giltt- 
nefle  before  him.The  firft  end  hath  not  fo  often  place  in  common  fafting, 
becaufe  al  men  haue  not  like  eftate  of  body,nor  like  health ;  therefore  it  ra- 
ther agrceth  with  priuate  fafting.The  fecond  end  is  common  to  both.fbr  as 
well  the  whole  Church  as  eucry  one  of  the  faithful  hath  neede  of  fuch  pre- 
paration to  prayer.The  third  alfo  is  hkewife  common.  For  it  ftiall  fomerimc 
befall  that  God  rtial  ftrikc  fome  nation  with  warre,  or  peftilence,  or  w  fome 
calamitie.  In  fuch  a  common  fcourgc  the  whole  people  muft  accufe  them- 
felues,and  openly  confefle  their  ownegiltinefre.But  if  the  hand  of  die  Lord 
do  ftrike  any  priuate  man,he  ought  to  do  the  fame,either  alone,  or  with  his 
own  familie.  That  ftandeth  chiefely  in  the  affe^ftion  of  the  mind.  But  when 
the  minde  is  afFedcd  as  it  ought  to  be,it  is  fcarcely  poffible,  but  thatitwiH 
breake  out  into  outward  tcftifying:  and  then  chiefely  if  it  turne  to  com- 
mon cdifying,thatalrogither  in  openly  confefling  their  finne  fhould  yelde 
praife  of^righteoufneflctoGod,  and  euery  one  mutually  exhort  other  with 
"their  example. 

i^    \\'hereforc  fafting,as  it  is  a  figne  of  humbling,  hath  more  often  vft 

Hhh  3  pubhkely. 


^AtJ^*  O/theomwardnteAnes 

publikely  ,tlisn  among  priuatc  menjhowfoeucr  it  be'common,  as  Is  alrcadle 
faidc.Thcrefore  as  touching  the  difciplinc  whereof  we  now  cntreaie:  fo  ofc 
as  we  muft  make  fupplication  to  God  for  any  great  matter,  it  were  cxpedi- 
cnt  to  commaundetaftingtogithcr  with  prayer.  So  whcntheAntiochians 

A&i2'i  .  ^^^^^  hands  vpon  Paul  and  BarnabjSjthat  they  might  the  better  commcndc 
to  God  their  miniftery  which  was  of  fo  great  importace,they  ioyned  fafting 
with  pray cr.So both  they  afterward.whcn  they  made  miniftcrs  cuerChur- 
ches ,  v/ere  wont  to  pray  with  fafting.  In  this  kindc  of  fafting  they  had  re- 
gard to  none  ot h  er  thing ,  but  that  they  might  bee  made  frcftier  and  more 
vncombrcd  to  pray.  Verily  this  wee  finde  by  experience,  that  when  the  bel- 
lie  is  full,  the  mindc  is  not  fo  lifted  vp  to  God,  that  it  can  both  with  heartie 

_  .  and  ferucntaffciflion  be  carried  to  praycr.and  continue  in  it.  So  is  that  to 

e.  ,37.  be  vnderftoode  which  Luke  rchearfeth  of  Anne,  that  ftieeferued  the  Lorde 

in  faftinges  and  prayers.  For  he  doeth  not  fet  the  worflripping  of  God  in 

fafting:  but  fignifieth  that  the  holy  woman  did  after  that  manner  exercifc 

Nchan.1. 4.  j^^^  ^^jf^  jp  continuance  of  prayer.  Such  was  the  fafting  of  Nehemias  when 
he  did  with  earneftly  bent  zeale  pray  to  God  for  the  deliucrance  of  his  pco- 

i.Cor.7,5.  pie.  For  this  caufe  Paul  faith  that  the  faithful!  do  well,  if  they  abftaincfor 
a  time  from  their  wedding  bed,that  they  may  the  more  freely  apply  prayer 
and  fafting.  Where  ioy  ning  fafting  to  prayer  in  fteede  of  a  helpe,  he  putteth 
vsinmindethatitisofno  value  but  fo  farre  as  it  is  referred  to  thisendc. 
Againe,  when  in  the  fame  place  hecgiueth  a  rule  to  married  folkcs,  that 
they  fhouldc  mutually  render  good  will  one  to  another,  it  is  plaine  that  hcc 
doeth  no»fpeake  of  daily  prayersjbut  of  fuch  prayers  as  require  a  more  car  • 
neftintcntiucnefle. 

17  Againejif  either peftiIence,or  famine, or warrebeginnc  to  range  a- 
broad.or  ifany  calamitie  othcrwife  fcem  to  hang  oucr  any  countrcy  &  pco- 
ple:then  alfo  it  is  the  dutie  of  Paftors  to  exhort  the  Church  to  fafting.y  they 
may  humbly  bcfeechc  the  Lord  to  turne  away  his  wrath.For  he  giueth  war- 
ning that  he  is  prepared  and  in  a  manner  armed  to  reucnge,  when  hee  ma- 
keth  any  danger  to  appcare  .  Therefore  as  accufed  men  in  time  paft  with 
long  hanging  beard,  with  vncombedhairc,  withblacke  array,  were  wont 
humbly  to  abacc  them  felues,to  procure  the  mercie  of  the  iudge  :  fo  when 
we  arc  accufed  before  the  iudgementfeatc  of  God,  it  behoucth  both  for  his 
glorie,&for  common  edification,  and  alfo  is  profitable  and  heaUiRilI  for 
YSjthatwe  ftiould  in  piteous  array  craue  to  cfcape  his  feueriticAnd  that  this 
was  vfed  among  the  people  of  Ifrael ,  itiseafie  to  gather  by  ihewordesof 

lotl  *,S5.  loci.  For  when  he  ccmmandeth  a  trimipct  to  be  founded,  the  congregation 
to  be  gathered  togither,fafting  to  be  appointed,and  the  reft  that  foUowerhe 
Ipeaketh  of  thinges  rccciucd  in  ccmmon  cuftome  .  Hee  had  a  litle  before 
faid,ihat  examination  is  appointed  of  the  wicked  deedes  of  the  people,  and 
had  declared  that  the  day  of  judgement  was  nowe  at  handc,  and  had  fum- 
nrioncd  them  bceing  accufed  to  pleade  their  caufc:  then  hee  crieth  out  that 
they  ftiouldc  haft  to  fackc  cloth  and  afties ,  to  weeping  and  fafting ;  that  is, 
that  they  fhouldc  alfo  with  outwarde  tcftifymgs  throwe  themfclues  downc 
before  the  Lordc,  Sackc  docli  and  r./lies  paraducniure  did  more  agree  with 
thofc  times:  tut  there  is  nodouc  that  the  calling  logithcr,  and  weeping, 

and 


ToSa/mthff,  Lih»4.  41  f 

and  faftlng  &  fuch  like  do  Iilrcv/ife  pcrreinc  alfo  to  cur  age,  fo  oft  as  tlie  ftate 
of  ourthingcs  doth  fo  rcquiic .  For  iirh'it  is  a  holy  exercife,  both  to  huniblc 
menj  and  to  confefl'e  humilitic,  why  (hould  we  kflc  vfc  it  than  the  oldc  peo- 
ple did  in  like  necefntia  Wcrcadcthat  nctonely  the  people  oflfracljwhich  i.Sam.y.tf, 
were  informed  and  inftruflcd  by  the  wordc  of  G  O  D,but  alio  the  Kiniuitcs  anJ  ii.i  j, 
which  had  nodoftrincbut  the  preaching  of  Jonas,  fafted  in  token  of  for-  s-King.i.iz 
rovvc.     What  caulc  is  there  therefore  why  wclliould  not  doc  the  f-me?  But  ""  **''' 
it  is  an  outwardecercmonic,  which  was  with  the  reft  ended  in  Chrift.  Yea 
rather  euen  at  this  day  it  is,  ?s  it  alway  hath  becne,  a  very  good  helpe  to  the 
faithfull,  and  a  profitable  admonition ,  to  ftirre  vppe  them  felues ,  that  they 
ihoiild  not  with  to  great  carelefncfle  &  fluggifhnes  more  and  more  prouoke 
God  when  they  are  chaftifcd  with  hisfcourgcs.  Therefore  Chrift  when  he  ^ 

cxcufeth  his  Apoftlcs  for  that  they  faft  not,  doth  not  fay  that  fafting  is  abro-  Luke.^*.  j  4» 
gatc;but  he  appointeth  it  to  times  of  calamity  ,and  ioineth  it  with  mourning. 
The  rime  fhall  come  (fayeth  hce)whcn  the  bridtgrome  fliall  be  taken  av/ay 
from  them. 

1 8  But  that  there  fliould  be  no  errour  in  the  namc,lct  vs  define  what  fa- 
fting is.  For  wc  do  not  here  vnderftande  by  it  only  abftinencc  and  fparing  ia 
meatc  and  drinke,  but  a  certaine  other  thing .  The  life  of  the  gcdly  ought  in 
deede  to  be  tempered  with  honeft  fparing  &  fobrietie,that  fo  ncere  as  is  poC- 
fible  it  may  in  the  whole  courfe  thcrof  bcare  a  certain  rcfcmblancc  of  fafting. 
But  befidc  this  there  is  an  other  fafting  for  a  time ,  when  wee  withdrawe  any 
tiling  of  our  woted  diet,  cither  for  one  day  or  for  a  certain  timc,&  do  charge 
our  felues  with  aftraiter  and  feueter  abftinencc  in  diet  than  ordinarie. 
This  confifteth  in  three  thinges,  in  time,  in  qualitie  of  meates  ,  and  in  fmal- 
nes  of  quantitie.  I  meanc  by  timc,that  we  ftiould  vfc  thofc  doings  fafting,fcr 
which  fafting  is  ordcined.  As  for  example,  if  a  man  faft  for  common  prayer: 
that  he  come  emptie  vnto  it .  Quahtie  ftandeth  in  this ,  that  all  deintincflc 
ftiould  be  abfcnt,  &  being  content  with  common  andbafermeatcs,we  ftiold 
not  ftirre  vp  appetite  with  delicates.  The  rule  of  quantitie  is  in  this ,  that  wc 
catc  more  fparingly  and  Icfl'e  than  wc  be  wont,onJy  for  ncceflitie,and  not  al- 
io for  pleafure. 

19  But  wcmuft  alway  principally  beware,  that  no  fupcrftitioncrccpevp- 
on  vs,  as  it  hath  heretofore  happened  to  the  grcate  hurt  of  the  Church.  For 
it  were  much  better  that  there  were  no  vfc  at  all  fafting  than  that  it  fticuldc 
be  diligently  kept,  and  in  the  meanc  time  be  corrupted  with  falfc  andhurtful 
opinionsj  whercunto  the  world  fomctime  fallcthjvnlelfc  the  Paftors  do  with 
great  faithfiilncflc  and  wifcdome  preuent  k.  The  firft  point  therefore  is,  that  Joel  a.i  j' 
they  lliouldc  alway  enforce  that  which  loellteacheih,  that  they  fliould  cue 
their  heartes  and  not  their  garmcntes:  that  is ,  that  they  ftiould  admoniftic 
the  people  .that  God  doth  not  greatly  cftecmc  fafting  of  it  feUe.vnlelfe  there 
be  an  inward  afFeftion  of  the  hcarte ,  a  true  mifliking  of  finne  and  of  him- 
felfe,  true  humbling,  &  true  forow  through  the  feare  of  God:  yea  that  fafting 
is  profitable  for  no  other  caufe,but  for  that  it  is  ioyned  to  thefc  as  an  inferi- 
our  helpe  .  For  GOD  abhorreth  nothing  more  than  when  men  in  fetting 
figncs  and  anoutwarde  fticwc  in  ftecde  of  innocence  of  heart,  do  labor  with 
ialfc  color  to  decciug  thcnof^lugs .  Therefore  Elaic  moft  ftiarpcly  inucyeth 
~     "  Hhh4       "  againft 


C4p»f2*  Of  the  outward  medftes 

Efa«}l«S*     againftthishyijocnfic',  that  the  Icwes  thought  that  they  had  fatlsfied  God, 

when  they  had  oncly  faftcd^howfocucr  they  did  nourifh  vngodlines  and  vn- 

clean  thoughts  in  their  hcarr.Is  it(  faith  he)ruch  a  falhng  which  the  Lord  rfc- 

ijuircth?  and  fo  forth  asfoUowcth.  Therefore  thchypocriticaJl  faftingis 

not  only  an  vnprofitable  and  fuperfluous  wearying,but  alfo  a  great  abomiha- 

tion .  An  other  euill  ncerc  vnto  this  is  chiefely  to  be  taken  heede  of ,  that  it 

be  net  taken  for  a  meritorious  worke,  or  a  forme  of  worfhipping  God .  For 

fith  it  is  a  thingof  it  felfc  indifferent,  &  hath  no  value  but  by  reafon  of  thofe 

cndes  which  it  ought  to  haue  refpeft  vnto ,  it  is  a  moft  hurtful!  fupcrftition, 

CO  confounde  it  with  the  workes  commanded  of  God  and  neceflaryof  them- 

felucs  without  other  refpeft.  Such  was  in  olde  time  the  dotage  of  the  Mani- 

liber.  i.de    chees :  whome  when  Auguftinc  confuteth,  he  doth  plainely  enough  teache, 

Hior.  Manic,  that  faftingis  tobeiudgedbynoother  ends  than  thofe  which  I  haucfpoken 

acfcotlFau*  °^>  ^"'^  '^ "°  ocherwifc  allowed  of  G  O  D,  vnlcfTe  it  be  referred  to  the  fame. 

The  thirde  errour  is  in  deedc  not  fo  vngodly  ,  yet  it  is  perillous :  to  require 

the  keeping  of  it  more  precifely  and  rigor oufly  as  it  wereoneof  thechiefe 

dueties,  and  foioaduaunce  it  with  imraeafurableprayfcs, that  men  fhoulde 

thinkc  they  haue  done  fome  excellent  thing  when  they  haue  fafted .     In 

which  behalfe  I  dare  not  altogether  excufc  the  olde  fathers ,  but  that  they 

haue  fowed  fome  feedes  of  fuperftition,  and  giuenoccafionto  the  tyrannic 

which  hatli  rifen  fince .     There  arc  founde  in  deede  fometimcs  in  them 

founde  and  wile  fentencesjoffafting,  but  afterward  wc  now  and  then  mcetc 

with  immeafurablc  praifes  of  fafting  which  aduaunce  it  among  the  chicfc 

vertues. 

20   And  at  that  time  the  fuperftitiousobferuing  of  lent  was  cch  where  gro- 
wen  in  vfe;  becaufc  both  the  common  people  thought  that  they  did  therein 
Ibme  notable  fcruice  to  God,and  the  Paftors  did  commende  it  for  a  holy  fo- 
14att.4.a.     lowing  of  Chrift :  whereas  it  is  plaine ,  thatChrift  did  not  faft  to  prefcribc 
an  example  to  other,  but  that  info  beginning  the  preaching  of  the  Gofpcll, 
he  might  in  very  deedc  proue  that  it  was  not  a  doftrine  of  men  ,but  defen- 
ded from  hcauen .  And  it  is  merueilous  ,  that  fo  grofic  an  errour,  which  is 
confuted  with  fo  many  and  fo  euident  reafons ,  could  creepe  into  men  of  fa 
iharpe  iudgement .  For  Chrift  did  not  faft  oft  (which  hee  muft  ncedes  haue 
done  if  he  would  haue  fet  forth  a  lawc  of  yearely  fafting)but  only  once  when 
he  prepared  himfelfc  to  the  publifhing  of  the  Gofpell  .     And  ne  fafted  not 
after  the  manner  of  men,  as  it  was  meete  that  hee  ftioulde  haue  done  if  hee 
would  haue  prouoked  men  to  followe  him:  but  rather  he  flicweth  an  exam- 
ple, whereby  he  may  rather  drawe  men  to  wonder  at  him  than  ftirre  them 
vp  to  followe  him .     Finally  there  is  none  other  caufe  of  this  fafting ,  than 
of  that  which  Mofes  fafted  [when  hee  receiued  the  lawe  at  the  hande  of  the 
Exod«S4.i8  Lordc.  For  fith  that  {miracle  was  ftiewcd  inMofesioftabliflithcauthoritie 
and  j4.»8,    Qf  jhg  Lawe,it  ought  not  to  haue  beene  omitted  in  Chrift ,  leaft  the  Gofpell 
fhould  feeme  to  giue  place  to  the  lawe .  But  fince  that  time  it  neuer  came  in 
any  mans  minde  vnder  colour  of  following  of  Mofes  to  require  fuch  a  forme, 
of  fafting  in  the  people  of  Ifrael .  Neither  did  any  of  the  holy  Prophets  and 
fatliers  follow  it,  when  yet  they  had  minde  and  zeale  enough  to  godly  excr- 
3,King.i^,tf..  cifts .  For,  that  which  is  faydc  of  HcUas,  thathc  paflcdforty  daycs  witliouc 

meat 


ToSalHAiim,  Lib,  4,  4:6 

mcate  and  drinke,  tended  to  no  other  ende  but  that  the  people  ffiould  know 
that  he  was  ftiri  ed  vp  to  be  a  reftorer  of  the  la  we  from  which  almoft  al  Ifrael 
had  departed.Thcrforc  it  was  a  mere  wrongful  zealc  and  ful  of  fuperftition,^ 
they  did  fet  foorch  fafting  with  the  title  &  color  of  following  of  Chrift.How- 
beit  in  the  manner  of  falling  there  was  then  great  diuCrfitic,  as  Cafliodorus 
rchcarfcth  out  of  Socrates  in  the  ninth  booke  of  his  hifto  ric.  For  the  Ro- 
mancs(faith  he)had  but  three  we eks,but  in  thefe  three  there  was  a  cotinual 
iafting,  except  on  the  Sunday  and  Saturday. The  Slauonians  and  Grecians 
had  fixe  weekes:  other  had  feuen:  but  their  fafting  was  by  deuided  times. 
And  they  difagreed  no  leffe  in  difference  of  meates.  Some  did  eate  nothing 
butbread  and  water:  feme  added  heroes :  fome  did  not  forbeare  fifhe  and 
fowlcs :  fbme  hadno  difference  in  meates.  Of  this  diuerfitie  Auguftine  alfo 
jnaketh  mention  in  the  latter  Epiflle  to  lanuarie. 

ti     Then  followed  worfe  times ,  and  totheprepofterouszeale  of  the 
people  was  added  both  ignorance  and  rudencflfe  of  the  Biftiops,  and  a  luft  to 
bcarcrulc,  and  a  tyrannous  rigor.  There  were  made  wicked  lawes,  which 
ftraine  confciences  with  pernitious  bonds.  The  eating  of  flefhe  was  forbid- 
den ,  as  though  it  defiled  a  man .  Tliere  were  added  opinions  full  of  facri- 
Icdge  one  vpon  an  other, til  they  came  to  the  bottomc  of  all  errors.And  that 
noperuerfcneircfhouldbeomitted.theybegan  withamoft  fonde  pretence 
of  aoftincnce  to  mockc  with  God.For  in  the  moft  cxquifite  deintines  of  fare 
Is  fought  the  prayfe  offafting;nodelicatesdoethen  fuffice,  there  is  neuer 
greater  plentic,  or  diuerfitie  or  fweetnefl'c  of  meates.    In  fuch  and  fo  gorgi- 
ous  preparation  they  thinke  that  they  ferue  God  rightly.  Ifpeake  nothowc 
they  neuer  more  fowly  glutte  themfelues,  than  when  they  v/oulde  be  coun- 
ted moft  holy  men.  Briefely,  they  count  it  the  greateftworfliipping  of  god 
to  abfteyne  from  fllefhe,and(thefc  excepted)  to  flowc  fiiU  of  al  kindc  of  dein- 
ties. On  the  otherfide  they  thinke  this  the  extreemeft  vngodlinelTe ,  &  fuch 
as  fcarcely  may  be  recompcnfed  with  death ,  if  a  man  laft  neuer  fo  little  a 
pcece  ofbacon  or  vnfaucry  flefh  with  browne  breade.  Hierome  telleth  that  AdNepotji 
cuen  in  his  time  were  fome  y  with  fuch  follies  did  mock  with  God;whicn  be- 
caufc  they  would  not  eate  oyle,caufed  moft  dcintie  meats  firom  euery  place 
to  be  brought  them:  yeatoopprcfle  nature  with  violence,  they  abfteincd 
fromdrinkingof  water,  but  caufedfwecte and  coftly  fuppings  to  be  made 
for  them,  which  they  did  not  drinke  out  of  a  cup,  but  out  of  a  {hell.   Which 
faulte  was  then  ina  fewc,  at  this  day  it  is  a  common  fault  among  all  rich  me 
thatthey  fal^  to  no  other  ende  butthattheymaybanket  more  fumpmoufly 
and  deintiiy.  But  I  will  not  waft  many  wordes  in  a  matter  not  doutfull.  Only 
this  I  (ay,that  both  in  fafting  and  in  al  other  partes  of  difcipline.the  papiftcs 
fo  haue  nothing  rightjnothing  pure,nothing  wel  framed  and  crdcrly,where- 
by  they  may  haue  any  occafion  to  be  proud,as  though  there  were  any  thing 
remaining  among  them  worthy  of  praife. 

^^  There  f ollov/eth  another  parte  of  difciplinc ,  which  peculiarly  be- 
longeth  to  the  deargic.  That  is  conteined  in  the  canons  which  the  oldc  Bi- 
fliops  haue  made  oucr  themfelues  and  their  order.  As  thcfebc:  y  no  dearkc 
fliouldegiuehimfelfe  to  hunting,  to  dicing,  nor  to  banketting:  th^t  none 

Hhh  f.  {bould. 


("ap.f^*  Of  the  outvPArd  meases 

flioulde  occupie  vfuric,  or  raarchandife:  that  none  (hould  be  prcfent  at  wan- 
ton dauncings:  and  fuch  other  ordinanccs.There  were  alfo  added  penalties 
whcrby  the  authoritie  of  the  canons  was  ftabli{hcd, that  none  fliould  breakc 
them  vnpunifhed.  For  this  endc  to  cucry  Bifhop  was  commitcd  the  gouern- 
mcncof  his  owne  cleargic,  that  they  fhould  rule  their  clctkcs  according  to 
the  canons,  and  holde  them  in  their  duetje.  For  this  cnde  were  ordeyncd 
yearcly  ouerfecinges  and  Synodcs,  that  if  any  were  ncghgent  in  his  diitie, 
he  ilioulde  be  admonifhcd:  if  any  had  ofFcnded  ,  he  flioulde  be  puniflicd  ac- 
cordingto  the  incafureof  his  ottence.  The  Bifliops  alfo  thefelues  had  ycre- 
ly  their  proujnciall  Synodcs,  and  in  the  oldc  time  yearely  two  Synodcs,  by 
which  they  were  iudged  if  they  had  done  any  thing  bcfids  the  ir  ductie.For  if 
any  Bifhop  were  too  hardc  or  violent  againll  hiscleargie,  they  might  ap- 
pcalc  to  thofcSynodcSjalthough  there  were  butonethatcomplaincd.  The 
fcuereltpuniftiment  was  that  he  which  had  offended  (hould  bee  remooued 
from  his  office,  &  for  a  time  be  depriucd  of  the  communion.  And  bccaufc  y 
fame  was  a  continual  order ,they  neucr  vfed  t  o  difmiflc  any  Synodc.but  thac 
they  appointed  a  place  and  time  for  the  next  Synode.  For, to  gather  a  gc- 
ncrallCouncel,perteinedtothcEmperouronely,asalyoldrummoningsof 
Councels  do  teflifie.So  long  as  this  feueritic  flonfhcd,y  clerks  did  require  in 
word  no  more  of  y  people.than  themfelucs  did  perform  in  example  &  deed. 
Yea  they  were  much  more  rigorous  to  themfelues  than  to  the  people.  And 
verily  foitismectCjthat  the  people  (hould  be  ruled  witha  gentler  andloo- 
fer  difciphne.as  I  may  fo  tearme  it :  but  the  clerkcs  fhould  vfe  (harper  iudge- 
ments  among  thcmfclucs,and  fhould  lelVe  beare  with  themfelues,  than  with 
other  men.  How  all  this  is  growcn  out  of  vfejit  is  no  ncede  to  rehearle,  whe 
at  this  day  nothing  can  be  imagined  more  vnbridlcd  and  diffolure  than  the 
clcrgie,  and  they  arebroken  foorth  to  fo  grcatliccntioufncf,that  the  whole 
world  cricth  out  of  ic.  That  all  amiqjitie  Hiould  not  fceme  to  be  v tterly  bu- 
ried among  them,  1  grauntindccde  thatihey  doc  with  ceitaine  fhadowcs 
decciue  theeicsofthefimple:bur  thofc  are  fuch  as  come  nonccrcr  to  the 
auncicnt  manners,  th^n  the  counterfaiting  of  an  ape  approche  th  to  y  which 
men  doby  reafon  and  aduife,  There  is  a  notable  place  in  Xcnophon,whcre 
he  teachcth  how  fowly  the  Pcrfians  had  fwarued  from  y  ordinances  of  tlieir 
Eldcrs,and  were  falle  from  the  rigorous  kind  of  lifc,to  tbftnes  &  daintincs,y 
yet  they  couered  this  fhimc,faymgthat  they  diligently  kept  y  ancient  vfa- 
gcs.  For  when  in  the  time  ofCyrus  fobrietic  and  teinperauiice  lo  far  flouii- 
fhcd  that  men  needed  not  to  wcepe.yea  and  it  was  accomptcd  a  fliamc:with 
potlreritic  this  continued  a  religious  obfeniation,  that  no  man  fliould  drawc 
fnoitcoutathisnofethrillcSjbutitwaslawfulto  fuckcitvp  ,  and  fecdewith 
ineucn  till  they  were  rotten  the  (linking  humors  which  they  had  gathered 
by  gluttonous  eating .  So  by  the  olde  order  it  is  vnlawfiiU  to  bring  winepots 
to  the  boi  de;  but  to  (will  in  wine  that  they  ncede  to  be  caried  away  dronken 
is  toUerable.  It  was  ordeined  to  eat  but  once  in  a  daythis  thcfe  good  fiicce!- 
fors  haue  not  abrogate,  but  they  gauc  leaue  to  continue  their  furfettings  fro 
mid  day  to  mid  night .  The  cuftome  was  that  men  fhould  make  an  end  of 
jthcir  dayes  iourney  falling.    Butitwasatlibcnjeand  vfedly  the  cuftome, 

for 


To  SalttatioH,  Lib,  4,  417 

fox  auoidlng  of  Wearincflejto  (hortcn  their  iourney  to  two  houres.  Whcnfce- 
uer  the  Papiftcs  fhall  pretcnde  their baftarde  rules ,  to  fhcwe  thcmfclues  to 
bee  hkc  to  the  holy  fathers :  this  example  Hiall  fufficiently  rcproouc  their 
fonde  counterfeiting,  thatnopayntercan  more  liuely  exprcflc  it . 

ij  In  one  thing  they  bee  too  rigorous  and  vnentreatable,  that  they 
glue  not  Icaue  to  Prieftes  to  marrie.  But  howc  great  libertie  there  is  among 
them  to  vfe  whorcdome  vnpuniflied,  is  not  ncedfull  to  bee  fpoken:  and  bea- 
ring them  boldevppon  their  (linking  vnmarried  life,  they  haue  hardened 
thcmfeluesto  all  wicked  doinges:  But  this  forbidding  doethplainely  fliewe, 
howepcftilcnt  all  their  traditions  arejforafmuch  as  it  hath  not  oncly  fpoi- 
Icd  the  Church  ofgoodandfitte  Paftors,  butalfo  hath  brought  in  a  hor- 
rible fincke  of  mifchceues ,  and  throwcn  many  foules  into  the  gulfc  of  def- 
peration.  Tiuely  whereas  marriage  hathbeene  forbidden  to  Prieftes,  that 
lame  hath  bcenedoncby  wicked  tyrannic,  not  onely  againftthe  worde  of 
God ,  but  alfo  againft  all  equitie .  Firft  to  forbidde  that  which  the  Lorde 
had  left  at  libertie,  was  by  no  meaneslawfuUformen.  Againc,  that  GOD 
hath  expreflely  prouided  by  his  worde  that  this  libertie  fhouldc  not  be  bro- 
ken, is  foeuident  that  it  ncedcth  no  long  demonftration . I fpeake  not  how  i.Tim.j.j. 
Paul  in  many  places  willeth  a  Biftioppc  to  bee  the  hufbande  of  one  wife.But  ^"^,'  •  ^• 
what  couldc bee  more  vehemently  Ipoken ,  than  where  hec  proaounccth  '♦""•  4- 1* 
by  the  holy  Ghoft,  that  there  rtial  be  in  the  laft  times  wicked  men  that  flial 
forbidde  marriage:  and  hec  callcth  them  not  onely  decciuers ,  but  diuclles? 
This  therefore  is  a  Prophccie,this  is  a  holy  Oracle  of  y  holy  Ghoft,wherc- 
with  hee  willed  to  arme  the  Church  aforehande  againft  daungers,  that  the 
forbidding  of  marriage  is  the  doftrine  of  Diuels.But  they  think  y  they  hauc 
gayly  efcaped  when  they  wreft  this  fcntenceto  Montanus,  the  Tatrans, 
Encratites,and  other  olde  hcretikcs .  They  onely  ( fay  they  )  condemned 
marriage: but  wee  doe  notconderaneir,but  debarrethe  clcargiefrom  it, 
for  whomc  wee  thinke  it  not  to  bee  conuenient.  As  though  albeit  this  pro- 
phecic  was  firft  fiilfillcd  in  thofe  aforefaidc  mcnj  it  might  not  alfo  bee  appli- 
ed to  thefc  .*  or  as  though  this  childifhe  fonde  futtlctie  were  worth  the  hea- 
ring, that  they  fay  that  they  forbidde  it  not ,  bccaufe  they  forbid  it  not  to 
all .  For  it  is  all  one  as  if  a  tyraunt  wouldc  affirme  that  it  is  not  an  vniuft 
lawc,  with  vniuflice  whereof  one  parte  alone  of  the  Citie  is  opprcC- 
fcd. 

24  They  obieft,  that  the  Prieflc  docth  by  feme  roarkc  differ  from  the 
people.  As  though  the  Lorde  did  not  alfo  forelec  this,  with  what  ornaniets 
Prieftes  ought  to  cxcell.  So  they  accufe  the  Apoftle  of  troubling  the  order 
and  confounding  the  comclinelTeof  the  Church,  which  when  hce  portray- 
ed out  the  abfolute  forme  of  a  good  Bifhoppeduiflfet  marriage  amongthc 
other  gifts  which  he  required  in  him.I  know  how  they  expound  this,  name- 
ly that  none  is  to  bee  choofen  that  hath  had  a  fccond  wife.  And  I  grant  that 
this  is  not  a  new  expofition:  but  that  it  is  a  falfe  expoiition,appeareth  by  the 
text  it  fclf,becaufe  he  by  &  by  after  fetteih  out  of  what  qualities  the  wiucs  of 
Bifhops  and  Deacons  ought  to  be.Paul  rcckcncth  mariage  among  y  vertues 
ofaBifliop-thefemcntcachthatitisanintoUerablc  fault  in  the  order  of  y  ^'.'^"-flf^^* 
cieargie.And,on  Gods  name,not  contented  wiih  this  general]  dilpraiic  tlity  ^""'*  '  ^^* 

caU 


(ap[  1 2*  Of  the  oufvfdrd  meanet 

call  it  in  their  canonj  vndcanneflc  and  dcfilingof  the  fle(h.  Let  euetie  min 
thinke  with  hinifelfe  out  of  what  workefhoppe  thefc  thingcs  be  comc.-Chrift 
vouchfaucth  fo  to  honour  marriage  that  he  willeth  it  to  bee  an  image  of  his 
holy  conioyning  with  the  Church.  What  coulde  be  fpokcn  more  honoura- 
bJy  to  fet  out  the  dignitie  of  Mariage?  With  what  face  therefore  ftiaU  that  be 
called  vnclcane  or  defiled  wherein  fluneth  a  likaicffc  of  th<;  ipiriruall  grace 
ofChrift? 

z  J  But  nowe  when  their  forbidding  (b  euidcntly  fighteth  with  tlie  word 
of  God,  yet  they  finde  in  the  fcriptures  wherewith  to  dcfendc  it.  The  Le- 
uiticall  Prieftcs  were  bound  to  he  a  fundcr  from  their  wiues,  fo  oft  as  it  came 
to  iheir  turnes  to  minifter,  that  they  might  handle  the  holy  thinges  pure  & 
vndefiled.  Therefore  it  were  veric  vncomcly  .that  our  holy  things,  C\xh  they 
be  both  much  more  noble  and  dayly,(hould  be  handled  of  married  men.  As 
though  there  were  all  one  perfon  of  the  minifter  of  the  Gofpcl,as  was  of  the 
LeuiticalPricfthood.  For  they ,as  figures,  rcprefented  Chriftjwhich  being  j 
mediator  of  God  &  men  {hould  with  moft  abfolute  purenes  reconcile  y  Fa- 
ther vnto  vs.  But  when  finners  could  not  in  euery  behalfe  exprefle  the  figure 
ofhisholinefle,  yet  that  they  might  with  certainegroflc  draughtes  yeldea 
fhadowc  of  him,  they  were  commaunded  to  purifie  themfelues  beyonde  the 
the  manner  of  men.whcn  they  came  to  the  Sanftuarie.-namely  becaufe  they 
then  properly  figured  Chrift  ,iforthatas  pacifiers  to  reconcile  the  people 
to  God  they  appeared  at  the  tabernacle  the  image  of  the  heaucnly  ludge- 
nientfeate.  For  afmuch  as  the  Paftors  of  the  Church  do  not  beare  this  per- 
fon at  this  day,  therefore  they  are  vainely  compared  with  them.Wherefore 
Hsb.it«4.  ^^  Apoftledothwithout  exception  boldly  pronounce,  that  mariage  is  ho- 
norable among  all  menjbut  that  for  whoremongers  and  adulterers  abide th 
cheiudgementofGod.  Andthe  Apoftles  themfelues  did  with  their  ownc 
example  approue  that  marriage  is  not  vnmeete  for  the  holinefle  of  any  of- 
0 'P'j'  fice  be  it  neuer  fo  excellent.  For  Paul  witneflcth  that  they  did  not  onely 
kecpe  wiues,  but  alfo  caricd  them  about  with  them. 

^6  Againeitwasameruellouslhamelefneflethattheydurftfetoutthis 
comelines  of  chaftitie  for  a  neccflarie  thing,  tothe  great  reproch  of  the  old 
Church :  which  when  it  abounded  with  fingular  learning  of  God,yet  excel- 
led more  in  holinefle.  For  if  they  pafle  notvppon  the  Apoftles  ,(  as  they 
arewontfometimeftoutelytodcfpife  them)  what  I  befeechyou  will  they 
doe  to  all  the  oldc  fathers ,  whomc  it  is  certayne  to  haue  not  onely  fufFered 
but  alfo  allowed  marriage  in  the  order  of  Bilhoppes  ?  They  forfooth  did 
nourifhe  a  filthie  profaning  of  holy  thingcs ,  forafmuch  asfothc  myfteries 
H"(ler*  t  ®^'^^  Lor^  were  not  rightly  rcuercnccd  among  thero.It  was  moued  indeed 
I,j^j^(jp  ,,' in theNyceneSynodeto haue  vnmarried  life  commaunded:  as  there al- 
way  want  not  fomc fupcrftitious  men, which  doeeuer  inuente  fomenew 
thing ,  ro  bring  themfelues  in  admiration .  But  what  was  decreed  ?  The 
fcntencc  of  Paphnutius  was  alTcnted  to,  which  pronounced  that  a  mans  ly- 
ing with  his  ownc  wife  is  chaftitie.  Therefore  marriage  remamed  holie  a- 
mong  them:  neither  did  i  t  turne  them  to  any  fhame  nor  was  thought  to  fpoc 
the  minifteric. 

^7    Then  followed  times,  in  which  too  fupcrftitious  oblcruation  offin- 

glc 


To  SalMtion,  Lih.4,         41 S 

gle  life  grew  in  force.  Hereupon  came  thofe  often  and  vnmeafur?.blc  aduan- 
ced  prayfes  of  virginitic,  fo  y  fcarccly  any  other  vertue  was  thought  among 
t;he  people  to  be  compared  with  it. And  although  mariage  was  not  condem- 
ned for  vnclcane5yet  the  dignitic  thereof  was  fo  diminifhed ,  and  the  holi- 
ncflTcofitobfcuredjthathee  feemed  not  to  afpirc  with  a  courage  ftronge- 
nough  to  pcrfeftion ,  that  did  not  refrainc  himfelfc  from  it  .  Hereupon 
came  thofe  canons  whereby  it  was  firft  forbidden  that  they  which  were 
come  to  the  degree  of  Priefthoode  fliould  not  contrad  mariage :  then,  that 
nonefliouldbe  taken  into  that  orderbutvnmariedmen,  or  fuch  asdidfor- 
fake  mariage  together  with  their  wiucs .  Thefc  thingeSjbecaufe  they  fee- 
med to  procure  reuerencc  to  Priefthoode,  were  ( I  graunt )  euen  from  anti- 
quitie  receiued  with  great  wc]  hking .  But  if  the  aduerfaries  obicft  antiqui- 
tie  againft  me,  firft  I  aunfwere  that  this  libertie  remained  both  vnder  the  A- 
poftles  and  in  ccrtainc  ages  after  them,  that  Bifhops  might  be  maried :  that  . 
the  Apoftles  themfelucs,  and  other  Paftors  of  great  authoritie  which  fucce- 
ded  in  their  plac'es,vfed  the  fame  without  flicking  at  it.  The  example  of  that 
ancienter  Church  ought  worthily  to  be  of  greater  weight  with  vs,  than  that 
we  fliould  thinkc  that  to  be  cither  vnlawefull  or  vncomely  for  vs  which  was 
then  with  prayfe  receiued  and  vfed .  Secondly  I  fay  that  that  age  which  for 
immeafurablc  affedion  to  virginitie  began  to  be  partiall  againft  mariagejdid 
not  fo  lay  vpon  Prieftcs  the  lawe  of  vnmaried  life ,  as  though  it  were  a  thing 
ncccflarie  of  it  felfjbut  becaufe  they  preferred  vnmaried  men  aboue  the  ma- 
ried. Finally  I  anfwere  that  they  did  not  fo  require  it  that  they  did  with  force 
andneceflityconftraincthemto  continence  which  were  not  fit  tokecpeit. 
For  when  they  puniftjed  whoredomes  with  moft  feuere  la  wes ,  of  them  that 
contrafted  mariage  they  decreed  no  more  but  that  they  fhold  giuc  ouer  the . 
execution  of  their  office. 

2  8  Therefore  whenfoeuer  the  defenders  of  this  newe  tyranny  fhal  feekc 
the  pretence  of  antiquitic  to  defende  their  vnmaried  life :  fo  oft  we  fhall  an- 
fwere them  with  requiring  them,  that  they  reftore  the  old  chaftncffe  in  their 
Prieftes :  that  they  remoue  adulterers  and  whoremongers :  that  they  fufFer 
not  thofe  in  whom  they  fuffer  not  honeft  and  chaft  vfe  of  mariage  bedjto  tun 
vnpunifhed  into  all  kinde  of  luft :  that  they  call  againe  the  difcontinued  dif- 
cipline,  whereby  all  wantonneflcs  may  be  reftrained  :  that  they  deliuer  the 
Church  from  this  fo  wicked  fikhinnffe,  wherewith  it  hath  beene  long  defor- 
med. When  they  haue  graunted  this,  then  they  muft  againe  be  putin  mind 
that  they  boaft  not  that  thing  for  neceflarie,  which  being  of  it  felfe  at  liber- 
tic  hangeth  vpon  the  profit  of  the  Church.  Yet  I  fay  not  this  for  that  I  thinke 
that  in  any  conditi&  place  is  to  be  giucn  to  thofe  canons  which  lay  the  bond 
of  vnmaried  hfe  vpon  the  order  of  Prieftes :  but  that  the  wifer  forte  may  vn- 
derftande  with  what  face  our  enemies  doe  fclaunder  holy  mariage  in  Pricfts 
byobiedingthenameofantiquitie  .  As  touching  the  fathers  ,  whofc  wri- 
tingesremaine,  cucn  they  when  they  fpeake  of  their  ownciudgement,  ex- 
cept Hicrome,  did  not  with  fo  great  fpitefulneffe  deface  the  honeftie  of  ma- 
riage. Wcftialbe  content  with  one  commendation  of  Chryfoftom:becauk  Hom.de  fn- 
hcjfith  he  was  a  principall  efteemer  of  virginitic,  can  not  be  thought  to  haue  "enN^iwis, 
bcene  more  lauiih  than  Gthcr  in  commendation  of  mariage ,  Thus  he  lay  th: 

The 


But  fith  fome  thlngcs  arc  by  gods  goodncfle  giuen  vs.and  other  forae  things 

Ro^.12.3.    Vjy  j^jj  equitic denied vs:  leteucryman(asPaulcommaundeth  )  hauere- 

'  fpeA  to  the  mcafurc  of  grace  giuen  vnto  him.  Therefore  I  doe  here  meane 

nothing  clfc,  but  that  vowes  rauft  bee  tempered  to  that  meafurc  which  the 

Lorde  prefcribeth  there  in  his  giuing:  Icaft  if  thou  attempt  further  than  hee 

permitteth,  thou  throw  thy  felfedownc  headlong  with  taking  too  muchv- 

pon  thee.  As  for  example.  When  thofe  murthcrers,  of  whome  mention  is 

Aa.t1.12.  made  in  Luke,  vowed  that  they  wouldetafte  of  no  meat  till  Paul  were  flain: 

although  the  deuifc  had  not  beene  wicked,  yet  the  rafhneire  it  fclfe  was  noc 

to  be  fuffered,that  they  made  the  life  and  death  of  a  man  fubied  to  their 

_   ,  power.  So  lephthe  fuffered  punifhment  for  his  follie,  when  with  headlong 

■'  *^  •    heatc  he  concciued  an  vnaduifedvowe.  In  which  kindcvnmarricd  life  hath 

the  cheefe  place  of  mad  boldnefle.     Forfacrificing  Prieftes,monkcs,  and 

Nonnes,  forgetting  their  ownc  weakeneffc,thinke  themfelucs  able  to  keepc 

vnmarried  Ufc.But  by  what  Oracle  arc  they  taught  that  they  fhall  haue  cha- 

ftitie  throughout  all  their  life  ,to  the  very  ende  whereof  they  vowe  it?They 

O     »  18      hcarc  the  worde  of  God  concerning  the  vniuerfall  ftate  of  men,   Itisnot 

good  for  man  to  be  alone .  They  vnderftande ,  and  vvoulde  to  God  y  they 

didnotfecle,  that  finnc  remaining  in  vs  is  not  without  moft  fharp  pricks. 

With  what  confidence  dare  they  {hake  ofthatgenerall  calling  for  all  their 

life  long:  whereas  the  gift  of  continence  is  oftcncr  graunted  foracertainc 

time  as  opportunitie  requireth  ?  In  fuch  ftubbornefic  let  them  not  looke  for 

God  tobce  their  helper  :  but  let  them  rather  remember  that  which  is  faidc. 

Thou  (halt  not  tempt  the  Lorde  thy  God.     And  this  is  to  temptc  God ,  to 

endeuour  againft  the  nature  put  in  vs  by  him,  aud  to  dcfpifc  his  prefent  gifts 

as  though  they  nothing  belonged  vnto  vs.  Which  they  not  onclydoe:  but 

alfo  marriage.it  felfe,  which  God  thought  it  not  againft  his  maicftieto  in- 

„  ,  ftitute,  which  hcc  hath  pronounced  honourable  in  all  men  .which  Chrifl:  our 

loh'aA".       Lorde  hath  faniftified  with  his  prcfencc,  which  hee  vouchfaued  to  honour 

with  his  firft  miracle,  they  dare  call  denlingjoncly  to  aduaunce  with  mar- 

uellous  commendations  a  certainc  vnmarried  life  of  what  fort  foeucr  it  bee. 

As  though  they  themfelues  did  not  fhewc  a  cleare  example  in  their  lifc,that 

vnmarried  ftate  is  one  thing,  and  virginirie  another:  which  their  life  yet 

they  moft  fliamelefly  call  Angelike.doing  herein  verily  too  great  iniurieto 

the  Angels  of  God,  to  whom  they  compare  whoremongers,adulterers,and 

fomewhat  elfc  much  worfe  and  filthier.  And  truely  here  need  no  arguments 

when  they  are  openly  confuted  by  the  thing  it  fclfe.     For  wee  plainely  fee, 

with  howc  horrible  paines  the  Lorde  doeth  commonly  take  vengeauncc  of 

fuch  arrogance,  and  contempt  o  f  his  giftes  by  too  much  trurt  in  themfelues. 

I  fpare  for  Ihame  to  fpeakc  of  the  more  fecrcte  faultes ,   of  which  euen  this 

that  is  already  pcrceiued  is  too  much.It  is  out  of  conrroucrfic  that  we  ought 

to  vowe  nothing,  that  may  hinder  vs  from  feruing  of  our  vocation.   As  if  a 

houfeholder  fhoulde  vowc,  that  hcwillleaue  his  wife  and  his  children  and 

take  other  charges  in  hand;  or  ifhee  that  IS  fit  to  bcare  oflice,  when  hee  is 

chofcndoevowcthathewillbeapriuateman.  But  what  is  meant  by  this, 

thatourlibcrtie/houldenotbedcfpiled,  hath  fome  difficultie  ifitbcenot 

declared.  Therefore  thus  in  fewe  words  I  cxpoundc  it.Sitli  God  hath  made 

vs 


ToSatHiition.  Lih.4.       .    429 

vs  Lords  of  all  th'ings,and  hath  fo  made  them  rubic>5b  vnto  vs  that  we  fhoM 
vfc  thi-rn  all  tor  our  commodkie:  there  is  no  caufe  why  we  ftiould  hope  that 
it  fhalbe  an  acceptable  worke  to  God  if  we  yeldc  our  felucs  into  bondage  to 
the  outward  things  which  ought  to  be  a  helj>e  vnto  vs.l  fay  this  for  this  pur- 
pofcjbccaufe  many  do  hereby  feeke  praife  of  liumilitie,  if  they  fnare  them- 
felues  with  many  obferuations,  from  which  God  not  without  caufe  willed  vs 
to  be  free  &  difcharged.Thcrefore  if  we  wil  efcape  this  danger,  let  vs  alway 
remember  thatwce  ought  not  to  departe  from  that  order  which  the  Lords 
hath  ordeincd  in  the  Chriftian  Church. 

4  Now  I  come  to  that  whic  h  I  did  fet  in  the  thirde  place  :  y  it  is  much 
material  with  what  mindc  thou  makeft  a  vowe,  if  thou  wilt  hauc  it  allowed 
ofGod.For  fith  the  Lorde  rcgardeth  the  heart,  not  the  outwarde  (hewe,  ic 
commeth  to  pafle  that  the  felfe  fame  thing,  by  changing  the  purpofe  of  the 
mindjdoth  fometim  e  pleafe  him  an^  is  acceptable  vnto  him,  and  fomtimc 
hiely  dilpleafeth  him.  If  thou  fo  vowe  the  abftaining  from  wine,  as  though 
there  were  any  holinelfc  in  it,  thou  art  fuperftitious :  if  thou  haue  rcfpeft  to 
any  other  ende  which  is  not  euil,  no  man  can  difallowc  it.  But  in  my  judge- 
ment there  be  foureendesjto  which  our  vowcs  fhalbcc  rightly  direfted :  of 
which  for  teachings  fake  I  referre  two  to  the  time  paft  ,  and  the  other  two 
to  the  time  to  come.  To  the  rime  paft  belong  thofe  vowes,  whereby  wee  do 
cither  teftifie  opr  thankfulnefle  to  God  for  benefite  s  receiued:  or  to  craue  y 
turning  away  of  his  wrath,  wee  our  felucs  do  punifli  our  fclues  for  the  offen- 
ces that  wee  haue  committed.  Let  vs  call  the  firft  fort,if  you  wil],the  exerci- 
fes  of  thankcfgiuingjthc  other  of  repentance.  Of  the  firft  kindc  we  haue  an 
example  in  the  tithes  which  lacob  vowed,  if  the  Lordc  did  bring  him  home 
fafc  out  ofl>ani(hment  into  his  countrey  .  Againc  in  the  olde  Sacrifices  of  ^*"'-8«  20. 
the  peace  offnngs,which  godly  kinges  and  captaines ,  when  they  tooke  in  o^  t'/'y  ^* 
hande  righteous  warre,  did  vowe  that  they  would  pay  if  they  hadobteincd  n6.i\'^is, 
the  viftorie,or  at  leaft  when  they  were  opprefl'cd  with  any  great  diftreiTe,  if 
the  Lorde  had  dcHuercd  thcm.So  are  all  thofe  places  in  the  Pfalmes  to  bee 
vndcrftoode  which  fpcake  of  vowes.  Such  vowes  may  at  this  day  alio  bee  in 
vfe  among  vs,  fo  oft  as  the  Lord  hath  deliuered  vs  cither  out  of  any  calami- 
tie,orfiom  a  hard  fickncfle.or  from  any  other  danger.  For  it  is  then  not  a- 
gainft  the  dutie  oi'a  godly  nian,to  ccnfecrate  to  God  his  vowed  oblation,as 
a  folcmnc  token  of  his  nknowlcdging,leaft  hefhould  fccmc  vmhankfulto, 
warde  his  goodncfie .  Of  what  fort  the  fcconde  kinde  is ,  it  fliall  fuffice  to 
fliewe  With  one  onclyfamihar  example.  If  any  by  the  vice  ofgluttonic 
bee  fallen  mio  niiy  offence,  nothing  withftandeth  but  that  to  chaliice  his 
intemperance  hec  may  for  a  time  forfake  all  dcintie  meatcs  ,  and  may  do 
•the  fame  with  a  vowe  adioyncd  ,  that  hec  may  bindc  himfelfc  with  the 
ftrairerbondc.  Yet  I  doe  not  fo  make  a  perpetuall  lawc  to  them  that 
haue  likcwile  o^^cnded  :  but  I  fliewe  what  is  lawfull  for  them  to  doe, 
whichlhsllthinkefucha  vowe  profitable  for  themfclues  ,  I  doe  there- 
fore fo  make  iUch  a  vowe  lawfull ,  that  in  the  meane  time  I  leaue  it  at 
libcrtie. 

?    The  vowes  that  are  applied  to  the  time  to  come,partly(as  we  haue  al- 

icadiciaid)4otendcw  this  end  that  we  may  be  made  the  ware/;  Scpartly 

~  ^  lii,  that 


't^J^*  Of  the  outward  meanet 

that  as  ic  were  by  cer  tame  (purres  we  may  be  pricked  forward  to  our  dutie.^ 
Some  man  feethhimfelfc  to  be  fo  inclined  to  fome  certainc  vice,  that  in  a 
thing  which  otheiwife  is  noteuill  bee  cannot  temper  himfeJfc  from  falling 
foorthwith  into  an  cuil:  bee  fh.ill  doe  nothing  inconuenicntly  if  he  doc  for  a 
time  by  vowe  cut  oftTrom  himfelfe  the  vfc  of  that  thing.  As  if  a  man  knowe 
that  this  or  that  apparell  of  bodie  is  perilous  vnto  him,  and  yet  cmifcd  with 
defirc  he  earncftly  couet  it,what  can  he  do  better  ,rhan  if  in  putting  a  bridle 
vpon  himfelfcjthat  is  m  charging  himfcif  with  neceflitie  of  abfteining  from 
itjhe  dcliuer  himfelfe  from  all  douting  ?  Likewife  if  a  man  bee  forgetful]  or 
flowc  to  ncccffarie  duties  of  godlineffe ,  why  may  he  not  by  taking  a  vo\v# 
vpon  hiin  both  awake  his  mcmorie&fiiake  off  his  fiothfulncs  ?  In  both  I 
graunt  that  there  is  a  forme  of  childiftifchoohng:but  eucn  in  this  that  they 
arc  helpcs  of  weakencffe.they  are  not  without  profit  y^t6  of  the  rawe  &  vn- 
pcrfe^^.Thercfore  we  {hal  fay  that  thofe  vowes  are  lawfull  which  haue  re- 
Ipeft  to  one  of  thefe  ends,fpecially  in  outward  things,if  they  both  be  vphol- 
dcn  with  the  allowance  of  God, and  do  agree  with  our  vocaticnj  &  be  mea- 
furcd  by  the  power  of  grace  giuen  vs  of  God. 

6  Now  alfo  it  is  not  hard  to  gather  what  is  generally  to  be  thought  of 
all  vowes.Thcre  is  one  common  vowe  of  all  the  fa  jthflil],which  being  made 
inbaptifmeweedo  conhrmeandasitwereftablifhby  Catcchifme  andre- 
ceiuingofche  Supper.  For  the  Sacramentes  are  as  charters,  by  which  the 
Lord  deliuereth  to  vs  his  mercie  and  thereby  euerlafting  Iife.and  we  againc 
on  our  behalfes  do  promifc  him  obedience  .  But  this  is  the  forme  or  verily 
thefurrme  of  the  vow,  that  forfaking  Satan  we  yclde  our  felues  into  feruicc 
to  God,  to  obey  his  holy  commaundcments,and  not  to  follow  the  peruerfe 
defires  of  our  flelh.  It  ought  not  to  be  dou  ted  but  that  this  v  owe,  fith  it  hath 
teftimonicoftheScripture.ycaandis  required  of  all  the  children  ofGod, 
is  bothholy  and  profitable  to  faluation.Anditmakethnotto  the  contrary, 
that  no  man  in  this  hfe  performcth  the  perfeft  obedience  of  the  law  which 
God  requircth  of  vs.  For  fith  this  forme  of  couenanting  is  comprifcd  with- 
in the  couenant  of  grr.ce,vnder  which  is  contained  both  forgiuenes  of  fin  j 
and  the  Spiritc  of  fanftifica  tion:  the  promife  v/hich  we  there  make  is  ioyned 
both  with  befeechingofpardon  and  with  crauing  of  helpe.  In  iudging  of 
particular  voweSj  it  is  neceffarie  to  keepe  in  mindc  the  three  former  rules, 
whereby  wee  may  fafely  wcye  of  what  fort  euery  vowe  is.  Neither  yet 
thinke  thati  fo  commende  the  verie  fame  vowes  which  I  affirmc  to  bee  ho- 
ly, that  I  wouldc  haue  them  to  be  daily .  For  though  I  dare  teache  no  cer- 
tainc rule  of  the  number  or  time :  yet  if  any  man  obey  my  counfel,  he  fliall 
take  vpon  him  none  but  fober  and  for  a  time.  For  if  thou  oftentimes  brcake 
foorth  into  making  of  many  vowes,allrcligioufncs  will  with  verie  continu- 
ance growe  out  cfeftimation  with  thee  ,  and  thou  flialt  come  to  a  bending 
readincfle  tofaUintofuperftition.Ifthou  bind  thyfelfe  with  a  perpetual! 
vowe,  either  for  great  paine  and  tedioufncffe  thouHialt  vndoit,  orbeeing 
wearied  wiihlong  continuance  thou  /halt  at  one  time  or  other  be  boldc  to 
breake  it. 

7  Now  alfo  it  is  jj^aine  with  how  great  fiipcrftition  in  this  behalfe  the 
world  hath  in  cercain  ages  paft  bin  polfcfled.  One  man  vowed  y  hce  wouldo 

abitainc 


To  Saluatiett.  LiB.4.  4it 

abftaine  from  wlneras  though  abftcining  from  wine  were  of  it  felfe  a  worfhiu 
acceptable  to  God.  Another  bound  himfelf  to  fafting,an  other  to  abftcininc 
from  flcfti  for  certaine  dayes ,  in  which  be  had  with  vaine  opinion  fained  to 
be  a  fingular  hohnes  aboue  the  reft.  And  Jome  things  alio  were  vowed  much 
more  childi(h,  although  not  of  children.  For  this  was  holden  for  a  great  will 
dome,  to  take  vpon  them  vowed  pilgremagcs  to  holier  places ,  and  fcmtime 
cither  to  go  all  their  iourncy  on  footc,or  with  their  body  halfe  naked,that  by 
their  werines  the  more  mcrite  might  be  gotten.  Thefc  &  fuchother>wich  in- 
credible zeale  whereof  the  world  hath  a  v/hilc  fwelbd ,  if  they  be  examined 
by  thofe  rulcs.which  wc  haiie  aboue  fct ,  fliaJbe  foundc  not  only  vaine  &  tri- 
fling, but  ful  of manifcfl:  vngodhncs.  For  howfocuer  the  flefh  iudge,God  ab- 
horrcih  nothing  more  thanfaincd  worfiiippings. There  are  bcfidc  this  ihofc 
pernitious  &  damned  opinions,y  hypocrits  when  they  haue  fuch  trifles  think 
that  they  hauc  gotten  no  fmall nghteoufnes:  they  repofe  the  fumme  of  god- 
linefle  in  outwarde  obferuations:  they  delpifc  all  other  that  are  Icfle  carcfull 
of  fuch  thinges. 

8     To  recken  vp  all  the  particular  formcs,is  nothing  to  purpofe .  But  for- 
afmuch  as  the  monkifh  vowes  arc  hadde  in  greater  reuercnce,  becaufe  they 
feerac  allowed  by  the  common  iudgement  of  the  church:  of  thofe  it  is  good 
to  fpeake  briefly.  Firftleaft  any  {hould  by  prefcription  oflong  time  defendc 
monkery , fuch  as  it  is  at  this  day ,  it  is  to  be  noted  that  in  old  time  there  was 
in  monaftcries  a  far  other  order  of  liuing  .  Such  as  were  difpofcd  to  cxercifc 
themfelues  to  greateft  feuerity  and  patience,  went  thither.  For  what  raancr 
of  difciplinc  they  fay  that  the  Lacedemonians  had  vnder  the  lawes  of  Lycur- 
gus,  fuch  was  at  that  time  among  the  monks,  yea  and  much  more  rigorous. 
They  flept  vpon  the  ground:  their  drinkc  was  water:  their  meate  was  bread, 
hcrbes  and  rotes:  their  chicfe  deintics  were  in  oyle  and  cichcs.  They  abftai- 
ncd  from  all  dchcate  diet  and  trimming  of  body .  Thcfe  things  mightfecrac 
aboue  tructh,  if  they  were  not  written  by  witnclfes  thatfaw  &  proucd  them, 
as  Gregory  Nazi3nzen,Ba(ile,andChryfoftome.  But  with  fuch  introdudi- 
ons  they  prepared  themfelues  to  great  offices.  For,  thaty  colleges  of  monks 
were  then  as  it  were  the  fecdeplots  of  the  order  of  minifters  of  the  Church, 
both  thefe  whom  we  haue  now  named  are  a  proofe  plainc  enough,  (  for  they 
were  all  brought  vp  in  monafteries  and  from  thence  called  to  the  office  of 
biihops)andaJfo  many  other  Angular  and  excellent  men  in  their  time.  And 
Auguftinc  (heweih  that  this  was  alfo  vfed  in  his  time ,  that  monafteries  yeel-  ^P'.  ^U 
dedclerkes  to  the  Church.  Forhecfpeakeththustothcmonkesof  thelfle 
of  Caprarea:But  you  brethren  we  exhort  in  the  Lordjthat  ye  kepe  your  pur- 
pofe &  continue  to  the  end:  and  if  at  any  time  our  mother  the  Churchc  ih.ill 
require  your  trauail,do  ye  neither  with  gredy  pride  take  it  vpo  you,nor  with 
flattering  flothflilneflc  refufe  it :  but  with  a  mecke  heart  obey  to  God .  Nei- 
ther preferre  ye  your  own  quiet  leafurc  aboue  the  ncr  elfitics  of  the  Church: 
to  whomc  if  no  good  men  would  haue  minifteredin  her  trauaile,  you  Ihould 
nothauefoundehoweyoufliouldhsuebeene  borne.  He fpeaketh  there  of 
the  minifterie,  by  which  the  faithfuU  are  fpirinially  borne  againe  .     Alfo  to  Ep'-7^» 
Amelius :  There  is  both  occafion  of  falling  giuen  to  themfelues,  and  moft 
haynous  wrongdone  to  the  order  of  the  Clergy,  if  fojfakcrs  of  monaiteries 

liii  be 


CapJ3»  OftheotilwArdmeAMes 

be  chofcn  to  I'ne  roldierHiip  of  the  Clcrgy:when  euenof  thofe  y  remain  in  the 
monaftjr)',\vc  vfc  to  take  into  tlic  Clertjy  none  but  the  moft  appraoucd  and 
beft.  Vnlcfle  perhaps  as  the  comon  people  fay,he  is  an  euill  piper  buv  a  good 
fidler  :  roitfhaJlalfobe  ieftingly  niydofvs,hcisancuillmonkc,butagood 
Clcrke.  It  is  too  much  to  be  lamcntedjif  we  hft  vp  monks  into  fuch  a  ruinous 
pride,  and  thinkeClerkcs  worthy  of  fo  great  rcproche.whcrcas  fbmetimc  c- 
uen  a  good  monke  maketh  not  a  good  Clerk,  if  he  haue  fufficient  cotinence, 
and  yet  want  ncccHai  ic  learning.  By  thefe  places  it  appeareth ,  y  godly  men 
were  wont  with  the  dilciplmc  of  nionkcs  to  prepare  thefelucs  to  the  goucin- 
nient  of  the  Church,  that  they  might  the  fitter  and  better  inftruftcd  take  fo 
great  an  office  vpon  them.  Not  that  rhey  all  attained  to  this  cnd,oryct  ten- 
ded toward  It,  when  for  v  moft  part  they  were  vnlearncd  mcn:but  fuch  were 
chofen  out  as  were  mecte  for  it. 

9     But  chieHy  in  two  places  he  paintcth  out  vntovs  the  forme  of  the  oldc 
monkerie.In  the  booke  Of  the  manners  of  the  Catholike  Church,  where  he 
fctteththe  holinefle  of  that  profcflion  againft  the  fclaunders  of  the  Mani- 
checs :  &in  another  booke  which  heencitlcdOfthe  work  of  monkes,  where 
he  inueyeth  againft  ccrtaine  degcndrcd  monkes ,  which  beganne  to  corrupt 
that  order .  1  will  here  fo  gather  a  fumme  of  thofe  thinges  which  he  fayeth, 
that  fo  ncere  as  I  may  I  will  vfe  his  o wne  wordes .     Defpifing(  fay th  he  )the 
entifcmencs  of  this  world,gathered  into  one  moft  chaft  and  holy  life,  they 
fpende  their  time  together ,  lining  in  prayers ,  readingcs,  and  difputations, 
not  fwclling  with  pride,  not  troublefome  with  ftubornneffe ,  not  wanne  with 
cnuioufnefle.  None  poflefleth  any  thing  of  his  owne ,  none  is  burdenous  ta 
any  man .  They  get  by  working  with  their  handes  thofe  thinges  wherewkh 
both  their  body  may  be  fedde ,  and  their  minde  may  not  be  hindered  from 
God.  Their  woikc  they  deliuer  to  them  whome  they  call  Deanes .   Thofe 
Deanes  defpifing  all  thinges  with  great  carefulnefle  make  account  thereof 
to  one  whom  they  cal  Father .  Thcfe  fathers  not  oncly  moft  holy  in  mancrs, 
but  alfo  moft  excellent  in  godly  doftrine,  hye  in  all  tliinges,do  with  no  pride 
prouide  for  thefti  whom  they  call  children ,  with  great  auchontie  of  them  in 
comanding,  and  great  willmgnes  of  the  other  in  obcyingrThcy  come  toge- 
ther at  the  very  laft  time  of  the  day,  cucry  one  from  his  dvvelling,whilc  they 
be  yet  fafting,  to  heare  that  Father :  and  there  meetc  together  to  cuery  one 
of  thefc  fatliers  aty  leaft  three  thoufand  menj(he  fpeaketh  chiefly  of  itg}'pt, 
and  of  the  caft)then  they  refrcfli  their  body,  fb  much  as  fuffifeth  for  life  and 
hcalchfulncfte ,  cuery  man  reftraining  his  dcfire ,  not  to  take  largely  euen  of 
thofe  things  that  they  haue  prefent  very  fpare  &  vile.So  they  do  not  only  ab : 
ftaine  from  flcfti  and  wine.fo  much  that  they  may  be  able  to  tame  their  luftsj. 
but  from  fuch  thinges  which  doe  fo  much  more  greedily  prouokc  appetite 
of  the  belly  and  throtc,  how  much  they  feemc  to  other,  to  be  as  it  were  clea- 
ner, by  colour  whereof  the  filthy  dcfire  of  exquifite  meates ,  which  is  not  in 
flefhe,  is  wont  to  be  fondly  andfowly  defended.  Whatfoeuerremainetha- 
boue  neccllaiie  foode  (  as  there  rcmaincth  ofi  jntimcs  much  of  the  workcs 
of  their  handes  and  pinchingof  their  fare  )  is  with  greater  care  diftributed 
to  the  poore,  than  it  was  gotten  by  them  that  diftributc  it .     For  they  doc 
iano  wife  trauailc  that  they  may  haue  abundance  of  th^fe  thinges,  but  they 

byaii 


by  all  tn^anes  cndcuour  that  that  which  they  haue  abounding  'may  notreJ 
mainc with  them.Aftenvard  when hehath  rehearfcd  the hardnes,  whereof 
jieehimfclfehad  fcene  examples  both  at  Mjlainc  and  clfc  where  :  a* 
mong  thefc  thinges(faieth  hee)no  man  is  enforced  to  hard  thingcs  which 
hec  cannot  bcare;no  man  is  charged  with  that  which  he  rcfufeth :  neither  IbiJ.cap,  j  j 
is  hee  therefore  condemned  of  the  reft,becaufeheeconfefleth  himfelfe  to  Tit.x.ij. 
yvant  ftrength  in  following  of  them;  for  they  re  member  howe  much  cha« 
ritic  is  commended  :  they  remember  that  all  thinges  are  clcanc  to 
the  cleanc  .  Therefore  all  their  diligence  watcheth ,  not  to  the  re- 
iiifing  of  kindcs  of  meatc  as  vncleane,  but  to  tame  luft ,  andtoretainethe 
loue  ofbrethrcn.They  remember,  meatc  for  the  bellic,  and  the  bellic  for 
pieatcs.&c.Yet  many  ftrong  do  abftaine  for  the  weakes  fakes.Many  of  them  ^•^'"'♦^•'  J' 
haue  no  ncede  to  do  thus:  butbccaufe  it  pleafcth  them  to  fuftaine  them- 
felues  with  bafcr  diet  and  nothing  fumpmous .  Therefore  they  thcmfelues 
which  being  in  health  do  forbcare,  if  confideration  of  their  health  compell 
when  they  are  ficke  do  take  without  any  fcare.  Many  drinkc  no  wine,  &yec 
they  thinkc  not  themfelucs  deSlcd  with  it:  for  they  moft  gently  caufe  it  to 
be  giucn  to  the  fainter,  and  to  them  that  cannot  get  the  health  of  their  bo- 
dic  without  it:and  fome  which  foolifhly  refufe  it,  they  do  brotherly  admo- 
nifh  that  they  be  not  with  vaincfupcrftition  fooner  made  weaker  than  ho- 
lier.So  they  diligently  exercife  godUnes:  but  they  knowe  that  the  excrcifin* 
of  the  body  pertaineth  but  to  a  (hort  timc.Charitie  is  -thiefcly  kept:to  chan- 
tie  the  diet,to  claaritie  the  rpeech,to  charitie  the  apparel,to  charitie  y  coun- 
tenance is  fitted.They  meet  and  confpire  into  one  charitie.  To  offend  it  is 
accounted  as  haynous  as  to  oftende  God.If  any  rcfift  charitie.he  is  caft  ouc 
and  fhunned.Tf  any  offende  charitie,  he  is  not  fuffred  to  abide  one  day.  For 
afmuch  as  in  thcfe  wordcs,as  in  a  painted  table,  that  holy  man  feemeth  to 
haue  fet  out  what  maner  of  life  monkcrie'wasinoldetime  ,  although  they 
were  fomwhat  long.yet  I  was  content  to  enterlacc  them  here:  becaufc  I  faw 
that  I  (hould  hauebene  fomewhat  longer  if  I  had  gathered  the  fame  things 
out  of  diuerfejhow.  much  focuer  I  ftudicd  for  briefencfle. 

10  But  my  purpofe  here  is  not  to  go  through  this  whole  matter, but  on- 
ly by  the  way  to  point  out,not  only  what  maner  of  monkes  the  old  Church 
hadjbut  what  maner  of  thing  the  profeflion  of  monkes  was  at  that  time :  lb 
as  the  foimd  witted  readers  may  iudgc  by  the  comparifon ,  what  face  they 
haue  which  allcage  antiquitie  to  maintaine  the  prefent  monkerie.Auguftinc 
whenhedepaintethvntovsaholy&truemonkerie,  wouldehaue  tobeab?- 
fcnt  all  rigorous  cxafting  of  thofe  things  which  by  the  word  of  the  Lord  arc 
left  Ys  at  libertic.But  there  is  nothing  th  at  is  at  this  day  more  fcuerely  requi 
red.For  they  count  it  a  mifchicfe  that  can  neuer  be  purged,  if  any  do  neuer 
lb  litlefwarue  from  the  prefcribcd  rule  in  colour  or  fafliionof  garment,  in 
kind  ofmeat,or  in  other  trifling  &  cold  ceremonies.  Auguftine  ftoutly  main-  De  opere 
taineth,y  it  is  not  lawful  for  monks  to  liue  idle  vpon  other  mens.Hc  denicth  mgnach, 
y  there  was  euer  in  his  time  any  fuch  example  of  a  wel  ordered  monafterie. 
Our  men  fet  the  chiefe  part  of  their  holineffc  in  idlenefle.  For  if  you  take 
idfenes  from  them,whcre  flialbe  ^  contemplatiue  life  whereby  they  boaft  y 
they  cxcdaj  other  men,&  approch  nere  vnto  Angels?FJnally,Auguftine  re- 

lii  3  qui- 


'.  '^^1^tu  I  cvr-n,     w»'  ^ '  ■ 


Cap]  //•  OftheoHtwdrdmeafies 

qnireth  fuch  a'monkeric,as  flioiild  be  nothing  but  an  exercife  &  help  to  the 
ducrics  of  godiincs  which  arc  commended  to  al  Chriftians.  What?  when  he 
maketh  chariiic  the  chiefc,yca  &  almoft  only  rule  therof,do  we  thinkc  y  he 
praifcth  a  confpiriiiCjwhciby  a  fcwe  men  being  bound  togither,  are  fcucred 
fi  cm  y  whole  bodic  of  the  church^Bu:  rather  he  wilJcth  them  w  their  exam- 
pi;;  to  glue  light  to  other  to  kccpc  the  vnitie  ofy  church.In  both  thefe  pointf 
chcreis  fo  much  difference  ofthemo|V^cry  at  this  prefenr,  that  a  mancaa 
fcarcely  find  any  thing  more  vnlikc.I  wil  not  fay  contrary.  For  our  monkes 
not  contented  with  that  godlincs,to  the  ftudie  of  which  alone  Chrift  com- 
mandcth  them  y  are  hii  ccminually  to  apply,  doe  imagine  I  wotc  not  what 
new  godhncsjby  meditation  wherof  they  may  bepci  fedcr  than  other. 

1 1  If  they  denic  this,I  would  know  of  them  why  they  vouchfaue  to  giue 
to  their  owne  order  slone  the  tide  of  pcrfc(flion,and  take  away  the  fame  fro 
all  the  callings  of  God.  Neither  am  I  ignorant  of  that  fophillical  foluticn,  y 
it  is  not  therefore  fo  called  becaufe  ir  doth  containe  pcrfcftion  in  it,  but  be- 
caufc  K  is  the  befl  of  all  other  to  attaine  perfeflion.  When  they  are  difpofed 
to  boaft  themfclues  before  the  people,  when  to  fnarc  vnskilfull  and  vnware 
y  ong  m:n,whcn  to  maintamc  their  priiiilcgcs,  when  to  aduauncc  their  own 
dignitietothcreprochof  o:her5thcnthey  boaft  that  they  are  intheftate 
ofpeifcillion.  When  they  are  fonye  driucn  that  they  cannot  dcfcnde  this 
vainearrogancie,  then  they  flee  to  this  ftarting  hole  ,  that  they  haue  not 
yet  attained  perfeftion,  but  tlia  t  they  are  in  the  fame  ftate  wherein  they  af^ 
pire  vntoitaboue  other.  In  the  meanc  time  that  admiration  among  y  peo- 
ple remaineth,as  thougli  the  only  monkifh  life  were  angelike,  perfed,  and 
clenfcd  fiom  all  fauIt.By  this  pretence  they  make  moftgainfijl  m3rkets,but 
that  fimc  moderation  licth  buried  in  a  few  bookes.  Who  doth  not  fee  y  this 
is  an  intoUerable  mockcrie  ?  But  let  vs  fo  reafon  with  them,  as  though  they 
gaue  no  more  to  their  profeflio  than  to  cal  it  a  ftaic  of  attaining  pcrfeftion. 
Verily  in  giuing  it  th.'s  namCjthey  do  as  by  a  fpcciall  mark  make  it  differing 
from  other  kinds  of  hfe.  And  who  can  abide  this.that  fo  great  honor  {hould 
be  giucn  away  to  an  ordinance  that  is  no  where  by  any  one  fyllable  allowed: 
and  that  by  the  fame  all  other  callings  of  God,  which  are  by  his  owne  holy 
mouth  not  onely  commaunded,but  alfo  commended  with  notable  titles  of 
praife,»re  by  the  fame  accounted  vnworthic?  And  how  great  wrong  (I  be- 
fecch  you)is  done  to  God,  wheal  wote  not  what  new  found  thing  is  prefer- 
red aboue  all  the  kinde  of  life  ordained  by  h:mfelfe,and  praifed  by  his  owne 
teftimonie? 

II  ButgotOjIetthemfaythatitisananderwhich  I  haue  before  faide, 
that  they  are  not  contented  with  the  rule  prefcribed  of  God.  Yet  though  I 
holdc  my  peace.chey  themfeUies  do  more  than  enough  accufc  themfelues. 
For  they  openly  tcach,that  they  take  vponthcm  more  burd.n  than  Chrift 
laid  vpon  his:  becaufc  forfooth  they  promife  to  kepe  the  counfels  ofy  gofpel 
MatT,5«  14,  concerning  louing  their  enimics,notcouetmg  of rcucn2e,not  {wcaring,&c. 
To  which  things  Chriftians  arc  not  generally  bcundc.Hcrcin  what  aiuiqui- 
tiewilthcy  fliewe  foithagainft  vs?Thisneucr  came  in  any  ofrhc  oldcfa- 
thcrsmindes. They  all  eric  out  with  one  voice  that  there  was  no  one  Iitic 
Vordcat  al  vtccrcdof  Chrift,  which  ought  not  ncccflaiily  to  be  obeicd.And 

with- 


ToSalmthn,  Lii>.4»  4Z$ 

without  ftny'douting they  do  echwhere  teach ,  that  thcfc  very  fame  thlnges 
by  name  were  comraandements,  which  thefe  good  cxpofitoistrlflingly  lay, 
that  Chnft  did  but  counfell .  But  forafmuch  as  we  haue  before  taught  y  this 
is  a  moft  peftilcnterrour,  Ictteitfufficc  here  to  hauc.bricfely  noted  that  the 
monkery  which  is  at  this  day,  is  grounded  vpon  the  fame  opinion,  which  all 
the  godly  ought  worthily  to  abhor:  which  is,  that  there  fhould  be  imagined 
fome  perfedcr  rule  of  life ,  than  this  common  rule  which  is  giuen  of  God  to 
the  whole  Church.  Whatfoeuer  is  builded  vpon  this  fundation ,  can  not  be 
butabhominable. 

13     But  they  bring  an  other  proofe  of  their  perfedionj  which  they  thinkc 
to  be  moft  ftrong  for  them.  For  the  Lorde  fayde  to  the  yong  man  that  asked  _     , 

him  of  the  perfcdion  of  righteoufnes.  If  thou  wile  be  pcrfeft/ell  al  that  thou  Matt.i^«  :«• 
haft  and  giue  it  to  the  poorc.  Whether  they  do  fo  or  no,  I  do  not  yc:  difpute: 
but  graunt  them  that  for  this  prefen  t.  Thcrtore  they  boft  that  they  be  made 
perfed  by  forfaking  all  theirs.  If  the  fummc  of  perfection  ftande  in  this,  what 
meancth  Paul  when  he  teachethjthat  he  which  hath  diftributed  al  his  goods  i.Cor.i  j,j» 
to  the poore,  vnlefTe he  hauechariticjisnothing?  What  manerof  perfeftion 
is  this  ,  which  if  charity  be  abfent,  is  brought  with  man  to  nothing  ?  Here 
they  muft  needes  anfwere,  that  this  is  the  chicfeft  in  dccde,  but  not  the  only 
workeofperfeftion.  But  here  alfo  Paul  crieth  againft  them,  which  fticke 
not  to  make  charitie  the  bonde  of  perfeftion,  without  any  fuch  forfaking.  If  °  ♦  ^' 
itbccertainethatbetwcene  thcraaftcrand  the  difcipleisnodifagreement, 
and  the  one  of  them  clearely  denieth  the  perfedion  of  man  to  confift  in  this 
that  he  fhould  forfake  all  his  goods,  and  againe  affirmcth ,  that  perfcdion  is 
withoutit:  we  muft  fee  howe  that  faying  of  Chrift  is  to  be  taken,  If  thou  wilt 
be  perfcd,  fell  all  that  thou  haft .  Nowe,  it  flialbc  no  darke  fcnfe,  if  wc  wey 
(which  wc  ought  alway  to  markc  in  all  the  preachinges  of  Chrift  )  to  whom 
thefe  wordes  be  direded .  A  yong  man  askcth,  by  what  workes  hee  (hall  en-  ^"^*  *°'*S 
ter  into  euerlafling  hfc .  Chrift ,  becaufe  hee  was  asked  of  workes ,  fendeth 
him  to  the  lawe,  and  rightfully :  for  it  is  the  way  of  cternall  life,  if  it  be  confi- 
dered  in  it  felfe,and  is  no  otherv/ifc  vnable  to  bring  faluation  vaco  vs  but  by 
our  owne  peruerfcnefle .  By  this  anfw^rc  Chrift  declared,  that  he  teacheth 
no  other  rule  to  frame  life  by,than  the  fame  that  had  in  olde  time  bin  taught 
in  the  lawe  of  the  Lord .  So  did  he  both  giue  witneffc  to  the  law  of  God,  that 
itwasthedodrineof  perfede  righteoufuefle :  and  therewithal!  did  mecte 
with  fclaimdcrs,  thathcelh^uldenotfcemeby  any  ncwerule  of  hfc  to  ftirre 
the  people  to  forfaking  of  the  lawe  .  The  young  man  beeing  indeedcnoc 
of  aAeuillmindcjbutrwcUingwichvaine  confidcnce,aun  wcicdih.n  he  h.id 
from  hii  childchoode  kept  all  the  commaundcmentcs  of  the  lawc .  It  iS  moft 
certaine  that  hee  was  an  infinite  fpace  diftont  from  th^t  to  which  hee  boaft- 
eth  that  he  had  attained.  Andif  his  boaftinghadbccnc  true,  he  hrsd  wanted 
nothing  to  the  hieft  perfcdion .  For  wee  haue  before  iliewed,  that  the  Lv/c 
conteincth m  it  felfe  perfed  righteoufntfle :  and  the  fime  appcarcth  hereby 
riiat  the  keeping  of  it  is  called  the  way  of  etcrnall  faluation .  That  he  might 
be  taught  to  knowe  howc  litlc  he  had  profited  in  that  righccoufnelTe ,  v;hich 
he  had  too  boldly  aunfwercd  that  he  had  fulfilled ,  it  was  profitable  to  fhake 
out  a  famUiat  fault  of  his.  V/h^n  he  abounds  th  in  richslie ,  he  had  his  heart 

lii4  faftcned 


Cap.  IS*  Oftheofitn'ArdfKeavef 

fattened  vpon  them .  Therforcbecaufchc  felt  not  this  fccretwound,Chrift 
launcedhim.  Go(faythhc)fell  all  that  thou  hall.  Ifhchadbccnefogooda 
keeper  of  the  lawc  as  he  thought  he  was ,  he  wouW  tiot  haue  gone  away  for- 
rowfull  when  he  heard  this  worde.  For  who  fo  loueth  God  with  al  his  ncartj 
whatfoeucr  difagrccth  with  the  loue  of  him  ,hc  not  onely  taketh  it  for  dong, 
but  abhorreth  as  bringing  dcftruftion.  Therefore  wljcreasChriftcomman- 
deth  the  couctous  richc  man  tolcauc  all, that  he  hath ,  it  is  all  one ,  as  if  hcc 
/houldcommaundethc  ambitious  man  to  forfakcalUionours  , the  voluptu- 
ous man  all  dtlitcs.and  the  vnchaft  man  all  the  inftrumentes  of  lull.  So  con- 
fcicnccs  that  are  touched  with  no  feeling  of  gcnerall  admonition ,  muft  bee 
called  backe  to  the  particular  feeling  of  their  ownc  cuill.  Therefore  they  do 
in  vainc  drawe  this  fpeciall  cafe  to  generall  cxpofition,  as  though Chrift  did 
fet  the  perfection  of  a  man  in  forfakingof  goods :  whereas  he  meant  nothing 
elfe  by  this  faying ,  than  to  driue  the  yong  man  that  floodc  too  much  in  his 
owne  conccitc,  to  feele  his  ownc  fore,  that  he  might  vnderftand  that  he  was 
yet  a  great  way  diftant  from  pcrfcft  obedience  of  the  lawc,  which  otherwifc 
he  did  falfely  take  vpon  him.  I  grant  that  this  place  hath  bin  euiU  vnderflan- 
ded  of  fome  of  the  fathers,  and  that[thercupon  grew  this  coueting  of  wilful] 
poucrty ,  whereby  they  only  were  thought  to  be  bleffed  >  which  forfaking  all 
earthly  ihingcs,  did  dedicate  themfelucs  naked  to  Chrifl.  But!  truft  that  all 
the  good  &  not  contentious  men  will  be  fatisfied  with  this  my  cxpofition ,  fo 
that  they  fhall  no  more  dout  of  the  meaning  of  ChrifV.  Howbeit  the  Fathers 
thought  nothing  Icffcthan  to  flablifhfuch  a  perfeftion,as  hath  fincc  bin  fra- 
med by  the  cowled  Sophiflers, thereby  toraife  vp  a  double  Chriftianity.For 
that  dodrine  full  of  facrilegc  was  not  yctbornc ,  which  compareth  the  pro- 
feflionof  monkery  to  Baptifme.yca  and  openly  affirmcth ,  that  it  is  a  forme 
.  of  fecond  Baptifme  .  Who  can  dout  that  the  Fathers  with  al  their  heart  ab- 
i  horrcdthi>blafphcmy  ?  Nowe  as  touching  that  lafl  thing,  which  Auguflinc 
fay  cth  to  haue  bin  among  the  oldc  Monkcs,  that  is,  that  they  applied  them- 
felues  wholly  to  Chanty :  what  neede  I  to  fhc  we  in  wordes  that  it  is  mofl  far 
from  this  new  profefTion  ?  The  thing  it  felfe  fpcaketh,  that  all  they  that  goc 
into  Monaftcries,  depart  firom  the  Church .  For  why  ?  Doc  not  they  feuer 
themfelucs  from  the  lawful  felowfhip  of  the  faithful,  in  taking  to  thcmfelues 
a  pecuhar  miniflcry  and  priuate  miniflration  of  Sacramcntes  ?  What  is  it  to 
diflblue  the  Communion  of  the  Church ,  if  this  be  not  it  ^  And  ( that  I  may 
follow  the  comparifon  which  I  bcganne  to  makcjand  may  once  conclude  it) 
what  haue  they  in  tliis  behalfe  like  to  the  old  monkcs  ?  They  although  they 
dwelt  fcuerally  from  other  men,  yet  hadde  not  a  fcuerall Church  :  they  did 
partake  of  the  facramcntcs  together  with  other :  they  appeared  ct  folcmnc 
afTcmblics :  there  they  were  a  part  of  the  people .  Thefe  men ,  in  ercding  to 
thcmfelues  a  priuate  altar ,  what  haue  they  elfe  done  but  broken  the  bond  of 
vnity?  For  they  haue  both  excommunicate  themfelucs  from  the  whole  bo- 
dy of  the  Church ,  and  haue  dcfpifed  the  ordinar/  minifleric ,  whereby  the 
Lord  willed  to  haue  peace  &  charit>'  kept  amog  his.Therforc  how  manv  mi- 
niflerics  there  be  at  this  day,  I  fay  y  there  be  fo  many  afTcmbhcs  oflchifma- 
tikesjwhich  troubling  the  order  of  the  Church,  arc  cut  of  from  the  lawful  fe- 
low/hip  ofthefaitl;full.  Andy  this  departing  (hould  not  be  fccrctj  they  Haue 

giuea 


giuent6  tticrdues  diucrs  names  of  fcfls.  Neither  were  they  a(hamed  to  toft 
of" that,  which  Paul  doth  fo  dcteft  y  he  can  not  fufficicntly  amplifie  the  hay- 
noufncs  ofic  Vnlcflc  perhap  we  thinke  y  ChrilJ  was  diuided  of  theCorinthi- 
ahs.when  one  gloried  of  one  teacher,&  an  other  of  anothcr:and  y  now  it  is 
don  wout  any  iniury  to  Chiift,  y  in  fteed  of  Chriftians  we  hearc  forae  called 
Benediftincs,  forae  Francifcanes,  fomc  Dominicanes ;  and  that  they  are  fo 
called,that  they  thefclues  when  they  couet  to  be  feuerally  knowen  from  thc. 
common  fort  of  Chriftians ,  do  with  great  pride  take  thcfc  titles  to  them  for 
the  profeflion  of  their  religion. 

I J  Thcfe  differences  which  I  haue  hitherto  rehcarfed  bctweene  the  old. 
irionkes  and  the  monkcs  of  our  age,  arc  not  differences  in  maners,but  in  the 
profeflion  it  felfe.Therfore  let  the  readers  remember  that  I  haue  rather  fpo- 
k'en,  of  monkery  than  of  monkcs ,  &  haue  touched  thofe  faultes",  notwhich 
flick  in  the  life  of  a  few  of  them,but  which  can  not  be  feuered  from  their  ve- 
ry  order  of  liuing  it  fclfe.  But  what  difference  is  in  their  maner  s,  what  ncedc 
I  particularly  to  declare?  This  iscertainc,  y  there  is  no  degree  of  men  more 
defiled  with  all  fikhinefTe  of  vices :  no  where  more  arc  fa6Uons,hatredes,af- 
fc^ios  ofpartics.ambitions  whotter  than  among  them.  In  deed  in  a  few  mo-, 
nafteries  they  liue  chaftly,  if  it  be  to  be  called  chaftitic  where  luft  is  fo  fa  rre ; 
kept  downc  that  it  be  not  openly  euill  fpokcn  of:  yet  a  man  fhall  fcarcely  find 
cilery  tenth  monaftery  which  is  not  rather  a  ftewes  than  a  holy  houfe  pf  cha- 
ffity  .But  what  honeflfparing  is  in  their  diet?  Swine  be  none  otherwifc  fatted 
infties.ButleafltheyniouId  complaine  that  I  handle  themtoovngently,! 
go  no  further.  Howbeit  in  thofe  fewe  thinges  which  I  haue  touched,  whofo- 
cucr  knowe  th  the  thing  it  Iclfe  will  confefle  that  there  is  nothing  fpoken  ac- . 
ciiferlikc .  Auguftinc,  wlien  according  to  his  teftimonie  monkcs  excelled  in 
fo  great  chaftity,  yet  complaineth  that  there  were  many  vagabundcs,  which 
with  euill  craftes  &  deceits  wiped  fimple  men  from  their  moneyjwhich  with 
carying  about  the  reliques  of  martyrs  did  vfe  filthy  marchandilingcs  ,ye3  & 
in  fteedc  of  the  reliqucs  of  martyrs  did  fhewe  foorth  the  bones  of  any  other 
dead  men^Sc  which  with  many  fuch  wicked  doings  fclandered  the  order.  As 
he  rcporteth  that  he  faw  no  better  men  than  the  which  haue  profited  in  mo- 
naftericsjfo  he  lamenteth  that  he  hath  feene  no  worfe  men  than  thofe  y  dif^ 
profited  in  monaftcries.  What  would  he  fay  if  at  tliis  day  he  faw  all  monafte- 
ries  to  fwell,  and  in  a  maner  to  burft  withfo  many  and  fo  defpeired  vices  ?  I 
{pcakc  nothing  buty  which  is  well  knowen  to  all  men.  Yet  doth  not  this  dif^ 
pray  fe  pertaine  to  all  withou  t  any  cxcep  tion  at  all .  For  as  there  was  neuer 
rule  &  difciphne  cf  liuing  fo  holily  flabliHiedinmonafteries.but  that  there 
remained  fonie  drones  much  vnlikc  the  reft :  fo  I  doe  not  fo  y  monkes  are  ac 
this  day  fo  run  out  of  kinde  from  chat  holy  antiquitie ,  but  that  they  haue  yec 
fome  good  men  in  their  flockc .  But  they  lye  hidden  a  fewe  and  fcattcred  in 
that  huge  mukitude  of  naughty  Si  wicked  men:  and  they  are  not  only  defpi- 
fcd,but  alfo  lewdly  railed  at,  &fomctime  cruelly  handled  of  other,  which(as 
the  Milcfians  proucrbe  is)thinke  that  there  ought  to  be  no  place  for  any  ho- 
neft  man  among  them. 

16     Bythiscomparifonoftheoldcandprefcntcmonkeric,  I  truftlhaue 
brought  to  paffc  that  which  I  purpofcd ,  that  it  may  appcarc  that  our  cowled 

lii  J  "'  men 


CA^,lft  ,   Of  the  outrvArde.  meOHff 

men  do  falfly  pi'Ctendc  the  example  of  the  firft  Church  for  defence  of  thc'if 
profcflion:  forafmuch  as  they  no  leffc  differ  from  them  than  apes  from  men. 
In  the  mean  time  1  ftickc  not  to  dcclare,that  euen  in  that  oldc  forme  which 
Auguftinecomendcthjthcrc  is  fomwhat  which  hcic  plcafeth  me.I  grant  that 
they  were  nor  fupcrftiuous  in  exacting  the  outward  excrcifes  of  rougher  diC- 
ciplmcjbut  I  fay  that  there  wanted  not  to  much  affedatio  &  wrongful  zealc. 
It  was  a  goodly  thing,  forfaking  their  goods,  to  be  without  al  earthly  careful- 
ncflc:  but  God  more  cftecmcth  care  to  rule  a  houfeholde  godLl)-,when  a  ho- 
ly houfholder  being  loofe  and  free  from  all  couctoufnes ,  ambition ,  &  other 
defircs  of  the  flcHi,  trauaileth  to  this  purpofe  to^crue  God  in  a  certain  voca- 
tion.It  is  a  goodly  thing  to  play  the  Phy  lofophcr  in  wLlderncflc  far  from  the 
company  of  men:  but  it  agreeth  not  with  Chriftian  gcntlencfle  as  it  were  for 
hatred  of  mankind  to  fly  into  defart  and  folitarineflc ,  &  thercwithall  to  for- 
fake  thofe  duties  which  the  Lordc  hath  chiefly  coxmaunded  .  Although 
Wee  graunt  that  there  was  no  other  cuill  in  that  profcflion ,  yet  this  verily 
was  no  fmall  euill,  that  it  brought  an  vnprotitable  and  penllous  example  in- 
to the  Church. 

17  Nowe  therefore  let  vs  fee  what  manner  ofvowcs  they  be,  wherewith 
monkes  at  this  day  are  profeflcd  into  this  goodly  order .  Firft,  bccaufe  their 
tninde is  to  inftitute  a  newe  and  fained  wor/hipping  to  dcferuc  Gods  fauour: 
I  concluded  by  the  thinges  afore  fpoken  thatwhacloeucr  they  vowcis  ab- 
hominable  before  GOD.  Sccondely  without  any  regarde  of  Gods  cal- 
ling ,  without  any  his  allowauncc  ,  they  inuent  for  them  fuch  a  kinde  of  ly- 
uing  as  pleafeih  them  fclucs .  I  faye  that  it  is  arafhe  and  therefore  an  vn- 
lawefull  emterprife :  bccaufe  their  confcience  hath  nothing  whereupon  ic 
may  vpholde  it  Rife  before  GOD,  and  whatfoeucr  is  not  of  faith ,  is  finne. 
Moreouer  when  they  binJe  thcmfeluesto  manyperuerfe  and  wicked  wor- 
fhippinges,  which  tlie  monkery  at  this  daycontaincth  init .  laffirmcthac 

jy-ut^i  i!i  7*.  ^^^^V  ^^  "°^  confecrate  to  God,but  to  the  Dcuill ,  For  why  was  itlaweful  for 

Pul»i  06.37  cheProphetetofhy  ,  that  the  Ifraelites  offered  their  children  to  Dcuils  and 
.  not  to  God;  only  for  this  that  they  had  corrupted  the  true  wotffiipping  of 
God  with  prophane  Ceremonies:  andniallitnoibeclawefullfor  vs  to  fay 
thefame  ofmonkes,vvhichwith  tlieir  cowle  doe  put  vpon  themfclucs  a  fnarc 
ofa  thoufande  wicked  fuperftitions  ?  Nowe  what  fortes  of  vowcs  are  there? 
They  promife  to  GOD  perpetuallvircinitie,  as  though  they  haddebar- 
gayned  with  God  before,  that  he  flioulde  deliuer  them  from  necdc  of  ma- 
nage .  There  is  no  caufe  why  they  lliouldc  alleage,  that  they  do  not  make 
this  vovvc  but  trufting  v}^on  the  grace  of  G  O  D .  For  fith  hee  pronounceth 

Matt.ip.ii,  thathegiucthitnoitoallmen,it  isnotinvs  toconcciuca  confidenceof  a 
fpcciallgifte  Lctte  them  that  h.iue  it,  vfe  it.  If  at  any  time  they  fcelc  them- 
fclues  to  be  troubled  of  their  fle/IjCjlet  them  flie  to  this  hclpc  by  whofc  only 
,  power  they  may  reflfl .  U  they  prcuaile  not,  let  them  not  dclpife  the  remedy 
that  is  offered  them. For  they  by  the  ccrtaipc  word  of  God  are  called  to  ma- 
riagCjto  whom  power  of  continence  is  denied .  Continence  I  call,  not  wher- 
by  thcbody  is  oncly  kept  cleane  from  whorcdome,  but  whereby  themindc 

i.Cor,7.^.     keepcthcliaflitic  vndchlcd.  ForFaulccommauni-^cthnotjonelyoutwjrde 
wamonncfll-,  but  alio  the  burning  oftlicniindc,  to  be  auoydcd ,  This  (fayc 

they) 


To  SaUatha,  tih.  4,  42  j 

they  )  Hath  from  furtheft  time  of  memoric  becnc  obferued,  that  they  which 
woulde  dedicate  thcmfelues  wholy  to  the  Loi  de,  fhouldc  binde  thcmfclucs 
to  the  vowe  of  continence .  I  graunt  indeede  that  this  manner  hath  alfo  bin 
of  auncient  time  receiucd;  but  I  do  not  graunt  that  that  age  was  fo  free  from 
all  fault  5  that  whatfocuer  was  then  done  muft  bee  taken  for  a  rule.  And  by 
litic  and  licle  this  vnappeaiabic  feueritie  crept  in ,  that  after  a  vowc  made 
there  was  no  roome  for  repentance.  Whicli  is  euident  by  Cyprian.If  virgins  Epift.n,' 
haueoffaith  dedicate  thcmfelues  to  God,  let  chem  continue  fliamefaftly, 
and  chaftly  without  any  faining.  So  being  ftrong  and  ftedfaft,  let  them  lose 
for  the  rcwardeofvirginitic.  But  if  they  will  not  or  cannot  continue,  it  is 
better  that  they  /houlde  raarrie  than  with  their  delights  fall  into  the  fire. 
What  rcprochcs  woulde  they  nowc  fpare  to  teare  him  withall,  that  woulde 
with  fuch  cquitic  temper  the  vowe  of  continence  >  Therefore  they  are  de- 
parted farrcfrom  that  auncient  manner,  which  will  not  oncly  admit  no  mo- 
deration or  pardon  if  any  be  found  vnablc  to  performe  his  vowe;but  they  do 
v;ithout  all  fliame  pronounce  that  hce  finncth  more  grecuoufly  if  he  reme- 
dy the  intemperance  of  the  flelh  with  taking  a  wifcjthan  if  he  defile  both  his 
body  andfoule  with  who redomc. 

18     But  they  ftill  enforce  the  matter,  and  goe  about  to  {hewe  that  fuch  a 
vowe  was  vfcd  in  the  Apoftles  time  :  becaufc  Paul  faith  that  thewidowes       .  . 

which  hauingbeene  once  receiued  into  the  Publike  minillerie  did  marrie,  ** 
denied  their  firft  faith.But  I  doe  not  dcnie  to  them, that  the  widowes, which 
bounde  thcmfelues  and  their  fcruices  to  the  Church ,  did  therewithal!  take 
vppon  them  the  bonde  of  continual]  vnmarried  life :  not  becaufc  they  re- 
pofcd  any  religion  therein,as  it  afterward  began  to  be  vfcd:  but  becaufe  they 
couldc  not  bcare  that  ofhcc  but  being  at  their  owne  hbertie  andloofe  from 
yoke  of  mariage .  But  if,  when  they  had  once  giuen  their  faith ,  they  looked 
backetonewcmariageSjwhatwas  thisclfebut  to  fluke  off  the  calling  of 
God?Therefore  it  is  no  maruel  chat  w;th  fuch  defircs  he  faith  that  they  vvaxc 
wanton  againft  Chrift .     Afterwarde  to  amplific  the  matter  hec  faith  ,  that 
they  doe  fo  not  performe  that  which  they  haue  promifcd  to  the  Church, 
that  they  doe  alfo  breake  and  makevoide  their  firft  Faith  giuen  in  Bap- 
tifme :  in  which  this  is  comprehended,  that  cueiy  man  {houlde  anfwcre  his 
calling .  Vnlefle  perhap  you  had  rachervndcrflande  it  thus,  that  hauingas 
it  were  loftallfhame,they  did  from  thence  foorth  caftsway  all  care  of 
honeftie ,  did  giue  foorth  themfelucs  to  all  wantonnefi'c  and  vnchaftitie,and 
did  in  licentious  and  defolultc  life  refemblc  nothing  Icffe  than  Chi  ifti.m  wo- 
men :  which  fcnfc  I  like  very  well . Therefore  we  aunfwere,  that  thofc  wid- 
dowcs  which  were  thcnreceiued  to  publike  minifterie,  did  lay  vppon  thera 
fclucs  a  bond  to  continue  vnmarried:if  they  afterward  maried,  wee  cifily 
percciue  that  that  happened  to  them  which  Paul  fpeakcth  of,  that  cafting 
away  fliame  they  became  more  wanto  than  befemcd  ChriftiS  women.Thac 
fo  they  not  onelyfinnedjin  breaking  their  Faith  giucn  to  the  Church,  but 
fwarued  from  the  common  law  of  Godly  women.  But  firfl  I  denie  that  they 
did  profclfc  vnmaricd  life  for  any  other  reafon^biit  becaufe  marriage  agreed 
not  with  y  minifterie  which  they  took  in  hand;and  1  deny  that  they  did  bind 
jhciclues  at  al  to  fingk  life,butfo  far  as^  ncccflity  of  th^ir  vocatio  did  here. 

Againc 


Cm.  ts»  ^f  *"^  OHtv^Atde  ntednes 

Againc  I  doe  not  graunc  that  they  were  foboundc,  but  that  it  was  then  alio 
better  for  them  to  marricthan  either  to  be  troubled  with  the  prickingcs  of 
the  fleflie,  or  to  falliato  any  vndeaneneffe.Thirdly  I  fay  that  that  age  is  ap- 
pointed of  Paul,  which  is  commonly  out  of  danger :  -  fpcci  jlly  fith  he  c  com- 
maundcththe  onel/  to  be  chofcn,  which  comcnred  with  one  miria^e  hauc 
alreadie  (hewed  a  token  of  their  continencie.  And  wee  doe  for  no  other  rea- 
ifondilallowe  the  vow  of  vnmarricd  life,  butbecaufe  it  is  both  wrongfully  ta- 
ken for  a  feruice  of  God,  and  it  is  raflily  vowed  of  them  to  whomc  power  of 
continence  is  not  giuen. 

19  But  howe  was  it  lawful  to  drawe  this  place  of  Paul  to  Nunnes  >  For 
thcrcwerccrcateddeaconifles,nottodclightGod  withfinging&  with  mii* 
bling  not  vnderftanded,and  hue  the  reft  of  their  time  idle:  buty  they  fhould 
execute  publikc  miniftrationtowarde  the  poorc  ,that  they  fhoulde  with  all 
ftudiCjearncftnesand  diJigcncc>endeuour  thcmfelues  with  the  duetics  of 
charitie.  They  did  not  vowe  vnmaricd  hfc,  to  yeelde  thereby  any  worfhip 
to  God  becaufe  they  abfteyned  from  marriage:  but  onely  becaufe  they  were 
thereby  the  more  vncombred  to  execute  their  office.  Fmally  they  did  not 
vowe  it ,  either  in  the  beginning  of  their  y  outh,or  yet  in  the  raiddcft  of  their 
flowing  age,  that  they  might  afterwardelearne  too  late  by  experience  into 
howe  great  a  headlong  dowe  fal  they  had  throwcn  themfducs.but  whc  they 
feemedtohauepafledalldangerjihenthey  vowedanolcffcfafe  than  holjr 
vowe.  But  (not  to  enforce  their  firft  two  pointes )  I  fay  it  was  not  lawefull  to 
haue  women  rcceiued  to  vowe  continence  before  the  age  of  three  fcorc 
yeares:forafmuchasthe  Apoftlcadraitteth  onely  women  of  fixtieycares: 
oldc,and  commaundeth  the  younger  to  marrie  and  bring  foorth  children. 
Therefore  neither  that  releafe  made  of  ii.  yeares,  and  then  lo.  and  aftcr- 
wardc  of  thirtic  yeares,  can  bee  any  way  cxcufed:  and  much  UlTc  is  it  tolle- 
rable,  that fillicmaidcs,bcforc  that  they  can  by  age  knowe  themfelues,  or 
haue  any  experience  of  themfclucs,are  not  onely  trained  by  fraud,  but  con- 
Ibayncd  by  force  and  threatcninges  to  put  on  thofc  cuifed  fnarcs.  1  will  noc 
tary  vpon  confuting  the  other  two  vowcs.Onely  this  1  fay  :  bclide  this  that 
they  be  intangled  with  not  a  fcwc  fupcrftitions ,  (as  the  matter  is  nowea- 
daics)they  feeme  to  be  made  to  this  purpofc,y  they  which  vow  them  (hould 
mockebothGod&men.Butleaftweftiouldrcemetoo  maliciouflyto  fluke 
vp  eucry  fmal  parccl,we  will  be  content  with  that  general  confutation  which 
isabouefct. 

to  What  manner  ofvowcs  be  lawful!  and  acceptable  to  God,  I  think? 
is fufficicntly  declared  .Yet  becaufe  fometimc  vnskilfuU and  ftarefull  con- 
fcienceSjCuen  when  they  miflike  or  difalowany  vowe,  do  ncucrthcles  doubt 
ofthc  binding, &  are  grceuoufly  tormenrcd,whcn  they  both  dread  to  breaJcc 
their  faith  giuen  to  God ,  &  on  y  other  fide  ihcy  feare  Icaft  they  fliold  more 
fin  in  keeping  it:here  they  arc  to  be  fuccourcd,  that  they  may_  winde  them- 
felues out  of  this  diftrefTc.Butjto  take  a  way  all  doubt  at  once:I  fay  y  al  vowcs 
being  not  lawful,  nor  rightly  made.as  they  are  nothing  worth  before  God, 
fo  ought  to  be  voide  to  vs.For  if  in  contrades  of  men  thofe  promifcs  only  do 
bind,in  which  he  with  whom  wc  contraft,wold  hauc  vs  bound:it  is  an  abfur- 
ditic,  that  wc  fliould  be  dtiuen  to  y  keeping  of  thofc  tilings  which  God  doth 

noc 


ToSahatton,  Lih,  4,  42  S 

not  require  ofvsifpeclallyfith  our  workcsare  no  othcrvvifc  right,  but  when 
they  pleafe  Godj&  when  confcicnccs  haue  this  tcftimonic  that  they  pkafe 
him.Forthisremainethccrtsincjwhatfoeucrisnotoffaithjisfinnc.Where-  •^*""«'4'2  3» 
by  Paul  meaneih  ,tha  t  the  worke  which  is  taken  in  hande  with  doubting,  is 
ihcrfore  faultic,  becaufe  faith  is  the  roote  of  algood  workes ,  by  which  wee 
are  alfurcd  chat  they  be  acceptable  to  Gcd.  Therefore  if  it  bee  lawful!  for  a 
Chriftian  man  to  gos  about  nothing  without  this  afluredncfleiif  by  fault  of 
ignorance  they  haue  taken  any  thing  in  handcjwhy  Hiouldthcy  not  after- 
ward giue  it  ouer  when  they  be  dcliucred  from  erroursfSith  vowcs  vnadui- 
fcdiy  made  ?rc  {iich,they  do  not  only  nothing  bind,but  are  neccflarily  to  be 
vndone  .  Yea  what  if  they  are  notoncly  nothing  cfteemed  ,butalfoare 
abhominablc  in  the  fight  of  God,  as  is  aboue  fliewed  ?  It  is  nccdlclfe  to  dif- 
couife  any  longer  of  a  matter  not  ncedfull.  This  one  argument  fcemeth  to 
mee  to  bee  enough  to  pacific  godly  confciences  and  deliucr  them  from  all 
dout:y  whatfoeucr  works  do  not  flow  out  of  the  pure  fountaine  and  bee  not 
direifted  to  the  lawful  end,  are  refufed  of  God:and  fo  refufed  that  he  no  IcfTc 
forbiddeth  \r,  to  goe  forward  in  them,than  to  beginne  them.  For  hereupon 
followcth  ,that  thofc  voweswhich  procecde  of ciTOur  andfupcrftition  ,  are 
both  of  no  value  before  God,  and  to  be  forfakcn  of  vs. 

II  Morcouer  he  that  fhallknow  this  {b]ution,fhall  haue  wherewith  he 
may  dcfcndeagainfttheflaundcrs  of  the  wicked,  them  that  depart  from 
inonkerie  to  fonie  honcft  kind  of  liCe.They  arc  grceuoufly  accufcd  of  breach 
of  Faith  and  periurie,becaufc  they  hauebroken(as  it  is  commonly  thought) 
the  infoluble  bonde  wherewith  they  were  bound  to  God  and  to  the  Church. 
But  I  fay  y  there  was  no  bond,  where  goddoeth  abrogate  y  which  man  con- 
firmech.Morcoucr.admittingthattheyv/erebond,  when  they  were  holden 
intanglcd  with  not  knowing  of  God:  and  with  crrour:  nowe  fincethcy  are  ^  .  ^ 
lightened  with  the  knowledge  of  the  trueth,  I  fay  that  they  are  therewithal  '^'^* 
free  by  the  grace  ofChrift  .For  if  the  crofle  of  Chrift  haue  fo  great  efFedu- 
fllnefl"e,that  it  loofcth  vs  from  the  curfc  of  the  law  of  God,whciwith  wc  vyere 
holden  boundjiow  much  more  ^all  it  deliucr  vs  from  foreinc  bcnd^,  which 
are  nothing  but  the  fnaring  nets  of  Satan?To  whomfoeuer  therefore  Chrift 
fhineth  with  the  light  of  his  Gofpcll ,  it  is  no  doubt  that  he  loofeth  them  fro 
al  Inares  which  they  had  put  vpon  themfclucs  by  fuperftition.Howbeit  they 
want  not  yet  an  other  defence,  if  they  were  not  fit  to  liuc  vnmaried.For  if  an 
impofTible  vow  be  a  fure  deftruftio  of  the  foulc,whom  the  Lord  would  haue 
faued  and  not  dcftroyed.it followeth  thatwc  ought  not  to  continue  therein. 
ButhoweimpofTibleisthevoweofcontinencctothem  thatare  notinducd 
with  a  fingular  gifte ,  wee  haue  alrcadie  taught,  and  experience  fpeakcth  ic 
though  I  holde  my  peace.For  neither  is  itvnknowenwithhowe  great  filthi- 
neflc  almoft  all  monaftcries  doc  fwarmc.  Andifanyofthemfcemc  ho- 
ncfter,and  more  fbamefaft  than  the  reft:y  et  they  arc  not  therfore  chaft  be- 
caufe they  fupprefl'e  and  keepe  in  the  fault  of  vnchaftitie.  So  verily  God 
doth  with  horrible  examples  take  vengeance  on  the  boldnes  of  mcn,which 
forgetting  their  owne  weakenes,  doe  againft  nature  couet  that  which  is  de- 
nied them,anddifpifing  the  remedies  which  the  Lorde  had  giucnthem  at  . 
hande,  do  truft  that  they  can  with  ftubborncflc  and  obftinacxc  ouerccmc  y 
•     .  ^  difeafe 


C^i'  ^^'  Oftheoutwdrdmednes 

difeafe  of  incontinence.  For  what  elfc  flnll  we  call  it  but  ftubborneffc  ,'whert 
one  being  warned  that  he  needcth  marriage, and  that  the  fame  is  giuen  him 
of  the  Lord  for  a  remedy,  doth  not  oncly  defpifc  it,buc  alTo  bindcth  himfelfc 
with  an  oth  to  the  defpifing  of  it? 

The  xiiii.  Chapter. 

Of  Sicrtmentcf, 

BEiide  the  preaching  of  the  Gofpcil,  and  other  hclpe  of  like  forte  is  in  the 
Sacramcntes :  of  which  to  haue  fome  certainc  doibrine  taiight,is  much 
behooucful  for  vs,whercby  we  may  Icarnc  both  to  what  end  they  were  or- 
deincd,  and  what  is  nowe  the  vfc  of  chcin.  Firft  it  is  mccte  to  confidcr  wha  t 
is  a  Sacrament .  Itfeemethtoraecthatthisfhall  bee  a  plainc  and  pro- 
per defirution,  if  wee  fay  that  it  is  an  oucwarde  figns,  wherewith  jthe  Lordc 
fealeth  to  our  confcienccs  the  proraifes  of  his  good  wil  toward  vs,to  fufteinc 
the  weakcneHe  of  our  Faith ;  and  we  againe  on  our  behalfes  doe  tcftific  our 
godhnefl'c  towarde  him  as  well  before  him  and  the  Angels  as  before  men. 
We  may  alfo  with  more  biiefeneflc define  it  otherwifc:as  tocalita  tcltimo- 
nie  of  God  J  fauour  towarde  vs  confirmed  by  an  outward  fignc  ,  with  a  mu- 
tual! tcftifying  of  our  godlinefle  towarde  him  .  Whethcrfocuer  you  choofc 
of  thcfe  definitions, it  diftcreth  nothing  in  fenfe  from  that  definition  of  Au- 
guftinc,  which  teacheth  that  a  facramcntisavifible  figneofaholy  thing, 
or  a  vifible  forme  of  inuifible  grace:  but  it  doeth  better  and  more  certaincly 
exprcffe  the  thing  it  felfe.  For  whereas  in  that  breefcnes  there  is  fomc  dark- 
nes,  wherein  many  ofthc  vnskilfuUcr  fort  are  deceiued,  I  thought  good  in 
moc  words  to  giue  a  fuller  fcntence,  that  there  fhould  rcmaine  no  doubt. 

1  For  what  reafon  the  old  writers  vfcd  this  worde  in  that  fenfc.it  is  not 
hard  to  fee.  For  fo  oft  as  the  old  tranflater  would  render  in  la  tine  this  greekc 
worde  Myfterion  myfterie  .(pecially  when  diuine  matters  were  intreated  of, 

Eph.i.j.&i^ectranflated  it  Sacrament.     SototheEphefians,Thathee  might  make 

*'**  knowenvntovs  the  Sacrament  of  his  will .  Againe,  if  yet  yee  hauchcardc 

the  diftribution  of  the  grace  of  God,  which  is  giuen  to  mcc  in  youi  becaufc 
according  to  reuclation  the  Sacrament  was  made  knowcn  to  me.  ToyCo- 

Col  \6  lofl'i  ansj  The  myftcry  which  hath  bin  hidden  from  ages  &generations,buc 
now  is  manifcfted  to  lus  Saints,  to  whom  the  Lord  would  make  knowen 
the  richcfTe  of  this  Sacrament.  &c.  Againe,  to  Timothic,  AgrcatSacra- 

i.Tirn.Mtf  .™^"^  of  godlinefle:  God  is  openly  fhewed  in  the  flerti.  He  wouldc  not  fay  a 
fecrete,  Icaft  he  fhouldc  feeme  to  fay  fomevvhat  vnder  the  greatncflc  of  the 
thinges.  Therefore  hcc  hath  put  Sacrament  in  ftced  of  Secrcte,but  of  a  ho- 
ly thing.  In  that  fignification  it  is  fomctimc  found  among  the  ecclefiafti- 
call  writers.  Anditis  well  enough  knowen,  that  thofc  which  in  Latinc  arc 
called  Sacraments,  in  Grecke  are  Myfteries:  which  cxprefling  of  one  thing 
in  two  feucrall  wordes  endcth  all  y  contention.  And  hereby  it  came  to  pafTc 
that  it  was  drawcn  to  thofe  figncs  which  had  a  rcuerendc  rcprefcntaci- 

Epift.y..iJ     °"  of  hie  and  fpirituall  thinges.  Which  Augultine  alfonoteth  in  one  place. 

Marctl^      h  were  long  (faith  he)  to  difpute  of  the  dmerfitie  of  figncsjwhich  when  they 

%    .  per- 


pertaine  to  dlulncthinges,  are  called  Sacrarnentes.  » 

3  Nowc  of  this  definition  which  wee  hauc  fet,wcc  vndcrftande  that  a 
Sacrament  is  neuer  without  a  promife  going  before  itjbiit  rather  is  adioincd 
as  a  certainc  addition  hanging  to  it ,  to  this  endc  that  it  (houlde  confirmc 
and  fcalc  the  promife  it  felfc,  and  make  it  more  approoued  vnto  vs,yea  after 
a  ccrtaine  manner  ratified.  Which  meane  the  Lorde  fore(eeth  to  be  nccde- 
ful  firft  for  our  ignorance  and  dulnes.and  then  for  our  weakcnesrand  yet(to 
Ipeake  properly)  not  fo  much  to^confirme  his  holy  worde,  as  to  ftabliftie  vs 
in  the  Faith  thereof.  For  the  trueth  of  God  is  by  it  felfe  founde  and  certainc 
enough,  and  cannot  from  any  ether  where  recciue  better  confirmation 
than  from  it  felfe.  But  our  Faith,  as  it  is  fmall  and  weake ,  vnlefle  it  be  ftay- 
cdoncucry  fidcandbecbyallraeancs  vpholden,  isby  and  by  fhaken, 
waucreth ,  ftaggcreth ,  yea  and  fainteth .  And  herein  verily  the  merci- 
full  Lorde  according  to  his  great  tender  kindcncfl'e  tcmpereth  himfelfc  to 
our  capacitie :  that ,  whereas  we  be  natural!  men ,  which  alway  creeping  v- 
pon  the  grounde  and  flicking  faft  in  the  flcflic,  doc  not  thinke  nor  fo  much 
as  concciue  any  fpirituallthing,  hee  vouchfaueth  euen  by  thefe  earthly  c- 
Jementes  to  guide  vs  vnto  himfelfe,  and  in  the  flefhe  it  felfc  tofet  foortha 
mirror  of  fpirituall^oodthinges.  For  if  we  were  vnbodily  (asChryfoftome  .,  .  . 
faith)  he  wouldc  haue  giuen  vs  the  verie  fame  thinges  naked  and  vnbodily.  popui^ 
Now  bccaufe  we  haue  foulcs  put  within  bodies,  he  giueth  fpirituall  thinges 
vndcrvifible  things.Notbecaufc  there  are  fuch  giftes  plantcdin  the  natures 

of  the  things  which  arc  fet  foorth  to  vs  in  the  Sacraracnts;biu  becaufc  they 
were  figned  by  God  to  this  fignification.. 

4  And  this  is  it  which  they  commonly  fay,that  a  Sacrament  confifteth 
of  the  worde  and  the  outward  figne.  For  wee  mull  vnderftande  the  word  to 
bee,  not  that  which  being  whifpered  without  meaning  and  faith ,  with  one- 
ly  noifc  as  it  were  with  a  magicallcnchauntmcnt  hath  power  to  confecrate 
the  clement :  but  which  being  preached  maketh  vs  to  vnderftande  what  the 
vifible  figne  meaneth.  Therefore  that  which  was  vfually  done  vnder  the  ty- 
rannic of  the  Pope,was  not  without  a  great  profaning  of  the  myfteries.For 
they  thought  it  ynough^if  the  Prieft ,  while  the  people  ftoode  amafedly  ga- 
ting at  it  without  vnderftanding,  did  mumble  vp  the  forme  of  confecrati- 
on.  Yea  they  of  fct  purpofe  prouidcd  this,  that  no  whit  of  dodrine  fhoulde 
thereofcometothe  people:  for  they  fpake  all  thinges  in  Latine  bcforevn- 
learned  men  .  Aftcrwarde  fuperftition brake  outfo  farre,that  they  beleeued 
that  the  confecration  was  not  formally  made,  vnlefle  itwcrewitha  hoarfc 
whifpering  founde  which  fewc  might  heare.BiitAuguftine  teacheth  farre  ^^^  .^ 
otherwife  of  the  Sacramcntall  worde.  Let  the  worde  (faith  hee)  beead-  loh.ij, 
dcd  to  the  element  J  and  there  fhall  bee  made  a  Sacrament.  For  whence 
commeth  this  fo  great  ftrength  to  the  water,  to  touch  the  bodicandv/sftie 

the  foulc,  but  by  the  worde  making  it  •■  not  becaufe  it  is  fpokcn ,   but  be- 
caijfe  i:  is  beleeued.  For  in  the  verie  worde  it  felfc  the  founde  which  psflcth 
isonethms;,  and  the  power  which  abideth  is  an  other.  This  is  the  word  of  j^^^^  ^^  j? 
Faichwhich  wee  preach,  fay  th  the  Apoftle,     VVhercuponin  the  Aftesof  ^a^,  ^.9, 
theApofdesitisfaidciby  faichclcanfingtheirhcaits.  And  Pcten he  Apoftle  i.ret.3.2i, 
fei£h.SobaptiXmcairofauethvs:nottl;cputcing  away  of  the  iilthines  of  the 

flc/h. 


^a.^\  14,  Of  the  outward  meanes 

flefliCjbuc  the  examination  of  a  good  confcicncc.  This  is  the  worde  of  faith 
vvhich  wc  preach:  by  which  without  doubc,  that  ic  may  bee  able  to  cleanfe, 
Briptifmc  alfois  habwed.  You  fee  howe  it  1  cquucth  preaching,vvhcrevppon 
faithmny  grow.  And  wc  needs  not  to  traucli  muchinprcoie  hcrcof^ioraf- 
much  as  it  iiclcarc  whatChnft  did,  whathccommaunded  vb  to  doe,  what 
the  Apoftles  followed ,  what  the  purer  Churc+t  oblcrued.Yca  eiicn  h  cm  the 
beginning  of  the  worldc  it  is  knowcn,  that  fo  oft  as  !God  offered  any  fif  ne 
to  the  holy  fathers, there  was  added  an  vnfeparablc  knot  of  doctrine.with- 
our  which  our  fenfes  fhould  be  made  amafed  with  bare  beholding.  There- 
fore when  wee  hearc  mention  made  of  the  Sacramental  word,k-t  vs  vnder- 
ftand  the  promilCjwhich  being  with  a  loiidc  voice  preached  of  the  miniiler, 
may  leade  the  people  thither  as  it  were  by  the  hande,  whither  the  figne  ten- 
dcth  and  direfteth  vs. 

J  Neither  arc  fome  to  bee  heard  which  trauel  to  fight  againft  this,  with 
a  double  horned  argument  rather  futtle  than  founde.  Either  (  fay  they)  wee 
knowCjOr  we  knowc  not,  that  the  worde  of  God  which  goeth  before  the  fa- 
cramentjisthetruewillofGod.  If  wee  knowe  ic,  then  wee  learnc  nonewc 
thing  of  the  facrament  which  foloweth  after.  If  we  know  it  not,  then  neither 
wil  the  facrament  teach  it,whofe  whole  force  llandcth  in  the  word. VVhcre- 
vnco  let  this  bricfely  be  for  an  anfwcrc:  that  the  fcales  which  are  hanged  at 
patcntes  and  other  publike  inftrumentes,taken  by  thcmfelucs  are  nothing, 
foraf  much  as  they  fhould  be  hanged  in  vainc  if  the  parchment  had  nothing 
written  in  itryet  they  doc  not  therefore  not  confirme  and  fcalc  that  which 
is  written,  when  they  be  added  to  writings. Neither  can  they  fay  that  this  fi-' 
Rom  4  militade  is  lately  fained  by  vSjWhich  Paul  himlcltcviedjCalingCircumcilion 
afeale,where  he  purpofcly  rrauelleth  toprooue,  that  Circumciflon  was  not 
rightcoufnes  to  Abraham,buc  a  fealing  of  that  coucnant,by  faith  wherof  he 
had  already  beene  iuftified  before .  And  what,  I  bcfech  you ,  is  there  y  may 
much  offend  any  man,if  we  teach  y  the  promifc  is  fealcd  with  facramentcs, 
when  of  the  promifes  themfelues  it  is  euidem  that  one  is  confirmed  with  aa 
other?'  For  as  cuery  one  is  manifelter.fo  is  it  more  fit  to  vpholdc  faith.  But 
the  [Iacram>;ntes  doe  both  b;  ing  moU  clcare  pro.ni  cs,  and  haue  this  pecu- 
liar more  tha  the  word,thatthcy  liuely  rcprcfenc  them  tovs  as  it  were  pain- 
ted out  in  a  table.  Neither  ought  that  diftinftion  anything  tomoouevs 
.  which  is  wont  to  bee  obiefted,  bctweenc  Sacraments  and  fealcs  of  patents: 
that  whereas  both  confiltot  carnal  elcmcn:s  of  this  woildc,  thofe  can  not 
lufficcor  be  meet  to  fcale  the  promifes  of  God,which  are  fpiritual  &eiicr- 
lafting  ,  as  thefc  are  wont  to  be  hanged  to,  for  fcalmg  of  the  grants  of  Prin- 
ces concerning  fading  and  frailethinges.  Fcrafcithfullman,  uhcn  thcfa- 
crament:s  are  prefent  before  his  eyes,  Itickc  th  not  in  that  flclliliC  fight,  but 
by  thole  degrees  of  proportion,  which  I  hauc  >p<jkcn  of,  lice  rifcth  vp  with 
godiy  confiilcrauon  to  the  hic  myflcrics  which  lie  hidden  in  the  Sacra^. 
mentcs. 

6     And fith  the Lordecalleth his  promifes, couenantes  :  anJhisSacra- 

C<n.tf.i8.&  mcntesjiealesofcoucnantci.-afimilitude  may  well  bee  brought  from  the 

^•>«&  »7»»*  coucnanrcsof  men.What  can  a  low  killed  woik,  if  wordcs  were  not  vfed.yca 

vnkflc  they  wctbefoie?For  fowcs  are  many  times  killed  vvuhoui  any  more 


ToSalmthn,  Lib.  4,  '42$ 

inwarde  or  hier  m  y  flcrle.What  can  the  gluing  of  a  mans  right  hand  doCjfith 

often  times  handcs  arc  matched  with  enmitie  ? But  when  wordes  haue  gone 

before,  by  fuch  fignes  the  lawes  of  leagues  arc  ftabliftied  ,  although  they 

were  firft  conceiued.madCjand  decreed  in  wordes.  Therefore  Sacramentes 

are  exercifes  which  make  the  credit  of  the  worde  of  God  certainer  vnto  vs: 

and  bccaufe  we  are  carnall,thcy  arc  deliuercd  vndcr  carnall  thinges,  that  fo 

they  fhould  inftcuft  vs  according  to  the  capacitie  of  our  dulneflc,  and  guide 

Ts  by  the  handc  as  fcholmaftcrs  guide  children.   For  this  reafon  Auguftinc  _  -  ,  , 

calleth  a  Sacrament,a  vifible  worde:  becaufe  it  reprefenteth  the  promifes  of  g"!  °  '  ^ 

God  as  It  were  painted  in  a  table,  &  fetteth  them  before  our  fight  cunning-  Li.i  9,  coot* 

ly  cxprefl'ed  &  as  in  an  imsge.Other  fimilitudcs  alfo  may  be  brought,wherc-  Fauft. 

by  Sacr  amen  ts  may  be  more  plainly  fe  t  out5as  if  wee  call  them  pillers  of  our 

Faith.  For  as  a  bildingftandcth  and  refteth  vpon  the  foundation.-yct  by  fet- 

ting  vnder  of  pillers,it  is  more  furely  ftablx/hed  :  fo.  Faith  refteth  vpon  the 

wordeofGod,  as  vpon  a  foundation:  but  when  Sacramentes  are  addedjic 

ftaicth  yet  more  foundly  vpon  them  3$  vpon  pillers  .  Or  if  wee  call  them 

looking  glaflcSjin  which  wee  may  beholde  the  richeflc  of  the  grace  of  God, 

which  he  giueth  vs.  For(as  we  haue  alreadie  faid)  he  doeth  in  them  mani- 

feftly  fhe  we  himfelfe  to  vs ,  fo  much  as  is  giucn  to  our  dulncfle  to  knowc, 

and  docth  more  exprcflelyteftifie  his  good  wjU  and  loue  towarde  vs  than  - 

by  liis  worde. 

7  Neither  do  they  reafon  fitly  enough  to  the  purpofe ,  when  they  la- 
bour to  prouc  hereby  that  they  are  not  teftimonies  of  the  grace  of  God,  be- 
caufe they  arc  alfo  giuen  to  the  wicked,  which  yet  do  thereby  feele  God  no- 
thing more  fauorable  to  them,  but  rather  procure  to  themfelues  more  grie- 
uous  damnation  .  For  by  the  fame  argument  neither  fhoulde  the  Gofpell, 
which  is  heard  and  defpifed  of  many,be  the  teftimonie  of  the  grace  of  god: 
nor  yet  Chrift  himfelfe,which  was  feenc  and  knowen  of  many,of  whom  ve- 
ricfcwereceiuedhim.  The  like  wee  may  alfo  fee  in  patentes.  For  a  great 
parte  of  the  multitude  laugheth  at  and  fcorncth  thatauthentikefeale,  now- 
focuer  they  know  thatit  proceeded  from  the  Prince  to  feale  his  wil  withall: 
fome  regardc  icnot,as  a  thing  not  pertaining  to  them:  fome  alfo  abhorre  it: 
fo  that  confidering  this  fo  egall  relation  of  both,  that  fame  fimilitude  which 
I  haue  abouc  vDd,  ought  more  and  more  to  be  liked.  Therefore  it  is  certain 
that  the  Lorde  doeth  offer  vnto  vs  mcrcie  and  a  pledge  of  his  grace  both  in 
his  holy  worde  and  in  the  Sacraments :  but  the  fame  is  not  receiued  but  of 
them  which  receiue  the  worde  and  Sacraments  with  furc  faith.like  as  Chrift 
is  ofred  of  the  Father  vnto  faluation,to  all,yet  he  is  not  acknowledged  and 
receiued  of  all.  Auguftinc  in  one  place  minding  to  declare  the  fame,  faidc 
that  the  effcdualnelle  of  the  worde  is  fiiewcd  foorth  in  the  Sacrament:  not 
becaufe  it  is  fpoken,but  becaufe  it  is  bclieucd.  Therefore  Paul,  whenhcc  Gal,  j. 17. 
fpeakethtothcfaithfull.foentreatethofSacramentsthathe  includcththe  '-Cor.  ij.x 
comunion  of  Chrift  in  them,as  wlrcn  he  faith:all  yc  that  are  baptifcd,  haue 
put  on  Chrift.  Againe.we  arc  all  one  bodie  and  one  Spirite,  which  are  ba  pti- 
fcd  in  Chrift.  But  when  he  fpcaketh  of  the  wrongfull  vfe  of  Sacramentes,  he 
giueth  no  more  to  it  than  to  coldc  and  voide  figures.  Whereby  hcefigni- 
ficth,  that  howfoeuer  the  wicked  and  hypocrites  with  their  peruerfncffc 
Kkk.  "        docithcf 


Citp.  14,  Oftheoutv^Ardmeanes 

do  cither  oppreflc  or  darken  or  hindcrthc  efFe^  of  the  grace  of  God  in  the 
Sacramcnts,yct  that  witbftandcth  not  bucthac  where  and  fboftasitplca- 
Icth  Godjboththey  may  bring  a  true  tcftimonic  of  the  communicating  of 
Chrift,and  the  Spirite  of  God  bimfclfe  may  dcliucr  and  perform  that  which 
they  promife.  We  determine  therefore  tliat  Sacramentcs  are  truely  called 
teftinioniesofthc  grace  of  God,  and  as  it  were  certaine  fcales  of  the  good 
will  which  he  bcareth  towarde  vs :  which  by  fealing  it  vnto  vs ,  doe  by  this 
nieane  (liftainc.nounfh.confirmc,  and  cncreafc  our  faith.  As  for  the  rea- 
fonswhichfomearewonttoobieftagainft  this  fentcce,  they  arc  too  trifling 
and  weake.  They  fay  that  if  our  Faith  be  good,it  cannot  be  made  better:  for 
they  fay  that  it  is  no  Faith,  but  which  without  IhakinSjflcdfaftly,  and  with- 
out withdrav/ing,reftethvpon  the  mcrcieofGod  .    It  had  beenc better  for 

lukei7«5.  Tuch  to  pray  with  the  Apoftles  that  the  Lordc  wouldc  encreafe  their  Faith, 
than  carelefly  to  prctcndc  fuch  a  perfcftion  of  faith,which  ncuer  any  of  the 
fonnes  of  men  hath  obteined,nor  any  ftiall  obteine  in  this  lifc.Let  them  an- 
f.verc,  what  mancr  of  faith  they  thinke  that  hee  had  whichfaid:  I  beleeiic 

Mar,p,i4,  Lordc,hclpe  ray  vnbeleuLngnefle.  For  euen  that  faith,  howfoeucr  it  was  buc 
abegonfaithjwas  agoodfaith,  and  might  bee  made  better  when  vnbclee- 
uingnefTe  were  taken  away.But  they  are  confuted  by  no  container  argumcc 
thrnby  their  ownc  confcicnce.  Forifthey  confefle  themfelues  finncrs, 
(which  whether  they  will  or  no  they  cannot  denic  )  they  rauft  needes  im- 
pute the  fame  to  the  impcrfeftionof  their  faith. 

Aa.8.  j7,  8  But(fay  they) Philip  aunfwercd  the  Eunuch,  thathe  might  be  Bap- 
tized, if  he  bcleeued  with  all  his  hart.  What  place  here  hath  the  confirmati- 
onof  Baptifme,whcre  faith  fillcththe  whole  hcart'Againe I  aske  them  whe- 
ther they  do  not  feele  a  good  part  of  their  heart  voidc  of  faith:  whether  they 
do  not  daily  acknowledge  neweencreafes.  The  heathen  man  gloried  that 
he  waxed  old  with  learnmg.Thcrefore  we  Chriftians  be  thrife  mifcrablc,  if 
we  waxe  olde  with  profiting  nothing,whofe  faith  ought  to  go  forward  by  all 
dcgreesofagcsjtillitgroweintoaperfcftman.   Therefore  in  this  place  to 

-  ,  belecue  with  all  the  hearc,is  not  perfedly  to  belceue Chuft,  but  onely  from 

**     thchcartand  withafynceremindetoimbracehim-.nottobcfullwitnhim, 

but  with  feruent  afteflion  to  hunger,  and  thirft,and  Hgh  towarde  him.  This 

is  the  mancr  of  the  Scripture,  to  fay  that  that  is  done  with  the  whole  heart, 

ai.  1 19,1  o  which  it  raeaneth  to  be  done  fyncerdy  and  hartily  .  Of  this  fort  are  ihefe 

1 3  8.  r."         fayings:  1  haue  in  all  my  heart  fought  thee :  I  will  confclfc  to  thee  in  al  my 

Pi'al.iaj.  heart,andfuchothcr.  Asonthc  other  fide,  where  he  rebukcth  guikfull  and 
dcceiifull  men,he  vfcth  to  rcproch  them  with  heart  and  hcai r.  Then  they 
fay  further.that  if  faith  be  encrcafed  by  Sacraments,  theHolyGhoftisgi- 
ucninvaincwhofcflrcngthand  workcitis  tobegin.maintcine,  and  make 
pcrfcd  faith.  To  vvhonic  in  dcede  I  graiintjihat  faith  is  the  proper  &  whole 
ivorkc ofthe  holy  Ghoftjbyvvhomc being enbghtencd  wee  know  God  and 
the  treafure  of  his  goodncffe,  and  without  vvhcfc  light  our  minde  is  fo  blind, 
thaticcanfecnothingjfofenflcfTe  ,  that  it  can  fmcll  nothing  of  fpirituall 
things.  Buc  for  one  benefit  of  God  which  they  fct  foorth.wc  confiJcr  three. 
For  firft  the  Lord  tcachcth  &  inftruftcth  vs  with  his  wordc :  then  he  ftrcngr 
thcncih  vs  with  Sacramems:lait  of  aJU  he  ihingih  into  our  mindcs  with  the 

light 


ToSalfiation,  L^k  4*  42 f 

light  of  his  holy  Spirit,  and  opencdi  an  entry  for  t!-;c  word  and  Sncramcntft 
into  our  hearcs,w!iich  otherwili;  (li  )ulj  bur  ilrikeour  eaies,  &bc  prefcnt  be- 
fore our  eyes,  and  nothing  moue  the  i  ivvardc  partes. 

9  Wherfore  as  couching  the  con.irm.ition  and  encrc.'^re  of  faith,  T  would 
haue  thi  reader  warned  (  v.hich  I  thiiik  - 1  haue  ol.  cady  in  plainc  wordes  cx- 
preircd)chat  I  do  lo  aflign?  that  ininiftcnc  r o  the  S  icramcnts,  not  as  though 
I  thought  that  there  is  perpetually  in  them  I  wotc  not  what  fccrct  force ,  by 
which  they  may  of  thcmfclues  he  n.blc  to  further  or  conliimc  faith :  but  bc- 
caufe  they  are  ordained  ot  tht  Lord  to  this  end,chat  they  fhould  fcruc  to  the 
ftabhfliing  and  encreafing  of  faith  .  But  then  oncly  they  dotiuely  performc 
their  f  ffi :e,  when  thaf iawarde  fchool.  ma.fter  the  Spinte  js  come  to  them, 
with  whofe  oncly  power  both  the  he  irtcs  are  pearccd,and  atfedions  are  mo- 
ucd,andthc  entrieis  fctopcn  forth;  Sit  ramcntes  into  our  foules.  If  he  be 
abfent,  Sacraments  can  do  no  more  to  our  minds  ,  thanif  cither  the  bright- 
nefTc  of  the  funne  /hould  (hinc  vpon  fclinde  eyes,  or  a  voyce  founde  to  deafe 
cares. Therefore  I  fo  make  diuifion  betweenc  the  fpinc  and lacraraents,  that 
the  power  ofworkingremaine  with  the  fpirite,  andto  thefacramences  bee 
lefconely  the  miniftration,ye3  and  the  fame  voidc  and  trifling  without  the 
working  of  the  fpirite:  but  of  much  effeftu  UncfTe  ,  when  hce  inwardly  wcr- 
kcth  and  putreth  forth  his  force.  Mowc  itisplameinwhatfortaccording  to 
this  fentenccja  godly  minde  is  confirmed  in  the  faith  by  facramcnts  :  that  is 
tofay,euenasthecyesfeeby  the  brightnefl'e  of  the  funne,  and  the  cares 
hcarebythe  founde  of  a  voice  -.  of  which  neither  the  eyes  fiioulde  any 
whittepcrceiuc  any  light,  vnlefle  they  had  a  fight  in  themfelucs  that 
might  nararally  bee  enlightened:  andthcearcs  /hould  invainebc  knoc- 
ked at  with  any  crying  whatfoeuer  it  wercvnlefTc  they  were  naturaly  made 
and  fitte  to  heare.  But  if  it  bee  true,which  ought  at  once  to  bee  determined 
among  vs  .that  what  the  fight  workcth  in  our  eies  to  feeing  of  the  hghr,  what 
thehcaringworkcthinourearestothepercciuing  of  a  voice,  tht;  fame  is 
the  worke  of  the  holy  Ghoft  in  our  heartcs ,  both  to  the  conceiuing.and  fu— 
fteining,and  cheriihing  and  ftablifiiing  of  faith :  then  both  thefe  things  doc 
likewife  followe;that  the  facramcntes  doe  nothing  at  all  profitc  without  the 
power  of  the  holy  Ghoft:  and  that  nothing  withftandeth  but  that  in  heartes 
already  taught  of  thatfchobmafter,thcy  mcy  make  faith  both  ftronger  and 
more  encrcafcd.Onely  this  difference  there  is,that  the  pov.-er  of  hcai  ing  & 
feeingis  naturally  fet  in  our  eares  and  eyc$:but  Chrift  befide  the  meafure  of 
nature  doth  by  fpeciall  grace  worke  the  fame  in  our  mindes. 

10  Whereby  thofe  obieflions  a]fo,\vhich  comber  fome  men  ,  are  dif.- 
folued:  That  ifweafcribc  to  creatures  either  the  incrcafeorconfirmatioa 
offaith,  there  is  wrong  done  to  the  Spirite  of  God,  whom  wee  ought  to  ac- 
knowledge the  onelyauthour  thereof.  For  neither  doewecinthemcanc 
timetakefrom  him  either  the  praife  of  confirming  or  increafingir:  but  ra- 
ther we  affirme,that  euen  this  that  he  cncreafeth  and  confirmcth  f:,ith ,  is 
nothing  clfc  but  with  his  inward  enlightening  to  prepare  our  mindes  to  re- 
ceiue  that  confirming  which  is  fet  forth  by  y  (acramcnts.  But  if  it  be  yet  too 
darkly  fpokcn,itfhaIbe  made  very  cleare  by  a  fimilitudc  which  I  will  bring. 
If  thou  purpoiewithwordestoperfuadeaman  to  doe  any  thing,  thou  wik 

Kkk  i  learth 


■Ctp.  t4,  OftheotitveardMeAnes 

fcarch  out  all  the  reafons ,  whereby  he  may  be  drnwen  to  thy  opinion ,  and 
miy  be  in  a  manner  fubdued  to  obey  thy  counfel.  But  thou  haft  hitherto  no- 
thing prcuailcdjvnlcfle  he  likcwifc  hauc  a  percing  &  fliarp  iudgemer.t,\vhcr- 
by  he  may  wcyc  whr.t  pith  is  in  thy  reafons:  vnlefTc  alfo  hec  haue  a  tradable 
Wit  and  ready  to  harkcn  to  teaching :  finally  vnleflc  he  hauc  conceiucd  fuch 
an  opinion  of  thy  faithfulneflc  and  wifedome,  as  may  be  to  him  like  a  ccr- 
taine  foreiudgcmcnt  to  caufe  him  to  fubfcribc .  For  both  there  are  many 
ftiibborne  hcades ,  which  a  man  can  ncuer  bowe  with  any  reafons :  and  alfo 
where  credite  is  fufpcftcd,  where  authoritie  is  defpifcd,  litle  good  is  done  c- 
uen  with  the  willing  to  Icarne .  On  the  other  fide  let  all  thofe  thinges  be  prc- 
fcnt,  they  will  truely  bring  to  pafl'e  that  y  hearer,to  whom  thou  giuefl  coun- 
fcll,  will  obey  the  fclte  fame  counfds  which  otherwifc  he  would  hauelaugh- 
cd  to  fcornc .  The  fame  worke  alfo  the  Spiiite  workcth  in  vs  .  For  leaft  the 
wordc  fhould  bcate  our  eares  in  vaine,  Icaft  the  Sacramentes  ihouldc  ftrikc 
our  eyes  in  vainc,  hec  (heweth  vs  chat  it  is  God  which  fpeaketh  therein,  hee 
foftcneth  the  ftubbornes  of  our  hcart,and  frameth  it  to  the  obedience  which 
is  due  to  the  worde  of  the  Lorde.  Finally  he  conucyeth  thofe  outward  words 
and  Sacramentes  from  the  eares  into  the  foule.  Therfore  both  the  word  and 
the  Sacraments  do  confirme  our  faith,when  they  fct  before  our  eyes  y  good 
will  of  the  heaucnly  father  toward  vs,by  knowledge  of  whom  both  the  \vholc 
ftedfaftnes  of  our  faith  ftandcth  faft,  &  the  ftrength  of  it  encrcafcth:  the  (pi- 
nt confirmcth  it,  when  in  engrauing  the  fame  confirmation  in  our  minds  he 
makcth  it  efFeduall.  In  the  meanc  time  the  father  of  lightcs  can  not  bee  for- 
biddcn,but  as  he  enlightneth  the  bodily  eyes  with  the  beames  of  the  funnc, 
fo  hec  may  enlighten  our  mindcs  with  facramenteSj  as  with  a  brightneifc  let 
meanebetwccne.  * 

MjtMt.4.      ^^     Which  propcrtie  the  Lord  taught  that  there  was  in  his  outwardword, 
Luke,$.i5.^  when  in  the  parable  he  called  it  fccdc.  For  as  feed  c,  if  it  fall  vponadeferte 
and  vntillcd  peece  of  ground,wil  do  nothing  but  die:  but  if  it  be  throwen  vp- 
on  arable  lande  well  manured  and  tilled,  it  will  bring  forth  her  fruit  with  ve- 
ry good  encreafe :  fo  the  word  of  G  O  D,  if  it  light  vpon  a  ftiffe  nccke,  it  will 
grow  barren  as  that  which  is  fowen  vpon  fand:  but  if  it  light  vpon  a  foulc  ma- 
nured with  the  hande  of  the  hcauenly  Spirite,it  will  be  moft  frutefull .  But 
if  there  be  like  rcafon  of  fccde  and  of  the  worde :  as  wee  fay  that  our  of  feede 
come  both  fpringeth  and  encreafeth,  and  groweth  vppe  to  ripenefle :  why 
may  wee  not  faye  that  faith  taketh  out  of  the  worde  of  G  O  D  both  begin- 
ning ,  encrcafcjand  perfetftion?Paul  very  well  exprcfTcth  both  thefc  thinges 
s.Cor,a.4.   in  fundry  places .     For  when  hee  gocth  about  to  put  the  Corinthians  in  re- 
>,Cor.3,<J»   mcmbrance  how  efFcdually  God  vfed  his  trauailc,  he  gloricth  that  he  hath 
theminifterieof  the  Spiritc,  as  though  the  power  of  the  holy  Ghoftwere 
p  with  an  vnfeparable  knot  ioyncd  with  his  preaching,  to  enlighten  and  tho- 

•  *'"'3»  •  roughly  moue  the  minde.  But  in  an  other  place  when  he  niindeth  to  admo- 
nifh  them,  of  what  force  the  wordc  of  God  is  of  it  fclfe  becing  preached  by 
man,  he  comparcth  the  minifters  thcmfelues  tohusbandcmen,  whichc 
when  they  haue  beftowed  their  labour  and  trauailc  in  tilling  the  earth, 
hauc  ncTmorc  to  do  .But  what  fhould  tilling,  and  fowing,  &  watering  profit, 
Tnlcfle  that  which  isfowcn  Ihould  rcceiuc  Uuclincfle  by  hcauenly  bcnefite? 

Therefore 


Therefore  !ie  concIucJeth,  that  both  he  that  planteth  and  he  that  watcreth 

arc  notliing:  but  that  all  things  are  to  bee  afcribed  to  God  ,  which  alone  gi~ 

ueth  the  encreafe.  Therefore  the  Apoftles  do  in  their  preaching  vtter  the 

power  or' the  Spiat,fo  farreas  God  vfeth  the  inftrumcntsordeincdby  him- 

felfe  to  the  fctting  forth  of  his  fpiriruall  grace.  Yet  we  muft  kcpe  ftil  that  di- 

ftin(flicn,that  we  remember,  what  man  is  able  to  do  by  himfelfe ,  and  what  |  ;^ 

is  proper  to  God.  S' 

I  a  Sacraments  are  fo  confirmations  of  our  faith,  that  many  times  wh^, 
the  Lord  mcansth  to  take  away  the  confidence  of  the  very  thinges  that  arc 
byhimpromifed  in  the  Saciaments,hetakcth away  the  facramentcs  them-  .  , 
felucs.  When  he  fpoyleth  and  thruftcth  away  Adam  from  the  gift  ofimmor  '*'* 
talitie, he  faith:  Lethimnoteateofthefruiteoflifc,  leaft  hclmeforeuer. 
What  faith  he?  Could  that  fruitereftore  to  Adam  his  vncorruption ,  from 
which  he  was  now  fallcn?No  .But  this  is  all  one  as  if  he  had  faidc:  Leaft  hee 
/hould  enioy  a  vaine  confidence  if  he  kcepe  ftil  the  figne  of  my  promife,  let 
that  be  fliaken  away  from  him  which  might  bring  him  fome  hope  ofimmor  g-t./- ,  -  . 
taIttie.Afterthis  manner  when  the  Apoftle  exhorteth  the  Ephefians  to  re-  *^  ♦  '  ♦ 
member  that  they  were  forein  geftes  of  the  teftaments,  ftrangers  from  the 
fellow/hip  ofIfrael,without  god, without  Chrift,he  faithjthat  they  were  not 
partakers  of  Circumcifion.  Whereby  he  doth(by  figure  of  tranfnominatio) 
fignifie  that  they  were  excluded  from  the  promife  it  fclfc,which  had  not  re- . 
ceiued  the  figne  of  the  promife.To  their  other  obieftion,  that  the  glorie  oi 
GodisconueyedtocreatureSjtowhomefo  much  power  is  afcribedj&  that 
thereby  it  is  fofarrc  diminifhcd,  we  haue  in  redincfTe  to  anfwere  thatwcfec 
no  power  in  creatures.Onely  this  we  fay,  that  God  vfeth  meanes  and  mftru- 
n".ents,which  he  himfelfe  feeth  to  be  expedient;  that  all  thinges  may  ferue 
his  glcriCjforafmuch  as  he  is  Lorde  and  iudgc  of  all.  Therefore  as  by  bread 
and  other  nourifhments  hee  fecdeth  out  body:  as  by  the  funne  heenlight- 
ncth  the  world:  as  by  fire  he  warmeth:  yet  neither  bread,  nor  the  funne,  nor 
fire,arc  any  thing  but  fo  farrc  as  by  thofe  inftrumentes  he  doeth  diftribute 
hisblcffings  vnto  vs:  fo  fpiritually  he  nouriftieth  faith  by  the  Sacramentes, 
whofe  onely  oflEice  is  to  fet  his  promifes  before  our  eyes  to  be  looked  vpon, 
yea  to  be  pledges  vnto  vs  of  them.  And  as  it  is  our  duetie  to  faften  none  of 
our  affiance  in  other  creatures,which  by  the  hberaUtie  and  boimtifulnefl'c 
ofGodareordcincdtoourvfes.andby  theminifterie  whereof  he  giucth  vs 
his  giftes,nor  to  hauc  them  in  admiration,  &  praifc  them  as  caufes  of  cur 
good,  fo  neither  ought  our  confidence  to  fticke  faft  in  the  Sacramcntcsjnor 
the  glorie  of  God  to  be  remoued  vnto  themrbut  leauing  all  thinges,both  our 
feith  and  confeflion  ought  to  rife  vp  to  him  the  author  both  of  the  facra- 
ments  and  of  all  things. 

ij  Whereas  fome  bring  an  argument  out  oftheverie  name  ofaSacra- 
incnt,it  is  nothing  ftrong.  A  Sacrament  (fay  they)  whereas  it  hath  among 
allowed  authors  many  fignifications,y et  it  hath  but  one  which  agreeth  with  \ 

the  fignes;  that  is,whcreby  it  fignifieth  that  folemne  othe  which  the  foldior 
maketh  to  his  capitaine  when  he  entreth  into  profcflion  of  a  foldior.  For  as 
by  that  othe  of  warfare  new  foldiors  do  bind  their  faith  to  the  capitaine,  & 
f  rofeffe  to  be  hisibldiors :  fo  by  our  fignes  wc  profefle  Chrift  our  capitame, 
z  Kkks  and 


Cdp.  t4»  Of  the  otiWA'd  manes 

and  do  tcftifie  that  we  feme  vndcr  his  banner.  They  ad  fimilitudcs  to  make 
thereby  the  matter  more  plaine.  As  a  gowne  made  the  Romanes  feuerally 
knowcn  from  the  Grcekcs  which  did  wearcclokes:  asthevcrie  degrees  of 
men  at  Rome  were  difcerncd  by  their  fcuerallfignes:  the  degree  of  Sena- 
tors from  the  degree  of  knightes ,  by  purple  cote  &  piked  fliooes :  againe  a 
knightfromacommoner,byaring  :  fo  wee  beare  our  fignes  that  may  make 
vsfcuerjllyknowen  from  prophane  men.  But  by  the  thingcs  abouc 
faide  iris  cuident  enough  that  the  olde  wriiers,which  gaue  to  the  fignes  the 
name  of  Sacraments,  hadnoregardehowthiswordc  was  vfed  among  La- 
tine  writers ,  but  for  theii'  ownc  purpofe  fained  this  new  fignification,  whcr- 
by  they  fignified  onely  holy  fignes.  But  if  wee  will  fcarch  the  matter  more 
dcepcly,  it  may  feeme  that  they  haue  with  the  fame  relation  applied  this 
worde  to  fiich  a  fignification,  wherewith  they  haue  remoued  the  name  of 
faith  to  that  fcnfc  wherein  it  is  nowcvfcd  .  For  whereas  faithisatruethin 
perfiurmingpromifcs:  yet  they  haue  called  faith  an  aflurednefle,  or  fure 
perfuafionwhichishadof  the  trueth  it  felfc.  Likewife  whereas  afacramenc 
is  the  foldiors  part  whereby  he  voweth  himfclfe  to  his  captainc  •  they  haue  ~ 
made  it  the  capitaines  parte,  whereby  he  rcceiucth  foldiors  into  roomes  of 
feruice .  For  by  the  facrament  the  Lordc  doth  promife  that  hce  wil  bee  our 
Godj  and  that  wee  ihall  be  his  people.  But  wee  pafle  oucr  fuch  fuitleties:  for 
afmuch  as  I  thinke  I  haue  proued  with  arguments  plainc  enough,  that  they 
had  refpeft  to  nothing  elfe  but  to  fignifiethat  thefe  arc  fignes  of  holy  and 
fpirituallthings.Werecciueindeedethefimilitudes  which  they  bring  of 
outwarde  tokens:  but  wee  allowe  not  that  that  which  is  the  laft  point  in  the 
facr  amcntes,  is  by  them  fet  for  the  chiefe,  yea  and  onely  thing.  But  this  is 
the  firft  point,  that  they  fhould  ferue  our  faith  before  God  :  the  later  point 
that  they  fhould  teftifie  our  confeffion  before  men.  According  to  this  later 
confiderationthofefimihtudeshauc  place.  But  in  the  meane  time  let  that 
iirft  point  remain  c*  bccaufe  othemire(as  we  haue  ali  eadie  proued)  the  my. 
fterics  fhould  be  but  colde,vnlcfle  they  were  helps  to  our  faith,  &  additions 
to  doftrine  ordeined  to  the  fame  vfc  and  cnde. 

14  Agame  we  muft  be  warned,  that  as  thefe  men  doc  weaken  the  forccj 
and  vtterly  ouerthrowc  the  vfe  of  facraments:  fo  on  the  contrarie  fide  there 
be  fome.which  fain  to  facraments  I  wote  not  what  fecret  vertues,  which  are 
no  where  rcd'to  be  put  in  them  by  God .  By  which  error  the  fimple  and  vn- 
fkilfuUarcdangerouflydccciued,  while  they  are  both  taught  to  fcekc  the 
giftes  of  God  where  they  cannot  be  found,&  are  by  litle  and  litle  drawen  a- 
ivay  from  God,  to  embrace  mere  vanitic  in  fteede  of  his  veriue.  For  the  So- 
phifticall  fchooles  haue  taught  with  great  confent,  that  the  Sacramcntcs  of 
thcnewclawe,  that  is  to  (ay  thofc  which  arc  nowc  in  vfc  in  thcChriflian 
Churchjdoiuftifieandgiue  grace^fothat  wcdonotlaya  ftoppe  of  deadly 
linne .  It  cannot  be  expreffed  howc  pcrnitious  and  pcftilent  this  opinion  is, 
and  fo  much  the  more,bccaufe  in  nuny  ages  heretofore  ,  to  the  great  lofTe 
ofthcChurchithachpreuailcdina  great  part  oftheworlde.Truclyitis  vt- 
terly diuelilh.For  when  it  promifcth  righteoufneswithout  faith ,  it  driucth 
foules  headlong  into  dcfttudion:  then  becaufe  it  fctchech  the  caufe  ofrigh- 
ccoufncsfrotnthc&cramcntsjitbindethche  ourcrabl^  mindcs  of  menaU 

rcadic 


rcadie  orthcir  owne  accord  to  much  bending  to  the  earth,  with  this  fupcr- 

ftition  that  they  rather  reft  in  the  fight  ofa  bodily  thing  than  of  God  him- 

felfc.Which  two  things  I  wold  to  God  we  had  not  fo  proued  in  experience, 

fo  htlc  neede  they  any  long  proofc.  But  what  is  a  facrament  taken  without 

faithjbut  the  moft  certaine  deftrudion  of  the  Church?For  wheieas  nothing 

is  to  be  loked  for  thereof  without  the  promifc,  &  the  promife  doeth  no  Icflc 

threaten  wrath  to  the  vnlawful,thanit  ofFreth  grace  to  the  faithful:he  is  dc 

ceiued  that  thinkcth  that  there  is  any  more  giuen  to  him  by  the  facrame  ts, 

than  that  which  being  ofFred  by  the  word  of  God,  hcc  receiucth  by  faith. 

Whereupon  another  thing  alfo  is  gathered,  y  the  affiance  of  faluation  han- 

gcth  not  vpon  the  partaking  of  the  facrament,  as  though  luftification  coti- 

nfted  therein:  whichweknowtobereporedinChriftonIy,andtobecom-« 

municated  vnto  vs  no  leflc  by  the  preaching  of  the  Gofpel.than  by  the  fca- 

ling  of  the  facrament :  and  that  without  that  it  cannot  wholly  ftand.  So  true 

is  tliat  which  Auguftinc  alfo  writcth,  yinuifible  fanftificationmaybewith- 

out  a  vifible  fignc,  and  againc  that  a  vifibic  figne  may  be  without  true  fandi-  qu^ft^VVt.tV 

fication.For(as he  alfo  writethin  another  place,)mendo  put  onChriftfom-  iiamenr. 

time  vntill  the  rcceiuing  of  a  facramem,fometime  eucn  vntil  the  fanftifica-  Li.  j.de  bap, 

tionotlife.  And  that  firft  point  may  be  common  both  to  good  and  to  euill:  conc.Donat, 

but  this  other  is  proper  to  the  go  od  &  godly.  ^'^'  *'** 

I J  Hereupon  cometh  that  diftinftion  if  it  be  well  vndcrftandcd,  which 
the  fame  Auguftine  hath  often  notcd,betwecnc  a  facrament,  and  the  thing 
of  the  facrament.  For  it  not  onely  fignifieth,  that  the  figure  andtruetharc 
there  contained,but  that  they  do  not  fo  hang  togither,but  that  they  may  be 
feucrcd:  and  that  euen  in  the  veric  conioyning  the  thing  muft  alway  be  dif- 
cerned  from  the  figne,that  wee  giue  not  to  the  one  that  which  belongeth  to 
the  other.Hefpeakcthofthe  feparation,whcnhewriteththaty  facramcnts 
do  workc  in  the  onely  eled  that  which  they  figure.Againe,when  he  writeth  De  bap.par  i 
ihusofthelcwcs ;  When  the  facramentes  were  common  to  all,  the  grace  ^"  P*^*''.77« 
was  not  common,  which  is  the  power  of  the  facramentes.  So  nowe  alio  the 
walhingofregeneration  is  common  to  all:  but  the  grace  it  felfe,  whereby 
the  members  of  Chrift  are  regenerate  with  their  hed,  is  not  common  to  all.  In  Ioh.hom. 
Againe,in  another  place  of  the  Supper  of  the  Lordc,Wc  alfo  at  this  day  re-  *8. 
cciue  vifible  meate.  But  the  facrament  is  one  thing,  and  the  power  of  the  fa- 
crament another  thing.  What  is  this,  that  many  receiue  of  the  altarand 
dy.andinreceiuingdody  ?  For  the  Lordes  morfell  was  poifonto  ludas: 
not  becaufe  he  receiued  an  euil  thing , but  hecaufe  he  being cuill  recciucd  a 
good  thing  euilly .  Ahtle  after:  The  facrament  of  this  thing ,  that  is  of  the 
vnitieofthcbodie  and  bloud  of  Chrift  ,  is  fomewhere  prepared  on  the 
Lordes  table  daily,  fomewhere  by  certaine  diftanccsofdaycs:  and  there- 
of is  receiued  vnto  life  tofomc,  and  vnto  dcftrudion  to  fome.But  the  thing 
itfelfewhereofit  is  a  facrament,  is  receiued  vnto  life  to  all  men,  butvnto 
deftru<ftion  to  no  man,  whofoeuer  is  partaker  of  it  .  And  a  litle  before  hec 
had  faide.  He  ftiall  nor  dy  which  eateth:  but  he  which  pMtaineth  to  the  po- 
wer of  the  facrament,not  to  the  vifible  facrament.-which  eateth  within,  not 
without :  which  eateth  with  heart,nothc  which  preficth  with  tooth.  Thus 
you  hcarc  cuery  whctc,ihal  aiacramcntis  fo  (eucred  from  his  owne  trueth 
-     -         ■  -         ■  -       Kkk4  by 


I 


Cdp.  14,  Of  the  oHtifdrduiedttit 

by  the  vnworth'mcflc  of  the  receiuer,y  there  rcmaineth  nothingbut  a  vaine 
&vnprofitable  fif^urcButy  thoumaifthaucnotafignevoidcof  trueth-  but 
the  thing  \v  the  fignc,  thou  mufl.  concciue  by  faith  the  word  which  is  there 
cnclolrd.  So  how  much  thou  (halt  by  the  facraments  profite  in  communica- 
ting of  Chrift,  fo  much  profite  (halt  thou  take  of  them. 

16  Ifthisbefomcwhatdarkebecaufcofthcn-»ortnes  ,  I  will  fet  it  out  in 
mo wordes.IfaythatChriftisthc matter, or  (ifthouwilt)  thefubft.ince of 
all  facraments:  forafmuch  as  in  him  they  haue  all  their  perfcdnefle ,  and  do 
promifc  nothing  without  him.  So  much  leffe  tolerable  is  the  error  of  Peter 

Ii.4.renten,  Lombard,which  doch  exprefly  make  them  caufcs  of  righteoufnefle  and  fal- 
*  *  uation,whereof  chey  be  partes.  Therefore  bidding  all  caufes  farewell  which 

nianswitdoethfainetoitfclfe,weoughtto  ftayinthisonecaufc  .  There- 
fore how  much  wee  be  by  their  miniftene  holpen  to  the  nourilhing,  confir- 
niing,and  encreafing  of  the  true  knowledge  of  Chrift  in  vs,  and  to  the  pof- 
fcflfmgof  him  more  fully , and  to  the  enioying  of  his  richefle,  fo  much  effe- 
ftualnefle  they  haue  with  vs.  But  that  is  done  when  wee  doe  with  true  faith 
receiue  that  which  is  there  offered.  Do  the  wicked  then(wilt  thou  (ay)bring 
to  paffe  by  their  vnthankfulnefle,  that  the  ordinances  of  God  be  voidc  and 
turnc  CO  nothing  ?  I  anfwcre  that  that  which  I  haue  faide ,  is  not  fo  to  be  ta« 
ken.as  though  the  force  andtructh  of  the  facrament  did  hang  vpony  ftatc 
orwillofhimthatreceiuethiv.  For  that  which  God  hath  ordeincdremai- 
neth  ftedtaft  and  kecpeth  ftill  his  n3ture,howfoeuer  men  do  varie.  But  fith 
itis  one  thing  to  offer,  an  other  to  receiue  :  nothing  withftandeth  but  that 
the  figne  halowed  by  the  worde  of  God  may  be  in  deede  that  which  it  is  cal- 
led, and  keepc  his  owne  force:  and  yet  that  there  come  thereby  no  profite 
to  an  euil  doer  and  wicked  man.  But  Auguftine  doeth  in  fewc  wordes  well 
afToilethisquefHon.  If(faithhe)thoureceiucft  carnally,  it  ccaifeth  not  to 
Hom.in        be  fpirituall:  butit  is  not  to  thee.  But  as  Augufline  hath  in  the  aforefaid  pla- 
•        ces  Ihewcd  that  a  facrament  is  a  thing  nothing  worth,  if  it  be  feuered  from 
libj.de      the  trueth  thereof:  fo  in  another  place  he  giucth  warning  that  euen  in  the 
doa.Clvrift,  verie  conioyning  needeth  a  diftin(ftion,leaft  we  ftickc  too  much  in  the  ouc- 
"P'*»  ward  figne.  As  (faith  he)to  foUowe  the  letter,  and  to  take  the  fignes  in  ftcede 

ofthcthingesjisapointofaferuile  weakeneffe  t  fo  to  expound  the  fignes 
vn profitably  is  a  point  of  euill  wandring  errour  .  Hee  nameth  two 
faultes  which  are  here  to  bee  auoidcd :  The  one  when  wc  fo  take  the  fignes 
as  though  they  were  giuen  in  vaine ,  and  when  with  abacing  or  diminiflimg 
their  fecrecefignificitions  by  our  cnuioufncllc,  we  bring  to  pafTc  that  they 
bring  vs  no  profite  at  all.  The  other,  when  in  not  raifing  our  mindes  be- 
yond the  viiible  figne  ,  wee  giuc  away  to  the  facrament  the  praifc  of  all 
thofe  good  things  which  are  not  giuen  vs  but  of  Chrift  onely  ,  and  that  by 
the  Holy  Ghoftc,which  maketh  vs  partakers  of  Chrift  himfelfcMnd  indeed 
by  the  helpe  of  the  outward  fignes  :  which  if  they  alkii  c  vs  to  Chrift,  when 
they  bee  wrefted  an  other  way,  the  whole  profite  ofthemisvnwortluly  o- 
uerthrowcn. 

17  Wherefore  ht  this  remainecertaine.that  there  is  no  other  office  of 
the  facraments  thin  ofthc  worde  of  God  :  which  is  to  offer  andfetfoorch 
Chriilvntovs,andin  him  the  trcafurgs  of  hcaueoly  grace  :  but  theyauailc 

■"    "  or 


To  Salfiatioti,  Zih,4»         4Si 

cr  profit  nothing  ,butbeingreceiued  by  faith :  eiien  as  wine,  or  oylc,  or  any 
other  liquor,  though  you  powre  it  onlargc]y,yetit  will  run  befide  and  perifh, 
vnlcflTc  the  vcflels  mouth  be  open  to  receiue  it,  and  the  vcflell  though  it  bee 
wettc  rounde  about  on  the  outfide ,  fliall  neucrthelcflc  remaine  eniptic  and 
voyde  within.  Befide  this  we  muft beware,  leaft  thofc  things  which  haue  bin 
written  by  the  olde  writers  fomewhat  too  glorioufly  to  amplifie  the  dignitie 
of  facraments,  fliould  Icadc  vs  away  into  an  error  neerc  to  this:  namely  that 
we  fhould  thinke  that  there  is  feme  fecrct  power  knit  and  faftencd  to  the  fa- 
craments, that  they  may  of  themfclues  giue  vs  the  graces  of  the  holy  Ghoft, 
like  as  wine  is  giuen  in  a  cup:  whereas  onely  this  office  is  appointed  to  them 
by  God,  to  tcftifie  and  ftablifh  to  vs  the  good  will  of  G  O  D  towarde  vs,  and 
doe  profite  no  further  vnlefTe  the  Holy  Ghoft  ioyne  himfelfe  to  them, 
which  may  open  our  mindes  and  hcartcs  ,  and  make  vs  partakers  of  this  te- 
ftimonic.wherein  alfo  doc  derely  appeare  diuers  and  feueral  graces  of  God. 
For  the  facramentes,  as  wc  haue  aboue  touched,are  that  thing  to  vs  of  God, 
whichtomenaremelTengersofioyfiillthinges,  orearneftes  in  ftabli/hing 
of  bargaincs :  which  doe  not  of  themfelues  giue  any  grace ,  but  doe  tell  and 
ifhewe  vs,  and  (as  they  be  earneftcs  &  tokens,)do ratifie  vnto  vs  thofe  things 
that  are  giuen  vs  by  the  liberalitie  of  God .  The  Holy  Ghoft  (whome  the 
facramentes  do  not  in  comon  without  difference  bring  to  all  menjbut  whoni 
the  Lorde  peculiarly  giueth  to  them  that  be  his)  is  he  that  bringeth  the  gra- 
ccsof  GOD  withhim  .which  giueth  to  the  facramentes  place  in  vs,  which 
maketh  them  to  bring  foorthfruite.  But  although  wee  doe  not  denie  that 
God  himfelfe  with  the  moftprcfcnt  power  of  hisSpirite  isprefent  withhis 
ownc  inftitution,  leaft  the  miniftration  which  he  hath  ordained  of  the  facra- 
mentes (hould  be  fruitlefle  and  vainc:  yet  wc  affirme  that  the  inwarde  grace 
of  the  Spii  ite,  as  it  is  feuered  from  the  outward  minifteric ,  fo  ought  to  be  fe- 
uerally  weyedandconfidered.  God  therefore  truciy  performeth  in  deede 
whatfoeuer  he  promifcth  and  figurcth  infignes  :ncicher  doe  the fignes  want 
their  cffeft,  that  the  author  of  ihem  may  be  prooued  true  and  faithfull .  The 
queftion  here  is  onely  whether  GOD  v/orketh  by  his  owne  and  by  inwarde 
power  (as  they  call  it)  or  doe  refigne  his  office  to  outwarde  (igncs.  But  wee 
affirme,  that  whatfoeuer  inftruments  he  v(e,hisoriginall  working  is  nothing 
hindered  thereby  .  When  this  is  taught  concerning  the  facramentes, 
both  their  dignitie  is  honorably  fct  out,  and  their  vfe  is  plainely  fhcwed,  and 
their  profitablcnefrc  is  abundantly  reported,  and  the  beft  meane  in  all  thefe 
thinges  is  rcteined,  that  neither  any  thing  bee  giuen  to  them  which  ought 
not,  nor  againc  any  thing  be  taken  from  them  which  is  not  conucnicnt  to  be 
taken  from  them  .  In  the  meanc  time  that  faincd  deuife  is  taken  away, 
v/herby  the  caufe  of  iuftification  and  power  of  the  holy  Ghoft  is  enclofed  in 
elementes  as  in  veflelles  or  waggons ,  and  that  principal!  force  which  hath 
becne  omitted  ofother  is  exprefiyfct  out .  Here  alfo  it  is  tobe  noted, that 
God  inwardly  worketh  that  which  the  miniftcrfigureth  &  teftifieth  by  out- 
warde doinq:  leaft  that  be  drawcn  to  a  mortal]  man  ,  which  God  claimcth 
to  himfelfe  alone .  The  fame  th:ng  alfo  doth  Auguftine  wifely  touch .  Howe 
(fayth  he)  doth  both  Mofcs  fanftifie,  and  God  >  Not  Mofes  for  GOD:  but  Qiieftio. vs% 
Mofes with vifible facramentes  by  his  minifterie,  but  G  Q  P  withinuifible  ««i*arn.iib.j 

Kkky  •  grace  "f-^'*- 


Cdp,  1 4,  Of  the  0HtT»ardme4ft(s 

grace  by  his  holy  Spiritc :  where  alfo  is  the  whole  fruit  of  vifiblcfacramcnts. 
For  without  this  finftification  of  imiifible  grace,  what  doc  thofc  vifibk  fa- 
cramcnts  profit? 

i8  The  name  of  facramc  nt.as  we  hauc  hitherto  entreated  of  the  nature 
of  it,  doth  generally  contein  all  the  fignes  that  eucr  God  gaue  to  mc,  to  cer- 
tifie  and  allure  them  of  the  trueth  of  his  promifcs .  Thofe  he  fometime  wil- 
led to  remain;  in  natural!  thmges, fometime  he  dchuercd  them  in  miracles. 
Ofthcfirftkinde  thefe  bee  examples,  as  when  he  gaue  to  Adam  and  Eue, 
^_  .  the  tree  of  life  for  an  earncft  of  immortahtic,  that  they  might  aflurethcm- 
.''  *  '  felucs ofitjfo  long  as  they  did  eatcofthehutc  thereof .  And  when hee  did 
C«V--  ,i_,,  fct  the  hcaucnlyboawe  for  a  monument  to  Noc  and  his  poftcritie,  that  hee 
vvoulde  no  more  from  thence  foorth  deftroy  the  earth  with  ouerflowingof 
w:iter.  Thcfc  Adam  &  Noc  had  for  facramcntcs .  Not  that  the  tree  did  glue 
them  immvortalitie,  which  it  coulde  not  giuc  to  it  fclfc  ••  nor  that  thcBoawc 
{whichis  but  a  ftrikingbackeofa  funbeamc  vponthe  cloudes  again{lit)was 
offeree  to  hold  in  the  waters:  but  becaulc  they  had  a  marke  grauenin  thera 
by  th^  •  .ordc  of  God,  that  they  fhouide  be  examples  and  feales  of  his  tefta- 
mentc? .  And  the  tree  was  a  tree  before,  and  the  boawc  a  boaw.  When  they 
were  written  vponwith  the  worde  of  God ,  then  a  ncwe  forme  was  put  into 
them,  that  they  fhould  beginne  to  be  that  which  they  were  not  before.  That 
ao  man  fhould  thinkc  thefe  thingcs  fpoken without  caufe,  the  boawcit  felf 
is  at  this  this  day  alio  a  witnes  of  that  coucnant.which  God  made  with  Noc: 
which  boawc  fo  oft  as  we  bcholde,  wee  rcade  this  promife  of  God  written  in 
it,  that  the  earth  {hall  ncucr  be  deftroyed  with  ouerflowing  ofwatcrs.  Ther- 
fore  if  any  fond  Philofopher,  to  fcorn  the  fimplicitie  of  our  faith,do  affirmc 
chatfuch  varietie  of  colours  doeth  naturally  arife  of  refl  cded  beamcs  and  a 
cloudefetteagainftthcm:  Ictte  vsgrauntitindeedc  ,  butlettevs  laugh  to 
fcorne  his  renfelcfTcfoLie,  which  doth  not  acknowledge  God  the  Lorde  and 
gouernour  of  nature  :  v.'hich  at  his  owne  will  vfeth  all  the  elcmentes  to  the 
leruice  of  his  owne  gloric  •  If  he  had  emprinted  fuch  tokens  in  the  funnc,thc 
ftarres,  the  earth  ,  ftones,  and  fuch  like ,  they  (houlde  all  haue  becnc  facra- 
mcntcs to  vs.  Why  are  not  vncoyncd  &  coyned  filuer  both  of  one  value,  fitli 
they  are  both  one  mctall?  eucnbccaufc  the  one  hath  nothing  but  nature: 
when  it  is  ftriken  with  a  common  marke,  it  is  made  vcxincy ,  and  recciueth  a 
new  valuatio.  And  Hial  not  God  be  able  to  mark  his  creatures  with  his  word, 
Genic  i*  ^^^^  they  may  bee  made  facraments,  which  before  were  naked  elementes? 
lud.s.  jV'  *  Of  thefccond  kinde  thefe  were  examples ,  when  hee  fliewed  to  Abraham  a 
vKiii.  20  9,  light  in  a  fmoking  ouen :  when  hee  watered  the  fleece  with  dewe ,  the  earth 
Efd.j8,7,  remaining  dric.-againe  hee  watered  the  earth,  the  fleece  being  vntouched, 
to  promife  vidorie  to  Gcdcon;when  he  drewe  the  (hadow  of  the  dial  ix.hnes 
backeward,to  promife  fafetic  to  Ezechias.  Thefe  thinges,when  they  were 
done  to  rclieuc  and  ftablifh  the  wcakenelfe  of  their  faith,  were  then  alfo  fa- 
•cramcntes . 

ip  But  our  prefent  purpofc  is,  todifcourfc  peculiarly  of  thofe  facra- 
memes,  which  the  Lorde  willed  to  bee  ordinarie  m  his  Church ,  to  nourilhe 
his  worrtiippers  and  fcruauntcs  into  one  faith  and  the  confclTion  of  one 
faith.  For(to  vfe  the  wordcs  of  Au5uftinc)mgn  can  bcc  congckd  together 

into 


To  Salttatm,  lik4.        4ff 

Into  no  name  of  religion  cither  true  or  falfe ,  vnlcflc  they  bee  boundc  toge- 1^.9,  eontl 
ther  with  feme  fcllowlliip  of  vifiblcfigncs  and  facraments.  Sith  therefore  Fauft.ManL 
the  moft  good  fatlicr  forcfawc  this  neccfTitie ,  he  did  from  the  beginning  or-  cap.ii» 
dcine  ccrtaine  excrcifes  of  godlincfle  for  liisferuantes, which aftcrwardc 
Satan  by  turning  them  to  wicked  and  fuperftitious  worfhippinges,  hath  ma- 
ny waics  depraucd  and  corruptcd.Hcreuppon  came  thofe  folemncprofeffi- 
cns  of  the  gentiles  into  their  holy  orders,  and  other  baftarde  vfages  ;  which 
although  they  were  ful  of  error  and  ruperftition,yet  they  alfbwere  therewith 
a  proofc  that  men  coiilde  not  in  profeflion  of  religion  bee  without  fuch  out- 
wardefignes.  But  becaufe  they  neither  were  grounded  vpponthe  worde  of 
God.norwerc  referred  to  that  truethwherevnto  a?!  lignes  ought  to  bee  di,. 
rc<fled3  they  are  vnworthie  to  be  rehearfed  where  mention  is  made  of  y  ho- 
ly fignes  which  are  ordcined  of  God  and  hauc  not  fwarued  from  their  four  - 
dation,  thatis,  that  they  flioulde  be  helpes  of  true  godlinefle.  Theyconf  ". 
notof  bare  fignes,  as  werethcboawe  and  the  tree,  but  vpon  Ceremo' ' 
or  rather  thefigncsthatbe  here  giuen  arc  CerenK)nies.    Kutasitis-        u, 
faide,  that  they  be  on  the  Lords  bchalfe  tcftimonics  of  grace  and  fal:  .   f:,ni 
fb-  they  be  againe on  our  behalfe  markes  of  profcffion ,  by  which  wcf '    .nly 
(weare  to  the  name  of  Godjfor  our  partes  binding  our  faith  vnto  h'  •.  Ther- 
forc  Chryfoftome  in  one  place  fitly  calleth  them  eouenantingci,  whereby 
God  bindeth  him  felfe  in  league  with  vs ,  and  wee  be  bounde  to  purenefTc  & 
holinedc  of  life  J  becaufe  here  is  made  amutuallformeof  couenanting  be- 
twccne  God  and  vs  .For  as  the  Lorde  therein  promifeth  thathec  will  can- 
cell  and  blot  out  whatfoeuer  guiltines  and  penaltie  wc  hauc  gathered  by  of- 
fend{ng,and  doth  reconcile  vs  to  himfclfc  in  his  only  begotten fbnne:  fo  we 
again  an  our  behalfes  doe  by  this  profeffionbind  our  felues  vnto  him  to  the 
following  ofgodlinefib  and  innocence:  fo  that  a  man  may  rightly  fay  that 
fuch  facramentes  arc  ceremonies,by  which  God  will  exercife  his  people  firft 
to  the  nouriftijngjftirring  vp,and  ftrengtheningofBith  inwardly,  then  toy 
icftifying  of  religion  before  men. 

20     And  euen  thefe  facraments  alfo  werediaerre,after  the  diucrfe  order 
of  time,  according  to  the  diftribution  whereby  itpleafcththe  Lordeto 
fliewehimfclfe  after  this  or  that  manner  to  men,.  Forto  Abraham  and  his 
pofteritieCircumcifionwas  commaunded:whereunto  afterward  purifyings 
and  Sacrificts,  and  other  Ceremonies  were  added  out  of  thelawe  of  Mo- 
fes.Thefc  v/cre  the  Sacramentesofthelcwcs  vntillthe  commingofChrift:  Gen.iT.io. 
at  which  comming  thofe  being  abrogate,  two  facramentes  were  ordeined,  Leuit,  ' 
whichnowcthe  Chriftian Church vfethjBaptifm.e,  andthe  Supper  ofthc  Matc.iS.rj.^ 
Lord.  I  fpeake  of  thofe  that  were  ordeyned  for  the  vfe  of  the  whole  Church,  *"**  ^*'*  ^ 
For  as  for  the  laying  on  of  handcs,  whereby  the  minifters  of  the  Church  are 
entredinto  their  office,  as  1  doe  not  vnwillingly  fuffer  it  to  bee  called  a  Sa- 
crament, fo^  I  doe  not  rcckenit  aroongtheordinariefacramcntcs.    Asfor 
the  reft  which  are  commonly  called  facramentes,whatthcy  arc  to  bee  ac- 
counted, wee  (hall  fee  by  and  by.     Howebcit  the  oldc  facramentes  alfo 
had  refpede  to  the  fame  marke ,  whereunto  ours  doc  tende,  that  is,to  direft 
andinamannerleadbythehandetoChriftior  rather  as  images  to  reprc- 
fent  bim,  and  (hewc  hijn  footth  to  bcknowcn.  Tor  whereas  wee  haue  alrea- 


Cap,  J  4,  OftheOHhvardMf^fjes 

i,Cor,i,2o,  die  taught,  that  they  arc  certaine  fcalcs  wherewith  the  promlfcs  ofCod  are 
fcabd;  and  where  itismoftcertaine,  that  there  was  nciier  offered  any  pro- 
-  mifeof  God  to  men  but  in  Chrift:  that  they  may  teach  vs  of  fomeproniifc 
of  God,  they  miift  necdcs  (licvve  Chrift  .  Whe;  cunto  pertsy  neth  that  hea- 
ucnly  paterne  of  the  tabernacle  and  ofthewoi /hipping  in  thelawe,  which 
was  siuen  to  Mofesinthe  mount.  One  onely  difference  there  is,  that  thofe 
did  fhadowc  out  Chrift  bceing  promifed,  whenhce  was  yet  looked  forrthcfc 
doe  tcftifie  him  already  ^iucn  and  dcliuercd. 

21  When  thefe  things  flialal  be  particularly  and cchc  one feuerally  de- 
clared, they  {hall  bee  made  much  plainer,  Circumcifion  was  to  the  Icwes 
a  fignc,  whereby  they  w?tc  put  in  minde,  that  whatfoeuer  commethof  the 
feede  of  man,  that  is  to  fay  the  whole  nature  of  man,  is  corrupte ,  and  hath 

Gen.si.  28,  needc  of  proyning.  Moreoucr  it  was  a  teaching,  and  token  of  remembrance 
whereby  they  niouldeconfirmethemftlues  in  thepromifc  giuento  Abra- 
ham,concerning  that  blefledfcede  in  whomc  all  the  nations  of  the  earth 
were  to  bee  blcfled  ,  from  whome  they  had  their  owne  blefllng  to  bee  loked 

Cal.i.iff.  for.  Nowe  that  hcakhfullfeede(as  wee  are  taught  of  Paul)  was  Chrift,  ia 
whome  alone  they  hoped  that  they  ilioulde  recouer  that  w  hich  they  had  loft 

Rom  4 II.  ^"  Adam.  Wherefore  Circumcifion  was  to  them  the  fame  thing  which  Paul 
faith  that  it  was  to  Abraham.namcly  the  feale  of  the  righteoufncfle  of  faith: 
thatistofay ,  the  feale  whereby  they  fl:oulde  bee  more  certainely  affured, 
that  their  fjith  .wherewith  they  looked  for  that  feedc,  fhouldebee  accoun- 
ted to  them  of  God  for  righteoufncfle.  But  wee  fhall  vppon  a  better  occafi- 
on  in  an  other  place  gos  through  with  the  comparifon  of  Circumcifion  & 

Hebr.5,1.  Bap;i!Tne.  Bapr.fiages  and  purify inges  did  fct  before  their  eyes  their  owne 
vncleanneffe.fikhinelTc  and  pollution,wherewith  they  were  defiled  in  their 
own  naturc;but  they  promised  an  other  wa/hing,wherby  al  their  fikhincfles 
Hiould  be  wiped  and  waflicd  away.  And  this  walhing  was  Chrift.with  whofe 

i.Tohn  1.7.  bloode  wee  being  wafhed  doc  bring  his  cleanneife  intothefightof  G  O  D, 

Reue.i.j.  that  it  may  hide  all  our  dcfilinges.  Their  Sacrifices  did  accufc  them  of  their 
owne  wickedneflc,  and  therewithal!  did  teach,  that  it  was  necefl'aiie  that 
there  fhouldcbeefome  fatisfadion  which  (houlde  bee  paide  to  the  iudge- 

Hcb.4.1 4.8c  p^gnj  of  God.  That  therefore  there  flioulde  b:e  fomc  one  cheefc  Hidioppc, 

Phil. 2.8*"*  ^  mediatourbetweene  God  and  men,  which  fhouldc  Ihtisfie  God  by  ftiedw 

Rom.3.»*^,  dingofbloode,andbyoffcringof  a  Sacrifice  which  (houlJcfiiffice  for  the 
forgiuenefleoffinnes .  This  cheefc  Prieft  was  Chrift:  hce  himfelfe  fhed 
his  owne  bloode  :hee  himfelfe  was  die  Sacrifice:  for  hce  offered  himfelfe 
obedient  to  his  fathc  r  vnto  death;  by  which  obedience  hee  tooke  away  the 
difobedience  of  m3n,which  had  prouoked  the  difpleafureof  God. 

21  As  for  ourfacramentes,  they  doc  fo  much  more  clecrely  prefent 
Chrift  vnro  vs,  as  hce  was  more  neerely  Ihcwed  to  men  ,  fincc  he  hath  bin 
truely  deliuered  of  his  father  fuch  as  hee  had  beene  promifed.  For  Baptifmc 
doeth  teftifie  Vnto  vs  that  wee  are  cleanfed  and  wa  fhed,  y  Supper  of  thankf^ 
giuingteftifieth  that  wee  bee  redeemed.  In  water,  is  figured  wnfhing;  in 
bloode,  fatisfaftion.     Thefe  two  thingcs  are  foundc  in  Chriftc,  which  (  as 

i.Iohn  5.  C'  ^°^"  faith)  came  in  water  and  bloode,  that  is  to  fay  that  hce  might  cleanfe 
and  redccme.Ofwhich  thing  the  fpiritof  Godallbisa  witntilc.Ycaiherc 

arc 


ToS4tiatiof}»  Lih.4*  ^34 

are  tliree  witncffes  in  one.  Water,  Bloud,and  Spirit  In  water  and  bloud  we  , 

haue  a  teftimonie  of  clcanfing  and  redeeming :  but  y  Spirite  the  principall  | 

witncfle  bringcth  vnto  vs  afliired  credit  of  fuch  witneffing .  This  hie  niy  fte-  loh.x  iilli         | 
riehach  notably  well  been  fhewedv  sin  the  croffe  ofChnft,when  water  and  HomcUa  \ 

bloud  flowed  out  of  his  holy  fide ;  which  fide  for  that  caufe  Auguftine  right-  ^'^^  **^- 
fully  called  the  fountaine  of  our  Sacramcntes :  of  which  yet  we  muft  cnueat 
fomcwhat  more  at  large .  There  is  no  doubt  but  that  more  plentiful!  grace 
aifo  of  the  Spirite  doeth  here  fliewe  foor th  it  felfe  if  you  compare  time  with 
time .  For  that  pcrtaineth  to  the  glory  of  the  kindom  of  Chrift,as  we  gather 
outofmanyplaces.butfpccialyoutofthey.Chapteroflohn.Inwhichfcnfe 
we  muft  take  that  faying  of  Paul,  that  vnder  the  lawe  were  lliadowes,  but  in  Col.i.i/^ 
Chrift  is  the  body .  Neither  is  it  his  meaning  to  fpoy  le  of  their  effcft  the  tc- 
ftimonies  of  grace ,  in  which  Gods  will  was  in  the  olde  time  to  prooue  him- 
felfe  to  the  Fathers  a  true  fpeaker,  euen  as  at  this  day  he  doeth  to  vs  in  Bap- 
tifme  and  in  the  holy  Supper.  Butonely  his  purpofcwas  byway  of  com- 
parifon  to  magnifie  that  which  was  giuen  vs ,  Icaft  any  fliould  thinke  it  mar- 
uelous,  that  the  Ceremonies  of  the  lav/e  were  abolilhed  by  the  comming  of 
Chrift. 

23     But  that  fame  fchoole  dodrine(as  I  may  alfo  briefly  touch  this  by  the 
way)  is  vtterly  to  be  hiffcd  out,  whereby  there  is  noted  lb  great  a  difference 
betwcene  the  Sacramentes  of  the  olde  and  new  law,  as  though  thofe  did  no- 
thing but  iTiadowe  out  the  grace  of  God,  and  thefe  do  prcfently  giue  it .  For 
the  Apoftlc  fpeakcthno  lelfehonorablis  of  thofe  thanof  thefc>  when  hec  uCor.io.  3. 
te  acheth  that  the  Father  did  eatc  the  fame  fpirituall  raeate  which  we  catc, 
and  expoundeth  that  fame  meate  to  be  Chrift .    Who  dare  make  that  an 
emptiefigne,  which  dcliucred  to  the  lewcs  a  true  communion  of  Chriftc? 
And  the  groundeof  the  caufe  which  the  Apoftlc  there  handelcth',  doeth 
plaincly  fight  on  our  fide .  For ,  that  no  man  trufting  vpon  a  colde  knowe- 
ledge  of  Chrift,  and  cinpty  ticlc  ofChiifti3nitie,nnd  outward  tokcnsjfhould 
prefume  to  dcfpife  the  iudgcmenr  of  God :  hee  fticwcth  foorth  examples  of 
Gods  feueritic  to  be  fcenc  m  the  lewcs:  that  we  fliould  knowc  that  the  fame 
paines  which  they  haue  fuftcred ,  hangouervs  ,    if  wee  followe  the  fame 
faultes.  Now  that  the  comparifon  might  be  fitte,icbehoued  that  he  iLouldc 
ftiew  that  there  is  no  vnequalnefTe  betweene  vs  &  them  in  thofe  good  things 
whereof  he  did  forbidde  vs  to  boaft  falfely  .  Therefore  firft  he  makech  vs  e- 
ijuallinthe  Sacramcmes,  andleauethto  vs  notfo  much  as  any  fmallpcecc 
of  prcrogatiuc ,  thatm.ight  encourage  vs  to  hope  of  efcapingvnpunifhed. 
Neither  verily  is  it  lawefull  to  giue  any  more  to  our  Baptifme ,  than  he  in  an 
other  place  giueth  to  circumcifion ,  when  he  callcth  it  the  feale  of  the  righ-  Roia.4.iu 
teoufncfTe  of  Faith  .  Whatfoeucr  therefore  is  at  this  day  giuen  vs  in  our  Sa- 
cramentes, the  fame  thing  the  lewes  in  olde  time  recciued  in  theirs ,  that  is 
to  fay,  Chrift  with  his  fpirituall  richclTe.    What  power  our  sicramcntes 
haue,  the  fame  they  alfo  felt  in  theirs  :  that  is  to  fay ,  that  they  were  to  them 
feales  of  Gods  good  will  towarde  them ,  into  the  hope  of  eternal!  falur-tion. 
If  they  had  beene  apt  expoficors  of  the  Epiftle  to  the  Hebrucs ,  they  wouldc  ^eb.io.rj 
nothaue  fo beene  blinded.  But  when  they  reade  there,  that  finncs  v^crc  not 
cleanfcd  by  theCeremonies  of  the  lawe,  yea  that  the  olde  /hadowcs  had  no 

auailing 


C4p.  t4.  Of  the  euft»4rde  meAaes 

ling  force  to  ngkcoufnefletthcyncglcfting  the  comparifon  which  Is  there 
handlcdjwhilc  they  tooke  hold  of  this  one  thing,th3t  the  lawe  of  it  felfe  no- 
thing profited  the  folowers  of  it,ihou§ht  fimply  that  the  figures  were  votdc 
oftructh.  But  the  Apoftles  meaning  is  to  bring  the  ccrctnoniall  lawe  to 
nothing ,  vntiilitcojnctoChnft,vpponwhom  alone  hangeth  all  the  cfFc- 
ftualnefl'eofic. 

24  But  thcywilobieft  thofc  things  which  arc  read  in  Paul  concerning 
y  circilcifion  of  the  letter,  that  it  is  in  no  eftimation  with  God,  that  it  giucrli 
nothmc;,  that  it  is  vaine.  For  fuch  fayings  fecmc  to  preflc  it  downc  fnrrc be- 
neath Baptifme .  Not  fo .  For  the  very  fame  might  rightfully  bee  faide  of 
Bapiifmc .     Yea  and  alfo  the  fame  is  faidc.firft  ct  Paul  himfelfe ,  where  hce 

1  Car  10.5  fliewcth  that  God  regaiderh  not  the  outwardewafliing  whereby  wee  enter 
*  inioprofefllonofrcligion,vnlcflcthcminde  within  bee  both  clcanfed  and 
i.Pet.j.ii.  continue  in cleanneffc  to  the endc  :againeofPetcr,whcnhe  tcftifiech  that 
CoI,2'.i'i.  *  ihetructhofbaptifmeftandethnotintheoutwardewaniing,  butinagood 
witncffing  of  confcience .  But  hee  feemeth  alfo  in  an  other  place  vtterly  to 
dcfpife  the  circumcifion  made  with  hande ,  when  hce  comparcth  it  with  the 
circumcifion  ofCbnft.I  anfwcre  that  euen  in  this  place  nothing  is  abated  of 
thedignitieof  it.  Pauliheredifputethagainftthem^which required  it  as 
ncccffarie  when  it  was  now  abrogate  .  Therefore  hee  wamcth  the  faithful!, 
thatlcauing  the  olde  fiiadowes  they  fliouid  ftande  faft  in  the  trueth .  Thcfc 
niaftcrs(faith  he)  inflantly  call  vponyou,that  your  bodies  may  be  circum- 
cifed.  But  ye  arc  fpirituallycircumcifed  according  to  the  fouleand  bodic. 
Ye  haue  therefore  the  dcliuerance  of  the  thing  in  decdejwhich  is  much  bet- 
ter than  the  fhadowe.  A  man  mighttake  exception  to  the  contrary  and  fay 
that  the  figure  is  not  therefore  to  be  defpifcd  becaule  they  had  the  thing  in 
deed :  forafmuch  as  the  putting  off  of  the  olde  man,  of  which  he  there  fpake, 
was  alfo  among  the  FathcrSjto  whom  yet  outward  circumcifion  had  not  bin 
fupcrfluous.  He  preuenteth  this  obieftion.when  he  by  and  by  sddcth  ,  that 
theColoffians  were  buried  with  Clirift  by  BaptifmeAVhercby  hee  fignificth 
that  at  this  day  Baptifme  isthcfamctoChriftians ,  which  circumcifion  was 
TO  the  old  people:  and  therefore  that  circumcifion  cannot  bee  enjoined  to 
Chriftians  without  wrong  done  to  Chrift. 

25  But  that  which  followeth  and  which  I  euen  now€  allcaged.is  harder 
to  aflbylcjthat  all  the  Icwifiic  ceremonies  were  (hadowcs  of  things  to  come, 
and  that  in  Chrift  is  the  bodie:  but  moft  hard  of  all  is  that  which  is  entreated 
in  many  Chapters  of  the  Epiftle  to  the  HebiucSjthat  the  blood  of  beafts,at- 
tained  not  to  confcicnces  :  that  the  lawe  had  a  lliadowc  of  good  thingcs  to 
come,not  an  image  of  thingsiy  the  folov/ci  s  of  it  obteined  no  perfedion  ofy 
Ceremonies  of  Mofes  &  flich  other.!  go  back  to  y  which  1  haue  alrea<.<y  toii- 
chedjthat  Paul  doth  not  therefore  make  the  Ceremonies  {hado\vjfli,hccaiifc 
they  had  no  found  thing  in  them:  but  becaufc  the  fiilhilingot  them  was  rftcr 
a  certaine  manner  hanged  in  iufpenfe vntill  the  dcliuenng  of  Chrift.Againc 
I  (ay  that  this  is  to  bc'Vndcrftandcd  not  of  the  cffedualncirc ,  but  rather  of 
the  manner  of  fignifying.  For  till  Chrift  was  manifcftly  {hev/ed  in  the  Hcfh, 
allthefignesdidfli.idowehimoutasabflnt  ,  howfocucr  hce  did  inwardc- 
Jy  vttcr  to  the  faithhiU  the  prtfencc  of  his  powct   and  ot  hinifelfc. 

But 


To  SaUdthn,  Lih.  4.  4^f 

But  this  we  ought  checfely  to  marke,that  in  all  thofc  places  Paul  doeth  not 
focakefimpliCjbutby  way  of  contention,  Becaufc  he  ftiiued  with  the  falfc 
Apoftles ,  which  woulde  haucgodlincfle  to  confill  in  the  Ceremonies  onely 
without  any  refpefl  of  Chiift:  to  confute  them,  it  fufficeth  oncly  tointreate, 
ofwhat  value  Ceremonies  arc  by  themfclues.  This  markc  alfo  the  author 
of  the  EpifHe  to  the  Hebrcwcs  followed.  Let  vstherforc  remember  y  here  is 
di(pucedofCercmonies,  not  as  they  bee  taken  in  their  ownc  and  naturall 
fiTnincacion,  bu:  as  they  bee  wrefled  to  a  falfc  and  wrongfiill  expofition:not 
ot  the  lawful]  vfe  of  them,  but  of  the  abufe  offuperftition.  What  raaruell  is  it 
therfore  if  ceremonies  being  fcuered  from  Chrift,  arc  vncluthcd  of  al  force? 
For  all  fignes  whatfoeuer  they  be,are  brought  to  nought,when  the  thing  fig- 
nificd  is  taken  away.So  when  Chnft  had  to  doe  with  them  which  thought 
that  Manna  was  nothing  elfe  but  meat  for  the  bcllic,  he  applyeth  his  fpecch 
to  their  grofl'e  opinion,  and  faith  that  he  miniftrcth  better  meat,which  tn^y  .  ,  ^ 
fccde  foulcs  to  hope  of  im  raortahcic.  But  if  you  require  a  plainer  Iblution.che  ^'*»'*«  *7« 
fumme  of  all  tendech  to  this:  Fuft,  that  all  that  furniture  of  ceremonies, 
which  was  in  the  lawc  of  Mofes,  is  a  vanifhing  thing  and  of  no  value.vnleflc 
it  be  direfted  to  Chrift.  Secondly ,that  they  lo  had  refpcdl  to  Chrift,y  when 
lie  at  length  was  manifeftly  fhewed  in  the  flefli,  they  had  their  fulfilling .  Fi- 
nilly  that  it  bchooued  that  they  Ihould  bee  taken  away  by  his  comming,eue 
as  a  fhadowevaniflicthaway  inthcdearclightofthcfunne.  Butbecaufel 
doe  yet  diffcrrc  longer  difcourfc  of  that  matter  vnto  that  place  where  I  hauc 
purpofedto  compare  baptifmc  with  circumciflonj therefore  I  do  now  more 
Iparingly  touch  it. 

z6    Perhappes  alfo  thofe  immealurable  praifcs  of  Sacramcnts,which  are 
read  in  olde  writers  concerning  our  fignes,  deceiucd  thofe  raiferable  Sophi- 
fters.  As  this  of  Auguftine.  That  the  Sacramcntes  of  the  olde  lawe  did  one-  In  proem, 
ly  promife  the  Sauiour,but  ours  doe  giue  faluation.When  they  marked  not  d^r.Pfa.yi 
that  thefe  and  fuch  other  formes  of  fpeaking  were  fpoken :  they  alfo  publi-  *'"^^'  '"P*'^ 
iTiedtheircxcefiriacdoftrincSjbutinaclcanecontraricfenfc  from  the  wri-  Ll'b!o|ca!»4 
ting  of  y  old  fathers.  For  Auguftine  ment  no  other  thing  in  y  place,  than  as 
the  fame  Auguftine  writcth  in  an  other  placc,That  the  Sacramentes  of  the 
lawe  of  Mofcs  did  foretell  of  Chrift,buc  ours  do  tell  of  him  prefcnt.   And  a- 
gainft  Faullus.  That  thofe  were  promifes  of  things  to  be  fulfilledjthefe  were 
tokens  ofthingcs  fulfilled:  as  ifheelhould  fay,  tliat  thofe  figured  him  when 
hee  was  looked  for,  but  ours  doc  as  i  t  were  fhcw  him  prefent  which  hath  bin 
alreadicdcliucred.  Moreouer  he  fpeaketh  of  the  manneroffignifying,as  al- 
fo he  ftiewetli  in  an  other  place.  The  lawe(faith  hee)  and  the  Prophets  had 
SacramcnteSjforetcUingofa  thing  to  come;  but  the  Sacraments  of  our  time  J:'^**'*^''"^ 
doe  teftifie  that  that  is  already  come,vvhich  thofe  did  declare  to  be  to  come,  cap's  7.* 
But  what  he  thought  of  the  thing  and  eftedualnefle,hee  cxpoundeth  in  ma- 
ny places:as  when  he  fairh.thatthe  Sacraments  of  the  lewes  were  in  fignes,  Homi!   To 
diucrfe :  butin  the thingfignified.egall with ours:diuerfe  invifiblc  forme,but  loh.26. 
cgall  in  fpirituall  power  .  Againc:  In  diuerfe  fignes  is^all  one  faith :  fo  in  di- 
uerfc  fignes,  as  in  diucrfe  wordes:becaufewordcs  chaungc  their  foundes 
by  times:  and  truely  words  are  nothingbut  fignes.  The  Fathers  did  drinkc 
the  fame  fpixicuaUdfiiT^e  ,  for  thcyd^onke  nos  the  fame  bodily  drinke. 


C4p.  /  /.  Of  the  otitv?Arde  mei>KS 

Sec  yc  therefore,  Faith  remaining  oncjthc  figncsvaricd.To  them  the  rocke 

was  Chrift :  to  vs  that  is  Chnft  which  is  fee  vpon  the  altar.  And  they  dronke 

for  a  great  Sacrament ,  the  water  flowing  out  of  the  rocke :  what  we  drinke, 

thcfaithfull  knowe.  If  thou  confidcr  the  vifiblc  forme  they  dronke  an  other 

lhin>':ifaavnderft-'indab]e  fignification  they  dronke  the  fame  fpirituall 

J  Of  ]  drinkcJaanotherplacc.inthemyfteriethciamcistheirmcateanddrinke 

lib-9,cJnt,  which  is  ours:  but  the  fame  in  fignification,  not  in  forme:  becaufe  the  feJe 

Fauft,ca,i3»  fame  Chralwas  figuredtothemin  thcrockcjandfhewcd  tovsinthcflcfti. 

Howbcit  in  this  bchalfe  alfo  we  grant  that  there  is  fome  difference.  For  both 

facranientes  doe  teftific  that  the  fatherly  good  will  of  God  and  the  graces  of 

the  holy  Ghoft  are  offered  vs  in  Chrift:  but  our  Sacraments  tcftifitit  more 

clcarcly andbrightly. In bothisadeliucringof  Chrift  :  butin  thefe  more 

plenteous  and  f  uller.namcly  as  that  difference  of  the  olde  and  ne  we  Tefta- 

mentbcareth.of  which  we haueentrcatedbefore.     And  thisisit  that  the 

Dfdoarina  fame  Auguftincmeant(vvhom  we  more  often  alleage  as  the  bcft  and  faith* 

Clitift.Iib,  J  fulleft  witncifc  of  all  the  olde  writers )  where  he  teachcih ,  that  when  Chrift 

fcpi.aillanu.  was  reuealedjSacraments  were  ordcyned both  in  number  fcwcijinfignifica- 

tion  hier,  in  force  more  excellent.  Of  this  thing  alfo  it  is  expedient  that  the 

rcr.dersbriefcly  be  warned,  that  whatfoeuer  the  Sophifters  haue  triflingly 

taught  concerning  thcworkewrought,is  notoncl>fjlfe,butdifagrecth  with 

the  nature  ofthefacramcnrcs,v/hich  God  hath  ordeined,  that  the  faythfuil 

being  vovde  and  needie  of  all  goodthingcs  lliouldc  bring  nothing  thither 

butbtggcrie.  Whereupon  followeth  that  in  rcceiuingthem,  thclc  men  doc 

nothing  whereby  they  may  dcferue  praifc  :  or  that  in  doing  (  which  in  this 

their  rtlpeft  is  mcercly  pafliuc)  no  workc  can  be  afcribcd  vnto  them. 

The  XV,  Chapter, 

OJBaptifme. 

"D  Aptifmc  is  a  fignc  of  the  entringwhcrewith  wc  arc  rccciucd  into  fcllow- 
■*-'/hip  ofthe  Church ,  that  being  graffed  into  Chrift,  we  may  bee  reckened 
among  the  childrin  of  God .  Now  it  was  giuen  vs  of  God  to  this  end. (which 
I  haue  taught  to  be  common  to  all  the  myfteries  )  firft.that  it  ftiould  ferue  to 
our  faith  with  him,  and  to  our  confefllon  before  men.  Wee  will  orderly  de- 
clare the  manner  of  both  purpofes.Bsptifmebringcth  three  thinges  to  our 
Faith ,  which  alfo  muftbecfeuerally  intreatcdoff!  This  is  the  firft  which  the 
Lordc  fetteth  out  vnto  vs,  that  it  ftioulde  be  a  token  and  proofe  of  our  clean- 
fing :  or  (to  expreffe  my  mindc  better)  it  is  like  to  a  certaine  fealed  charter, 
whereby  hce  confirmcth  vnto  vs,  that  all  our  finncs  are  fo  defaced,  cancel- 
led, and  blotred  our,  that  they  may  neucr  come  in  his  fight,  not  be  rchear- 
fed,  not  be  imputed.  For  he  willetn  that  all  they  that  beleeue  .fl^ould  be  bap- 
tifL-d  into  forgiueneffe  of  finnes.  Therefore  they  which  thought  that  bap- 
tifme  is  nothing  elfe  but  a  markc  and  token  whereby  wee  profcilc  our  religi- 
on before  men,as  fouldiers  bcare  the  conufaiice  of  their  captaine  for  maark 
ofthcirprofcfTionjWey  not  that  which  was  the  cheefe  thingin  Baptifmc. 
That  is  this,  that  wee  fliouldc  rccciuc  it  with  tliis  promifc,  tliat  whofoeucr 

be- 


Tfi  Salfiatioff,  Lih.4»         J^s6 

bclceuc  &  arc  bftptircd,fhalbc  faucd. 

X    In  this  fcnfe  is  that  to  be  vnderftoodc  which  Paul  writeth,  that  the ' 
Church  is  fanftified  of  Chrift  her  fpoufe,  and  deanfed  with  waftiingofwa-  Ephf.^stf, 
term  the  word  ofhfe.  And  in  another  |)lace,that  we  are  faued  according  to  Tit  j.j. 
hismcrcieby  thewafhing  of  regeneration  and  of  the  renuingoftheboly  LPecj.  ja. 
Ghoft.And  that  which  Peter  writethjtha  t  baprifme  faueth  vs  .  For  Paules 
wiUwasnottofignifie.thatour  wafhingandfaluationis  perfedly  made  by 
water,  or  that  water  containeth  in  it  fclfe  the  power  to  cleanfe,  regenerate, 
&renue  .  Neither  did  Peter meanc  the  caufeoffaluationjbutoncly  the 
knowledge  and  certaintie  of  fuchgiftes  tobcercceiuedinthis  Sacrament:     - 
which  is  euidently  enough  exprefled  in  the  wordesthemfelues  .   For  Paul 
kftittcth  togither  the  worde  ot  life,  and  baptifmc  of  water :  as  if  he  bad  faid, 
that  by  the  Gofpel  the  meflagc  of  walhmg  and  fanftifying  is  brought  vs .  y 
by  baptifme  fuch  meflage  is  fealcd.  And  Peter  immediatly  adioyne th ,  thac 
that  baptifme  is  not  the  putting  away  of  the  filthines  of  the  flelh,  but  a  good 
confciencc  before  God,  which  is  of  Faith.  Ycabapcifme  promifcth  vs  no  o- 
ther  cleanfing,  but  by  the  fprinklmgof  the  bloud  of  Chrift :  which  is  figui  ed 
by  water.forthelikenefleofclcanfingand  waHiing.    Who  therefore  can 
fay  that  wee  be  clcanfed  by  this  water  ,  which  certainly  teftifieth  that  the 
bloud  of  Chrift  is  our  true  and  onely  wafhing  ?  So  that  from  no  where  elfc 
can  be  fetched  a  furcrrcafon  to  confute  their  blinde  errour  which  referrc 
all  thinges  to  the  power  of  the  water,  than  from  the  fignification  of  Baptifm 
it  fclfe:  which  doethwithdrawevs  as  well  from  that  vifible  clement  which 
is  fct  before  our  eyes,as  from  all  other  meancs,  that  it  may  bind  our  mindes 
to  Chrift  alone. 

3  Neither  is  it  to  be  thought  that  Baptifmc  is  applied  only  to  the  time 
paft,that  for  newe  fallingSjinto  which  we  fall  backc  after  BaptifmCjWC  muft 
feeke  newe  remedies  of  cleanfing  in  I  wote  not  what  other  Sacramcntes,  as 
though  the  force  of  Baptifme  were  worne  out  of  v(c .  By  this  errour  it  came 
to  pafle  in  oldc  timc,that  fome  woulde  not  bee  baptifcd  but  in  the  vttermoft: 
pcrill  of  life,  and  at  their  laft  gafpings,  that  fo  they  might  obtaine  pardon  of 
their  whole  life .  Againft  which  way  warde  futtle  prouifion  the  olde  BiHiops 
lb  oft  inuey  in  their  writings .  But  thus  wee  ought  to  thinke  ,  that  at  what 
timefocuerwebeBaptifedjWcareatonce  wafhed  and  cleanfcd  for  all  our 
life.Therforefooftaswcfallwemuftgobacktothe  remembrance  of  Bap- 
tifmc,&  therewith  we  muft  arme  our  mind,  that  it  may  be  alway  certaine  & 
aflliredofthe  forgiuenes  of  finnes. For  though  when  it  is  once  miniftred,  it 
feemethtobepaft,yetbylaterfinnesitisnotabolifhcd.  For  theclcannes 
ofChriftis  therein  offTedvs:  that  alway  floriihcth,  is  opprefl'cd  w  no  fpots, 
but  oucrwhelmeth  &  wipeth  away  all  our  filthines  r  yet  ought  we  not  to  take 
thereof  a  libertic  to  finne  in  time  to  come(as  verily  we  be  not  hereby  armed 
toruchboldncs)butthisdoftrineis  giuen  onely  to  them,  which  when  they 
haue  finncdjdo  grone  weiied  &  opprefTcd  vnder  their  finncs,that  they  may 
haue  wherewith  they  may  raife  vp  &  comfort  themfclues,  leaft  they  Hiould 
fall  into  confufion  &  defperarion.So  Paulfaith,  that  Chrift  was  made  to  vs 
a  propiti3ior,vnto  the  forgiuenes  of  faults  going  before.  Wherein  he  deny-  Rom.j.a  J." 
cth  not  y  therein  is  obtained  perpecwAUi&continuall  forginenelfc  of  finnes 


C^pj  /.  0/t^e  outward  rfie4*ief 

cucn  vnto  death?  but  he  mcaneth  that  it  was  giucn  of  the  Father ,  cncly  to 
poore  finncrSjWhich  wounded  with  the  fearing  iron  of  confcicnce,  doc  figh 
to  the  Phifitian.To  thcfc  the  mcrcie  ofGod  is  ofFrcd.  They  which  by  cfca- 
ping  of  punifhmcnt  do  hunt  for  matter  &hbcrtic  to  finne,  do  nothing  but 
prouokc  to  them  felues  the  wrath  and  iudgcmcnt  of  God. 

4  I  know  in  deedc  that  it  is  commonly  thought  otherwifc  ,  that  by  the 
benefitc  of  repentance  &  of  the  kcics  we  do  after  Baptifmeobtaineforgiue- 
neflc, which  at  our  firft  regeneration  is  giucn  vs  by  only  Baptifme.  But  they 
which  deuife  this  do  erre  herein  that  they  do  not  remember  y  the  power  of 
the  keiesjwhcreoftheyfpeakejdothfo  hang  vpon  baptifme  that  it  ought  in 
no  wife  to  be  feucred.  The  finner  receiueth  forgiucneflc  by  the  muuftcrie  of 
the  Church,namcly  not  without  the  preaching  of  the  Gofpel.  But  what  ma- 
nerofpreachingisthat?  That  weebecleanfedfromfinnesby  the  bloudof 
Chrift.But  what  figne&teftimonie  is  there  of  that  wa/hing  ,  but  Baptifme? 
Wc  fee  therefore  how  that  absolution  is  referred  to  Baptifme.  And  this  er- 
ror hath  bred  vs  the  fained  Sacrament  of  penance:  of  which  I  hauc  touched 
(bmcwhat  bcfore,&  the  refidue  I  will  make  an  end  of  in  place  fit  for  it.  But  it 
isno  marucileifmen,  which  according  to  the  groflcncffcoftheir  wit  were 
immeafurably  faft  tied  taoutward  thingSjhauc  in  this  behalf  alfo  bewrayed 
thatfault,  thatnot  contented  with  the  pure  inftitutionof  God,  they  did 
thruft  in  newe  hclpcs  fained  of  themfelues.  As  though  baptifme  it  fclf  were 
not  a  Sacrament  of  repentance.  But  if  repentance  be  commended  to  vs  for 
our  whole  life,thc  force  alfo  of  baptifme  ought  to  be  extended  to  the  fame 
boundes.  Wherefore  it  is  alfo  no  dout  but  that  all  the  godly  throughout  all 
their  hfe  long.fo  ofc  as  they  be  vexed  with  knowledge  in  confcience  of  their 
ownc  finncSjdare  call  backe  themfelues  to  tlie  remembrance  of  baptifme,  y 
thereby  they  may  confirme  themfelues  in  the  affiance  of  that  only  &  con* 
tinuall  waflung  which  wc  hauc  in  the  bloudof  Chriit. 

5  It  bringcth  alfo  another  frutc,bccaufe  it  ilicweth  vs  our  mortification 
inChriftj&ncwlifcinhim.  For(asthe  Apoftlefaith)wee  aiebaptifedinto 
his  deathjbeingburiedtogither  with  him  into  death.that  wee  may  walke  in 
newnefTe  of  life.  By  which  wordes  he  doth  not  only  exhort  vs  to  the  follow- 
ing of  him(as  though  he  did  fay,  that  wc  are  by  baptifme  put  in  minde,  that 
after  a  ccrtame  example  of  the  death  of  Chrift,  wee  fhould  die  to  our  luftes: 
and  after  the  example  of  hi  jrefurredion,  we  Ihould  bee  raifcd  vp  to  righte- 
©ufnes,)but  he  fetchcth  the  matter  much  deepcr:that  is  to  fay,  that  by  bap- 
tifme Chrift  hath  made  vs  partakers  of  his  death,  that  wee  may  bee  grafted 
into  it.  And  as  the  grafte  receiueth  fubftance  and  noiuiftimcni  of  the  roote 
into  which  it  is  graffed:  fo  they  that  receiue  baptifme  with  fuch  faith  as  they 
ought,do  tixjely  feele  the  eftcdualnefl'e  of  the  death  of  Chrift  in  the  mor- 
tifying of  their  fiefli :  and  therewithal!  alfo  they  feele  the  cfFed  of  his  rcfur- 
redioninthcquickcnmgofthcSpirite.  Hereupon  he  gathcrcth  matter  of 
exhortat'onrthatifwecbeChriftians,  weought  to  bcdeaJ  tofinne,andto 
liue  to  rigbtcoufnefte.  This  fclfc  fame  argur.:cnt  he  vfeth  in  another  place: 

Col.i.i**^    that  wee  be  circumcifcd,and  hauc  put  oft'theolde  man,  fincc  thatwcebec 

*"'i' J*       buried  in  Chrift  by  Baptifme.  And  in  this  fenfc,in  the  fame  place  which  wee 

hauc  before  allcagedihcc  called  it  the  washing  of  regeneration  andofrc- 

nuing^ 


Kon.tf*5» 


nulng.  Tliercfore  firft  free  forglucncfle  of  fin  nes  and  imputation  of  righte- 
oufnes  is  promifed  vs,nnd  then  the  grace  of  the  holy  Ghoft,  which  may  rc- 
formcvs  into  ncwnefle  of  life.  ^ 

6  Laft  of  all  our  Faith  receiueth  alio  this  profit  cf  baptifme,  that  it  cer- 
tainly teftifiethvntovs,that  we  are  not  onclygraffcd  into  the  death  &  life 
of  Chri[t,but  that  wc  are  fo  vnited  to  Chrift  himfelfe  that  wee  are  partakers 
of  all  his  good  things.  For  therefore  he  hath  dedicated  and  hallowed  Bap- 
tifmeinhisownebodie.thathcmight  haue  it  common  with  vs,  asamofte  ^  ^J'*J' 
ftrong  bond  of  the  vnitie  and  fellowftiip  which  he  vouchfaued  to  enter  into 

with  vs:  lo  that  Paulproueth  therby  that  we  be  the  children  ofGod,becauIc  Gal.  j.  17, 
wee  haue  put  on  Chrift  in  baptifme.  So  we  fee  that  the  fulfilling  of  baptifme  Aft.  8.(«.d( 
is  in  ChriftjwhoiTiC  alfofor  this  reafon  we  call  the  proper  obicft  of  bapdfmc.  ***5» 
Therefore  it  is  no  marueilc  if  it  be  reported  that  the  Apoftlesbaptifed  into 
his  name,  which  yet  were  commaunded  tobaptife  into  the  name  of  the  Fa- 
ther alfb  and  o  "the  holy  Ghoft.  ForwhatfoeucrgiftesofGodarefetfoorth 
in  baptifme,  are  foundc  in  Chrift  alone.  And  yet  it  cannot  bee,  but  that  hcc 
which  baptifcth  into  Chrift,  doe  therewithal!  call  vpon  the  name  of  the  Fa- 
ther and  of  the  holy  Ghoft.  For  wee  arc  therefore  cleanfed  with  hisbloud,  ^^'*'*'''^ 
becaufc  the  mercifull  Father  according  to  his  incomparable  kindnes  ,  wil- 
ling to  rcceiuevsintofauour,  hathfet  him  amediatour  in  the  middeftto 
procure  to  vs  fauourwith  him.But  regeneration  wee  foonelyobtainebyhis 
death  and  refurre£):ion,if  being  fandified  be  the  Spirite  we  be  endued  with  a 
newe  and  fpirituall  nature.  Wherefore  both  of  our  cleanfing  &  regenerati-  , 

on:  we  obtaine  and  after  a  certaine  mancr  diftinftly  pcrceiue  the  caufe  in  y  LukVi  ^1^. 
Father,thc  matter  in  the  SonnCjand  the  effcd  in  the  holyGhoft.  Solohn  lohii  j.ij. 
firft  baptifcd.fo  afterward  the  Apoftles,with  the  baptifme  of  repentance  in-  and  4*t> 
totheforgiuencllcoffinnes:meaningbythiswordrepentance,fuchregenc- 
rationrand  by  forgiueneflc  cf  finncs.wafhing. 

7  Whereby  alfo  it  is  made  moft  certaine,  y  the  minifterie  of  lohn  was 
altogither  the  fame  which  was  afcerwaide  committed  to  the  Apoftles.  For 
the  diuerfc  hands  wherewith  it  is  minKVrcd,  make  not  the  baptifiiie  diucrs: 
butthe  fame  dodrine  fhcweth  it  to  be  the  lame  baptifme.Tohn  and  the  Apo-  AS.i.af J 
ftles  a  greed  into  one  dodrine.bothbaptifed  into  repentance,  both  into  the 
forgiuenefle  of  finnes,both  into  the  name  of  Chrift,  from  whome  was  both 
repentance  and  forgiueneflc  offinnes.  lohn  faidy  he  was  the  lamb  of  God,  j(jj,n  |^j^;  " 
by  whome  the  finnes  of  the  worlde  ftiould  be  taken  away:  where  hee  made 

him  the  Sacrifice  acceptable  to  the  Father,  the  propitiator  of  rightcoufnes, 
the  author  of  faluation.    What  could  the  Apoftles  addc  to  this  confeffion? 
V/hcrcfore  let  it  trouble  no  man,  that  the  old  writers  labor  to  feucr  the  one 
from  the  other.whofe  voice  wee  ought  notfomuchtoeftcemc  that  it  may 
ihakc  the /certaintic  of  the  Scripture.For  who  wil  rather  harken  to  Chryfo-         .  , 
Home  denying  that  forgiuenes  of  finnes  was  comprehended  in  the  baptifme  Mar?,!  4* 
oflohnjthantoLukecontrariwifc  cfijrming  y  lohn  preached  the  baptifme  Luk.j.j. 
ofrepcntance  into  the  forgiuenefle  of  finne?  Neither  is  that  futtletic  of  Au-  Lib,  ^.de 
guftinc  to  be  receiued,that  in  the  baptifme  of  lohn  ,  finnes  were  forgiucn  ^^P'  contra 
in  hope,  but  in  the  baptifme  of  Chrift  they  are  forgiucn  in  deede.For  wher-  Luk^iaV* 
as  the  Euangelift  plainly  teftifieth  ,  thac  lohn  in  his  baptifme  proniifcd 
"  . '  -  "^  '-  JLli  a  the 


CapJx,  Oftheotttrvardmeanet 

the  forgiucncs  of  finncs;  what  nccde  wc  to  abate  this  title  ofcoirmcndatio, 
when  no  ncccffuic  compcllcth  vs  vnto  it  ?  But  if  any  man  fceke  for  a  difFc- 
Aa.i^.4«  rcncc out ofthcwordcofGodjhcfliallfinde  none  other  but  this,  thatlohn 
baptifcd  into  him  that  was  to  comc,thc  Apoftlcs  into  him  that  had  aJrcadic 
prefentcd  himfclfc. 

8  As  for  this  that  more  abundant  graces  of  the  Spirite  were  pouredout 
fince  the rcfiirredionofChriftjitraakcth nothing  to  ftablifh  adiuerfiticof 
baptifmcs.  For  the  Baptifme  which  the  Apcftles  miniftred  while  he  was  yet 
conucifant  in  earthjWas  called  his:  yet  it  had  no  larger  plentifulnefle  of  the 
SpiritCjthan  the  baptifme  of  lohn.YeSjCuen  after  his  afcenfion,  the  Spirite 

A^8.i4.  was  not  giucn  to  the  Samaritans  aboue  the  common  meafurcof  the  faith- 
full  before  the  afcenfion  .althotrgh  they  were  baprifed  into  the  name  oflc- 
fus,  till  Peter  and  lohn  were  fcnt  vnto  them  to  lay  their  handcs  vpon  them. 
Thisonely  thing,  as  I  thinke,  deceiuedthe  olde  writers,  that  they  faidc 
that  the  baptifme  of  lohn  was  but  a  preparation  to  the  baptifme  ofChrift, 
becaufe  they  readcjthat  they  were  baptifed  againe  of  Paul,  which  had  once 
receiucdthebaptifmeoflohn.  But  how  much  they  were  herein  deceiued^ 
fhall  clfe  where  be  plainly  declared  in  place  fit  for  it  .   What  is  it  therefore 

Matt.].ii*  ^^^^  lohn  faid,that  he  baptifed  in  deede  with  water,  but  that  Chrift  rtiouldc 
come  which  ftiouldbaptifc  with  the  holy  Ghoft,and  with  fire?  This  may  ia 
fewewordesbeafToyled.  For  he  meant  not  to  put  difference  betweenethc 
one  baptifme  and  the  other,  but  he  compared  his  ownc  perfon  with  the 
perfonofChrift,  faying  that  himfelfc  was  a  minifter  of  water,  but  y  Chrift 

AS  1  S  was  the  giuer  ofthe  holy  Ghoft,  and  fhould  declarehis  power  by  vifible  mi- 
racle the  fame  day  that  he  fhoulde  fcnde  the  holy  Gholl:  to  the  Apoftlcs 
vnder  fyrie  toungs.  What  could  the  Apoftlcs  boaft  of  more  than  this?  What 
more  could  they  alfo  thatbaptife  at  this  day  rFor  they  be  oneJy  minifters  of 
the  outward  figne,and  Chrift  is  the  author  ofthe  inward  gracc:as  the  fame 
oldc  writers  themfelues  do  cuery  where  teach, &  fpecially  Auguftine,  whofc 
principallftay  againft  the  Donatiftcsis  this,that  whata  onefoeucrhebe,;^ 
baptifcth,yet  onely  Chriftis  ruler  of  it. 

9  Thefe  things  which  we  haue  fpoken  both  of  mortification  &  of  wa- 
{hing,are(]iadowedoutinthe  people  of  Ifraeljwhome  for  the  famecaufe 

»Cor.io,  »♦  the  Apoftle  faiih  to  hauebeene  baptifed  in  the  cloude  and  in  the  fea.Morti* 
fixod,  14.J  I  fyjng  was  figured,whcn  the  Lord  dcliuenngthem  out  ofthe  hande  of  Pha- 
rao  and  from  cruell  bondage,made  for  them  a  way  through  the  red  fea,  and 
drowned  Pharao  himfelfe,and  the  Aegyptians  tlic jr  enemies,  that  followed 
them  hardc  at  their  backes,and  were  cuen  in  their  necks  to  ouertake  them* 
For  after  the  fame  maner  alfo  he  promifeth  to  vs  in  baptifme.and  by  a  fignc 
giucn  fheweth  vs,that  we  are  by  his  power  brought  forth  and  dcliuered  out 
ofthe  thraldome  of  Aegypt.thatis  to  fay,  out  of  the  bondage  of  finne:  tha» 
our  Pharao  is  drowned,  that  is  to  fay  the  diucl,  although  euen  fo  alfohee 
ccaflcth  not  to  excrcife  &  wcarie  vs.  But  as  that  Aegyptian  was  not  throwe 
downe  into  the  bottome  ofthe  fea,but  being  ouerthrowen  on  thcfhore,  did 
yet  with  terrible  fight  make  the  Ifraelites  afraid,but  could  not  hurt  thcm:(b 
this  our  cnemie  yet  in  deede  threateneth,fheweth  his  weapons,  is  felt,  but 
cannoc  oucrcomcln  the  cloud  was  a  figne  of  dcaniing.  For  as  then  the  lord 

coucrcd 


To  SalHutthn.  Lib. 4.  5/^ 

couered  them  with  a  cloude  caft  oner  thcm,and  gauc  them  refrcfhlng  cold>  Nuaj.pii  i)' 
leaft  they  fliould  faint  and  pine  away  with  too  cruell  burning  of  the  funne: 
fo  in  baptifme  wee  acknowledge  our  fellies  couercd  and  defended  with  the 
bloud  of  Chrift, leaft  the  feucritie  of  God,  whic  h  is  in  deede  an  incoUerable 
flame,fhould  lie  vpon  vs.But  although  this  myftcrie  was  then  darke  &  kno- 
wen  to  fcwe.-yetbecaufe  there  is  none  other  way  to  obtaine  faluation,  but 
in  thofe  two  graccs.God  would  not  take  away  the  figne  of  them  both  from  y 
old  fathers,whome  he  had  adopted  to  be  heires. 

10  Nowe  it  is  cleare,how  falfe  that  is  which  fomc  haue  lately  taught,  & 
wherein  fomc  yet  continue,  that  by  baptifme  wee  bee  loofed  and  dcliuered 
from  originaUfinnc,and  from  the  corruption  which  was  from  Adam  fpread 
abroadc  into  his  whole  pofteritie,  and  that  wee  bee  reftorcd  into  the  fame 
rightcoufnes  and  purcnes  of  nature,  which  Adam  flioujd  haue  obtained,  if 
he  had  ftand  faftin  the  fame  vprightncfle  wherein  he  was  firft  created.  For 
fuch  kindc  of  teachers  neucr  vnderftood  what  was  originall  finne,  nor  what 
was  originall  rightcoufncfl'e,nor  what  was  the  grace  of  baptifme.  But  wee 
haue  alreadie  proued,that  original  finne  is  the  peruerfneflc  and  corruption 
ofournature,which  firft  maketh  vs  gdtie  of  the  wrath  of  God,and  then  alfo. 
bringeth forth  worke sin  vs  ,  whichthe Scripture calleth  the  workes  of  the  Gal*  5.19* 
flefli .There fore  thefc  two  points  are  feuerally  to  be  marked,  namely  that  we 

being  in  all  partes  of  our  nature  defiled  and  corrupted  are  alreadie  for  fuch 
corruption  only jholden  worthily  condemned  &conui(ftcd  before  God,  to 
whome  nothing  is  acceptable  but  righteoufnes,  innocencie  and  cle.innefl'e. 
Ycaj&verie  infants  thenifelues  bring  their  owne  damnation  with  them  fro 
their  mothers  wombc.  Who,although  they  hauenotyct  brought  forth  the 
fruites  of  their  iniquitie,  yet  haue  the  feede  thereof  inclofed  within  them. 
Yea,  their  whole  nature  is  certainc  feede  of  finne,therefore  it  cannot  but  be 
hatcfull  and  abhominable  to  God.  The  faithfuU  are  certified  by  baptifme  y, 
this  damnation  is  taken  away, and  driuen  from  them  :  forafmuch  (as  wee 
haue  alreadie  faid)  the  Lord  doth  by  this  fignc  promife  vs  that  full  and  pcr- 
feft  forgiuenefleis  graumed  both  of  the  fault  which  fhould  haUe  beene  im- 
puted to  vs,&of  the  paine  which  wee  Iliould  haue  fuftred  for  the  fault:  they 
take  hold  alfo  of  righteoufnes,but  fuch  as  the  people  of  God  may  obtaine  in 
ihishfe,thatis  to  fay  by  imputation  only:becaufc  the  Lord  of  his  own  mer- 
cetakcth  them  for  righteous  and  innocent. 

11  The  other  point  is,that  this  peruerfneflc  neuer  ceafleth  in  vs,  but 
continually  bringeth  forth  new  frutcs,namely  thofe  workes  of  y  flefh  which 
we  haue  before  dcfcrjbed:  none  other  wife  than  a  burning  fomace  continu- 
ally bloweth  out  flame  Scfparcles,  eras  a  fpring  infinitely  cafteih  out  wa- 
ter. For  luft  neuer  vtterly  dycth  &  is  quenched  in  men,vnti]l  being  by  death 
dcliuered  out  ofthcbodieofdeathjthcy  haue  vttcrly  put  off  thenifelues. 
Baptifmcin  dccdc  promifeth  vs  y  our  Pharao  is  drowned,  &  the  mortifica- 
tion of  fin:yetnot  fo  y  it  is  no  more,  or  may  no  more  trouble  vs,  but  onely  y 
it  may  not  ouercomc  vs.For  fo  long  as  we  liue  enclofcd  within  this  prifon  of 
our  body,thc  remnants  of  finne  fhall  dwellm  vs;  but  if  we  holdc  faft  by  faith 
thcpromife  giuen  vs  of  God  in  baptifme,  they  (hail  not  bearerule  nor 
leigncButletnoraandcceiuchimfclfe;  Let  no  man  flatter  himfelfc  in  his 

XII  i  owne 


^-  jy.  Of  the  ouivfi  ird»ieAnes 

om^'euil  when hchcarcth that  f?nne  alway  dsvellerh  inv*:  Thc/e  thWcs 
are  nor  fpoken  to  this  ende,that  they  (hould  catckdy  llcepc  vpon  thcH- (Tns 
V.hkharcother^.fetoomUcnc].Ldtofinne:butoad^^^^^^^ 
not  faint  &  be  d.fcouraged,  which  arc  tickled  &  pneked  of  their  ficll  .  Let 
Them  rather  th.nke  thafthcv  are  yer  in  thovvay,and  let  them  bclecuc  y  they 
haue  much  proficed,when  they  feele  that  there  is  daily  fomewhat  nun.fl.ed 
of  then  lurtril  thev  haue  attamed  thither  whither  chey  traua,le.namcly  to  X 
laft  death cf their  fl-  ll^which  {halbc  cndei  in  the  dying  ot  this  morta.l  hfc. 
In  the  meanc  time  let  them  not  ceifeboth  toftnue  valiantly.and  toencou- 
raec  them  to  go  forward,and  to  ftirre  them  vp  to  full  viftoric  For  this  alfo 
otTpht  more  to  whet  on  their  endei.oi,rs,that  they  lee  y  after  that  they  hauc 
long  tra.ailed,they  hniie  yet  no  fmall  bufineffc remaining.  This  wee  ought 
to  hclde:we  arc  baptifcd  into  the  mortifying  of  our  flcfh.  which  is  begon  by 
bantifme  in  vs,wh.chwc  daily  fo]low:but  it  Ihalbemade  perfed  when  wee 
Ihallremoue  out  ofchis  life  to  the  Lord.  «,    „     i-     i    r       .u 

,z  Here  wc  fay  no  other  thing',  than  the  Apoftlc  Paul m the  feiicnth 
Chaptertothc  Romanes  moftclearelv  f:tteth  out.  For  after  th.thchad 
d.fpilted  of  free  righteoufnes,bccaure  fomc  wicked  men  did  thereof  gather, 
that  we  might  hue  after  our  ownc  luftM^ufe  we  fhoud  not  be  acceptable 

to  God  by  the  deferumes  of  wo.kes:  he  addeth,that  al  they  that  are  clothci 
with  the  righteoufnes  olfChnft,arc  therewith  regenerate  in  Sp.nte,  £^  that 
of^his  regeneration  wee  haue  ancarneftmbapi.lmc.  Hereupon  he  CMhor- 

)in.^.x  4.  teth  the  faithfull,that  they  fuffcr  not  finnc  to  haue  dominion  in  their  muii- 
bers  Now  bccaufe  he  knewc  that  there  is  alway  fome  weakeneflc  m  the 
faithfull:  that  they  fhould  not  therefore  be  difcouraged,  he  adioyneth  a  co- 
fort,  that  they  are  nut  vnder  the  lawe.BecaufeagaineK  might  fee  me.  that 

ehr  ftinns  m.ghtgroweinfolent.becaufetheyarenotvndcrthcyokeofthc 

hw    CnTrlate?^ 

s  the  vfc  of  the  lawc :  which  cj-ieftion  he  had  no  we  the  feconde  time  differ- 
red  The  rime  is,  that  wee  be  dehuered  from  the  rigour  of  the  lawe,  that 
wee  fl'ouldcleattetoChriftrbutthattheoffi.eofthclaweis.  thatw^ 

Wonuincedof  our  perue,  fncfle,fhould  confefle  our  owne  weaknefFe  and 
mffericNoweforafmuchasthatperuerfnefle  of  naturedoeth  notfoeafiiy 
Leareinaprophaneman,whichlollowethhisownlufteswithoutfeareof 
God :  he  fe  tteth  an  example  in  a  man  rcgencrate,namely  m  himlelte.  Hee 
f  ..th  therefore  that  he  hath  a  continuall  wraftlmg  with  the  remnants  ot  his 
flcLandthacheisholdenboundewithmirerab!ebondage,thathecnnnoc 
Scrathmfelfcwhollytotheobedienceofthelawof  God  Therefore 
rcrcompelledwithgroningtocrieout.Vnhappieaml.\Vhonialldeliuer 

Iln«.7  :4.  me  out  of  this  body  fubied  t  Jdeath  ?lf  the  children  of  God  be  holdcn  cap- 
Rom.7.:4.    ^^^^^^Xfolon^sthey  Iiue,they  muilneedes^ 

ucdwiththinking  vpon  their  owne  pen]    vnlefle  this  feare  be  met  withall. 

Therefore  he  adioyneth  to  this  vfe  a  comfort  that  there  is  no  more  dam- 
^"^'^         na^n  to  them  that  are  in  Chnft  lelh.Where  he  te.iche th,that  they  whom 

The  Lorde  hath  once  leceiued  mtofauour .  cngrnflR^d  into  tne  con^muni- 
of  H^rChrift  hath  by  bapt.fme  admitted  into  V  fellcwlhip  of  his  church, 


ToSalftAthft.  Lih,4\  43/9 

of /tnnff,yea  and  caricfinneaboutwithin  thcni,yetare  acquired  fromguilr 
tines  &  condemnation.If  this  be  the  fimple  and  natural]  exposition  of  Paul, 
there  is  no  caufe  why  we  fhould  feeme  to  teach  any  new  vnwonred  thing. 

13  ButB.iptifmeroferucthourconfeifionbeforemcn.Forit  isamarke, 
whereby  wee  openly  profcfle  thatwcwouJd  be  accounted  among  the  people 
of  God:whcrcby  we  tcftifie  that  wee  agree  with  all  Chriftians  into  the  wor- 
shipping of  one  God  and  into  oncreligionrfinally  vvherby  wc  openly  sffirmc 
ourfaith.-thatnotonely  our  hearts  fhould  breath  out  the  praife  of  God,  buc 
alfo  our  tongue,and  all  the  members  of  our  bodic  fliouJde  (bundc  it  out  with 
fuch  vtterances  as  they  be  able.  For  fojSs  we  ought,alI  our  thinges  are  em- 
ployed to  the  feruice  of  the  glorie  of  God  jwhcrofnotliing  ought  to  be  void, 
and  other  may  by  our  example  be  ftirred  vp  to  the  fame  indeuours.     Hcre- 

vnto  Paul  had  refped,  when  hec  asked  the  Corinthians  whether  they  had  x.Cor.i.j. 

notbcene  baptifcd  into  the  nnme  of  Chnft:meaning  verily,thac  cucn  in'this 

that  they  were  baptifed  into  his  name  ,   they  avowed  themfelucs  vnto 

him  ,  fworc  to  his  name  ,    andbounde  their  faith  to  him   before  men, 

that  they  coulde  no  more  confefle  any  other,  but  Chrift  alone  ^  vnleffc 

they  would  forfakc  the  eonfeffion  which  they  had  made  in  baptifme. 

14  Now  fith  it  is  declared  what  our  Lorde  had  regard  vntoin. the  infti- 
tution  of  baptifme :  it  is  plainc  to  iudgc  what  is  the  way  for  vs  to  vfe  and  re- 
ceiue  it.  For  fo  farre  as  it  is  giucn  to.theraifing,  nourifhing  and  confirniing 
of  our  faith, it  is  to  be  taken  as  from  the  hande  of  the  author  himfelfc  ;  v/cc 
ought  to  hold  it  certaine  and  fiilly  perfuadcd,that  it  is  he  which  fpcakcth  to 
vsby  the  {igne,that  it  is  he  which  cleanfeth  vs,wafheth  vs,and  puttcth  away 
the  rcmembranceofourfinneSjthatitishee  which  maketh  vs  partakers  o£ 
his  deathjwhich  taketh  away  from  Satan  his  kingdomcjwhich  fcebleth  the 
forces  ofourluft,  yea  which  groweth  into  one  with  vsr,  that  becing  cIoathe<l 
with  him  wc  may  be  reckoned  the  children  of  God:that  thefe  thinces,!  fay, 
he  doth  inwardly  fo  truly  and  certaincly  performc  to  our  fbu]e,as  wee  cer- 
tainly fee  our  bodie  outwardly  10  be  wa nied,dipped,and  clothed .  For  this  ci- 
t1ier  relation.or  fimilitude,is  the  mqft  fure  rule  of  Sacramcntsrthat  in  bodily 
things  we /hould  behold  fpiritual  thinges,  asifthey  were  prefentlyfct  be- 
fore our  eyes,forafmuch  as  it  hath  pleafed  the  Lord  to  reprcfent  the  by  luch 
figures;  not  for  that  fuch  graces  are  bound  and  enclofed  in  the  Sacrament, 
that  they  Hiould  be  giuen  vs  by  the  force  thereoObut  onely  becaufe  y  Lordc 
doth  by  this  token  tcftifie  his  will  vnto  vs ,  that  is,  that  hee  willgiue  vs 
all  thefe  thinges.  Neither  doth  he  onely  fecde  our  eyes  with  a  naked  fighr, 
hut  he  bringcthv^.to^thcihingprcrentjand  together  fulHlJeth  that  which  ic 
figureth. 

I  <r  Hereof  let  Cornelius  the  captaine  be  an  example,  which  was  bapti- 
red,hauing  before receiucdforgiucneflfe of (innes  and vifiblc  graces  of  the  Aa.10.4?. 
Iioly  Ghoft-.feeking  not  by  baptifme  a  larger  forgiuenelle  but  a  more  certain 
cxcrcifing  of  faith,yea  an  encreafc  of  confidence  by  a  pledgc.Peraduentuie 
Ibme  man  will  obied :  why  therefore  did  Ananias  fay  to  Paul,  that  he  fliculd  a^,_  ,7 
wafheawayhi";  finnes  by  baptifme,  if  finnes  bee  not  v/afhed  away  by  the 
power  of  baptifme  itfeJfe'I  aunfwere:  Wee  are  faidc  to  receiuc,toobteine,to 
get  thac  which  fo/arrc  as  conccrncth  the  feelin?  of  our  faith ,  is  giucn  vs 
..  ^  .    tU4  of 


'f^4pJS'  OftheoHtvi>ardmeA*tes 

of  the  Lord ,  whether  he  doe  then  firft  tcftific  it ,  or  being  tcftified  doth  more 

and  ccrcainlier  confii  me  it.  This  therfore  only  was  the  meaning  of  Ananias: 

that  thou  maieft  be  aflured,  Paul, that  thy  finncs  are  forgjuen  thee,bc  bapti- 

icd.  For  the  Lordc  doth  inbaptifme  promife  forgiuenes  oflins:  receiue  this, 

and  be  out  of  care.  Howbeit  I  meane  not  to  diminifh  the  force  of  baptifmc, 

but  that  the  thing  and  the  truth  is  prcTcnt  with  the  fignc  ,  fofarrcas  GOD 

workcth  by  outwardc  mcanes .  But  of  this  Sacrament  ,as  of  all  other,  we  ob- 

tainc  nothing  but  fo  much  as  we  receiue  by  Fayth .  If  wc  want  faith,  it  (haJI 

be  for  a  wicncirc  of  our  vnthankefulnelfc,  whereby  we  may  be  declared  gilcy 

before  God,  bccaufe  we  hau^  notbelccucd  the  promife  there  giuen  ,  But  fo 

far  as  it  is  a  figne  of  our  confeflion,  we  ought  by  it  to  tcftifie  that  our  aflfiancc 

i,Cor,iJ,i3  isintlicmcrcicof  God  ,  andour  cIcanneflcisinthcforgiuencfTcof  finnes, 

which  is  gotten  vs  by  lefus  Chrift :  and  that  by  it  we  enter  into  the  Churche 

of  Chriftc.thatwecniay  with  oneconfente  of  Fayth  andcharitie  liueof 

one  minde  with  al   the  faithfull  .     This  bft  pointe  didde  Paulc  meane, 

when  he  fayeth  that  wee  are  all  baptifed  in  one  Spirite,  that  wee  may  be  one 

body. 

\6     Noweifthisbetrue  which  we  determine,  that  a  Sacramentis  not  to 
be  weyed  according  to  his  hande  of  whom  it  is  miniftred,  but  as  of  the  very 
handc  ofGod,from  whom  without doutitproceeded:hercupon  we  may  ga- 
ther, that  nothing  is  added  to  it  nor  taken  from  it  by  the  worthynefle  of 
him  by  whofe  hande  it  is  deliuered  .  And  euen  as  among  men ,  if  a  letter  be 
fent,  fo  that  the  hand  &  the  fcale  be  well  knowcn ,  it  maketh  no  matter  who 
or  what  manner  ofman  be  the  carrier :  foit  ought  to  fuffice  toacknoweihe 
hande  and  fcale  of  the  Lorde  inhis  Sacramcntes,by  what  carrierfocuer  they 
bee  brought .     Hereby  the  errour  of  the  Donatiftes  is  very  well  confuted, 
which  mcafurcd  the  force  and  value  of  the  Sacrament  by  the  worthineffe  of 
the  minifter  .  Such  at  this  day  are  our  Catabaptiftes ,  which  denie  that  wee 
be  rightly  baptifed  ,becaufe  we  were  baptifed  by  wicked  men  &  idolaters  in 
the  popifh  kingdome:  therfore  they  furioudy  cal  vp5  vs  to  be  baptifed  again . 
Againft  whofe  follies  we  flialbe  armed  with  areafonflrong  enoughe,  if  wee 
thinkethatweewereprofcfledby  baptifme  not.intothenamcof  any  man,. 
M4ttta5*li>«  but  into  the  name  of  the  Father,  the  Sonne,  and  the  Holy  Ghoft,  and  that 
therefore  it  is  not  the  baptifme  ofman,  but  of  G  OD,ofwhomefoeueritbc 
miniftred.     Although  they  wereneuerfo  muche  ignorant  or  dcfpifcrsof 
God  and  all  godlinclfe ,  which  baptifed  vs :  yet  they  did  notbaptife  vs  into 
the  fellowftiippc  of  their  ownc  ignorance  or  facrilege ,  but  into  the  fayth  of 
IcfusChrifte  :  becaufc  they  called  not  vpon  their  ownc  name,  but  the  name 
of  GOD,norbaptifedvsintoanyothernamc.    Nowe  if  it  were  the  bap- 
tifme of  God,  it  hath  verily  enclofcd in  it  apiomileofthe  forgiucnefleof 
finnes,  the  mortifying  of  the  flefli.thc  fpirituall  quickning,  and  the  partaking , 
of  Chrift  .     So  it  nothing  hindered  the  Icwes ,  to  hauc  beenc  circumcifed 
of  vncleanepricftesandapoftntaes:  neither  was  the  fignc  therefore  voydc, 
that  it  needed  to  beedoneof  ncwc:  but  it  was  fufficient  ta  rcturnc  to  the 
naturall  beginning .     Where  they  obicfte  that  baptifmc  ought  lo  bee  ce- 
lebrate in  the  affemblies  of  the  godly ,  that  prooucth  not,  that  that  which  is 
faulty  in  pair,  (hoiild  dcftroy  the  whole  force  thereof.  For  when  we  icache 

V  what. 


ToSaIu4tfo».  Lih,4,  44% 

what  ought  to  be  done  that  baptifme  may  be  pure ,  and  voy  de  of  al  defiling, 
we  doe  not  aboliih  the  ordinance  of  God,  although  idolaters  corrupt  it.  For 
when  in  old  time  Circumcifion  was  corrupted  with  many  fupcrftitions,  yet 
it  ceafed  not  to  be  taken  for  a  figne  of  grace:  neither  did  lofias  and  Ezechi- 
as,  when  they  gathered  our  of  all  Ifrael  them  that  had  departed  from  God, 
call  them  to  a  feconde  Circumcifion. 

17     Nowe  whereas  they  aske  vs ,  what  faith  of  ours  hath  yet  followed 
baptifme  in  ccrtaineyearespaftjthatthey  might  thereby  proouethat  the 
baptifme  is  voyde,  when  it  is  nor  fanftified  vnto  vs,  but  by  the  worde  of  pro- 
mifc  receiued  by  faith  ;  to  thisqueftionweaunfwerc  that  we  indecde  being 
blindc  and  vnbelecuing,  did  in  a  long  time  not  holde  faft  the  promifc  giucn 
vs  in  baptifme:yet  the  promife  it  felfc,for  as  much  as  it  was  of  God.continu- 
ed  alway  ftayed,  ftedfaft,  and  true.  Although  all  men  be  liers  and  faithbrea- 
kcrs,  yer God  ccafcth  not  to  be  true:  although  all  men  be  loft,  yet  Chrift  re-  ^^^^ ,  ,  ■ 
maineth  faluation.  We  confefle  therefore  that  BaptifmCjfor  that  time  pro- 
fited vs  nothing  at  all:  forafmuch  as  in  it  y  promifc  offered  vs.without  which 
baptifme  is  nothing,  lay  nothing  regarded.  Nowe  fith  by  the  grace  of  God, 
weehauebegonneto  waxe  wifer,  we  accufe  our  owne  bhndnefleand  hard- 
nefleofheart, which hauefo long bcenevnthankefiil!  to  hisfo  great good- 
nefle.  But  wee  beleeuc  that  the  promife  it  felfe  is  not  vaniflied  away:  but  ra 
ther  thus  wee  confidcr,  God  by  baptifme  promifeth  the  forgiueneffe  of  fins, 
and  fith  hcc  hath  promifcd  it,  will  vndoubtedlyperforme  it  to  all  that  be- 
leeuc it.That  promife  was  offered  vs  in  baptifme:  by  faith  therefore  let  vs 
embrace  it.It  hath  indeede  long  beene  buried  from  vs  bccaufe  of  infidelitie: 
nowe  therfore  let  vs  receiueit  by  faith.  Wherefore  where  the  Lorde  calleth 
the  Icwi(h  people  to  repentance ,  hee  giueth  them  no  commaundement  of 
a  feconde  Circumcifion,  which  being  (as  we  haue  faide)  circuracifed  with  a 
wicked  and  vngodIyhande,liued  a  certaine  time  intanglcd  with  the  fame 
wickcdneire.Buthceearnertly  calleth  vpon  the onely  turningofthc  heart. 
Becaufe,howe  focuerthc  couenant  was-broken  of  them,yet  the  figne  of  the 
couenant,by  the  ordinance  ofthe  Lorde, remained  alway  ftccdfaft  and  in- 
uiolablc.  Thereforewith  the  onely  condition  of  repentance  they  wererc- 
ftored  into  the  coucnantwhich  the  Lorde  had  once  mode  with  them  in  cir- 
cumcifion: which  yet  being  receiued  by  the  hand  of  a  leaguebrcakerprieft, 
fo  much  a  s  in  them  by ,  they  had  defiled  againe^and  the  eited  whereof  they 
had  quenched. 

18  Butthey  thinke  that  they  {hake  a  firydartatvs,  when  they  alleadge 
that  Paul  rebaptifcd  them  which  were  once  baptifcd  with  the  baptifme  of  •'^'2' 
lohn.  For  ifby  our  owne  confefTion, the  baptifme  of  lohn  was  altogether  the 
fimc  that  ours  is  nowe."  cuen  as  they  hauingbeene  before  pcrucifely  inftru- 
ftedj  when  they  were  taught  the  true  faitbj  they  wcreagaine  bapdicd  into 
it;  fo  that  baptifme,  which  was  without  true  Doftrine,istobetakcn  for  no- 
thing, and  we  ought  to  be  newely  baptifcdngainc  into  y  true  rcligion,wher- 
with  we  arc  nowe  firft  inftrufted .  Some  thinke,  that  there  was  feme  wrong- 
fully affcdioned  man  to  lohn,  which  hadentrcd  them  with  their  fiift  bap- 
tifme rather  to  a  vaine  fiiperftition.  Ofwhich  thing  they  fecme  to  gather  a 
"  conieflure hercvppon,  becaufe  they  confciTcd  therofelues  tabce  vtteily 

HI  f,  ic^no-- 


(ap.  ff»  <jfthoMtnf4r4me<tnef 

Ignorant  of  the  Holy  Ghoftr  whereas  lohn  verily  woulde  neuer  haue  fcnta- 
way  from  himfclfc  (cholers  fo  vntaught.But  neither  is  it  likely  that  thclcwcs 
although  they  hadnotbeene  baptifcd  at  all,  were  deftitute  of  all  knowledge 
of  the  holy  Ghoft ,  which  is  famoufly  fpoken  ofFby  fo  many  tcftimonies  of 
ihcfcriprurc.  Whereas  therefore  they  aunfwere  that  they  knowe not  whe- 
ther there  bee  a  Holy  Ghoft,  it  is  to  be  vnderftandcd  as  if  they  had  faid  thai 
they  haue  not  yet  heard,whethcr  the  graces  of  the  Spirit,  of  which  Paul  af- 
kedthem.weregiuentothcDifciplcsofChrift.But  Igraunt  that  that  was 
the  true  baptifme  of  lohn,  and  alloneandthefclfc  fame  with  the  bap- 
tifme  ofChnft :  but  I  denie  that. they  were  baptifed  againe  .   What  thca 
meane  thcfe  wordes,  tliey  were  baptifcd  in  the  name  of  Icfusr  Some  doe  ex- 
pounde  it,  that  they  were  but  inftrutted  of  Paul  with  true  doftrinc.But  I  had 
rather  vnderftandc  it  more  fimplie ,  to  bee  the  baptifme  of  the  holy  ghoft. 
that  is  to  fay ,  that  the  vifible  graces  of  the  Spirite  were  giucn  them  by  the 
laying  on  of  handes:  which  to  bee  exprcffed  by  thenamc  of  baptifme,  is 
Afi.i.^.       no  newc  thing.  As  on  the  day  of  Pentccoft  it  is  faide,  that  the  Apoftles  re- 
jiicmbrcd  the  wordes  ofthcLorde,  concerning  the  baptifme  ofHre  and  of 
the  fpinte.  And  Peter  faith  that  the  fame  came  to  his  remembrance,  when 
Afi,ii.ttf.    hcefawethofe  graces  powrcd out  vpon Cornelius, and  his  houfeholde  and 
kinred.Ncither  is  that  contrarie  which  is  after  adioyned,  When  he  had  laid 
his  handes  on  them ,  theHoly  Ghoft  came  downe  vppon  them.  For  Luke 
<loethnottelloftwodiuerfe  thinges:but  followeth  the  manner  of  telhng 
commonly  vfed  among  the  Hcbrcwes,  which  do  fii  ft  propound  the  fummc 
of  the  mattcr.and  then  doe  fct  it  out  more  at  large.Which  eucry  man  may 
perceiucbythcvery  framing  together  of  the  wordes.  For  hee  faith.  When 
they  had  heardethefethingesj  they  were  baptifed  in  the  name  of  Icfus. 
And  when  Paul  had  laidehis  handes  vppon  them,  the  Holy  Ghoft  came 
downe  vpon  them.  In  this  latter  fentence  is  defcribcd,  what  manner  ofbap- 
tifme  that  was.  If  ignorance  doe  fo  corruptc  a  former  Baptifme,  that  it 
muft  bee  amended  with  afccond  baptifme:  the  Apoftles  fliould  haue  bccnc 
rebaptifed  lirftof  all,  which  in  whole  three  yeares  after  their  baptifme  ,had 
fcarcdy  tafted  any  fmall  parcell  of  purer  doftrine.  And  now  among  vs  what 
riuers  might  fuffice  to  rencwefo  many  wadiingcsjas  there  be  ignorances 
by  the  mercie  of  the  Lord  daily  amended  in  vs  ? 

19  Theforce,dignitie,prolit,andcndofthcmyftcrieifI  bcnotdecci- 
ucd.oughrby  this  time  to  bee  plaine  enough  .  So  much  as  concerneth  the 
©utwardcfigne,!  woulde  to  God  thenatuiallinftitutionof  Chrift  had  pre- 
wailedfo  much  as  was  meet,  to  reftraine  the  boldnes  ofmen.  For,as  though 
it  were  a  contemptible  thing  to  bee  baptifcd  with  water  according  to  the 
precept  of  Chriftc,  there  is  inuented  blefllng,  or  rather  inchaunting,  to  de- 
file the  true  halowing  ofy  water.Aftcrward  was  added  a  taper  with  chrcfme: 
but  the  blowing  femeth  to  open  the  gate  to  baptifme.But  although  I  am  not 
ignorant,  howe  auncient  is  the  beginning  of  this  added  packeryet  it  is  lawful 
both  for  me  and  all  the  godly  to  rcfufc  what  foeuer  thingcs  men  haue  prefu- 
med  to  adde  to  the  ordinance  of  Chrift.Whcn  Satan  fawe  that  by  the  f  oolifli 
light  credite  of  the  worlde  at  the  verie  beginnings  of  the  Gofpell  his  deceits 
were  caiiiic  rccciucd;hc  brake  forth  into  groifcr  mockeries.  Hereupon  fpit- 

Uc, 


To  Saktittofti     "     'Ilk  4'  '441 

tie,  and  like  trifles,  were  openly  brought  in  with  vnbridlcd  Jibcrtie  to  the  rc- 
prochofbaptifmc.  By  which  experiences  Jet  vslearnc  that  nothingiscy 
ther  holier,  or  better,  or  fafcr,tha  to  be  content  with  the  authoririe  ot  Chrift 
alone.  Howe  much  better  therefore  was  it,leauing  ftagelike  pompes,wbich 
dafell  the  eyes  of  the  fimple.and  dull  their  mindcs,  fo  oft  as  any  was  to  bee 
baptifcd,  that  he  ftiould  be  prefented  to  the  aflcmbhe  of  the  faithfull,and  be 
offered  to  God,  the  whole  Church  looking  on  as  a  witncfle:  &  praying  ouer 
himrthattheconfefiionoffaithfliouldebe  rchearfcd,  wherewith  he  that  is 
to  bee  catechifcd  fhoulde  be  inftrufted ;  that  the  promifes  fliouldebc  deck- 
red  which  are  contained  in  Baptifme :  that  the  inftruftcd  flioulde  be  bapti- 
fedinthen3meoftheFather,andtheronnc,  and  the  holy  ghoftrat  length 
that  he  be  fcnt  away  with  prayers  and  thankefgiuing.  So  is  nothing  omitted 
that  might  make  to  the  matter,  and  that  the  onely  Cercmonie  which  pro- 
ceeded from  God  the  authour  thcrof,  fhould  moft  clecrcly  fliine,being  not 
oucrwhclmed  with  any  forcine  filthineflc .  But  whether  he  be  wholy  dipped 
which  is  baptifed,&  that  thrife  or  once, or  whether  he  be  but  fprinklcd  with 
water  oncly  powr  ed  vpon  him,  it  maketh  veiy  little  matter :  but  that  ought 
to  be  at  libertie  to  Churches  according  to  the  diuerfitie  of  countrics.Howc- 
beit  the  very  worde  ofbaptiiingfignihethto  dip,  and  k  is  certainc  that  the 
manerofdippingwasvfcdofthe  old  Church. 

10  This  alfo  perteyncth  to  the  purpofejtoknow  that  it  is  done  amilTc 
ifpriuatemen  take  vpon  themfcKies  the  adminiftration  of  baptifme.  For  as. 
well  the  diftribution  oi  this  as  of  the  Supper  is  a  part  of  the  cccleCaftical  mi- 
nifteric.  For  Chrift  did  not  conimaundc  women,nor  yet  eucry  fort  of  men, 
that  they  {houlde  baptize:but  whom  he  had  ordeined  his  Apoftlcs,  to  them 
he  gauc  this  commandcment.  And  when  he  commanded  his  difciples  to  do 
that  m  the  miniftration  of  the  Supper  which  they  had  fecnc  him  doe,  when 
he  executed  the  office  of  a  right  diftributer:  he  wouldc  without  doubt ,  that 
they  Hioulde  therein  follow  his  example.  As  for  this  that  in  many  ages  paft, 
yea  and  in  a  maner  at  the  verie  beginning  of  the  Church,  it  hath  becnc  re- 
ceiucd  in  vfe,that  lay  men  might  baptife  in  perilof  death,if  the  miniftcr  were 
not  prcfcnt  in  time.  I  fee  not  with  howc  ftrong  a  reafon  it  may  be  defended. 
The  very  old  fathers  themfclues,which  cither  hclde  or  fufFercd  this  maner,  . ., 
were  not  fure  whether  it  were  well  donc.For  Auguftinc  fcemeth  to  haue  this  epi.  parm.*. 
doubt.when  he  faith:  Although  a  lay  man  compelled  by  neccfliticdo  giue  cap.ij. 
baptifme,  I  can  not  tell  whether  a  man  may  godlily  fay  that  it  ought  to  bee  Cap.c 
iterate.  For  if  it  be  done  when  no  neccfUtic  compellcth ,  it  is  the  vfurping  of 
another  mans  office  :  butif  neccffitic  enforceth ,  it  is  either  none  or  a  ve- 
niallfinne.  Moreouerofwomenitwas  decreed  without  any  exception  in 
theCounccUat  Carthage,  that  they  fhould  notprefume  to  baptize  at  al. 
Butthereisdaunger.leaftif  hee  which  is  ficke  fhoulde  die  without  bap- 
tifme, hee  fhoulde  be  depriucd  of  the  grace  of  regeneration.  Not  fojGod 
pronounccth  that  hee  adopteth  our  infantes  to  bee  his  owne,  before  they 
bee  borne,  when  hee  promifeth  th  at  hee  will  be  a  God  to  vs  and  to  our  feed 
after  vs.In  this  word  is  conteined  their  faluacion.  Neither  fhal  any  man 
dare  to  bee  fo  reprochfuU  againflGodj  to  dcnie  that  his  ptomife  is  of  it 
fclfc  fufficicnt  to  worke  the  etfeft  ihvreof .  Howc  much  harmc  that.doftrinc 

hcing^, 


/Jip.  //.  Ofthe  outward  meases 

being  euill expounded,  ybaptifme  is  ofncccffirie  to  faluation,  hath  brought 
in,  fcwc  doc  marker  and  therefore  they  take  lelVc  heed  to  thcmfclucs.  For 
where  this  opinion  is  growen  in  force,  that  all  are  loft  to  vvhome  it  hath  not 
happened  to  be  wafticd  with  water,  our  ftate  is  worfe  tha  the  ftatc  of  the  old 
people,  as  though  the  grace  of  God  were  now  more  narrowly  ftrengthened 
than  itwasvndcr  the  lawe.ForChrift  fhalbe  thought  to  bee  come,  notto 
fulfill  the  promifes,  but  to  abolifhc  them:  forafmuch  as  the  promifc  which 
then  was  ofitrclfceffcftuall  enough  togiue  healch  before  the  eighth  day, 
now  fhould  not  be  offeree  without  hclpe  of  the  figne, 

XI  Buthowethecuftomewas  before  that  Auguftine  was  borne,firftis 
gathered  of  Tcrtullian,  that  it  is  not  permitted  to  a  woman  to  fpcake  in  the 
Church,  nor  to  teach,  nor  to  baptifc  ,  nor  to  offer,  that  Hiee /lioiilde  noc 
claime  toher  felfethe  execution  of  any  mans  olfice.muchleircofy  Pricfts., 

- ..  of  the  fame  thing  Epiphanius  is  a  fubftantiall  witnefle.where  hcc  reproch- . 

Herej.  '  cth  Marcion,y  he  gaue  women  libertie  to  baptife.  Neither  am  I  ignorant  of 
their  aunfwere  which  thinke  othcrwife,  that  is,  that  common  vfc  much  dif- 
fereth  from  extraordinarie remedy,  when  extreemc  neceflltie  inforceth: 
but  when  he  pronouncing  rhatitisamockerie  to  giue  women  Jibertic  to 
baptife,exceptethnothing,itfuHiciently3ppcarcththathc  condemneth  this 
corruption,fo  that  it  is  by  no  color  excufablc.  Alfo  in  the  third  bookc,where 
teaching  that  it  was  not  permitted  cuen  to  the  holy  mother  of  Chrift,he  ad- 
dcthnorelfrainte. 

22     The  example  of  Sephora  is  vnfeafonablie  alleadged.  For  whereas  y 

Exod.4, 2  5.Angel  ofGod  was  appeafcd,  after  thatfhctakmgaftone,  circumcifed  her 
fonne,  thcreuppon  it  is  wrongftjJJy  gathered  that  her  doing  was  allowed  of 
God.Ocherwifeitoughtto  beefaide,  that  the  worfliippjng  which  the  nati- 
ons that  were  brought  out  of  Afly  ria  raifcd  vp,  pleafcd  God  .  But  by  other 
ftrong  rcafonsitisprooued,  that  that  which  a  foolidi  woman  did,  is  wrong- 
fully drawcn  to  an  example  ofimitation.  If  I  ilioulde  fay  that  it  is  a  certauie 
fingular  C3fe,which  ought  not  to  be  made  an  example,&  fpecially  y  fith  it  is 
no  where  red  that  in  olde  time  there  was  giucn  to  the  Prieftes  a  fpeciall  ct- 
maundcment  to  circumcife,  the  order  ofCircumcifion  and  Bapufme  is  vn- 
Lke:  this  flioulde bee  ftrong  enough  to  confute  them.  For  thewordes  of 
*  Chrift  arc  plaine  :Goe  ye,  teach  all  nations,  and  baptife.  When  hce  ordei- 

ncd  the  felfe  fime  men  publi/hcrs  of  the  Gofpel.and  minifters  of  Baptifroe: 

H  b  ?  J       ^"'^  "^"'^  ^^^  ^^^^  Apoftlc  witnelfcth)  doeth  take  honour  vppon  himl'elfe  in 

Kom.i^ii  J.  the  Church,  but  hce  that  is  called  as  Aaron;  whofoeuer  without  lawfull  cal- 
ling baptifeth,  hce  rufhcth  into  an  other  mans  office.  Euenin  theimalleft 
thinges,a:;in  me.ate  and  drinke,  whatfo^uer  we  entcrprife  with  a  doubtful! 
confciencc,  Paul  openly  cr)'eth  out  to  bee  finne.  Therefore  in  womens  bap- 
tifing  is  much  more  gricuoudy  finnc,whcre  it  is  euidentthat  tliey  brake  the 
rule  appointed  by  Chrift:  forafmuch  as  wee  knowe  that  it  is  vnlawfuU  to 
pluckc  in  funder  thofc  things  that  God  conioyneth.  But  all  this  I  pafle  ouer. 
Onely  1  woulde  haue  the  readers  to  note  ,  that  Scphoracs  purpole  was  no- 
thing leifc ,  than  to  doe  any  feruice  to  God.  Seeing  her  fonne  to  bee  in  dan- 
ger, (lie  grudged  ,  and  murmured,  and  not  without  ftomackingthi  ewe  the 
forcskinne  vponthe  groundjfhe  fo  taunted  her  husbandc,/  fhc  was  alfo  an- 

gric 


To  SaltiatioM,  tih,4»        44^ 

gry  with  God.  Finally  it  is  plainc  that  all  this  came  of  a  furiou(hcflc  ofmind* 
bccaufc  (he  murmured  againft  God  and  her  husband ,  for  that  fhc  was  com- 
pelled to  Ihed  the  bloud  of  her  fonne.  Morcoucr  if  flie  had  in  all  other  things 
bchaued  her  felfe  well,  yet  herein  is  an  vncxcufablc  rafhe  prcfumption  y  fhc 
circumcifed  her  fonne,  her  husband  beingprcfent,  not  any  priuate  man,  but 
Mofcs  the  principal  Prophet  of  God ,  than  whom  there  neucr  rofc  any  grea- 
ter in  IfracJl  :  which  wasnomorelawefullforher  to  do  ,  than  at  this  dayitis 
for  women  in  the  fight  of  the  bilhoppe.  But  this  controucrfie  (hall  by  and  by 
be  tafily  taken  awaie  by  this  principle,  that  infantes  are  not  debarred  from 
the  kindomc  of  heaucn,  whome  it  happcneth  to  dcparteouc  of  this  prcfcnt 
life  before  y  it  be  granted  the  to  be  dipped  in  watcr.But  it  is  already  proucd 
that  no  fmall  wrong  is  done  tothccouenantcofGod,ifwcdo  notreftinir, 
as  though  it  were  weake  of  it  fclferwherc  as  the  cffeft  thereof  hangcth  nei- 
ther vponbaptifme, nor  vpon  any  additions.Therc  is  afterward  added  to  it 
aSacramentlike  afeale,  notthatit  bringeth  cffedualncs  to  the  promifeof 
God  as  to  a  thing  wcakc  of  it  felfe,  but  onely  confirmeth  it  to  vs.Whcrcvpcn 
fbloweth,that  the  children  of  the  faithfull  arc  nottherforcbaptifed,  that 
they  may  ihenfirflbe  made  the  children  of  God,  which  before  were  ftraun- 
gersfromthc  Church,  but  rather  that  they  be  therforc  rcceiued  byafo- 
Icmnc  figne  into  the  Church,becaufe  by  the  benefit  of  the  promifc  they  did 
already  belong  to  the  body  of  Chrift.Therfore  if  in  omi  ttin  g  the  figne  there 
be  neither  flouthfulneflc,  nor  contempt,  nor  negligence,  wee  are  free  from 
all  danger.  It  is  therefore  much  more  holy,  to  giue  this  rcuerence  to  the  or- 
dinance of  God,  that  we  feeke  Sacramentcs  from  no  where  elfc,  than  where 
the  Lord  hath  left  them .  When  we  may  not  haue  them  of  the  Church,  the 
grace  of  God  is  not  fo  bound  to  them,  but  that  we  may  obiein  them  by  faith 
out  of  the  vvordc  of  the  Lord. 

The  xvi.  Chapter. 

That  thi  'Sa^tifmt  «finfmte%  doth  very  well  agree  with  tht  infiitutioit 
ofCbriji  and  the  nature  oftbejigne, 

"O  Vt  forafmuch  as  in  this  agCjCcrtaincphrcntike  Spiritcs  haue  raifedrp 
'•-'fore  troubles  in  the  Church  for  the  Baptifme  of  infa  ntes,and  doc  not  yet 
ceafc  to  turmoile :  IcannotchofebutI  mufl  ioyne  here  an  addition  to  rc- 
ftraine  their  furioufnefTc .  If  paraduenturc  it  fhall  fecmc  to  fome  man  to  bee 
very  much  too  long,  let  him(Ibefcechhim)wey  with  himfe}fe,that  we  ought 
fo  much  to  cftecme  the  purenelTe  of  doftrine  in  a  mofl  great  matter ,  toge- 
ther with  the  peace  of  the  Church,  that  nothing  ought  to  be  lothfomely  re- 
ceiued,  which  may  xiuaUe  to  procure  them  both .  Bcfidc  that  ,1  fo  fludyc  to 
frame  this  difcourfc,thatic  fhalbc  of  no  fmall  importance  to  the  clearer  de- 
claration of  the  myftery  of  Baptifme.  They  affaylc  the  baptifme  of  infantes 
with  an  argumentin  dcedc  fauorable  in  fliewe,faying that  itis  grounded  vp- 
on no  inftitution  of  Chrift,but  that  it  was  broughcin  only  by  theboldnes  of 
men,and  peruerfe  curicufnefle,&  then  afterwarde  with  fondc  eafineffe  rafh- 
ly  receiued  in  vfe .  For  a  facrament ,  vnlcfle  it  refl  vpon  a  certaine  founda- 
tion of  the  word  of  Godj  hangcth  but  by  a  thr  cede,  But  what  if,  when  the 
"  "  niauer 


C4p,  t^o  OftheoHtrff4rdm(4m 

matter  is  well  confideicdjlt  fhall appeare  tliat  the  Lordcs  holy  ordinance  !$ 
fnlfely  and  vniuftly  charged  with  fiich  a  flandcr?Lctvs  therefore  fenrchouc 
the  firft  beginning  of  u.And  if  it  Huli  appcarc,ihat  it  was  deuifcd  bv  the  onc- 
ly  raflincfll-  of  men, then  bidding  it  farewcll,let  vs  mcafure  the  true  obferua- 
don  of  baptifme  by  the  onely  will  of  God.  But  if  it  flialbcc  proucd  that  it  is 
not  dcftitutc  of  his  certaine  authoritic,wcc  muft  beware  ,  lead  in.  pinching 
the  holy  ordinaunces  of  God-we  be  aifo  flanderous  againft  the  author  hira- 
felfe. 

z  Firftitisadoftrinc  wc'Ilcnoughknowcn,andconfc(rcd  among  al  the 
godly, that  the  right  confidcration  of  the  fignes,  confifteth  not  onely  in  the 
outward  Ccrcmonicsrbut  principally  hangcth  vpon  the  promifcjand  vppon 
the  fpirituall  myfi:crics,for  figuring  whereof  the  Lorde  ordeincth  the  Cere- 
monies thcnifclucs .  Therefore  hee  that  will  pcrfcftly  learne  of  what  value 
baptifmeis,  tov.'hatcndcittcndeth  ,  finallywhatitis  :  Icthimnotftay  his 
thought  vpon  thedcraentandbodilyfighcrbut  rather  let  him  raife  it  vp  to 
thepromircsofGodjWhich  are  therein  offered  vs,and  to  the  inward  fccrcts 
which  arc  therein  reprcfented  vnto  vs.Hc  that  knoweth  thefe  thingcs,hath 
attained  the  found  tructh  of  baptirmc,and  the  whole  fubftancc  thereof  as  I 
may  fo  call  it  .-and  thereby  alfo  he  llialbe  taught,  what  is  the  rcafon ,  &  what 
isthc  vfe  of  the  outward  fprinkhng .  Againc  hcc  that  contemptuoufly  paf- 
(ingouerthefe,(hnllhauc  his  minde  wholly  fattened  and  bound  to  the  vifi- 
ble  Ccremonie ,  fliall  vnderftande  neither  the  force  nor  propertie  of  bap- 
tifmc :  nor  yet  fo  much  as  thisjwhat  the  water  meancthjor  wh.it  \'rc  it  hath. 
Which  fcntencc  is  proucd  with  fo  many  &  fo  cleare  teftimonies  of  fcripturc, 
thatweneedcnotatthisprcfcntto  tarry  long  about  it.  Therefore  it  reraai- 
iieth  nowe,that  we  fecke  out  of  the  promifcs  giucn  in  baprifme,  what  is  the 
force  and  narureofit.ThefcriptureHicweth  ,  that  the  clcanfing  of  finncs, 
which  wc  obteine  of  the  blood  of  Chnft,t<;  here  firft  (hewed  :  then  the  mor- 
tifying of  the  flefhjwhich  ftandeth  vpon  the  partiking  of  hisdeath,by  which 
the  faithfiill  arc  rei:^cnci  ate  into  newnefle  of  lifc,yea  and  into  the  fellow/hip 
of  Chrift.To  this  lumme  may  be  referred  whatloeuer  is  taught  in  the  Scrip- 
tures concerning  baptifmcifauing  that  bcfidc  this  it  is  a  figne  to  teftific  relii- 
gion  before  men. 

3     Bat  forafmuch  as  before  the  inftitution  of  baptifme,  the  people  of 
God  had  circumcifion  in  Head  thereof.-lct  vs  fee  what  thefe  two  fic,ncs  ditrer 
the  one  from  the  othcr^and  with  what  hkcncflc  they  agree  togethc  r.Whrr- 
vponmay  appcarewhatisthe  relationofthronc  to  theother.   Where  the 
Lorde  giuc  circumcifion  to  Abraham  to  be  kept,he  tclleth  him  before  ,  that 
he  would  be  God  to  him  and  to  hisfccde:  adding,  tliat  with  him  is  theflow- 
Gen.17.10.  ingftorc  and  fuffifance of althings,that  Abraham  Qiouldc account  that  his 
hand  Ihould  be  to  him  a  fj^ring  of  all  good  things.  In  which  wordes  the  pro- 
mife  of eternall  hfc  is  conteinedras  Chrjft  cxpoundcth  it ,  bringing  an  aigu- 
Mitt,  12.  ^  1  nacnt  from  hence  to  prou^  the  immortalitic  of  the  fai  thfull,  and  the  rcfurre- 
luk.2o.}3.   ftion.ForGodifiithhe)isnotyGodofthedcad,butoftheliuing.  Where- 
tpU.2.i3,     fore  Paul  alfo /hewing  totheEphcfians  front  what  deftruftion  the  Lorde 
had  dchucrcd  them ,    gathcrcth  by  this  that  ihcy  h:d  not  bccnc  ad. 
Diittcd  into  the  couenaunc  of  circuaicifionjthat  chcy  wcrewitlioutChrift, 

with' 


To  Saltidtm.  Zth,4,  .  44B 

without  God ,  without  hope  ,  ftrangers  lirom  the  teftamcntsof  the  promifc: 
all  which  things  the  couenantc  it  fclfc  conteined  .  But  the  firft  acceflc  to 
God,  the  firfl:  entric  to  immortal  htc,  is  the  forgeuencffe  of  finnes  ,  Where- 
upon is  gathcred^that  this  forgiuenefTe  aunfwereth  to  the  promife  of  bap- 
tifrae  concerning  our  cJcnfing .  Afterward  the  Lord  takeih  coucnantc  of  A- 
braham  y  he  fliould  walke  before  him  in  purenefle  and  innocencic  of  heart 
which  bclongeth  to  mortifying  or  regeneration.  Andthatnomcnfhould 
dout,that  circiimcifion  is  a  figne  of  mortitying,Mofcs  in  r.n  other  place  doth  Dearjo.ift 
more  plainly  declare  it.whe  he  cxhortcth  the  people  of  ifracljto  circumcifc 
the  vncircumcifed  f  kinne  of  the  hart ,  becaufe  they  were  feuerally  chofen  to 
be  the  people  ofGod  out  of  all  the  nations  of  the  corrh.  As  God  ,  where  he 
adoptech  the  pofteritic  of  Abraham  to  his  people,  commaundcth  them  to 
beeircumcifed  :  To  Mofespronounccth  that  the  hartcs  ought  to  be  circum-  _  .  5-  ^ 
cifed  .declaring  verily  what  is  the  tructh  of  this  circumcifion  .Then  that  no  ** 
man  fliould  endcuour  toward  it  by  his  owne  ftrt  ngth,  he  tcachcth  that  they 
ncede  the  grace  of  God.  All  thefe  things  are  fo  [often  rcpctcd  ofthepro- 
phets,that  I  neede  not  toheapeinto  this  place  many  teftimonies  which  do 
each  where  offer  themfclues  .  We  haue  proued  therfore ,  that  in  circumci- 
fion  a  fpirituall  promife  was  vttered  to  the  fathers,  fuch  as  in  baptifme  is  gi- 
uentfor  as  much  as  it  figured  to  them  the  forgiuenefic  offinncs^and  the  mor- 
tifying of  the  flefh.  Morcoucr  as  we  haue  taught  that  Chrift  is  the  foundati- 
on of  baptifme,  in  whome  both  thcfethingesremaine:  fo  itiscuident  that 
hcisalfoofcircumcifion.Forhe  is  promifed  to  Abraham  ,  and  in  him  the 
blefling  of  allnations.  To  the  fcaling  of  wh  ich  grace,  the  fignc  of  circumci- 
iiQn  is  added. 

4  Now  we  may  cafily  fee,  what  there  i  s  like  in  thefe  two  {igncs,or  what 
there  is  differing.  The  promifes  ,  whereuppon  wee  haue  declared  that  the 
power  of  the  figncs  conlifteth,  is  all  one  in  both, namely  of  the  fatherly  fauor 
of  God.of  the  forgiucneffc  of  finncSjOf  life  cuerlafling.  Then,  the  thing  fi- 
gured alfo  is  all  one  and  the  fame,  namely  regeneration.  The  foundation 
whereupon  the  fulfilling  of  thefe  thingesftandethjis  all  one  in  both.Wherc- 
fore  there  is  no  difference  in  the  inwaidc  myfterie,  whereby  the  whole  force 
and propertie of  tlic  Sacramentcsistobcweied.  The  vnhkeneflc  thatrc- 
maincthjlycthintheoutwardeCeremonie  ,  which  is  the  fmallefl  portion: 
whereas  the  chiefefl  part  hangeth  vpon  the  promife  and  the  thing  figniSed. 
Therefore  we  may  determine,  that  whatfoeuer  agrceth  with  circumcifion, 
doeth  alfo  belongto  baptifme,  except  the  difference  of  the  vifiblc  Cercmo- 
nie.  To  this  relation  and  compariibn,  the  Apoftlcs  rule  leadeth  vs  by  the  Roaj#i3,j» 
handc,  whereby  vve<?  are  commanded  to  examine  all  cxpofition  of  fcripturc 
by  the  proportion  of  faith.  And  truely  the  trucih  doth  in  this  behalfe  almoft 
offer  it  felfe  to  be  felte.  For  a  s  circumcifion,  becaufe  it  was  a  certaine  token 
to  the  Icwes,  whereby  they  were  certified  that  they  were  chofen  to  bee  the 
people  and  houfeholdc  of  G  O  D  and  they  agaync  on  their  behalues 
profcffcd  that  they  yeldcd  themfeluesto  GOD  ,  was  their  firfl  entne  in- 
to the  Church:  fo  nowc  alfo  wee  by  baptifme  enter  into  profcffion  of  God, 
that  wee  may  bee  reckcned  among  his  people,  and  mutually  fweare  to 
his  name.    Whereby 'it  appcareih  out  of  controucrfie  ,  that  baptifme 


C^if» '.  1 6,  Of  the  9Htvf4rdme4nes 

b  come  into  the  place  of  circurocifion,  that  it  may  hauc  the  fame  office 
ivith  vs. 

f  Nowe  ifwe  lift  to  fearchoutjwhcthcrbaptifmc  bee  lawfully  commu- 
nicate to  infantes  ;  fliall  wee  not  fay  that  he  doth  too  much  play  the  foolc, 
yea  dote,  which  will  reft  onelyvpon  the  element  of  water  ,  and  the  out- 
ward obferuanon,  but  cannot  abide  to  bendc  his  raindc  to  the  fpirituail  my- 
ftcric  ?■  Whereof  if  there  be  any  confideration  had,  it  fhall  without  doubtc 
certaincly  apearc  that  Baptifmc  is  rightfully  giuen  to  infants,  as  the  thing 
thatisducvnto  them.  For  the  Lordeinoldetimc  did  not  vouchfaue  to  ad- 
rait  them  to  circumcifion,  buty  he  made  them  partakers  of  all  thofe  thingcs 
which  were  then  fignificd  by  circumcifion.  Otherwife  hce  /hould  with  mere 
deceites  hauc  mocked  his  people,  if  hee  had  fed  them  with  deceitful fignes, 
which  is  horrible  cuen  to  bee  hearde  of.  For  he  pronounceth  exprefly ,  that 
the  circucifion  of  a  litcleinfant  ftioulde  be  inftecd  of  a  feale  to  fcalc  the  pro- 
mifcofthecoucnant.Butifthecouenant  remaine  vnbrokenand  ftedfaft, 
it  doth  at  this  day  no  IcfTe  belong  to  the  children  of  Chriftians ,  than  vnder 
theolde  teftament  it  pertcined  to  the  infantes  of  the  lewes.  Butif  they  bee 
partakers  of  the  thing  (ignified,  why  fhall  they  be  debarred  from  the  figne? 
if  they  hauc  the  tructh ,  why  {hall  they  be  put  backe  from  the  figure?  Al- 
though the  outwardefignecleauefaft  together  with  the  wordein  the  Sa- 
crament ,  fo  that  they  can  not  be  plucked  m  funder  :  yet  if  they  be  fcueral- 
ly  confidered,  whether  of  them ,  I  pray  you,  iTiall  wee  eftccme  of  more  va- 
lue ?  Truely  fith  wee  fee  that  the  ligne  fcrueth  the  wordc,  wee  muft  fay  that 
it  is  vnder  it,  and  muft  fet  it  in  the  infenour  placo.  Sith  therefore  the  word 
of  Baptifmc  is  extended  to  infantes :  why  ftiill  the  fignc ,  that  is  to  fay,  the 
addition  hanging  to  the  wordc ,  be  debarred  from  thcm?Thi  s  one  reafon,if 
therc'were  no  moe  ,  were  aboundantly  enough  to  confute  all  them  that  wil 
fpeake  to  the  contraric.  That  which  is  obiefted,  that  there  was  a  day  cer- 
cainely  fet  for  circumcifion,  is  altogether  but  a  fhifte.  We  graunt  that  wee 
bee  not  nowe  bounde  to  certayncdayes,  like  the  lewes:  but  when  y  Lordc 
howfoeuerheeccrtainely  appoincethnoday,yetdeclarcth  that  hee  is  plea- 
fed  that  infants  fhoulde  with  a  folemnc  formal  vfage  be  rccciued  into  his  co- 
ucnant:  what  feeke  we  more? 

6  Howebeitthefcriptureopencthvnto  vs  yet  a  certaincr  knowledge 
of  the  truth.  For  it  is  moft  euident,  that  the  couenant  which  the  Lord  once 
made  with  Abraham,is  at  this  day  no  lefle  in  force  to  Chnft:ans,than  it  was 
in  old  time  to  the  lewifti  people:  yea  and  that  this  word  hath  no  Icife  refpeft 
to  Chriftians  ,  than  it  then  had  refpeft  to  the  lewes.  Vnlefle  perhappes  we 
thinke,that  Chrift  hath  by  his  comming  diminiftied,  or  cut  fliort  the  grace 
of  his  father .  Which  faying  is  not  without  abhominable  blafphcmie.  Whcr- 
fore  as  euen  the  children  of  the  Icwes  were  called  a  holy  feed ,  bccaufe  bee- 
ingmadeheiresofthe  famecoucnant  they  were  made  differing  from  the 
children  ofthcvngodly:  for  the  fame  rcafon  euen  yet  alfo  the  children  o{ 
Chriftians  are  accomptcd  holy,  yea  although  they  bee  the  ifllic  but  of  one 
i.Cor.7.t4.  parent  faithfull :  and(as  the  Apoftle  witneflcth)  they  differ  fro  the  vnclcane 
Cjen.17.1j.  fcede  of  Idolaters.  Nowe  when  the  Lordc  immediately  after  the  couenanc 
made  with  Abraham ,  commaunded  the  fame  co  bcc  fealed  in  infantes 

with 


ToSafmthH.  Lih./.  444 

with  an  outward  Sacrament :  what  caufc  v/ill  Chriftians  alleage,  wliy  the/ 
{houU  not  at  this  day  tcftifie  and  fealc  the  fame  in  their  children  ?  Nei- 
ther let  any  man  obieftagainft  me  5  that  the  Lord  commaunded  his  coue- 
nant  to  be  confirmed  with  no  other  figne  than  of  circumcifion  ,  which  is 
long  agoc  taken  away.  Forwehaue  in  readinefTetoanfwere,  that  for  the 
time  of  the  old  teftament  he  ordeincd  circumcifion  to  confirme  his  couc- 
nantrbut circumcifion  bemg  taken  away,yet  alway  remaineth  the  fame  ma- 
ncr ofconfirming which  we haue common  with  thelewcs.  Whereforcwc 
muft  alway  diligently  confidcr  what  is  comon  to  both,  and  what  they  hauc 
feuerall  from  vs.  The  coucnaunt  is  common, the  caufc  of  confirming  it  is 
common.  Onely  the  maner  ofconfirming  is  diuerfe ,  becaufe  circumcifion 
was  that  to  them,in  place  whereof  baptifme  hath  fucceeded  among  vs.  O- 
thcrwife  if  the  tcftimonie,whereby  the  Icwcs  were  afllired  of  the  faluation 
of  their  feedjbe  taken  away  from  vs.it  fhould  be  brought  to  pafle  by  y  com- 
mingof  Chrift,  that  the  grace  of  God  fliould  bee  darker  and  lefic  approucd 
by  tcftimonies  to  vs,than  it  was  before  to  the  lewcs.  If  that  cannot  be  faidc 
withoutextreme  flaundcr  of  Chrift,  by  whome  the  infinite  goodnesofthc 
Father  hath  more  clearely  and  liberally  than  euer  heretofore  bcenc  pou- 
red foorth  vppon  the  earth,and  declared  to  men:  wee  muft  needes  graunt, 
that  it  is  at  the  leaft  not  more  pinchingly  to  bccfupprciTed,  nortobcefet 
foorth  with  leflc  teftimonic  ,  than  it  was  vnder  the  darkc  /hadowcs  o£ 
the  la  we. 

7  Wherefore  the  Lorde  lefus,  minding  to  Hiewc  a  token  whereby  the 
worldemightvnderftande  that  hee  was  come  rather  to  enlarge  than  to  li- 
mit the  mercie  of  God,  gently  embraced  children  offied  vntohim  ,  rebu- 
king the  difciples  which  went  about  to  forbid  them  to  come  to  him  :  foraf-  Mjtt.j.i  j. 
much  as  they  didleadethofe,to  whome  the  kingdom  of  heauenbelongcth, 
away  from  him  by  whome  alone  the  cntrie  is  open  into  heaucn.  But  (  will 
fome  man  fay)what  like  thing  hath  baptifme  with  this  embracing  of  Chrift. 
For  neither  is  it  reported  that  he  baptifed  them,  but  tha  r  he  receiued  them, 
embraced  them,and  wiftied  them  wcll.Therefore  if  we  lift  to  follow  his  ex- 
ample, let  vs  helpe  infants  with  praycr,but  not  bapcife  them.  But  let  vs  y/tf 
the  doings  of  Chrift  fomcwhat  more  heedfully,  than  fuch  kinde  of  men  do. 
For  neither  is  this  to  be  lightly  pafi'ed  oucr,  that  Chrift  commaundeth  in- 
fants to  be  brought  vnto  him,  adding  a  reafon  why  ,  becaufe  of  fuch  is  the 
kingdome  of  heauen.And  afterward  he  witnefleth  his  will  with  decdc,whcn 
embracing  them  he  commendeth  them  to  his  Father  with  his  prayer  and 
blefting.  Ifit  be  mecte  that  infants  be  brought  to  Chrift,  whyisitnotalfb 
mectc  that  they  be  receiued  to  baptifme,  the  figne  of  our  communion  and 
fellowftiip  with  Chrift?  Ifthc  kingdome  of  heauen  be  theirs,why  Hiall  the 
figne  be  denied  them,  whereby  there  is  as  it  were  an  cntrie  opened  into  the 
Church,  that  bceing  admitted  into  it  they  may  be  adnumbicd  among  the 
hcires  of  the  heauenly  kingdome?  How  vniuft  ftiall  we  be,  if  wee  di  lue  away 
them  whome  Chrift  calleth  vnto  him  ?  if  we  fpoile  them,  whome  he  gai  ni- 
/hcth  with  his  giftcs?ifweftiut  out  them  whome  he  willingly  rccciucch?Biic 
if  wee  will  examine  howe  much  that  which  Chrift  there  did,  difRreth  from 
haptifme, yet  of  howe  much  grcatcrpriccftiall  wee  haue  baptifmc,(wherc- 

Mmm.  by 


C4p*  f  S^  Of  the  oHtvfixrd  me^net 

by  wee  ccftifis  that  mf.int$  arc  contained  in  the  coucnant  of  God  )  than  re- 
cciuing,cmbracing,layingonofhandes,and  prayer ,  whereby  Chrift  him- 
fclfe  being  prefcnt:dcclarcth  that  they  both  are  his,  and  arcfandifiedof 
him?  By  the  other  cauillations,  whereby  they  labor  to  tnocke  out  this  place, 
they  do  nothing  but  bewray  their  ownc  ignorance.  For  they  gather  an  ar- 
gument of  chis  v^iich  Chrift  faith.  Let  htlc  ones  come  to  me.ihat  they  were 
in  age  good  bigge  ones  which  were  alreadie  able  to  go.  But  they  are  called 
ofthcEuangciiftcs,brephe,andpaidia,  by  which  wordcs  thcGreekesdoc 
Cgnific  babes  yet  hanging  on  the  brcftes.  Therefore  this  U'orde  (to  come) 
isfimplyfctfor  (tohaueacccffj.)  Lowhat  fnarcs  they  are  compelled  to 
wake,  which  are  growen  hard  againft  the  trueth.Nowc  where  they  (ay , that 
thckingdomcofhcauenis  notgiuentothem,  but  tofuch  as  be  like  them, 
becaufe  it  is  faide  to  be  of  fuchjnot  of  diem  :  that  is  no  founder  than  y  reft. 
Fo:  if  that  be  gvaimced,  wh.u  maner  of  rcafon  Ihall  the  reafon  of  Chrift  be, 
whereby  he  mcancth  to  fticwe,that  infantes  in  age  are  not  ftrangers  from 
him  ?  When  he  commaundeth  that  infantes  be  LtFcrcd  to  haue  acccfle  vn- 
to  him,  nothing  is  plainer  than  that  verie  infancie  indcede  is  there  fpokcn 
of  And  that  this  Hiouldc  not  fceme  an  abfiirditie,  hcby  andby  addech:  of 
fuchisthckingdomeofhcauen.     But  ifitmuftnecdcs  bee  that  infants  bcc 
comprehended  hercinjit  muft  be  plnine  that  by  this  vvorde(ruch)  are  meant 
verie  infants  chemfclues,and  fuch  as  be  hkc  them.^ 

8     Nowc  there  is  no  man  that  fecth  not,  that  baptifme  of  infants  was^ 
not  framed  by  nian,which  is  vpholdcn  by  fo  great  approuing  of  Scripture. 
Neither  doc  they  colourably  enough  play  the  fooles ,  which  obicct  that  it 
is  no  where  founde,  that 'any  one  infant  was  baptifcd  by  the  handes  of  the 
Apoftlcs.  For  although  ic  be  not  esprcflcly  by  name  rehearfcd  of  the  Euan- 
Aa.is.Tj,     geiiftes;  yet  becaufe  again:  they  are  not  exckided.,  fooftas  mention  hap- 
^'*         pcnethtobemade  ofthebaptifingcfany  houfeholdc:  who,vnlcfl"ehebcc- 
maddc,  can  reafon  tliercupon  that  they  were  not  baptifcd  ?  Iffuchargu- 
tncntcs  were  of  any  force,  women  flioulde  be  forbidden  to  partake  of  the 
Lordes  fupper ,  whorae  wee  readc  not  to  hauc  bcene  rccciued  vnto  it  in  the 
sime  of  the  Apofl:lcs .  But  here  wee  be  content  with  the  rule  of  faith.  For 
when  wee  condder,  what  the  inftitution  of  the  Supper  requircth,  thereby 
alfowcc  may  eafilyiudge  to  whome  the  vfe  thereof  ought  to  be  communi- 
cated. Which  we  obfcrucalfo  in  baptifme  .  For  when  wee  markc,  to  what 
cnde  it  was  ordcincd,wce  cuidently  cfpie  ,  that  itbelongcih  nolelfc  toin- 
fancsjthan  to  elder  folkes.  Therefore  tliey  cannot  bee  depriucd  of  it ,  but 
that  the  will  of  the  author  muft  bee  manifeftly  defrauded  .  But  where  as 
thev  fpreadabroade  among  thefimplc  people,  that  there  paflcd  a  long  row 
of  ycares  after  the  refiirre<^ion  of  Chrift,in  which  the  baptifme  of  infantes 
was  vnkno\ven:therin  they  moft  fowly  do  lic.For  there  is  no  writer  fo  old, y 
<loth  nor  certainly  rcferre  the  beginning  thereof  to  the  time  of  y  Apoftles. 
cf    Nowe  remained!  that  webriefely  fticwe.what  fruire  commetli  of  this 
obferuaticn ,  both  to  the  faithful!  which  prcfent  their  children  to  the 
Church  to  be  baptifcd,  and  aJfo  to  the  infantes  thcmfelues  th.-.t  be  baptircd 
with  the  holy  water ;  that  no  man  flioulde  dcfpife  it  as  vnprofitcblc  or  idle. 
Sutif  iicomc  in  any  mansnaindc,  vppan  this  pretence  to  laocke  at  tho 

baptifme. 


To  Sahtation.  Lih,  4,  44  f 

baptlfme  of  infantes,  he  fcometh  the  cominaundcment  of  Circumcifion  gN 
uen  by  the  Lorde .  For  vvhatwill  they  bring  fourth  to  impugne  the  baptifme 
gf  infantes,  which  may  not  alfo  be  throwcn  backe  againft  Circumcifion?  So 
the  Lordctaketh  vengeance  of  their  arrogance,  which  doc  by  and  bycon- 
dcmnc  that  wliich  they  comprehcnde  not  with  the  fenfe  of  their  owne  flefli. 
But  God  furnirtieth  vs  with  other  armures  ,  v.  hereby  their  foolilhnefle  may 
be  beaten  fiatte .  For  neither  this  his  hcly  inftitution ,  by  which  wee  feele 
our  fay  th  to  be  holpen  with  fingular  comfortc,  deferueth  to  be  called  fuper- 
fluous.  For  Goddesfigne  communicated  to  a  childe  doeth  as  it  were  by 
anemprinted  feale  confirnie  the  promifc  giiicn  to  the  godly  parente,  and 
dedareth  that  it  is  ratified  that  the  Lordcwillbc  GOD  not  onelyto  him 
but  alfo  to  his  fcede,  and  will  continurdly  flicwc  his  good  will  and  grace,  not 
to  him  only,  but  alfo  to  his  pofteritie  cuento  the  thoufandth  generation. 
Where  when  the  great  kindcncfl'c  of  G  O  D  vttereth  it  felfe,firft  it  yccldeth 
moft  large  matter  to  aduaunce  his  glorie  ,  and  oucrfprcadeth  godly  heartcs 
with  fingular  gladnelTc ,  becaufe  they  arc  therewithall  more  earneftlymo- 
ued  to  louc  againe  fo  godly  a  Father,  whome  they  fee  to  hauc  care  of  their 
pofteritie  for  their  fakes .  Neither  doc  I  rcgarde,  if  any  man  take  excepti- 
on, and  fayc  that  the  prom.'fc  ought  to  fufficc  toconfirmethc  faluation  of 
our  children  :  forafmuch  as  it  hathpleafedGod  othcrwifc,  who  as  hec 
knowethourwcakeneflc,  willed  in  this  bchalfcfomuchc  to  beare  tenderly 
with  it.  Therefore  lettc  them  that  embrace  thepromifeof  Gods  mercic 
to  be  extended  to  their  children ,  thinkc  that  it  is  their  duetie  to  offer  them 
to  the  Church  to  be  figned  with  the  figne  of  mercie ,  and  thereby  to  encou- 
rage thcmfelucs  to  a  more  afTured  confidence,  becaufe  they  do  with  prefent 
eye  behold  the  couenantof  the  Lord  graucn  in  the  bodies  of  their  children, 
Againe,  the  children  rcceiue  fomc  commoditie  of  their  baptifmc,that  being 
engraffed  into  the  body  of  the  Church,  they  be  fomewhat  the  more  comen- 
ded  to  the  other  members ,  Then  when  they  are  grov/en  to  riper  age ,  they 
be  thereby  not  fclenderly  ftirred  vp  to  earneft  cndeuour  to  worfliippe  God, 
of  whom  they  hauc  been  receiued  into  his  childrenby  a  folemne  figncof  ad- 
option, before  that  they  could  by  age  acknowe  him  for  their  Father.  Finally  Gen,  17. 14, 
that  fame  condemnation  ought  greatly  to  make  vs  afraidc,  that  GOD  will 
take  vengeance  ofit,  if  any  man  defpile  to  marke  his  fonne  with  the  Cgnc  of 
the  coucnant,  becatijfe  by  fuch  contempt  the  grace  offrcd  is  refufcd  and  as  it 
were  forefwome. 

10  Now  let  vs  examine  the  argumenres,  wherby  ccrtainc  furious  beafts 
doe  not  ccafe  to  afTaile  this  holy  inftitution  of  God  .  Firft  becaufe  they  fee 
that  they  be  exceedingly  neere  driucn  and  harde  ftrained  with  the  likcneiTe 
of  baptifme  and  Circumcifion,  they  labour  to  pluckc  in  fundcr  thcfetwo 
figneswith  greatdifFercnce,thattheoncfiiouldnotfceme  to  hauc  any  thing 
common  with  the  other  .  For  they  faye  that  both  diuerfe  things  are  fig- 
nified,  andthatthccouenauntis  altogether  diuerfe,  and  that  the  nnming 
ofthe  children  is  not  all  one.  But  while  they  goe  about  to  piccuechatfiift 
point,  they  alleage  that  Circumcifion  was  a  figure  of  mortification  and  not 
ofoaptifme.  Which  yerily  we  do  moft  willingly  graunt  them.  For  it  makcth 
Vjery  wcUforour  fidc,Ncithcrdo  we  vfe  any  other  profc  of  our  fcntcncc,tha 

Ma^tnz.  that 


Cdp,  f  ^4  Of  the  outward  mcArttf 

that  Baptifme  and  Circumclfion  are  fignes  of  mortification.Hcruponwc  de- 
termine y  Baptifmc  is  fet  in  the  place  of  Circumcifion ,  that  it  fhould  rcpre- 
fentvntovstlie  fame  thing  which  in  old  time  icfignified  to  ylcwes  .  In  affir- 
ming the  ditFv.Tcnce  of  the  couenantjWith  how  barbarous  boldncfle  doe  they 
turmoilc  &  corrupt  the  Scripture :  and  that  not  in  one  place  alone  ,but  fo  as 
they  Icauc  nothing fafe  or  whole?  For  they  depaint  vnto  vs  the  lewcs  fo  to  be 
carnally  they  be  likcr  bcaftes  than  men :  with  whom  forfooth  the  conenant 
made  procecdech  not  beyond  the  tcmporallife,to  whom  the  promifes  giucn 
do  reft  in  prcfent  &  bodily  good  thinges.If  this  dodrinc  rake  place,  what  rc- 
maineth  but  that  the  nation  of  the  lewcs  were  for  a  time  filled  with  the  be- 
nefitcsof  GOD,  none ocherwifc  thanas  they  fatte  aheardeof  fwineina 
4lie,  that  at  length  they  fhould  perifli  with  eternal  damnation.  For  fo  foone 
as  wee  alleage  Circumcifion  and  the  promifes  annexed  vnto  it,  they  aun- 
fwere  that  Circumcifion  was  a  literall  fignc ,  and  the  promifes  thereof  were 
carnall. 

1 1     Truely  if  Circumcifion  was  a  literallfigne,  there  is  no  othcrwife  to  be 
thought  of  baptifme .     For  the  Apoftle  in  the  fecpnde  Chapter  to  the  Co- 
Color,2»xi.  jojfians  makcih  the  one  no  more  fpirituall  than  the  other .  For  hee  fayeth 
diat  we  are  ciicumc  ifed  in  Chrift,  with  a  circumcifion  not  made  with  hande, 
putting  av/ay  thcbody  of  finnc  that  dwelled  in  our  flefh;  which  hee  callcth 
the  circumcifion  of  Chrift .     Aftcrwarde  for  declaration  of  that  faying,  hee 
adioynethjthat  webe  buried  with  Chrift  by  baptifme.  What  meaneth  he  by 
thefc  wordsjbut  thatthe  fulfilling  and  truth  of  baptifme,is  alfo  the  truth  & 
fulfilling  of  circumcifion.becaufe  they  figure  both  one  thing^For  he  trauai- 
leth  to  {h;w,  that  baptifme  is  y  fame  to  Chriftians,which  Circumcifion  had 
beene  before  to  the  lewes .     But  forafmuch  as  we  haue  nowe  euidently  de- 
clared ,  that  the  promifes  of  both  the  figncs  ,  and  the  myftcrics  that  arc  rc- 
prefenccd  in  them,  doe  agree  together,  we  will  for  this  prcfent  tarry  no  lon- 
ger vpon  them  .  Oncly  I  will  put  the  faithfiill  in  minde,  that  though  I  holdc 
my  peace,  they  (houlde  weyc  with  themfelues  whether  it  betaken  for  an 
earthly  and  hterall  figne,  vndcr  which  nothing  is  contcined  but  fpirituall 
and  heauenly  .  But,  that  they  (hould  notfcll  their  fmokcs  to  the  fimple,  wee 
will  by  the  way  confute  one  obieftion  wherewith  they  colour  this  moft  fliarn- 
Icfl'elie  .  It  is  moft  certaine  that  the  i>rincipall promifes  ,  wherein  was  con- 
tcined the  couenant  which  in  the  Olde  teftament  GOD  ftabljfhcd  with 
the  Ifraelitcs,  were  fpirituall ,  and  tend  ed  to  eternall  hfe :  and  then  againc, 
that  they  were  receiucd  of  the  fathers  rpiritually,as  it  was  mecte ,  that  they 
might  thereof  rccciue  affiaunce  of  the  life  to  come  ,  whcreiinto  they  longed 
with  the  whole  affcdion  of  their  heart.     Rutin  the  mcane  time  wee  denie 
not,  but  thathee  witneflcd  his  goodwill  towardc  them  with  earthly  and 
carnall  bencfitcs :  by  which  alfo  wcc  fay  that  the  fame  promifc  of  fpirituall. 
Cen.i5.i,&  thinges  was  confirmed  .     As  when  hee  promifed  cuerlafting  blcfTedncfTe 
s<*»  to  his  feruaunt  Abraham,  thathe  mightfettc  before  his  eyes  a  roanifeft  to- 

ken of  his  fauour,hee  addeth  an  other  promife  concerning  tlie  poflcfllon  of 
ihelande  of  Chanaan .  After  this  manner  we  ought  to  vnderftandc  all  the 
carthlv  promifes  that  are  giuen  to  the  lewifti  nation  ,  that  the  fpirituall  pro- 
J5jfcj  as  the  hcd,  whcrcunto  they  arc  dircded  ,(houid  alway  haue  the  chiefc 


ToSalHatioy],  Lih.4,  ^^g 

pkce.  Burfi:;,:h,uemore  largely  entreated  of  thcfc  thin.^es  inthediffe- 

iz  In  the  naming  of  the  childrenthey  finde  this  aiucnltic.  that  in  the 
oldeteftamentthcy  vvetecalledthechildrenofAbraharn  ,  wh!;  S^^^^^^ 
hisfbcdc:butthatnow  they arecalledbythatname, which  foJiowlis^^^^^^^ 
Andthatthereforetharcarna]linfancie\  whichvvns  bvci^cum^^^  fi^^^^ 

fednuothcfcllown.ipofchecouenant,  %urcdtheiafants  ofthcS 
ftamet,which  arc  regenerate  by  the  wordofGod  to  immortal  life  Sich 
wordes  we  bcholde  ,n  decde  a  fma]]  fparkle  of  tructh :  but  herein  tS4c 
^intesgr.euouflyofFend,thatwhen  theycatchhold  ofthatwhichfirftc6. 

togither.  they  ftand  Ihfly  vpon  one  word.  Whereby  it  cannot  otherwife  be 
but  that  they  muft  fometime  be  deceiued  which  reft  vpon  the  found  know- 
ledge of  noth.ng  Wegrauntmdeedthatthecarnallfeedc  of  Abraham  dTd  ^^'•4-*»- 
for  a  t.me  hold  the  place  of  the  fpintuall  fecde  which  is  by  faith  Pafe^ino  ^°°'"»*'  *' 
hxm.For  we  be  called  his  children  howfoeuer  there  is  no  natu^aEred  Se 
tweenehimand  vs.Butiftheymcanc,asthcyplainlvfhewetShev  doe%" 
t^herewasneuerfpiritaallbleffingpromifedfoVcLnallfeTdeo^^^^^^^^ 
herein  they  are  much  deceiued.Wherefore  we  muft  leuel  to  a  be  tter  marke* 
whereuntowearedireaedbythemoftcercaineguidingoftheSr  p^^^^^^^^^ 
The  Lord  therefore  promifed  to  Abraha,that  he  Ihould  haue  a  feeT  wh;*. 

Jnm.  Jr  fu^'^'t  ^""  '^'  refurreaion  of  Chrift  the  bounds  of  the  king 
dome  of  God  haue  begun  to  be  far  and  wide  enlarged  into  all  nadons  S 
out  difference  that  according  to  the  faying  ofChrift ,  frhLlonc"  fhoSi 
beegatheredfromeuerypartrofitdowLintheheau^nlygl^^^^^^^^^^ 

great  mercie  to  he  lewes.  And  becaufe  paflmg  ouer  all  other  hee  had  cho 

fen  out  that  onely  nation,  in  which  he  wouldereftraine  hisT^^^^^^^^^ 
calledthe^ 

ofMliberahtie  Circumcifion  was  giuen  by  the  %ne  whereof  the  kwef 
Seth:,;'SL^"^  -■  bywhichknT:. 

tant  whTmeGodh^.H^^  hope  of  eternall  life.  Fo?  whatfl^allhc 

^ant,whome  God  hath  once  recciued  into  his  charge  ?  Wherefore  the  A 

Lteu":ri^'°7°".^^'l^"\=  ^^"^'^"  ^-^  tLchiLnofTbra^^^^^^ 
as  weU  as  the lewes/peakcth  xn  this  maner:  AbrahamTaith he)was  iuftified 

StnSlS  righteoufneffe  offaith,that  he  (hould  he  the  father  of  11  ^'"^'^''''^ 
thefaithfull  bothofvncircumcifionandofcircumcfion,  not  of  them  tha 
glorieofonclycircumcifion.  butofthcm  that  followe  the  faith  whkhou 

^  was  the  father  of  cir^wmcjfion.  Wfaen,the  walJ  being  plucked  downe  (as 


Cap,  i6»  Of f  he  outward  meases 

the  Apoftle  writcthin  another  placc)by  which  the  Icwcs  were  fcucrcd  from 
the  Gentiles,  the  cntric  was  made  open  to  them  alfointo  thckingdonicof 
Godjhe  was  made  their  father,and  that  without  the  Cgnc  ofcircumcifion, 
bccaufethey  haucbaptifmeinftcede  ofcircumcifion.  But  where  heccx- 
preflely  by  name  dcrvieth,  that  Abraham  is  father  to  them  which  arc  of 
circumcifion  only,thatfamc  was  fpoken  to  abate  the  pride  of  certain, which 
omitting  the  care  of  godlineflc.did  boaft  thcmfelucs  of  onely  ceremonies. 
After  which  maner  at  this  day  alfo  their  vanitie  may  bee  confuted  which 
feeke  inbaptifmc  nothing  but  water. 

14  Butanotherplaceofthe  Apoftlcoutofthej.ChapterofthcEpiftle 
to  the  Romanes  {halbe  alleagcd  to  the  contrary,  wher<:  he  teacheth  y  they 
which  arc  of  the  flclh,are  not  the  children  of  Abraham:  but  they  onely  arc 
counted  his  feedc,which  are  the  children  of promife.  For  he  fcemerh  to  fi- 
gnifie,that  the  camall  kinred  of  Abraham  is  nothing.which  ye  t  we  do  fer  in 
(bmc  degree.  But  it  is  more  diligently  to  be  marked,  what  matter  the  Apo- 
ftle there  entcatcth  of.  For,  meaning  to  fhcwc  to  the  leweshow  much  the 
goodnefle  of  God  was  not  bounde  to  the  fcede  of  Abraham  ,  yea  howe  it 
nothing  auaileth  of  it  felfcjhe  bringeth  foorth  Ifmael  and  Efau  for  example 
to  prooueit;  whome  being  rcfijfed,as  if  they  were  ftrangers,'  although  they 
were  according  to  the  flefh  the  naturalloffpring  of  Abraham  ,  the  blefling 
reftedin  Ifaac  and  lacob.  Whereupon  is  gathered  that  which  he  afterward 
affi:meth,that  faluation hangethof the  mercie  of God,which he cxtendeth 
to  whome  it  pleafeth  him :  and  that  there  is  no  caufc  why  the  lewes  Ihouldc 
ftandic  in  their  own  Gonccit,or  boaft  vpon  the  name  of  the  couenant,  vnlcflc: 
they  keepc  the  lawc  of  the  couenant,  that  is  to  fay,  do  obey  the  worde.  A- 
gainc  when  he  hath  throwen  them  downe  from  vaine  confidence  of  their 
kinrcd,yetbccaufe  on  the  other  fide  he  fawe,  that  the  couenant  which  was 
once  made  of  God  with  the  pofteritie  of  Abraham,rould  in  no  wife  be  made 
voide,  in  the  1 1  .chapter,he  argue  th  that  the  camall  kinred  is  not  to  be  fpoi- 
led  of  his  due  dignitierby  the  beneficiallmcane  whereof  hee  teacheth  that 
the  lewes  are  the  firft  and  natuiall  heircs  of  the  Gofpel ,  but  in  refpcd  that 
by  their  vnthankfulneflcjthey  were  forfaken  as  vnworthje:  yec  fo  that  the 
heauenly  blefTing  is  not  vtterly  rcmoued  from  their  nation.  For  which  rea- 
fon,howc  much  foeuer  they  were  ftubbornc  and  couenant  breakers,  neucr- 
thelefle  hee  calleth  them  holy(fo  much  honor  he  giucih  to  the  holy  genc- 
ration,with  whome  Godhadvouchfaued  to  make  his  holy  couenant  )  but 
calleth  vSjif  we  be  compared  with  them,  as  it  were  after  born,yea  or  the  rn- 
timely  borne  children  of  Abraham,&  thatbyadoption,notby  naturc:asifa 
twig  broken  ofFfrom  his  nacurall  tree,fhould  be  graflfed  into  a  ftrangc  (lock. 
Therefore  that  they  fhould  not  be  defrauded  of  their  prerogariue ,  it  bcho- 
ued  that  the  Gofpel  {hould  be  firft  preached  to  them:  for  they  be  in  y  houf- 
holdc  of  God  as  it  were  the  firft  begotten  children.  Wherefore  this  honour 
was  to  be  giuen  them,vntil  they  refufed  it  being  offered  them  ,  and  by  their 
owne  vnthankfulncHc  brought  to  pafle  chat  it  was  carried  away  to  the 
Gentiles.  Neither  yet,  with  howe  great  obftinacie  focucr  they  continue 
so  make  warre  againft  the  Gofpell,  ought  they  to  bee  dcfpifed  of  vs :  ifwcc 
ftonfidct  that  for  the  ptonaifss  fake ,  the  bkflmgof  GOD  docth  yccftiU 
'■■%*  '  Kmaujc- 


ToSaiuation,  Lih.4,  4^^ 

rcmainc  among  them:  as  verily  the  Apoftic  tcftifieth  that  icfiialncuervtter-^<"0,x8.»^ 
ly  depart  from  thence:  becaufe  the  giftes  and  calling  of  God  are  without  re- 
pentance. 

I  f  Beholde  of  what  force  is  the  promifc  giucn  to  the  poftcn'tie  of  Abra- 
ham,and  with  what  balance  it  is  to  be  wcyed.Wherforc  although  in  difcer- 
ning  the  heires  of  the  kingdom  from  baftardes  &  ftrangcrs,we  nothing  douc 
that  the  onely  election  of  God  ruleth  with  free  right  of  gouernraent:  yet  we 
alfo  therwithal  pcrcciuc,that  it  pleafcd  him  peculiarly  to  embrace  the  fccdc 
of  Abraham  with  his  mercy,  and  that  the  fame  mercie  might  bee  the  more 
furely  witnclfed,  to  fealc  it  with  circumcifion .  Nowe  altogether  like  ftate  is 
there  of  the  Chriftian  Church .  For  as  Paul  there  reafoneth  that  the  lewes 
arc  fandified  of  their  parents:  fo  in  an  other  place  he  teacheth.that  the  chil-  '♦Cor.7,!4« 
dren  of  Chriftians  recciue  the  fame  fanftification  of  their  parentes.  Where- 
upon is  gathered,  that  they  are  worthily  feucred  from  the  reft.which  on  the 
other  iide  are  condemned  of  vncleannclTe .  Now  who  can  dout ,  hut  that  it 
is  moft  falfe  which  they  do  therupon  conclude,y  fay  that  the  infantes  which 
in  old  time  were  circumcifed,  did  onely  figure  fpirituall  infancic,  which  ari- 
feth  of  the  regeneration  of  the  worde  of  God.  For  Paul  doeth  not  fo  futtlely 
play  the  Philofopher.where  he  writeth  thatChrift  is  y  minifter  of  Circum-  Row** $•'• 
cifion,  to  fulfill  the  promifes  which  had  bin  made  to  the  Fathers,as  if  he  faid 
thus:  Forafmuch  as  the  coucnant  made  with  Abraham  hath  refpeft  to  his 
feede,  Chrift,  to  performe  and  difcharce  the  promifc  once  made  by  his  Fa- 
ther, came  to  faluation  to  the  nation  of  the  lewes .  Sec  you  not  how  alfo  af- 
ter the  rcfurreftion  of  Chrift ,  he  iudgeth  that  the  promifc  of  the  couenant 
is  to  be  fiilfilled,  not  only  by  way  of  allegory,  but  as  the  very  words  do  found 
to  the  carnall  fccdc  of  Abraham.  To  the  fame  entcnt  feructh  that  which  Pe- 
ter in  the  feconde  Chapter,ofthcA«5les,declarethtotheIcwes,thatthcbe-^^*'J?« 
nefit  of  the  Gofpel  isductothcmandtheirfcedebyrightof  the  coucnant, 
andinthe  Chapter  next  following  he  calleth  them  the  children  of  the  Te-  AS.?. 15. 
ftamcnt,  that  is  to  fay  heires .  From  which  alfo  not  much  difaccordeth  the  Ephc.».»fc 
other  place  of  the  Apoftle  aboue  allcaged ,  where  he  accountcth  and  fetteth 
Circumcifion  emprinted  in  infantcs,for  a  teftimonie  of  y  communion  which 
they  haue  with  Chrift.  But  if  wc  harken  to  their  trifles,  what  flialbe  wrought 
by  that  promifc ,  whcrby  the  Lord  in  the  fecond  article  of  his  law  vnderta- 
keth  to  his  fcjuantes,  y  he  will  be  fauorablc  to  their  fccdc  euen  to  the  thou- 
fandth  generation?  Shall  wc  here  flee  to  allegories  ?  But  y  were  too  trifling  a 
fliift.  Orftiallwcfayythisisabolirtied?  Butfothelawfhouldbcdeftroycd, 
which  Chrift  came  rather  to  ftabli/h,  fo  far  as  it  turneth  vs  to  good  vnto  life, 
Lctitihcrforcbc  outofcontrouerfic,y  God  is  fogood  and  liberal  to}iis,that 
for  their  fakes,hc  will  haue  alfo  their  children,  whom  they  fliall  beget ,  to  be 
adnumbrcd  among  his  people. 

\6    Moreouer  ydifFerences  which  they  go  about  to  put  between  baptifmc 
and  circumcifion, are  not  only  worthy  to  be  laughed  at,  &  voide  of  al  colour 
:.ofreafon,but  alfo  difagrecing  with  thcmfclucs.For  when  they  haue  affirmed 
^thacbaptifme  hath  relation  to  the  firft  day  of  the  fpiriiualbattcl,but  circum- 
cifion to  the  eighth  when  mortification  is  already  ended  ,by  and  by  forget- 
ting ^hcfaine,  they  turne  their  fong,  &  call  circumcifion  a  figure  of  the  flc  /b 

Mrom  4  tobc 


Cap,  iS,  OftheoHtvfArdweAfies 

to  be  mortified, but  baptifme  they  call  buriall,  into  which  none  are  to  be  put 
till  they  be  already  dead.  What  dotages  of  phrentikc  men,  can  with  fo  great 
lightncfle  leape  into  fundry  diucrfities  i  For  in  the  firft  fcntcnce , baptifme 
irnift  go  before  circumcifion:  by  the  other.it  is  thruft  backe  into  y  later  place. 
Yctis  it  no  newe  example,  that  the  wits  of  men  be  To  toflcd  vp  and  downc, 
when  in  fteedc  of  the  moft  certainc  worde  of  God  they  worlliip  whatfocucr 
they  hauc  dreamcd.Wc  therefore  (ay  that  that  former  difference  is  a  mecrc 
dreamc.  If  they  hfted  to  expoundc  by  way  of  allegory  vp6  the  eight  day,  yet 
it  agreed  not  in  that  maner.  It  were  much  fittcr,accordmg  to  the  opinion  of 
the  old  writers,  to  referrc  the  number  of  eight  to  the  refurrcftion  which  was 
done  on  the  eighth  day,  whereupon  we  knowe  chat  the  ncwnes  of  life  hang- 
cth :  or  to  the  whole  couife  of  this  prelcnt  life ,  wherein  mortification  ought 
alway  to  go  forward,  till  when  life  is  ended,  mortification  it  felfe  may  alfo  be 
ended.  Howbcit  God  may  feeme  to  hauc  minded  to  prouide  for  the  tender- 
neflc  of  age,  in  differring  circumcifion  to  the  eighth  day,b(  cai.fc  the  wound 
fhold  haue  bin  more  dangerous  to  the  children  new  borne  and  yet  red  from 
their  mother. How  much  ftrongcr  is  that.that  we  being  deade  beforc,are  bu- 
ried by  baptifme :  when  the  Scripture  cxprefly  cryethtothe  contrary  ihac 
we  are  buried  into  death  to  this  entenf,that  we  fhculd  die, and  firom  thence- 
forth fliould  endeuour  to  this  mortification  ?  Nowe ,  a  likcwife  handling  ic 
is,that  they  cauiU  that  womcnought  not  tobebaptifed,  if  baptifme  muft  bee 
framed  like  to  circumcifion.  For  ifit  be  moft  certaine  y  the  fanftifying  of  the 
Icede  of  Ifraell  was  teftiricd  by  the  figne  of  circumcifion:  thcrby  alfo  it  is  vn- 
doubtcd,  that  it  was  giucn  tofandifieboth  m^ales  and  females  .But  the  only 
bodies  of  male  children  were  marked  with  ic,which  might  by  nature  be  mar- 
ked: yet  fo  that  the  women  were  by  them  after  a  certaine  maner  compani- 
ons and  partners  of  circumcifion.  Therefore  fending  far  away  fuch  follies  of 
lheirs,let  vs  fticke  faft  in  the  likenes  of  baptifme  and  circumcifion,  which  we 
moft  largly  fee  to  agree  in  the  inwarde  myftery,in  the  promifes,  in  vfe,  in  ef- 
fcdualnelTc. 
17  They  thinke  alfo  that  they  bring  forth  a  moft  ftrongreafonjwhy  chil- 
dren are  to  be  debarred  from  baptifme ,  when  they  allcage  that  they  are  not 
yet  for  age  able  to  vnderftande  the  myfterie  therefignified.  That  is  fpirituall 
regeneration,  which  can  not  be  m  the  firft  infancie.  Therefore  they  gather,, 
that  thcyaretobe  taken  for  none  other  than  the  children  of  Adam,  till  they 
be  growcn  to  age  mcetc  for  a  fecondc  birth.  But  the  truth  of  God  echwhcre 
fpeaketh  againft  all  thcfc  thinges.  For  if  they  be  to  be  left  among  the  childre 
of  Adam,  then  they  are  left  in  death :  forafmuch  as  in  Adam  we  can  doc  no- 
thing but  die.But  contrariwife  Chiift  commandeth  them  to  be  brought  vnto 
him.  Why  foPbecaufeheisIifc:  Thcrforethat  hemaygiuclifc  tothem,hc. 
makcth  them  partakers  ofhimfclfe :  when  inthe  meane  time  thefc  fellowcs 
driuing  them  far  away  do  adiudge  them  to  death .  For  if  they  fay  for  a  ftiifr,. 
that  infantes  do  not  therefore  peiifh  if  they  be  accounted  the  children  of  A- 
d  im,  their  errour  is  aboundantly  confuted  by  witnclFe  of  the  Scnptuic.  For 
a  .C0.1  J. 11 .  whcras  it  pronounccth  that  all  do  die  in  Adam,it  folowcth  that  there  remai- 
Ephe,  1.  J .  neth  no  hope  of  life  but  in  Chrift.  Therefore  that  we  may  be  ma  de  heircs  of 
Pi"aJ,5»,7.    life^  we  muft  communicate  with  hiU3,  Againcwhenitis  writccninanother 

glace,. 


ToSaUathfi.  Lih,4»  449 

place, that  by  nature  we  are  all  fubied  to  the  wrath  ofGod,and  conceiued  in 
finnc,  whereiinto  damnation  perpetually  cleaucth :  wcc  muft  depart  out  of 
our  owne  nature,  before  that  the  entrye  bee  open  to  vs  into  the  kingdomc  of 
God.  And  what  can  be  more  piaincly  fpoken,than  that  flefh  &  bloud  can  not  ^  ^^  ^  -  , 
pofieirethekingdomeof  God?  Therefore  let  all  be  done  away  whatfoeuer 
is  ours  (  which  ihall  not  be  done  without  regeneration)  then  we  (hall  fee  this 
pofleffionof  the  kingdome .  Finally  if  Chnft  fay  truely  ,  when  he  reporteth  loh.ii.aj, 
that  he  is  hfe,  it  is  necelTarie  that  we  be  graffcd  into  him,that  we  may  be  dc-  and  /ij.S* 
liuercd  out  of  the  bondage  of  death.  But  (fay  they)  howe  are  infantes  rege- 
nerate, which  arc  not  endued  with  knowledge  neither  of  good  nor  of  euill? 
Butwcaunfwere,thactheworkeofGod  is  notyctnoworke  at  all,  although 
k  be  not  fubietfl  to  our  capacitie.  Moreoucr  iris  nothing  doutfuhthat  the  in- 
fantes which  are  to  be  faued(  as  verily  of  that  age  fome  are  faued)are  before 
regcncratof  the   Lorde  .  For  if  they  bring  with  them  from  their  mothers  Reue.11,17. 
wombe  the  corruption  naturally  planted  in  them:  they  muft  be  purged  ther  ^P'^-**  J* 
of,  before  that  they  be  admitted  into  the  kingdome  of  God  .whcrcinto  no- 
tliingentreth  that  is  defiled  or  fpotted.  If  they  be  borne  finners ,  as  both  Da- 
uid  and  Paul  affirme;  either  they  remaine  out  of  fauour  and  hatefuil  to  God, 
or  theymuftnecdesbeiuftificd.     Andwhat  feckewemorejwhcnthciudge  ^ 

himfelfe  openly  ai^irmcth  that  the  entrie  into  heaucnly  life  is  open  to  none  *^"  3'J'  ' 
but  to  thsm  that  be  borne  again?  And  to  put  fuch  carpers  to  filence,he  fhc'.v- 
cd  an  example  in  lohn  the  baptifl.whom  he  fandified  in  his  mothers  womb, 
what  he  was  able  to  doe  in  the  reft .  Neither  doe  they  any  thing  preuaile  by 
the  fhift  wherewith  they  here  mocke,  that  that  was  but  once  done :  where- 
upon it  doth  not  by  and  by  followc  that  the  Lorde  is  wont  commonly  to  do 
fo  with  infantes.  For  neither  doe  we  reafon  after  that  mancr  :  only  our  pur- 
pofe  is  to  fhew,  that  the  power  of  God  is  by  them  vniuftly  &  cnuioufly  hmi* 
ted  within  thofe  narrowc  boundes  within  which  it  fuffreth  not  it  fclfe  to  bee 
bounde.  Their  other  by  fhift  is  euen  of  as  great  weight.  They  alleage  that 
by  the  vfuall  maner  of  the  Scripture,  this  word(from  the  wombe,)is  afmuch 
in  efFeft,as  if  it  were  faid,  from  childhoode.  But  wee  may  clcarely  fee,  y  the 
Angel  when  he  declared  the  fame  to  Zachary,meant  an  other  thing :  that  is, 
that  it  which  was  not  yet  borne,  fhouldbe  filled  with  the  holy  Ghoil.  Let  vs  L'.ik,!.!  j» 
not  therefore  attempt  to  appoint  a  lawe  to  GOD,  bur  that  he  may  fandific 
whom  it  pLafed  him,as  hefandified  this  child,forafmuch  as  his  power  is  no- 
thing miniflied. 

18  And  truly  Chrifl  was  thcrforeranftified  from  his  firflinfancy,thathe 
might  fandifie  in  himfelfe  his  elcifl  out  of  cuery  age  without  difference  .  For 
as,  to  do  avv'ay  the  fault  of  difjbcdiencc  which  had  bin  comitted  in  our  fle/h, 
he  hath  put  on  the  fame  fl.fh  v  pon  hiir.felfe,  that  he  might  in  it  for  vs  and  m 
our  fteede  performe  perfcft  obedience:  fo  he  was  conceiued  of  y  holy  Ghoft 
that  hailing  the  holineilc  thereof  fully  poured  into  him  in  the  flefh  which  he 
had  taken  vpon  him,  he  might  powrc  foorth  the  fame  into  vs .  If  we  haue  ia 
Chrifta  moft  pcrfedpacerneof  allthc  graces  which  God  continually  fliew- 
eth  to  his  children,verily  in  this  behalfe  alfo  he  (halbe  a  profe  vnto  vs,  y  the 
age  of  infancy  is  not  fo  farre  vnfit  for  fanftification.  But  howfocuer  it  be,  yet 
this  we  holdeoutof  controuerfie,  that  none  of  the  elcdis  called  out  of  this 


Csp,  1 6,  Of  the  eutvf/trde  me^tnef 

prcfent  lifc.which  is  not  firft  made  holy  and  regenerate  by  the  Spirit  ofGod. 
Whereas  they  obicft  to  the  contrary,that  in  the  Scripturcsy  Spirit  acknow- 
ledgeth  no  other  regeneration  but  of  incorruptible  fcedc,  that  is  ,  ofthc 

i.Pct.t.  »j.  word  of  God:  they  do  wrongfully  expounde  that  fayingofpeter.whereinhc 
comprehcndcth  only  the  faithfull  which  had  bin  taught  by  preaching  ofthc 
Gofpel.  To  fuch  in  dcede  we  grant  that  the  word  of  the  Lord  is  the  only  feed 
of  fpirituall  regeneration :  but  wc  deny  y  it  ought  thereupon  to  be  gathered, 
that  infantes  can  not  be  regenerate  by  the  power  of  God,  which  is  to  him  as 
cafie  and  ready  as  to  vs  it  is  incomprehenfiblc  and  wonderfuU .  Moreouer 
it  {hould  not  be  fafe  enough  for  vs  to  take  this  away  from  the  Lorde ,  that  he 
may  not  be  able  to  rtiewe  himfclfe  to  be  kno  wen  to  them  by  whatfoeucr  way 
he  will. 

t^  ButFaith,faythcy,isby  hearing,  whereofthcyhaue  not  yet  gotten 
the  vfe,  neither  can  they  be  able  to  knowe  God,  whom  Mofcs  tcachcth  to  be 

Dcuc.l«  j^. »  deftitute  of  the  knowledge  both  of  good  and  euil.  But  they  confider  not  thac 
the  Apoftlc,when  he  maketh  hearing  the  beginning  offaithjdefcribeth  on- 
ly the  ordinary  diftribucion  of  the  Lord  &  difpofition  which  he  vfeth  to  keep 
in  calling  them  that  be  his:  but  appointeth  not  to  him  a  pcrperuall  rule ,  thac 
he  may  not  vfe  any  other  way.  Which  way  verily  he  hath  vfed  in  the  calling 
of  many,  to  whomehehath  giuenthc  true  knowledge  of  himfelfc  by  anin- 
wardc  maner,by  the  enlightening  of  the  Spirite ,  without  any  preaching  v- 
fcdfor  meanc  thereof.  But  whereas  they  thinkeitfliolbeagreatabfurdity, 
if  any  knowledge  of  God  be  giucn  to  infantes ,  from  whom  Mofes  taketh  a- 
way  the  vnderftanding  of  good  &  cuill ;  I  befeech  them  to  anfwere  me,  whac 
danger  is  there  if  they  be  fayde  to  receiue  fome  part  of  that  grace,  whereof 
a  litlc  after  they  fliall  enioyc  the  full  plentifulneiTe .  For  if  the  fulnefle  of  life 
ftandeth  in  the  perfe^ft  knowledge  of  God,  when  many  of  them, who  in  their 
very  firft  infancy  death  by  and  by  taketh  away,do  pafle  into  eternal  life.tru- 
-ly  they  are  rcceiued  to  behold  the  mcft  prefent  face  of  God.Whom  therfore 
the  Lord  will  enlighten  with  the  dill  brightncflc  of  his  hght,vvhy  may  he  not 
prefently  alfo,  iPit  fo  pleafe  him,  fend  out  to  fhine  vpon  them  fom  fmal  fpar- 
cle  therof :  fpccially  if  he  do  not  firft  vncloth  them  ofignorance,  before  that 
he  take  them  out  of  the  prifon  of  the  flefli?  Not  that  I  mean  rafhiy  to  affirmc 
that  they  be  endued  with  the  fame  Faith  which  wc  feel  in  our  felucs,  or  thac 
they  haue  altogether  like  knowledge  of  faith  :  (which  I  had  rather  leaue  in 
fufpenfe)  but  fomwhat  to  reftraine  their  foohfh  arrogance,  which  according 
as  their  mouth  is  puffed  vp  with  fulncs,doc  boldly  deny  or  affirme  they  care 
not  what. 

lo  But  that  they  may  yet  ftandc  more  ftrongly  in  this  point ,  they  adde 
that  baptifme  is  a  Sacrament  pf  repentance  and  of  Faith,whcrcfore  fith  nei- 
ther of  thcfc  can  befall  in  tender  infancie,we  ought  to  beware  leaft  if  they  be 
admitted  to  the  communion  of  baptifme,  the  fignification  of  it  be  made  void 
and  vainc .  But  thefe  dartes  are  throwen  rather  againft G  O  D  than  agaipft 
vs.     Foritismofteuidentby  many  tcftimonies  of  Scripture,  thatcircum- 

Ronui  4.1  !•  cifion  alfo  was  a  figne  of  repentance .  Moreouer  it  is  called  of  Paul  the  feale 
ofthc  righteoulnelTe  of  Faith .  Lette  therefore  a  rcafon  be  required  of  God 
himlclfcwhyheccotnaiaundcd  ic  co  be  marked  in  the  bodies  of  infantes. 

For 


To  SaUation,  Lib,  4,  449 

For  fith  baptlfme  and  circumcifion  arc  both  in  one  cafe ,  they  can  giuc  no- 
thing to  the  one  but  that  they  muftalfb  therewithal!  graunt  the  fame  totlic 
other.  If  they  looke  backc  to  their  wonted  ftarting  holc,that  then  by  the  age 
ofinfancie  were  figured  fpirituall  infantes,  the  way  is  ah  eadie  flopped  vp  a- 
gainftthem.  Wcfay  therefore, fith  God  hath  communicated  to  infantes 
circumcifion  a  facrament  of  repentance  and  faith,  itfeemethno  abfurditie 
if  they  be  made  partakers  of  baptifmcivnlcffe  they  hft  openly  to  rage  againft 
the  ordinance  of  God.  But  both  in  all  the  doingcs  ofGodjandinthisfelfc 
fame  doing  alfo  fhineth  wifcdomc  and  righteoufnes  enough,  tobeat  downe 
the  backcbitinges  of  the  wicked .     For  though  infants ,  arthc  fame  infiant 
thatthey  were circumcifed, did  not  comprchendcin  vndcrftanding  what 
that  fTgne  meanr:yet  they  were  truely  circumcifed  into  the  mortification  of 
their  coirupt  and  defiled  nature,  in  which  mortification  they  fhoulde  after- 
warde  exercife  thcmfelucs  when  ihcy  were  gi  owcn  to  riper  age.FinalJy  it  is 
vericeafic  to  aflbile  this  obie(flion,v/ich  faying  that  they  bee  baptifed  into 
repentance  and  Faith  to  come:\vhich  although  they  be  not  formed  in  them 
yet  by  fccrete  working  of  the  Spiritc  the  fcede  of  both  lycth  hidden  in  them. 
With  tins  aunfwtre  at  once  IS  ouerthrowcn  whatfoeucr  they  v/rcfl  againft 
vs  which  they  haue  fetched  out  of  the  fignification  of  baptifmc.    Of  which 
fort  is  that  title  wherewith  it  is  commended  ofPaulj  where  he  callcth  it  the  ^jj 
wafhing  of  regeneration  &  of  renewing.  Wherupon  they  gather  y  itis  to  be 
giuen  to  none  but  to  fuch  a  one  a»is  able  to  coceiue  thole  things.But  we  on 
the  contrarie  fide  may  aunfwere,that  neither  was  circumcifion  which  beto- 
kened regeneration,  tobe  giuen  to  any  other  than  to  them  that  were  rege- 
nerate. And  fofhall  wee  condemnc  the  ordinance  of  God.  Wherefore  (as 
we  haue  alrcadic  touched  in  diuerfe  places)  whatfocuer  arguments  do  tend 
to  the  fhaking  of  circumcifion, they  haue  no  force  in  the  afTayhng  of  bap- 
tifme.Neithcr  doetheyfocfcape  away,  if  they  fay  that  wee  ought  totakey 
for  determined  and  certaine ,  which  fVandeth  vppon  the  auihoritie  of  God, 
although  there  appeare  no  reafon  of  it:  which  reuerence  is  not  due  to  the 
baptifme  of  infants,  nor  to  fuch  other  things  which  be  not  commended  vn- 
to  vs  by  y  expreffe  word  of  God:  fith  they  are  ftil  fafl  holdcn  with  this  double 
argument. For  the  commaundement  of  God  concerning  infantes  to  be  cir- 
cumcifed, was  cither  hwfiill  and  fubieft  to  no  cauillations,or  wortiiie  to  bee 
found  fault  withaLlf  there  were  no  inconueniencc  nor  ablurdity  in  the  com- 
maundement of  circumcifion,  neither  can  there  anyabfutditiebc  noted  in 
cbferuing  the  baptifme  of  infantes . 

zi  As  for  the  fpot  of  abflirditie  which  in  this  phce  they  goc  about  to  I.iy ' 
vponitjWethuswipeicaway.Whomethe  Lordehathvouchfaued  to  ekd, 
if  hauing  receiued  the  fignc  of  regeneration,  they  depart  out  of  this  prefcnt 
life  before  that  they  become  to  riper  agc,hc  renewcth  them  with  the  power 
of  hi*  fpirite  incomprehenfil  le  to  vs.  in  luch  manner  as  hee  alone  forefee- 
cthto  bee  expedient.  If  they  chanceto  grow  vp  to  age,  whereby  they  may 
betaughrthetniethofbapufm^.thcy  fh:;llhercby  bee  the  more  inkindlcd 
lothcendcuourof  renewin?,, the  token  whereof  they  fhall  learne  to  haue 
beencgiuen  them  from  their  firft  infancie,that  they  ihoulde  exercife  them- 
fcJucsmictluoughouty.  whole  cottife  of  their  lifc.Xo  the  faroc  cncei  ought 

-  to 


Cap,  I S,  Of  the  outrvarde  medws 

Rom  6  4.     t^atcobccappli:dwlilchPaultcachethin  two  places,  thatbybaptifmewcc 

CoIoV.2,1 2.  ^^^  buried  together  with  CHrift.  For  he  docth  not  meane  thereby ,  that  hcc 
which  is  to  bebapiifcd,murt  be  aheadic  firft  buried  together  with  Chrift:buc 
iimplied.'clarcthwhat  doftrineis  conteined  vnder  bapdlinc,  yea  and  that 
to  them  that  bee  alreadic  baptifed :  ib  that  vcrie  mad  men  would  not  affiitne 
by  this  place  that  it  gocth  before  baptifmc.  After  this  manner  Mofes  and 
the  Prophets  did  put  the  people  in  mmde  what  circumcifion  meant,  where- 
with yet  they  had  bccne  markedwhile  they  were  infantes.  Of  the  faniecf- 

Cal  «  27.  f^^S^l^' is  that  which  hee  writcth  to  the  Galathians,  thatihey  when  they 
were  baptifed,  did  put  on  Chrift.To  what  tnde?  verily  that  they  fhould  from 
thence  forth  hue  toChrift.becaurethcy  had  not  liued  before. And  although 
intheolder  fort  the  receiuing  of  the  figne  ought  to  follow  y  vnderftanding 
of  the  my  ftericryct  it  fliall  be  by  and  by  declared  that  infantes  ought  to  bee 
otherwife  eftcemed  and  accompted  of.  And  no  otherwife  ought  we  to  iudge 

i,Pet,j.2r  ■  ofthe  place  of  Peter,  in  which  they  thinke  that  they  haue  a  ftronghold:whc 
"  he  faith  that  it  is  not  a  waHiing  to  wipe  away  the  filthinelfes  of  the  body,buc 
the  witnedeofa  good  confcicnce  before  God,  by  the  refurreftion  of  Chrift. 
They  indeede  doe  gather  thereby,  that  nothing  is  left  to  the  baptifme  of  in- 
fantes, but  that  it  fhouldc  be  a  vaine  fmokc,  namely  from  which  this  truth  is 
far  diftant.  But  they  often otfcnd in  this  enour, that  they  will  hauc  the  thing 
in  order  of  time  to  goe  alway  before  the  figne.  For  the  tructh  of  circum- 
cifionalfoconfiftedof  the  fame  witneli'e  of  good  confcicnce.  Ifit  ought  of 
ncccflitie  to  haue  gone  before,  infantes  fhoulde  ncuer  haue  bccne  circum- 
cifed  by  thccommaundcmcntofGod.Buthce  fhcwing  that  the  vvitncfTc  of 
a  good  confciencc  was  conteined  vnder  the  truth  of  circumcifion,  and  yet 
thercwithallalfocommaunding  infantes  to  be  circumcifedjdoth  in  ypointe 
fufficicncly  declare  that  circumcifion  is  applied  to  the  time  to  come.Where- 
fore  there  is  no  more  picfent  effedualnclte  tobe  required  in  baptifmeof  in- 
fantes,thanthatitllaouldconfirmeand  ftablifhthe  couenant  made  by  the 
Lorde  with  them.  The  reft  of  the  fignification  of  that  Sacrament  fhaJ  after- 
ward folow  at  fuch  time  as  God  himielfc  forcfceth, 

21  Nov/eIthinkethcreisnoman,that  doeih  not  clearely  fee  that  all 
fuch  reafons  of  theirs  are  mere  mifconftruings  of  fcripture.  As  for  the  reft 
that  bee  of  a  ncere  kindc  to  thefe,wc  will  lightly  runnc  through  them  by  the 
way  .They  obicft  that  baptifme  is  giuen  vnto  the  forgiuencs  of  finnes:which 
when  it  is  grauntcd,  will  largely  make  for  defence  of  our  fentence.  For  fith 
wc  be  born  finners,  we  doc  eucn  from  our  mothers  wombc  need  forgiuencs 
and  pardon.  Nowc  feeing  the  Lorde  doth  not  cutoff,  but  rather  allureto  y 
age  the  hope  ofmercie:  why  flioulde  we  take  from  them  the  figne  which  is 
inuchinfcriour  than  the  thing  it  felfe?  Wherefore  that  which  thcygoea- 
boucto  throwe  againl^  vs,  we  thus  throw  backe  againft  thcmfelues:  infantes 
haueremifllonof  finncs  giuen  them,  therefore  they  ought  not  to  hauc 

Ephe,5."2ff,  the  figne  taken  from  them.  They  alleadgcalfo  this  out  of  the  Epiftle  to  the 
Ephefians:  that  the  Church  is  cleanlcd  of  the  Lorde,  with  the  washing  of 
water  in  the  worde  of  life.  Than  which  there  coulde  nothing  bee  alleadged 
more  fit  to  ouerthrowc  their  errour:  for  thereupon  growcth  an  eafie  proofc 
of  our  fidc.lf  the  Lord  wilhaucy  wafliing  whetwith  he  clcanfcihhis  church 

to 


To  Sahatiott,  Lih.4.  4jg 

CO  be  teftified  by  baptlfmc:itfeemeth  not  rightfull  that  "it  fhoiilde  want  the 
tcftimonieof  itin  infantes,  which  are  righ^uUy  accompted  part  of  the 
Church,  forafmuch  as  they  be  called  hcires  of  the  heaticnly  kingdomc.  For 
Paul  fpeaketh  of  the  whole  Church,  where  hee  faith  that  it  was  cleanfcd  ^q  j_ 
with  the  baptifme  of  water  .  Likewife  of  this  that  in  an  other  place 
he  faith  that  we  be  by  baptifme  graffed  into  the  body  of  Chrift^wee  gather 
that  infantes,  whom  he  reckencth  among  his  members,  ought  to  be  bapti- 
fedjleaft  they  be  plucked  away  from  his  body.  Bcholde  with  what  violence 
withfo  many  engines  they  affault  the  fortrefTes  of  our  faith. 

13     Then  they  come  downe  to  the  praftifc  and  cuftome  of  the  time  of 
the  Apoftles,  wherein  none  is  founde  to  haue  beene  admitted  to  bnptifme, 
but  he  which  hath  before  profelTed  Faith  and  repentance.  For  where  Peter 
was  asked  of  them  that  were  minded  to  repent,  what  was  nedful  tobe  done, 
he  counfellcd  them  firft  to  repent.and  then  to  be  baptifcdjinto  the  forgiue-  ■'^^♦*«  37' 
neifeoffinnes.  Likewife  Philip,  when  the  Eunuch  required  tobeebaptifedi 
aunfwered  that  he  might  bee  baptifed  if  he  belceued  with  all  his  harr.Here-  ^3,8.37, 
by  they  thinke  thatthey  may  wmne,  that  itis  not  lawfuU  that  baptifme  be 
graunted  to  any,  but  where  faith  and  repentance  goe  before.  Truely  if  wee 
yeelde  to  this  reafonjthe  firft  of  thefc  two  places  where  is  no  mention  made 
of  Faith,will  proue  that  repentance  alone  fufEceth :  &  the  other  place,whcr- 
in  repentance  is  not  required,will  proue  that  faith  onely  is  enough.  I  thinke 
they  will  aunfwere  that  the  one  place  is  hojpcn  with  the  other  ,&ther- 
fore  niuft  be  ioyned  together.  I  fay  alfo  likcwifcjihat  other  places  muft  bee 
laid  together  which  make  fomewhat  to  the  vndoingof  this  knot:  forafmuch 
as  there  be  many  fentenccs  in  fcripture,the  vndcrftanding  whereof  hangeth 
vpon  the  circumftance  of  the  place.As  this  prefently  is  an  example.For  they 
to  whome  Peter  and  Philip  fpake  tliefe  things  were  of  age  fufficient  to  haue 
praftife  of  repentance  and  to  conceiuc  faith.  VVe  earncftly  denie  that  fuch 
ought  to  be  baptifed,vntill  after  pcrceiuing  of  their  conuerfion  and  faith  ,  at 
leaft  fo  farre  as  it  may  befearchcd  out  by  the  iudgeme  t  of  men.But,that  in- 
fantes ought  to  be  accompted  in  an  other  number,  itis  more  than  cuidenc    ' 
cnough.Forinoldetimeifanymandidioynehimfelfe  into  communion  of 
religion  with  Ifrael,  itbehoouedthat  hee  fhoulde  firft  be  taught  the  coue- 
jiant  of  the  Lord,&  inftruftcd  in  the  law,  before  that  he  were  marked  with 
circumcifion,  becaufc  in  birth  he  was  a  ftraungcr  from  the  people  of  IfracU,  , 
with  whome  the  coucnant  had  bene  made  with  circumcifion  ftabliftiied. 

24  As  alfo  the  Lorde,when  he  adopteth  Abraham  to  himfelfe,doth  not 
begin  at  circumcifionjhiding  in  the  meane  time  what  hee  mcanethby  that  Gen.iJ.r, 
figne:  but  firft  he  declarcth  what  couenant  he  intendeth  to  make  with  him, 
and  then  after  faith  giucn  to  the  promife,  he  makcthhim  partaker  of  the 
Sacrament.Why  doth  in  Abraham  the  facrament  folow  faith,&  in  Ifaac  his  Gen.17.xtf. 
fonne  it  goeth  before  al  vnderftandingjBccaufe  it  is  meet  that  he,which be- 
ing in  ful  growcn  age  is  receiucd  into  fellowftiip  of  the  coucnat,  from  which 
he  had  becne  hitherto  a  ftranger,fhould  firft  learnc  the  conditions  thereof: 
but  an  infvint  begottenof  him  needed  not  fo,  which  by  right  of  inheritance 
according  to  the  forme  of  the  promife  is  euen  from  his  mothers  wombe  c6- 
taynedin  the.couenaunt^  Or  (that  the  matter  may  bee  nioce  clearely  and 

briefly 


^/>.  /  $,  Of  the  outWAYcl  meAnet 

fc^rccfclyflitwed)  If  the  children  of  the  faithful!,  withoutthc  hcipe  ofvnJer- 
ftanding,  arc  partakers  of  the  couenant,  there  is  no  caufc  why  they  (Kouldc 
be  debarred  from  the  fignc  for  this  that  they  cannot  fvvcre  to  the  forme  of 
*od  *i?.*i7*'  the  couenant.  This  verily  i^  the  reafon,why  in  fomc  places  God  affirmcth 
that  the  infantes  which  arc  iifued  of  the  Ifraclitcs,  are  begotten  and  borne 
to  him.  For  without  doubt  hee  eftecmeth  as  his  children  the  childrenof  the 
to  whofe  fcede  hee  promifeth  that  hee  will  be  a  father  .  But  he  which  is  vn- 
faithfull,iiruedofvngodlyparcntcs,  till  he  bee  by  faith  vnircd  to  God,  i^' 
judged  a  (traunger  from  the  communion  of  the  couenant.  Therefore  it  is  no 
maruell  if  he  be  not  partaker  of  the  figne,  the  lignification  whereof  fliouldc 
Efhe.  J,u»  be  deceitftil  and  voyde  in  him.  To  this  eft'cd  Paul  alfo  writcth.that  the  gen- 
tiles fo  long  as  they  were  drowned  in  their  idolatrie,  were  outof  the  Tefta- 
meat.  With  this  ihort  rumme,(as  I  thinke)  the  whole  matter  may  be  clear- 
ly opened:  that  they  which  in  growen  age,  embrace  the  faith  ofChnft,  for» 
afniuch  as  they  were  hitherto  ftraungers  from  the  couenant,  are  not  to  bee 
marked  with  bapcifme, but  whereas  faith  and  repentance  come  betwecnc, 
which  oncly  can  open  them  the  entrie  into  fcllowfliip  of  the  couenant :  but 
the  infantes  that  arc  ilfucd  of  Chriftians,  as  they  are  receiued  of  God  into 
the  inheritance  of  the  couenant  fo  foone  as  they  be  borne,  fo  ought  to  be  rc- 
Mitr.j,^,  ceiued  to  baptifme.  Hereunto  mult  that  bee  applied  which  the  Euangclifl: 
fpeakethofj  that  they  were  bapcifed  of  lohn  which  confclFcd  their  finncs. 
Which  example  at  this  day  alio  we  thinke  mce  te  to  bee  kept.  For  if  a  Turkc 
offer  himfelfe  tobaptifmc,he  fliouldnot  be  ra/hly  baptifed  ofvs,namcly  not 
till  after  confefllon  whereby  he  may  fatisfic  the  Church. 

2  J  Moreouer  they  bring  foorth  the  words  of  Chrift,  which  are  rehear- 
John  J.  j»  fed  in  the  thirdc  Chapter  of  lohn,  whereby  they  thinke  that  a  prcfent  rege- 
neration is  required  in  baptifme.  Vnlcffe  a  man  be  borne  againe  of  water  Sc 
the  fpirite,  he  cannot  enter  into  the  kingdome  of  God.  Lo  (  fay  they)  howc 
baptifme  is  by  the  Lordcs  owne  mouth  called  regeneration.  Them  thcrfore 
whom  it  is  more  than  enough  knowen  to  be  vnable  to  receiue  regeneration 
by  what  colour  wc  do  admit  to  baptifme  which  cannot  be  vVout  regeneratio? 
Firft  they  are.dccejued  in  this  that  they  thinke  that  in  this  place  mention  is 
made  of  bapcifn:ic,  becaufe  they  hearc  the  name  of  water.  For  after  y  Chrift 
had  declared  to  Nicodemus  the  corruption  of  nature.and  taught  him^that 
men  nnift  be  borne  of  new ,  becaufe  Nicodcmus  dreamed  of  a  bodily  newc 
birth.he  there  fliewed  the  manner  how  God  doeth  regenerate  vs, namely  by 
water  and  the  Spirire:  as  though  he  fhoulde  fay  by  the  fpirite  which  in  dcan- 
fingand  watering  faithfuUfoules,  doeth  the  office  of  water.  Therefore  I  take 
water  and  the  fpirite  fimplic  for  the  fpirite ,  which  is  water.  Ney  ther  is  this 
a  newc  forme  of  fpeechjfor  it  altogether  agreeth  with  the  fame  which  is  in 
thethirde  Chapter  of  Mathewe:  Heethatfollowcthme,  it  is  hee  that  bap- 
Matt.  J.  II.  tifcth  in  the  holy  Ghort  and  fire.  Thcrfore  as  to  baptife  in  the  holy  Ghoft  & 
fire,  is  to  giue  the  Holy  Ghoft,  which  hath  the  office  and  nature  of  firc.-fo  to 
be  borne  againe  ofwater  and  the  fpirite,  is  nothing  clfcbut  to  receiue  that 
power  of  the  holy  fpirite  which  doch  the  fame  thing  in  the  fuule  that  water 
doeth  in  the  bodie .  I  knowe  that  other  doe  otherwife  cxpoundc  it :  but  I  atn 
out  of  doubte  that  this  is  tlic  naturall  meaning  :  becaufe  die  purpofe  of 

Chnft 


To  Salitatioft,  Lik4'  4st 

Chrift  is  none  othcrjbut  to  teach  that  all  ihcy  muft  put  of  their  owne  nature 
which  afpire  to  the  heauenly  kingdome.  Howebeit  if  wee  lift  to  cauill  vnfa- 
uorily  as  ihcy  doCjit  were  eafie  for  vs  (when  wc  haue  granted  as  they  would ' 
hauc  it)  to  infcrrc  vpon  them  that  baptifmc  is  before  faith  and  repentance: "" 
for  afmuch  as  in  the  wordes of Chrift  it  goeih before  the fpirit.  his  certainc 
thatthisisvndcrftandcdof  fpirituallgittes:  which  if  they  come  after  bap- 
tifme,  I  hauc  obteined  what  I  require.  But  leauing  caaillations.v/e  muft  hold 
faft  the  plainecxpofition,  which  1  haue  brought,  thatno  man  till  hee  haue 
bcene  renewed  withliuing  water ,  that  is,with  the  fpiritCjC an  enter  into  the 
kingdome  of  God. 

26    Nowe  hereby  alfo  it  is  ciiident  that  their  faincd  inuentionistobce 
hifl'ed  our,  which  adiudge  alhhe  vnbaptifed  to  eternall  death.    Therefore 
let  vs  according  to  their  rcqucft  imagine  bap  tifnic  to  bee  miniftred  tonone 
buttochemthatbegrowcnin  age:      What  will  they  fay,  fhall  become  of  a 
Childc,  which  is  rightly  and  well  inftruded  with  the  introdudions  of  god- 
lincSjif  when  the  day  of  Baptifing  is  at  hande,he  happen  to  bee  taken  away 
withfudden  death  befide  all  mens  hope?  The  Lordes  promife  is  cleare  ,that 
whofbeuer  hath  beleeued  in  the  fonnc,{hall  not  fee  death,  nor  fhall  com  c  in-    *^  ^°  ^' '  ^* 
to  i!.idgemenr,but  is  already  palled  from  d^athimo  life;  and  it  is  no  where 
founde  that  he  cuer  damned  him  that  was  not  yctbaptifcd.  Which  I  would 
nothauefb  taken  ofm-eeas  though  I  meant  that  baptifme  might  freely  bee 
defpifcd  (by  which  dcfpifing  I  affirme  that  the  Lords  coucnant  is  defiled:  fo 
muchkil'ecanIabidetoexcufeit)onely  itis  enough  for  mce  to  prooue, 
that  it  is  not  fo  neccflai  y,that  he  fhouldc  be  immediately  thought  to  be  loft, 
from  whorae  power  is  taken  away  so  obtcync  it.  But  if  wee  agree  to  their  fai- 
ncd deuife,  wee  flialldamneaHthem  without  exception,  whom  any  chance 
withholdeth  from  baptifmc,wiih  howe  great  faith  foeucr  (  by  which  Chrift 
himfelfc  is  polfefled)  otherwife  they  are  endued.  Moreouer  they  make  all 
infantes  guiltie  of  eternall  dcath,to  whomc  they  dcnie  baptifme ,  which  by 
their  ownc  confcflion  is  neceflary  to  faluation.  Nowe  let  them  looke  howe 
trimly  they  agree  with  the  wordes  ofChrift,by  which  the  kingdome  of  hca-  Matt.ip«i4 
uenisadiudgedtothatage.  But,  to  graunt  them  euery  thing  fo  much  as 
pertaincth  to  the  vndcrftanding  of  this  place,  yet  they  flnl  gather  nothing 
thcrcofjvnlcs  thiy  ouerthow  the  former  dodrinc  which  we  haue  ftabli/hcd 
concerning  the  regeneration  oFinfants. 

27     But  they  glory  that  they  haue  the  ftrongeft  holdc  of  all  in  the  verie 
inftitutionof  Bapufracwhich  they  fetch  out  of  the  laft  Chapter  of  Mathcw:  M3tt,iS,i> 
where  Chrift  fending  foorth  his  Apoftlcs  to  al nations,  giueth  thcni  the  firft 
commanndemcnt  to  teach  them,  and  the  fecond  to  Baptife  them.     Then 
alfo  out  or  the  laft  cf  Markc  they  adione  this  ,  He  ihatbcleeueth  and  is  bap-  Mar.i  ^,1 S, 
tifedj  flmll  be  faucd.  What  fcekc  wc  further  (f  ;y  they)  when  the  Lords  owne 
wordes  doe  openly  foiind,  that  we  muft  (iift  teach  ere  we  baptire,and  doe  af-  Matr.  3. » j*. 
figne  to  b.iptifme  the  f.condeft^teaftci  Faith?  Of  which  order  the  Lordc  Luk-j.ij. 
alio  fhewcd  an  exa  mple  in  hin:fclfe,which  would  be  baptifcd  not  tily  thirtith 
yeare.  But  here  ,Ogood  God,  howemany  waycs  doe  they  both  entangle 
thcmfclues ,  and  bewray  their  owne  ignorance  r  For  herein  they  now  mere 
«Iwa-childinilyerre;^thacUicy  fi.uh  the  fiiit  inititution  of  Baptifme  from 

thcncc- 


(ap.i^,  OftheoHtwdfdmeanej 

thence.whichChrift  had  from y  beginning  ofhis  preaching giiicn  in  charge 
to  his  Apoftles  to  tninifter.  Therefore  there  is  no  caufc  why  they  /hould  af- 
firme  that  the  hwe  and  rule  of  Bapcifnic  is  to  be  fetched  out  of  thefe  places, 
as  though  they  conteined  the  Hrli  inftitution  thereof.  But  to  bcare  with  the 
for  this  fault,yct  hovve  flrong  is  this  manner  of  reafoning?  Trucly  if  I  lifted 
to  dally  with  thcm^thcre  is  not  a  litlc  lurking  hole, but  a  mofl  wide  fieldc  of- 
fcreth  it  fclfc  open  for  vs  to  efcape  them.For  when  they  flicke  fo  faft  to  the 
order  of  words,that  they  gather  that  becaufc  it  is  faide, Go,  preach  and  bap- 
M«r.id.i5«  tifcjAgaine,  he  thatbclecueth  and  is  baptifed,  therefore  theymuft  preach 
before  that  they  bap  tife^Sc  belecue  before  y  they  require  baptifmciwhy may 
not  wee  againe  aunfwcre  them  with  faying  that  we  muft  baptife  before  that 
we  mufl  teach  the  keeping  of  thofc  thinges  that  Chrift  hath  commaunded: 
namely  (ith  it  is  faidjbaptife  y  c,teacliing  them  to  kcepc  whatfoeuer  thinges 
I  hauc  commanded  youfwhich  fame  things  we  haue  noted  in  that  faying  of 
Chrift  which  hathbm  euen  now  alleadgcd  concerning tlae  regeneration  of 
water  and  the  Spirit.  For  if  it  be  fo  vndcrfloodc  as  they  would  haue  it,veri- 
ly  in  that  place  baptifme  mufl  be  before  fpirituall  regeneration,  becaufc 
it  is  named  in  y  firft  place.  For  Chrift  doth  teach  that  wee  rauft  be  regenc- 
rate,not  ofthe  Spint  &  water,  but  of  water  and  the  fpirite. 

28  Nowc  this inuinciblercafonwherevppon  they  bcarc  thcmfcluesfo 
bolde.fecmeth  tobefomewhatfliakenibutbccaufetruethhath  defence  c- 
noughin  fimplicitie,!  will  not  efcape  away  with  fuch  light  arguments.Ther- 
fore  let  them  take  with  them  a  full  aunfwcre.Chrift  in  this  place  giucth  the 
cheefecommaundement  concerning  Preaching  of  theGofpcll,whcrcvn- 
tohc  adioineth  the  minifteric  of  baptifme  as  an  addition  hanging  vppon  ir. 
Againc  he  fpeaketh  none  otherwifc  of  baptifme,but  fo  farre  as  the  miniflra- 
tion  ofit  is  vnder  the  office  ofteaching.  For  Chriflfendeth  the  Apoftles  to 
publifh  the  Golpell  to  all  the  nations  of  the  worlde ,  that  they  fhoulde  from 
echwherc  with  the  doftrinc  of  faluation  gather  together  into  his  kingdomc 
men  that  before  were  loft.  Bu  t  whom,or  what  manner  of  mcn?It  is  certainc 
that  there  is  no  mention  but  of  them  that  are  able  to  rccciue  teaching.Aftcr- 
warde  he  addeth  that  fuch,when  they  are  inftruftcd ,  ought  to  bee  baptifcd, 
adioy  ning  a  promifc,  that  they  which  bcleeue  and  arc  baptifcd  (hall  bee  fa- 
ucd.  Is  there  in  all  that  faying  fo  much  as  one  fyllable  of  infantes?  What  - 
forme  thcrfore  of  reafoning  fhal  this  be  wherwith  they  alFaile  vs:they  which 
areofgrowen  age,  muftHrft  be  inftrufted,  that  they  may  belceue,  crc  they 
be  baptifcd:  therefore  it  is  vnlawflill  to  make  baptifme  common  to  infantes? 
Although  they  would  burftthemfelues,  they  fhall  proouc  nothing  clfe  by 
this  place  but  that  the  gofpell  muft  be  preached  to  them  that  arc  or  capaci- 
tie  able  to  hearc  it,before  that  they  be  baptifcd, forafmuch  as  he  there  fpea- 
keth of  fuch  only.  Let  them  hcreof,if  they  can,make  a  Itoppe  to  dcbarre  in- 
fantes from  bapnfme. 

zj     Bur  that  euen  blinde  men  alfo  may  with  groping  findc  out  their  dc- 

ceites,  I  will  point  them  out  with  a  very  clearc  fimiluudc.  If  any  man  cauill 

that  infantes  ought  to  haue  mcate  taken  from  thcm,vpon  this  pretence  that 

i.Theri.To.^^*^  ApolHc fuffLreth  nonetoeatc  but  them  that  labor ,  lliall  hcc  not  bee 

Vorthic  that  all  men  fhouldfpit  at  him  ?  Why  fo?  Becaufc  he  with  difference 

draw- 


ToSakathtt,  Lih.4,  ^jz 

draweth  that  to  all  mcn,which  was  fpoken  of  one  kinde  &  one  cerrame  age 
of  men.  No  whit  handfomcr  is  their  handling  in  this  prefent  caufc.Forjthat 
which  euery  man  fceth  to  belong  to  one  age  alone,  they  drawe  toinfantes, 
that  this  age  alfo  may  be  fubicft  to  the  rule  which  was  made  for  none  but  the 
that  were  more  growcn  in  yeares.  As  for  the  example  of  Chrift,  it  nothing 
vpholdeth  their  fide.He  was  not  baptifcd  before  that  hee  was  thirtie  yeares  ^"''•3'*5» 
old.  That  is  in  deede  true:  but  there  is  a  reafon  thereof  readie  to  be  fhc wed: 
becaufe  he  then  purpofcd  by  his  preaching  to  lay  a  found  foundatiS  of  bap- 
tifme,  or  rather  to  ftablifti  the  foundation  which  had  beenc  before  lay  de  of 
lohn.  Therefore  when  he  minded  with  his  doftrinc  to  inftitute  baptifme,to 
procure  y  greater  authoritie  to  his  inftitution,  he  fandificd  it  with  hisovmc 
bodie.and  that  in  fuch  fitncfTe  of  time  as  was  molt  conucnient,  namely  whe 
he  began  his  preaching.    Finally,  they  fhal  gather  nothing  clfe  hercof,buc 
that  baptifme  toke  his  original  &  beginning  at  the  preaching  of  the  Gofpel. 
If  they  lift  to  appoint  the  thirteeth  yearc ,  why  do  they  not  keepc  it,but  do 
leceiueeucry  one  to  baptifme  as  hee  hath  in  their  iudgemcnt  fufficiencly         J^"^' 
profited?  yea  &  Scructtus  one  of  their  mailers,  when  he  ftiftely  required  thii'^    ^^ 
time.yctbcganattheii.yearcofhisage  to  boaft  himfelfe  to  be  a  Prophet.         f 
As  though  he  were  to  be  fuflfrcd  that  taketh  vpon  hinifelf  the  place  of  a  tea-         1 1 
cher  in  the  churchjbefore  that  he  be  a  member  of  the  church. 

30  Atthelaftthcyobie^'^,  that  there  is  no  greater  caufe  why  baptifme 
(houldbe  giuen  to  infants,than  the  Lordes  fupper.which  yet  is  not  granted 
them.  As  though  thefcripturc  did  nor  eucry  way  exprefle  a  large  difference. 
The  fame  was  indeede  vfually  done  in  the  oldcChurch,  as  it  appearcth  by- 
Cyprian  and  Auguftine:  but  that  maner  is  worthily  growen  out  of  vfe.For  if 
wee  confider  the  nature  and  proper  tie  of  baptilme,  it  is  truely  an  entrie  in- 
to the  Church,and  as  it  were  a  forme  of  admilTion,  whereby  we  arc  adnum- 
bredinto  the  people  ofGod,afigne  ofourfpintuall  regeneration  by  which 
we  are  borne  againe  into  the  children  of  God:  whcras  on  the  other  fide  the 
Supperis  giuen  to  them  that  be  more  growen  in  age,  which  hauingpaffed 
tender  infancie,are  nowe  able  to  beare  ftrong  meate.  Which  difference  is 
verie  euidently  (hewed  in  the  Scnpturc.For  there  the  Lord  fo  much  as  per- 
taineih  to  baptifme,maketh  no  choife  of  ages.  But  hee  doeth  not  like  wife 
giue  the  fupper  to  all  to  take  part  of  it.but  onely  to  them  which  are  fit  to  dif- 
cerne  the  bodie  &  bloud  of  the  Lord,to  examine  their  ownc  confcience,  to 
declare  the  Lords  death,to  wey  the  power  thereof.  Wouldc  wee  haue  any 
thing  plainer,than  that  which  the  Apoftle  teacheth  whe  he  cxhorteth  that  '•Cor.ti.z?. 
cuery  man  Ihould  proue  &  examine  himfelfe, and  then  eate  of  this  bread  & 
drink  of  this  cup?  Therfore  examination  muft  go  before,  which  flioulde  in 
vaine  be  looked  for  of  infants.  Againe,he  that  eatcth  vnworthily,  eatcth  & 
drinketh  damnation  to  himfelfcjnot  difcerning  the  Lords  bodie.If  none  can 
partake  worthily  but  they  that  can  well  difcerne  the  holinelfc  of  the  Lords 
bodie,why  Ihould  we  giue  to  our  tender  children,  poyfon  in  ftccde  of  liue- 
lyfoode  ?  Whatis thatcommaundcmentoftheLordejyeflialldoitinre" 
membranceofmee  ?  what  is  that  other  which  the  Apoftle  denueth  from 
the  fame,  Sooft  asyeftialleate  of  this  bread,  ye  Hiall  declare  the  Lordes 
death  till  he  come;"  What  remembrance  (Ibefeechyou)  fiiall  wee  require 
^  Nnn.  ■  ac 


t4p,  t6»  OftheoutvfiAYcimeAfjes 

at  our  infants  of  che  thing  which  ihcy  ncuer  attained  with  vnderftanding? 
what  preaching  of  the  croffe  of  Chriftjthc  force  and  benefice  whereof  they 
do  not  yet  comprchcnde  in  mindc?  None  of  chefe  things  is  prefcribed  in 
baptifme.Thercforcbctweenetheretwofignes  is  great  difference:  which 
f  we  note  alfo  in  like  fignes  in  the  olde  teftament.CircumcifionjWhich  is  kno- 

f  wen  to  anfwere  to  our  baptifme,was  appointed  for  infants. But  the  pafleouer 

into  whofe  place  the  Supper  hath  now  fucceedcdjdid  not  rcceiuc  aD  maner 
of  gcftes  without  diftercnccjbut  was  rightly  eaten  of  them  only  that  mighc 
by  age  enquire  of  the  fignification  of  it.  It  thefc  men  had  remaining  one 
crummeoffoundbrainc.wouldetheybe  blindcatathing  fo  clearcand  of- 
fring  it  fclfc  to  fight? 

3 1  Although  ir  grieucth  me  to  lode  the  readers  with  a  hcapc  of  trifles: 
yet  irfhalbe  worth  the  trauailc  bricfely  to  wipe  away  fuch  gay  reafonsas 
Seruettusnotthe  Icaftofthe  AnabaptifreSjyea  the  great  gloricofthatc5- 
tf^^l  panic, thought  himf:lfc  to  bring  when  he  prepared  him  felf  to  conflid.  He 
allcageth.thntChriftcs  fignes  as  they  be  pcrfeAj  fo  doe  require  them  thac 
be  pcrfed  or  able  to  concciuc  perfeAion.  But  thefoJution  is  eafie  :  that  rhe 
<^'  perfedion  of  baptifmc  ,  which  excendeth  cuen  to  death,  is  wrongfully  rc- 

**^'  llrained  to  one  point  of  time. I  fay  yet  furthcr,that  perfedion  is  foolifldy  re- 

quired in  man  at  the  Hrft  da/jwherunto  baptifmc  allurcch  vs  al  our  life  long 
by  continuall  degrees.  He  obiedcth  that  Chriftcs  fignes  were  ordcincd  for 
remcmbrancCj  that  cucry  man  fhould  remember  that  hce  was  buried  togi- 
therwiihChrift.  I  anfwere  that  that  which  hce  hath  faincd  of  hisownc 
head,  needcth  no  confutation:yea  y  which  he  draweth  to  baptifmc,  Paules 
wordes  fliewe  to  be  proper  to  the  holy  Supper,  that  cuery  man  fliould  exa- 
mine himfelfc:  but  of  baptifmc  there  is  no  where  any  fuch  thing .  Where- 
upon wee  gather  that  they  be  rightly  baptifed  which  for  their  fmalnefl'e  of 
lohn  iS  ^S'^j^''^  nor  yet  able  to  rcceiuc  exam  ination.Whereas  he  thirdly  allcageth, 
thatallthey  abide  in  death  which  beleeuc  not  the  Sonne  of  God,  and  thac 
the  wrath  of  God  abideth  vppon  them :  and  therefore  that  infantes  which 
cannot  bclccue  lie  in  their  damnation  :  I  aunfwere  that  Chrift  there  fpea- 
keth  not  of  the  gcnerall  giltincfle  wherewith  all  the  poftcririe  of  Adam  arc 
cnwrappedjbut  ondy  threatcneth  the  dcfpifcrsof  the  Gofpd,  which  doc 
proudly  and  ftubbomly  refiife  rhe  grace  offred  them.  But  this  nothing  per- 
taincth  to  infants.  Alfo  I  fet  a  contrarie  reafon  againft  them:that  whomfoc- 
uer  Chrift  blclTethjhc  is  difchargcd  from  the  curfc  of  Adam  and  the  wrath 
of  God :  Sith  therefore  it  rs  knovvcn  that  infantes  are  blefled  of  him,  it  fol- 
lowerh  that  they  are  difcharged  from  death.  ThcnheefalHy  citctlithac 
which  is  nowhere  red,  that  vvhofoeuer  is  borne  of  the  fpirite,  heareththc 
voice  of  the  fpirit.  Wliich  although  we  graunt  to  be  written,yet  fhall  prooue 
i-Cor.ij  45  "Owning  clfe bur  that  the  faithfull  are  framed  to  obedience,  according  as 
the  fpirite  workcch  in  them.  But  that  which  is  fpoken  of  a  certaine  number, 
it  is  fa'-ikie  to  drawe  indifferently  to  all.  Fourthly ,hc  obiefteth:  becaufe  that 
•  goeth  before  which  is  naturall,we  muft  tarrie  ripe  time  for  baptifme  which 

is  rpirin.iall.But  although  I  graunt  that  all  the  poftcritie  of  Adam  begotten 
of  the  flefli  do  from  the  verie  wombe  bcare  their  ownc  damnation,  yet  I 
^cnic  that  thac  withftandech  but  that  Go4  may  prefsntly  bring  rcmedie. 

For 


To  Sanation,  Ltl>.4,  4^^ 

For  neither  /Iial]  Scruettus  proue  that  there  were  many  yeres  appointed  by- 
God  that  the  fpiricuall  newnelfc  of  life  may  bcginne.  AsPauIe  tcftificth 

although  they  which  are  borne  ofchefaithftjihrc  by  nature  damned:  yet  by  i^Cqu^aj^ 

fupernatural  grace  they  are  faued.     Then  he  bringcth  foorth  an  allegoric 

that  Dauid  going  vp  into  the  toure  of  Sion,  did  leade  neither  blind  men  nor 

lame  men  with  him  but  ftrongfouldiours.  But  what  if  I  fer  a  parable  a^ainft  i.Sam.5.8> 

itj  wherein  God  cajleth  to  the  heauenly  banket  blinde  men  and  lame  men:  ^"'^  **  *^  * 

howe  will  Scructtus  vnwinde  himfelfe  out  of  this  knot  ?  I  aske  alfo  whether 

lame  and  maimed  men  haddcnot.firftbeenefouldiours  with  Dauid  .     But 

it  is  fuperfluous  to  tary  longer  vpon  this  reafon,  which  the  readers  (hall  find 

by  the  holy  hiftorie  to  bee  made  of  meere  fallehoode .  There  followeth  an 

other  allegorie,  that  the  Apoftlcs  were  filhers  of  men,  not  of  litle  children. 

But  I  aske,  what  that  faying  of  Chrift  meaneth,  that  in  to  the  net  of  the  Go(~^,^^^^'^^' 

t)el  are  gathered  all  kindcs  of  filhes.  Butbecaufellikcnot  to  play  with  al-    ^^^'^^'^7* 
egories,  I  aunfwete  that  when  the  office  of  teaching  was  enioyncd  to  the  A- 
pofllcs,  yetthey  were  not  forbidden  from  baptifing  of  infantes .  Howcbeit  I 
wold  yet  knowjwhen  the  Euangelift  nameth  the  Anthropous^men/in  which 
worde  is  comprehended  all  man  kinde  without  exception  )  why  they  fhould 
dcnie  infantes  to  be  men.  Seuenthly  he  allcagcth,  that  fith  fpirituall  thinges  x  Cor  a.i } 
agree  with  fpirituall,  infantes  which  are  not  fpirituall,  are  alfo  not  meete  for     *  °  ' 
baptifme  .   But  firft  it  is  plainely  cuident  howe  wrongfully  they  wreft  the 
place  of  Paul .  There  is  entreated  of  dodrine :  when  the  Corinthians  did 
too  much  ftande  in  their  owne  conccite  for  vainc  fliarpcnelfc  of  witte  Paul 
rebuketh  their  fluggifhncfle,  for  that  they  were  yet  tobee  inftrudedin  the 
firft  intioduftions  of  heauenly  wifcdomc.Who  c^n  thereof  gather  that  bap- 
tifme is  to  be  denied  to  infants,whom  being  begotten  of  the  flefli  God  doth 
by  free  adoption  make  holy  to  himfelfe  ?  Whereas  he  (ay  th ,  that  they  muft 
be  fedde  with  fpirituall  meate  ,  if  they  bee  newe  men  ,  the  folution  is  eafie 
that  by  baptifme  they  are  admitted  into  the  fiocke  of  Chrifte ,  and  that  the 
figncof  adoption  fuffifeth  them ,  till  bceing  growen  to  age  they  bee  able  to 
bcareftrongmcatc:  that  therefore  the  time  of  examination  which  G  OD 
exprcflyrequirethinihe  holy  Supper,  muftbc  tarried  for.     Afccrwardchc  ' 

obieftcth  that  Chriftcalleth  all  his  to  the  holy  Supper .  But  it  is  certayne  e- 
nough  that  he  admitteth  none,  but  them  that  bee  already  prepared  to  cele- 
brate the  remembraunce  of  his  death .  Whereupon  followcth  that  infantes 
whom  he  vouchfafed  to  embrace,  do  ftay  in  a  fcucrall  and  proper  degree  by 
themfelues  till  they  growe  to  age ,  and  yet  are  not  ftrangers .  Whereas  hec 
fayth,  that  it  is  monftrous  that  a  man  after  that  he  is  borne,  (hould  not  cate: 
I  aunfwere  that  foulcs  are  otherwife  fed  than  by  the  outwarde  eating  of  the 
Supper:  and  that  therefore  ChnftcisncuertlielefTe  meate  to  infantes,  al- 
though they  abfteine  from  the  fignc .  But  of  baptifme  the  cafe  is  otherwife, 
by  which  onely  the  gate  into  the  Church  is  opened  to  them .  Againe  he  ob-  Matt. 24.46, 
icdeth  thatagood  Stewarde  diftributeth  meate  to  the  houfeholdein  due 
time .  Which  although  I  willingly  graunt:  yet  by  what  right  will  he  appoint 
vnto  vs  the  certaine  time  of  Baptifrne ,  that  he  may  prooue  thdt  it  is  not  "i- 
ucn  to  infantes  out  of  time .  Moreouer  hce  bringeth  in  that  commaundc- 
mcnt  of  Chrjft  to  the  Apoftks ,  that  they  (hould  make  haft  into  the  harueft,  lohn  4,^5,' 

Nnn  a  while 


dp,  t6.  Of  the  outward  meases 

while  the  fiddes  waxe  white  .Verily  Chrift  mcancth  this  onely ,  that  the  A- 
poftlcs  feting  the  f'uite  ot  their  labour  prefcnt,  fliould  the  more  cheercfully 
prepare  thcmfclues  to  teach  .  Who  (li  -11  thcrfore  gather  that  the  only  time 
Aft  i»  irf     of  harucftisthe  ripe  time  for  baptifme  ?  Hiscleucnthrcafon  is  ,  that  in  the 
*     '    firft  Church  Chnftians  and  difciples  were  all  one  :  but  we  fee  nowc  that  hee 
fondcly  reafonech  fiom  :hc  part  to  the  whole .     Difciples  arc  called  men  of 
full  age ,  which  had  beene  already  throughly  taughtj&  had  profcifed  Chrift: 
as  itbehoued  that  the  lewes  vnder  the  lawc  fhould  be  the  difciples  of  Mofes; 
yet  no  man  fhill  thereof  rightly  gather,  that  infantes  were  ftr  angers,  whom 
the  Lordc  hath  tedified  to  be  of  his  houfeholde  .  Befide  ihefe  he  alleagcih, 
that  all  Chriftians  are  brethren,  in  which  number  infantes  are  not  vnto  vs, 
fo  long  as  we  dcbarre  them  from  the  Supper .    But  I  returne  to  that  princi- 
ple, that  none  are  heiies  of  thekingdomcofheauen,  but  they  that  are  the 
rnembers  of  Chrift :  then,that  the  embracing  of  Chrift  was  a  true  token  of 
the  adoption,  whereby  infantes  arc  ioyned  in  common  with  full  growcn 
men,  and  that  theabftcining  for  a  time  from  the  Supper  withftandeth  not 
but  that  they  pertain  to  the  body  of  the  Churche .     Neither  did  the  thcefe 
that  was  conuertcd  on  the  Croflc,ceafe  to  be  brother  of  the  godly,  although 
he  ncuer  came  to  the  Supper  .  Afterwardeheeaddeth,  that  noneismadc 
our  brother  but  by  the  Spirite  of  adoption,  which  is  giuen  oncIy  by  the  hea- 
ring of  faith  .  I  aunfwcre,ihathe  ftillfallethbackcinro  the  fame  deceitfull 
argument.becaufe  he  ouerthwartly  draweth  that  to  infantes  which  was  fpo- 
kcn  onely  of  growcn  men  .    Paule  teacheth  there  that  this  is  Gods  ordina- 
rie  manner  of  calling  to  bring  his  eleft  to  the  faith ,  when  hee  ftirreth  \  p  to 
them  faithfull  tcachers,by  whofc  minifterie  &  trauaile  he  reacheth  his  hand 
to  them .  Who  dare  thereby  appoint  a  lawe  to  hini,  but  tha  t  he  may  by  fome 
other  fecret  way  graffe  infantes  into  Chrift  ?  Where  he  obicdetK  that  Cor- 
^^*8°**^*    nelius  was  baptifed  after  that  he  had  recciued  the  holy  Ghoft:  howe  wrong- 
'^^'     flilly  hee  doeth  out  of  one  example  gather  a  gcnerall  rule ,  appearethby  the 
Eunuch  and  the  Samaritanes ,  in  whomc  the  Lorde  kcptc  a  contrarie  order, 
lohni    <     that  baptifme  went  before  the  giftesofthe  Holy  Ghoft.  The  fiftenth  reafon 
'  is  more  than  foolifhc.  He  faycth  that  we  arc  by  regeneration  made  goddes: 

and  that  they  be  gods  to  whom  the  wordc  of  God  is  fpokcn,which  accordcth 
not  to  children  that  be  infantes .  Whereas  hee  faineth  a  Godhcade  to  the 
faithfull,  that  is  one  of  his  dotages,  which  it  perteineth  not  to  this  prefeme 
place  to  examine.  But  to  wrcft  the  place  of  the  Pfalme  to  fo  contrary  a  fenfe, 
is  a  point  of  defparatc  fhamelefncffe .  Chrift  faycth ,  that  Kinges  and  Magi- 
ftrates  are  called  of  the  Prophet  gods',  becaufe  they  bcarc  an  office  appoin- 
ted them  of  God .  But,  that  which  concerning  the  fpeciall  commandement 
of  goucrnauncc  is  direded  to  certainc  menjthrs  handfome  cxpofitour  draw- 
eth to  the  dodrine  of  the  Gofpell ,  tha  t  hee  may  banifhc  infantes  out  of  the 
Churche .  Againe  he  obiedcth ,  that  infantes  can  not  be  accounted  newe 
men,  becaufe  they  are  not  begotten  by  the  worde.  But  I  doe  nowc  agayne 
rcpeate  that  which  I  haue  often  fayde ,  that  to  regenerate  vs  doftrine  is  the 
vncorruptible  fccde ,  if  wee  be  fitte  to  recciue  it :  but  when  by  reafon  of  age 
there  is  not  yet  in  vs  aptnefle  to  learnc,  God  kcepeth  his  degrees  of  regene- 
rating ,    Atterwardc  he  commcth  backs  to  his  aUcgorics,  that  in  the  lawe  a 

ihcepc 


T»Sa!uathn,  Lih.4.         /^S4 

fheepe  and  a  goatc  were  not  ofFred  in  facrificc  fb  foone  as  they  came  out  of 
the  wombe.lf  I  lifted  todrawc  figures  to  this  purpofe,!  couldehkewifc  redi- 
lyobicftagainft  him, that  all  firft  begotten  things  were  confecrdtctoGod 
fo  foone  as  they  had  opened  the  wombe:  then,  thatalambc  niuft  be  killed  Exod.ii.t, 
at  a  ycarcs  age.  Whereupon  followeth  that  manly  ftrengthisnottobeta-  Exod.i8.j.; 
ried  for,  but  rather  that  the  ncwe  and  yet  tender  iffues  arc  chofenofGod 
for  facriticcs.Furthermore  he  affirmeth  that  none  can  come  to  Chrift ,  but 
they  that  hauebeene  prepared  of  lohn  .  As  though  lohns  office  were  noc  "^ 
enduring  butforatime.Butjto  omit  this, truely  that  fame  preparation  was 
not  in  the  children  whome  Chrift  embraced  &  bleflcd.  Wherefore  let  him 
go  with  his  falfe  principle.  At  length  he  callcth  for  patrones  Trifmegiftus 
and  the  Sibylles,  to  proue  that  holy  wafliings  pertainc  not  but  to  them  that 
arc  of  growen  age.Lo  how  honorably  he  thinketh  of  the  baptifme  of  Chrift, 
which  he  rcduceth  to  the  Ceremonies  of  the  Gentiles,  that  it  may  be  no  o- 
thcrwife  miniftred  thanplealeth  Trifmegiftus.  Butwte  more  efteeme  the 
authoritieofGod,whomeithatlipleafcdto  make  infants  holy  tohimfelfe, 
and  to  admitte  them  with  the  holy  fignc,the  force  whereof  they  did  notyec 
by  age  vndcrftand .  Neither  doe  wee  countit  lawful!  to  borrowc  outofthc 
cleanfingsofthe  Gentiles  any  thing  that  may  change  iii  our  baptifme  the 
eucrlaftingandinuiolablclaweofGod,  whichhe  hath  ftabhfhcd  concer- 
ning circumcifion.  Laftof  all.he  maketh  this  argument:  thatif  it  be  law- 
ful to  baptife  infants  without  vnderftanding ,  then  baptifme  may  enterlude- 
Ijkc  and  in  fport  be  miniftred  of  boycs  when  they  play.  But  of  this  matter 
let  him  quarel  with  God  by  whofc  commandemenc  circumcifion  was  com- 
mon to  infants  before  that  they  had  attained  vnderftanding.  W'as  it  there- 
fore a  playing  matter ,  or  fubieft  to  the  folUes  of  children ,  that  they  might 
ouerthrowe  the  holy  ordinance  of  God?  But  it  is  no  marueilc  that  thefe  re  - 
probate  Spirites,as  though  they  were  vexed  with  a  phrenfie,  do  thi uft  in  al 
the  grofleftabfiirditics  for  defence  of  their  errours:  bccaufe  God  doth  with 
fuch  giddinefle  iuftly  take  vengeance  of  their  pride  and  ftubbornnefTe.  Ve- 
rily I  truft  1  haue  made  plain  with  how  feeble  fuccors  Scructtus  hath  holpen 
Jiis  filly  brethren  the  Anabaptifts, 

3  i  Nowe  I  thinke  it  wilbe  doutfull  to  no  fober  man,  ho  we  raflily  they 
trouble  the  church  ofChrift,that  moucbrawles  and  contentions  for  y  bap- 
tifme ofinfants.But  it  is  profitable  to  confidcr,what  Satan  goeth  about  with 
this  fo  great  flittletie;  euen  to  take  away  from  vs  the  fingular  fruit  of  affiance 
and  fpirituallioy  which  is  to  be  gathered  hereof ,  and  to  diminifti  as  much 
alfo  of  the  gloric  of  the  goodneffe  of  God.  For  howe  fwectc  is  it  to  godly 
mindesjto  be  certified  not  onely  by  wordc,but  alfo  by  fight  to  be  feene  with 
cyesjthat  they  obtcine  fomucnfauour  with  the  hcauenly  father,  thathcc 
hath  alfo  care  of  their  poftcritie?  For  here  it  is  to  be  fecne,  howe  hce  taketh 
vpon  him  the  perfon  of  a  moft  prouident  Father  of  houfholde  towarde  vs, 
which  euen  after  our  death  doeth  not  lay  away  his  carefulnefle  of  v;,  but 
prouideth  and  forefeeth  for  cur  children.  Ought  we  not  here  after  the  exH- 
pie  of  Dauid  with  al  our  heart  to  Icapc  vp  vnto  thankcfgiuing ,  that  by  fuch 
iheweofhisgoodnesjhisnamcmaybefanftified?  This,  verity  Satan  inten-  p/- j  g 
dethjin  alTailing  with  fo  great  armies  the  baptifme  of  infants :  namely  >that 

Nnnj  this 


Cap.  f7.  Of  the  otitvr^dmeaMes 

this  tcflifying  of  the  grace  of  God  being  taken  iway,thc  prom  jfe  which  by  It 
is  prcfent  before  our  eyes,may  at  length  by  h:l;  &  Ucle  vaniih  away.  Wher- 
vponlh3uld;gro',ve  not  only  a  wicked  vnthanki'ilnclfe  toward  the  mercic 
o'fGodjbut  alCo  a  ccrtaine  floihfulneffe  in  inftruftnig  our  children  to  god- 
lincflc.Forby  thisfpurrewc'arcnotalitle  pricked  forwardc  to  bring  thc:n 
vp  in  the  earn-rt  feare  of  God  and  in  the  keeping  of  his  hwe,  when  wc  con- 
Cder  that  cucn  immediatly  from  their  birth,  he  takethandacknowlcdgeth 
them  for  his  children.  Wherefore  vnleflc  wee  lift  enuioufly  to  darken  the 
bountifulncfle  of  God,  let  vs  offer  to  him  our  children,  to  whome  he  giucth 
a  place  among  thtm  that  be  of  his  familie  and  hourtioldc,  that  is  lo  fay,  the 
members  of  the  Church. 

The  xvii.  Chapter. 

of  the  hoUe  Suffer  ofChnfl :  *ndvvh*t  it  atuilcth  vs. 

AFtcr  that  God  hath  once  rcceiuedvs  into  his  familie,  and  notonelvto 
take  vs  as  his  feruants,  but  as  his  children :  that  he  may  fulfil  the  office 
of  a  mod  good  father,  and  carcfull  for  his  iffuc,  he  takcth  alfo  vppon  him  to 
nourifii  vs  throughout  the  whole  courfe  of  our  life.  And  not  contented  ther- 
with,  it  pk-afcd  him  by  a  pledge  giuen  to  aflurc  vs  of  this  continuall  libera- 
]itie.  To  this  ende  therefore  he  hath  giuen  his  Church  an  other  Sacrament 
by  the  hande  of  his  onely  begotten  Sonnc,namely  a  fpiri  tual  banket,  wher- 
in  Chrirt  teftiheth  himfclfe  to  be  the  quickning  bread,wherewith  our  foules 
nre  fed  to  true  and  blcffed  iramortalitie .  But  forafmuch  as  the  knowledge 
offogreatamyftericis  verie  neceflaric,  and  according  to  the  grcatneflc 
thereof, requiieth a  diligent  declaration :  and  Satan.that  he  mightbereauc 
the  Church  ofthis  incftimable  treafure, hath  long  ago  fprcad  miftes  ,  and 
fincc  that  time  darknelfe  ,  toobfcurcthelightofit,  and  then  hath  ftirred 
ftrifesandbattaiksthatmighteftrangcthemindesof  the  fimple  fromta- 
fting  of  this  hohc  foode,,and  hath  alfo  in  our  time  attempted  the  fame  craft: 
therefore  when  I  {hall  hauc  briefcly  knit  vp  the  fumme  for  the  capacitic  of 
the  vnlearncd,  I  will  vndo  thofe  knottes,  wherewith  Satan  hath  endeuoured 
to  fnare  the  worlde.Firft,  bread  and  wine  are  figncs ,  which  reprefent  vnto 
vs  the  inuifiblefoode,  which  wee  recciue  of  the  fiefh  and  bloud  ofChrift. 
lor  as  in  baptifrae  God  againe  begetting  vs  doeth  graffc  vs  into  the  fclow- 
fliip  of  his  church, and  by  adoption  doeth  make  vs  his  owne  :  fo  wee  hauc 
faide  that  he  perfoiumeth  the  office ofa  prouidentFathcr  of  houfeholde,in 
thistliat he  continually  miniftrcth  vs meate ,  thathc  fuftcincth and prefer- 
uethvsinthatlifewhcreintohehath  by  his  worde begotten  vs.  Nowcthc 
onely  meate  of  our  foulc  is  Chrift,  and  therefore  the  heauenly  Father  cal- 
lethvs  to  him,  that  becingrefrefhcd  with  common  partaking  of  him,  wee 
may  from  time  to  time  gather  liuely  fbrce,vntil  wee  attainc  to  heauenly  ini- 
mortalitie.  But  forafmuch  as  this  myftcrie  of  the  fecrete  vniting  ofChrift 
with  the  i^odly  is  by  nature  impofTible  to  be  comprehended ,  he  giueth  the 
figure  and  image  therof  in  vifible  figncs  moft  fit  for  our  fmaJ]  capacirie:  yea, 
as  it  were  by  carneftnes  and  tokens  giuen,  hec  maketh  it  fo  afTurcd  vnto  vs 
as  ifit  were  fcene  with  our  eyes,becaufc  this  fo  familiar  alimilitwdc  entrcth 

cucn. 


TeSahtathn,  Lih,4,         Ast 

euen  into  ttie  groflTcft  mindcs,  that  foules  are  To  fed  with  Chrifl-,as  bread  and 
wine  doe  fuftcme  the  bodily  life .    Nowc  therefore  wee  hauc  it  declared,!  o 
whit  end;  this  my  fticall  bleflmg  tcndeth,namely  to  aflurc  vs ,  that  the  bo- 
die  of  the  Lordc  was  fo  once  officd  for  vs,that  we  nowe  eate  it,and  in  eating 
it  do  feels  in  vs  the  efFeftual  working  of  that  onely  facrifice:  that  his  bloudc 
was  foonce  fliedfor  vs,thatit  is  vnto  vs  continual  drinke.  And  fo  found  the 
words  ofthepromife  there  adioyned.TakCjthis  is  my  bodie,  which  is  deli-  Wact.j^.jtf 
uered  for  you.  The  body  therefore  which  was  once  offred  vp  for  our  falua-  tu^i^'j,*',^* 
tion,we  are  commaunded  to  take  and  eate:that  when  we  fee  our  fclues  to  be  i,Cor,ii.s4 
made  partakers  of  this,  wee  may  ccrteinly  determine  that  the  power  of  his 
deathwhichbringethhfe  Hialbe  efteftual  in  vs.  Whereupon  alfo  he  calleth 
the  cupjthe  coucnant  in  his  bloud.  For  after  a  ccrtainc  maner  it  rencwetb, 
or  rather  continueth  the  concnant  which  he  hath  once  ftabli(hed  with  his 
bloud, fo  much  as  pertaincthto  the  confirmingofour  fauh/o  oft  as  he  red- 
cheth  vnto  vs  that  holy  bloud  to  be  taftcd  of. 

I  A  great  fiuit  verily  of  stance  and  fwcerenefTe  may  godly  foules  ga- 
ther of  this  Sacramentjbccaufe  they  haue  a  witnefle  >  that  we  are  growe  to- 
giiher  into  one  bodie  with  Chri{l,fo  that  whatfoeuer  is  his  we  may  call  ours. 
Hereupon  followeth  that  wc  may  boldly  promifc  vnto  our  felues,thateuer- 
lafting  life  is  ourSj  whereof  he  is  heire:  and  that  the  kingdome  ofhcautn, 
whercinto  he  is  now  entred,can  no  more  fall  away  from  vs  than  from  him : 
againe  that  we  cannot  now  be  condemned  by  our  finncs ,  from  the  giltincs 
whereof  he  hath  acquitcd  vs,when  he  willed  them  to  be  imputed  to  himfcif 
as  if  they  were  his  ownc.  This  is  the  marucilous  eichangc,  which  of  his  ini- 
mcafurable  bounrifulnes  he  hath  made  with  vs:  thathe  being  made  with  vs  "» 
thefonneofman,  hath  made  vs  with  him  the  fonnes  of  God :  that  by  his 
commingdowneintoearth.hehathmadevsa  way  to  go  vp  intohcauen; 
that  puttingvpon  him  our  mortalitic,  hehath  giucnvs  his  immortalitiery 
taking  on  him  our  weakeneffc.he  hath  ftrengthened  vs  with  his  powenthat 
takingourpouertietohimfclfe.hehathconueyedhisiichesto vs  ;  thatta- 
king  to  him  the  weight  of  our  vnrighteoufnes,wherwith  wc  were  opprefled, 
he  hath  clothed  vs  with  his  righteoufnefle. 

3  Of  all  thcfc  things  we  haue  fo  fiilla  witneflingin  thisfacrairicnt,  that 
wee  muft  certainly  detcrminCjthat  Ckrift  is  truly  giuen  vs ,  as  if  Chrift  him 
f  elfe  were  fct  prefent  before  our  eyes,  and  handled  without  hands.  For  this 
Worde  can  neither  lie  to  vs^nor  mocke  vs:  Take,eate,  drinker  this  is  my  bo- 
diewhich  isdeliucred  foryou:thisisthcbloud,  which  is  fhed into  the  for- 
giuenefleoffinnes.  Whereas  he  commaundethtotake.hcfignifieth  that  it 
is  ours.  Whereas  he  conmaundeth  to  catc,  he  fignifieth  that  that  is  made 
one  fubftancc  with  vs.Whereas  he  faith  of  the  bodie,  that  it  is  deliuercd  for 
Ys:  of  the  bloud ,  that  it  is  fhed  for  vs:  therein  he  teachcth  that  both  are  not 
fo  much  his  as  ours:  bccaufeheetooke  and  laidc  away  both,  not  for  his  c6- 
naoditic,  but  to  our  faluation.  And  truely  it  is  to  bee  diligently  marked,  that 
the  chiefe  and  in  a  manner  whole  pith  of  the  facrament  ftandeth  inthefc 
wordeSjWhichisdehuercdforyou,  Which  is  fliedfor  you.  Forotherwife 
it  fliould  not  much  profit  vs,that  the  bodie  and  bloud  of  our  Lord  are  nowe 
<Jiftribuced,ynleircihey  had  bccne  once  giuen  foorth  for  our  redemption 

Nnn  4  and 


CdpJj*  Of  the  outward  rtteanet 

and  faluation.  Therefore  they  are  rcprcfcnted  vnder  bread  and  wi  ne,that 
we  (hould  learne  that  they  are  hot  oncly  ours.but  alfo  ordeined  for  the  nou- 
riflimcnt  of  fpirituall  hfc.  This  is  it  that  wee  before  faydejthat  from  the  cor- 
porall  thinges  which  are  (hewed  foorth  in  the  Sacraments,  we  are  by  a  ccr- 
taine  pioportionall  relation  guided  to  fpirituall  things.  So  when  bread  is  gi- 
uenvsfor  afigneofthebodie  ofChrift,  weoughtby  &by  to  concciue  this 
fimilitude:  As  bread  noiirirtieih/ufteineth,  and  maintaineth  the  hfe  of  out 
bodie.-fo  the  boJie  ofChrift  is  the  onely  mcate  to  quicken  and  giuehfeto 
our  fcule .  When  wee  fee  wine  fee  foorth  for  a  figne  of  his  bloud:  wee  niuft 
call  to  minde  what  vfes  wine  bringcth  to  the  body,  that  wee  may  confider 
that  the  fame  are  brought  to  vs  fpiritually  by  the  bloud  of  Chrift;  thofc  vfes 
bc.to  cherifhjto  rcfrefh,to  ftrenthen,to  make  mery.  For  if  wee  fufficiently 
weye,  what  the  dcliucring  of  this  holy  bodie,  what  the  {bedding  of  this  ho- 
ly bloud,  hath  profited  vs:  we  Hiall  plainly  pcrceiue  that  thefc  things  which 
are  fpoken  of  bread  and  wine,  according  to  fuch  proportionall  reJation  doe 
veriewcllaccorde  with  them  towarde  vs  when  they  are  communicated 
vntovs. 

4  Therefore  the  chicfc  paries  of  the  Sacrament  are  not  fimply  and 
without  hier  consideration  to  reach  to  vs  the  bodie  of  Chrift-but  rather  chat 
fame  promifcjwhereby  he  tcftifieth,that  his  fle/h  is  verily  meit,&  his  bloud 
is  drinkc,  with  which  we  are  fed  into  etcrnall  hfe:  wherby  he  affirmeth  him- 
felfetobe  thebreadc  of  hfe.of  which  whofo  eateth,  he  ihall  hue  for  cucr:  to 
feale  (I  fay)and  confirme  that  promife :  and  for  bringing  the  fame  to  pafle, 
to  fend  vs  to  the  crofle  ofChrift,  where  that  promife  hath  becne  truely  per- 
fourmcd,and  in  all  points  fulfilled.  For  we  dotiot  welhnd  healchflilly  eatc 
Chrift  but  crucifiedjwhen  we  do  with  liucly  feehngconceiuc  the  eflPe^lual- 
nes  of  his  death.  For  whereas  he  called  himfelfe  the  bread  of  life,he  didnot 
borrowe  that  name  of  the  facramentjas  fome  do  wrongfully  expound  itrbuc 
becaufc  he  wasgiuen  vs  fuch  of  the  Father,  and  perfourmed  himfelfe  fuchj 
when  being  made  partaker  of  our  humane  mortalitie,  he  madcvs  partners 
of  his  diuine  immortalitie:  when  ofFring  himfelfe  for  facrifice,  he  tookeour 
accurfednefle  vponhimfeIfe,that  he  might  fill  vs  withblcfling  :  when  with 
his  death  he  deuoupcd  and  fwallowed  vp  death :  when  in  his  refurreftion  he 
raifed  vp  this  our  corruptible  fle/h  which  he  had  put  on  ,  to  glorie  and  vn- 
corruption, 

5  It  remaineth  that  by  appliance  all  the  fame  may  come  to  vs.  That  is 
donc,bothbytheGofpcll,andmorcclearely  by  the  holy  Supper,  where 
both  he  ofFrcth  himfelfe  to  vs  with  all  his  good  things,  and  wee  receiuchim 
by  faith,  wherefore  the  facramcnt  makcth  not  that  Chrift  hrft  beginncth 
to  be  the  bread  of  life ;  but  when  it  bringeth  into  remembrance,that  he  was 
wade  the  bread  of  life,  which  we  continually  cate,  and  when  it  giucth  vnto 
vs  the  taftc  and  fauour  of  that  bread,then  it  maketh  vs  to  fecle  the  ftrength 
of  thatbread.Foritpromifeth  vs,  that  whatfoeuer  Chrift  did  or  fuffrcd.thc 
fame  was  done  to  giue  life  to  vs.  Then,that  this  giuing  of  life  is  eucilafting, 
by  which  wee  may  without  endebc  nounflied,  fuftcincd,  and  prcfcrued  in 
life.  For  as  Chrift  fhould  not  haue  beenc  to  vs  the  bread  of  hfc,  vnlelfe  hec 
hadbccQc  borne  and  had  died  for  vs,  vnlclTchcQhad  rifcn  againe  forvs: 


To  Satttation,  Lih.4.  4J^ 

fo  novvc  he  (houU  not  be  the  fame  vnleflc  the  effc(ftualncfle  and  fnilte  of  hif 
birth,  death  and  refurreftion,weie an  euerl?fting  and  immortall  thing.  All  .  „«*-'  j 
which  Chnft  hath  very  well  cxpreflcd  in  thefe  wordcs :  The  bread  which  I  ^*'"-' ?'* 
will  giue.is  my  flcfli,which  I  wilgiuc  for  v  hfe  of  the  world.  By  which  words 
without  dout  he  fignificth,  that  his  body  fhculd  therefore  be  to  vs  for  bread, 
to  the  fpiricualllifc  of  the  Ibulc,  becaufe  k  fhould  be  giuen  forth  to  death  for 
our  faluation:  and  that  it  is  dcliucred  to  vs  to  eatc  of  itjwhcn  by  faith  he  ma- 
kcth  vs  partakers  of  it .  Once  therefore  he  gaue  it ,  tha  t  he  might  bee  made 
bread,  when  he  gaue  forth  himfelfe  to  be  crucified  for  the  redemption  of  the 
wofld  :  daily  he  giueth  it.  when  by  the  wordc  of  the  Gofpcl  he  oflereth  it  vn- 
to  vs  to  be  receiued,  fo  farre  as  it  was  crucified :  where  hee  fealeth  that  deli- 
ucrance  with  the  holy  myfterie  of  the  Supper :  where  he  inwardly  fulfilleth 
that  which  he  outwardlv  betokeneth .  Nowe  herein  we  mull:  beware  of  two 
faultcs,  thn  t  neither  doing  too  much  in  abafing  the  fignes,  we  feeme  to  pluck 
them  from  their  myfteries  to  which  they  are  111  a  mancr  knitte  fall :  nor  that 
being immcafurablc  in  aduauncing  the  fame ,  wee  feeme  in  the  mcane  rime 
fbmewhat  to  darken  the  myfteries  thcmfclucs .  That  Chnft  is  the  brcade  of 
life,  wherewith  the  faithful!  are  noniiflied  into  eternallfjluationj  there  is  no 
man  but  he  granteth.vnlefTc  he  be  altogether  without  rehgio.But  this  point 
is  not  likewifc  agreed  vpon  among  all  men ,  what  is  the  maner  of  partaking 
of  him.For  there  be  that  in  one  worde  definCjihat  to  eate  the  flcfli  of  Chrift, 
and  to  driiike  his  bloud,  is  nothing  elfe  but  tobclceue  in  Chrift  himfelfe.  But 
1  thinke  th^t  Chrift  meant  fome  ccrtainer  and  hier  thingjin  that  notable  fcr- 
mon  where  he  commendcth  to  vs  the  eating  of  his  flefti:  namely,  that  wee 
arc  quickned  by  the  true  partaking  of  him  :  which  alfo  he  therefore  exprcl^ 
fed  by  the  wordes  of  eating  and  drinking,  Icaft  any  man  fhoulde  thinke,  that 
the  life  which  we  receiue  of  him  is  conceiucd  by  bare  knowledge  onely.  For 
as  not  the  fight,  but  the  eating  of  bread  fufififeth  the  body  for  nourifhment: 
fo  it  behoueth  that  the  foule  be  truely  &  throughly  made  partaker  of  Chrift, 
thatby  the  power  of  him  it  may  be  quickened  into  a  fpirituallhfc  .  Butiri 
the  raeane  time  we  confcfle  y  there  is  no  other  eating ,  but  of  faith :  as  there 
can  no  other  be  imagincd.But  this  is  the  difference  bcuveene  my  words  and 
theirs,  that  with  them  to  eate  is  only  to  beleue :  but  I  fay  y  the  flefh  of  Chrift 
is  eaten  with  bclecuing, becaufe  by  faith  he  is  made  ours ,  and  I  fay  that  ea- 
ting is  the  fruitc  and  effeft  of  faith.  Or,  if  you  will  haue  it  plainer,  with  them 
eating  is  faith :  and  I  thinke  it  rather  to  folowe  of  faith.  In  wordes  verily  the 
difference  is  but  fmall:  but  inthethingitfelfc,notfmall.  For  though  the  Ephe.j.17, 
Apoftle  teachcth  that  Chrift  dwelleth  in  our  heartes  by  Fay  th :  yet  no  man 
will  expoundc  this  dwelling  to  be  faith :  but  all  men  doe  perceiue  that  there 
is  expreflcd  a  fingular  cffeft  of  faith,  for  that  by  it  the  faithfull  doe  obtaine  to 
haue  Chrift  dwelling  in  them .  After  this  maner,  the  Lorde  mcant,in  calling  IqJ,^^  r  j^ 
himfelfe  the  bread  oflife,  not  only  to  teach  that  in  the  faith  ofhis  death  and 
refurrcftion,  faluation  is  repofcdfor  vs:  but  alfo  that  by  true  partaking  of 
himfelfe  it  is  brought  to  pafle,  that  his  life  pafleth  into  vs  ,  andbecommeth 
ours;  like  as  bread ,  when,  it  is  taken  for  foode ,  miniftercth  huelinelTe  to  the 
body. 
6    Nci£hcrdidAuguftine,whometheybringinforth€Jrpatronc,inany 

Nnn  J,  otiicf 


Cap,  t7»  OftheoutfVArdmtafjes 

othcrmcanlngwritcthatweccatcby  bclccuing,  than  roHiewc  that  this  ea- 
ting is  of  faith,  notof  the  mouth .  Which  I  alfo  jjiiicnoc  rbutyetthcrwith- 
all  I  add?,  that  wc  do  j  by  faith  embrace  Chrift,  not  appearing  a  farre  of,  buc 
making  himfelf-  one:  with  vs,  that  he  may  be  our  head,  and  we  his  members. 
Yet  doc  not  I  vtterly  difalowe  that  manner  of  fpeaking:  butoneiy  Idenieic 
to  be  a  fuU  declaration,  if  they  mcane  to  define  what  it  is  to  eatcthe  ficftic 
of  Chiiftc  .     Otherwi'~eI  fee  that  Auguftine  hath  oftvfed  this  forme  of 
fpeechc :  as  when  he  fayeth  in  the  thirde  bookc  Of  Chriftian  doctrine ,  Vn- 
leffe  ye  eate  the  flclhe  of  the  fonnc  of  man :  this  is  a  figure  teaching  that  wee 
muft  communicate  with  the  paffionof  the  Lorde,  andmuft  fweettly  and 
profitably  lay  vppe  in  remembraunce  that  for  vs  his  flefhc  was  crucified  and 
wounded  .     Againe  when  he  fayeth,  that  the  three  thoufinde  men  whichc 

Hotn.inToli.  were  conucrted  at  Peters  fermon,  did  drinke  thebloudeofChriftby  belcc- 

3^and4o,  uing,  v/hich  thevhaddc  flieddeby  cruclldealing  .  But  in  many  other  pla- 
ces he  honorably  fettcth  out  that  bencfite  of  faith,  that  by  itour  foulcsarc 
no IclTe  reff efhcd  with  the communicatingof  the  flefii:  of  Chrift ,  than  our 
bodies  are  with  thebreade  which  they  eate.   And  the  fame  is  it  which  in  a 

Hom.tfo.  certaine  place  Chryfoftome  wryteth,  that  Chrift  doeth  not  onely  by  fayth, 
but  alfo  in  deede  make  vs  his  body .  For  he  meaneth  not  that  we  doe  from 
any  otherwhere  than  from  faith,  obtainc  fuch  a  bencfite:  but  this  cncly 
he  meaneth  to  exclude,  that  none  when  hee  hearcih  faith  to  bee  named, 
fliould  conceiuc  a  naked  imagination.  As  for  them  that  wil  haue  the  Supper 
to  be  only  a  marke  of  outward  profcfllon,!  donowpaflc  themouer ;  bccaufc 
I  thinke  y  I  hauc  fufficiemly  confu:ed  their  eiTor,when  I  entreated  of  Sacra- 
nientes  generally  .  Oaely  this  thing  let  the  readers  marke  ,  that  when  the 

Luk.  jt.io.  cupis  called  the  couenant  in  the  blonde,  there  is  a  promifc  expreifed  that 
may  be  of  force  to  con  firme  filth  .  Whereupon  folioweth,  that  vnlefl'c  wee 
haue  rcfpett  to  Godjand  embrace  that  which  he  ofFreth ,  we  doc  not  rightly 
vfe  the  holy  Supper. 

7  Moreouer  they  alfo  do  norfatisfic  me ,  which  acknowled  ing  that  we 
haue  fome  communion  with  Chrift, v/hcn  they  mean  to  exprcUe  it,  do  make 
vspartakersondy  of  the  SpiritCjwithoutmakingany  mention  of  flcflieand 
blou  Je .  As  though  all  thofe  thinges  were  fpoken  of  nothing,  that  his  fleftic 
is  verily  mcatc,  that  his  bloud  is  verily  drinke :  that  none  hath  hfe ,  but  hec 
thateatcththatflefhe  J  and  drinketh  that  bloude:  and  fuch  other  fiyingcs 
that  belong  to  the  iame  endc .  Wherefore  ifit  be  certaine  that  the  full  com- 
municating of  Chrift  procecdeth  beyond  their  defcriptio,  as  it  is  too  narow- 
ly  ftraincd :  I  will  nowe  goe  about  to  knit  vp  in  fcwe  wordcs,  howe  large  it  is 
and  howe  tarre  it  extendcth  it  fclfe,  before  that  I  (pake  of  the  contrarie  fault 
of  cxccfte .  For  I  ftiall  haue  a  longer  difputation  with  the  excefliue  tea- 
chers, which,  when  according  to  their  owne  grofl'encflc  they  frame  a  mancr 
of  eating  and  drinking  full  of  abfurditie,  doe  alfo  tranfhgure  Chrift  ftripped 
outof  hisfle/Iieintoafantafie  :  if  yet  a  man  may  with  any  wordes  com- 
prehende  fo  grcate  a  myfterie  ,  which  I  fee  that  I  can  not  fufficienily  com. 
prehende  with  mmde;  and  therefore  I  do  willingly  confeflc  it ,  that  no  man 
(houlde  iBcafure  the  hincflc  thereof  by  the  fmall  proportion  of  my  childil"h- 
neflc .  But  rather  I  cxhorte  the  rcadcrs,tliat  they  do  not  reftr aine  the  lenlc 

of 


To  Safuatton.  Lih.4,  457 

Or  their  minds  within  thefe  too  narrow  bounds.'but  cndcuour  to  rife  vp  much 
liierjthan  they  can  by  my  guiding.  For  I  my  felfe ,  fo  ofte  as  I  fpeakc  of  this 
thing,  when  I  hauc  trauciled  to  fay  all,thinkc  that  I  haue  yetl  aide  but  litle  in 
refpeft  of  the  vvorthinefle  thereof.  And  although  the  minde  can  doe  more  in 
thinkjnc;  than  the  tongue  in  exprcffingtyct  v/ith  greatnefll-  of  the  thing,  the 
mindealfoisfurmountedand  ouerwhehncd.FmaJIy  therefore  nothing  rc- 
maineth ,  but  y  I  raiift  breakc  forth  into  admiration  of  that  myftcne,  which 
neither  the  minde  canfuffice  to  thinke  of,  nor  the  tongue  to  d'.clare.Yct  af- 
ter  fuch  manner  as  I  can, I  will  fet  foorth  the  fumme  of  my  fentence :  which 
as  1  nothing  doubt  to  be  triie.fo  1  trift  that  it  wiUnot  be  difallowed  of  gcdJy 
hcartes. 

8     Firftof  a!!,weearetaughtoi'.rofthercripture,that  Chrift  was  from 
the  beginning  that  life  bringing  worde  ot  the  Father,  the  fountaine  and  ori- 
ginpJloflifc.from  whence  all  thingcs  euer  rcceiued  their  hauing  of  ]£<:» 
Wherefore  lohn  fometime  calleth  hmi  the  worde  ot  life ,  and  ibmctime  wri- 
te th  chat  I;fe  was  in  him:  meaning  that  hee  euen  then  flowing  into  all  crea- 
tures, powred  into  them  the  power  of  breathing  &  huing.  Yet  the  lame  loha 
addeth  afterward,  that  the  hfc  was  then  and  not  till  then  openly  fhcwed,whe 
the  Sonne  of  God  taking  vpon  him  our  flcflie,gauc  himfclfe  to  be  frenc  with 
eyes  and  felt  with  handes .  For  though  he  did  before  alfo  fprcad  abroade  his 
power  into  the  creatures;  yetbecauTe  man,  being  by  finne  cftraunged  from 
God,  h  juing  loft  the  communion  of  life,  fawe  on  euery  fide  death  hanging 
oner  him;  that  he  might  rccouer  hope  of  immortalitie ,  it  behooued  that  he 
fhouldebe  rcceiued  into  the  communion  of  that  worde.   Forhowe  fmall  a 
confidence  maicft  thou  conceiue  thereof,  if  thou  heare  y  the  word  of  God  in 
deede,  from  which  thou  art  molt  farrercmooued5C  onteinc  thin  it  ftlfe  the 
fulncflcof  life,  but  inihy  felfe  and  rounds  about  thee  nothing  ofFereth  ic 
felfe  and  is  prefem  before  thine  eyes  but  death?  But  fince  that  foi-mtaine  of 
life  beganne  to  dwell  in  our  flefhe ,  nowe  it  licth  not  a  farre  ofFhidden  from 
vsjbutprefcmlydeliuercthitfelfeto  be  partaken  of  vs.  Yea  and  it  maktth 
the  very  flefhe,  wherein  it  refteth,  to  bee  ofpower  to  bring  hfe  to  vs,  that  by 
partaking  thereofwee  may  bee  feddc  to  immortalitie.  I  am  (  faith  hee  )  the   ^^"  ^'^^a 
bread  of  life  ,y  am  come  down  from  heauen.And  the  bread  which  I  wil  giuc        ^  * 
is  my  flefh,  which  I  will  giue  for  the  hfe  of  the  worlde.  In  which  wordeshec 
teachcthj  not  onely  that  he  islife ,  in  refpeft  that  hee  is  the  eternall  worde 
ofG   O  Dwhich  came  downetovsfrom  heauen  ,  butthatin  comming 
downe  he  powred  the  fame  power  into  the  flefhe  which  he  did  put  on,  that 
from  thence  the  communicating  of  life  might  flowcfoorth  vnto  vs.Hereup- 
pon  alfo  thefe  things  nowe  follow,that  his  flefli  is  verily  mcat,3nd  his  blood 
is  verilic  drinke,  with  which  fuftenances  the  faithfuU  are  foftcred  into  eter- 
nall life.  Herein  therefore  confifterhfingular  comfort  to  the  godly,  y  nowe 
they  finde  life  in  their  owne  flefhe.For  fo  they  doe  not  oncly  with  cafie  paf^ 
figcatteine  vnto  ir,buthaue  it  of  it  felfe  laid  abroad  for  them  and  ofFeringic 
felfe  vnto  them.Onelykt  them  hold  open  thebofome  ofthcir  heart  ythcy 
may  embrace  it  being  prefenr,  and  they  Ihall  obteine  it. 

9     But  although  the  flefh  of  Chrifl  haue  not  fo  great  power  of  it  felfe,. 
thaLitcangiueUfctovSjWhichbothinihcownc  fiift  cftat&of  itwas  lub- 

"'       '        ic(ft 


Cap,  77,  0ftheoutrv4rdmeaf)ft 

left  to  mortalitic ,  and  now  being  endued  with  immortalitic.liiieth  not  by  ft 
felfc;yct  iris  rightfully  called  lifcbringing,which  is  filled  with  fulneflc  of  life 

iobt5.i;.     to  pourc  ic  into  vs.  In  which  meaning  I  doe  with  Cyril  cxpoande  that  faying 
ofChrilh-asthi  father  hach  life  in  himfclfe,fo  heehath  alfo  giucn  to  the 
fonnc  to  hiuc  life  in  himfclfe  .  For  there  he  properly  fpeakcth  of  his  giftcs, 
norwhichh^froiTi  the  beginning  poflelfed  with  the  fatherjbutwich  which 
he  was  garni/hed  in  the  famcflefliein  which  he  appeared.    Therefore  hee 
fh;weth  that  in  his  manhoode  alfo  dwclleth  the  fulnefTe  of  hfe,  that  whofo- 
cucr  partakech  of  his  flefhe  and  bloodc,  may  therewithal!  alfo  cnioy  the  par- 
taking oflifc.Of  what  fort  that  is,we  may  declare  by  a  familiar  example. For 
as  out  of  a  fountaine  water  is  fometime  dronkc,  fomctime  is  drawen,  fome- 
cimebyforrowesisconuciedto  the  watering  of  groundes,  which  yetof  ic 
felfe  docth  not  ouerflow  into  fo  manic  vfes ,  but  from  the  verie  fpring  it  fclfe 
which  with  cuerlafting  flowing  yeeldeth  and  miniftrcth  vntoit  from  time 
to  time  ncwc  abundance  :fo  the  flc(hc  of  Chrift  is  like  a  rich  and  vnwafted 
fountaine  which  powrcth  into  vs  the  life  fpringing  from  the  Godheadeinto 
it  felfc.Nowe  who  fecth  not,  that  the  communion  of  the  fle(hc  and  bloode 
of  Chrift  is  ncccflarie  to  all  that  afpire  to  heauenly  life  ?  Hereunto  tcndeth 
th  It  faying  of  the  Apoftlc,  that  the  Church  is  the  body  of  Chrift  and  the  ful- 
filling ofit:  and  that  he  is  the  heade  out  of  which  the  whole  body  cou- 
pled and  knit  together  by  ioyntcs  makcth  encreafc  of  the  body:  that  our  bo- 
dies are  the  members  of  Chrift.  All  which  thingcs  we  vnderftande  to  be  im- 
poftible  to  be  brought  to  paire,but  that  hee  muft  wholy  clcauc  to  vs  in  Spi- 
ritc  and  body .  But  thatmoftneere  fellowftiip  whereby  wc  arc  coupled  with 
his  flcHie,  hee  hath  yet  fet  out  with  a  more  glorious  title,  when  he  faide  that 

Ephe.j-  3o»  we  arc  members  ofhisbodie,  and  are  of  his  bones  and  of  his  flcfhe.  At  the 
laft ,  to  declare  it  to  be  a  matter  greater  than  all  wordcs,  he  concludeth  his 
faying  with  an  exclamation,  This  is  (faith  hee)  a  great  fecret.  Therefore  it 
/houldc  be  a  point  ofcxtreememadncffc  to  acknowledge  no  communion  of 
thefaithfull  when  thcfldhe  and  bloode  of  the  Lorde,  which  the  Apo- 
ftlc dcclarcth  to  bee  fo  great,  that  hee  had  rather  wonder  at  it  than  cx- 
prcfle  it. 

10  LctthcfummebeCjihatourfouIesarcfofeddewith  the  fleflic  and 
bloodeof  chrift,  as  breade  and  wine  doe  maintainc  and  fufteine  the  bodily 
life.  For  ocherwife  the  proportional!  relation  of  the  fignc  fli  julde  not  agree, 
vnlefle  foules  did  findc  their  foode  in  Chrift  .Which  can  not  be  done,  vnles 
Chrift  doc  tvucly  growe  into  one  with  vs ,  and  rcfreftie  vs  with  the  eating  of 
his  flcHie  and  drinking  of  his  bloodc.  But  although  it  fceme  incrcdible,thac 
info  great  diftance  of  places  the  tlelTie of  Chrift  rcacheth  to  vs  that  it  may 
bee  meatc  to  vs:  let  vs  remember  howe  much  the  fecretc  power  of  the  fpi- 
rite  furmounteth  abouc  all  our  fcnfes.and  howe  foohlhc  it  is  to  goe  about  to 
meafure  his  vnmcafurablenefle  by  our  meafurc.  That  therefore  which  our 
mindc  comprehendcth  not,  let  our  faith  conceiue,  that  the  fpirit  truly  knit- 
teth  in  one  thofethinges  that  arc  feucredm  places.  Nowe  that  fame  ho- 
ly communicating  of  his  bodie  and  bloodc,  whereby  Chnft  powrcth  his  life 
intovsjcucnasif  hecpcarccditintoour  bones  andmarowcs,  Ucc  in  the 

iuppcr 


To  Saltiation,  Lih.4,  45  9 

Supper  alfo  teftifieth  and  fealeth :  and  chat  not  with  fetting  bcrore  vs  a  vaine 
or  voyde  figne,  but  bringing  foorth  there  the  efFeifiuall  working  of  his  fpiritc 
whereby  he  fulfillcth  that  which  he  prou.ifcch  .  And  verily  he  there  ofFreth 
&  deliucreth  the  thing  fignified  to  all  them  tha  t  fit  at  thai  fpiiituall  banket: 
although  it  be  receiued  with  fruit  of  the  faithfull  onIy,which  recciue  fo  great 
bountifulnefle  with  true  faith  and  thankefulnefleofminde.  After  which  ma-  2,Cor.l&ltf 
ner  the  Apoftlc  fayde,  that  the  bread  which  wc  brcakc  is  the  communion  ot 
thebodicofChrift:  and  that  the  cuppc  which  wee  hallowe  with  the  worde 
and  prayers  to  that  purpofc,  is  the  communion  of  his  bloud.  Neither  is  there 
any  caufe  why  any  man  {hould  obie.%  that  it  is  a  figuratiue  fpecch,by  which 
the  name  ofthe  thing  fignified  is  giuen  to  the  figne.  Igraunt  verily  thatthe 
breaking  of  the  bread  is  a  figne,  not  the  thing  it  fclfe .  But  this  beeing  admit- 
ted, yet  we  fhal  rightly  gather  of  the  dcliuerance  of  the  figne,  that  the  thing 
it  fclfe  is  deliuercd .  For  vnlefle  a  man  will  call  God  a  deceiuer,  he  can  neuet 
befo  boldetofaycthatheefetteth  before  vs  an  emptie  figne.  Therefore  if 
by  the  breaking  of  bread  the  Lordc  doth  tiuely  reprefent  the  partakinge  of 
his  bodvjit  ought  to  be  out  of  dout  that  he  truely  performcth  and  deliuereth 
it.Andthis  rule  is  alway  to  beholden  of  the  godly,that  foofc  as  they  fee  the 
fignes  ordained  of  the  Lord,they  certainly  thinke  and  petfwade  thcmfclues 
that  the  tructhofthc  thing  fignified  is  there  prefent.  For  to  what  purpofe 
fhould  the  Lorde  deliucr  to  thee  into  thy  hande  the  figne  of  his  body,  but  to 
alFure  thee  of  the  true  partaking  of  it  ?  If  it  bee  true,  that  a  vifiblc  figne  is  gi- 
uen  vs ,  to  fcale  the  gift  of  an  inuifible  thing :  when  wee  rcccinc  the  figne  of 
the  bodie,let  vs  no  leffe  certainely  bcleeue  that  the  body  it  fclfe  alfo  is  giuen 
vs. 

ir  I  fay  thcrefore(  which  both  hath  bin  alway  receiued  in  the  Churche, 
and  all  they  teach  at  this  day  that  think  right )  that  the  holy  myftcrie  of  the 
Supper  confifteth  of  two  thinges :  that  is  to  fay,  of  the  bodily  fignes,  whiche 
beeing  fet  before  our  eyes  doe  reprefent  vnto  vs  inuifible  thinges  according 
to  thecapacitie  of  our  weakenelFe :  and  of  fpirituall  tructh,  which  is  by  thofc 
fignes  both  figured  and  deliuered.  Ofwhatfortethatis  ,whenlmeaneto 
(hewe  it  familiarlie,  I  vfc  to  fct  three  thinges :  the  fignification,  the  matter 
which  hangcth  ofy  fignification,the  vertue  or  efteft  which  fuloweth  of  both. 
The  fignification  confifteth  in  the  promifcs,  which  are  after  a  certaine  ma- 
ner  wrapped  together  with  the  figne.  Thematterof  fubftancel  call  Chrift 
with  his  death  and  refurredion.By  etfeft  I  vndcrftand  the  redemption,righ- 
teoufneflre,fan6i:ification,andeternainife,  and  whatfocuer  other  bencfites 
Chrift  bringcth  vs.  Now  although  all  theie  things  haue  refpeft  to  faith;  yet 
I  leaue  no  place  to  this  cauillarionras  though  when  I  fay  that  Chnft  is  recei- 
ued by  faith,  I  would  haue  him  conceiued  with  vnderftanding  only  and  ima- 
gination. For  the  promifes  offer  him,  not  that  wee  fliould  fticke  faft  in  the 
light  alone  and  in  bare  knowledge :  but  that  we  fhoulde  enioy  the  true  com- 
municating of  him .  And  truely  1  fee  not  how  any  man  may  haue  confidence 
that  he  hath  redemption  and  righteoufnefle  in  the  croflc  of  Chrift ,  and  life 
in  his  death,  but  principally  ftanding  vpon  the  true  communion  of  Chrifte 
himfelfe.  For  thofegood  thinges  (houlde  not  come  to  vs ,  vnlelfe  Chrift  firlt 
made  himfelfe  ours,  I  fay  therfore,that  in  the  myfterie  of  the  Suppetjby  the 
'  "    "       —  --     -  -  fignes 


C«^.  /  7,  Of  the  0Hty*4rdc  me»KS 

figncs  of  bread  and  wine  Chriftis  truly  dcliucrcdto  vs,yca  and  his  body  and 
bfoudjin  which  he  hath  fulfilled  al  obedience  for  purchafing  of  righteoufncs 
to  vs:  namly  y  firft  we  fhould  grow  together  into  one  body  with  him:&  thea 
being  made  partakers  of  his  fubftance,  wc  may  alfo  fccle  his  power  in  the  c6- 
ftiunicating  of  all  his  good  thingcs. 

1 1  Now  I  come  down  to  the  exceffiue  mixtiires.which  fuperftition  hath 
broughtin.  For  herein  Satan  hath  played  with  marueloiisfuttletie,  that 
withdrawing  the  mindcs  of  men  from  heauen ,  he  might  fill  them  with  pcr- 
uerfe  errour,  as  though  Chrift  were  faftencd  to  the  element  of  breade .  And 
firft  we  muft  not  dreame  fuch  a  prcfcnce  of  Chrift  in  the  Sacrament ,  as  tho 
craftefmen  of  the  courtof  Rome  hauc  fained:as  though  the  body  of  Chrift 
were  made  prefcnt  with  prefcncc  of  place,  to  be  handled  w  ith  hands ,  to  bee 
broofcd  with  teeth,  and  Iwallowed  with  mouth  .  For  this  forme  of  recanta- 
tion Pope  Nicolas  endued  to  Berengarius,  tobceawitnefleof  his  rcpen- 
taunce:  namely  with  words  fo  farre  monftruous,  that  the  author  uf  the  glofc 
crieth  out  y  there  is  danger,  if  the  renders  do  not  wifely  take  hcede  to  them- 
fcluesjleart  theyfhouldfucke  out  of  them  an  hercfieworfe  than  was  that  of 
Berengarius .  In  the  feconde  diftinftion,  in  the  Chapter  beginning  thus ,  E- 
go  Bercng/arius .  But  Peter  Lombardc,  although  he  trauailc  much  in  excu- 
ling  the  abftuditie,  yet  more  indincth  to  the  contrary  fentencc .  For  as  wcc 
nothing  doubt  that  it  hath  limites  according  to  the  perpetual!  nature  of  the 
bodie  of  men,  and  is  holden  in  heaucn.into  which  it  was  once  receiued,  vntil 
hce  returnc  to  iudgement :  fo  to  drawe  it  backe  vndcr  thcfe  corruptible  elc- 
mentcs  or  to  imagine  it  prefent  eueiy  where,  we  account  it  to  be  vtterly  vn- 
lawfull.  Neither  venly  is  it  fo  ncedefull  to  this  that  we  may  cnioy  the  parta- 
king of  it^forafmuch  as  the  Lordc  giueth  vs  this  benefit  by  his  Spirit,  that  wc 
be  made  one  with  him  in  body.  Spirit,  and  foule  .  The  bonde  therefore  of 
Chryfo.Ser.  [j^js  conioyning  is  the  fpirit  of  Chrift,by  the  knitting  whereof  we  be  coupled 
fanfto'^"  together.and  as  itwere  acertaincconduit,by  which  whatfoeuer  Chrift  hira- 
felfe  both  is  &  hath, is  conueyed  to  vs .  For  if  we  beholde  the  funne  fhining 
foorth  with  his  bcamcs  vpon  the  earth  after  a  certaine  manner  to  caft  forth 
his  fubftance  vnto  it  to  engender,  nourillie,  and  quicken  the  fruites  thereof; 
why  fhould  the  extending  of  bcamcs  of  the  Spirite  of  Chrift  be  infcriour  to 
conuey  the  communion  of  his  flcfh  and  blcud  into  vs  ?  Whcrfore  the  Scrip- 
ture,whtnitfpcakethofourp2rtakingwithChrift,referrcth  the  whole  force 
thereof  to  the  Spirite.  Yet  in  ftcedeofmany,one  place  flialbefufficient.For 
Paul  in  the  eight  Chapter  to  the  Romanes ,  fay  th  that  Chrift  dwcUcth  in  vs 
«oncotherwifethr.n  byhis  Spirite:  whereby  yet  hce  taketh  not  away  that 
communion  of  his  flefhc  and  bloud  of  which  we  nowe  fpeake,  but  teacheth 
that  the  Spirite  alone  workcth  that  wee  poUefle  whole  Chrift  and  haue  him 
dwelling  in  vs. 

13  The  fchoolemcn  thought  more  fliamefaftly  which  were  withholden 
with  horrour  of  fo  barbarous  vngodlincflc.  Yet  they  alfothemfelucsdono- 
thingbutmockewithfuttler  deceices  .  They  grauiu  that  Chriftis  not  con- 
tained there  by  way  ofcircumfcription  nor  after  abodily  manner :  but  after- 
ward they  inuent  a  way,  which  neither  themfelues  doe  vnderftand,nor  they 
can  declare  to  other :ycc  it  is  fuch  as  falleth  to  ^this.  poijuc  that  Chrifle  muft 

be 


To  Salfidtion,  Lih.4,  4jf 

be  (buglit  in  the  forme  of  breadc  as  they  call  it.  For  what  is  it  ?  When  they 
fay  chat  the  fubftancc  of  bread  is  turned  intoChrift,doe  they  not  fatten  hjm 
to  the  whitnes  which  they  there  leaue  ?  But  (fay  they)  he  is  fo  contained  ia 
the  Sacrament,  that  he  abideth  in  heaucn :  and  we  determine  no  other  pre- 
fence  butof  habitiide.Biit  whatfoeuervvordes  they  bring,  m  to  dooke  it  with 
a  dcceitfull  colour,  this  is  the  ende  of  all,  that  that  is  by  confccration  made 
Chrift ,  which  before  was  bread;  that  from  thenceforth  Chrift  lieth  hid  vn- 
der  that  cofour  of  bread.  Which  alfo  they  are  not  afhamcd  in  plaine  wordes 
tocxprefll-.Forth^febethewordcsof  Lombarde:  that  the  body  of  Chrift, 
whichinitfelfc is  visible, whentheconfccrationisendedjheth  hidden  and  ''•''♦4«ai«« 
is  coueredvnder  the  forme  ofbread.So  the  forme  of  that  bread  is  nothing 
elfc  but  a  vifour,that  taketh  away  the  fight  of  the  flcfh  from  the  eies.Neither 
nccdewce  many  conieiflures,  to  finde  what  fnarcs  they  minded  to  lay  with 
chcfe  wordcSj  fith  the  thing  it  felfe  phinely  fpeakcth  it.  For  ic  is  to  be  feene 
with howe  great  fupctftition  in  certain?  ages  paft,  not  onely  the  common 
fort  of  men,  but  alfo  the  vcrie  chccfe  of  them  haue  bcene  holdcn,nnd  at  this 
day  be  holden  in  popifhc  Churches .  For  hauing  little  care  of  true  faith  (  by 
which  alone  we  both  comeinro  the  fcllowfliip  of  Chrift, and  doe  deaue  to- 
gether with  him)  To  that  they  haue  a  carnal  prefcnce  of  him.which  they  hauc 
framed  befide  the  worde,  they  thinke  that  they  haue  him  prefent  enough. 
Thcrfore  in  a  fumme,we  fee  that  this  hath  ben  gotten  by  this  wittie  futtlety, 
that  bread  was  taken  for  God. 

14  From  hence  proceeded  y  fame  fained  tranfubftantiation,  for  which 
at  this  daythcy  fight  more  earneftly  than  for  all  the  other  articles  of  their 
faith .  For  the  fiift  builders  of  that  locall  prcfence  could  not  vnwinde  them- 
felucs  from  this  doubt  howe  the  bodie  of  Chrift  (houlde  be  mingled  with  y 
fubftance  of  breade ,  but  that  by  and  by  many  abfurdities  did  thruft  the 
felues  in  place.  Thercforethcy  weredriuenofneccflitictoflvicto  this  in- 
uention,  that  there  is  made  a  turning  of  breadc  into  the  body:  not  that  the 
body  is  properly  made  to  God,but  becaufe  Chrift  y  he  might  hide  himfclfc 
vn  jer  the  forme,  bringcth  the  fubftance  to  nothing.  But  itis  meruelious,  y 
they  fell  to  fo  great  ignorance,  yea  fenfelefle  dulnefte.that  not  only  y  fcrip- 
turc  butalfotheconfcntofy  olde  Church  fighting  againft  it,  they  brought 
abroad  that  monftcr.  I  grant  indeed  thatfome  of  the  olde  writers  fometimc 
vfed  the  name  of  turning:  not  for  that  they  would  deftroy  the  fubftance  iny 
outwards  figncs,bur  that  they  might  teach  that  the  bread  dedicate  to  y  my- 
fterie  differeth  farre  from  common  bread  and  is  now  othcr.Butech  where 
they  ?lplainely  declare  ,  that  the  holy  fupper  confiftcth  of  two  partes,  ati 
earthly  p3rt,and  a  heauenly :  and  che  earthly  part  they  do  without  contro- 
uerfie  expound  tobcbrcad  and  wine.  Truelywhacfoeuer  they  babble  ,  itis 
plaine  that  in  confirming  of  this  doftrine  th'jy  want  the  defence  of  antiqui- 
tie,which  they  oftentimes  preflime  to  fet  againft  the  cuident  v/orde  of  God. 
Foritisnotfolongagoefinccitwasinuemed:  itwas  verily  vnknowcn  not 
only  to  thofe  better  agesjn  whichy  purer  doflrine  of  religion  yet  florifhed, 
but  alfo  euen  when  that  fame  purciielfc  was  much  denied.  There  is  none  of 
the  old  writers  y  doth  not  in  exprefi'e  words  confeirc  y  the  h  j1/  fignes  in  the 
Supper  are  bread  and  wine :  although ,  as  wc  hauc  faide,  tliey  romccime  fee 

it 


C4p.  /  7 .  Of  the  outvfdrde  mednet 

it  out  with  dluerfc  titles,to  aduauncc  the  dignitic  of  y  myftcrie.For  whereas 
they  fay  y  in  the  confccration  is  made  a  fecretc  turning ,  that  now  it  is  an  o- 
thcr  thing  than  bread  and  winerl  hauc  cuen  nowe  giuen  warning  y  they  do 
not  thereby  meancy  the  things  themfelues  are  brought  to  nought, but  that 
they  arc  now  to  be  otherwifc  efteemcd  than  common  meates,w  hich  arc  ap- 
pointed oncly  to  fecde  the  belIy:forafmuch  as  in  them  is  deJiucred  to  vs  the 
fpirituall  meat  and  drinkc  of  the  foulc.  This  wee  alfo  dcnie  not.  If  (fay  thcfe 
inen)therebeeaturning,itmuftnecdcsbethatthereisofonc  thing  made 
anothcrthing.Iftheymcane  that  there  is  fome  thing  made  which  before 
was  not,  I  agree  with  them .  If  they  willdrawe  it  to  that  their  ownc  imagina- 
tion ,  let  them  anfwerc  me  what  change  they  thinke  to  be  made  in  baptifmc. 
For  herein  the  fathers  alfo  do  determin  a  marudous  turning,  when  they  fay 
that  of  a  corruptible  element  is  made  a  fpiritualwafhingofyfoule,yet  none 
of  them  dcnieth  that  water  rcmaineth.But(fay  they)  there  is  no  fuch  thing 
in  baptifmc,  as  is  y  in  thcfuppcr.Thisismy  body.  As  though  the  cjueftion 
were  of  thofe  wordes ,  which  haue  a  meaning  plaine  enough:and  not  rather 
of  thitworde  ofturning,which  ought  to  fir^nifie  no  more  in  the  Supper  tha 
in  baptifme.  Therfore  farewell  they  with  thefe  fnares  of  fyllabJes,  whereby 
they  doc  nothing  clfc  but  bewray  their  owne  hungnnefle.  For  otherwifc  the 
(ignification  would  not  agree  together  vnlelfe  the  trueth  which  is  there  fi- 
gured, had  a  liuely  image  m  outward  figne.  Chriftes  will  was  by  the  outward 
figne  to  teftific  that  his  flc/li  is  meace.  If  hec  did  fet  before  vs  oncly  an  tmp- 
tieimaginatiue  forme  ofbread  not  true  brcad,where  were  the  correlatio  or 
fimilitude  which  /hould  lead  vs  from  the  vifible  thing  to  the  inuifible  ?  For, 
that  all  ihingcs  may  agree  together,  the  iignification  fiiall  extcnde  no  fur- 
ther, but  that  we  be  feddc  with  the  forme  of  the  flefh  of  Chrilt.  As,  if  in  bap- 
tifmc the  forme  of  water  fhoulde  deceiue  our  cy  es,it  Hiouldc  not  bee  to  vs  a 
cerrainc  pledge  of  our  wafliing :  yea  by  that  deceiteful  (hew  there  fliould  be 
giuen  vs  an  occafion  of  wauering.  Therfore  the  nature  of  the  Sacrament  is 
ouerthrowen.vnles  in  the  maner  of  fignifying  the  earthly  figne  aunfwer  toy 
hcaucnly  thing.  And  therefore  we  loofe  the  trueth  of  this  myftciie,  vnleflc 
true  bread  rcprefent  to  vs  the  true  body  of  Chrifl.I  repeat  it  againc:  Sith  y 
Suppcris  nothing  elfc,than  a  vifible  teftifyingofthatpromife  which  is  in  the 
lixtChapteroflohn,  namely  that  Chrift  is  the  breadc  of  hfe  ,  which  came 
downe  from  hcauentthcre  muft  be  vifible  bread  vfcd  for  a  mcanejWhcreby  y 
lame  fpirituall  bread  may  be  figured.-vnles  we  will  that  wee  loofe  all  the  fruit 
which  in  this  bchalfe  God  tenderly  granteth  to  fuftcine  our  weakenes.  Now 
i.Cor»»o,i7  by  what  reafon  Ihouldc  Paul  gather,  that  al  we  are  one  body  and  one  bread, 
which  doc  together  part  ike  of  one  brcad.if  there  remained  oncly  animagi- 
natiue  forme  and  not  rather  a  naturall  trueth  ofbread? 

I J  But  they  couldc  ncuer  hauc  becnc  fo  fowly  beguiled  with  y  deceircs 
of  Satan,butbccaufe  they  were  already  be  witched  with  this  errour,  that  the 
body  of  ChriA  inclofcd  vnder  bread  was  by  the  bodily  mouth  fent  downe  in- 
to the  belly.  The  caufe  of  fo  brutifli  imagmation  was,  that  confccration  fig- 
nificd  as  much  among  them  as  a  magicall  cnchauntmcnt.  But  this  princi- 
ple was  drawen  to  them,  thatbrcad  is  a  facramcntto  none  but  to  men,  to 
whome  the  worde  it  dircdcd:  like  as/  water  of  baptifme  is  not  changed  in 

ic 


•       To  Sahath»,  Lih.4*         J^^i 

It Telfc^but  fo  foonc  as  the  proraife  is  adioyned,It  bcginncth  to  be  that  to  vs 
which  it  before  was  not.  This /hall  better  appearc  by  example  of  a  like  Sa- 
crament.  The  water  fpringing  out  oftherocke  in  the  defert  was  to  the  fa-  ,  c  r  ic,4« 
thcrs  a  token  and  figne  of  the  fame  thingjwhich  the  wine  doeth  figure  to  vs 
in  the  Supper.  For  Paul  teacheth  that  they  drunke  the  fame  fpiritual  drink. 
But  it  was  a  common  watering  for  the  beafts  and  catel  of  the  people.  Wher- 
uponitiseafily  gathercd,that  in  earthly  elements,  when  they  are  applied 
to  a  fpiritual!  vfc,there  is  made  no  other  turning  but  in  rcfpeft  of  mcn,in  fo 
much  as  they  are  to  them  fealcs  of  the  prom  ifcs.  Moreouer  fith  Gods  pur- 
pofcis(asloftenrepeatc  )  as  it  were  by  handfomc  chariots  toliftvsvpio 
himfclfejthey  do  by  their  way  wardnefle  wickedly  difapointthe  fame,which 
do  in  deede  call  vs  to  Chrift,  but  lurking  inuifibly  vndcr  bread.  For  it  is  not 
poflible  that  the  minde  of  men .  vncombring  it  felfc  from  the  immeafura- 
blenefTeofplaccSjfliouldattaine  to  Chrift  eucnaboue  the  heaucns  .  That 
which  nature  denied  them ,  they  attempted  to  amende  with  a  more  hurt- 
flill rcmedie: thatabiding inearth^we  fhould neede no heausnly  necrencflc 
of  Chrift.  Loe,this  is  the  neceflitie,  thatcompellcd  them  to  transfigure  the 
bodie  of  Clinft.  InBernardes  timejafthough  a  harder  maner  of  fpeaking  was 
growen  in  vfe,  yet  tranfubftantiation  was  not  then  knowen.  And  in  all  ages 
before  that,  this  fimilitude  did  flie  aboutin  euery  mans  mouch,  that  there  is 
with  bread  and  wine  a  fpirituall  thing  ioyncd  in  this  myfterie.  Of  the  words 
they  aunfwere.  as  they  thinke ,  wittily;  but  bringing  nothing  fit  for  this 
prefentcaufe.  TherodofMofes  (fay  they)  being  turned  into  a  Serpent,  al-  ^xod.^.i* 
though  it  did  get  the  name  ofaSerpent,yetkeepethftill  the  old  name,&is  '"  ^' ** 
called  a  rod.  So  in  their  opinion  it  is  as  probable,  that  although  the  bread 
paffeintoa  newcliibftanccjit  maybe  abufiuely  and  yet  not  vnapcly  called 
that  which  it  appeareth  to  the  eycs.Bu  t  what  likelihoode  or  necrenefle  findc 
they  betwccne  a  cicare  miraclc,and  their  fained  illufion,of  which  no  eye  in 
earth  is  witnefle?  The  Magicians  had  mocked  with  deceits,  fo  that  the  Ac- 
gyptias  were  perfuadcd,that  they  excelled  in  diuine  power  to  change  crea- 
tures aboue  the  order  of  nature.  Mofes  came  foorth,  and  driuing  away  all 
their  deceites,  fhewed  that  the  inuincible  power  of  God  was  on  his  fide,  be- 
caufc  his  own  rod  confumeAal  the  reft.  But  forafmuch  as  that  was  a  turning 
difcernable  with  eyes,thcrefore  as  we  haue  faid,it  pertaineth  nothing  to  this 
prefcnt  caufe :  and  in  a  litlc  time  after,the  rod  vifibly  returned  into  his  own 
forme.  Bcfide  that  it  is  notknowen,whether  that  fudden  turning  was  of  fub- 
ftanceor  no.  Alfo  the  alluding  to  the  rods  of  the  Magicians  is  to  beconfi- 
dcrcd,  which  the  Prophet  therefore  would  not  call  SerpentSjleaft  he  fljould 
fecme  to  fignifie  a  turning  where  none  was  :  becaufethofe  decciuers  h^d 
done  nothing  but  caft  a  myft  before  the  eyes  of  the  beholders.  What  likc- 
nefle  herewitli  haue  thcfe  formes  of  fpeechc ,  Thebread  which  webreakc,  i.Cor.io.afi 
So  oft  as  ye  (hall  eatc  this  bread.They  communicated  in  breakingof  bread,  and  1 1.16, 
&  fuch  other  ?  It  is  certaine  that  their  eyes  were  onely  deceiucd  with  y  en-  A^a4. 
chauntmcnt  of  the  Magicians  .  As  concerning  Mofes,  the  matter  is  more 
doutfulljby  whofehanditwasnomorehardforGodtomakcofa  rodaSer- 
pentj&againeofa  Serpent  to  make  a  rod,  than  to  cloth  Angels  with  flefhly 
bodies,  and  byandby  after  to  vndoth  them .  If  the  nature  of  this  myfterie 
'  Ooo.  were 


C4p.  /7,  Oft  he  outward  meAiiet 

were  the  fame  or  lile.there  wrre  (bme  colour  for  their  folution .  Let  this 
therefore  rcmainc  ccrtainc,  that  it  is  not  trucly  nor  fitly  promifed  vs  that  in 
the  Supper  the  flcfh  of  Chrift  is  trucly  to  vs  for  meatc,  vnkfll*  the  true  fub- 
ftance  of  the  outward  figne  agree  witn  it.  And  (as  one  crrour  groweth  of  an 
other)  the  place  of  lercmic  is  fo  fooLfhly  vvrcftcd  to  proouc  tranfubftantia- 
Ier»if.i9.  tion.thatitirkcthmetorchearfeit.  The  Prophet  complaineth  that  wood 
is  put  in  his  bread:  meaning  rhat  by  the  cruclcic  of  his  enimies  ,  his  bread 
PrJ.tfp,ii,  ^yas  infcdlcd  with  bittcrnefle.As  Dauid  with  a  hke  figure  bcwailcth  that  his 
mcatc  was  corrupted  with  gall,  and  his  drinke  with  vinegcr.  Thefc  men  wi] 
haue  it  that  the  body  of  Chnft  was  by  way  of  allcgorie  fattened  to  y  crofTc. 
But  fome  of  the  olde  fathers  thought  fo.  As  though  wee  ought  not  rather  to 
pardon  their  iguorancc,and  to  burie  their  fliame, than  to  adde  {hamelcfncs 
to  compel!  thcmyct  ftill  to  fight  like  enemies  with  the  luturali  meaning  of 
the  Prophet. 

\6  0:hcr,  which  fee  that  the  proportionall  relation  of  the  figne  &  the 
thing fignified,  cannot  bcoucrthrowcn,but  that  the  tructh  of  themyftery 
muft  fail,  do  confefl'e  that  the  bread  of  the  Supper  is  verily  a  fubftanccof 
an  earthly  and  corruptible  element,  and  fuftlcth  no  change  initfelfcbut 
hath  vndcr  it  fclfc  the  body  of  Chrift  enrlofcd  .  If  they  did  fo  declare  their 
meaning,  that  when  the  bread  is  dcliuercd  in  the  myfterie,  there  is  adioy- 
ncd  thcdeliueringofthcbodiejbccaufcthetrueth  is  vnfcuerable  from  the 
figne :  I  wouldc  not  much  ftriuc  with  them .  But  bccaufe  they  placing  the 
body  in  the  bread,do  faine  to  it  abeing  euery  where  contrarie  to  the  nature 
thcrcof,and  in  adding  vndcr  the  bread,thcy  will  haue  it  lie  there  hidden :  it 
is  neceflarie  a  litle  while  to  drawe  fuch  futtletics  out  of  their  dcnnes  .  For 
my  mind  is  not  yet  as  of  fet  purpofe  to  go  through  with  al  this  point:but  on- 
ly that  I  may  lay  the  foundations  of  the  difputation  which  {hall  by  and  by 
followe  in  place  fit  for  it.They  will  therefore  haue  the  body  of  Chrift  to  bcc 
inuifible  &  immealuf  ab!e,that  irmay  be  hid  vnder  the  bread :  bccaufe  they 
thinke  they  do  not  otherwife  communicate  with  him  than  if  he  defccnd  in- 
to the  bread:butthey  comprehend  not  the  mancr  of  defccnding  ,  whereby 
hehftcthvsvpwardtohimfelfe.Thcylay  vponitall  the  colours  that  they 
can:  but  when  they  haue  faid  all,it  fufficicntly  c^pcareth,  thatthey  ftay  vp5 
the  local  prefencc  of  Chrift.Whcnce  commeth  that?  cucn  bccaufe  they  can 
abide  to  conceiue  no  other  partaking  of  the  flelh  &  bloud ,  but  which  confi- 
Hcth  either  of  loyning  &  touching  of  placCjOr  of  fome  groffe  endofing. 

ly  And,that  they  may  obftinatly  defcnde  the  errour  once  rsHily  con^ 
cciuedjfome  of  them  fticke  not  to  fiy ,  that  the  fle/li  of  Chrift  had  ncuer  a- 
ny  other  meafurings,but  fo  farre  &  wide  as  hcauen  &  earth  is  broad.  Wher- 
as  he  was  borne  a  child  out  of  the  wombc,  whereas  he  grewe,  whereas  hcc 
was  fprcad  abroad  on  the  crofle,  whereas  he  wasenclofed  in  the  fepulchre, 
the  fame  was  done  by  a  certaine  difpenfationjthat  he  might  be  borne  &  die, 
AS.  I.  j,?.&  and  performc  the  other  duetics  of  man.  Whereas  after  his  rcfurredion  he 
7-55'&^'J«  was  feene  in  his  wonted  forme  of  body, whereas  he  wastakcn  vp  to  heaucn^ 
whereas  laft  of  all  alfo  after  his  afcenfion  he  was  feene  of  Stephen  and  Paul: 
k  was  done  by  the  fame  difpenfation,  that  it  might  appcarc  to  the  fight  of 
sneny  he  was  m.idc  a  kingin  bcguen.What  is  this  clfe,.  butto  railc  vp  Mar- 

cion. 


To  Saluathrt,  Lif^,4»  "J^Wi 

tlon  ontof  hclhFor  no  man  can  dour  that  thebody  of  Chrift  was  a  fijntafie 
or  a  fantafljcal  thing,if  he  was  of  fuch  ftatc.S(»mc  flip  away  lonievvhat  more 
futtclly  jWith  faying  that  this  bcdic  which  is  giucn  in  the  Sacrament  is  glo- 
rious and  immortal]:and  that  therefore  it  is  no  abfurdi:ie,  if  it  berontamcd 
inmanyplace!>,ifinnoplacc,ifwith  noforme,vndcr  the  faciament.  ButI 
askcwhat  mancrofbodieChuftgauetothedifcipIes  ,  the  day  before  th  at 
he  futfred:  do  not  the  wordes  found  that  hcegauc  the  fame  mortall  bod'e, 
which  was  within  a  lirle  after  to  be  deliucred  f    Hcc  had  already  before(fay 
thcy^niewcdhisglorietobefeenetothrecofthedifciplcs.  That  is  true  in  w,,. ,- - 
deedcjbut  hiswillwasbythatbrightnefletogiuethcmataftcofimmorta-         '  '*  ' 
litie  for  an  houre.  In  the  meane  time  they  (hall  not  there  ftnde  a  double  bo- 
dicjbut  that  one  body  which  Chi ift  did  bcarc,  garnifhcd  with  newc  glorie. 
Butwhcnhcdiftributcdhisbodieathisfiiftfupper,  the  lime  was  nowcac 
hand.when  he  being  ftrikcn  of  God, and  humbled  ftiouldc  lie  without  glorie 
asaleprous  man:fo  farrc  is  it  ofFthat  he  then  would  ihewefoorth  the  glorie  £(-j^j.  .• 
of  his  refurrcftion.  And  howe  great  a  window  is  here  opened  to  Marcion,  if 
ihebodieofChriitwasfeeneinonc  place  mortal  &  bafe,  and  in  another 
place  was  holden  immortall  &  glorious  rHowbcit  if  their  opinion  take  place, 
the  fame  happeneth  daily:  becaufe  ihcy  are  compelled  to  confcfle  that  the 
bodieofChnftbeingvifibleinitfelfcjhethhid  inuifibly  vndcr  the  figncof 
bread.And  yet  they  that  vomit  out  fuch  monftroufnes,  are  fo  not  aftiamed 
oftheir own  fliamCjthat they  dovnprouoked  hainoufiy  raile  atvsjbecaufc 
we  do  not  fubfcribc  to  them. 

i8  Nowifthcylift  tofaftenthebodie&bloudoftheLordc  tobread& 
wine:  the  one  Ihall  of  ncccfliiie  be  plucked  in  funder  from  the  other.  For  as 
the  bread  is  deliuered  feucrally  from  the  cup,fo  the  bodic  vnited  to  y  bread 
muft  necdes  be  deuided  from  the  bloud  enclofed  in  the  cup.  For  when  they 
aflrirmethatthebodieisinthebread&thebloudinthccup:  and  the  bread 
&  wine  are  by  fpaces  of  place  diftant  the  one  from  the  other;  they  can  by  no  ' 
/hift  cfcape.but  that  the  bodie  muft  be  feuered  from  the  bloud.But  whereas 
they  are  wont  to  allcagCjthat  by  accompaning(as  they  faine)in  the  body  is 
thebloud,&likcwifein  the  bloud  is  thcbodie,y  verily  is  too  trifling:  forar* 
much  as  the  fignes  in  which  they  are  endofcdjare  fo  feuered.  But  if  wee  bee 
lifted  vp  vv  our  eyes  &  mindes  to  heauen^y  we  feeke  Chrift  there  in  the  glo- 
ry of  his  kingdom:as  the  fignes  do  allure  vs  to  him  whole,fo  vnder  the  fignc 
of  bread,  we  fhalbe  fed  with  his  bodie.vnder  the  figne  of  wine  we  /hall  fcue* 
rally  drinke  his  bloud,y  at  length  we  may  enioy  him  whole.For  although  he 
hath  taken  away  his  flerti  fromvs,  &  in  his  bodie  isafcendedvpintohea- 
uen,yethefittcth  at  the  right  hand  of  the  Fathcrjthatis  to  fay  hec  reigneth 
in  the  power,&maieftie,&  glorie  of  the  Father.  Thiskingdomeis  neither 
bounded  with  any  fpaces  of  place,  nor  compnflcd  about  with  any  mcafu- 
ringSjbut  y  Chrift  may  (hew  forth  his  might  whei  foeuer  it  plefcth  him  both 
in  heauen  &  in  earth:  but  that  he  may  ihewe  himfdfe  prcfent  with  power  & 
ftrength:but  that  he  may  alway  be  at  hand  with  them  y  be  his,breatbing  his 
life  into  them ,  may  Hue  in  them,  ftrcngthcn  them,  quicken  them,  prcferue 
themfafe ,  cuen  asifhc  wercprefentinbody;finally,but  that  he  may  feede 
dicm  with  his  owns  body  3  the  communion  whereof  hcc  docth  by  the 

Oqq%  powey 


€^,/7»  OftheoHtififardnteMet 

power  of  his  Spirlte  powrc  into  them.  After  this  mancr  the  bodic  and  blood 
of  Chrift  is  deliucrcd  to  vs  in  the  Sacrament. 

ip  But  we  muft  appoint  fuch  a  prcfcncc  of  Chrift  in  the  fupper.,  as  may 
neither  faften  him  to  the  element  of  brcad,nor  (hut  him  vp  m  the  brcadjnor 
by  any  meane  compaflc  him  in ,  (  for  it  is  plainc  that  all  thefe  thinges  abate 
his  heauenlicglorie)  finally  fuch  as  may  neither  take  from  him  his  ownc 
meafurcjnor  diuerfly  draw  him  in  many  places  at  once, nor  fain  to  him  fuch 
an  vnmcafurablc  grcatncfle  as  is  fpread  abroad  throughout  hcaucn  and 
earth,  for  thefe  thinges  are  plaincly  againft  the  tructh  of  the  nature  of  man- 
hoode.Let  vs(I  fay)neuer  fuffcr  thefe  two  exceptions  to  be  taken  away  from 
vs.  The one,thatnothingbc abated  from  the  gloric  of  Chrift,  whichis 
done.whcn  he  is  brought  vnuer  the  corruptible  elements  of  this  world,  or  is 
bound  toanycarthly  creatures.  The  cther,that  nothing  be  byfaining,  ap- 
plyed  to  his  bodic,that  agrccth  not  with  the  nature  of  man:  which  is  done, 
ivnen  it  is  either  faid  to  be  in finite,or  is  fet  in  many  places  at  once.  But  thefe 
abfurditics  being  taken  away,I  willingly  receiuewhatfoeuer  may  auaile  to 
cxprefle  the  true  and  fubftantiall  communicating  of  the  body  and  bloud  of 
the  Lorde,which  communicating  is  dcliuered  to  the  faithfull  vnder  the  ho- 
ly figncs  of  the  fup{>er:  and  fo  that  tliey  may  be  thought  not  to  recciue  it  by 
imagination  onely  or  vndcrftanding  of  minde,but  to  enioy  it  in  deed  to  the 
foode  of  cternall  life.  Why  this  fentcnce  is  fo  hatefull  to  the  worldc;  and  all 
defence  taken  away  from  it  by  the  vniuft  iudgements  of  many ,  there  is  no 
caufeatall.butforthatthe  diuel  hath  with  horrible  bewitching  madded 
their  mindes.  Truely  that  which  we  teach,doth  in  all  points  very  wel  agree 
with  the  Scriptures:  it  containeth  neither  any  abfurditic,  nor  darkncfle,nor 
doutfulnefle :  it  is  not  againft  true  godlineflc  and  found  edification:  finally, 
it  hath  nothing  in  it,that  may  offcndXauing  that  in  certainc  ages  paft,whcn 
that  ignorance  and  barbaroufnefTe  of  Sophillers  reigned  in  theChurchjfo 
cleare  light  and  open  trueth  hath  beene  vnworthily  opprefTed.  Yet  becaufc 
Satan  at  this  day  alfo  trauaileth  by  troublefome  fpiritcs  to  fpot  it  with  al  the 
flaundcrs  and  reproches  that hee  can,  andbendeth  himfelfe  to  no  other 
thing  with  greater  endeuour :  itis  profitable  the  more  diligently  to  defends 
and  refcue  it. 

zo     Now  before  that  wee  go  any  further,  wee  muft  entreate  of  riicfelfc 
inftitution  of  Chrift;fpecialy  becaufe  this  is  the  moft  glorious  obieftion  that 
our  aduerfaries  bauc,that  we  depart  from  the  wordes  of  Chrift.  Therefore, 
that  we  may  be  difchargcd  of  the  falfe  caufe  of  malice  wherewith  they  bur- 
den vs,  our  fitteft  beginning  fhall  be  at  the  expofition  of  the  wordes.  Three 
Euangeliftes  and  Paul  rchearfe,that  Chrift  tooke  bread,when  he  had  giueii 
Matt.if.i^  thankeshcbrakeitjgaueittohisdifciplcsandfaide,  Take,cat;  thisismy 
Mar.14.  2  2.  bodie  which  is  deliuered,  or  broken  for  you.  Of  the  cuppe  Matthewe  and 
luke  22.17.  j^aj.|jg  fay  tj^uj.  -phis  cuppe  is  the  bloud  of  the  Newe  tcflament.which  {hal 
*      *     ^*  be  fhedde  for  many  vntoforgiucncfTc  of  finncs.  But  Paul andLuke  fay  thus: 
This  cuppei&thcNcwcreftament  in  my  blood.  The  patrones  of  tranfub- 
ftantiation  will  haucby  the  pronounc(this)  the  fourme  of  bread  to  bee  fig- 
nified,  becaufe  the  confecration  is  made  in  the  whole  content  ofthcfen- 
scnce,a^d(ticrgisnorubilancct]3katcaabcnic\xcd  .Butifihcy  bee  holden 

_ .        -      .  Vtttl> 


ToSalHatton,  Ltb,4.  493 

Tviih  religious  care  of  the  wordes,  becaufeChrifltcftificd  ,  that  that  whicb 
he  reached  into  the  difciples  hands  ,  was  his  body  :  truely  this  their  deuife, 
that  that  which  was  bread  is  nowc  the  bodie ,  is  noft  farre  from  the  proper 
meaning  of  them.  Thatwhich  Chrift  tooke  into  his  handcs  and  gauc  the 
Apoftles,  he  affirmeth  to  be  his  bodic:  but  he  tooke  bread:  who  therfore  can 
not  vnderftande  that  bread  is  yetlhewcd?  and  therefore  there  is  no  greater 
abfurditic,  than  to  remoue  that  to  the  forme ,  which  is  fpoken  of  the  bread. 
Other  ,when  they  expoundc  this  worde(is)for  (to  be  tranfubftantiate,)  doc 
flee  to  a  more  enforced  and  violently  wreftcdglofe.  Therefore  there  is  no 
caufe  why  they  flioulde  pretende  that  they  bee  moued  with  rcuercnceof 
words.  For  this  was  vnheard  of  among  all  nations  and  languages,  that  the 
word(is)  ftiould  be  taken  in  this  fenre,namely  for  to  be  turned  into  another 
thing.  As  for  them  that  leaue  bread  in  the  Supper,and  affirme  that  there  is 
the  bodie  of  Chrift,they  much  differ  among  themfelues.  They  which  fpcak 
more  modeftly.although  they  precifcly  cxaft  the  letter.  This  is  my  bodie, 
yet  afterward  fwarue  from  their  precifencfle,  and  fay  that  it  is  as  much  in 
cffeft  as  that  the  bodie  of  Chrift  is  with  bread,in  brcad,and  vnder  bread.  Of 
the  matter  it  felfe  which  they  affirme,wee  hauc  alreadie  touched  fomwhac, 
andwecfliallby  andbyhaueoccafionycttofpcakemore.  Nowe  I  difputc 
onely  of  the  words.by  which  they  fay  they  are  reftraincd  that  they  cannot 
admit  bread  to  be  called  the  bodie,  becaufe  it  is  a  figne  of  the  body  .  Butif 
they  fhunnc  all  figures,  why  do  they  leape  away  from  the  plaine  fhcwingof 
Chrift.  to  their  ownemaners  of  fpeakingfarre  differing  from  it?For  there  is 
great  difference  bctweene  this  that  bread  is  the  bodic,  and  this  that  the  bo- 
die is  with  bread  Butbecaulcthcyfawcit  to  be  impoflible ,  that  thisfim- 
ple  propofition  might  ftande,that  bread  is  the  bodic :  they  haue  attempted 
to  fcapc  away  by  thofe  formes  of  fpeache ,  as  it  were  by  crooked  turninges. 
Some  more  bolde  ftickc  not  to  affirme  that  eucn  in  proper  fpeaking,  breadl 
is  the  bodic  ,  and  by  this  meane  they  truely  proue  themfelues  to  be  literall 
men.Ifit  be  obiedcdjthat  therefore  the  bread  is  Chriftjandis  God:  this  ve- 
rily they  will  deny  ,becaufc  it  is  notexpreffcdinthewordes  of  Chrift.  But 
they  (hall  nothing preuaile  by  denying  it ;  forafmuch  as  all  do  agree  that 
whole  Chrift  is  offrcd  vs  in  the  Supper.Butitis  an  intollcrable  blafphemie, 
that  it  be  without  figure  fpoken  of  a  fraile  and  corruptible  element,  that  in 
is  Chrift.  Nowc  I  aske  of  them,  whether  thefe  two  propofitions  bee  both 
ofoneeffed,  Chrift  is  the  Sonne  ofGod,  and  bread  is  the  body  of  Chrift. 
If  they  graunt  that  they  are  diuerfe,  (which  we  will  enforce  them  to  graunc 
whether  they  will  or  no)  then  let  them  aunfwere  whence  commeth  the  dif- 
ference. I  thinke  they  will  bring  none  other  but  that  the  bread  is  after  the 
facramentall  manner  called  thcbodic.  Whereupon  followeth,thatChrifts 
wordes  are  not  fubicft  to  the  common  rule,  nor  ought  tobe  tried  by  Gram- 
mar. Alfolaske  ofalltheprecifeand  ftiffe  rcquirers  of  the  letter,  where 
Luke  and  Paul  do  call  the  cuppc  the  teftament  in  the  bloud  ,  whether  they  tuli:.i2.i«; 
do  not  expreffe  the  fame  thing  which  they  did  in  the  firft  parte,whcre  they  '•*^or.i  i.i  5 
callbread  the  bodie.  Truely  the  fame  religion  was  in  the  one  parte  of  the 
itiyfteric  that  was  m  the  other :  and  becaufe  fliortneffe  isdarke,  longer 
Ipeach  doth  better  op«n  die  meaning.  So  oft  therefore  as  they  (hal  affirme 

Ooo  I  by 


C4pJ7*  Oftheoutvfardfueattet 

byoncwordc,thatthcbreadisthebodic;I  willoutofmoeWMdsbring  a  fie 
expo{ition,thatitisthcTeftamentinihcbodie.  For  why?  Shalwecnecdc 
to  fcekc  a  more  faithful!  or  furer  cxpofitor  than  Paul  and  Luke?  Neither 
yet  do  I  tende  hereunto  ,  todirninifh  any  thing  of  that  communicating  of 
thcbodieofChriftwhichlhaueconfcflcd'Onelymy  purpofe  is  to  confute 
that  foolifli  waiwardneflc ,  whereby  they  doc  fo  hatefully  brawle  about 
wordes.I  vnderftandejby  the  authoritie  of  Paul  and  Luke,  that  the  bread  is 
the  bodie  of  Chnft,  bccaufe  it  is  the  coucnant  in  the  bodie.  If  they  fight  a- 
gainft  thisjthey  hauc  warrc  not  with  me,but  with  the  fpirite  of  God.  How- 
foeuer  they  crie  out  that  they  be  touched  with  reucrcnceofthcwordcs  of 
Chrift.whercby  they  do  not  figuratiucly  vndcrftande  i  thofe  things  that  arc 
plainly  fpoken;yet  this  is  not  a  pretence  rightfull  enough,  why  they  IhoiJi 
lb  rcfufe  all  the  rcafons  which  wee  obied  to  the  contraric .  In  the  meane 
timCjas  I  haue  alreadic  giuen  warning,  it  is  conucnicnt  to  Icarne,  what  ma- 
ner  of  thing  this  is,Thc  tcftament  in  the  bodie  and  bloud  of  Chnft;bccau(e 
the  coucnant  ftabhfhed  with  the  facrificc  of  death  ,  ftioulde  otherwifc  not 
profit  vsjvnlcflc  there  were  adioynedthac  fccrcc  communicating  whereby 
we  growe  into  one  with  Chrift. 

21  It  rcmaineth  therefore  that  for  the  affinitie  which  the  things  figni- 
fied  hauc  with  their  figncs,weconfefle  that  the  felfenamc  of  the  thing  was 
giuen  to  the  fignc  :  figuratiuclyindccde,butnotwithoutamoft  fit  proper-* 
tionall  agreement.  1  leaue  allegories  and  parables,  left  any  man  fhould  qua- 
rell  that  1  feeke  ftartinghole$,and  wander  outofthe  prefent 'purpofe.  1  fay 
that  this  is  a  fpeech  by  figure  of  tranfnomination  which  is  commonly  vfed 
in  the  Scr ipture,when  myfterics  are  entreated  of.For  neither  can  you  other 
wife  vndcrftand  that  which  isfaid:  that  circuracifion  is  a  couenant:that  the 
lambetsthe  Paflcoucr;  that  the  Sacrificcsofthclawe arc  expiations;finally 
that  the  rockcjout  of  which  water  flowed  in  the  dcfert,  was  Chrift :  vnlefle 
you  take  it  to  be  fpokcnby  way  oftransferringofnames.Ncitherare  names 
transferred  oncly  from  the  hier  name  to  the  lower :  but  contrariwife  the 
nameofthevifiblefigneis  alfo  giuen  to  the  thing  fignifiedras  when  it  is 
faid  that  God  appeared  to  Mofes  in  the  bu  (he:  when  the  arke  of  coucnant  is 
Pfal  8*1*8  *&  ^^^'^'^'^  God, and  the  face  of  God:  and  the  douc  b  called  the  holy  Ghoft.  For 
4j»j,  '  though  the  fignc  differ  in  fubftance  from  the  thing  fignificd:  becaufc  this  is 
idatc.  yi  6,  fpirituaJl  and  hcauenly,and  that  is  corporall  and  vifiblc:yet  becaufc  it  dotH 
not  onely  figure  thething  which  it  is  holily  appointed  to  reprcfenr,  as  a  na- 
ked and  emptic  token,but  doeth  alfo  truely  dcliuer  it  in  dcederwhy  may  not 
the  name  ofthc  thing  rightly  accorde  with  it  ?  Iffignes  deuifed  by  men, 
which  are  rather  images  of  things  abfent,  than  markes  of  thinges  prcfcnr, 
which felfcabfentthinges,  they  doe  often, times  deceitfully  flaadowc,arc 
yet  fomctiraegarnifiied  with  the  titles  of  the  thinges  r  then  thofc  thinges 
thatareordeincdofGodjdobymuch  greater  reafon  borrowe  the  name 
©f  thofe  thingSjOf  which  they  alway  borfi  bearc  a  fure  and  not  dcceitfull  R- 
unification,  and  haue  the  trueth  adioyned  with  them.  There  is  therefore  (b- 
great  like  ncfle  and  neercncCfe  ofthc  one  to  the  othcr,tbatitis  eafie  to  dravr 
their  names  to  &fro.Therfore  let  our  aduerfarics  ceafc  to  heap  vnfauourie 
fcogings  afjainli;  vsjin  calling  vs  Tropifts^bccaufc  wc  expound  ^  facrarac tal 

fuaocs 


To  SaUiatidft.  Ltb,4,       ,   4^^ 

maner  of  fpcaking  after  the  common  vfe  of  the  Scripture.  For  whereas  y  Sa- 
craments agree  together  in  many  things:  in  this  transferring  of  names,  they 
hauc  all  a  ccrtainc  community  together.  As  therefore  the  Apoftle  t.-acheth, 
y  the  ftone  out  of  which  fpiritual  drinke  did  fpringtoy  Ifraelites,was  Chrift,  ^j^^  j 
bccaufeit  was  a  vifiblefigne.vnder  which  that  fpiritualldrinke  was  truly  in  *  *  '^ 
dec<!e  but  not  difccrnably  to  the  eye  perceiuedr  fo  bread  is  at  this  day  called 
thebody  of  Chriftjforafmuch  as  it  is  a  fignc  wherby  the  Lord  ofFereth  to  vs 
the  true  eating  of  his  body.  Neither  did  Auguftin  otherwifc  think  or  fpeakc 
leaft  any  man  (hould  dcfpifc  this  as  a  newe  inucntion .  If  (fay  th  he)  the  Sa-  -.  . 
cramentes  hadnota  certaine  likcncs  of  thofet hinges  whereof  they  areSa-  Bonif^ 
cramenteSjthey  {houldnotbeSacramentcsatall.  And  of  this  Iikenefle  of- 
tentimes they  take  the  names  of  the  things  thcmfelues .  As  therefore  after 
accrtayne  manner  the  Sacrament  of  thebody  of  Chriflc,  is  thebodieof 
Chiift ;  the  Sacrament  of  the  bloud  of  Chrift,is  the  bloud  of  Chrift  :  fo  the 
Sacrament  of  faith  is  faith.  There  be  in  him  many  like  places,  which  it  were 
fuperfluous  to  heap  togcthcr,fith  that  fame  one  fiiffifeth:fauingy  the  readers 
muft  be  warned  that  the  holy  man  teacheth  the  fame  thing  in  the  Epiftle  to 
Enodius .  But  it  is  a  trifling  fliift  to  fay,  that  where  Auguftine  teacheth,  thac 
when  transferring  is  often  and  commonly  vfcdin  myfleries,  hee  maketh  no 
mention  of  the  Supper:  becaufe  if  this  {hift  were  rcceiued,  we  might  not  rea- 
fon  from  the  genercltie  to  the  fpccialtie,  neither  were  this  a  good  arguments 
Euery  feeling  creature  hath  power  of  mouing ,  therefore  an  oxc  and  a  horfc 
haue  power  of  moouing  ,  Howbeit  long  difputation  hereof  is  in  an  other 
place  ended  by  the  wordes  of  the  fame  holy  man, where  he  fayth,that  Chrift 
fticked  not  to  cal  it  his  body,when  he  gaue  the  figne  of  his  body.Againft  Adi- 
mantusjthe  Manichean, in  the  twelfth  Chaptcr.And  in  an  other  place.vpon 
die  thirdc  Pfalme.  Maruelons(fay  th  he)is  the  patience  of  Chrilli.that  he  rc- 
ceiued ludas  to  the  banket,  wherein  he  committed  and  deliuered  to  his  dip 
ciples  the  figure  of  his  body  and  bloud. 

12    But  if  lome  precifc  man,  being  bjinde  at  all  the  rcftjdo  ftand  only  vp- 
on  this  worde  (this  is  )  as  though  it  feuered  this  my  flerie  from  all  other,  the 
folution  is  cafie .  They  fay  that  the  vehemence  of  the  fubftantiue  verbe(  is) 
is  fo  great  that  it  admitteth  no  figure.  Which  if  wee  graunt  to  them:  eucn 
>n  the  wordes  of  Paul  is  reade  the  fubftantiue  verbc,  where  he  callcth  bread  i.Cor.toi^ 
jche  communicating  of  the  bodie  of  Chrifl  .    But  the  communicating  is  an 
other  thing  than  the  bodie  it  fclfe.  Yea  commonly  where  Sacramentesare 
entreated  of,  we  finde  the  fame  worde  vfcd.  As:  Thisfliall  be  to  you  a  co- Gen,  17.11, 
uenant  with  me .     This  lambc  fliall  be  to  you  a  pafTecucr .  To  rchearfe  no  ^xoJ.i  1.4  j 
moe:  when  Paul  fay  eth  that  the  rocke  was  Chiifte ,  why  doe  they  take  the 
fubftantiue  verbe  in  thatplace  to  be  oflcfTe  vehemence  than  in  the  fpeeche  iXor.io,4,' 
of  Cbrifl'  Lzt  them  a]fo  aunfwerc,  where  lohn  fay ch,the  holy  Ghoft  was  not  '*'''"  7-  \9» 
y.ct,bccaufe  lefus  was  notyer  glorified ,  of  what  force  the  fubftantiue  vcrbe 
is  in  that  place .  For  if  they  abide  faftened  to  their  rule,  the  eternal  effencc 
of  the  holyGhofte  {hall  bee  dcftroyed,  as  though  it  tooke  beginning  at 
the  afccnfion  of  Chrift.     Finally  Ictte  them  aunfwere ,  whatmeaneth  that^'**3*^» 
faying  of  Paul,  that  baptifme  isthe  wafhingof  regeneration  and  rcnuing, 
whichic  is^cuidcfttto  bee  vnprofitable  to  many ,    Butnoihingis  itionger 

Ooo  4  "  to 


'C4p.f7*  OftheouivfiArdMe^nes 

to  confute  thcm,than  that  faying  of  Paul,that  y  Church  is  Chrjft.For,bring 
i*Cor>">ti  ingafimihcudeofthebody  of  man,  he  addcth,  So  is  Chrift :  in  which  place 
he  vnderftandeth  the  only  begotten  fon  of  GodJ,  not  in  hira  fclfe.  but  in  his 
members.  Hereby  I  thinkc  1  haue  obtained  that  to  foundwicccd  and  vncor- 
rupted  men  the  fclaunders  of  our  enemies,  are  lothfome,  when  they  fprcad 
abroadc,  that  we  withdrawe  credite  from  the  wordes  of  Chrift:  which  we  do 
no  leflfc  obediently  embrace  than  they ,  and  doc  wcy  them  with  move  godly 
reuercnce.  Yea  their  negligent  carelefnefle  fheweth  that  they  do  not  greatJy 
care  what  Chrift  meant,fo  y  it  giue  them  a  buckler  to  defcnde  their  obftina- 
cie:  like  as  our  carncft  fearching  ought  to  be  a  witnefTe  how  much  we  efteem 
the  authoritieof Chnft.  Thcyodioufly  fpreade  abroad, y natural! fenfc  of 
man  withholdeth  vs  from  beleeuing  that  which  Chrift  hath  vtrered  with  his 
owne  holy  mouth:  but  how  malicioufly  they  burden  vs  with  this  flaunder ,  I 
haue  a  great  part  already  made  plaine,  and  hereafter  it  fhall  more  clearcly 
appcare.  Therefore  nothing  withholdeth  vs  from  beleeuing  Chrift  when  hie 
(peaketh,  nor  from  obeying  lb  foonc  as  hec  doeth  but  with  becke  will  this  or 
that.  Only  this  is  the  <}ueftion,  whether  it  be  vnlawfull  to  enquire  of  tlie  na- 
turall  meaning. 

13  Thefe  good  maftcrs,  that  they  may  feemc  wel  lettered,do  forbid  men 
to  depart  be  it  ncucr  fo  litle  from  the  Ictter.But  I  on  the  other  fide,when  the 
Scripture  nameth  God  a  warlike  man ,  becaufe  I  fee  that  without  figuratiue 
tranflation  it  is  too  rough  a  maner  of  fpcaking.doe  not  dout  that  it  is  a  com- 
parifon  taketh  from  men .  And  truely  vpon  none  other  pretence  in  the  oldc 
lime  the  Anthropomorphits  troubled  the  true  teaching  Fathers,but  that  cat 
ching  faft  hold  of  thcfc  fay  inges.  The  eyes  of  God  doe  fee ,  It  went  vp  to  his 
cares,  His  hande  ftretched  out ,    The  earth  his  footcftole ,  they  cryed  out 
that  God  had  his  body  taken  from  him ,  which  the  Scripture  afligncth  vnto 
him.  If  thislawcbcrccciued,  outragiousbarbaroufneflc  (hal  ouerwhelrac 
the  whole  light  of  faith .  For,  what  monfters  of  abfurdities  may  not  phren- 
tike  men  picke  out ,  if  it  be  graunted  them  to  allcage  euery  fmall  title  to  fta- 
blifli  their  opinions?  That  which  they  obieft,  that  it  is  not  likely,  that  when 
Chrift  prepared  for  his  Apoftlcs  a  fingular  comfort  in  aducrfities,hc  did  then 
Jpeake  in  a  riddle  or  darkely,  maketh  of  our  fide .  For  if  it  had  not  come  iny 
anindes  of  the  Apoftles,  that  bread  was  figuratiuely  called  the  body,  becaufe 
it  was  the  figne  of  the  body , they  had  without  dout  bin  troubledwith  fo  mon- 
ftruous  a  thing .     Almoft  at  the  fame  moment  lohn  rcportcth  that  they  did 
ilicke  in  perplexitie  at  euery  of  the  leaft  difficulties .    They  which  ftriue  a- 
mongthemfelucs,  howe  Chrift  will  go  to  the  Father :  and  do  moue  queftion, 
how  he  will  goc  out  of  the  worJde:  they  which  vnderftande  iwthingof  thofc 
thingcs  that  arc  fpoken  concerning  the  hcauenly  Father ,  till  they  fee  him: 
how  would  they  haue  bene  fo  eafie  to  belceue  that  which  al  reafon  reflifcth^ 
»hai  Chrift  fitteth  at  the  boorde  in  their  fightjand  is  cnclofcd  inuifible  vndcr 
bread   ?  Whereas  therefore  they  in  earing  the  breade  without  douting^tc- 
ftified  their  confent,hercby  appearcth  that  they  tookc  Chrifts  wordes  in  the 
fame  fenfc  that  wee  doe,  becaufe  they  rcmcmbred  that  which  ought  not  to 
fceme  ftrange  in  myfterics^that  the  name  of  the  thing  fignified  is  transferred 
%o  shc^gnc .    Thcicforcitwas  to  the  difciplcs,  as  it  is  to  Ys,a  ccrcaine  and 

ckarc 


To  SataatioHt  Lih,4,  464 

cleare  comfort/intangled  with  no  riddle.  Neither  is  there  any  other  caufc 
why  fomeflioulde  depart  from  our  expoficion,  butbecaufe  the  inchaunt- 
ment  of  the  deuill  hath  Winded  them,  namely  that  they  (hould  fainc  darkc- 
ftefl'eiothemrcluesjwhcrethcexpofitionofanapte  figure  ofFcrethit  felfe, 
Jkdoreouerifwce'precifclyftandvpponthe  wordes,  Chrift  fhoulde  wrong- 
fully haue  fpoken  in  one  place  feuerally  an  other  thing  concerning  y  bread 
than  he  fpeaketh  of  the  cup.  He  calleth  the  bread  his  body,  hee  calleth  the 
wine  his  bloode:  either  it  fhall  be  a  confufed  vaine  repetition,  or  it  fhall  bee 
fuch  a  partition  as  Hiall  diuide  the  body  from  the  blood.  Yea  it  {hall  as  truly 
be  faidc  of  the  cup,  This  is  my  body ,  as  of  the  bread  it  fclfe,and  it  may  like- 
wife  interchangeably  be  faide,  that  the  bread  is  the  bloode.  If  they  anfwere 
that  we  muft  confider  to  what  ende  or  vfe  the  fignes  were  ordemed:!  graunt 
it  indeed:  but  in  the  meane  time  they  (hal  not  vnwinde  themfelues,  but  that 
their  errouv  muft  drawe  this  abfurditie  with  it,that  the  breade  is  the  blood, 
and  the  wine  is  the  body.  Nowelwotenotwhatthis  meancth,  when  they 
grant  thcbreade  and  the  body  to  be  diuerfe  thmges,  yet  to  r  ffirme  that  the 
one  is  fpoken  of  the  other  properly  and  without  any  figurc:as  if  a  man  fhouM 
fay  that  a  garme  t  is  indeed  a  thing  differing  from  a  man,  &  yet  that  it  is  pro- 
perly called  a  man.  In  the  meane  while  as  though  their  vidorie  conHftcd  in 
obftinacie  and  railingjthey  fay  that  Chrift  is  accufed  of  lying,  if  an  expofi- 
tion  be  fought  of  the  wordes. Nowe  it  fhalbe  eafie  for  vs  to  flicwe  to  the  rea- 
ders how  vniuft  wrong  thefe  catchers  of  lyllables  do  to  vs,  when  ihcy  fill  y 
(imple  with  this  opinion,y  we  withdraw  credite  from  the  wordes  of  Chrift, 
which  we  haue  proued  to  be  furioufly  peruerted  and  confounded  by  them, 
but  to  be  faithfully  and  rightly  expounded  by  vs. 

24  But  the  flander  of  thislic  cannot  be  vtter  purged, till  an  other  crime 
be  wiped  away.  For  they  fpread  abroad^y  we  be  fo  addifted  to  natural  rcafon, 
that  we  giueno  more  to  the  power  of  God,  than  the  order  of  naturcfufFereth 
and  common  fenfeteachcth.  From  fo  malicious  fclanders  lappeale  to  the 
veriedoftrine  it  felfe  which  I  haue  declared:  which  doeth  clearely  enough 
(hew,y  I  do  not  mcafure  this  myfterie  by  the  proportion  of  mans  reafon.nor 
do  make  it  fubieft  to  the  lawcs  of  nature.I  befeech you,haue  we  learned  out 
of  naturall  philofophie,  y  Chrift  doth  fo  from  heauen  feed  our  foules  &  bo- 
dies with  his  flerti,a  sour  bodies  arenouri/hed  with  bread  &  wine  ?  Whence 
commeth  this  power  to  flefti,y  it  may  giue  life?  All  men  will  fay  that  it  is 
not  done  naturally .  It  wil  no  more  pleafe  mans  reafon,  y  the  flefh  of  Chrift 
reacheth  to  vs,  y  it  may  be  food  vnto  vs.  Finally  whofoeucr  hath  rafted  of 
our  dodrine.fhalbe  rauifhed  into  admiration  of  the  fecrete  power  of  God, 
But  thefe  good  men  that  be  fo  zealous  of  it,forge  to  themfelues  a  miracle, 
which  being  taken  away,God  himfelfe  vaniflieth  with  his  power.  I  defire  to 
haue  y  readers  once  againe  warned,y  they  diligently  wcy  what  our  doftrine 
bringethjwhetherit  hang  vpon  common  fenfe.or  with  the  winges  of  faith, 
lurmounting  the  world,climbeth  vp  beyond  it  into  the  heauens.We  fay  that 
Chrift  as  welwith  the  outward  figne  as  with  his  fpirit,  defcendeth  to  vs,that 
he  may  truely  quicken  our  foules  with  the  fubftancc  of  his  flefhe  and  of  his 
blood.  In  thefe  fcwe  wordes  he  that percciueth  not  to  bee  contained  many 
Miracles,  is  more  than  fcnfckfleiforafmuch  as  there  is  nothing  more  befide 

nature 


(kf.t?*  OftheoMtvfidrdmeafiii 

nature,  than  that  roulesfliouldborowefpirituall  and  heauenly  life,  of  the 
flcfhc  which  tooke  her  beginning  of  the  earth,  &  which  was  (ubicd  to  death. 
Nothing  is  more  incredible  ,  than  that  thinges  diftant  and  a  fundcr  by  the 
whole  fpaceofheauen  and  earth, fliould  info  great  diftance  of  places  noc 
onelybeconioyncd,butalfovnitcdjthat  foulcs  may  receiuc  foodcof  the 
fleHie  of  Chrift.  Therefore  let  way  wirdc  men  rcafe  to  procure  hatred  to  vs, 
by  a  filchje  flaunder,  as  though  we  did  enuioufly  reftraine  any  thing  of  the 
immcnfurablc  power  of  God.For  they  do  cither  too  foohlhly  crrcor  too  ma- 
licioufly  lic.For  it  is  not  here  in  qucftion  what  God  could,but  what  he  wold, 
Het).4,r;.     ^y^  .-.ffirme  that  to  be  done  which  picafcd  him.  But  itpleafcd  him,y  Chrift 
fliould  be  made  like  to  his  brethren  in  all  thinges,  except  finnc.  What  man- 
ner of  thing  is  our  flcfh  ?  Is  it  not  Rich  as  confiftcth  of  the  certaine  mcafurc 
ofit,  as  is  contained  in  place ,  as  is  touchcd.as  is  feene?  And  why  (fay  they) 
may  not  God  make,  that  one  fclfe  fame  fleflic  may  occupie  many  and  diucrs 
places,  may  be  contained  in  one  place,  may  be  without  meafure  and  forme? 
Thou  mad  man ,  why  rcqaireft  thou  of  the  powerof  God,  to  make  flefhe  ac 
one  felfe  time  to  be  and  nor  to  be  flefli?  Like  asif  thou  fliouldclt  inftantly  re- 
quire him  to  make  at  one  felfe  time  the  light  to  be  both  light  and  darkencs. 
But  he  willcth  hght  to  be  light,  darkcneflc  to  be  darkenefle,  flcfh  to  be  flcfh. 
He  fhall  indeedc  when  it  plcafcth  him,  turne  darkencs  into  light,  and  light 
into  darkenellc -.but  when  thou  required  that  light  and  darkeneflc  may  noc 
differ,  what  doeft  thou  tlfe  but  peruert  the  order  of  the  wifedomc  of  God? 
Therefore  fleflie  muft  be  flt(h:  and  Spirit,  Spiritcr  eucrie  thing  in  fuch  la  wc 
and  condition  as  God  hath  created  it.  But  fuch  is  the  condition  of  fleHi.  that 
it  muft  be  in  one  yea  and  that  a  certaine  place,  and  confift  of  her  meafure  8C 
of  her  forme.  With  this  condition  Chrift  tooke  flelh  vpon  himj  to  which(as 
Id  adDa  d  ^"g"^'"^  witnefTeth)  he  hath  giucn  indeed  vncorruption  and  glory ,but  he 
*  hath  not  taken  from  it  nature  and  tructh. 

zy     They  aunfwere,  that  they  haue  the  word.whcreby  the  wil  of  God  1 1 

made  plaine:  namely  if  it  be  granted  them  to  banifh  out  of  the  Church  y  gift 

of  expofiti6,which  may  bring  light  to  the  word.l  grant  y  they  haue  the  word; 

butfuchasinoldtjmethe  Anthiopomorphites  had,  when  they  made  God 

hauing  a  body:  fuch  as  Marcion  and  the  Manichces  had,  when  they  faincd  y 

body  ofChrift  to  be  either  heauenly  or  fantaftical.  For  they  allcadged  for 

t  Cor   ?  A   '^^^i""°"'^Sj  The  firft  Adam  was  of  the  earth  earthly :  the  fecond  Adam  is 

PhiJ,2,7.     ofheauen,hcaucnly.Againc,Chriftabaced  himfclfe,taking  vppon  him  the 

'    formeofaferuant.andwasfoundinlikcncsasaman.  But  the  grofleeaters 

thinkey  there  is  no  power  of  God,  vnleswith  the  monfter  forged  in  their 

braines  the  whole  order  of  nature  be  oucrthrowcn:  which  is  rather  to  Umitc 

Godjwhen  we  couet  with  our  fained  inuentions  to  prouc  what  hce  can  doe. 

For  out  of  what  word  haue  they  taken, y  the  body  ofChrift  is  vifiblc  m  hea- 

uen.butlurkethinuifible  in  earth  vnder  innumerable  litle  peeccs  of  bread? 

They  wilfay  y  ncccfTitiercquircth  this,y  the  body  of  Chrift  fhould  be  giuen 

in  the  fupper.Verily  bccaulc  it  pleafed  them  to  gather  a  flellily  eating  out  of 

the  words  of  Chnft:they  being  caried  away  by  their  owne  foreiudgemcnt, 

were  driucn  to  n;  cefTuie  to  coine  this  futdetie ,  which  the  whole  fcripturc 

Ciiethout  againft.But  y  any  thing  is  by  vs  dituiniflied  of  thcpowcr  of  God,is 

fo 


To  Sahatiott,  Lih.4»  4^S 

fo  falfe  y  by  our  dextrine  the  praife  of  it  is  very  honorablie  fet  out.But  foraf^ 
inuch  as  they  al-.vay  accufc  vs,  that  wc  defraud  God  of  his  honour,  when  wc 
rcRife  that  which  according  to  comon  fenfe  is  hard  to  be  beleeuedjalchough 
ithauebinpromifedby  themouthofChrift:!  make  againc  the  fame  aun- 
fwere  that  I  made  euen  now,that  in  the  myfteries  of  faith  wee  doe  not  askc 
counfel  of  common  fenfcbut  with  quiet  willingncflc  tolcarne.and  with  the 
fpiriteofmekenefle  which  lames  comendeth,  we  receiuc  the  dodrin  come  Iain»i.ji; 
from  heauen.  But  in  that  when  they  pernicioufly  erre,  I  dcnie  not  that  wee 
follow  a  profitable  moderation.  They  hearing  the  wordes  of  Chrift,  This  is 
my  body,  imagine  a  miracle  moft  farre  from  his  mind.  But  when  out  of  this 
fained  inucncion  arife  fowle  abfurditieSjbecaufc  they  haue  alredy  with  hed- 
long haft  put  fnares  vponthemfelues, they  plunge  themfelues  into  the  bot- 
tomlelfc  depth  ofthealmightincfle  of  God,  that  by  this  meanc  they  may 
quench  the  light  of  tructh.  Hereupon  commcth  that  proude  precifcnes:  Wc 
will  notknowehowe  Chrift  lyeth  hid  vnder  the  breade,  holding  ourfclucs 
contented  with  this  faying  of  his,This  is  my  body.  But  we,as  we  doe  in  the 
whole  Scripturc,doc  with  no  lefle  obedience  than  care,  ftudietoobteine  a 
Ibundc  vnderftanding  of  this  place ;  neither  do  we  with  prepoftcrous  heate 
rafhly  and  without  choice  catch  holdc  of  that  which  firft  thruftethit  felfe 
into  our  mindes:  but  vfing  diligent  mufingvpon  it,  we  imbrace  the  mea- 
ning which  the  {piriteofGodminiftrcth;  and  (landing  thcrcvponwc  do  fro 
aloft  defpife  whatfoeuer  earthly  wifedome  it  fet  againft  it.Yea  we  holdc  our 
mindes  captiue,that  they  may  not  be  boldefo  much  as  with  one  litle  word 
to  carpc  againft  it:  and  do  humble  them,  that  they  may  not  dare  to  rife  vp 
againft  it.  Hereupon  fprung  vp  the  expofi  tion  of  the  wordes  of  Chrift,  which 
to  be  by  the  continuall  vfage  of  the  fcripturc  common  to  all  Sacramcntes,al 
ihey  that  haue  ben  thought  but  meanely  exercifcd  therein,  do  knowe.  Nei- 
ther doewc,  after  the  exampleof  the  holy  Virgin, tbinkc it  lawfull  for  vs,  Lukei.j4i 
in  a  hard  matter  to  enquire  howe  it  may  be  done. 

z6  But  becaufc  nothing  fhall  more  auaile  to  confirmc  the  faith  of  the 
godly jthan  when  they  haue  learned  that  the  dodrine  which  we  haue  taughc 
is  taken  out  of  the  worde  of  God,  and  ftandeth  vpon  the  authoritie  thereof; 
I  will  make  this  alfo  euident  with  as  great  briefeneffe  as  I  can.  The  body  of 
Chriftjfince  the  time  that  it  rofe  againe,^  not  Ariftotle  but  the  Holy  Ghofl: 
teacheth  to  be  limired,and  that  it  is  comprehended  in  heauen  vntill  the  laft: 
day.Ncither  am  I  ignorant  that  they  boldly  mocke  out  thofe  places  that  arc 
alleadged  for  this  purpofe .  So  oft  as  Chrift  faith  that  he  will  depart.leauing 
the  worlde,  they  anfwerc  that  that  departing  is  nothing  elfe  but  a  changing  Ioh.t4.i  j, 
ofmortall  ftatc .  But  after  this  manner ,  Chrift  fhoulde  not  fet  the  Holie  *"<*•*"• 
Ghoft  in  this  place  to  fupplie  (  as  they  call  it )  the  want  of  his  abfcnce :  for- 
afmuch  as  hee  doeth  notfucceede  into  this  place ,nor  Chrift  himfclfc  doth 
defccnde  againeoutofthe  heauenly  glory  to  take  vppon  him  the  ftate  of 
mortalllifc.Truely  the  comming  of  the  Holy  Ghoft,  and  the  afccndingof 
Chrift  arc  thinges  fet  as  contrary:therfore  it  can  not  be  that  Chnft  ftiould 
according  to  the  flefhe  dwell  withvs  after  the  fame  manner  that  hee  fen- 
deth  hisfpirite.  Moreouer  hee  in  plaine  wordes  cxprefTeth  ,that  hee  will 
Ootbealwaj?  with  his  difciplcs  in  the  worlde.  This  faying  alfo  they  thinkc  Matt^t^.ni 


(apJ7'  Oftheoutr»4rdme4net 

that  they  doc  gaily  wipe  away,  as  though  Chrift  faidc  that  hee  will  not  alvf  ay 
be  poore  and  miferablc  or  fubicd  to  the  nsceflicics  of  this  fraile  hfc.  But  the 
ciicumllancc  of  the  place  cricthplainely  to  the  contiarie,  becaufe  there  is 
notintreatcd  of  pouertie  and  nccdc,or  of  the  miferable  ftate  of  earthly  lifci 
but  of  worfhip  and  honour.  The  anointing  pleafed  not  the  difciplcajbecaufc 
they  thought  it  to  be  a  fupcrfluous  &  vnprofitable  coft,  and  necre  vnto  rio- 
tous cxceflc,  therefore  they  had  rather  that  the  price  thereof  which  they 
thought  to  be  ill  wafted,  had  bccnc  beftowed  vpon  the  poore.  Chrift  anfwe- 
reth  that  he  (h  il  not  alway  be  prefenc.that  he  may  be  worftjipped  with  fuch 
honour.  And  none  otherwifc  did  Auguftine  expounde  it ,  whofe  wordcs  bee 
Ttaa.inIoh  thefe  which  are  nothing  doubtful.  When  Chrift  faid,Ye  (hal  not  alway  haue 
*  me,he  (pake  oftheprefenceofhis  body.  For  according  to  his  maieftie,  ac- 

-  cording  to  his  prouidece,according  to  his  vnfpcakcable  and  uiuifible  grace, 
'  °  this  was  fulfilled  which  he  faidc,  beholde,!  am  with  youeucn  to  the  ending 
of  the  word .  But  according  to  the  flclh  which  the  worde  tooke  vnto  him,ac- 
cording  to  this  that  he  wab  borne  of  the  Virgin,  according  to  this  y  hcc  was 
taken  of  the  Iewes,that  he  was  faftencd  to  the  tree.that  he  was  taken  downc 
from  thccrofle,thathewaswrappcdinlinnenclothcSjyhe  waslaidin  the 
grauc.that  he  was  manifeftly  {hewed  in  the  relurreftion  ,  this  was  fulfilled, 
Ycc  /hall  not  alway  haue  race  with  you.  Why  fo?  Becaufc  he  was  conuerfanc 
according  to  the  prefence  of  his  bodiefortiedayes  with  his  difciples  *  and 
while  they  accompanied  him  in  feeing  not  in  following,he  afcendcd.  Hee  is 
not  here:  for  he  fitteth  there  at  the  right  hand  of  the  Father.  And  yet  hee  is 
here-.becaufe  he  is  not  gone  away  in  prefence  of  Maieftie.Ocherwife  accor- 
ding to  the  prefence  of  maieftie  we  haue  Chrift  alway:  and  according  to  the 
prefence  of  the  fl^Hi  it  is  rightly  faide ,  But  me  ye  (hill  not  alway  haue.  For 
accordingtotheprefencecfthcflcfhc, the  Church  had  him  a  fewedaics; 
nowe  fliec  holdeth  him  by  faith ,  but  fecth  him  not  with  eyes.  Where  ( that 
I  may  note  this  alfo  briefly)he  maketh  him  prefcnt  to  vs  three  waies.by  ma- 
ieftie, prouidcncc,  and  vnfpeakcable  grace,  vnder  which  I  comprehend  this 
maruellous  communion  of  his  bodie  and  bloode:  if  fo  that  wee  vnderftande 
it  to  be  done  by  the  power  of  the  holy  Ghoft,not  by  that  fained  endofing  of 
his  bodie  vnder  the  element.  For  our  Lorde  hath  tcftified,  that  he  hath  flefh 
and  bones  which  may  be  felt  and  fecne ,  And  to  Goe  away  and  Afcende  do 
not  figaifie  to  make  a  ("he  we  of  one  afcending  and  going  away,  but  to  doe  in 
deede  that  which  the  wordcs  founde.  Shall  wee  then  (will  fome  man  ray)a(- 
lib.de  fide  %"£  to  Chrift  fome  certaine  coaft  of  hcaucn?  But  I  anfwere  with  Auguftine 
(ymb.ca.i5.  that  this  is  a  moft  curious  and  fupcrfluous  queftion,iffo  that  yet  we  belecue 
thatheisinheauen. 

Z7     But  what  doeth  the  name  of  afcending  fo  oft  repeated  ?  docth  it  noc 
fignifie  a  remoouing  from  one  place  to  an  other  ?  They  denie  it :  becaufe  af- 
ter their  opinion,  by  height  is  onclyfignified  maieftie ofEmpirc.  But  what 
Aa.!  .9,       mcaneth  the  veric  manner  of  afcending  ?  was  hee  not  in  fight  of  his  difci- 
Mar.16.1^.  pics  looking  on,  hfted  vp  on  hie?  Doe  not  the  Euangeliftes  plaincly  declare 
I-uk«  *  4,51.  j|^2 J  j^g  ^2s  taken  vp  into  the  heauens?  Thefe  wittie  Sophifters  do  anfwere 
that  with  a  cloud  fet  betweene  him  and  them,  hee  was  conueied  out  of  their 
iight ,  that  the  faithful!  might  Icarnc  that  from  thence  foorih  he  Ihould  noc 

bcc 


To  Sanation,  tih.4,  46^ 

be  vlfiblc  in  the  world.  As  thoughjto  make  credit  of  his  inuifibic  prcfcnccshe 
ought  not  rather  to  vanifh  away  in  a  moment ,  or  as  though  the  cloud  ought 
not  rather  to  compafle  him  before  y  he  flirrcd  his  footc.  But  when  he  is  cari- 
cd  vp  on  hie  into  the  aire,  &  with  a  cloud  caft  vndcrncth  him,  teacheth  y  he 
isnomoretobcroughtinc3rth;wefafclygather,thatnowhchathhisdweI-  _, .. 
Jing  place  in  the  heaucns:  as  Paul  alfo  affirmeth,  and  from  thence  biddeth  vs  *  *^''*^ 
tolokc  for  him.  After  this  maner  the  Angels  warned  the  difciples  ,  y  they  in 
vain  gazed  vp  into  heaucn:  becaufc  Icfus  which  is  taken  vp  into  hcauen,{hall 
fo  come  as  they  haue  feene  him  goe  vp .  Here  alfo  the  aduerfarics  of  foundc 
doftrinc  ftart  away  with  a  plcafant  fhift  as  they  thinke,  faying  that  hce  fhall 
then  come  vifiblc,  which  neuerwent  out  of  the  earth  but  that  he  abidcth  in- 
uifible  with  them  that  be  his.  As  though  the  Angels  did  there  fignifie  a  dou- 
ble prefence,  &  do  not  fimply  make  the  difciples  witncfles  of  liis  going  vp  fir- 
ing it  with  their  eyes,  y  no  douting  might  remaine :  eucn  as  if  they  had  faid: 
he  in  your  fightes  beholding  it,  being  taken  vp  into  heaucn,  hath  claimed  to 
himfelfethc  hcauenly  Empire:  it  remaineth  that  ye  patiently  abide  in  cx- 
pcdation,til!  he  come  againe  the  iudgc  of  the  worldc:  becaufe  he  is  now  cn- 
tred  into  heaucn,  not  that  he  may  alone  poflfcflc  it  ,but  that  hce  may  gather 
together  with  him  you  and  all  the  godly. 

z8     But  forafmuch  as  the  defenders  of  this  baftard  doifbinc  are  not  afha- 
ir.ed  to  garniflie  it  with  the  confenting  voyccs  of  the  olde  writers  and  fpeci- 
ally  of  Auguftine :  I  will  in  few  wordes  declare  how  pcruerfly  they  go  about 
it .  For  whereas  their  teftimonies  haue  bcenc  gathered  together  of  learned 
and  godly  men,  I  will  not  doe  a  thing  already  done:  lette  him  that  wil/cckc 
them  out  of  their  workes  .  I  will  not  heape  together,  ncitheroutof  Augu- 
ftine himfclfe,  all  that  might  make  to  the  purpofe;  but  will  bee  content  to 
ftiewe  by  a  fewe  that  he  is  without  controuerfie  whole  on  our  /ide .     As  for  Ad  Bonifaci 
this  that  our  aduerfarics,  to  writhe  him  from  vs ,  doe  alleage  that  it  is  com-  Epift.aj. 
monly  read  in  hisbookes,  that  the  flcfht:  and  bloude  of  Chrift  is  diftributed 
intheSupper,namely  the  Sacrifice  once  offered  in  thecroffe:  it  isbuttry- 
flingrfith  he  alfo  callcth  it  either  Thankfgiuing,or  the  Sacrament  of  y  body. 
But  in  what  fcnfe  he  vfeth  the  wordes  offlcflic  and  bloude,  wee  needenotto 
feeke  with  long  compafTing  about:  forafmuch  as  he  declareth  himfelfjfay  ing 
that  Sacramentes  take  their  names  of  the  likenefTe  of  the  thinges  which  they^ 
j(ignific:and  that  thcrfore  after  a  certainc  maner  the  Sacrament  of  ^the  body 
jsy  body.Wheiwith  accordcth  an  other  place  which  is  wt]  enough  knowem  Contra  A- 
Tne  Lorde  (licked  not  to  fay,  This  is  my  body,  when  he  gauc  the  figne  of  it.  dama.Mani% 
Againe  they  obicft,that  Auguftine  writeth  exprefly,that  the  bodie  of  Chrift  l-ib,ia. 
falleth  to  the  groimdc,and  entrcih  into  the  mouth :  euen  in  the  fame  fcnfe, 
that  he  affirmeth  it  to  be  confumedjbecaufehe  ioyneth  them  both  together. 
Neither  doth  that  make  to  the  contrary', which  he  fayeth,  that  when  the  my-  Lib.5.d« 
fterieisendedthebrcadeisconfumcd:  becaufe  he  had  a  litlc  before  faydc:  ^""t^* 
fith  thefc  thinges  are  knowen  to  men,  forafmuch  as  they  are  done  by  men, 
they  may  haue  honour  as  thinges:  but  as  maruelous  thinges,  they  may  not. 
And  to  no  other  ende  lendcth  that  which  our  aduerfarics  do  too  vnaduifed- 
ly  drawc  to  themfelues :  that  Chrift  did(after  a  certainc  m2nner)bcare  him- 
fclfe in  his  ownchAodes,  when  he  reachcch  the  myfticallbr cade  CO  the  dif- 
ciples. 


Cap,  tj.  Of  the  oHtveardmeanes 

ciples  .For  by  cnterlacing  this  aduerbe  oflikencflc  (aftera  ccrtalnemaner) 
he  fufficiently  declarcih,  that  he  was  not  truly  nor  really  cnclofcd  vnder  the 
In  Pfal.  J  J.  bread .  And  no  maruell  :JIith  in  an  other  place  he  plamely  affii  meth  that  bo- 
dies, if  fpaces  of  places  bee  taken  from  them,  (halbc  no  where  :  and  bccatifc 
they  Hiail  be  no  where,  they  (hall  not  be  at  ail .  It  is  a  hungry  cauillatjon ,  to 
fay  that  in  that  place  is  not  entreated  of  the  Supper  ,  in  which  God  vttererh 
fpeciall  power:  becaufc  the  qucftion  was  moucd  concerning  the  flcrtie  of 
Chrift,  and  the  holy  man  of  fct  purpofe  aunfwenng  fayeth :  Chrift  gaue  im- 
mortalrtic  to  his  flcfh,  but  tooke  not  nature  from  it.  After  this  forme  ic  is  not 
Epiftcad     to  be  thought  that  he  is  cch  where  fpread  abroade :  for  we  muft  beware  that 
*r  an,       ^^  Jq^  ^^^  ^^  affirme  the  Godhead  of  the  man,  that  we  take  away  the  trueth 
of  the  body .  And  it  followcth  not ,  that  that  which  is  in  God  mufl  be  cche 
whereas  G  O  D  is.  There  is  a  reafon  by  and  by  added:  for  one  perfon  is 
God  and  man,  and  both  arc  one  Chrift :  eche  where,by  this  that  he  is  God: 
in  heauen,  by  this  that  he  is  man  .  What  a  negligence  hadde  it  beenCjnot  to 
except  the  myftcric  of  the  Supper  bccing  a  thing  fo  earncft  and  weightie ,  if 
there  had  becne  in  it  any  thing  againft  the  doftrine  which  he  entreated  of. 
And  yet  if  a  man  doc  hcedefully  reade  that  which  followcth  within  a  licle 
after,hc  fhall  finde  that  vndcr  that  gentrall  doftrinc,the  Supper  is  alfo  com- 
prehended, that  Chrift  the  onely  begotten  Sonne  of  G  O  D ,  and  the  fame 
the  fonne  of  man,  is  eche  where  whole  prcfent  as  God:  that  he  is  in  the  tem- 
ple of  God  ( that  is  in  the  Church  )  G  O  D  as  it  were  there  dwelling ,  and  in 
fome  ccrtaine  place  of  heauen  by  reafon  of  the  meafure  of  his  true  body  .We 
(ee  hovve,  to  the  vniting  of  Chrift  with  the  Church,  he  doeth  not  drawe  his 
bodic  out  of  heauen:  which  furely  hce  wouldc  haue  done  ,  if  the  body  of 
Chrift  were  not  truely  mcate  to  vsvnlcfte  it  were  cnclofcd  vnder  bread.  In 
Traft.co.in  ^^^  other  place  defining  howe  the  faithfull  doc  nowepoflcfle  Chrift.  Thou 
loh,  haft  him(fay  th  he)  by  the  figne  of  the  croflcjby  the  Sacrament  of  Baptifmc, 

by  the  meate  and  drinke  of  the  altar .  Howe  rightly  hec  reckncth  a  fuper- 
ftitious  vfage  among  the  fignes  of  the  prefenccof  Chrift,Idocnotnowc 
difpute  :  but  hce  that  compareth  thcprcfence  of  thcflcfiie  to  the  figne  of 
the  crofte,  fufficiently  fticweth  that  he  faincth  not  a  two  bodied  Chrift ,  that 
the  fame  he  may  lurke  hidden  vnder  the  bread ,  which  fitteth  vifiblc  in  hea- 
Matt,  Jtf.ri.  uen  .  If  this  ncedc  plainer  declaration, it  is  by  and  by  after  added  in  the  fame 
place ,  that  according  to  the  prcfence  of  maieftic ,  wee  alway  haue  Chriftc: 
Matt»i8.3o  that  according  to  the  prcfence  of  the  flcfhe,  it  is  rightly  fayde ,  Mee  ye  fhall 
not  alway  haue .  They  aunfwcrc,  that  this  is  alfo  added,  that  according  to 
an  vnfpeakeable  and  inuifible  grace,U  is  fulfilled  which  is  fayde  of  him,  I  am 
with  you,  euen  vnto  the  ending  of  the  worlde .  But  that  is  nothing  for  their 
aduantage :  becaufe  this  is  at  length  reftrained  to  his  maicftie,ivhich  is  cucr 
in  cojparifon  fet  againft  the  body,&  his  flefh  by  expreffc  name  is  made  difFc- 
rcnc  nom  his  grace  &  power.  As  in  an  other  place  die  fame  coparifon  of  con- 
traries is  red  in  him,tnat  Chrift  by  bodily  prcfence  left  the  difciples,  that  by 
fpirituall  prefencehemaybcftillwiththe:  where  it  is  plaine  y  the  (ubftancc 
of  the  fle(h  is  diftinguiftied  from  the  power  of  the  Spirit,which  conioyncth 
vs  with  Chrift ,  though  we  be  otherwifc  farre  feuered  by  diftancc  of  places. 
The  fame  manner  of  ipeaking  he  oftcniimcs  vfeph ,  as  when  he  faith ;  H  e  is 

to 


To  Saluatisn,  L$k4.  4^7 

to  Come  again  to  the  quick  and  the  dead  with  bodily  prefcnccjaccording  to 
the  rule  of  Faith  &  found  doftrine  .  For  with  fpiritual  prefcnce  he  was  alfb 
to  come  to  them,  and  to  abide  with  the  whole  Church  in  the  worlde  vntill 
the  ending  of  the  worlde.Therefore  this  fpecch  is  dircfted  to  the  bclceuers 
whome  hee  had  alreadiebcgonne  to  faue  with  bodily  prefcnce,  &  whom 
heewasto  leaucwith  bodily  abfence:  that  hee  might  with  his  Father  faue 
them  with  fpirituall  prefcnce.  To  take  bodily  for  viiible  is  but  triflmg:fith  he 
fcttcth  alfo  the  body  in  companfon  againft  the  diuioe  power:and  adding(to 
faue  with  the  Fathcr)he  clcarcly  exprcflctb  that  he  doth  powre  abroad  his 
grace  from  heaucn  to  vs  by  his  fpitite. 

29     And  fith  they  put  fo  much  confidence  in  this  lurking  hole  of  inuifi- 
ble  prefcnce,  goctoo.lct  vsfeehowe  well  chey  hide  ihemfclues  init.^     Firft 
they  {hiUnotbringfoorchonefyllableoutof  the  fcriptures ,  whereby  they 
miy  prooue  thatChrift  isinuifi'ole  :but  they  take  that  for  confcfTed  which 
no  man  that  hath  his  founde  wit  will  graunt  them,  that  the  bodyof  Chrifc 
can  not  othtrwifc  bee  giuen  in  the  Supper  but  being  couered  with  the  vifor 
of  bread.  And  this  is  the  verie  point  aboutwhich  they  ftriue  with  vs/o  farrc 
is  it  of  from  haumg  the  place  of  a  principle.  And  when  they  fo  babble,  they 
arc  compelled  to  make  a  double  bodie  of  Chnfl::  bccaufe  after  their  opinion 
it  is  ill  it  fclfe  vifible  in  heauerv,  bur  inuifibis  in  the  fuppcr  after  a  fpeciall  ma- 
ncr  of  difpenfation.  But  howe  trimly  this  agreeth,  it  is  eafie  to  iudge  both  ^^ 
byotherplacesoffcripturc,  and  by  the  wicnelfe  of  Peter.  Peter  faith  that 
Chrifl:  muftbc  holden  or  cotcined  in  heauen,  til  he  come  again. Thcfc  men 
teach  that  hee  is  euery  where, but  without  forme.  They  take  exception  and 
lay  that  it  is  vniuft dealing,  to  make  the  nature  of  a  glorified  bodie  fub- 
iedto  the  hwes  of  common  nature.  But  this  aunfwerc  draweth  with  it  that 
doting  error  of  SeructrJ8,(which  is  worthily  to  bee  abhorred  of  all  the  god- 
lie)  tliatthcbodie  was  fwallowcdvp  of  the  Godheade.  I  doc  not  fay  that 
they  thinke  fb .     But  if  this  bee  reckened  among  the  qualities  of  a  glorifi- 
ed bodie,  to  fill  all  thinges  after  a  vifiblc  manner, it  iscuidcnt,thatthebo- 
dilie  fubftauncc  is  deftroyed ,  and  that  there  is  lefte  no  difference  of  the 
godheade  and  the  nature  ofman.     Againe  if  the  bodie  of  Chrifte  bee  of  fo 
msnie  fafhions  and  diuerfe,  that  it  is  feene  in  one  place,  and  is  inuinfible  in 
another:  where  is  the  verie  nature  of  a  bodie  which  confiftcth  of  hismea- 
lured  proportions?  and  where  is  vnitic?  Much  more  rightliedocth  Tertu- 
lianfay,  which  affi.mcth  that  the  bodie  of  Chriftwasa  true  and  natural] 
bodie,  becaufe  in  the  myfterieof  the  Supper  the  figure  of  it  is  fet  before  , 
vs  for  a  plead;;eand  aflluaunce  of  the  fpirituall  life.     And  verilie  Chriil    "  ♦'''•3>'- 
faydc  of  liis  glorified  body  ,feeandfeele,foraSpiritehathnot  fle/he  and 
bones. Loe  by  Chriflesowne  mouth  the  truethof  the  fleeihe  is  prooucd* 
becaufe  it  can  bee  felte  and  feene,     Take  away  thcfe  thinges,  then  it  fhall 
ceafe  to  bee  flcfhe .    They  Itill  flee  to  their  denne  of  difpenfation  which 
they  haue  framed  to  thcmfelues.   Butitis  our  parte  fo  to  embrace  that 
which  Chrifl  abfolutely  pronounceth,  that  that  which  hee  meaneth  toaf- 
firme  may  bee  of  force  withvs  without  exception .  Hee  prooueth  himfclfe 
cobecnoGhorcjbecaufeheeis  vifiblc  in  hisflefhs.  Letthatbe  taken  away 
which b;c  claim ewi  as  proper  P  the  nature  of  his  bodic  :  muit  they  not 

then. 


C^.  17*  OftheoHtredrdmeMntf 

then  be  faine  to  come  a  ncwc  definition  of  a  body  ?  Nowe  whither  fbcucr 
they  turne  thcmfclucs  about,  their  faincd  difpcnfation  hath  no  place  in  thac 

Kul.j  .»r.  place  of  Paul  where  he  faith,that  wee  look  for  a  Sauiour  from  hcaucn.which 
(hall  faftiion  our  bafc  bodie  like  to  his  glorious  bodic.  For  wc  may  not  hope 
for  a  like  fafhioning  in  thofe  qunUties  which  they  fayne  to  Chrirt,  that  eue-  - 
ry  one  (hould  hauc  an  inuifiblc  and  vnmeafurablc  body. Neither  (hall  there 
be  found  any  man  fo  dul  wutcd  whom  they  may  make  to  beleeue  fo  great  an 
abfurdicic.  Let  them  no:  therefore  afcribe  this  gift  to  Chriftcs  glorified  bo- 
die, to  be  at  once  in  many  places,  and  to  be  conreyncd  in  no  fpace.  Finally 
let  chem  cither  openly  denic  the  rcfurrcftion  of  the  flefti,  or  let  them  grant 
that  Chrift  being  clothed  with  heauenly  gloric,  did  not  put  off  his  fle/h,  who 
(lull  make  vs  in  our  fleflifellowes  and  partcners  of  the  fame  glorie,when  wc 
{hall  haue  the  rcfurreftion  common  with  him.  For,what  doeth  the  fcripture 
teach  more  phincly ,  than  that  as  Chrift  did  put  on  our  true  Hcflie  when  he 
was  borne  of  the  Virgin,  and  fuftered  in  our  true  flcflie  when  hcc  fatisfied 
for  vs :  fo  hec  rccciucd  againe  alfo  the  fame  true  fleihe  in  rifing  againe,  and 
caricditvpto  hcauen?For  this  isto  vs  the  hope  of  our  refurredion  and 
afcendingmtoheauen,  that  Chrift  is  rifen  againe  and  afcendcd  .*  and  (as 
Tertullian  faith)  hccaried  thcearncft  of  our  rcfurrcdion  into  thehcauens 
with  him.  Nowhowweakc  and  frailc  flniild  thac  hope  be,  vnlefle  this  our 
felfc  fle(h  had  beene  raifed  vp  with  Chiift  and  entrcd  into  the  kingdomc  of 
heauen  •■  But  this  is  the  proper  trueth  of  a  bodie,  to  bee  contcyncd  in  fpace, 
toconfiftofhis  meafurcd  proportions,  to  haue  his  forme.  Therefore  away 
with  this  fooliih  deuife,  which  doeth  faften  both  the  minds  of  men  &  Chrift 
lothebrcad.  Porto  what  purpofefcrueth  the  fccrctprefence  vnder  bread, 
but  that  they  which  couet  to  haue  Chrift  ioyned  with  them,  may  reft  in  thac 

I0h.j0.a7.  %"^c?ButtheLorde  himfelfc  willed  vs  to  withdravvc  not  onely  our  eyes 
but  all  our  fenfcs  from  the  earth,  forbidding  himfelfc  to  bee  touched  of  the 
women  vntiUhee  had  gone  vp  to  his  Father.  When  hec  fceth  Marie  with 
godiic  zealc  of  reuerencc  to  make  haft  to  kiife  his  fcetjthcre  is  no  caufc  why 
he  fhouldcdifallowe  and  forbid  this  touching  tillhce  haue  beene  taken  vp 
into  heauen,  but  becaufc  he  will  be  fought  no  where  clfe.  Whereas  they  ob- 

Aa.7.56,  ig^  j.|^3j  j^g(.  ^^35  afterwarde  fccne  of  Stephen,  the  folution  is  eafic.  For  ney- 
thcr  was  it  therfore  neceflarie  that  Chrift  Hiould  change  placc,which  could 
giuc  to  the  eyes  of  his  fcruauntfuch  fharpenefle  of  fight  as  might  pearcc 

Aft.j.4.       through  the  heauens.  The  fame  alfo  is  to  bee  faide  of  Paul.  Whereas  they 

Matt.18.^.   obieft  that  Chrift  came  out  of  the  Sepulchre  beingftiut:  andentredin  a- 

UkuiaI's.  '"°"S  ^^"^  difciplcs ,  the  doers  being  fivat :  that maketh  neuer  a  whitte  more 
for  maintenance  of  their  error.For  as  the  water  like  a  faft  paucmcnt  made  a 
way  to  Chrift  walking  vpon  the  laker  (o  it  is  no  maruell,  if  at  his  comming 
the  hardnes  of  the  ftone  ycldcd  it  fclfe .  Howbeit  it  is  more  proueable,that 
byhiscommandcmentthcftone  wasrcmoued,andbyand  by  after  palfagc 
giuenhim  returned  into  his  place.  And  to  enter,  the  doers  being  {hut,isnoc 
afmuch  in  cfFed  as  to  pearcc  through  the  whole  fubftauncc,  but  by  diuinc 
power  to  open  an  cntric  for  himfelfc,  that  hcc  fodenly  ftoode  among  the 
difcipl'js,  verilieaftera  maruellous  manner ,  when  the  doers  were  faft  loc- 

Luls.i4,ji,  kcd,  Thac  which  they  aUcadgcoutof  Luke,that  Chrift  fodenly  vanifhed 

away 


ToSa[U4tion.  Lib.  4,  46} 

a.vf&Y  from  tt  c  ey  es  of  the  difciples  with  whom  he  went  to  Emails,  profiteth 

them  nothing,and  makcthfor  vs.  For,  thathc  might  cnke  away  the  fightof 

himfclfe  from  rhem,he  was  not  made  muiiible,  but  onely  went  out  of  fight. 

As  when  he  went  miourneytogithcr  with  them  (as  the  fame  Luke  witnel^  tuc.iiii, 

fc  th)he  did  not  put  on  a  newc  face.that  he  might  not  be  knowen,  but  hclde 

their  eyes .  But  thefe  fellowes  do  not  onely  transforme  Chrift,that  he  may 

be  conuerfant  in  carth,but  in  diuerfc  places  they  make  him  diuerfe  and  vn- 

like  himfclfe.  Finally , in  fo  trifling  they  doe  not  by  one  word  in  dcede,bur  by 

a  circumftancc.make  of  the  fle{h  of  Chrift  a  fpirit :  and  not  contented  thcr- 

withjthcyputvponitaltogichcrcontrarie  qualities.  Whereupon  of  ncccffi- 

tie  followeth  that  it  is  double. 

30  Now  although  we  graunt  them  thatwhich  they  prate  of  the  inuifi- 
bleprefcncc,thcvnmcarurablcnesnialInotbeyctproued  ,  without  which 
they  rtiall  in  vaine  attempt  to  enclofe  Chrift  vnder  bread.Vnlcffe  the  bodic 
ofChriftmay  be  euery  where  at  once  ,  without  any  compafleof  place,  it 
fliall  not  be  likely  that  he  licth  hidden  vnder  bread  in  the  Supper.By  which 
neccflitie  they  brought  in  the  monftrous  being  euery  wher.But  it  is  fhcwed 
byftrongandplaincwirneflesofScripturCjthatit  was  limited  about  by  the 
mcafurc  ofthe  body  of  a  man;  and  then  that  by  his  afcending  he  hath  made 
jrplaine  that  he  is  not  in  all  places,  but  that  when  hepafleth  into  one  place, 
he  leaueth  the  other  that  he  was  in  before  .  Neither  is  the  promife  which 
they  alleage,tobedrawentothebodie,I  amwithyoucuen  to  the  ending  of  Matc.Jjfc 
the  world.Firft  the  continuall  conioyning  can  not  ftand^ynlcfle  Chrift  dwcl 
in  vs  corporally  without  the  vfe  ofthe  Supper.  Therefore  there  is  no  iufl: 
caufc  why  they  fhoulde  fo  fliarply  brawle  about  the  wordes  of  Chrift ,  that 
they  may  in  the  Supper  enclofe  Chrift  vnder  bread.  Againe  the  text  it  felfc 
proueth,that  Chrift  fpeaketh  nothing  lefle  than  of  his  ilelh  ,  but  promiferh 
to  his  difciples  inuincible  helpe, whereby  he  may  defend  and  fufteine  tficm 
againft  all  the  affaultes  of  Satan  and  the  world.For  when  he  inioined  them 
a  hard  charge  .leaft  they  ftiould  doutto  take  it  in  hand  ,or  fliould  fearcfully 
execute  it,heftrengtheneth  them  with  affiance  of  his  prefence:as  if  he  had 
faide,  that  his  fuccour  flisll  not  failc  them,  which  flialbe  impoftible  to  be  o- 
iicrcome.  Vnlcfte  they  lifted  to  confounde  allthinges,  ought  they  not  to 
hauc  made  diftinftion  ofthe  manner  of  prefcnce  .  And  verily  (ome  had 
ratherwithgreatfhamc  to  vtter  their  ignorance, then  toyceld  neuer  (bli- 
tie  of  their  crrour .  I  fpeake  not  ofthe  Papiftes :  whofe  dodrine  is  mere  to- 
lerable, or  at  the  leaft  more  fhamefaft.  But  contentioufnes  fo  carricrh  fome 
away,  that  they  fay  that  by  rcafon  ofthe  natures  vnited  in  Chrift,  whcrcfb- 
cuer  the  Godhead  of  Chrift  is ,  there  is  alfo  his  flefti,  which  cannot  be  feue- 
rcd  from  his  Godhead.  As  though  that  fame  vnitinehaue  compounded  of 
thofe  two  natures  I  wote  not  what  mcanc  thing  which  was  neither  God  nor 
man.So  in  dcede  did  Eutiches,and  after  him  Sciuettus.  But  it  is  plainly  ga- 
thered out  ofthe  Scripture, that  the  only  one  pcrfon  of  Chrift  doth  fo  con- 
fiftoftwonatures,  thatcitherofthemhath  ftil  herowne  propertie  remai- 
ning fafe.  And  that  Eutiches  was  rightfully  condemned,  they  will  bee  a/ha- 
ttiedrodenicritismarueilethatthey  rnarke  not  the  caufc  ofhiscondem- 
aing^that  taking  away  the  difference  betweene  the  natures ,  enforcing  the 

Ppp.  vftiue 


C^.  ijs  OfthoutaArdmednes 

vnitic  of  pcrfoiijhe  made  ofGod  man,  and  of  man  God.  What  madneffc 
therefore  is  ir,rather  to  mingle  heaucn  and  earth  togither,than  not  to  draw 
the  bodie  of  Chrift  out  of  the  heauenly  fanfluaric  ?  For  whereas  they  bring 
for  thcmfclues  rhcfe  tcftimonies,  None  is  gone  vp  to  heaucn  but  he  thatis 
come  downe  the  Sonne  ofman  which  is  in  hcauen.  Againc,  The  fonnc 
which  is  in  the  bofome  of  the  Father,  he  (hall  declare  them  ;  it  is  a  point  of 
h^kefenflcircdulnefTi;,  todefpife  the  communicating  of  properties  which 
wasinoldctimenotwithoutcaufeinuentedof  the  holy  Fathers  .  Trudy, 
when  the  Lordc  of  glorie  is  laid  to  be  crucified, Paul  doth  not  meane  that  he 
fuffrcd  any  thing  in  his  Godhead. but  becaufe  the  fame  Chrift  which  being 
an  abied  and  defpifed  in  the  fiefii  did  fufflr.was  both  God  and  Lord  of  glo- 
rie.Aftcr  this  maner  alfo  the  Sonne  ofman  was  in  hcaucnrbecaufc  the  fclfc 
fame Chrift.which  according  to  the  flefh  did  dwell  theSonneof  manin 
earth. was  God  in  heauen.  In  which  fort  he  is  faide  to  haue  dcfccnded  from 
the  faid  place  according  to  his  Godheadmot  that  the  Godhead  did  forfakc 
heauen.to  hide  it  felfc  in  the  prifon  of  the  body:but  becaufe,  although  it  fil- 
fcd  all  things.yet  in  the  verie  manhoode  ofChriltit  dwelled  corporallyjy  is 
to  fay  naturally  and  after  a  ccrtaine  vnfpeakable  mancr.  It  is  a  common  di- 
ilinftionin  fcholes,  vvhichlam  not  afliamcdto  rchearfc  :  that  although 
whole  Chrift  be  euery  whcie,yctnoty  whole  that  is  in  him  iseueiy  where. 
And  I  would  to  God  the  Scholcmen  thcmfclues  had  well  wcyed  the  pith  of 
this  faying:  for  fo  {hould  the  vnfauouric  inuention  of  the  fledily  prefencc  of 
Chrift  haue  becne  met  withall.  Therefore  our  mediatour,  fith  he  is  whole 
cuerywhercjisalway  at  hand  with  his,  &  in  the  Supper  after  a  fpcciall  ma- 
ner giueth  hirafcif  prefent:  but  yet  fo.chat  whole  he  is  prcfcntjnot  the  whole 
that  he  is:  becaufe,  as  it  is  faidjin  his  flc/h  he  is  contained  ia  heauen  till  hec 
appearc  to  iudgemcnr. 

31  But  they  are  farre  deceiucd,which  concelue  no  prefencc  of  y  flefhe 
of  Chrift  in  the  Supper,  vnlclFe  it  be  made  prefent  in  bread.For  lo  they  Icauc 
nothing  to  the  fecretc  working  of  the  Spirit,  which  vniteth  Chrift  himfclfe 
vnto  vs.They  thinkc  not  Chrift  prefent,  vnlefle  he  come  downe  to  vs.  As  ■ 
though  if  he  did  lift  vs  vp  to  him^we  ftiould  not  afwel  enioy  his  prefencc. 
Therefore  the  queftion  is  oncly  of  the  maner:  becaufe  they  place  Chrift  in 
thebread,but  we  tliinke  it  not  lawflil  for  vs  to  pluck  him  out  of  hcauen.  Let 
the  readers  iudge  whether  is  the  tighter.  Only  let  this  cauillation  be  driuen 
away,that  Chrift  is  taken  away  from  his  fuppcr,  vnleftc  he  be  hidden  vnder 
the  couer  of  bread.  For  fith  this  myftcrie  is  hcaucnly,it  is  no  nccdc  to  drav» 
Chrift  into  the  earth,  that  he  may  be  ioyncd  to  vs. 

3 1  Nowc  if  any  man  doc  aikc  me  of  the  maner,!  wilinotbc  afhamcd  to- 
confeflc.thatit  is  a  hier  fecrct  than  thatit  can  be  cithcrcomprchendcd  with 
my  wittc,  or  vttercd  vvitli  my  wordes :  and ,  to  fpeake  it  more  plainciy  ,  I  ra- 
ther fecleit,than  I  can  vnderftandeii.  Therfore  I  do  herein  without  contro- 
iierfie  embrace  the  truth  of  God,  in  which  I  may  fafely  reft.  He  pronounceth 
that  his  flcfh  is  the  meatcofmy  foule,  and  his  bloudis  the  drinke  .  With 
fuch  foodc  I  ofter  my  foulc  to  him  to  be  feddc  .  In  lus  holy  Supper  hcc  com- 
maundeth  me  vndci  the  fignes  of  bteade  and  wine  to  take,  cate,and  drinke 
hit  body  andblou4  •  I  nothing  douc  thacboch  hcdoech ciucly  deliucr  them. 


and  I  doercceiuetKem .  Otidy  I  reaife  the  abfurditles,  which  appcare  to  be 
either  vnworthy  of  the  heauenly  maicftie  of  Chrift,  or  difagreeing  from  ihe 
trueth  of  his  nature  of  manhood  rforafmuch  as  they  muft  alfo  fight  with  the 
worde  of  God,  which  alfo  teachcth  that  Chrift  was  fo  taken  vp  into  the  glo-  Luk.  J4,  i€* 
ric  of  the  heauenly  kingdome  that  it  liftcth  him  vppe  aboue  all  eftate  of  the 
worldc,  andnolclfe  diligently  fettcth  foorth  in  his  nature  of  man,  thofe 
thingcs  that  are  properly  belonging  to  his  truemanhoode.  Neither  oughc 
this  to  fccme  incredible,  or  not  confonant  to  reafon:  becaufc  as  the  whole 
kingdom  of  Chrift  is  fpiritual,  fo  whatfocucr  he  doth  with  his  Church,oughc 
not  to  be  reduced  to  the  realon  of  this  worldc.  Or,  that  I  may  vfc  the  words 
of  Auguftine,  this  myfterie,  as  other  are,  is  done  by  men,butfromGod:in 
earth,  but  from  heauen.  Such(I  fay  )  is  the  prefcnce  of  the  body ,  as  the  na- 
ture  of  the  Sacrament  rcquireth :  which  we  fay  here  to  excel!  with  fo  greatc  ^^^"•"''•4c 
force,  and  great  efFedualnefle,  that  it  not  oncly  bringcth  to  our  mindes  vn- 
douted  truft  of  eternal  life,but  alfo  affureth  vs  of  the  immortahty  of  our  fiefh 
For  it  is  nowequickned  of  his  immortall  flefhe,  and  after  a  certainc  manner 
eommunicateth  of  his  immortalitie.  They  which  are  caried  aboue  this  with 
their  cxccffiue  fpeches.do  nothing  but  with  fuch  entanglements  darken  tha 
fimple  and  plaine  truth .  If  any  be  not  yet  fatisfied  ,  I  would  haue  him  here  a 
while  toconfiderwiih  me,  thatwcnowefpcakeof  a  Sacrament,3ll  the  parts 
whereof  ought  to  be  referred  to  faith.  But  we  do  no  lefle  deintily  and  plenti- 
fully fcedc  fay  th  with  this  pertaking  of  the  body  which  wee  haue  declared, 
than  they  that  plucke  Chrift  himfelfe  out  of  heauen  .  Inthemcanetime  I 
plaincly  confefle,  that  I  refufe  y  mixture  of  the  flefti  of  Chrift  with  our  foulc, 
or  the  powring  out  of  it  fiich  as  they  teach:  becaufe  it  fuffifeth  vs,  that  Chrift 
doth  out  of  the  fubftance  of  his  flefhe  breath  life  into  our  foules,  yea  doeth 
powre  iniovs  his owne life,  akhoughthcveryflefticof  Chriftc  doeth noc 
enter  into  vs .  Moreouer  it  is  no  doubt  that  the  proportion  of  faith,  wher- 
by  Paulc  willeth  vs  to  examine  all  expofition  of  Scripture ,  doeth  in  this  bc- 
halfcvcry  well  agree  with  me.  As  for  them  that  fpeakeagainftfo  cuidenta  Roiait.i' 
trueth,  lette  them  looke  after  what  rule  of  faith  they  fafliion  themfelues. 
He  that  doeth  not  confefle  that  lellis  Chrift  is  come  in  thefle/he,  istiotof  ,  j^j^^- 
God .  Thefe  meOj  althoughthey  doke  it,  or  marine  it  not,doe  Ipoilc  him  of 
hisflefti. 

33  Of  commnnicatingis  tobelikcwifcthought ,  which  they  acknowledge 
none,  vnlefTe  they  deuour  the  fleHie  of  Chrift  vnder  breade  .  Burthcre  is 
no  fmal  wrong  done  to  the  Holy  Ghoft,vnlefl"e  wc  bcleeucthacitis  brought 
topaffcbyhis  incomprehenfible  power,  that  wee  communicate  with  the 
flcih  and  bloud  of  Chrift  ,  Yea  if  the  force  of  jhc  myfterie ,  fuch  as  it  is 
faughtofvs,andasitwasknowenro  the  olde  Church  from  fower  hundred 
ycrcs  a  go,wcre  wcycd  according  to  the  worthinefTe  ofit.therc  wasenough 
and  more  whereupon  we  might  be  faiisfied :  the  gate  had  beene  ftiut  againft 
manie  fowle  crrours ,  out  of  which  haue  beene  kindled  many  horrible  di(^ 
fenfions  whc  rcwith  both  in  old  time  and  in  our  age  the  Church  hath  beene 
iniferably  vexed,  while  curious  men  doe  enforce  an  exceflluc  maner  of  pre- 
Icnccj  which  the  Scripture  ncuer  fhcweth .  And  they  turmoile  about  a  thing 
fond^  and  ralhly  concdued,  as  if  the  cnclofing  of  Chrift  vnder  bread  wexe 


C^J7i  0 f the  outward  mean  ei 

(as  the  proucrbe  Is)  the  prowe  and  poupe  of  godlineflc.  It  principally  bcho* 
ucd  tokno'.ve  ,  howe  th;  bodic  of  Clinft ,  as  it  was  once  dclmercd  for  vs ,  is 
made  ours:  howe  wcarc  made  partakers  ofhisbloudc  that  was  fheddc  :  bc- 
caufe  this  is  to  polfeire  wholi  Chrift  crucified,that  we  may  enioy  al  his  good 
thingss.  Now  thefc  thingSjin  which  was  lo  great  importance,  being  omitted 
yea  neglcdcd  &  in  a  mancr  buricd,this  only  crab'jedqueftio  pleafeth  them, 
tiow  the  body  of  Chiift  lycth  hiddc  vnder  bread  or  vndcr  the  forme  of  bred. 
They  falfely  fprcad  abroadc  that  whatfocucr  we  teach  concerning fpirituall 
eating,  is  contraric  to  the  true  and  reall  eating ,  as  they  call  it :  becaufc  wcc 
haue  refpedc  to  nothing  but  to  the  manner ,  which  among  them  is  carnaU,. 
while  they  cnclofe  Chrift  in  brcade :  but  to  vs  it  is  fpirituall  ,bccaufe  the  fe« 
crct  power  of  the  Spiiite  is  the  bondc  of  our  conioyning  with  Chrill.No  tru- 
er is  that  other  obicdionj  that  we  touch  ontdy  the  fruite  or  efFed  wbich  the 
faithful!  take  of  the  eating  of  the  fleih  of  Chrift .  For  wee  haue  fayde  before, 
that  Chrift  himfclfe  is  the  fubftancc  of  the  Supper  :  and  that  thereupon  fol- 
loweth  thccffcft  ,  that  by  the  facnficeof  his  death  wee  arccljanfed  from: 
finnes,  by  his  bloud  we  arc  Wi/h.d  ,by  his  refurredion  we  are  raifed  vp  into 
hope  of  the  hcauenly  life .  B  Jt  the  foohfh  imagination,  whereof  Lombardc 
was  the  author,hath  peruerted  their  mindes,  while  they  thinke  that  the  ea« 
li>4*Din.8>  ting  of  the  flcfliof  Chcift  is  the  Sacrament.  For  thus  fayeth  he :  The  Sacra- 
ment  and  not  the  thing  arc  the  formes  of  breade  and  wine :  the  Sacrament 
and  the  thing,  are  the  flefh  and  bloud  of  Chrifie:  the  thing  and  not  the  Sa- 
crament, is  his  myfticall  fleHic .  Againc  within  a  litlc  after .  The  thing fig- 
nified  and  conteined,  is  the  proper  flcfhe  of  Chrift :  the  thing  fignified  and 
not  contained,  is  his  myfticall  body  .     Whereas  he  maketh  difference  bc- 
tweenethc  flcfti  of  Chrift,  and  the  cffcduall  power  of  nourilhing,whcrwitli 
it  is  endued,  I  agree :  but  whereas  hcc  faineth  it  to  be  a  Sacrament,  yea  and 
contained  vnder  bread,  it  is  an  error  not  to  be  fuffred.  Hereupon  hath  grow- 
enthefalfe  cxpofitionof  facramentall eating,  becaufc  they  haue  tlioughc 
that  wicked  men  alfo  and  euill  doers  doe  cate  the  flefh  of  Chrift, how  much 
fo  cuer  they  be  ftrangers  from  him  .     But  the  flcihe  of  Chnft  itfelfw  in  the 
jiiyftericof  iheSupperisnoleirca  fpirituall  thing  than  cternall  faluation. 
Whereupon  we  gather,  that  whofucucr  be  voydc  of  the  Spirit  of  Chrift,  can- 
no  more  eatc  the  fleflie  of  Chrifte ,  than  they  can  drinke  wine  wherewith  is 
joyned  no  taft .     Trucly  Chrift  is  too  hainoufiy  tome  in  funder ,  when  that 
dead  body  and  which  hath  no  liuely  ftrength,  is  giuen  foorth  in  common  to 
vnbelceuers :  and  his  exprcfTe  wordes  arc  diredly  againft  it,  Whofoeuer  ea- 
1^6  t€*      tethmyflcfiieanddrinkethmybloude,abidethinmc,andIinhim.  They 
aunfwerc  that  in  that  place  is  not  entreated  of  the  facramentall  eating: 
which  I  graunt,fo  that  they  will  not  nowe  and  then  ftumble  againft  the  fam.'? 
ftonc,  in  faying  that  the  f?ellic  it  fclfc  is  eaten  without  fruite  .  Butlwoulde 
knowe  of  them ,  howe  long  they  holde  it  when  they  haue  eaten  it.  Here,  in; 
my  iudgemcnt,  they  fliaU  haue  no  way  to  get  out.  But  they  obicd,  riiat  no- 
thing can  bee  withdrawen  or  faile  of  the  promifes  of  God  by  t  he  vnthankc* 
ftilnefte  of  men.     Igrauntindeedc,  andlfay  tliattheforceof  the  myftc- 
ricrem3yncthwholc,,howcfbeuer  wicked  men  doe,  as  much  as  in  them  ly-^ 
^sbj^ndcuour  to  moke  it  voyde  .  Yciii  is  one  thing  to  be  offrcd,and  an  other, 
y'  '      '  ~  tiJing^ 


tiling  to  be  receiuccJ. .  CMft  readieth-this  fpir^tuall  meate  and  oflfreth  thisj- 
fpiritualdrinke  to  all  men:  fome  do  greedily  cace  of  it.fome  do  lothingly  re- 
fofc  it:  flial  thcfe  men  refuiing  make  the  meat  and  the  drinke  to  loofe  their 
nature?  They  willfay  that  their  opinion  is  holpen  by  this  fimilitude,namc- 
ly,that  the  fleih  of  Chiift,though  it  be  vnfauouric,  is  neuercheleflehis  fltfli. 
But  I  denie  that  it  can  be  eaten  without  the  taft  of  faith:or  (if  wee  lift  rather 
to  fpeake  as  Auguftine  doeth)  I  fay  that  men  ^seare  away  no  more  of  this 
Sacrament,  than  they  gather  with  the  veflell  of  faith.  So  nothing  is  abated 
from  the  Sacrament,  yeathctrueth  and  cffeftuakiefle  thereof  remaineth 
vnmini{hed,although  the  wicked  depart  cmptie  from  the  outwardc  parta- 
king of  it.  If  they  againc  obieft  that  this  wor'de,  this  is  ray  bodie,  is  dimini" 
(hedjif  the  wicked  receiue  corruptible  bread  and  nothing  clfe:  we  haue  a  Ib- 
lutionreadie,  thatGodwiHnotbeeacknowentniein  the  rccciuingitfelfc* 
butin  the  ftedfaftneflc  of  his  owne  goodnefle,when  he  is  readie  to  giuc,  yea 
liberally  ofFreth  to  the  vnworthie  that  which  they  refufe.  And  this  is  the 
fulnefTe  of  the  Sacrament,  which  the  whole  world  cannot  breake,  y  the  flefti 
and  bloud  of  Chriftisnolefie  giuentothe  vnworthie  than  tothechofen 
faithful  ones  of  God:  but  therewithal!  itis  true,that  as  water  lighting  vpon 
a  harde  ftone,  fallcth  away,  becaufe  there  is  no  entrie  open  into  the  ftonc: 
fo  the  wicked  do  with  their  hardncfle  driue  backe  the  grace  of  God  that  it 
cannot  pearce  into  them. Moreouer, that  Chrift  fhouid  bee  rcceiued  with- 
out fa  ith^is  no  more  agreeing  with  reafon  ,  than  feede  to  budde  in  the  fire. 
Whereas  they  aske,how  Chrift  is  come  to  damnation  to  rome,vnlefle  they 
receiue  him  vnworthily ,  it  is  a  ver  ie  colde  queftion :  for  afmuch  as  wee  no 
where  reade,that  men  do  procure  death  to  thcmfelues  by  vnworthily  recei- 
uing  Chrift,  but  rather  by  refufing  liim.  Neither  doth  Chrifts  parable  helpe  Matt,  i  jiT- ; 
them.wherc  he  faith  thatfeede  groweth  vp  among  thorncs,  and  afterwardc 
being  choked  is  marred:  becaufe  he  there  entieateth,  ofwhat  value  the 
faith  IS  which  cndureth  but  for  a  time,  which  they  doe  not  thinke  to  bee  nc- 
ceiTarie  to  the  eating  of  Chriftes  flefh  and  drinking  of  his  bloud,  that  in  this 
behalfe  do  makeludas  egally  fellowe  with  Peter.  But  rather  by  the  fame  pa- 
rable their  errour  is  confoted,  where  Chrift  faith  that  fome  feede  falleth  in 
the  hie  way,  otherfomc  vppon  ftoncs ,  and  neither  of  them  taketh  roote* 
Whereupon  followeth  that  to  the  vnbeleeuers  their  owne  hardncrfe  is  a  let 
that  Chrift  attaineth  not  to  them.  Whofoeuer  defireth  to  haue  our  faluati- 
on  holpen  by  this  myfterie,(halliindc  nothing  fitter,  than  that  the  faithful! 
being  led  to  the  vcrie  fountaine,(hould  drawe  life  outof  the  Sonne  of  God. 
But  the  dignitie  of  it  is  honorably  enough  fet  out,  when  wee  kccpe  in  minde 
that  it  is  a  helpe  whereby  wcc  be  giaflfedinto  the  body  of  Chrift,  or  beeing 
grafted  do  more  &  more  growe  togither.til  hee  doe  fully  make  himfelfe  one 
with  vs  in  the  heauenly  life.  They  obieft  that  Paul  ought  not  to  haue  made 
them  gilticofthe  bodie  &  bloud  of  Chrift  ,  >vnlefle  they  were  partakers  of  ,^Cor.ii«i« 
them.  But  I  aunfwerc  that  they  are  not  therefore  condemned  becaufe  they 
haue  eaten  them,buioncly  becaufe  tlicyhaue  prophanedthemyfterie,in 
treading  vnderfeete  the  pledge  of  the  holy  conioyning  with  God  ,  which 
they  ought  reuerentiy  to  receiue. 
34    Now  becaufe  Awguftine  among  y  old  writers  chiefly  hadi  affirmed 

PpP3  iha; 


Citp,  174  OftheoutmrdnjeAMts 

that  article  of  (!oLl:rme,that  nothing  is  abated  from  the  Sacraments.nor  the 
graccwhichthcy  figure  is  made  voide  by  the  infidehtie  or  noughtineffeof 
men:  it  fhalbe  profirable  to  proouc  dcarely  by  his  ownc  wordes.  howc  vn- 
fitly  and  pcrucrfly  they  do  drawe  that  to  this  prefcnt  caufe  ,  which  caft  tiic 
bodic ofChrift  to dogges to eatc^Th'c facraneatall  eating,  after  their  opi- 
.  nion.is  whereby  the  wicked  Vccciue  the  bodie  and  bloud  ofChrift  wiihouc 
loh.itf  the  power  of  the  SpiritCjOr  any  etfed  of  grace. Auguftine  contrari  vvjfe  wey- 
Ioh.5,jo.  ing  wifely  thofe  words,  He  that  eateth  my  flefhjand  drinketh  my  bloudjfhai 
not  die  for  cucr,faycth:Namelythe  power  of  the  Sacrament,  notoncly  the 
vifible  Sacrament:  and  verily  within,not  without:  he  that  eateth  it  vv  heart, 
not  he  that  prefleth  it  with  tooth.Whereupon  at  length  he  condudeth  that 
the  facrament  of  this  thing,that  is  to  fay,  of  the  ynitie  of  the  body  &  bloud 
of  Chrifl,  is  fet  before  men  in  the  Supper  of  the  Lorde,to  fomc  vnto  life,  co 
fomevntodeft:ru(flion:but  the  thing  it  felfc  whereof  it  is  a  facrament ,  to 
all  men  vnto  life,  to  none  vnto  deftruclion,  whofoeuer  bee  partaker  of  it. 
That  none  /hould  here  cauil,  that  the  thing  is  called  not  the  bodie,  but  the 
grace  oftheSpirite  which  may  bee  feucred  from  the  bodie  ,  thecontraric 
comparifbnbetwecne  thefc  two  words  of  addition  Vi(ible  and  Inuifible  dri- 
ueih  away  althefcmyfts:  for  vnder  the  firftofthem  cannot  be  comprehen- 
ded the  bodie  ofChrift.  Whereupon  followcth  that  the  vnbelceuers  doe 
communicate  oncly  of  the  vifible  fignc.And  that  all  douting  may  be  better 
taken  away,  after  that  he  had  faide  that  this  bread  requireth  the  hunger  of 
the  inward  man,he  addeth:  Mofes  and  Aaron  and  Phinecs,and  many  other 
gxod.i^.X4  that  did  eatc  Manna,  plcafedGod.  Why  fo?  becaufe  the  fpirituall  mcatc 
they  fpiritiially  vnderftood.fpiritually  hungred,fpirjtually  tafted,  that  they 
might  be  fpiricually  filled.  For  wee  alfo  at  this  day  hauc  receiued  fpirituall 
meat:  but  the  Sacramentis  one  thing.and  the  power  of  the  facrament  is  an 
other.A  litle  after:  and  bv  this  he  that  abideth  not  in  Chrift,  andinwhomc 
\   .  Chrift  abideth  not,withc>ut  dour  neither  eateth  fpiritually  his  fl[cfti,nor  drin 

keth  his  bloud, though  carnally  &  vifibly  he  prefleth  with  teeth  the  figne  of 
the  bodic  and  bloud.Wc  hearc  againe  that  the  vifible  figne  is  fet  in  compa- 
rifonascontrarie  to  fpiritualleating.Wherebythat  error  is  confuted ,  that 
the  bodic  ofChrift  inuifible  is  in  deed  eaten  facramentaIly,though  not  fpi- 
ritually .We  hearealfoy  nothing  is  granted  to  prophane  &  vnclcane  men 
Hom.io        hefide  the  vifible  receiHingof  the  figne.Hereupon  commcth  his  famous  fay- 
Io}k55,       ing.thntthcothcrdifciplcsdideatcthe  breadc  the  Lorde,  but  ludas  did 
cate  the  bread  of  the  Lord:wherin  he  plainly  excludeth  the  vnbelceuers  fro 
the  partaking  of  the  body  &bloud.Neiihertcdcth  it  to  any  other  end  which 
Honi,(Ji.      he  faith  in  another  place:  What  marucilcft  thou,  ifto  ludas  was  giueny  bred 
s.Cor.i  1. 7.  of  Chrift,by  which  he  might  be  made  bond  to  the  diucl:  when  thou  fecft  on 
Li.  y.d  e  bjp,  the  contrary  fide  y  to  Paul  was  giuen  the  Angel  of  the  diucl,  by  whome  hce 
l*Cor  uTq  ""S^"^  ^"  made  perfeft  m  Chrift?He  faith  verily  in  another  placcjy  the  bread 
of  the  Supper  was  the  bodic  of  Chrift  to  them  to  whom  Paul  faide.  He  that 
eateth  vnworthily,eateth  &  drinketh  iudgementto  himfelfc:  and  that  they 
hauc  not  therefore  norhingjbecaufc  they  hauc  receiued  noughtily.    But  in 
whatfenfc,he  dcclarcth  more  fully  in  anothcrplace.  For  taking  in  had  pur- 
yofcly  to  define  how  the  wicked  &  cuil  doers,  which  profijfle  the  Chr^ftian 

fauft 


i 


faith  with  mouthbutwith  deedcs  doc.denie  it ,  doe  cite  the  body  ofChrift,' 
(and  that  againft  the  opinion  of  fome  which  thought  that  tliey  did  notcatc 
in  facrament  onely  but  m  very  decde . )  But  neithei(ray  th  he)  ought  it  to  be 
layd  that  they  eate  the  body  of  Chrift,  becaufe  they  are  not  to  be  reckcned 
among  the  members  of  Chrift.  For(torpeake  nothing  ofthc  reft  (they  can 
not  together  be  the  membcrb  of  Chrift,  and  the  members  of  a  harlot.  Final-  [^"^'d  uui 
ly  where  himfelfe  faythjHe  thatcateth  my  fle{h  ,and  drinketh  my  bloud ,  a-  D«i'ai«c,»s* 
bidcthinme,andlinhim,hc{hcwcthwhatitisnotracramentallybutinve- 
ry  deed  to  eate  the  body  of  Chrift.  For  this  is  to  abide  in  Chrift ,  that  Chrift 
may  abide  in  him.  For.he  fo  fayd  this,  as  though  he  had  faid,  he  that  abideth 
not  in  me,  and  in  whom  I  abide  not ,  let  hira  not  fay  or  thinkc  that  he  doeih 
eate  my  body,  or  drinke  my  bloud.     Let  the  readers  wcy  the  thinges  fet  as 
contraries  in  the  coiriparifon  to  eate,  facramentally,  and  in  very  deede:  and 
there  fhall  remaine  no  doubt.  Hee  confirmeth  the  fame,no  lelle  plainely  in 
thefc  wordes:  Prepare  not  your  iawes,  but  your  heart;  Hereupon  is  this  Sup- 
per commeded.Loc  we  beleeueinChriftjwhen  wereceiuebyfaich:inrecti-» 
uing  we  know  what  to  thinke .  We  receiue  a  litle  &  are  fatted  in  heart.Ther- 
forc  notthat  whiehis  feenc,  but  that  which  is  beleeucd,  doeth  feede .  Here 
alfo  y  which  the  wicked  receiue,  he  reftraincth  to  the  vifible  figne :  and  tea- 
chcth  that  Chrift  IS  none  otherwifereceiuedtha  by  faith.  So  alfo  in  an  other 
place,  pronouncing  exprefly  that  the  good  and  the  euill  doe  communicate  jj  °"^j/"/ 
together  in  thefigncs,hc  excludeth  the  cuil  from  the  true  eating  of  the  flefli  Ser.de  v'erb, 
of  Chrift .  For  if  they  receiued  the  thing  it  felfc,  he  would  not  vtterly  haue  Apoft, 
left  that  vnfpokcn  which  was  more  fit  for  his  matter.  Alfo  in  another  place, 
entreating  of  the  eating  and  the  fruite  therof,  he  cocludeth  thus:  Then  fhall 
the  body  and  bloud  of  Chrift  be  life  to  euery  man,if  that  which  in  the  Sacra- 
ment is  vifibly  receiued ,  be  in  the  trueth  it  felfe  fpiritually  eaten,  fpiritually 
dronk.Therefore  who  lo  make  vnbclecucrs  partakers  of  the  flefli  &  bloud  cf 
Chrift,  that  they  may  agree  with  Auguftine ,  lette  them  flie  we  v  s  the  vifible 
body  ofChrift:  forafmuch  as, by  hisiudgement,the  whole  truth  is  fpiritual. 
And  it  is  ccrtainely  gathered  out  of  his  wordcs,that  the  Sacramental  eating, 
when  vnbeleefe  clofeth  vp  the  entrie  to  trueth,  is  as  much  in  efted  as  vifible 
or  outwarde  eating .  Ifthc  body  of  Chrift  might  be  eaten  truely  and  yet  not 
Ipiritually,  what  (houlde  that  mcane  which  he  fayeth  in  an  other  place  ?  Yec 
Oiall  not  eate  this  body  which  ye  fee ,  and  drinke  the  bloud  which  they  ftioU 
ihcdde  that  ihall  crucific  me.  I  haue  commended  a  ccrtaine  Sacrament  vnto  In  PfaLj^,  '. 
yoUjbeing  fpiritually  vndcrftanded  it  flial quicken  you.  Verily  he  would  not 
idenie  but  that  the  fame  bodie  vyhich  Chrift  ofFrcd  for  facrifice,  is  dehuered 
XHifhc  5ut>pcr  J  but  he  did  fetteoiit  the  mannp;  pf  eating :  namely  that  bce- 
Ingrceeined  intp  hgauenly glori^^by  the%if^^e  povverof  the  Spirite,  ic 
ireathcth.hfe  into  vs .    I  grauntin  deede  that  there  is  oftentimes  founde  in 
him  this  maner  of  fpeaking,that  the  body  of  Chrili  is  eaten  of  the  vnbelec- 
uers :  but  he  cxpoundeth  himfelfe,  adding ,  In  Sacrament .  And  in  an  other  f^om,iaIob. 
place  bee  defcribeth  fpirituall  eating,  in  which  our  bitmges  confuracnoc  ^^* 

trace .  And  leaft  mine  aduerfaries  fhould  fay ,  that  1  fight  with  them  with  a 
cape.ofplaccs,  I  vyiSHild  kr^pwc  of  them  how^  they  can  vnwinde  themlclucs 
fcpm  9«e  faying  of  his  ywhcrc  he,  Tay  eth  that  Sacf^ingnw  5  doc  workc  in  the 


C<tf.  t^t  OftheoHtviidrdmeAMei 

only  deft  that  which  they  figure.  Truly  they  dare  not  deny  but  v  the  bread 
in  the  Supper  figiireth  the  body  of  Chrift.  Whereupon  foloweth  y  the  rcpro- 
■cap  17  *  ^^'^  ^^'^  debarred  from  the  partaking  of  it.  That  Cyril!  alfo  thought  none  o- 
■  ^*  '*  therwifejthcfcwordes  do  declare.  As  ifa  man  vpon  molten  waxe  do  povvrc 
other  waxe,  he  wholly  tempereth  the  one  waxe  with  the  other:  fo  it  is  neccf- 
fary  if  any  man  recciue  the  flefh  &  bloud  of  the  Lordy  he  be  ioined  with  him 
that  Chrift  may  be  found  in  him  &  he  in  Chrift.  By  thefc  words  I  thinke  it  is 
euidcnt,  that  they  arebereuedof  the  true  and  reall eating,  that  do  but  facra- 
mentallyeatc  the  body  ofChnft,  which  can  not  be  feuercd  from  his  power: 
and  that  therfore  faileth  not  the  faith  of  the  promifcsof  God,which  ceafeth 
not  to  raine  from  heaiicn ,  although  the  ftones  and  rockcs  conceiuc  not  the 
liquor  of  the  rainc. 

3  %     This  knowledge  fhall  alfo  eafily  drawc  vs  away  from,  the  carnall  wor- 
{liipping.which  fome  hau;  with  pcruerfe  rafhnclTc  ercftcdin  the  facrament: 
becaufc  they  made  account  with  thcmfelue  s  in  this'maner:  If  it  be  the  body, 
then  both  the  foule  and  the  Godhead  arc  together  with  the  body,  which  now 
can  not  be  fcuered:  therefore  Chrift  is  there  to  be  worfhippcd .  Firft  if  their 
accompanying  which  they  pretende  be  denied  them,  what  will  they  do?  For 
howc  much  foeuer  they  cry  out  vppon  an  abfurditie ,  if  the  body  be  fcuered 
firom  the  foule  and  the  godhead :  yet  what  founde  wicted  and  fober  man  can 
perfwadc  himfelfc  that  the  body  of  Chrift  is  Chrift?They  thinke  themfclues 
in  decdc  gaily  to  proue  it  with  their  logical!  arguments.  But  fith  Chrift  fpca- 
keth  diftindly  ofhis  body  and  bloud,  but  defcribeth  not  the  manner  of  pre- 
Icnce:  howc  will  they  of  a  doubtful!  thing  gather  certainely  that  which  they 
would  ?   What  then?  if  their  confcicnces  chaunce  to  be  exercifed  with  any 
more  greiuous  fecling.ftialnot  they  by  &  by  with  their  logical  arguments  be 
difTolucd  and  melt  ?  namely  when  they  (hall  fee  themfclues  deftitute  of  the 
ccrtainc  word  of  God,  vpon  which  alone  our  foules  do  ftand  faft ,  when  they 
arc  called  to  account,  &  without  which  they  faint  at  eucry  firft  m.oment:whe 
they  fhall  call  to  mind  that  the  dodrinc  and  examples  of  the  Apoftles  are  a- 
gainft  them,  &  that  themfclues  alone  are  to  themfclues  the  authors  of  it.  To 
fuch  motions  fhalbc  added  other  not  fmall  prickinges .  What  ?  Shall  it  be  a 
matter  of  no  importance ,  to  worfhip  God  in  this  forme ,  where  nothing  was 
prefcribed  vnto  vs?  When  it  concerned  the  true  worfhip  of  God ,  ought  they 
with  fo  great  lightnefle  to  haue  attempted  that  of  which  there  is  no  where 
rcadc  any  one  worde?  But  if  they  had,  with  fuch  humblenclfe  as  they  ought, 
holden  all  their  thoughtes  vnder  the  worde  of  God ,  they  would  trucly  haue 
barkened  to  that  which  he  fayde,  Take,  eatejdrinkejandwouklhaue  obeied 
this  commandcment,whereinhc  biddeth  the  S&crament  to  be  rtciUiedjnolt 
to  be  worfliif  pcd.  But  they  v^hfeh,  as  it  is  c6nVmand^§f-Gc^,  dd't'^eiu'e  if 
without  worfhiping,  are  afliired  that  they  do  not  fwaruc  from  Gods  coman- 
demcnt:  than  which  affurednes  there  is  nothing  better  when  wee  take  any 
vvorke  in  hand.  They  haue  the  example  of  the  Apoftles,  who  wc  read  not  to 
haue  fallen  down  flat  &  worfliippcd  it,but  cucn  as  they  were  fitting  ,to  haue 
rcceiued  it  Sicaten  it.  They  haue  the  vfc  of  the  Apoftolike  Church,  wherein 
rlSiJ.4i      ^^^  reporteth  y  thefaitl^ul  d?d  cotiiunicare  not  in  worfhipping  but  in  brcay 
l;ing(if  bfcd.  They  hatie  the  Afoftks  doftiihc,vfhcrwith  PaiUinftrriftcd  the 

Church 


To  Salmtiofft  tih.  4»  47^ 

Church  of  the  Corinthiansjprofcffing  that  he  had  rcceiued  of  the  Lord  that  i.Cor^xu 
which  he  deliuered. 

7,6  And  thefc  things  verily  tend  to  this  endj  that  the  godly  reader  fhold 
wcyehowe  peiillousitis  info  hie  matters  to  wander  fromthcfimpleworde 
of  God  to  the  dreames  of  our  owne  braine.  But  thofe  thinges  that  are  abouc 
fayde,  ought  to  del iuer  vs  from  all dout  in  this  behalfc.  For  that  godly  foules 
may  therein  rightly  take  holde  of  Chrift,  they  muft  needcs  be  lifted  vppc  to 
heauen.  If  this  be  the  office  of  a  Sacrament,  to  helpe  the  mind  of  man  which 
otherwifc  is  weake,  that  it  may  rife  vpwarde  to  reach  the  height  offpiritual] 
myftcries:  then  they  which  are  holden  downc  in  the  outwardc  fignc  do  ftray 
from  the  right  way  of  fceking  Chrift.  What  then?  Shall  wee  denie  that  it  is  a 
fuperftitious  worftiipping ,  when  men  doe  throwe  themfelues  downe  before 
breadjto  worlhip  Chnft  thcrin^Doutleffe  the  Nicene  S}node  meant  to  meec 
with  this  mifchiefe,whcn  it  forbade  vs  to  be  humbly  intentiue  to  the  fignes 
(et  before  vs.  And  for  none  other  caufe  was  it  in  olde  time  ordained,that  be- 
fore the  confccration  the  people  fhould  with  a  loude  voice  be  put  in  mind  to  j"" 
haue  their  heartcs  lifted  vpwarde.  The  Scripture  it  felfealfo,befidethati£ 
diligently  dedareth  vnto  vs  the  afcenfion  of  Chrift,  wherby  he  conueyed  a- 
way  the  prcfence  of  his  body  from  our  fight  &  conuerfation :  to  fliake  away 
fi:om  vs  all  carnall  thinking  of  him,  fo  oft  as  it  makcth  mention  ofhim,  com-  CoLj.!* 
mandeth  vs  to  be  in  mindcs  raifed  vpward,and  to  feeke  him  in  heauen  fitting 
at  the  right  hand  of  y  Father.  According  to  this  rule  he  was  rather  to  be  fpi- 
ritually  worftiipped  in  hcaucnly  glorie,  than  this  fo  pcrillous  a  kinde  of  wor- 
shipping to  be  dcuifed,  full  of  carnall  and  grofle  opinion  of  God.  Wherefore 
they  y  haue  inuented  the  worfliipping  of  the  Sacramentjhaue  not  only  drea- 
•ired  it  of  themfelues  befide  the  Scripture,  in  which  no  m^ention  of  it  can  bee 
/hewcd(which  yet  fliould  not  haue  bcene  ouerpaiTed  if  it  had  beene  accep- 
table to  God.  )But  alfo  all  the  Scripture  crying  out  againft  it ,  they  haue  fra- 
med to  themfelues  a  God  after  the  will  of  their  ownc  luft ,  leauing  the  lining  ' 
God.  For  what  is  idolatry,  if  this  be  not,to  worfhip  the  giftcs  m  fteede  of  the 
giuerhimfelfe?Wherinthey  haue  doublclyofFcndedrFor  bothy  honor  taken 
from  God  was  conueyed  to  a  creature:  and  hee  himfelfe  alfo  difhonourcd  in 
the  defiling  and  prophaning  of  his  benefite  ,  when  of  his  holy  Sacrament  is 
made  a  curfed  idole.  But  let  vs  contrariwifc,leaft  we  fall  into  the  fame  pitte, 
throughly  fettle  our  eares,  eyes,  heartes,  minds,and  tongues  in  the  holy  do- 
ftrine  of  God.  For  that  is  the  fchoole  of  the  holy  Ghoft.y  beft  fcholeniaifter, 
in  which  fuch  profit  is  attained,  that  nothing  needc  more  to  bee  gotten  from 
any  where  elfe,  but  we  willingly  ought  to  be  ignoraunt  of  wh  atfoeuer  is  not 
taught  in  it. 

■  '37  Butnowe(as  ruperftition,when  it  hath  once  palFcd  the  right  bounds, 
maketh  no  end  of  finning)they  fell  a  great  way  further.  For  they  haue  deui- 
fed  Ceremonies  altogether  ftraungc  from  the  inftitution  of  the  Supper ,  to 
this  end  only  that  they  might  giue  diuine  honors  to  the  figne.  We  y  eeld(fay 
they)  this  worftiip  to  Chrift .  Firft,  if  this  were  done  in  the  Supper,  I  would 
fay  that  that  worshipping  onely  is  lawefull,which  refteth  not  in  the  figne ,but 
isdircftedto  Chrift  fitting  in  heauen .  Butnoweby  wharpretenfe  doe  they 
boaft  that  they  worfliippe  Chrift  in  that  bread :  when  they  haue  no  promife 

Ppp  J  thereof? 


€Af,i7»  Of  the  outvfAYcie  wednss 

ihcrcofi' They  confeCratc  an  hoft,as  they  cal  itjwhich  they  may  cary" about 
in  pompe  .which  they  may  fiiew  forth  in  a  common  gazing  to  be  looked  vp- 
on,\?ii;orrtupped,  and  called  vpon.  I  askc  by  what  power  they  thinkc  it  to  bee 
r;ghtly  confcciate.  Verily  they  will  bring  foonhthofcwordes  ,  Thisis  my 
body .  But  1  v/iU  obied  to  the  contrary,  that  it  was  therewithal!  fay  de,  Take 
andeate.  N:ithcr will  1  doc  thatofnothing .  Forwhenapromifcisknittoa 
commandcment,  I  fay  that  the  promife  is  fo  contained  vnder  the  comman- 
dcment,  that  becing  leuercd  it  is  made  no  promife  at  al] .  This  fVialbc  made 
plainer  by  a  like  example.  God  gauc  a  commandementjwhcn  he  fay  de,  Call 
?raI.jo,iy,    yponmc:He  added  a  promife,  Iwilheare  thee.  If  any  man  calling  vpon  Pe- 
ter &  Paul,  do  glory  vpon  this  promife,  will  not  all  men  cry  out  that  he  doth 
wrongfully  ?  And  what  other  thing  I  pray  you ,  doc  they  which  Icauing  the 
commandcment  concerning  eating,  doc  catch  holde  of  a  maimed  promife, 
this  is  ray  bodyjto  abufe  it  to  llrage  ceremonies  from  y  inftitution  of  Chriil  ? 
Let  vs  therefore  remember  that  this  promife  is  giuen  to  them  which keepc 
the  comandcmcnt  ioyned  with  it;  but  that  they  be  dcftitute  of  all  the  word, 
which  remouc  the  Sacrament  to  any  other  way.Wc  hauc  heretofore  entrea- 
ted howe  the  myfterie  of  the  holy  fupper  fcructh  our  Faith  before  God .  But 
forafniuch  as  the  Lordc  doeth  here  not  onely  bring  into  our  remembrance 
fo  great  largeflc  of  his  bountie.as  we  hauc  before  (hewed.but  doth  as  it  were 
from  hande  to  handc  bring  it  forth,  &  ftirreth  vs  to  acknowledge  it:  he  doth 
therewithallwarncvsthatwebenotvnthankefuUtofo  plentifullliberalitic: 
but  rather  that  we  (hould  publifli  it  with  fuch  praifcs  as  it  is  mcete ,  and  ad- 
Luk  ij  iQ.  uaiinceitwichthankcfgiuing.  Therefore  when  hcedeliucred  the  inftitution 
t.Cor.iiii(j!  ofthc  Sacrament  it  fclfe  to  the  Apoftlcs,  he  taught  them  that  they /houlde 
doe  It  in  rcmcmbrauncc  of  him .     Which  Paul  expoundeth,  to  declare  the  • 
Lordcs  death  .     That  is ,  publikcly  and  altogether  with  one  mouth  openly 
toconfcfle,  that  all  our  alfiiwncc  of  life  and  faluation  is  repofed  m  the  death 
of  the  Lordc  :  that  wee  may  gloryfie  him  with  our  confefhon ,  and  may  by 
our  example  exhortt  other  to  giue  glorie  to  him-.  Here  againe  it  appearcth 
vrhcLCuntothc  markeof  this  Sacramcnte  is  direded,  namely  toexcrcife 
vs  in  the  rcmcmbrauncc  ofthc  death  of  Chrift .  For,  this  that  wcc  arc  com- 
maundcd  to  declare  the  Lordcs  death  till  he  come  toiudge,  is  nothing  elfe 
but  that  wee  Oiould  publilhe  that  with  confcHion  of  mouch,  which  our  faith 
hath  acknowledged  in  the  Sacrament,  that  is,  that  the  death  of  Chrift  is  our 
life .  Tins  is  thcfccond  vfe  ofthc  Sacrament, which perteineth to outwarde 
confcflion. 

3  8  Thirdly  the  Lord  alfo  willed  it  to  be  to  vs  in  fteedc  of  an  exhortation, 
than  which  none  other  can  more  vehemenly  cncorage  and  enflame  vs  both 
to  piirencire  and  holmes  of  life,  and  alfo  to  charitie ,  peace  and  agreemen  t. 
Tor  the  Lorde  doeth  therein  fo  communicate  his  body  to  vs,that  he  is  made 
throughly  one  with  vs,  and  we  with  him .  Nowe  fith  hce  hath  but  one  body, 
whereof  he  makethvs  all  partakcrsjit  is  nccellane  that  al  we  alfo  be  by  fuch 
pirtaking  made  one  body  .  Which  vnitie  the  brcadc  which  is  dcliuered  in 
the  Sacrament,  rcprcfcnteth :  whichasitisiiiadeof  many  graines  in  fuch 
fort  mingled  together  that  one  can  not  be  d^fcerned  from  an  othcr:afxcr  the 
fame  manner  we  alfo  ought  to  be  conioyncd  and  knit  together  witli  fo  great 


ToSakatm»  Lih.4,  473 

igrfieftientormindsjthatnodifagreementor  diuifion  come  betwecne  vs. 

This  I  had  rather  to  be  expreflcd  with  Paulcs  wordes.  The  cup  of  blcfling 

(faith  he)  which  wcblefTejis  the  communicating  of  the  bloode  ofChrift;&  i.Cor.i9.i$ 

the  breade  of  bleflfing  which  wee  breakc,  is  the  partaking  of  the  body  of 

Chrift .  Therefore  we  alJ  are  one  bodie,  that  partake  of  one  breade.     Wee 

fhall  hauc  veric  well  profitedin  theSacramente,  if  this  thought  fbfhall 

beeimpriated  and  ingrauen  in  ourinindcs,  that  none  of  the  brethren  caa 

bee  hurte,  dcfpifeJ,  refufed,  abufed,  or  anye  wife  bee  offended  ofvs, 

but  that  therewithal!  wee  doe  in  fo  docing  hurte^  defpifcjand  abufe  Chriftc 

with  our  iniurious  dealinges :  that  wee  can  nor  difagree  with  our  bre- 

I'lrcnbut  that  wee  muft  therewithal!  difagree  with  Chrifte:  that  Chrift 

cannot  bee  loued  ofvs,  but  that  he  muft  l>eIoucd  in  our  brethren:that  what 

care  we  haue  of  our  owne  body,  fuch  alfo  we  ought  to  hauc  of  our  brethren 

whicli  are  members  of  our  body:  asnopartofourbody  is  touched  with  any 

feeling  of  grccfe,  which  is  not  fprcad  abroad  into  al  the  other  partes, fo  wee 

muft  not  fuffer  our  brother  to  be  grceucd  with  any  euill  whereof  we  rtioulde 

not  alfo  be  touched  with  copifTion.Thereforc  Auguftinc  not  without  caufc 

fo  oft  callcth  this  facramenty  bond  ofcharitic.  For  what  fharpcrJpur  could 

beputtovs.tolTrirvpmutuallcharitieamong  vs,  than  when  Chrift  giuing 

himfelf  to  vSjdoth  not  onelyallare  vs  with  his  owne  example  that  wc  ftiould 

mutually  dedicate  and  dcliuer  our  felues  one  to  another :  but  in  fo  much  as 

he  maketh  himfclfe  common  to  al,  he  maketh  al  vs  alfo  one  in  himfelfc? 

39  But  hereby  is  thatverie  well  confirmed  which!  haue  faidein  an  o- 
tbcr  place,that  the  true  miniftration  of  the  Sacrament  ftandeth  not  without 
the  word.  For  whatfoeuer  profite  commeth  to  vs  of  the  Supper  rcquircth 
the  word :  whether  we  be  to  be  confirmed  in  faith,or  to  be  exercifed  in  con- 
.  feflion,  or  be  ftirred  vp  to  duetie ,  prayer  is  needfull.Thercfore  nothing  can 
be  more  difordcrly  done  in  the  fupper,than  if  it  bee  turned  to  a  dumbe  ai^ti- 
on :  as  hath  bene  done  vndcr  the  tyrannic  of  the  Popc.For  they  would  haue 
the  whole  force  of  confecratio  to  hang  vpony  intent  of  the  Prieft.as  though 
this  nothing  pertained  to  the  people.to  whome  it  moft  of  all  behooucd  tlia  c 
the  myftcrie  ihould  be  declared.  But  thcrcvpon  hath  growen  this  errour ,  y 
dicy  marked  not  that  thofepromifes  wherewith  the  confecration  is  made, 
are  direfted  not  to  the  elcmemes  themfelues,but  to  themy  recciue  the.But 
Chrift  fpeakcth  not  to  the  bread,  y  it  may  be  made  his  bodie,  but  comman- 
<Jcth  his  difciplcs  to  eat ,  &  promifeth  to  them  the  comunica  ting  of  his  body 
&  blood.  And  none  other  order  doth  Paul  teach,than  that  together  with  the 
breadand  the  cup^the  promi  fes  (hould  be  offered  to  the  faithfull.  Thus  it  is 
trucly.  We  o  ught  not  to  imagine  any  magical!  inchauncmentjthat  it  be  fuf- 
iicient  to  haue  mfibled  vp  y  words,as  though  the  elements  did  heare  them; 
butletvs  vnderftande  that thofc  words  area  liuely  preaching, which  may 
cdifiethe  hearers,  which  may  inwardly  pearce  into  their  mindes,  which 
may  bee  imprinted  and  fettled  in  their  hearts,  which  may  fhcw  forth  effec- 
lualnes  in  the  fulfilling ofy  v/hichit  promifcth.By  thefc  realbns  it  clearly  ap 
pearcth,y  the  laying  vp  of  the  racrament,which  many  do  earncftly  require,/ 
it  may  be  cxcraordiaarily  diftributed  to  y  (ick,is  vnprofitable:For  cither  they 

ihalrc- 


Cap^i7»  "■    Of  the  outwards  me 4*fet 

receiue  it  without  rclicarfing  of  the  inftitution  of  ChriftjOr  the  miniftcr  flial 
together  with  the  fignc  ioyne  the  true  declaration  of  the  myfterie.  In  filencc 
is  abufc  and  fault .  If  the  promifes  be  rchearfed,  and  the  myfterie  declared, 
that  they  which  fliall  receiue  it  may  receiue  it  with  fruitc,  there  is  no  caufc 
\Vhy  we  fhould  doubt  that  this  is  the  true  confecration.  To  what  cnde  then 
will  that  other  confecration  come,  the  force  whereof  commeth  not  fo  farrc 
as  to  the  ficke  men?  But  they  that  do  fo,haue  the  example  of  the  old  church, 
/  I  graunt :  but  in  fo  great  a  matter,  and  in  which  wee  erre  not  without  great 
dauncer,nochingis  fafcr  than  to  follow  the  trueth  it  felfe. 

40  Nowe  as  we  fee  that  this  holy  breade  of  the  Supper  oftheLorde  is 
fpirituall  meat,no  leflc  fweetc  and  delicate  than  healthful  to  the  godly  wor- 
fliippcrsof  God,  by  the  taft  whereof  they  feele  that  Chrift  is  their  life, who 
it  raifcth  vp  to  thankcfgiuing,  to  whome  it  is  an  exhortation  to  mutuaJl  cha- 
ritie  among  themfelucsifo  on  the  other  fide  it  is  turned  into  a  moft  noyfomc 
poyfon  to  all  them  whofe  Faith  it  docth  not  nouriOie  and  confirmc ,  and 
whome  it  doeth  not  ftirrc  vp  to  confeflion  of  praife  and  to  charitie.  For  as 
bodily  meate,  when  it  findcth  a  ftomacke  poirelTcd  with  euill  humors  ,  be- 
ing it  fclfcalfo  thereby  made  euill  and  corrupted  doeth  rather  hurt  than 
nourifhe  tfo  this  fpirituall  meate,  if  itlight  vppon  a  foule  defiled  with  ma- 
lice and  naughtinefVc ,  throwcth  it  downe  headlong  with  greater  fall :  veri- 
ly not  by  the  fault  of  the  meate  it  felfe,  butbecaufcto  defiled  and  vnbelee- 
uing men nothingisclcane, though otherwife it  beeneuerfo  muchfandi- 

Tit.  I. T  5.  get!  by  tJie blefl'mg of  the  Lordc  .For  (as  Paul  faith)they  that  eate  &  drinkc 
••'•2j?.  vnvvorthily,  are  guiltieof  the  bodie  and  bloode  of  the  Lordc,  and  doe  eatc 
and  drinke  iudgement  to  themfelues ,  not  difcerumg  the  bodie  of  the  Lorde, 
For  fuch  kinde  of  men  as  without  any  fparclc  of  faith,  without  any  zeale  of 
charitie,  doe  thruft  themfelues  foorth  like  fwine  to  take  the  Supper  of  the 
Lordc,  doe  not  difcerne  the  body  of  the  Lorde .  For  in  fo  much  as  they  doe 
not  beleene  that  that  bodie  is  their  life,  they  doe  as  much  as  in  them  lieth 
diHionour  it,  fpoiling  it  of  all  the  dignicie  thereof,  and  finally  in  fo  receiuing 
it  they  prophanc  and  defile  it.  Butinfomuch  as  being  eftraunged  and  diC 
agreeing  from  their  brethren,  they  dare  mingle  the  holy  figne  of  die  bodie 
of  Chrift  with  their  difagreementes,  it  is  no  thanke  to  them  that  the  bodie 
of  Chrift  isnotrentinfunder.andlimmemaletorncinpceces.  And  fonoc 
vnworthily  they  are  guiltie  of  the  bodie  and  blood  of  the  Lord  ,  which  they 
doc  with  vngodlincflc  full  of  facriledge  fo  fowlie  defile.  Therefore  by  this 
vnworthie  cating^theX  take  to  themfelues  damnation  .For  wheras  they  haue 
no  faith  repofed  in  Chrift,  yet  receiuing  the  facrament  they  profefle  y  there 
is  faluation  for  them  no  where  elfetnnninhim,anddoeforfwcarc  all  o- 
thcraffiancc.  Whereforcthey  themfelues  are  accufers  to  themfelues,  they 
themfelues  pronounce  witncHeagainft  themfelues,  and  they  therhfclucs 
feale  (heir  owne  damnation.  Agame  when  they  being  with  hatred  and  euill 
will  diuided  and  drawen  in  funder  from  their  brethren,  that  is,from  the  mc- 
bersof  Chrift,hauenopartinChrift:yet  they  doe  teftifie  thatthis  is  the 
onely  faluation  to  comunicate  with  Chrift.and  tobeemadcone  with  him. 

i.Cor.n,ix  For  this  caufc  Paul  commaundeth, 'that  a  man  prooue  himfelfe,  before  y 
hcecateofthis  breade  or  drinkc  ofthis  cup.  Whereby  (as  I  expound  it)  he 

(neanc 


Tfi  Satuatiofft  Lih,4*  474 

meant  that  euerie  man  ffiouldc  defcendc  into  himfelfe,  and  weic  with  him- 
felfe,whethcr  hce  doc  with  inwarde  affiance othcart reft vpon  the  falua- 
tion  which  Chrift  hath  purchaccd :  whether  hee  acknowledge  it  with  con- 
fcflion  of  mouth :  then  whether  hee  doc  with  defirous  endcuour  of  inno- 
cence and  holincfle  afpirc  to  the  following  of  Chrift :  whether  afcer  his  ex- 
ample hee  be  readie  togiue  himfelfe  to  his  brethren.and  to  coramunnicatc 
himfelfe  to  them  with  whome  he  hath  Chrift  common  to  him:  whether,  as 
h:  himfelfe  is  accompted  of  Chrift,  he  do  likcwife  on  his  bchalfe  take  al  his 
brethren  for  members  of  his  owncbodie ;  whether  hcc  couct  to  chcerilh.de- 
fend  and  helpc  them  as  his  owne  members.Not  for  that  thefc  duties  both  of 
faith  and  charitie  can  nowc  be  perfeft  in  vs:  but  becaufe  we  ought  to  ende- 
uour  this,  and  with  all  our  defires  to  long  toward it,that  wc  may  dayly  more 
and  more  encreafe  our  Faith  bcgon. 

41     Commonly  when  they  goe  about  to  prepare  men  to  fuch  worthines 
of  eating,  they  haue  in  cruell  wife  tormented  and  vexed  poorc  confciencest 
and  yetthey  brought  neuer  a  whicte  of  all  ihofe  thingesthat  might  ferue 
to  the  purpofe.Theyfaidc  that  thofe  did  eate  worthily  which  were  in  ftatc 
of  grace.  Tobcinftateofgracethey  expounded  to  bee  pure  and  cleanfed 
from  all  finne.  By  which  doLtrineal  the  men  that  euer  haue  at  anytime  bin 
or  nowe  be  in  earth,  were  debarred  from  the  vfe  of  this  facramenr.For  if  we 
goe  about  this,  to  fetch  our  worthines  fro  our  felues,  wc  are  vtterly  vndone: 
onely  dcfpcire  and  damnable  ruinc  abideth  for  vs.  Though  we  endeuor  with 
our  whole  ftrengthes,  wc  fhall  nothing  more  preuaile,  but  that  then  at  lafte 
welliallbcmoft  vnworthicjWhcnweehauemoftofall  trauelled  about  fee- 
king  of  worthines.Tofalue  this  fore,  they  haue  deuifcd  away  to  attaine  wor- 
thines: that,  as  much  as  in  vsliech,  making  examination,  and  requiring  of 
our  fclucs  accompt  of  all  our  doinges,  we  fhoulde  with  conirition»confcfllo, 
and fatisfadion cleanfe our  vnworthine'srwhich  way  c ^clcnfing.whj t  man- 
ner of  thing  it  is,  we  haue  alreadie  fhewed  there  where  was  more  conucni- 
ent  place  to  fpeakc  of  it.  So  much  as  ferueth  for  our  prcfent  purpofe  ,  1  fay  y 
ihcfe  be  too  hungrie  and  vaniftiing  comfortes,to  difmaied  and  difcouraged 
confciences.and  fuch  as  as  ftriken  with  horrour  of  their  finnc.  For  if  y  Lord 
by  fpcciallforbidding,admittethnone  to  the  partaking  of  the  fupper  but  the 
righteous  and  innocent:  there  needcth  no  fmall  hcede  that  may  make  a  ma 
alTurcd  of  his  owne  righteoufnes  which  hee  heareth  to  be  required  of  God. 
But  whereby  is  this  aflurednes  confirmed  vnto  vs,  that  they  arc  difchargcd 
afore  God.which  haue  done  fo  much  as  in  them  lay  ?But  although  it  were  fb, 
yet  when  Ihallit  be  that  a  man  may  be  bolde  to  afiure  himfelfe  that  he  hath 
done  as  much  as  in  him  lay  ?  So  when  there  is  made  no  certaine  alfurauncc 
ofourworthmes.theentrieftxallalway  rcmaincftiutby  that  horrible  for- 
bidding, whereby  is  pronounced  that  they  eate  and  drinks  iudgement  to 
ihcmfelues  .which  eate  and  drinke  vnworthily* 

41  Noweitiseafietoiudge  what  mancr  of  do(Srinc  this  is  which  rcig- 
nethin  the  Papacie.and  from  what  author  it  hath  proceeded,  which  with  y 
outragious  rigor  thereof  jbercaueth  and  fpoyleth,  mils  rablcfinners  &fuch; 
as  be  tormented  with  fearc  and  forow,ofthe  comfort  of  this  Sacrament  in- 
iwhicb  yetal  the  fwe^tc  delicaccs  of  the  Gofpel  were  fee  before  thcro.Surel7 

the 


(apJT*  Oftheoutwirdntednes 

t\\z  deuil co'ildj  by  no  readier  way  dclVoy  men  ,  than  by  fb  making 
them  fcnfclcfTe,  that  they  couldc  not  percciue  the  tafteand  fauourof  fudi 
foode,  wherewith  it  was  the  will  of  the  moft  good  heaucnly  Fnthcr  to  feede 
them.  Leaft  therefore  we  runnc  into  fuch  headlong  downfall,  let  vs  remem- 
ber that  this  holy  banket  is  medicin:;   to  the  ficke,  comforte  to  finners, 
libcrall  gifte  to  the  poore  :  which  bring  no  profite  to  the  hcalchie.righteou  s, 
and  richjifany  fuch  coulde  bee  foundc.  For  whereas  in  it  Chriftis  giucn  v$ 
for  mcare:  we  vndcrftand  that  without  him  we  pine,ftaruc,and  faint,!ike  as 
famine  deftroieth  the  Jiuely  ftrcngth  of  the  body  .Againe  whereas  he  is  giuc 
vs  for  Iife;we  vnderftand  y  without  him  wee  are  in  our  fclues  vtterly  deade. 
Wherefore  this  is  the  worthinefle  both  theonely  andbeftthatwe  can  bring 
to  Godjif  we  offer  to  him  our  own  vilcncs  &(as  I  may  fo  cal  it)  vnworthines, 
y  of  his  mcrcie  he  may  make  vs  worthy  of  him :  'if  we  dcfpeire  in  our  ftlues, 
that  we  may  be  comforted  in  him.-if  we  humble  our  felucs,  that  we  may  bcc 
raifed  vp  of  him:  if  we  accufe  our  felues,y  we  may  be  iuftified  of  him :  morc- 
Quer  if  we  alpir  e  to  that  vnitie  which  he  commendeth  to  vs  in  his  fupper ;  & 
as  he  maketh  vs  all  one  in  himfeifcjo  if  we  wifh  to  vs  al  altogether  onefoulc 
one  hart  one  tongue.  If  wc  haue  thefe  things  throughly  well  weied  &  confi- 
died.fuch  thoughts  although  they  (hakevs,yet  {hal  neuer  oucrthrow  vs.  As, 
how  /hold  we  being  ncedie  &  naked  of  al  good  things,we  defiled  with  filthi- 
ncsoffins,  we  halfe  dead,cat  thebodie  of  the  Lord  worthilie?Wewil  rather 
think  that  we  being  poore  come  to  the  liberal  giuer ,  we  fick  to  y  Phifician, 
we  finners  to  the  author  of  righteoufneflc,  finally  we  dead  men  to  him  that 
giueth  hfc:  that  that  worthinelTe  which  is  commaundedof  God,  confiftcth 
chiefly  of  Faith ,  which  rcpofeth  all  thinges  in  Chrift  and  nothing  in  v  s :  and 
next  ofcharitie,  and  the  fclfe  fame  charitie  which  itis  enough  to  offer  vn- 
perfed  to  God^that  hce  may  increafe  it  to  better,  forafmuch  as  it  cannot  be 
giuen  perfed .  Some  other  agreeing  with  vs  in  this ,  that  the  worthincffe  ic 
felfe  confifteth  in  Faith  and  charitie:  yet  in  the  meafurc  of  worthinefle  hauc 
gone  farre  out  ofthe  way  Requiring  a  perfcdion  of  Faith  ,whereunto  no- 
thing may  bee  added,  and  a  charitie  cgall  with  that  which  Chrift  hath  {hew- 
ed towardevs.But  hereby  they  do  none  otherwife  than  thofe  other  before, 
driue  all  men  away  from  comming  to  thr>  holy  Supper ,     For  if  their  fen- 
tence  fhould  take  pIace,no  man  (hold  receiue  but  vnworthily,  forafmuch  aj 
all  without  exception  fhoulde  be  holden  guiltie  and  conuift  of  their  vnpcr- 
fedlneffe.  Andtrucly  ic  were  a  point  oftoo  much  amazed  dulnelfe,  I  will 
not  fay  fooliflineire ,  to  require  luch  perfeftionin  the  Sacrament ,  as  may 
make  the  Sacrament  voids  and  fupcrfluous:  which  was  not  ordained  for  the 
pcrfed,  but  for  the  weake  and  feeble  to  awake,  to  ftirre  vp,to  pricke  forward 
and  exercife  the  affcdion  of  faith  and  charitie,  aad  to  coirc(ft  the  default  of 
cither  of  them. 

45  But  fo  much  as  conccrneth  the  outward  forme  of  doing,  whether 
faithfull  receiue  it  in  their  hand  or  no,  whether  they  deuidc  itjor  euerie  one 
catc  that  which  is  giuen  him :  whether  they  put  againe  the  cup  in  the  hand 
of  y  dcaccnjor  deliuer  it  to  y  next:whether  the  bread  be  Icauencd^or  vnlca- 
ued;whether  the  wine  be  read  or  white :  it  maketh  no  matter  .Thefe  thinges 
-bciadilfcrcntandlcfcinthclibcrticof  the  Church.    Howcbeic  it  is  ccr- 

taiQ.C 


To  Salu4tm,  tih,4,  47  f 

talnc.tliatthevrageoftheoldc  Churchwas,  that cueric one fhoulde  takcit 
into  his  handc.  And  Chriftfaide.Diuide  it  among  you.  The  hiftories  report 
that  itwaslcaucncd  and  common  bread  before  the  time  of  Alexander  By-  ''•u«**«*7a 
fhop  of  Rome,  which  fii  11  dehted  in  vnleauenedbread:But  for  whatreafo  I 
icenotjvnkflcitwcrcwithanewefighttodrawethc  eyes  of  the  common 
people  rowondring  at  itj  rather  than  to  inftnuft  their  mindcs  with  good  re- 
ligion. I  adiure  all  them  that  are  touched  with  any  though  but  light  zeale  of 
godlmeflcjto  tel  whether  they  do  not  euidently  fee  ,both  howc  much  more 
brightly  the  glorie  of  G  O  D  fliineth  herein,  and  how  much  more  aboun- 
dam  fwcctcnetTe  of  fpirituall  comfort  commeth  to  the  faithfull ,  than  in 
thcfc  cold  and  playerlikc  trifles,  which  bring  none  other  vfe  but  to  dcctiue 
the  fenfc  of  the  amazed  people.  This  they  call  the  holding  of  the  people  in 
religion,  when  being  made  foolifh  &  fenfclcfle  with  fuperftition  it  is  drawcn 
whither  they  lift.  If  any  man  will  dcfcndefuch  inuentions  by  anticjiiitic,  I 
my  fclfc  alfo  am  not  ignorant  how  auncicnt  is  the  vfe  of  chrcfme ,  and  blow- 
ing in  Baptifmc:  Howc  nictothc  ageofthc  Apoftles  the  Supper  of  the  Lord 
was  infeftsd  with  ruftineffc :  but  this  verily  is  the  waiwardncs  of  mans  bold- 
ncflcjwhichcan  notwichholdeitfclfebutthatitmuft  alway  play  and  bee 
wanton  in  the  myfterics  ofGod.  But  let  vs  remember  that  God  docth  To 
highly  efteeme  the  obedience  of  his  word,  y  he  willeth  vs  in  it  to  iudgeboth 
his  Angels  and  the  whole  worlde.  Now,bidding  farewell  to  fo  great  a  hea  pe 
of  cercmonies::t  might  thus  hauebeen  moft  comelily  miniftred,ifit  were  oft 
and  at  leaftcucryweakefet  before  the  Church,  but  that  firft  they  fhoulde 
bcginnc  with  publikc  prayers:  then  a  fermon  Hiouldebe  made,then  the  m'- 
rJfter,  hauing  breade  and  wine  fct  vpon  the  boorde,{houldc  rehcarfe  the  in- 
ftitutionofthc  fupper:  and  thcnftioulde  declare  the  promifes  that  are  in  it 
leftvnto  vs  .-and  therewithallftioulde  excommunicate  all  them  that  by  the 
Lords  forbidding  are  debarredfrom  it,  aftcrwarde  they  fliould  pray  y  with 
whatliberalitie  the  Lord  hath  giucn  vsihis  holy  foode,  he  would  inftruft  & 
frame  vs  alfo  with  the  fame  faith,  andthankcfulnefleof  minde  to  rcceiuc 
it,  and  tlvat  forasmuch  as  wee  are  not  of  our  felues,  he  woulde  of  his  mereie 
make  vs  worthic  offuch  a  banketrthat  then  either  Pfalmcs  Ihould  be  fbng.or 
'  fomewhacredjandthefaithfulKhouldin  fcemely  order  communicate  of  y 
holy  banker,the  miniftcrs  breaking  the  bread  andgiuing  ittothe  people: 
that  when  the  fupper  is  endcd,exhortation  iTiould  be  made  to  pure  faith  and 
confeftion  of  fa  uh, to  charitie.and  to  maners  meete  for  Chriftians:  laft  of  all 
that  giuing  of  thanks  fhould  be  rehearfcdjand  praifes  be  fong  to  God:which  ' 
being  ended  the  congregation  fhould  belct  goe  in  peace. 

44  Thcfeihingcs  that  wechaue  hitherto  fpoken  of  this  Sacrament 
doc  largely  {hcwe ,  that  it  was  not  therefore  ordey  ncd ,  that  it  {houlde  bee 
rcceiucd  yeaicly  once,  and  that  (lightly  for  manners'- fake  (  as  ncwe  com- 
monly the  cuftome  is)  but  that  it  fiioulde  bee  in  often  vfe  to  all  Chriftians 
that  with  often  remcmbiancc  they  ftioulde  repeats  the  pafTion  of  Chrift:  by 
which  remembrance  tliey  might  fuftcyne  and  ftrcngihen  tlicii  F.-?ith  ,  a  nd 
exhort  them  fclucs  to  flngconfefllon  of  praife  to  Gcd,  ?nd  to  publifiiehis 
goodnclic  :  finally  by  which  th^y  might  nourifhc  mucuall  chai  itie  ,  and  tc- 
ftiSeic  araoag.theoilciucSjV/hetcof  thi'y  faw*  die  Laocia  the  va;>.ic  of  the  bo^ 

Ale. 


^./f.  OftheoMtvfidrdme/tHes 

dy  of  Chrift.For  fo  oft  as  wcc  communicate   of  the  figne  of  the  body  of  the 
LordjWe  doc  as  by  a  token  giucn  and  rccciued ,  interchaungeably  binde  our 
fclucs  one  to  another  vnto  all  dueties  of  loue ,  that  none  of  vs  doc  any  thing 
whereby  he  may  ofFcndc  his  brother,  nor  Icaue  any  thinp  vndone  whereby 
he  may  hclpe  him,  when  neede  requircth  and  abiluie  fJfficcth.  That  fuch 
A3.t.4S.     ^^*  ^^^  ^^"^  of  the  Apoftohkc  Church ,  Luke  rehearfeth  in  the  Aifts ,  when 
he  faith  that  the  faithfull  were  continuing  in  the  doftrinc  of  the  Apoftles,in 
communicating,  in  breaking  of  bread,  and  in  pray  crs.  So  was  it  altogether 
meete  to  be  done,  that  there  fhould  bee  no  aflemblie  of  the  Church  without 
thewordc  ,  prayers,  partaking  ofthe  Supper  and  almes.  That  this  order 
was  alfoinlHtute  among  the  Corinthians  we  may  fufficiently  gather  of  Paul 
anditisccrtainethatinmanyagesaftcrwardcitwasin  vfe.     For  thereup- 
pon  came  thofeoldc  Canons,  which  they  father  vpponAnacIctus  and  Ca- 
lixtus,  that  when  the  confecration  is  done,  all  (houlde  communicate  ,  that 
wil  not  be  without  the  doers  of  y  Church.  And  it  is  red  in  thofe  old  C  anons, 
which  they  cal  the  canons  ofthe  Apoftles:thatthey  which  continue  not  vn- 
to the  cndc ,  and  do  not  receiue  the  holy  Communion,  muft  bee  corredcd 
as  men  that  moouc  vnquietnefle  ofthe  Church .     Alfo  in  the  Councell  ac 
Antioch,  it  was  decreed  thatthey  which  enter  into  the  Church ,  and  hearc 
thefcriptiires,  and  doe  abfteine  from  the  communion,  fhoulde  be  remoued 
from  the  Church ,  till  they  haue  amended  this  faulte  .  Which  although  in 
the  firfl  Councell  at  Toletum  it  was  either  fomewhat  qualified  or  at  Icaft  fee 
foorth  in  milder  wordes,  yet  it  is  there  alfo  decreed,  that  they,  which  when 
they  haue  hearde  the  fermon,arc  founde  neuer  to  communicate,  Ihoulde 
be  warned:  if  after  warning  they  abftcyne,  they  fhould  be  debarred  from  it, 
4f     Verily  by  thcfe  ordinances  the  holy  men  meant  to  retcync  &  main- 
taine  the  often  vfe  ofthe  Communion,  which  often  vfe  they  hadrcceiued 
fro  the  Apoftles  thefelues, which  they  faw  to  be  moft  wholfom  for  the  faith- 
fiill,  &by  litle  and  litle  by  the  negligence  ofthe  common  people  to  grow  out 
In  (?.cap.To-  of  vfe.  Auguftinc  teftificth  of  his  owne  time:  The  Sacrament  (faith  hee  )  of 
Iiin.trac.a^  this  thing,  of  the  vnitic  of  the  Lordcsbodicjisfomcwhere  daily  ,fome\vhere 
by  certaine  diitances  ofthe  day  es,  prepared  vnto  the  Lordes  table ,  and  is 
there  receiued  at  the  tablcjto  fome  vnto  life,  to  othcrfome  vnto  deftru(fti- 
on.  And  in  the  firft  Epiftlc  to  lanuarius:  fomc  doe  dayly  communicate  ofy 
body  and  bioodc  ofthe  Lordc:  fome  receiue  it  at  certaine  dayes:  in  fomc 
places  there  is  no  day  let  pafl'e  wherein  it  is  not  offered:  in  fome  other  pla- 
ces oncly  vppon  the  Saturday  and  the  Sunday,  and  in  fome  other  places  ne- 
uer but  on  the  Sunday,  But  forafmuch as  the  common  people  was  (as  wee 
haue  faid)  fomewhat  flackc,  the  holy  men  did  call  earneftly  vpon  them  witli 
fiiarpe  rcbukingcs ,  Icaft  they  fhould  feeme  to  winke  at  fuch  (louthfulnefle.  ■ 
Such  an  example  is  in  Chryfoftome  vpon  the  Epiftle  to  the  Epheflans.  It  is 
In  cap.i«      not  faid  vnto  him  that  difhonorcd  the  banket:whcrforcdidft  thou  fit  down? 
Hom.25,1 2 .  |.jut^  wherefore  diddeft  thou  come  in?  Whofocuer  is  not  partaker  ofthe  my- 
Ikrics,  hce  is  wicked  and  fhamclcflc  for  that  hee  ftandeth  here  prefent.     I 
bcfeech  you,  if  any  be  called  to  abanket,wafhcth  his  handes,  fitteth  down, 
feemeth  to  prepare  himfelfe  to  eat,  and  then  doeth  taft  of  nothing:{hal  he 
iiotfliarac  both  the  banket,  and  tlie  maker  of  the  banket?  Sotliou  ftanding 

among 


ToSalft4ti9n»  tiki,  47^ 

imong  them  that  with  prayer  doe  prepare  thcmftlues  to  reeefue  the  holy 
meatchafteuen  in  this  that  thou  haft  not  gone  away  confcflcd  thatthoif 
art  one  of  the  number  ofthcm,atthelaft  thou  do  eft  not  partake:  had  it  not 
bin  better  that  thou  hadft  not  bin  prefentPThou  wilt  fay,  lamvnwonhie. 
Therefore  neither  waft  thou  worthie  of  the  communion  of  prayer,  which  is 
a  preparing  to  the  rcceiuing  of  the  holy  my  fterie. 

46     And  truely  this  cuftome  ,  which  commaundeth  to  communicate 
ycrely  once,is  a  moft  certainc  inucntion  of  the  diuel,  by  whofe  minifterie 
foeucr  it  was  brought  in.They  fay  that  Zcpherinus  was  author  of  that  de- 
creCjwhich  it  is  not  hkcly  to  hauc  bene  fuch  as  wc  nov/  haue  it.     For  he  by 
his  ordinance  did  peraduenturc  not  after  the  worft  mancr  prouide  for  the 
church,as  the  times  then  were.  For  it  is  no  dout  but  that  then  the  holy  fup- 
per  was  fee  before  thefaithfuUfo  oft  as  they  came  togither  in  aflenibly.nei- 
cheris  it  any  dout  but  that  a  good  part  of  them  did  communicatc.But  when 
it  fcarcely  at  any  time  happened  that  all  did  communicate  togither,  and 
whereas  it  was  necedaric  y  they  which  wercmingled  with  prophanemen 
and  idolatcrsjrtiould  by  fome  outward  figneteftifie  their  faith:  the  holy  ma 
for  order  and  policies  fake,anpointed  that  day ,  wherein  the  whole  ptople 
ofChriftianslhouldby  partakmg  of  the  Lords  liipper  vtter  a  confeflionof 
their  faith.The  ordinance  of  Zcpherinus  being  otherwifc  good  hath  bcenc 
cuii  wrefted  of  them  that  came  afte  r ,  when  a  ccrtaine  la  we  wa  s  made  of  one 
communicating  yearcly:  whereby  it  is  come  to  pafle,  that  almoft  all  men 
when  they  hauc  once  communicate  ,  as  though  they  had  gaily  difcharged 
themfclues  for  all  the  reft  of  the  yere,  fleepe  foundly  on  both  eares.I  t  ought 
to  haue  bene  farre  otherwifc  done.Euery  wecke  at  the  leaft,  the  Lords  table 
ihould  be  fet  before  the  aflembly  of  rhe  Chriftians.the  proniifes  ffiould  bee 
declared,  which  might  fecde  vs  fpiritually  at  it:  none  ftaould  in  decdc  be  co- 
pelledbyneceftitie.butall  fhouldbec  exhorted  and  pricked  forwarde:  the 
fluggilhneffe  alfo  of  the  flothful  fliould  be  rebuked.  Al  ftiould  by  heapes,as 
hungrit  men,come  togither  to  fuch  dainties.  Not  without  rightfull  caufc 
therefore  atthc  beginning  I  complained,  thatby  the  craft  of  the  diuel  this 
cuftome  was  thruft  in,  which  when  it  appointcth  one  certaine  day  of  the 
yeare,maketh  men  flothfliU  for  all  the  reft  of  the  yeare.We  fee  in  deede  that 
this  perucrle  abufe  was  crcptin  cuenin  the  time  of  Chryfoftome :  but  wee 
m3y  alfo  therewithall  fee  how  much  it  difpleafed  him.  For  he  complamcth 
witn  grieuous  wordes  in  the  fame  place  whichi  cucnnowcalleaged,  y  there 
is  fo  great  inequalicie  of  this  matter,  that  often  in  feme  times  of  the  yearc 
they  came  not  euen  when  they  were  clcanc,  but  at  Eafter  they  came  cueix 
rvhcn  they  were  vncleane.Thenhe  crieth  out:0  cuftome.  O  prefumption. 
Then  m  vaine  is  the  daily  ofFring  vfed .in  vaine  we  ftand  at  the  altar:there  is 
none  that  partakcth  togither  with  vs.So  farre  is  it  off" that  he  allowed  it  by 
his  authoririe  adioyned^^o  it. 

47  Odi  of  the  fame  ftiop  preceded  alfo  another  ordinance,which  hath 
ftolcnawayorviolently  taken  away  the  halfe  of  the  fupper  frcm  the  better 
number  of  the  people  of  God,namely  the  figne  of  the  tloud,  which  bcc  ing 
denied  to  lay  &  profane  men(for  with  fuch  titles  forfooth  they  fet  out  Gods 
iahciiwnce}bccame  a  pccuhai'  poflcfllon  to  ftnuen  and  annoynted  men. 


^4f»  I7,  tftUoHtiivdfcifneines 

Itisthccommaundemeniofthc  ctcmallGod.thai  all  (liould  drinkerwhich 
commandcmcnt  man  dare  djfcontinuc  and  repell  with  a  new  and  contraric 
hWjCommanding  that  not  all  (hould  drinke. And  y  thefe  lawmakers  flioulde 
not  fcerae  to  fight  without  reafon  againtl  their  God  ,  they  pi  cicndc  penis 
that  might  happen  if  this  holy  cup  were  commonly  giucn  to  all ;  as  though 
ihofe  dangers  had  not  becne  forefecnc  &  marked  of  the  ctcrnall  wifcdomc 
of  God.And  then  futtelly  forfooth  they  reafon ,  that  the  one  is  enough  for 
both. For  if(ray  thcy)it  be  the  body,it  is  whole  Chrift,  which  cannot  now  be 
fcucrcd  from  his  bodie.  Therefore  by  accompanying  the  bodie  contai- 
neththebloud.Lo  how  our  wit  agrceth  with  God,  when  it  hath  neuerfoli- 
tle  begon  with  loofe  reines,to  be  wanton  and  wildc.Thc  Lord  {hewing  bre4 
laith  that  it  is  his  bodie:  when  he  (heweih  the  cup,  he  calleth  it  his  bJoud. 
The  boldnes  of  mans  reafon  ,crieth  out  contrariwife ,  that  the  bread  is  the 
bloud,and  the  wine  is  the  bodie:  as  though  the  Lordc  had  for  no  caufe  feue- 
red  his  body  from  his  bloud  both  in  wor  des  and  in  fignes :  or  as  though  ic 
had  euer  been  heard  fpoken  that  the  bodie  or  bloud  of  Chrift  is  called  God 
&  man.  Verily  if  he  had  meant  to  fignifie  whole  himfelfe,he  might  hauc  (aid 
it  is  I:  as  he  is  wont  to  fpcakc  in  the  fcriptures^and  not,this  is  my  body,  this 
is  my  bloud.But  he  willing  to  helpe  our  weakenefle,  did  fee  the  cup  fcueral- 
3y  from  the  bread,  to  teach  that  he  fufficeth  no  leffe  for  drink  than  for  meat. 
Nowc  let  one  parte  be  taken  away , then  wee  fhall  finde  butthe  one  halfe  of 
the  nourifhmentcs  in  him.  Therefore,although  it  be  true  which  they  prc- 
tende.that  the  bloud  is  in  the  bread  by  way  of  accompanying,  and  againc, 
the  bodie  in  the  cup,yctth:ydefraudc  godly  foules  of  the  confirmation  of 
faith  which  Chrift  deliuereth  vs  as  neccflarie  .  Therefore  bidding  their 
futtleties  farewell, we  muft  hold  faft  the  profit  which  is  by  the  ordinance  of 
Chrift  in  the  two  earncftes. 

48  I  knowe  in  deede  that  the  minifters  of  Sathan  do  here  cauill,  as  it  is 
an  ordinarie  thing  with  them  to  make  mockerie  of  the  Scriptures.Firft  they 
alleagc  that  of  one  bare  doing  ought  not  robe  gathered  a  rule  whereby  the 
Church  rtioulde  be  boundc  to  perpetuall  obferuing.  But  they  lie  when  they 
lay  that  it  was  but  a  bare  doing:  for  Chrift  did  not  onely  deliuer  the  cup,  but 
alfodidinftituteihathisApoftlesftiouldintim^etocomedothc  fame,  Fof 
they  are  the  wordes  of  a  commaunder,  drinke  ye  all  of  this  cup.  AndPaul 
forehearfeth  thatitwasadeede,thatheall"ocommendcth  it  for  acertaine 
rule  .  Another  ftarting  hole  is ,  that  the  Apoftlcs  alone  were  rcceiued  of 
Chrift  to  the  partaking  of  this  fupper  whome  he  bad  alreadie  chofen  &  ta- 
ken into  the  order  of  the  lacrificing  Prieftcs.  But  I  woulde  haue  thcni  aun- 
fwere  mee  to  Hue  4ucftrons,from  which  they  /hall  nctbeable  toefcape.but 
that  they  (halbc  eafily  conuinced  with  their  lies.  Firft.by  what  oracle  hauc 
they  this  folution  reuealcd ,  beeing  fo  ftrange  &om  the  worde  of  God?  The 
Scripture  reckeneth  tweluc  that  fate  with  Icfiis  ibut  it  doeth  not  fo  obfcure 
the  digniric  of  Chrift  that  it  calleth  them  Sacrificing  Priefts  of  which  name 
wee  will  fpeoke  hereafter  in  place  fit  for  it.  Though  he  gauc  ic  then  to  the 
twelue,  yet  he  commaundeddiac  they  fliouldc  doe  the  fame,  namely  that 
theyHiould  fo  diftribute  it  among  them.  Secondly,  vrhy  in  that  better  age, 
from  the  Apoftlcj  almoft  athoufandcycarcs,  wcrcall  without  exceptioa 

oadc 


ToSalfiAthn]  T>ih,4,  vW« 

fnjdcf)2rdlccrs ofboth thefigncs^ was  thcoW church  ignorant  whatgcftcs 
Chriit  had  recciucd  to  las  Supper?  It  were  a  point  of  moft  dcfperate  nfairr 
IcfneflTe  hei .  to  ftickc  and  dalJy  in  granting  it  to  be  true.  There  remaine  the 
ccddtalhcalJ  hi{lorics,  there  remaine  the  bookes  of  the  oldc  writers  which 
mmiftcr  euidcnt  tcftimonics  of  this  matter.  The  flefhe  (  fay  th  Tertu]han)i" 
fed  vvich  the  body  and  bloud  of  Chrift ,  that  the  foule  may  be  fatted  with  fee   ^'^^^trt^v. 
dmg  vppon  God .  Howe(  fayde  Ambrofe  to  Thcodofius)  wilt  thou  rccciue  ^^''JT'^- 
mthfuch  handesthc  holy  body  of  the  Lorde?   With  what  boldene^c  wile  ^M* 
thou  with  thy  mouth  partake  of  the  cup  of  the  precious  bloud?And  Hierome  Eucha'riftia. 
S!  A   cT i;"^°?" w'^"^^' ""^kc the Thankefgiuing^and doe deftribute the "' V '" '• 
bloud  of  the  Lorde  to  the  people .  Chryfoftomc .  Not  as  in  the  old  lawc  the  r .'' V  •„  , 

Prieftdidea«part,andthepeopleparte:butonebodyisretbeforeairand^ 

one  cuppe .  Tnofc  thmgcs  that  pertcine  to  the  Thankcfgiuing  are  all  com-  JEuchar iftia. 

rronbetweenethcPrieftandthepeople.ThcfelfefaniefhingdocthAugu, 
ftincteltihr  in  miny  places,  °  ° 

49  But  why  dilpute  I  about  a  thing  moft  knowcn?  Let  all  the  Greeke  and 
Larine  writers  be  read  oucr.-fuch  telhmonies  (hall  ech  where  offer  theTelues 

Neither  was  thiscuftome  growen  outofvfe,  while  thercremained  one  drop 
of  purcncfTcm  the  Church .  Gregorie.whomc  you  may  rightly  fay  to  hauc 

bcene  the  laft  Bifhop  of  Rome,  teacheth  that  It  was  kept  in  his  LL  WhM 
js  the  b^oud  of  the  lambe  yc  haue  now  learned,  not  by  h  caring  but  by  drin- 
king His  bloud  is  poured  into  the  mouthes  of  the  faithfuU .  Yea  it  yet  endu- 
red foure  hundred  yeares  after  his  death,  when  all  thingcs  were  growen  out 

olable  law.  For  then  was  m  force  the  rcuerence  of  Gods  inftitution ,  &  thcv 

douted  not  y  It  wasfacrilcge.toreucrthore  thingcs  which  the  Lord  had  con- 

loyncd.  For  thus  faithOelafius.  We  baue  founds, )  fome  recciuing  only  the  I>«  confec; 

portion  of  the  holy  body,  do  abfteine  fro  the  cup.Let  them  withou?dout,be.  ''^"•'•"P* 

caulc  they  fcemc  to  be  boundwith  I  wot  not  what  fuperftition.either  recduc  ''"'"^''^ 

the  Sacraments  whole,or  be  debarred  from  the  whole .  For  the  diuidine  of 

thismyfteryisnotcomittcdwithoutgreatfacrilegeThoferearonsofCyp^^^ 

an  were  hcard,which  truly  ought  to  moue  a  Chriftian  mind  .  Howrfayth  he)  ^"'^'^'^'P? 

do  we  teach  or  proucke  them  to  fhed  their  bloud  m  the  confefllng  of  ChrifK 
ifwedenyhisbloudtothemthatfhallfightrOrhowdowemakethcmfitfor 
the  cup  of  Martyrdome,if  we  doe  not  firft  in  the  church  by  the  right  of  com- 
jnumon  admit  them  to  drink  the  cupof  the  Lord.  Wheras  the  Oncnift.do 

reftrainethatdecrecofGclafiustothePiiefts,thatisfochiIdifhacauilIthac 
IX.  nc^dc  not  to  be  confuted. 

50  Thirdly,  why  did  he  fimply  fay  of  the  bred,tfeat  they  lliould  eat:  but 
of  the  cuppe,  that  they  /hould  all  drinke  ?  euen  as  if  he  had  meant  of  fet  pur, 
pofe  to  meet  e  with  the  craft  of  Sathan .  Fourthly,  if  (as  tliey  would  haue  it) 

the  Lorde  youchfaued  to  admit  to  his  fupper  onely  facrificing  Prieftes,  what 
n»an  euer  durft  call  to  the  partaking  of  ,t,  ftrangers  whom  the  Lorde  had  ex  - 
eluded?  yea  and  to  the  partaking  of  that  gift ,  the  power  whereof  was  not  in 
their  h3nd«s,without  any  commandement  of  him  whichonJy  could  piue  it> 
.yea  vpon  confidence  of  what  warrant  do  the  vvfe  at  this  day  to  diftribute  to 
the  common  people  the  Signc  of  the  body  of  Chriftc ,  if  they  haue  neither 


eommandemenc  nor  example  of  the  Lords  Fiftly,did  Paul  lye,  when  he  fald 
to  the  Corjmhians.ihat  he  had  rcceiucd  of  the  Lorde  that  which  he  had  de- 
liuercd  ro  them  ?  For  aftcrwarde  he  dcclircth  the  thing  thathee  dehuered 
thatali  without  difference  llioiildcomn-.unicatc  of  both  thefigncs  .  If  Psul 
jfccciued  of  the  Lord,that  a)]  fliould  be  admitted  without  ditFerencc.-lct  ihtiu 
looke  of  whom  they  haue  rcccmcd  which  doe  driuc  awcy  ainoft  all  the  peo- 
ple of  God :  bccaufe  they  can  not  nowe  pretendr  God  to  he  the  author  of  it 
>vith  whom  there  is  not  yea  and  nay. And  yet  ftil  for  cloking  of  fuch  abhomi- 
rations  they  dare  pretend  the  name  of  the  church ,  and  with  fuch  pretence 
defend  it.  As  though  cither  thele  A  ntichriftes  were  the  church,which  fo  ca- 
fily  tread  vndcrtoote/catrcr  abroade.md  deftioy  the  dodrine  and  inftituti- 
on  of  Chrift :  or  the  ApollohVe  Church  were  not  the  churchc ,  m  which  chq 
whole  force  of  religion  florifhed. 

Thexvii).  Chapter. 

Of  the  Vopiih  Maffe,by  -which  faenlege  the  Suffer  tfChriJl 

hath  not  meljbiH proiihttned^  but  alfo  brou^l.t 

to  naught. 

With  thcfe  and  like  inuentions  Satan  hath  trauai!cd,asby  oucrfpreaJ- 
ing  of  darkenefle  to  obfcure  and  defile  the  holy  fupper  of  Chrift,  that 
at  Icaft  the  pureneflc  of  it  fliould  not  be  kept  ftill  in  the  Church .  But 
the  headeof  horiiblc  abhomination  was  vvhenheeaduauncedaSigne,by 
which  it  might  not  onely  be  darkened  and  peruerted,  but  being  vtterly  blot- 
ted and  abohflicd  (houlde  vanifhe  and  fall  out  of  the  remembrance  of  mcnt 
namely  when  he  blinded  almoft  the  whole  world  with  a  moft  peftilcnt  error* 
that  they  fliould  beleeuc  that  the  Mafle  is  a  faci  ifice  and  oblation  to  obteine 
the  forgiueneflc  of  finnes  .  Howe  at  the  beginning  the  founder  forte  of 
the  fchoolcmen  tooke  this  doftrine ,  I  nothing  regarde :  farewel  they  with 
their  crabbed  futtleties :  which  howefoeuer  they  may  be  defended  with  ca- 
willing,  yet  arc  therefore  to  be  rcfufcd  of  all  good  mcn,becaure  they  doe  no» 
thing  elfc  but  fpreadc  much  darkenelfcouerthe  brightnelTeof  the  Supper, 
Therefore  bidding  them  farewell,  Icttethc  readers  ▼nderftandethati  here 
inatchsn  fight  with  that  opinion,  wherewith  the  Romilhe  AntichnfteanJ 
his  Prophetcs  haue  infeftcd  the  whole  worldc,  namely  that  the  MafTei* 
a  worke  whereby  the  facrificing  PriefV  which  oifercth  vp  Chrifl ,  and  the  o- 
ther  that  doe  partake  at  the  fame  oblation, doe  dcfcruc  the  fauour  of  G  O  D: 
or  that  it  is  a  cleanfingficiifice, whereby  tl^cv  reconcile  GOD  to  them, 
fclues .  Neither  hath  this  beene  rcceiued  oncly  in  common  opinion  of  the 
people,  but  the  very  doing  it  fclfc  is  fo  framed ,  that  ic  is  a  kindc  of  pacifying 
wherewith  fatisfaftionis  made  to  GOD  for  the  pursing  of  the  quicke  ana 
dead .  The  wordes  alfo  which  they  vfe,  doe  exprelFe  the  fame :  and  no  o- 
thcr  thing  may  we  gather  ofthe  daily  vfe  of  it.  Iknowchowc  deeperoote» 
this  peftilence  hath  taken,  vnderhowe  great  fceming  of  goodnes it  lurketh, 
howeit  bearcth  infliewe  the'nameof  Chrifte,  howein  the  one  name  of 
MafTe  many  beleeue  that  they  comprehende  the  whole  fumme  of  faith.  But 
whcnii  llialbe  by  the  worde  of  God  aioil  clccrely  prooucd,  that  diis  MafTe, 

how 


Jww  much focugr  It b?e-colQUr*<I  &  gibrwus'i  yet^amcfuHy  diAionQUrcth 
Chrift.burieth  &  opprtlfptlKlHs'?r<»ft^4Hiftetlihi5  d^ath  in  forgetfulney,  ta- 
jccth  away  the  fruite  that cOmmeth  4;hcreQf  vnto  vs,  dQth  weaken  &  deftrpy 
the  Sacrament  wherein  was  left  the  mcmorie  of  his  death:  fhall  there  ihca 
jbe  any  fo  dcepe  roots,which.this  moft  ttrong  axe.I  meane  the  word  of  god, 
(hajflot  c.ut4pwij5&oii,€X5hrpwe?;  Is.  there  any , face  jfo  beautiful!,  that  this 
light c^nndtbeWray  the euil'whieHlurlietlvvndc? it?  > 

i   Let  vs  therfore  ftiewe  that  which  ha^h  becnc  fct  In  the  firft  place, that 
initisintollerableblarphenlie&diftionbF4it?net6Chrift.  For  he  was  con - 
•fecratcofhisFaihcraPricft8cbiftiop,notforatimeasweereadc  that  they  jj^  -  .  g^^ 
were  ordeincd  in  the  old  tcftamentjwhofe  life  being  mortal!  their  priefthod  ,  7/^*^'^  ^ 
.  fllfo  could  not  be  inomoriahfor  which  caufcalCbtherenpeded  fHccelToursy  and  21, 
jfhould  from  timq  to  time  bepijtin  the  pJace.tjf them  ihlatdicd.But  in  place 
ofChrift,whichisimmortal,thcrcncdcthnovicjirtphe:fetafterhim.Ther-pfai.xro.i4 
fore  he  was  brdeined  of  the  Father  a  pritft  for  cuer^  according  to  the  order 
of  Melchifcdechjthathc  flioujd  execute  an  cuerlafting  prifthood.This  my-  Cen.14.11^; 
ftcric  had  bene  long  before  figured  in  Melchifedech ,  whome  when  y  Scrip- 
ture had  once  brought  in  for  the  pricftof  the  liuing  God,it  neucr  afterwarde 
inade  mention  of  him,a$  though  hchadhadnoendeofhiSiUfe .  Afterthis 
point  of  likcncfle,  Ghrift  was  called  a  prieft  according  to  his  order.  Nowc 
they  thatdo  daily  &crifice,muft!needes  appoilit  priefts  to  make  the  oblati- 
ons, whome  they  muft  appoint.as  it  were  fucceiTors  and  vicars  inthefteedc 
of  Ghrift .  By  which  putting  in  fteede  of  him ,  they  doc  not  oncly  fpoy  Ic 
Chrift  of  his  honour,  and  plucke  from  him  theprerogatiue  of  eternal  pricft- 
hoodjbut  alfo  trauaile  to  thruft  him  downc  from  the  right  hande  of  hisFa- 
jthctjOn  which  he  cannot  fit  immortally  but  that  Kee  muft  therewithal!  re- 
piaine  thectcrnall  prieft.  Neither  !et  themlay  for  thcmfcluesjthat  their  pe- 
jic  facrificers  are  not  put  in  place  of  Chrift  as  if  he  were  dead,  but  onely  atC 
helpers  of  his  eternal!  priefthood,whichceafleth  not  therfore  to  continue. 
For  they  arc^orc  ftrongly  holdcn  faft  with  the  wordes  of  the  Apoftle,thati  Heb,7.i  |,'  •. 
that  they  may  fo  efcape :  namely  ,that  there  were  many  other  priefts  made, 
becaufe  they  were  by  death  letted  to  continue.  Tijctcfore  there  is  butonc 
that  is  not  letted  by  death,3Bd  he  necdethno  coBipanionSvYet,fuch  is  their 
irowardneflc,  they  armc  dicmfelues  with  the  example  of  Melchifedech  to 
dcfende  their  wickedncfle.  For,  becaufe  it  is  faide  that  he  oftrcd  bread  and 
wine,they  gather  that  he  was  a  forcftiewing  of  their  Mafle:  as  though  the 
likenefle  bciweene  him  and  Chrift  were  in  the  offering  of  breade  and  wine. 
.  Whichisfbemptieand  trifling  tliatitnecdcth  no  confutation .  Melchife- 
dech gauc  bread  and  wine  to  Abraham  and  his^ompanions,  to  rcfrefli  the 
being  wcarie  after  their  iourncy  and battaile.   What  is  this  to  a  facrificc? 
Mofes  praifeth  the  gcntlenefle  of  the  holy  kingr  thcfe  fellowcs  vnfeafona- 
blycoyne  a  myftcrie  whereof  no  mention  is  made.  Yet  they  deceitfully 
paint  their  error  with  an  other  color,  becaufe  it  followeth  by  andby  after. 
And  he  was  the  prieft  of  the  hieft  God.1  an(wcrc,that  they  wrongfully  draw 
to  the  bread  and  wine  that  which  the  Apoftle  refcrreth  to  the  blcfling.Thcr 
fore  when  he  was  the  prieft  of  God  he  blcfTcd  Abraham  .  Whereupon  the  Hebr.7.f i 
feme  ApoftIc(thaq  whom  wc  oeedc  W  fcckc  no  better  €xpofitor)gathercth 


Wp 


)^^       .'^ul  Oftheoutv^tirimeAnes 


Jiis  cxccllcncCjicc^ufe  tl)C  leiTer  is  blcflcil  of  the  greater.  Bu*  iftheoblattoii 
t)f  Mclchifcdcch  were  a  figure  Of  the  facriSe^  of'M&ffc,  would  the  Ap^ftle,  t 
)pMy  yoiT ,  which  fe^rchcth  out  all  cueA  the  Icaft  things ,  hauc  forgotten  f?> 
earned  andweightic  a  thing-?  Nowe  (howelbcuer  they  trifle)  they  fl>aH  in 
vain'cgoc^ihciutc  to  ouerihrowe  the  rcafe«whieh  the  Apoftle  himfelfc  brtn* 
geth,  chat  the  right  andhonoaroffacrifieingpi'ie^hocKkdeaftethamon^ 
mortall  men,  becaufc  Chrift  whkh  is  imnfiortclli,  is  die  oncly  <itid  per|»etuafl 
facrincih'gprieft.'  ^'  •''  ^r^--'  .iJiari-.p;// j,-:/!;  wji::  •; ;.  ..ah  . /n  i    .. 
5     Another-vertutofthe'lMfe(fij**«,  tha«5*«»pprcflctKaniibdricththe 
Het.fi.lJ*     crolVcand  paftion  ofChnft.  This  verily  is  moft  certame  ,  that  the  crofleof 
Chrift  is  ouerthrowcn  fofone  as  the  alter  i^  fet  vp .  For  if  he  offered  himfelfe 
.  ;        ^r  a  facrifice  vpofl ths^  trofle ,  that  hemight  fbndifie Vi  f^rcuer ,  and  puri 
chafe  to  vs  eterrvijll'rcdemp^iort  c  .vwlbiltedly  the  fol"<!*'*ld  cftcftualncffe 
♦ ) .'/  M        of  that  fatrificc  continucth  Wirii^oe  ai»y'tadi'©therwifij'tve  fl>ould  think  tio^ 
thingfflorehonourablyofChrift,thanofoj£inan«lcalucs  which  werefacri* 
ficedvndcrthelawe:cheofFfing5whereofarcproucd  vncfte<fhiall5cwcake 
by  this  that  they  were  oft  renucd.  Whdrcfofc  either  we  miift  confcfTe,  that 
the  facrifice  ofChrift, which  he  fulfilled  vpon  the  crofl'e  ,  wanted  the  force 
of  eternall  cleatj(ing,or  that  Ghrift  hath  made  an  ende  of  all  with  one  facri- 
fice once  for  cuer  .This  isit  that  the  Apoftle  fayeth,  thatihis  chicfebifliop 
Heb.9.2tf.    Chrift  once  appeared  by  oftring  vp  of  bimrclfc  before  the  ending  of  the 
aad  lo.io.    worldCjCo  the  driuingaway  offinnc.  Againe,Tliat  we  are  fenftified  by  the 
willofGod.bytheoflPringofthebodieoflcfusChriftonee.  Againe,  That 
Chrift  with  one  oblation  for  QiKr  hath  made  perfeft  thctn  that  are  fanfti- 
ficd;  whercunro  he  adioyncth  a  notable fcntcnce  that  forgiucneflc  of  finne« 
being  once  purchaceduhere  reinainithno  more  any  oblation  .    This>  a)fe 
Chrift  fignifiedbyhis-bftliayiag.awdvttered  among  his  laftgafpings ,  when 
Iok.t;.i^.   Jje  faidjlcis  ended.  We  are t^ontTo  note  the  laft  f/iyings  of  men  when  thc^ 
are  dying,far  ocacles,  Chrift: dying  tcftificth  that  by  hisonc  facrifice  is  per- 
fited&iulfflled  whatfocuer  was  for  our  faluition^^halk  be  lawful  for  vs  dai- 
ly to  patch  innumerable  facr ifices  to  fuch  a  iacrifice,(the  perfcftion  whcre- 
ofhehath  fb^iningly  fctfoirth)as  though  it  wcfc5vnperfcft?When  the  ho- 
Jy; word 66G0d ik«  ondy  aflirrBcthjbutalTt^crJetb but,  and pYotefttfth, that 
ihisfadrificewdiohceRjily  done  that  the  foi'ce  thereof  remaincth  c6erla^ 
fking:  whdfo  require  fan  oiher  facrifice,  dotheyi  not  accufe  this  of  imperfc- 
dion  and  weakeneffc  ?  But  as  for  the  Ma fli,  which  hath  bccnc  dcliuercd  ill 
fuch  fort  that  there  may  eucry  day  be  madeia  hundred  thou&nd  facrifices, 
to  what  end  tendeth  it,butthac  the  paffion  of  Chrift,wbereby  heofl&ed  him 
anorily  facrificcdoblationrto  the  Eathcr,fiiQu]dly  bitfied  &  drowncd?Who^ 
vnlcflc  he  beblind,canno5t  fee  that  it  was  the  boldnes  of  Satan  which  wra- 
ftlcd  againftfo  open  and  tlcare  iruethi  ?'  Neither  am  I  ignorant  with  what 
deceits  that  Father  of  lying  vfeth  to  colour  this  his  fraud,  laying  that  there 
are  notfundrie  nor  diuerfc  facrifices,  but  that  one  fekc  fame  facrifice  is  rc- 
pcted.  But  fuch  fmokcs  arc  eafily  blowen  away.  For  in  the  whole  difcourfc 
the  Apoftle  trauailcth  to  proue:  not  only  y  there  are  no  other  facrifices,  but 
y  that  one  facrifice  was  once  pffred  vp,&  fhal  no  more  be  repeated.  The  fut- 
«clkrmcndoyctflipoutatanaKowcrhole,  faying,  y  it  is  not  a  repeating 
'.   .         '  '^         '  ■  buc 


7i  Sa/U(tthn,  Lih,4»    ;     47J 

fcur  an  applying.  Biit  this  Sophiftical  argument  alfb  Is  no  Icflc  cafilyconfu- 
tcd.For  neither  did  Chrift  once  offer  vphimfclte  writhihis  condition:  thac 
his  facrificc  lh6)d  be  daily  confirmed wath  new  obl.i  tions:  buty  by  the  prca- 
clungoftheGorpel,&  miniftring  of  the  holy  Supper,  the  fruitihcroffhould 
be  communicated  vnto  vs.  So  Paul  faith  that  Chrift  ourpafleoucrwasof-  i^Cq^  -  _ 
fredvp.&biddcthvs  locate  of  him.  This(I  fay)  is  the  meanc  whereby  the 
Sacrifictof  tlic  CrofTe  is  rightly  applyed  to  \s,  when  it  is  communicated  to 
vs  to  take  the  vfe  of  it,&  we  with  true  faith  Jeceiue  it. 

4  But  it  is  worth  the  labour  to  hcare,with  what  other  foundation  bcfidc 
thefc  they  vphold  the  facrifice  of  the  Mafle.  For  they  drawcto  thispurpofc 
the  prophecic  of  Malachie,whcrcby  the  Lord  promifeth  that  the  time ihaH  Mai.  1.8. 
come  when  throughout  the  whole  worlde  there  flialbe  offered  to  his  name 
incenfc  and  a  clcanc  facrifice.  As  though  it  were  a  ncwc  or  vnwonted  thing 
among  the  ProphctSj  when  they  fpeake  of  the  calling  of  the  Gentiles  to  ex- 
prcfTc  b^'  the  outward,  ccremonic  of  the  lawe  the  fpirituall  jrorfhipping  of 
Godjto  which  they  exhortthcm,  that  they  might  the  more  femiliiarly  dc* 
dare  to  the  mcnofthcir  age, that  the  Gentiles  {hcuidbc  called  into  the  true 
felowfhipof  religion.  Like  as  alfo  they  are  wont  altogither  todefcribe  by  fx- 
GurcsoftheitlaWjthetrueththatwasdeliucrcdbythe'Gofpcl.  Sotheyfbt  , 
for  turning  to  the  Lord,afcending  into  lerufalem  :  fbr  theworfhippingof  *** 
Godjthc  offering  of  al  kinds  of  gifts:for  largci:  knowlcdgfc-ofhim  which  wait 
to  be  giuen  to  the  faithful  in  the  kingdom 'of Ghrif-^-Jreamcs  &vifioiis. -That 
thereforcwhich theyalleage,is like vmoandthcrprophecieof Efay,whcr^  Eia.i^.tt« 
the  Prophet  forctelleih  of  three  altars  to  be  fet  vp  in  Afryria,/Egypt,and  lu,. 
ryV  Forfirlllaskc,  whether  they  doe  not  grant  that  the  fulfilling  of  this 
prophccie  is  in  the  kingdome  of  Chrift.  Sccoudlv,whcrc  he  thefc  altars,  or 
tvheii  ihcy  were  eucr  fet  vp.  Thirdely  whethcrtheytlunkethat  toiuc* 
-ry  fcucrali  kingdome  is  appointed  a  fcucrall  Temple,  fuch^as  was  that,  at 
Icrufalem.Thefe  things  if  they  weyjithink  they  v(rilconfdflc,that  the  Pray 
phet.vhdcr  figures  agreabicwithhi$timc,pt6phecicth  of  the  fpiritualwor- 
Ihip  of  God  to  bcfpread  abroad  into  the  whole  world.  Whichwc  giue  to  the 
for  a  folution.Butofthisthingfith  there  doc  ctiery  where  examples  com- 
monly offer  thcmfduesjl  wiliiDtbufiemy  fcJf  in  Iqnger  rbhcdrCalloftbem. 
Howbcit  herein  allJo  they  arc  miferdbly  dcceiucdjthat  thcyjacknoWlcdgcno 
facrifice  buttf  the  Maffc,whcrda^in.dccde  thcikitbfuH  dohi3w«(atrificc.tOi 
theLbrdj&do  oflxrr  ackane otffing,ofwhich fhalbe fpdkcaby:aridbjrj  ih.  « 
•  ^  Nowe  I  come  downc to  the mirdcofifide  of  the  Mafic,  where  Pmuft 
dciclatehowcitblottethoutthe  tcuc  and  bnelydcarhof  Chrift,  andiha- 
keth  it  out  dfthc  remembrance  of  mcnily  For  as  among  men.thcftrength 
.ofateftatacnthangeth-voponthenleatKof  the  teilaror:  fo.alToourLoridc 
i^Sifh^  with  his  death  comfirmed  the  teftariii^nt  whereby  heehath  giucn  v4 
ibrgiuenefTc  offinhcs  aiid  ata^nnllrightebafjficfre.  They  that  xlare  viric  ofc 
njakenewc  any  thing  in  this  tcflamcnt,  doe  ddnie  his  deathjand  hdde  it  as. 
it  were  of  no  force.  But  what  ii  the  MafTejbut  ancwe  and:  altogither  diucrfc 
teftamcnt  ?  For  why?  Doeth  not  cuery  feueral  Mafic  proroife  newc  foigiue- 
JaefTc  of  finncs,  ncwc  purchafing  of  cightobtifneflcifo  that  nowe  ihtre  bee  fb 
imanjf  tcitaixicntes,as  there  be  Maffcs  l  Jjc&Chrifl  therefore  comedgaioej 


C^p.  i  9»  Of  the  oMwardmeatiet 

and  with  an  other  death  confiimc  this  teftament ,  or  rather  with  infinite 
dcathcsconfirrac  innumerable teftaments  of  Maflcs.  Hauelnot  therefore 
faid  true  at  the  bcginning,that  the  only  and  true  death  of  Chrift  i  j  blotted 
butby  MaifcsfYca  what  (hall  we  fay  of  this  that  the  Mafle  dircftly  tendcth 
to  this  endjthar  if  it  be  pofliblCjChnft  Ihould  be  flaine  againe  \  For  where 
is  a  teftament  (fanh  the  Apoftle)thcre  of  neccflitie  muft  be  the  death  of  the 
teftator.The  Maflfe  llieweth  it  felfc  to  be  ancwc  teftament  of  Chrift:there» 
fore  it  rcquireth  his  death.  Moreoner  the  hofte  which  is  ofFred,  muft  necoli 
farily  be  flaine  and  facrificed.If  Chrift  in  cuery  feuerall  Mafie  be  facrificed, 
then  hee  muft  at  cuery  moment  bee  in  a  thoufande  places  cruelly  flaine; 
This  is-not  roine,but  the  Apoftles  argument,If  he  had  needed  to  offer  him- 
fclfc  oft,he  muft  oft  hauc  died  fince  the  beginning  of  the  worlde  .  Iknowe 
that  they  hauc  an  aunfwere  in  readineflc,  whereby  alfo  they  charge  vs  with 
flander.  For  they  fay  that  that  is  obieded  againft  them  which  they  neuer 
thoughtjnoryetcan.  Andvveeknowc,  that  the  death  and  hfc  of  Chrift  is 
not  in  their  hand.  Wee  lookc  not  whether  they  goe  about  to  kill  him:  onelf 
ourpurpofeisto  ftiewe  ,  whatmannerof  abfurditie  followeth  of  their  vn" 
godly  and  wicked  doftrine  .  Which  fdfe  thing  I  proouc  by  the  Apoftles 
owne  mouth.Though  they  crie  out  to  the  contrarie  a  hundred  times ,  thac 
ihisfacrificeis  vnbloudLcrlwilldeniethatithangethvpon  thewillofmen, 
that  facrificcs  ftiouldchange  their nature.fbr  by  this  meanc  the  holy  & in- 
uiolablc  ordinance  of  Gpd  fliouldfaile.  Whereupon  followeth  that  this  is  a 
fure  principle  of  the  Apoftle,that  there  is  rcquiied  ihcdding  of  bloud  ,  that 
wafhing  may  not  be  wanting. 

6  Now  is  the  fourth  office  of  the  Maffe  to  be  entreated  of ,  namely  t© 
take  away  fromvs  the  fruite  that  came  to  vs  of  the  death  of  Chrift ,  while  it 
makcch  vsnot  to  acknowledge  it  andthinke  v.pon  it .  For  who  can  call  to 
mindetbathe  is  redeemed  by  the  death  of  Chrift  when  he  teeth  ancwe  rc- 
dcmptionirithe'Maflc?  Whocantruftthacfinriesarc  forgiuenhim,  when 
he  fcetb  a  newe  forgiueneflc?'  Neither  (hallhc  cfcape  that  (haU  fayjthat  wee 
do  for  no  other  caufe  obtein  forgiueneffe  of  finnes  in  the  Maflcjbut  bccaufc 
it  is  alreadie  purchafed  by  the  death  of  Chrift.  For  he  bringeth  nothing  elfe 
thanasifhc fhouldboft,  that Chrifthathrcdecraedvs with  this  conditioft 
that  we  (hodd  rcdeeme  our  felues.  For  fuch  dodrinc  hath  beenefprcad  by 
the  mlnifters  of  Sacan,and^fuch  at  this  day  they  roaintainc  with  cryings  out 
,«vithfwordc&firc,thatwcwheninthcMaflcweeoffervp  Chrift  tohisFa- 
ther,by  this  workeofoflring  do  obteincforgiuencfle  of  finnes,  &  are  made 
partakers  of  the  paiTionof  Chrift.  c>  What  nowe  rematoeih  to  the  paflion  of 
Chrift,butto  bean  example  of  redemption,  whereby  we  may  learne  to  bee 
ourownc  rcdccmers?Chrift^himrelfc,^eriin;the  Supper  hefealeth  y  con- 
fidence of  pardon,  doth  not  bidhisdifcjplcstDftickem  that'doing^but  fen- 
deth  them  away  to  the  facrifictof  his  death :  fignifying  that  the  Supper  is  a 
monimcnt  or  mcmoriaD(as  the  common  fpcach  is)nhcreby  they  may  learn 
rfiat  the  fatisfaAorie  ck-nfingfacrifice,  by  which  the  Father  was  to  bee  ap- 
peafed,muft  haue  bene  ofied  but  onxre.  For  neither  is  it  eiwugh  toknowc  y 
Chrift  is  the  onely  f3cnficc,vnleffc  theoncl^  fatrificingbejoyncd  with  it,;^ 
«w£wthnjayb€fjiftco54wlU$«oflc*  '  ■^•-■^o"'^i   '      -.-is-' - 

,  "  ■  ~7 ■  7    Now 


To  SalMtion,  7*^.-^.  ^/o 

7  Now  I  come  to  thtconclufion,naftiely  that  the  holy  Supper,  in  which 
the  Lordc  had  left  the  remembrance  of  his  pafTiongrauen  and  cxpreflcd,i$ 
by  the  fetting  vp  of  the  Mafle,  taken  away,  defaced,  and  deftroycd .  For  the 
Supper  it  felfc  is  the  gift  of  God,v/hich  was  to  be  receiued  with  thankfgiuing. 
The  facrificc  of  the  Maffc  is  faincd  to  pay  a  price  to  God ,  which  he  may  re-  /  ' 
ceiue  for  fatisfadion .  Howe  much  difference  there  is  betweene  to  giuc  and 
to  receiue/o  much  doth  the  facrificc  differ  from  the  Sacrament  of  ^  Supper. 
And  this  truely  is  the  moft  wretched  vnthankefulnefleof  man,  thatwherc 
the  largciTeofGodsbountie  ought  to  hauc  bin  acknowledged,  and  thankcs 
to  be  goucn,thercin  he  maketh  God  hisdettor.The  Sacrament  promifed, 
thatby  the  death  of  Chrift  wcarenotonely  once  reftored  into  life, but  arc 
continually  quickned  ,becaufe  then  all  the  partes  of  our  faluation  were  ful-  • 
filled.  The  facrifice  of  the  malFc  fingeth  a  farre  other  fong,that  Chrift  muft 
be  daily  facrificed,  that  he  may  fomwhat  profit  vs  .The  Supper  (hould  hauc 
hcene  diftribuced  in  the  common  affemUic  of  the  Church,  that  it  might  en- 
forme  vs  of  the  communion  whereby  we  all  cleaue  together  in  Chriftiefus, 
The  facrifice  of  the  Malfe  difTolucth  and  plucketh  in  funder  this  communi- 
tic .  For  after  that  the  errour  grewe  in  force,  that  there  muft  be  facrificcrs 
that  rtioulde  facrifice  for  the  people ,  the  Supper  of  the  Lordc  as  though  it 
werepoftedouertothem,  ceafedtobec  communicated  to  the  congregati- 
on of  the  faithfull  according  to  the  commaundcment  of  the  Lordc .  An  en- 
trie  was  made  open  to  priuate  Mafl'es  ,  which  might  rather  rcfcmble  a  ccr- 
tainc  excommunication,  than  that  fame  communitie  ordained  of  the  Lord, 
when  the  pctie  facrificcr  wilhng  feuerally  by  himfelfe  to  deuour  his  facrifice, 
tiothfeuer  himfelfe  from  the  whole  people  of  the  faithfull.  I  calpriuat  Mafic 
(leaft  any  man  be  deceiued)  wherefocuer  there  is  no  partaking  of  the  Lordes 
Supper  among  the  faithfull,although  other  wife  a  great  multitude  of  men  be 
prcfcnt. 

8  "And  whence  the  very  nameof  Maflc  firft  fprong,! could  neuer  ccrtein- 
ly  Judge:  fauing  that  it  feemeih  to  me  hkcly  that  it  was  taken  of  the  offringcs 
that  were  giuen .  Whereupon  the  oldc  writers  vfe  it  commonly  in  the  plti- 
rall number.  Buttolcaue  ftriuing about  the  namc,I  fay  that  priuate  Mafles 
are  dircdly  againft  the  ordinance  of  Chrift,  and  therefore  they  are  a  wicked 
prophaning  of  the  holy  Supper  .  For  what  hath  the  Lorde  commaunded 
vs  ?not  to  take,  and  diuide  itamong  vs  ?  What  manner  of  obferuingof  the 
commaundemcnt  doth  Paul  teach?  not  the  breaking  of  bread ,  which  is  the  i,Cor,JO,i* 
communion  of  the  body  &bloud?  Therefore  when  one  taketh  it  without  di- 
ftributingjwhat  likcnefle  is  thci  ei-But  that  fame  one  man  doth  it  in  the  name 
of  the  whole  Church.  By  what  commandement?  Is  not  this  openly  to  mocke 
God,  when  one  man  priuarly  taketh  to  himfelf  that  which  ought  not  to  haua 
bene  done  but  among  many?  But  becaufe  the  wordcs  of  Chrift  and  Paul  arc 
plaine  enough.we  miy  briefly  conclude.that  wherefoeuer  is  not  breaking  of 
bread  to  the  comunion  of  the  faithfull,there  is  noty  Supper  of  the  Lord,  but 
a  falfe  and  wiongfuU  counterfaiting  of  the  Supper.  But  a  falfe  counterfaiting 
is  a  corrupting.  Now  the  corrupting  of  fo  great  a  myftery  is  not  without  wic- 
ItednefTe .  Therefore  in  priuate  Malfes  is  a  wicked  abufc .  And  (  as  one  fauk 
in  religion  from  time  to  time  breedcth  ad  other)  after  that  that  manner  of 
"^   .  '  QjI<5J  "  "    '  oflring 


QdpJi,  OftheoHtrrardmeAnes 

offring  without  communion  was  once  crept  in ,  by  litlc  and  litk  they  began 
in  cucry  corner  of  Churchc  s  to  make  innumerable  Maffcs ,  and  diucrfly  to 
drawc  the  people  hither  and  thithcr,which  Ihouldbauc  come  together  into 
oneaffembly,  that  they  might  reknowledgc  the  myfteric  of  their  ownc  vni- 
tic.  Now  let  them  go  and  deny  it  to  be  ydolatric,  that  in  their  Maflcs  they 
flicw  forth  bread  to  be  woi  fhippcd  in  ftecde  of  ChrftJor  in  vainc  they  boafl 
of  thofe  promifcs  of  the  prcfencc  of  Chrift,which  howfocuer  they  be  vndcr- 
ftoode,  verily  were  not  giucn  to  this  purpofc  ,  that  wicked  Scprophanc  men, 
fo  ofc  as  they  will ,  2nd  to  whatfoeucr  abufe  they  lift ,  may  make  the  body  of 
Chrift:  but  that  the  faithful!,  when  with  rehgious  obferuationthey  doe  in 
Celebrating  of  the  Supper  follow  the  commandcmcnt  of  Chrift,  may  cnioy 
the  true  partaking  of  him. 

9     Befide  that,  this  pcrucrfncs  was  vnknowen  to  the  purer  Church .  For 
howfoeuer  the  more  fhamLirc  fort  among  our  aduerfjrics  do  here  go  about 
to  difguifc  the  matter  with  hVic  colours,  yet  it  is  moft  fure  that  all  antiqui- 
lie  is  againft  them ,  as  wee  haue  afore  prooutd  in  other  thingcs ,  and  it  may 
more  certainly  be  indgedby  the  continuall  reading  of  old  writers .  But  ere  I 
j.S4m.iAt>  rnakcancndcoffpcakingof  itjIaskeourMaifingdodors,  fith  they  knowc 
that  obedience  is  more  eftcemedof  God  than  oblations,  and  thathee  more 
recjuireth  thathisvoyccbc  barkened  to,  than  that  facrificesbec  oftered: 
howc  they  belccue  that  this  naanncr  of  facrificing  is  acccptableto  GOD, 
whereof  they  haue  no  certaine  commaundcmenr,and  which  they  fee  not  to 
be  allowed  by  any  one  fy  liable  of  the  Scripture .  Moreoucr  when  they  hearc 
the  Apoftle  fay,  that  no  man  taketh  tohimfelfe  the  name  and  honor  oi  facri- 
ficing pricfthoode,but  he  that  is  called  a  s  Aaron  wasryea  &  that  Chrift  him- 
felfc  did  not  thruft  in  himfelfe,  but  obeyed  the  calhngof  his  Father:  either 
they  muftbringforth  God  the  authorand  ordciner  of  their  facrificing  pricft- 
hoodc,  or  they  muft  confclfe  that  the  honour  is  not  of  GOD,  into  which 
they  haue  with  wicked  raflincs  broke  in  vncalled.But  they  can  not  ftiew  one 
title  of  a  letter  y  mainteineth  their  facrificing  prieflhood.Why  therforcfliat 
not  their  facrificcs  vanifh  away,which  can  not  bee  offrcd  without  a  pricft? 

10  If  any  man  doe  thruft  in  fliort  fentences  of  the  olde  writers  gathered 
here  and  thcie,and  doe  by  their  authority  trauaile  to  proue  that  the  facrificc 
which  is  done  in  th<j  Supper  is  farrc  otherwife  to  be  vndcrftanded  than  wee 
doe  cxpounde  it:  let  him  be  briefly  aunfwered  thus ;  if  the  qucftion  be  of  al* 
^  lowing  the  forged  dcuife  of  facrificc ,  fuch  as  the  Papiftcs  haue  faincd  in  the 
Mafic,  the  olde  writers  doe  neuer  fpcake  in  defence  of  fuch  facrilege .  They 
doc  in  decde  vfc  the  worde  Sacrifice:  but  therewithall  they  cxpounde ,  that 
they  meanc  nothing  elfe  but  the  remembrance  of  that  true  and  oncly  facri- 
ficc, which  Chrift  our  oncly  facrificing  prieft  (as  they  ech  where  reporte  of 
F'auaica.T8*  ^^"^ ^  "^^^^  **"  ^^^  "°*^*^  *  "^^^  Hebrucs  ( fayeth  Auguftine  )  in  the  facrifi- 
ccs of  beaftes  which  they  offrcd  to  G  O  D,  did  celebrate  a  prophecie  of  the 
facrificc  to  corrc,  which  Chrift  ofticd  :  the  Chriftians  doe  with  the  holy  ob- 
lation and  partakingof  the  body  of  Chrifte  celebrate  a  remembrauncc  of 
the  facrificc  already  made  .  Here  verily  he  teachcth  altogether  the  fame 
thingjwhich  is  written  in  moe  words  in  the  booke  of  faith  to  Peter  the  Dea- 
«pn,whofocucrbe/  author  ofit.Tlic  word$bc  thcfc,BcIceu€  moft  ftcdfaftly 

and 


To  SnlMtion,  Lih.4,  4^' 

and  doubt  not  nt  all,  that  the  oncly  begotten  himfclfc,  being  made  flcfliefor 
vSjoffcrcdhimfelfeforvsa  facrificc  and  oblation  to  God  into  a  fauourof 
fwccteneflc:  to  whomc  with  the  Father  and  the  Holy  Ghoft  in  the  time  of  y 
olde  tcftamem  bcaftcs  were  facrificcd:  and  to  who  me  now  with  the  father 
and  the  holy  Ghoft  (  with  whome  hec  hath  one  godhead)  the  holy  Church 
throughout  the  whole  worldc  ceafcth  not  to  otFcr  the  facritice  of  bread  and 
wine.  For  in  thofe  flcftily  facrifices  was  a  figuring  of  the  flcfh  of  Chrift  which 
hcfliouldeofFerforourfinnes,andofhisbloodc  which  hee  ftiould  fliedto 
the  forgiucncffc  of  finnes.  But  in  this  facrifice  is  thankcfgiuing  and  rehcar- 
fal  of  the  flefti  of  Chrift  which  he  offrcd  for  vs,  &  of  his  blood  which  y  fame 
he  hath  flied  for  vs.Wherupon  Auguftins  himfclfc  in  many  places  cxpoun-  F^^  '^*^. 
deth  it  to  be  nothing  clfc  but  a  facrifice  of  praife  .Pinallyyou  fhalcomonlji  '■'** 
find  in  him,y  the  fupper  of  the  Lord  is  for  noother  reafon  called  a  facrifice, 
butbecaufe  it  is  the  remembrance,  image,  and  witnes  of  that  (ingular,trtte, 
dnd  oncly  facrificc  wherewith  Chrift  hath  ckanfed  vs. Alio  there  is  a  nota- 
ble place  in  his  fourth  bookc  ofthcTrinitiethe  xxiiii.  Chapter,  where  after 
that  he  hath  difcoUifedofthc  oncly  facrifice,  he  thus  concludcth  :  bccsufe 
in  a  [acrifice  fowcr  things  are  confidered^o  whom  it  is  offcrcd,and  of  who, 
what  is  6fiercd,and  for  virhome.The  fame  he  himfclfe  the  one  and  true  me- 
diator reconciling  v>toGod  by  the  facrificc  of  peace,  rcmaiiieth  one  with 
him  to-whome  he  •offered:  makcth  them  one  in  him  for  whome  he  offcrcd:is 
onchimfelfewhichoffercd,andthc  thing  which  heoflfcred.To  the  fa  me  ef- 
fect al  fo  fpcakcth  Chryfoftome .  But  they  fo  chalenge  the  honour  of  facrifi- 
cing  priefthoode  to  Cnrift,that  Auguftinc  tcftificth  it  tobe  the  voice  of  An- 
tichriftif  any  man  make  a  Bifhop  intcrceffor  betwcene  God  and  men.  Lib.i.'cont» 

I  r  Yet  doc  wcc  not  denie  but  that  the  offering  vp  of  Chrift  is  there  fo  P*^"*"?*'* 
fiicvVed  in  vs,ihaE  the  fpcdacle  of  the  ctofle  is  in  a  maner  fet  before  our  cies; 
as  the  Apoftle  faith  that  Chrift  was  crucified  in  the  eyes  of  the  Galathians,  q^j  .  ,^ 
when  the  preaching  of  the  crofle  was  fet  before  them.  But  forafmuch  as  I 
fecy  thofc  old  Fathers  alio  wrcftcdthis  remebrance  another  way  than  was 
agreablc  with  the  inftitution  of  the  Lorde  (  becaufc  their  fupper  conteincd  I 
wotenotwhatrcpcatedoratlcaft  renewed  forme  of  facrificing )  the  fafeft 
wayforgodlyhartsfhiiibetoreftinthcpure  andfrmplc  ordinance  of  God: 
whofcalfo  the  lupper  is^thaeforccaHcd,  becaufein  it  his  authori tie  alone 
ought  tobe  in  force.Truely  fith  I  findc  that  they  hauc  kept  a  godly  and  tr  ue 
fcnfeof  this  whole  myftcric,and  I  do  riot  perceiue  that  they  meant  to  abate 
any  thing  were  it  ncucr  fo  litle  from  the  oncly  facrificc  of  the  Lord,I  cannot 
C  )ndcmne  them  of  vngodlincffciyet  I  thinkc  y  they  cannot  be  excufcd,but  y 
they  hauc  offended  fomcwh  at  in  thcmancr  of  the  celebratioQ.For  thcycou- 
terfaited'ihc  Icwifh  maner  of  facrificing  more  ncrcly  than  cither  Chrtft  had 
ordeined,or  the  nature  of  the  Gofpel  did  bcarc.  Therefore  that  fame  ouer- 
rhwart  appliance  to  heauenly  things  is  the  onely  thing  wherein  a  man  may 
ivorthily  blame  them,for  that  being  not  contentcdwith  the  fimplc  &  naiurat 
inftitution  of  Chrift,rfwy  fwaruedto  the  (hadowesof  the  law., 

j%  Ifa  man  doc  diligently  weyvchat  this  difterencc  is  put  by -the  wordc 
of  the  Lord  bctwecnc  the  facrificesrof  Mofcs,and  our  Thankefgruing  ,that 
vrhcreas^tbofedidrcpccienctothckwilhc  people^  the  fame  sifcdualncfrc 


Cap,  iS,  Of  the  outvpardme4MfS 

t)f  the  death  of  Chrift,  which  is  at  this  day  dcliucrcd  to  vs  In  the  Supper,yec 
the  manner  of  reprcfcnting  was  diucrfe.  For  in  thole  ,  thcLcuiricallPriefts 
werecomraaiindcd  to  figure  that  which  Chrift  {hould  pcrforme  it :  there 
was  brought  a  facrifice  which  Ihold  be  in  the  ftced  of  Chrift  himfclfe :  there 
was  an  altar  whereupon  it  fliould  be  ortercd:Finally  al  things  were  fo  done, 
y  there  was  fet  before  their  eics  an  image  of  y  facrifice  which  was  to  beofFred 
to  God  for  a  fatisfadoric  cleanfing .  But  fince  the  time  that  the  facrifice  i$ 
ended,  the  Lorde  hath  appointed  to  vs  an  other  ordcr:nannely  that  it  (hould 
conuey  to  the  faithful  I  people  the  fruitc  of  the  facrifice  offered  to  him  by 
thefonne.  Therefore  hcc  hath  giuenvs a  table  whereat  wee  fhouldeeate, 
not  an  altar  whereupon  facrifice  flioulde  be  offercd.-hee  hath  not  confecra- 
tedpricftesto  facrifice,butminiftcrstodiftributc the  holy  banket.  Howe 
inuch  morehicandholiethcmyfterieis,  fo  much  more  religiouDy  &with 
ereatericucrcnccitismcete  to  be  handled.  Therefore  there  is  no  way  fa- 
rcr,  than  putting  away  all  boldncfle  of  mans  vndcrftanding,to  fticke  faft  in 
that  alone  which  the  Scripture  teacheth.  And  truely  if  wee  confider  that  it 
is  the  Supper  of  the  Lorde  and  not  of  men,  there  is  no  caufe  why  we  /hould 
fufFer  our  felues  to  bee  remooued  one  heirc  breadth  from  it  by  any  author]- 
tic  ofraenorprefcriptionofyeares.  Therefore  when  the  A.poftle  minded 
i.Cor.  1 1,2  0  to  cleanfe  it  from  all  all  faultcs  which  had  alreadie  crept  into  the  Church  of 
the  Corinthians  ,hee  vfcth  the  readieft  way  thereunto,  that  is,  he  callcth  it 

S|ricke  to  the  oncly  inftitutionof  it,  from  whence  he  flieweth  that  a  pcrpe* 
uallrule  ought  to  be  fetched. 

J3  Nowe  leaft  any  wrangler,  (houlde  ftirrc  vs  vp  ftrife  by  reafon  of  the 
names  of  facrifice  and  facrificing  prieft,  I  will  alfo  declare ,  but  yet  brccfcly 
what  in  the  whole  difcourfe  I  haue  meant  by  a  facrifice,  and  what  by  a  facri  - 
ficing  prieft.  Whofo  ftretchcthc  worde  facrifice  to  all  holy  Ceremonies 
and  doingcs  of  religion,  I  fee  not  by  what  reafon  they  doe  it.  We  doe  knowe 
that  by  the  continuall  vfe  of  y  fcripture  a  facrifice  is  called  that  which  the 
Greekes  call  fomctime  Thufia,fomtime  Profphora,fomtimc  Tclete.Which 
being  generally  taken  comprehcndethwhatfoeucr  is  in  any  wife  offered  to 
Gpd.Wherforc  we  muft  make  diftinftionrbut  y  et  fo  that  thisdiftindion  may 
haue  a  fuppernall  appliance  of  fimilitudc  from  the  facrificcs  ofthelawe  of 
Mofes:vndcrthcftiadowes  whereof  the  Lorde  willed  toreprcfentto  his 
people  the  whole  trueth  of  facrifices.  O  f  thofc  although  there  were  diuerfc 
formes,  yetthey  may  all  bee  referred  to  two  fortes.  For  cither  there  was 
oblation  made  for  finne  after  a  ccrtaync  manner  of  fatisfaftion,  whereby 
guiltineflc  was  redeemed  before  God ;  or  it  was  a  figne  of  the  worfhipping 
of  God,  and  a  teftifying  of  religion :  fometimc  in  ftecdc  of  fupplication ,  to 
craue  the  fauour  of  God :  fomctime  infteedc  of  thankcfgiuing ,  to  tcftific 
thankfulncflcofmindeforbenefitcs  receiued:  fometimc  oncly  for  an  exer- 
cifcof  godlinefTc  ,  to  renewe  the  ftabliftjing  of  the  coucnaunt  :to  which  lat- 
ter fort  pertained  burnt  ofFeringes,  drinke  ofFcringes,  oblations.firft  fruitcs, 
aiid  peace  ofFcringes  Wherefore  let  vs  alfo  diuide  ours  into  two  kindes  :and 
for  teachingcs  fake  let  vs  call  the  one  the  facrifice  of  worftiip  and  of  Godly 
dcuotion,becaufe  it  confiftcth  in  the  honouring  and  worfhipping  of  GOi>, 
which  the  faithfull  both  owe  andyccldc  vnco  hun:or,  if  you  will ,  the  facri- 
fice 


To  SaJ^ntml  ZfB.4,  4^i 

ficc  of  Thankefgujing :  forafmuch  as  it  is  ghicn  to  God  of  none  but  of  them 
that  being  lodcn  with  immcafurable  benefices ,  do  render  to  him  themfelucs 
with  all  thcii"  doingcs .  The  other  may  be  called  propitiatorieor  of  expiaii"- 
on .  The  lacrifice  of  expiation  is  that  which  tendcth  to  appcafe  the  wrath  of 
God,  to  fatisfie  his  iudgemcnr,  and  fo  to  wafh  and  wipe  away  finncs :  where-  ^   ' 

by  the  finner  clenfcd  from  the  filthy  fpots  of  them  jand  reftored  intopuritiC 
of  rightcoiifncirc ,  may  rcturne  into  fauour  with  God  himfelfc .  So  in  the 
lawe  thole  were  called  facrificei  that  were  offered  for  the  purging  of  finncs:  £xo.s;«  jy3 
not  for  that  they  were  fufficient  torecouer  the  fauor  of  God ,  or  to  put  away 
iniquicic:bur  for  that  they  fludowedoutfuch  a  true  facrifice  which  at  length 
was  fullv  done  by  Chriil  alonetand  by  him  alone,bccaufc  it  couJd  be  done  by 
none  other :  and  onte,  becaufe  the  efFcftualnefle  and  force  of  that  One  facri- 
fice which  Chrift  hath  tlilly  done,is  erernalljas  he  hioifelf  hnth  teftified  with 
his  ownc  mouth,  when  he  fayd  that  it  was  ended  and  fulfilled:  that  is  to  fay,  Ioh.ip.]o,| 
that  whacfocuer  was  neccflary  to  the  reconciling  of  the  Fathers  fauorjto  the 
obtcyning  of  the  forgiucneffc  of  finnes ,  to  nghteoufnefl'c  and  to  faluaticn, 
all  tnef^mewc'S  performed  and  fulfilled  with  that  his  onelyoblarion,  and 
there  fo  nothing  wanted  therof,thcc  there  was  afterward  no  placelcft  to  any 
Other  facrifice. 

14    Wherefore  I  determine,  that  it  is  a  moft  wicked  reproch.&blafphc- 
my  not  to  be  faHied,as  well  againft  Chrift  as  againft  the  facrifice  which  hce 
hath  ftilly  done  by  his  death  vpon  the  crofTc  for  vs,  if  any  man  by  renewing 
an  oblation  thinke  to  purchafe  th  e  pardon  of  finnes,  to  appcafe  God,  and  to 
obtcinc  rightcoufnciTc .  But  what  is  elfe  done  by  M.  flingjbut  that  by  dcfer- 
liingof  new  oblation  wc  may  be  madepartakcrs  of  t"ie  paflion  of  Chrift.And, 
y  thetc  might  bee  no  meafurc  o^madding ,  they  thought  it  but  a  f  tnall  thing 
to  fayc  that  there  is  made  mdifFcrently  a  common  facrifice  for  the  whole 
Church,  vnlefle  they  further  fayd  that  it  is  in  their  choife  to  apply  it  peculi- 
arly to  this  man  or  that  man  to  who  they  would,  or  rather  to  cucry  one  who- 
foeuer  he  were  that  would  buy  for  himfelf  fuch  ware  with  ready  money.Now 
becauf;  they  cold  not  reach  to  the  pnce  that  ludas  had  ,  y  et  that  they  might  ''"'''  ' o^*** 
in  foine  m  rke  refcmole  their  author,  they  kept  the Iikenefle  of  number.  lu-  ^"flein  * 
das  foldchimforthiiticfilucr  pence  :  thcfe  fellowes  fell  him,  afterthc  Fraceisjka 
French  account,  for  thjrtiebrafcnpcnccr  but  ludas  fold  him  once,  thefe  fel-  roluswhicb 
lowcsfellhi.uasoft  as  thcycanfindcabuier.Inthisfcnrcairowedcnie  that  "^'^'•o* 
they  bee  facrificingpricftes,  that  is  to  fjy  ,  they  y  with  fuch  an  oblation  arc  booty  value 
mcanes  to  God  for  the  people,thcy  y  appeafing  God,may  purchafc  the  fatis  of  a  <»eiling 
fidoric  pu  "ging  cf  finnes.  For  Chrift  is  the  oncly  Bifhop  &  facrificmg  prieft  gro^Jte. 
of  the  new  Teftamenr,  mto  whom  all  Pricfthodcs  are  rcmoucd ,  &  in  whom  ^*^''*  J»4« 
they  be  fhut  vp  and  ended  J^nd  ii'thc  Scripture  had  made  no  mention  of  the 
eternal  Pi  iefthoode  ok  Chrift :  y  et  for  forafmuch  as  God ,  fince  that  he  ha  ch 
taken  awiy  thofc  old  Prie rthoods,h,idi  ordeincd  none,y  Apoftles  argument 
rcmainethinuincibley  no  man  takerh  honor  to  himfelfc  but  he  that  1$  called 
of  God.By  what  sifiince  thcrfore  dare  thefc  robbers  cf  God, that  boft  them- 
lelues  for  the  butchers  of  Chrift,  call  thcrafelues  the  facrificing  Prieftcs  of 
tlieliuingGod? 

J5    PiUtohath  an  excellent  place  in  his  fecond-booke  of  common  weale. 

Whcfft 


C^.iS,       »v.v\     Of  the  oHtvf^cie  nteinet 

Where  whin  heentf  cateth  of  the  oldc  mancrs  of  cxpi3tion,and  laugheth  to 
.  fcornc  the  foohfli  confidence  of  cuil  men  and  wicked  doers,  which  thought 
that  their  wicked  doingcs  were  by  thefe  as  by  coucringes  hidden  that  y  gods 
could  not  fee  them,  and  did,  as  if  they  had  gotten  warr  at  of  the  gods  by  co- 
uenant,  more  carelefly  followe  their  owne  luftes :  hee  feemeth  throughly  to 
touch  the  manerof  fatisfaftoric  purging  of  the  Maife ,  fuch  as  is  at  this  day 
in  the  worlde.  To  beguile  and  vndermmcanothcrman,  aliracnknoweto 
-  bernlawcfull.  TogreeuewidowcswithwrongfulldcalingeSjtorobbethefa- 
thcrlcflejto  trouble  the  poore.by  euill  crafty  mcancs  to  catche  other  mens 
goods  to  themfelues,  with  forefwcarings  and  deceits  to  enter  forceabjy  into 
any  mans  potTcffions,  to  opprefle  any  man  with  violence  &  tyrannous  feare, 
all  men  confeflc  to  be  wicked.  How  therforc  darefo  many  commonly  do  all 
thcfc  thlngcs,  as  though  they  (hould  freely  be  bolde  to  doe  them  ?  Truely, 
if  we  rightly  weyc  it,  no  other  caufe  doeth  fo  much  encourage  them ,  but  be- 
caufe  they  haue  confidence,  that  by  thefacrificeof  a  Malfe  ,as  by  payment 
of  full  price  for  rccompence ,  they  flialJ  fatisfie  God ,  or  a  t  the  leaft  that  this 
is  an  eafie  way  to  compoundc  with  him  .  Then  Plato  proceedeth  further 
to  fcornc  their  grofleblockilhnelTe,  whichthinke  thatby  fuch  fatisfatf^oric 
cleanfinges  thofe  peines  are  redeemed  that  othcrwife  they  (houlde  fufFer 
in  hell .  And  whereto  fcrue  at  this  day  the  yeercly  obites ,  and  the  greater 
part  of  Malfes,  but  that  they  which  throughout  all  their  life  haue  been  moft 
cruell  tyrantes,  or  moft  rauenous  robbers, or  giucn  foorth  to  al  mifchieuous 
doings,{hould  as  though  they  were  redeemed  by  this  pricc.efcapc  the  fire  of 
purgatorie? 

1 6  Vnder  tlic  other  kinde  of  facrifice,  which  we  haue  called  the  facrifice 
of  Thankcfgiuing ,  are  conteincd  ail  the  dutifullworkcsof  charitie,  which 
when  we  extendc  to  our  brethren,  we  honour  the  Lord  himftlfe  in  his  mem- 
bers ;  then,  all  our  prayers,  praifinges,  giuings  of  thankes ,  and  what  foeuer 
we  do  to  the  worHiipping  of  God.  All  which  things  finally  do  hang  vpon  the 
greater  facrifice,  whereby  we  are  in  foule  and  body  halowcd  to  be  a  holy  te- 
plc  to  the  Lorde .  For  neither  is  it  enough, if  our  outwarde  doinges  be  appli- 
*  ed  to  the  obeying  of  him :  but  firft  our  felues,  and  then  all  that  is  ours  ought 

to  be  confecrat  and  dedicate  to  him :  that  whatfoeucr  is  in  vs,may  fcrue  his 
gloiy ,  and  may  fauor  of  ze  lous  endeuour  to  aduance  it .  This  kinde  of  facri- 
fice tcndcth  nothing  at  all  to  appcafe  the  wrath  of  God,  nothing  at  all  to  ob. 
teine  forgiueucffcof  finnes ,  nothing  at  all  to  dcfcruc  rightcoufncflc  :  but  is 
occupied  only  in  magnifying  &  extollingof  God.  For  it  can  not  be  pleafanc 
and  acceptable  to  God,  but  at  their  handcs,  whom  by  forgiucncffc  of  finnes 
already  receiucd  he  hath  by  other  meanes  reconciled  to  hinifelte,  and  thcr- 
fore  acquired  them  from  giltinefTe  ,  But  it  is  fo  nccefTarie  tor  the  Chii;  che, 
that  it  can  not  be  away  from  it .  Therefore  it  ftialbe  euerlafting ,  (o  long  as 
the  people  of  God  (hall  continue,  as  we  haue  before  already  fhewcd  out  of 
the  Prophet:  for  in  that  meaning  I  will  take  this  prophecie.  For  from  the  li- 
fingofthefunnetothegoingdowne  thereof,  gre.it  is  my  name  among  the 
Gentilcs,and  in  euerie  place inccnfc/halbe  ofFred  to  my  name.and  adeanc 
cfFi  ing:  becaufe  my  name  is  terrible  among  the  Gentiles,  fay  th  the  Lord:  fo 
Roan. I  i.i.  far  is  it  off,  that  wc  would  put  ic  away  .So  Paul  biddeth  vs  to  offer  our  bodies 

afacri- 


SlfacrJficcliuIng,holy,acccptablctoGod,arearonabIcworfhlppc.  Where 
he  fpake  veric  pithili e,  when  hce  added  that  this  is  our  reafonable  worfhip- 
ping:  for  he  meant  the  fpirituall  mann  er  of  worfhipping  of  God ,  which  he 
<lidfecreteIyrctincomparifonagainft  the  carnall  facrifices  of  thelaweof 
Mores.Sohbcralldoingofgoodandcommunicatingarecalledfacrificcsby  ^^^  ^ 
whichGodispleared.Sothclibcrahtieof  the  Philippians,  whereby  they  p|^i|^^jj/ 
had  releeucd  the  poucrtic  of  Paul,is  called  a  facrificc  of  fwcetc  fmelling.  So 
all  the  good  workes  of  the  faithfull  are  called  fpirituall  facrifices. 

17  And  why  doe  I  fceke  out  many  examples?  For  commonly  this  man- 
ner of  fpeaking  is  often  foundc  in  the  fcripcures.Yea  and  while  the  people  of 
God  was  yet  holdea  vnder  the  oucwarde  fchooling  of  the  Jawe.yct  the  Pro- 
phetes  did  ruffirientlyexpreire,  that  vnder  thofe  carnall  facrifices  was  the 
tructh,  which  the  Chriftiaa  Church  hath  common  with  the  nation  of  the 

lewes.  After  which  manner  Dauid  praycd^that  his  prayer  might  as  incenfc  Qrf  j*^'*!* 
afcende  into  th=  fight  of  God.  And  Ofee  called  giuings  of  thanks,the  cajues  pfa"5i.i*i«  * 
of  lippes,  which  in  an  other  place  Dauid  callcth  the  facrifices  ofpraife.Who  Hebr.tj.i  5» 
the  Apolllc  himfelfc  following,  callcth  them  alfo  the  facrifices  of  praife,  & 
cxpoundcth  chcm  the  fruitcs  of  lippes  confcffing  to  his  rwmc .     This  kind 
of  facrifice  the  Supper  of  the  Lorde  cannot  want:  wherein  when  we  declare 
his  dc:;th  and  render  thankcfgiuing,  wee  doe  iKithing  but  offer  the  fatrifice 
of  praife.  Of  this  office  of  facrificmg,  all  wee  Chriftians  are  called  a  kingly 
Pricfthood.":becaufcbyChrift  wee  offer  to  God  that  facrificc  of  praife  of 
which  the  Apoftlefpeaketh,  the  fruit  of  hppes  that  confeflc  to  bjsnamc.  j^Petj,*, 
For  neither  doc  we  with  our  giftes  appearc  in  the  fight  of  God  without  an 
intercellbr.  Chrift  is  liee,  which  being  the  mediator  comming  betwccn,Wc 
ofFervsandoursto^tbeFaiher.HeeisourBifboppejwhichbeingentred  in- 
to the  fanduaric  of  hcauen,  hath  opened  the  entrie  to  vs.Hec  is  the  altar,v- 
pon  which  wee  lay  our  giftes^  that  in  him  wee  may  bee  boldc  all  that  wee 
are  bolde.  It  is  hce  ( I  fay  )  chat  hath  made  y*  a  kingdome  and  Pricfts  to  the  Reuel-Ltf* 
Father. 

18  What  remaineth,  but  that  the  bEnde  may  fee,  the  deafemay  hearey 
children  ihcrafelues  may  vnderftande  this  abhomination  of  the  Maffc? 
which  being  oflFcredin  a  golden  cupi,hath  made  dronke  the  kings  and  peo- 
ples of  the  earth,  from  the  hieft  to  the  k>weft,  hathfo  ftrickcnthem  with 
drowfinefle  and  giddineflcjthatbeing  become  more  fenfcleffc  than  bruitc 
beafts^they  hau  e  fet  the  whole  fhip  of  their  fafetic  only  in  this  deadly  deuo- 
ring  guIfe.Truely  Satan  neiier  didbend  himfclf  with  a  ftronger  engine  than 
thistoafTaileandyanquifh  thckingdomeof  Chrift.  This  is  the  Hclene/or  QueeneHe- 
whome  the  enimies  of  the  trueth  fight  at  this  day  with  fo  great  ragc,fo  great  len  the  Gre- 
fiirioufncfle,fo  greatcrueltie;andaHcleneindeede,witn  whomc  they  fo  ciinharJov 
defile  thcmfelues  with  fpirituall  whoredome ,  which  is  the  raoft  curfed  of  al.  "^^  o^i^« 
Idoe  not  here  fomach  as  once  couch  with  my  little  finger  thofe  grofle  a-  xroy*" 
bufes  wherewith  they  might  colour  the  vnholy  purenelVe  of  their  holy 

Maflc:  howe  fikhk  marketcingcs  they  vfejhow  rnhoneftgaines  they  make 
with  their  maffinges,  with  howe  great  rauening  they  fill  their  couetoufncs. 
Onelyldocpoinrvnto,  andthatwithfcweandplainewordes,  what  man- 
lier of  thing  is  cuea  the  vcric  holieftboliacfleouhc  Maflcjfor  whichk  hath 


Cdf*  /  *•       .V  .V  1     Of  the  Mt»4rdf  mestef 

4dcl€rue(l  in  certain  Ages  pad  to  be  fo  honorable  &  to  be  had  In  fo  great  rene- 
•I'ecc.  For.to  haue  thcfc  To  great  myftcrics  fee  out  accord jng  to  their  worchi- 
ficfre,rcquircth  a  greater  workc.and  1  am  vnvvilling  to  mingle  herewith  thofe 
filthy  vncleannefl'es  thatcommonlyfhcwethcmielucs  before  the  eyes  and 
faces  of  all  mcn:that  all  men  may  vndcrftand,  chat  the  MafTe  taken  in  her 
■  ■.  moft  piked  purcneflc,and  wlicrwith  it  may  be  fct  out  to  the  beft  fhcw,with- 
o  ut  her  appendances,  f  rom  the  roote  to  the  toppc  fwarmcth  full  of  all  kindc 
of  wickcdnes,blafpheraic,idolatrieja:id  facrilegc. 

19  The  Readers  nowc  haue  in  1  maner  aiinoft  all  thofe  thingcs  gathe- 
red into  an  abridgement,  which  wc  haue  thought  bchooucful  to  bt  knowcn 
concerning  thefc  two  Sacramcntcs:  the  vf^  of  which  hath  beene  deliuerci 
tothe  Chriftian  Church  from  die  beginning  of  the  ne 've  teft  iment,  to  con- 
tinue to  the  vcrie  endc  of  the  wor  Idc;  namely  .that  Baptifme  fiioulde  be  as  ic 
were  a  certaine  entrie  into  it ,  and  an  admifljon  mto  faith  ?  and  the  fiippcr 
(houlde  be  as  it  were  a  continual  foode.whercwith  Chrirt  fpiritually  fccdeth 
the  familie  of  his  faithfull.Wherefore  ai  there  is  butoncGod,one  faith,onc 
ChriftjOne  Church  his  bodierfo  there  is  but  one  Baprifme.and  is  not  ofcmi- 
niftredagainc.Butthcfupperis  from  time  to  time  diftributed,  that  they 
which  baucbceneonceicceiued  into, the  Church,may  vnderftahdcy  they 
becQUtinu.lJlyfedYvithChrift.  Befidethefctwo  as  thereisnoother  facra- 
mcntordcincdofGodjfp  neither  ought  the  Church  of  the  faithfull  to  ac- 
knowledge any  other,  f  or,that  it  is  not  a  thing  that  licth  in  the  choife  of  ma 
to  raife  and  fct  vp  newe  facramcntSjhe  {hall  caf'ly  vndcrftandc  that  remcm- 
breth  that  which  hath  bcene  here  before  plain,  ly  enough  declared,  that  is, 
that  facramcntes  arc  appointed  of  God  to  this  cnd,that  they  (hould  ;nftruft 
vs  of  fome  promifc  of  his,  and  teftific  to  vs  his  good  Will  towarde  vs;  2ni  he 

Efa  40.1 ».  alfo  that  calleth  to  mindc,chat.nonc  hath  bin  Gods  councellcr,  thr.t  might 
Ilon1.t1.j4.  promifevsany  certaintieofhiswiJljOralTurevs,  and  bringvs  out  of  care, 
what  affection  he  beareth  towarde  vs,  wh.it  he  will  giuc,  or  what  he  wiJ  d  ny 
vs.For  therewith  is  alfo  determined  ,thar  no  man  cr.n  ft-t  forth  a  figne  to  bee 
a  leilimonie  of  any  will  or  promifc  of  his:  it  is  he  himfc  If  alone,  that  can  by  a 
fignegiuen  teftifie  to  vs  of  himfelfc.  I  will  fpcake  it  more  bricftly,and  pai  ad* 
ucnturc  more  grofly.but  more  plainely,A  Sacrament  can  neuer  be  without 
promifc  offiluaiion.AlI  men  gathered  on  a  hcapc  together  can  of  thcm- 
fclues  promife  nothingofour  Valuation.  Therefore  neither  can  they  of  thc- 
fclues  fet  foorth  or  fet  vp  afacrament. 

20  Theretbrclet  the  Chriftian  Church  be  contented  with  ihcfstwo, 
and  let  her  not  onely  not  admit  or  acknowledge  any  thirdefor  the  prefcnc 
liine,but  alfo  not  defire  or  looke  for  any  to  the  end  of  the  w  orld.For  where- 

Sxo,t<.  ij.  as  certaine  diuerlc  facramentcs,  befjde  thofe  their  ordinal ie ones  ,  were 
and  i7.(J.     ^ucn  to  the  lewcs,  according  to  the  diUerfecourfe  of  times, as  Manna, Wa^ 
i.Cor.io.j,  fg^  fpringingoutof  therockcjtheBrafenferpentand  fuchothenthey  were 
Num,ai,9.    ^^  ^j^i^  change  put  in  minde  that  they  fhoulde  not  ftay  vppon  fuch  figures, 
whofe  ftatc  was  not  vericlledfaft:  but  that  they  fliouliielookc  for  fime  bet- 
ter thing  from  God,  which  fhould  continue  without  any  decaying,and  with- 
outanyend.  Butwecireinafarrc  othercafe,to whome  Chriftis  openly 
•gt  , ,.     fliewed:  in  whom  all  the  ttcafwrcs  of  knowledge  and  wif;dorac  arc  hidden 
'*'  ^'  with 


To  Salufttion,  Lih,4»         4>^ 

with  fo  great  abundance  anH  plemie,that  either  to  hope  for  or  lookc  for  any  CoI,».|; 

newc  encreafc  to  thcfe  trcafureSjis  verily  to  moue  God  to  wrath,and  to  pro- 

uoke  him  againft  vs.  Wee  muft  hunger  for,  feckc,  looke  vppon,  Icarne,  and 

throughly  learnc  Chrift  alone,vntill  that  great  day  (hall  appeare ,  wherein 

the  Lord  fliall  openly  fhewc  to  the  full  the  glorie  of  his  kingdonic,  and  him- 

felfe  fuch  as  he  is.to  be  beholden  of  vs.  And  for  this  reafon  this  our  age  is  in 

the  Scriptures  fignificd  by  the  laft  houre,  the  lafl:  dayes,  the  laft  times,  that  ' *  v*" •  '"''g^ 

no  man  (hould  dcceiue  himfclfc  with  vainc  looking  for  any  new  doftrine  or  ,*pet,  i.*  ,o. 

rcuelacion.  For  many  times  &  in  many  fortshe  fpake  before  of  his  prophets :  Heb.i.s, 

in  thefe  laft  dayes  the  heaucniy  Father  hath  fpoken  in  his  beloued  Sonne, 

which  onely  can  manifeftlyfliewe  the  Father ;  andindeedehchathmani- 

fcftlyfhcwedhira  tothefulljfomuchasbehouethvSjwliilewenowbeholdc  - 

him  by  a  glafle.  As  therefore  this  is  nowe  taken  away  from  men,  that  they  '♦^°f'*3'** 

cannot  make  newc  Sacraments  in  the  Church  of  God  :  fo  it  were  to  be  wi- 

/hed,  that  as  li  tie  as  were  poflible  of  mans  inuention  might  be  mingled  with 

ihofe  Sacraments  that  are  of  God.  For  likeas  when  water  is  powredin,thc 

wine  dcparteth  and  is  delayed:  and  as  with  leauen  fcattercd  among  it,  the 

whole  lumpc  of  doae  waxeth  fewer:  fo  the  purenefle  of  the  my  ftcrie*  of  god 

is  nothing  clfe  but  defiled  when  man  addeth  any  thing  of  his  owne.  And  yec 

we  fee  how  farre  the  Sacraments  are  fwarued  out  of  kinde  from  their  natu- 

rall  purenefle.as  they  be  handled  at  this  day.  There  is  echwherc  too  much 

of  pompes,  ceremonies,  and  gefturings:but  of  the  worde  of  God  in  y  meane 

time  there  is  neither  any  confideration  nor  mention,  without  which  euen 

the  Sacraments  themfelues  are  not Sacramentes.  Yea  and  the  veriecerc- 

monies  that  are  ordeined  of  God,in  fo  great  a  rout  cannot  once  lift  vp  their 

head,  but  lie  as  it  were  opprefled.Howe  htle  is  that  feene  inbaptifme.which 

onely  ought  there  to  haue  (hined  and  becne  looked  vpon,as  wee  haue  in  an  ■ 

other  place  rightfully  comphined,euenbaptifme  it  felfc-As  for  the  Supper, 

it  is  vttcrly  buried,{ince  chat  ii  hath  been  turned  into  the  Mafic,  faumg  that 

itiskene  once  cuery  yearc  but  in  a  mangled  and  halfc  toine  faihion. 

The  xix.  Chapter, 

Oftbefutfitlfily  namedSaerawtntt  :whert  u  decUredtthat  the  ether  fut 

t/vhich  haue  betne  hitbtrte  commonly  tal{e»for  Sacramtnts,  art 

net  SacramtHti :  and  then  n  shewed  vvkttt 

VMHtr  oftbtngi  thej  be, 

OVr  former  difcourfe  concerning  Sacraments  might  haue  obretned  this 
with  the  fober  and  willing  to  learne  ,  that  they  fhoulde  not  ouer  curi- 
oufly  proceede  any  further,  nor  fhoulde  without  the  worde  of  God  embrace 
any  other  Sacramentes  befidethofe  two  which  theyknewe  to  be  ordeined 
of  the  Lorde  .  But  forafmuch  as  that  opinion  of  the  feuen  Sacrr.mcnts,  be- 
ing commonly  vfed  in  all  mens  talkchauing  wandered  through  alfchooles 
and  prcachinges,  hath  by  very  auncientie  gathered  rootes  ,ti!id  isyetftill 
fettled  m  the  mindcs  of  men:  IthoughtthatI  fhoulddo  a  thing  worth  the 
trauel^ifl/houldefeuerally  and  more  neeicly  fearch  thofc  other  fiue  that 
arc  commonly  adnumbrcd  among  the  true  and  naturall  Sacraments  of  the 
■    ■"  ■  Rrr*  Lord, 


C4p,  t  g^  Oft  ht  outwArd  meAMcf 

Lord.and  wiping  aw.iyal  deceitful  coloLifjfhould  fee  them  forth  to  be  fcene 
of  the  fimple  fuch  as  they  be,nnd  how  falfcly  they  hauc  beenc  hitherto  take 
for  Sacraments.  FirO:,I  here  protcft  to  all  the  godly,  that  I  doe  not  take  in 
hand  this  contention  about  the  name  for  any  defiling  of  ftriuing,bi.it  that  I 
am  by  weightie  caufe?  led  to  fight  againft  the  abufe  of  it.  lam  not  ignoranc 
that  Chriftians  arc  Lord?,as  of  words/o  of  all  things  alfo,  &  therefore  may 
at  their  will  apply  words  to  thinges/o  that  a  godly  Hnfe  bee  kept,  although 
there  be  fome  vnpropcrnefl'c  in  the  fpeaking.  All  this  I  graunt :  although  it 
were  better  that  the  wordcs  fiiould  be  made  fubied  to  things,  than  thingcs 
toihewordes.Butinthcname  of  Sacrament  there  is  another  confidera* 
tion.Forthcy  which  make  f:ucn  Sacraments,  do  therewithal!  giue  to  them 
all  this  dcfinitionjthnt  they  be  vifible  formes  of  muilible  grace  :  they  make 
ihem  a!togit;-!cr  vcllcls  of  the  holy  Ghoft  :  inftruments  ofgiuingofnghte- 
oiirn'>lle,caures  of  the  obtaining  of  grace.Yea  and  the  Matter  of  the  fence  iH 
ces  himf-'lfe  denyeth  that  the  Sacraments  of  the  lawe  of  Mofcs  are  proper- 
ly called  by  this  name.bccaufc  they  did  notdeliucr  in  dcedc  the  thing  that 
they  figured.  Is  itjIbcfeechyoUjtobefuffered,  that  thofe  figneswhichthc 
Lorde  hath  hallowed  with  hiiowne  mouth,  which  he  hath  garnifhed  with 
excellent  promifesjdiould  not  bee  accounted  for  Sacrnmcntcs  ;  and  in  the 
meane  time  this  honour  flioitlde  bee  conucyed  away  to  thofc  vfages  which 
men  either  haue  dcuifed  of  then-ifelues,or  at  leaft  doe  obferue  without  ex- 
prclTe  commandcmcnt  of  GodrTherforc  cither  let  them  chage  the  defini- 
tion or  let  them  abfteine  from  the  wrongful  vfing  of  this  word,  which  doth 
afterward  engender  falfe  opinions  &  full  of abfurditie.  Extreme  annoynting 
(fay  thcy)is  a  figure  and  caufe  of  inuifible  grace,  becaufe  it  is  a  Sacrament. 
If  wee  ought  in  no  wife  to  grauntthat  which  they  gather  vpon  it,  then  true- 
ly  we  mart  refift  them  in  the  name  it  felfe,  leaft  thcrby  we  admit  that  it  may 
giue  oocafion  to  fuch  an  crrour.  Againc  when  they  would  prooue  it  to  be  a 
Sacramcnt.thcy  adde  tliis  caufe,  for  that  it  confifteth  of  the  outwarde  fignc 
and  the  word.  If  we  findc  neither  commaunderacm  nor  promifc  of  it,  what 
can  we  do  elfe  but  crie  out  againft  them? 

2  Now  appeareth  that.we  brawlc  not  about  the  worde ,  but  do  mouc  3 
controuerfic  not  rupcrfluous  concerning  the  thing  itfeife.  Therefore  this 
we  muftftrongly  hold  faft, which  wc  haue  with  inuincible  rcafu  before  con- 
firmedjthai  the  power  to  inftitute  a  Sacrament  is  in  the  hande  of  none  but 
ofGod  only.  For  a  Sacrament  ought  with  a  certaine  promifeto  raifc  vp  and 
comfort  the  confciences  of  the  faithful:  which  could  neuer  receiue  this  ccr- 
taintic  from  man.  Afacrament  ought  tob.cetovsa-witncfllngofthcgood 
2ra,4o.ij.  vvilJofGod  toward  vs,  whereof  none  of  all  mcnor  Angels  can  bewitncsjfor 
Ronj.1 1.34.  afrauch  as  none  hath  bene  of  Gods  counfel.  Therefore  i:  is  he  alone  which 
doth  with  right  authoritic  teftifie  of  himfelf  to  vs  by  his  word.  A  facrament 
is  a  fcalejwherevvith  the  teftament  or  promife  of  God  is  feakd-But  it  couldc 
not  be  fealed  with  bodily  things  and  elemnns  of  this  world,  vnlefTe  they  be 
by  the  power  of  God  framed  and  appointed  thcreimto.  Therefore  man  can 
not  ordaine  a  Sacrament,becaufe  this  is  not  in  the^power  of  man  ,  to  make 
that  fo  great  myfteries  of  God  fliould  lye  hidden  vnder  fo  bafc  things^  Thq 
ivorde.QfGodmuft&obeforCjwhichmayraakc  a  Sacramcni;  tobuaSaciar 


To  Sahation.  Lt^,4»         ^f} 

ment,av  Auqufiinevcric  well  teachcth.Morcoucrltis  profitable  that  there  Hcm.inlctu 
be  kept fomc  difference  bctweene  the  Sscramcntes  and  other  ccrcinonics,  v^'  ^ 
vnLfl'ewcwilJfaiJ  into  many  abfurdirics  .  TheApoftlcs  prayed  kneehng:  andio^j*e! 
therefore  men  /hall  not  knccle  withoii::  a  Sacrament.  It  is  Hud  that  the  djf- 
ciplcs  prayed  toward  the  Eaft :  therefore  the  looking  into  the  Eaft  (halbe  a 
Sacrament.  Psul  willeth  men  in  euery  place  to  lift  vp  purchandcs,  and  it  is  x.Tim.a.8. 
rcheaifcd  that  holy  n^cn  often  times  prayed  with  their  hands  lifted  vp.thcn 
let  the  lifting  vp  of  hands  alfo  be  made  a  Sacrament.FinaUy  let  nl  y  geilures 
ofthe  holy  ones  turne  into  Sacraments.  Howbeit  1  wold  not  alfo  much  paflc 
vpon  thefc  thingspf  fo  tlvat  they  were  not  ioyned  with  thofc  other  greater 
difcommodities. 

5     Ifthcy wiilpreflevswichthcauthoritieofthcoldChurch,  Ifaythat 
they  pretcnde  a  falfc  colour.  For  this  number  of  feucn  is  nowhere  foundc 
among  the  Ecclefiafticall  writers :  neither  is  it  certaine  at  what  timeit  firft 
<rept  in.  I  graunt  in  deedc  that  fomtime  they  be  verie  free  in  vfing  the  name 
ofafacrament:  but  what  meane  they  thereby  ?  eucn  all  ceremonies  &out- 
tvarde  ritcs,and  all  exercifes  of  godJinelTe  .   But  when  they  fpeake  of  thofc 
fignes  that  ought  to  be  witncfles  ofthe  grace  of  God  toward  vs  ,  they  arc 
contented  with  thefe  two,Baptifme,&  the  Supper.  Leaft  any  man  {houldc 
thinke  that  I  falfly  boaft  of  this,I  wil  here  rehearfe  a  fc  we  tcftimonies  of  Au-  -  .«     « 
guftine.To  lanuarius  he  faith ,  Firft  I  would  hauc  thee  to  hold  faft  y  which  "?"*•*'•• 
is  die  chiefe  point  of  this  difputation,  that  our  Lord  Chrift  (as  he  himfeH'c 
faith  in  the  Gofpel)hath  made  vs  fubicd  to  a  light  yoke  and  a  lightburden. 
Wherefore  he  hath  bound  togither  the  fellowihip  of  the  newe  people  with 
Sacraments  verie  few  in  number, v^rie  eafie  in  obferu  ing,  verie  excellent  ia 
/ignification.As  are  Baprifrac  hallowed  in  the  name  ofthe  Trinitie.and  the 
Communicating  ofthe  body  &  bloud  ofthe  Lorde,&  whatfoeuer  elfe  it  fee 
forth  in  the  Canonical  Scriptures.  Again,in  his  bookc  of  Chriftian  doftrin,  Lib.  j,cap,j 
Since  the  Lords  rcfurrcdion.thc  Lord  himfcif  Scthedoftiine  ofthe  Apo- 
ftlcs  hath  deliuered  certaine  izvit  fignes  in  ftcede  of  many,  and  thofe  moft 
cafietobedone,moftrcuerendinvnderftanding,moftpure  inobreruing:a$ 
is  Baptifmcand  the  Celebrating  of  the  body  and  bloud  ofthe  Lorde.  Why 
doth  he  here  make  no  mention  ofthe  holy  number,  that  is,  ofthe  number 
offeuen?  Is  it  likely  that  heewoulde  hauc  pafleditouer,  if  it  hadbecneac 
that  time  ordeined  in  the  Church,fpecially  fith  he  is  othcrwife  in  obferuing 
of  numbers  more  curious  than  neede  were?  Yca,v/hen  he  nameth  Baptifme 
and  the  Supper,  and  fpeakcth  nothing  ofthe  reft:  doeth  hcc  not  fuflicient- 
ly  fignifie,  that  thefe  two  niyfteries  do  excel!  in  fingular  dignitic ,  and  that 
.the  other  ceremonies  doe  reft  beneath  in  a  lower  degree?  Wherefore  Ifaye 
that  thefe  Sacramentarie  Dodors  are  deftitutc  not  onely  of  the  worde  of 
rheLorde,but  alfo  ofthe  confent  ofthe  oldc  Church,   howc  muchfocuer 
iheyglorieofthis pretence  ,     But nowcletvs come  downeto  thefpeciall 
things  ihemfelues. 

OfConfirmation. 

4-    This  was  the  maner  in oldetime.that the  child' en ofChriftians.whe 

they  were  growen  to  age  of  difcretion,fliouId  be  brought  before  thebifliop; 

chat  they  ihoujdc  fulfill  that  dueuc  wliich  was  required  of  thofe  thatbccing 

~ -    -  ^tt  %  growca 


C^.ig,  Ofthe6Utw4rdme4ttes 

growcninyearesdidoffcr  thcmfcliiesto  bapcifmc.  Forthefc  fate  among 
thofc  that  were  to  be  catcchifcd,!)]  being  fully  inftrufted  in  the  myftcries  of 
thefaith.theycouldmakcaconfcflionofthcirfaith  before  thebifliop  and 
the  peoplc.Thercfore  they  thnt  were  bapcifed  being  iiifantcs  ^becaufc  they 
had  not  then  made  confeflion  of  their  faith  before  the  church,  were  abouc 
the  cnde  of  their  childhood  or  in  the  beginning  of  tlicir  yceres  of  difcretion 
prefenccd  againe  by  their  parents,  and  were  examined  of  the  Bifhop  accor- 
ding to  the  forme  of  the  Catechilmc,\vhich  rhey  had  then  ccrtaine  &  com- 
mon. Andtharthis  doing,whichothcrvvifc  ought  worthily  to  be  graiic  and 
holvj  might  hauc  the  more reucrencc  and  dignjric,there  was  added  alfo  the 
Cere  monie  of  laying  on  ofhandes.  So  that  Time  childe,  his  faith  being  al- 
,^  lowed,  was  let  go  with  folcmneblcfling.    The  olde  writers  doc  oft  make 
EpiJP'    t-  mention  ofihisniancr.  Leo  the  Pope  writcth;  If  anyrcturnc  fromHcrc- 
tikes,  let  him  not  be  baptifcd  againc :  but(which  he  wanted  among  the  He- 
rctikes)  let  the  vertuc  of  the  Spiritc  be  giucn  him  by  the  Bifliops  laying  oa 
of  his  handes.Here  our  aduerfarics  will  crie  out,that  it  is  righiftjliy  called  a 
Sacrament^in  which  5:he  holy  Ghoft  is  giucnj  but  Leo  himfelfc  docth  in  an 
c  .  __         other  place  declare  what  he  meaneth  by  thofe  wordes;  Who  fo(fay:h  hce) 
is  baptifcd  among  herctikes,lct  him  not  be  rebaprifcdjbut  with  calling  vpon 
the  holy  Ghoft,  let  him  be  confirmed  with  1  lying  on  of  handcs:  bee  aufc  he 
rccciuedonely  the foime of baptifmc  without  famflifying  .     Hieromealfo 
maketh  mention  ofit,  writing  againft  the  Lucifs^rians.  But  although  I  doe 
not  deny  that  Hierom  fomcwhat  erreth  therein,  for  that  hce  fayeih  thacic 
isanobferuationofthe  Apoftlesryctheismoft  farre  from  thcfe  mcnsfol- 
iJes.And  the  verie  fame  alio  he  qu3lifieth,when  he  addcth,that  this  blcfling 
is  giucn  to  the  bifliops  onely,rathcr  in  honor  of  their  priefthod  than  by  the 
aeccfTitie  of  lawe.  Therefore  fuch  laying  on  of  hands,  which  is  done  fimply 
MifteedeofbleflTingjIprajfeandwouldthatic  were  at  this  dayrcftoredto 
the  pure  vfe  thereof. 

5f  But  the  later  age  hauing  ir>  a  manner  blotted  out  the  thingit  felfe, 
fcadi  fet  I'  wote  not whatfained  confirmation  for  a  Sacramcntof  God.They 
bauc  fained  that  the  vertue  of  confirmation  is,  to  giue  the  holy  Ghoft  to  the 
encreafe  of  Grace ,  which  in  baptifme  was  giucn  to  innocencie ;  to  ftreng- 
then  them  to  battaile,  which  in  baptifme  were  newe  begotten  to  life.  This 
Confirmation  is  celebrate  with  annoynting ,  and  with  his  forme  of  wordes, 
I  figne  thee  with  the  figne  of  the  holy  croflc,  andconfirme  thee  with  the 
chrefme  of  niluation,in  the  name  of  the  Father,and  of  the  Sonne,and  of  the 
holy  Ghoft.  All  this  is  gaily  and  trimly  done.But  where  is  the  word  of  God, 
that  may  promifc  here  the  prefcnce  of  the  holy  Ghoft?  They  cannot  bring 
foorth  one  title.  Whereby  then  will  they  certifievs,  thattheir  chrefme  is 
the  vefTcl  of  the  holy  Ghoft  ?  We  fee  oylc,  that  is,  a  thicke  and  fat  liquor  & 
nothing  elfe .  Let  the  worde(faith'Auguftine)  bee  added  to  the  element,  & 
there  ftialbe  made  a  Sacrament.  Let  them  (I  fay)  bring  foorth  this  worde, 
if  they  will  hauc  vs  in  the  oyle  to  looke  vppon  any  thing  but  the  oylc .  If 
they  did  acknowledge  themfeluesminifters  of  the  Sacramentes  ,  as  they 
ought,  we  needed  to  ftriue  no  Ibnger.This  is  the  firft  law  of  a  miniftcr,  that 
Ilc  do  nothing  withoutcommaundcmcnt .  Go  to^  let  them  bring  foorth  any 


To  Saffidthtil  tth,4,  4$^ 

commaunicmentofihis  point  of  miniftcric,  &T  will  not  fpcakc  ontvtorde 

more.If  they  hauc  no  commaundemcnt,they  cannot  excufe  their  boldncfle 

full  of  facrilcgc.After  this  maner  the  Lord  asked  the  Pharifecs,  whether  the  MatW  «•*  j« 

baptifme  of  lohn  were  from  heaucn  or  from  men:if  they  had  aunfwercd,fr6 

men,then  he  had  made  them  confefle  that  it  was  trifling  and  vaine :  if  from 

heaucn,then  were  they  compelled  to  acknowledge  the  doftrinc  of  lohn. 

Therefore  left  they  fhould  too  much  flander  lohn,  they  durft  not  confefle 

that  it  was  from  mcn.If  therefore  Confirmation  be  from  racn,it  is  prooued 

to  be  vaine  and  trifling:  if  they  will  perfuadevs  that  it  is  from  hcauen,  Ice 

them  prouc  it. 

6  They  do  in  deede  defend  thcrofelucs  with  the  example  of  the  Apo- 
ftlcSjwhome  they  thinkc  to  haue  done  nothing raHily.That  is  welin  deede: 
neither  would  we  blame  them,  if  they  fhewed  thcmfelue  j  followers  ofthe 
Apoftlcs.  But  what  did  the  Apoftles?  Luke  reporteth  in  the  Aftes,  that  the  Aa.tf.ui 
Apoftles  which  were  at  Hierufalem,whcn  they  heard  that  Samaria  had  re- 
cciucdthcwordcofGodjfcnt  thither  Peter  &  lohn-they  prayed  for  the  Sa- 
maritansjthat  they  might  receiue  the  holy  Ghoft,  which  was  not  yet  come 
into  aity  of  thcmjbutthey  were  baptifed  onely  in  the  name  of  lefus  :  when 
they  had  prayed,thcy  laid  their  hands  vpon  them:  by  which  laying  on,  the 
Samaritans  Tecciucd  the  holy  Ghoft.  And  of  this  laying  on  of  hands  be  di- 
uerfe  times  maketh  mention.  1  heare  what  the  Apoftles  did:  that  is,  they 
faithftilly  executed  their  minifterie.  The  Lord  willed  that  thofc  vifiblc  and 
wondcrfuU  graces  of  the  holy  Ghoft,  which  he  then  poured  out  vppon  his 
peoplcfhouldberainiftredanddiftributedofhis  Apoftles  by  the  laying  on 
of  handes.But  vnder  this  laying  on  of  handcs :  I  thinkc  there  was  not  con- 
tained any  hier  myfterie;but  I  expound  it,  that  they  adioyned  fuch  a  ccre- 
inonie,thatbythc  verie  outward  doing  they  might  fignifie,  that  they  com- 
mended and  as  it  wcreofFred  to  God  him  vpon  whome  they  laid  their  hads. 
If  this  minifterie  which  the  Apoftles  then  executed,  were  yetftil  remaining 
in  the  Church,tbc  laying  on  of  hands  alfo  ought  to  be  kept.  But  fince  that 
fame  grace  hath  ccafTed  to  be  giuen,whereto  feructh  the  laying  on  of  hads? 
Truly  the  holy  Ghoft  is  yet  prefent  with  the  people  of  God,  without  whom 
being  guider  &  direder,the  Church  of  God  cannot  ftand.  For  we  haue  the 
cternall  promife&  which  Ihalcuerftand  in  force.by  which  Chriftcalleth  to     ,  , 

himfelfe  them  chat  tlirft.that  they  may  drinkeliuing  waters.  Butthofemi-  °  ''''* 
racles  of  powers,&  manifeft  workings.which  were  diftributed  by  the  laying 
on  of  handsjhaue  ceaftcd,neither  bcnoued  it  that  they  ftioulde  bce,but  for  a 
time.For  it  behoued  that  the  preaching  of  the  Gofpel  while  it  was  newe, 
(hould  be  glorioufly  fet  forth  &  magnified  ,  with  vnheard  of  and  vnwonced 
miracles.From  which  when  the  Lord  ceaflcd.he  did  not  byandby  forfake  his 
Churchjbut  taught  that  the  royaltie  of  his  kingdome  &  the  dignitie  of  his 
worde  was  excellently  enough  difclofed.  In  what  point  therefore  will  thcfe 
ftagcplayers  fay  that  they  folow  the  Apoftles  ?  They  Ihouldc  haue  done  ic 
with  laying  on  of  hands.that  the  euident  power  ofthe  holy  Ghoft  might  by 
and  by  fticwe  forth  it  fclfe.  This  they  bring  not  to  paflc:  why  therefore  doc 
they  boaft  that  the  laying  on  ofhands  maketh  for  them,  which  wcrcadin 
dscdc  that  the  Apoftles  vfcd^bui  altogithcr  to  an  other  end? 

Ksx3  7    m? 


Otf,  1$  OftheoutvfiarcimeAnes 

7     Thishathlifeercafonasifam^nfliouldtcach  that y  breathing  wher- 

loa*S0«S2«  with  the  Lord  breathed  vpon  his  dirciples,is  3  Sacrament  whereby  the  ho- 
ly Ghoft  is  giuen.But  whereas  the  Lord  did  this  once.hee  did  not  alfo  willy 
wefhoulddothcfamc.Afterthcfame  mancr  alfo  the  Apoftles  laid  on  their 
handsjduring  the  time  that  it  plcafed  the  Lord  tha  t  the  vifible  graces  of  the 
holy  Ghoft  Ihould  be  diftributed  at  their  prayers:  not  thacthey  which  come 
afcer,{hould  only  playerlike  &  without  the  thing  in  dccde  coiinterfait  an 
emptie  &  cold  figne,as  thele  apes  do.  But  if  they  prooue  that  in  lay  ing  on  of 
hands  they  follow  the  Apoftles,  (wherein  they  haue  no  like  thing  with  the 
Apoftles,raiiingI\vofcnot  what  oiici thwart  wrGngfullcounterfaking)  yet 
whcncccommcththeiroylewhich  they  call  thejovlc  of  Hiluation  :?  Who 
taught  them  to  feekcfaluatinninoyle?    Who  taught  themtogiue  toirthc 

Gal. 4.9.        power  of  ftrengtheningi-  Diiii  Paul,  which  draweth  vs  farre  away  from  the 

Coi.a.io*  elements  of  this  world;  which  condcmncth  nothing  more  than  the  ftirking 
to  fuch  pcty  obfciuations?  But  this  1  boldcly  pronounce.not  of  my  felfe  jbuc 
from  thcLordc.  Who  fo  calloylc  thcoyle  ol-faluation,they  forfwcare  the 
faluation  which  is  in  Chrift,they  dcnic  Chrift,thcy  hauc  no  part  in  the  king- 
dome  of  God.  For  oylc  is  for  the  belly,and  the  belly  for  oyle ,  the  Lord  lliall 
deftroyboth.  For  alltlKrc.wcakcciemcntes,w|aich  decay  with  very  vfe^ 
belongnothing  tpthekingdomeofGod,  which  is  fpirituall  and  ftiall  ne- 
uer  decay .  What  then?  will  fome  men  fay;  doyoumcafurewith  thctamc 
meafure.the  water  wherewith  wc  b-j  baptifcd ,  and  the  bread  &  wine  ynder 
which  the  Supper  of  the  Lord  is  giiien  ?  I  arilwcre  that  in  Sacramentcs  giuen 
of  God,  two  thinges  are  to  be  looked  vnto:  the  fubftance  of  the  bodily  thing 
which  is  fet  before  vs,  and  the  forme  that  is  by  the  worde  of  God  prixited  ir> 
it,  wherein  lycth  the  whole  ftrength .  Inrefpecl  therefore  that  the  brcade, 
wine,  and  water  that  arc  in  the  Sacramcnces  offered  to  our  fight,  doe  keeps 

uCcs.C.i  y  tJieir  own  rubrtance,this  lay  ing  ofPaulalway  hath  place,  Meatc  for  the  bel- 
ly, and  the  belly  few:  meates  :Go«l  ihal  deftroy  them  both.  For  they  pafte  and 
vanifh  away  with  the  fafhion  of  this  worlde.  But  in  rcfped  that  they  be  fan- 
ditied  by  the  word  of  God,  that  they  may  be  Sacraments ,  they  do  not  hold 
vs  in  the  flcfti,  but  do  truely  and  fpiritually  teach  vs. 

8.  But  let  vs  yet  more  neerely  lookeinto  it,how  many  monftjcrs  this  fat 
liquor  foflrcrethand  feedeth .  Thcfc  annointcrs  fay,  that  the  holy  Ghoft  is 
giuen  in  baptifme,  to  innocencenn  Confirmation,  to  encreaie  of  grace:  that 
in  Baptifnie,  we  are  newe  begotten  into  life :  in  confirmation,we  arc  prepa- 
red to  battle  .  And  they  are  Iopaftlhame,that  they  dcnie  that  baptifme  can 
vvcllbe  done  without  confirmation  .  O  wickednefl'c !  Are  we  not  therefore 
in  baptifrae  buried  together  with  Chrift,  being  made  partakers  of  his  death, 
that  we  may  be  alfo  partcners  of  his  rcfurredion  ?     But  this  fcUowfliippc 

Rom»5.4.  with  the  death  &  lifcof  Chrift  Paul  cxpoundcth  to  be  the  mortifying  of  our 
fie  fti,a  nd  quickning  of  our  Spirit  •  for  that  our  old  man  is  crucified ,  that  we 
may  waike  in  newnes  of  life.  What  is  to  be  armed  to  battell  if  this  be  not  ?  If 
they  counted  it  a  matter  ofnothing,to  tread  vnder  fccte  the  wordcof  God: 
why  did  they  not  yet  atleaft  reuerencey  Church,to  wl\om  they  will  in  cuery 
point  fceme  lo  obedient?  Butwhat  can  bee  brought  forth  more  ftronga- 
gaixill  their  doiSriii  e,than  y  dccrjjf ,Qf.j;l^c  iylilcuiiaae  counccl?  Who  (0  faith  ., 


To  Salunthn.       ;'  ^-  Lth,4,  4  9/ 

that  baptifme  Is  giuen  only  for  rcrgiucncfll-  orHnncs,  and  not  for  a  heipe  of 
grace  ro  come  ,  accurfed  be  he  .  But  whereas  Luke  ,  in  the  place  which  wee, 
hauc  alleged.faith  that  they  were  baptifed  in  the  name  of  Icfus  Chriftjwhich  Aft.8,itf,' 
had  not  receiucd  the  holy  Ghoft:  he  dt-'Cth  not  fimplydenie  that  they  were      ,-■ '  '  ^.-^ 
endued  with  any  gift  of  the  holy  Ghoft,which  belecucd  inChrift  with  harr, 
and  confeflcd  him  with  mouth :  bur  meancth  of  thatrecciuing  of  th;  holy 
GhoftjWhcreby  the  open  powers  and  vifible  graces  were  receiued  .   So  is  ic 
faidc  that  the  Apoftlcs  receiued  the  Spirit  on  the  day  of  Pcncecoft,wheras  ic 
had  bin  long  before  fay  dc  vnto  them  of  Chrift,  it  is  not  you  that  fpeake,  hue  AiS^i.^J 
the  Spirit  of  my  Father  which  fpeaketh  in  you.Eehold  alye  that  are  of  God, 
the  malicious  andpoyfonous  deceitcofSathan.  That  thing  which  was  tru- 
ly giuen  in  baptifme,  hee  lyingly  fayth  to  be  giucn  in  his  confirmation,  that 
he  may  by  ftcalth  leadeyou  vnware  from  baptifme  .Who  now  can  dout  that 
this  is  the  dodrinc  of  Satan,which  cutting  away  from  baptifme  the  promifes 
properly  belonging  to  baptifme,  doth  conuey  away  and  remoue  them,  to  an 
other  thing?  Ixis  found(l  fay)vpon  what  maner  of  foundation  this  godly  an- 
nointing  ftandeth .  The  word  of  God  is,  that  all  they  v/hich  arc  baptifed  in  Gal.  j.  jy," 
ChrifV,  hauc  put  on  Chrift  with  his  giftes.  The  word  of  the  anointers  is,  that  De  coafc. 
they  receiued  in  baptifme  no  promife,  by  which  they  may  be  armed  in  bat-  <Jif^5''^»^P' 
taijs.  That  is  the  voyce  of  truth,thcrfore  this  muft  be  y  voyce  of  lyuig.Thcr- 
forc  I  can  more  truly  define  this  confirmation  than  they  hauc  hitherto  defi- 
ned it:  namely  ,y  it  is  a  notable  flandcr  of  baptifme,  which  darkeneth ,  yea  a- 
boli/heth  the  vfc  therofithatitis  a  falfc  promife  of  the  deuiJl,  which  drawcth 
vs  away  from  the  truth  of  God.  Or,ifyou  wi],itis  oyle  defiled  with  the  lying 
of  j:be  dcujll ,  which  as  it  were  by  oucrfprcading  of  darkcneiTe  deceiucth  the 
eycsofthcfifiiple.  ;        ' 

9     They  addc  furthermore,  that  all  the  faithfull  ought  after  baptifme  to  y  , 
receiuc  the  holy  Ghoft  by  laying  on  of  hands ,  that  they  may  be  founde  full  jg  conlcc.*'* 
Chriftians :  becaufc  he  fhal  neuer  be  aChriftian, y  is  not  chrcfmed  with  the  dift. 5.  cone, 
bifhoppes  Confirmation .     Thefe  be  their  owne  fayingcs  worde  for  worde.  aurer.cap» 
But  I  had  thoughtywhatfoeuer  things  perteined  to  ChriftianitiejWcrc  all  vtlcmox. 
fet  foorth  in  writing  and  comprehended  in  Scriptures .  Now,  as  I  perceiuc, 
the  true  forinc  of  religion  is  to  be  fought  and  learned  from  clie  where  than 
out  of  the  Scriptures.  Therefore  the  whole  wifedomeof  Godjthcheaucn- 
ly  tructhjihc  whole  dodrinc  of  Chrift ,  doth  but  begin  Chriftians ,  and  oylc 
maketh  them  pcrfeft .     By  this  fcntence  arc  damned  all  the  Apoftles ,  and 
fo  many  Martyrs,  vvhomcitis  raoft  certaine  to  hauc  neucr  beenechrefmed: 
forafmuch  as  the  oylc  was  not  yet  made  >  which  becing  poured  vpon  them, 
they  might  fulfil  aly  parts  of  chriftianity,or  rather  might  be  made  Chi  iftians 
^hichyet  were  none .  But,though  I  holde  tny  peace,  they  doc  largely  con- 
fute thcmfelues  .  For  howe  many  of  the  number  of  theirownc  people  doc 
they  anoint  after  baptifme?  why  therefore  doe  they  fufFer  fuch  halfc  chrifti- 
ans in  their  flocke,  vvliofe  impei fcdion  might  eafily  bee  holji^en  ?  Why  doe 
they  with  fo  carelefte  ncghgencc  fuftcr  the  to  omit  that  which  was  not  law- 
full  to  be  omitted  without  grceuous  offence^  Why  do  they  not  more  fcuere- 
JycaJl  vpon  the  keeping  of  a  thing  foneceffarie,  and  without  which  faluatio 
can  not  be  obteinedjVnlcsperaducturef9i>iebe  preuented.by  death?  Verily 
.  R  r  r  4  >vhctt 


when  ihcy  fo  freely  fuffcr  it  to  be  difpifed  ,t'ity  fccretly  confcflc  that  it  Is  not 
offogicar  value  as  they  borft  it. 
10     Laftof  alltl-.cy  dctei  mine  that  this  holy  annointing  is  to  bee  hadin 
Cap.Jehis     greater  rcucrencc  th3n"baptirmc :  becaufc  this  annointingis  peculiarly  rai- 
vero.Oift.     niftrcd  by  tlie  hands  of  rhe  chicfe  bifhops,but  baptifme  is  commonly  diftri- 
tajcixu         buted  by  euery  Pricft.  What  may  a  man  here  fayjbuty  they  arc  vtterly  mad, 
which  fo  flatter  their  owne  inuenrions,that  in  coparifon  of  them  they  carc- 
Icfly  dcfpifc  the  holy  ordinances  of  God  ?  O  mouth  that  robbcil  God ,  da- 
r  eft  thou  fet  a  fatte  liquor  only  defiled  with  the  ftinke  of  thine  owne  breath, 
and  enchaunted  with  murmuring  found  of  wordcsjagainft  the  Sacramcntof 
Chrift,  and  to  compare  it  with  water  hallowed  with  the  wordc  of  God  ?  But 
thy  wickednes  accounted  this  but  a  fmal  matter .vnlcflc  thou  didft  alfo  prefer 
TreRle         "  abouc  thefamc  .Thefebe  the  anfweres  of  the  holy  fcajthefebc  the  Ora- 
Apollo         cles  of  the  Apoftohkc  treftle .  But  (bmc  of  them,eucnin  their  owne  opinion, 
among         begonne  fomewhatto  quahfic  this  vnbridlcd  madneffe.  It  is(fay  they)to  be 
theHeathen  y,or{hipped  with  greater  rcuerencc:  peraduenture  notfor  the  greater  vcrtuc 
fwcreVand  andprofityitgiucth:  butbecaufekirgmcnof  theworthicrmen,&is made 
prophecies    in  the  worthier  part  of  the  body,  that  is,  in  the  forehead:  or  becaufe  it  bring* 
at  a  three-     cth  a  greater  cncreafc  ofvertues, although  baptifme  auaile  more  toforgiuc- 
footed  bord  ncflc.  But  in  the  firft  rcafon  do  they  not  bewray  thcmfelues  to  be  Donatifts,. 
cr  treitle.      ^j^j^h  meafure  the  forccof  the  Sacrament  by  the  worthincs  of  the  minifter? 
But  I  will  admitte ,  that  Confirmation  bee  called  the  worthier  by  rcafon  of 
lij4.  Sentc.  thcworthinctfcofthe  Bifhopshand-Butifa  man  askc  of themjfirom whence 
Wttj.cap.    fQgrggt-prgrogatiuehathbcenc  giuen  to  Bi/hoppes,  what  rcafon  will  they 
bringbcfide  their  owne  luft  ?  The  Apoftles  alone  vfed  that  power ,  which  a-^ 
lone  diftributed  the  holy  Ghoft.  Arc  the  biftioppe&alonc  Apoftles  ?,Yea  arc 
they  Apoftles  at  all?  Batletvs  alfo  gr^.nt  them  that;  why  do  they  not  by  the 
fame  argument  affirmc,thatbi/hoppcs  alone  ought  to  touch  the  Sacramcnc 
of  the  bloud  in  the  Supper  of  the  Lordc :  which  they  therefore  deny  to  lay 
men,  becaufc  the  Lordgauc  to  the  Apoftles  alone?  If  to  the  Apoftles  alonCg, 
why  do  tHey  not  conclude-  therfore  to  the  bi/hops  alone  ?  But  in  that  place 
they  make  the  Apoftlcs,fimfdcprieftcs:butnowygiddinesof  their  head  ca- 
ricththcm  an  other  way,  fuddcnly  to  create  them  bifbops .  Finally  Ananiai 
was  no  Apoftle,  to  who  yet  Paul  was  fcnt,thathc  ffiouW  receiuchis  fight.bc- 
A«.i^»7*    baptifed,.and  be  filled  with  dicholyGhoft.  I  wil  adde  this  alfo  to  the  hcapc: 
_.-  If  by  the  law  of  God  this  was  the  proper  ofHce  of  bifhops^why  haue  they  bini 

Bttwnie!''*  ^^  bold  to  giuc  it  away  to  common  pricfts?  as- we  read  in  a  ccrtainecpifUe  of; 
Gregoric. 

II     As  for  their  other  rcafon^  how  trifling,  fondc.and  fooIiHr  is  it,  to  callJ 
their  confirmation  worthier  than  the  baptifmcofGod^bccaufein  it  the  fore- 
hcadis  annointedwithtjylc,  and  in  baptiimc  the  hinder  part  of  the  head,a« 
though  baptifme  were  done  with  the  oylc  and  not  with  the  water?  I  cal  a]  the 
godly  to  wiincffCj.whcthtr  thcfclofels  doc  not  cndeuour  thcmfelues  to  this- 
onely  endc ,  to  corrupt  thepurendTc  of  the  Sacramemcs  with  their  Jeauen. . 
I  haue  already  fj)okcn  this  in  an  other  place.that  in  the  Sacraments^,  y  which . 
is  of  G  O  Djfcarccly  glimmerech  through  at  holes ,  among  the  routof  thc- 
inucnuuQs  of  men .  If  any  nun  did  noc  belccucmc  chcrcin^Icne  hun  nowe 


TfSaluatioH,  Lik4»  4^9 

at  leaftbekcue  his  ownemaiftcrs.Locpafllngouer  the  water,  and  making 
no  accompt  of  it ,  they  highly  cftccmc  the  onely  oylc  in  baptifme.  Wee 
therefore  on  the  contrary  fide  doc  fay ,  that  in  baptifme  the  foreheade  alfo 
is  dipped  in  water.  In  comparifon  of  this ,  wee  efteeme  not  your  oy  le  worth 
one  pcecc  of  dong,  whether  it  be  in  baptifme  or  in  confirmation .  If  any  al- 
leage  that  it  is  folde  for  more:  by  this  adding  of  price,  the  goodnes  (if  any  - 
were  in  it)  is  corrupted:  Co  much  Icfle  may  they  commend  a  moft  fihhie  dc- 
ceite  by  theft. In  the  third  reafon  they  bewray  their  owne  vngod]ines,whilc 
they  prate  that  in  confirmation  is  giucn  a  greater  increafe  of  venues  than 
in  baptifme.  By  the  laying  on  of  handes  the  Apoftles  diftributed  the  vifiblc 
graces  of  the  Spirite.  In  what  thing  doe  ihefc  mens  fat  liquor  fliewe  it  felfc 
fruitefull?  But  away  with  thefc  quahfiers,that  couer  one  facnledge  with  ma- 
nic facrileges.  It  is  like  the  Gordian :  which  it  is  better  to  brcake  in  funder, 
than  to  labour  fo  much  in  vndoing  it. 

I  r    But  nowe  when  they  fee  thcmfelues  deftitutc  of  the  worde  of  God  & 
probable  rcafon,theypretende  as  they  are  wont,  that  it  is  a  moft  auncient 
obfcruation  and  ftablifhedby  confent  of  many  ages.  Although  y  were  true, 
yet  they  winne  nothing  thereby.  A  Sacrament  is  not  from  the  caith,but  fro 
reauen:  not  from  men,  but  from  God  alone.   They  muft  prooue  God  to  be 
the  author  oftheir  confirmation  ifthey  will  haue  it  taken  fora  Sacrament. 
But  why  do  they  obieft  antiquitie .whereas  the  old  writers,  when  they  mind 
to  fpeake  properly  ,do  no  where  recken  moe  facraments  than  two  ?  If  a  fore- 
trcflc  of  our  faith  were  to  be  fought  from  men,  we  haue  an  inuincible  tower, 
that  the  old  fathers  neuer  acknowledged  ihofe  for  facramentes  which  thefc 
men  dolyingly  faine  to  the  facraments. The  old  writers  fpeake  of  the  laying  , ..     ^  j^ 
on  of  handes :  but  do  they  call  it  a  facrament  ?  Auguftine  plaintly  affirmcth  bap^contra 
thatit  is  no  other  thing  tnan  prayer.  Neither  let  them  here  barkeagainfte  Donai,c,i* 
me  with  their  ftinkingdiftinAions,  that  Auguftine  meant  that  not  of  the 
laying  on  ofhandsvfcd  to  confirmation,  but  which  was  vfedto  healing  or 
reconciliation.Thc  booke  remaineth  and  is  abroad  in  the  hands  of  men.  If 
I  wrcft  it  to  any  other  fenfe  than  Auguftine  himfclfc  wrote  it,  I  giuethcm 
leaue  after  their  ordinaricmaner  to  oppreflemcnot  onely  with  railing  but 
alfo  with  fpitting  at  me.For  he  fpeaketh  of  them  that  returned  from  Schifme 
to  the  vnitieofthe  Church.He  denieth  that  they  needed  to  be  newly  bopti- 
fedrfor  he  faith,  that  the  laying  onofhandcsfufficeth,thatby  the  bonde  of 
peace  the  Lord  may  giue  them  the  holy  Ghoft.  But  for  afmuch  as  it  might 
(eeme  an  abfurditie ,  that  the  laying  on  of  handes  fliould  be  done  of  new  ra- 
ther than  baptifme:  he  flicweth  a  difference.For  (faith  he)  what  other  thing 
isthelayingon  of  hands,than  prayer  vpon  a  man'Andy  this  is  his  meaning 
appearethby  another  place,  where  he  faith:Hand  is  laid  vpon  heretikcsa-  Lib,5ica,ai 
mended,  for  the  couphngofCharitie,  which  is  the  greateft  gift  of  the  Holy 
ghoft,  without  which  whatfocucr  holy  things  are  in  man  they  auailc  not  to 
faluation. 

13  But  I  would  to  God  we  did  keepe  ftill  the  manner  which  I  haue  faide 
to  haue  bin  in  the  old  time.before  that  this  vntimely  deliuered  imageofa  fa- 
crament was  borne:not  that  it  fliould  be  fuch  a  confirmation  as  theyfainej 
which  cannotonccbenamcdwithoutiniury  to  baptifinc  ;buta  catechifing, 

R  r  r  f  where- 


C**P-  '9»  Of  the  outvfiArd  meAnes 

wherby  children  or  they  that  were  necrc  to  the  age  of  difcretlon  did  declare 
an  accompt  of  their  faith  before  the  Church.  But  it  fhouldc  be  the  beft  nia- 
nerofCatechifing,ifa  forme  were  written  to  that  vfe,  containing  and  fa- 
miarly  fctting  out  a  fumme  in  a  manner  of  all  the  articles  ofour  rcligion,in 
whichy  whole  Church  ofthe  faithful  ought  without  controuerfie  to  agree: 
that  a  childc  being  ten  yeres  old  fhould  offer  himfelfe  to  the  Church  to  de- 
clare a  confcfllon  of  his  faith,  Lhoulde  be  examined  of  eu.ery  article,  and  an- 
fwerc  CO  cuery  one:  if  he  were  ignorant  of  any  thing,  or  did  not  vnderftandc 
it,  he  might  be  taught.  So  {houlde  he,  before  the  Church  witneffing  and  be- 
holding it.profefle  theonely,  true,nnd  pure  faith ,  wherewith  the  people  of 
the  faithful  doth  with  one  mind  wor/hip  the  one  God.If  this  difcipline  were 
at  this  day  in  force,truely  the  flouthfialnefle  of  fome  parentes  wouldc  bee 
whetted,  who  doe  carelefly  negled  y  inllruftion  of  their  children  as  a  thing 
nothing  belonging  to  them,  which  then  without  open  (hame  they  could  not 
omit  itherefhould  bcamongChriftianpeopleagreaterconfentoffaich,  & 
not  fo  great  ignorance  and  rudenefle  of  many :  Ibme  /hould  not  be  fo  rafhl/ 
caricd  away  with  new  and  ftrange  dodrines.finally  al  fhould  haue  as  it  were 
a  cenamc  ordedie  initrudion  of  Chriftian  learning. 

Of  Venxnce, 
T4  In  the  next  place  they  fet  Penance, ofwhich  ihey  intreate  fo  confu- 
fedly  &  difjrdcredly,  chat  confcienccs  cannot  benre  away  no  fure  or  founde 
thing  of  their  doftrinc.We  haue  already  in  an  other  place  declared  at  large, 
what  wc  haue  learned  out  of  the  fcriptures  concerning  repentance,  &  then 
what  they  alfo  teach  ofit.Nowc  we  haue  this  onely  to  touch,  whatreafon 
they  hady  raifcd  vp  the  opinion,  which  hath  heretofore  raigned  in  Chur- 
ches and  fchooles,  that  ic  is  a  facrament.  But  firft  I  will  brieHy  fay  fomewhac 
ofthe  vfagc  of  the  old  Church,  the  pretence  whereof  they  haue  abufed  to 
ftabliHi  their  fained  inueation.  This  order  they  kepte  in  publike  penance,  ^ 
they  which  had  fully  done  the  fatisfadions  enioyned  them,wcre  reconciled 
with  folemnc  laying  on  of  handes.  That  was  the  figne  of  abfolution,  vvhere- 
by  both  the  (inner  himfelfe  was  raifcd  vp  before  God  with  truft  of  pardon,  8c 
the  Church  was  admonilhed  gently  to  recciue  him  into  fauor,putting  away 
.  .  the  remembrance  ofhisoffence.This  Cyprian  oftentimes  callcth,  to  giuc 

Bpi.ii,r,cJ,i  peace.  That  this  doing  might  bee  of  great  dignitie,and  haue  more  commc' 
dation  among  the  people,  it  was  ordeyned  that  the  Bilhops  authoritie  /hold 
alway  be  vfed  fory  mcanc  herein .  From  hence  camey  decree  ofthe  fccond 
councel  at  Carthage;  Be  it  not  lawful  to  a  pricfbatthc  Mafle  publikely  to  re- 
concile a  penitent.And  another  decree  ofthe  councel  at  Araufiu,  Let  thofc, 
which  in  time  of  their  penance  depart  out  of  this  life,be  admitted  to  the 
Communion  without  the  laying  on  of  hands  vfed  in  the  reconciling:ifthey 
rccouer  of  their  Hckeneflc  let  them  ftand  in  the  degree  of  penitentes  ,  and 
Cap,  J  J,  when  the  time  IS  fully  expired,  Ictthemreceiueof  thcbirtiopthe  laying  on 
of  hands  vfed  in  reconciling.  Againe  the  decree  ofthe  third  counccll  at  Car- 
thage:Let  not  the  prieft  without  the  authoritie  ofthe  biniop,rcconcilc  a  pe- 
nitent. Al  thcfe  tended  to  this  cnd,y  the  feueritie  which  they  would  haue  to 
be  vfed  iny  bchalfcjihouU  not  with  too  much  k-nitie  grow  to  decay. There- 

forij 


To  Saluatioff,  Lik4,  4fp 

fore  they  willed  the  blfliop  to  be  iudge  of  it,which  was  Lkely  y  hce  would  bee 
more  circumfped  in  the  examinatio  thcreof.Howbeit  Cyprian  in  a  cartaia 
place  fliewcth.that  not  onely  the  bifhop.but  alfo  the  whole  clergie  laid  their 
hands  on  him.For  thus  he  faith.  At  the  full  time  they  do  penance,  then  they 
come  to  the  Communion,  &  by  the  laying  on  of  hands  of  the  bilhop  &  the 
clergie.thcy  rccciuc  power  to  partake  of  the  communion.Afterward  by  pro- 
celTe  of  time  it  came  to  this  point,  that  befide  pubhkc  penance  they  vfcd  this 
ceremonie  alfo  in  priuate  abfolutions .  Hereupon  came  that  diilmftion  in 
Gratian  betwecne  publike  and  priuate  reconciliation.  I  iudge  that  fame  old  j^fCTtt.i  6 
vfage  of  which  Cyprian  maketh  mention,to  haue  bin  holy  and  healthful!  for  quilLtf. 
lheChurch,andI«vo'jlJthatitwereatthisday  reftored.  As  for  this  latter, 
although  I  dare  not  diflf.illowe  it,  or  atleaft  fpeake  more  fharpcly  againft  it,' 
yet  I  thinke  it  to  be  Iclfc  neceifaric.  Howfoeucr  it  be,yet  we  fee  that  the  lay- 
ing on  of  hands  in  penace  is  a  ceremonie  ordeined  of  me,not  of  God,whif  h 
is  to  be  ^et  among  meanc  thmges  Sc  outward  cxercifcs:8c  thofc  verily  v%  hich 
are  not  to  be  d-fpifed ,  but  which  ought  to  be  in  a  lower  degrce,than  thofc  y 
are  commended  vnto  vs  by  the  wordc  of  the  Lord. 

I  <y     But  the  Romaniftcs  and  the  fchoolcmen, (which  haue  an  ordinary 
cuftome  to  corrupt  all  things  with  wrong  expounding  ihcm)  doe  here  verie 
carefully  traudl  in  finding  out  a  facramcnt .  Neither  ought  ic  to  fcemc  any 
marucll,  for  they  feeke  a  knot  in  a  rullie.   But  where  they  haue  u  bcft,  they 
leaue  a  thing  entangled  in  fufpen  fc,  vncertaine,  and  confounded  and  trou- 
bled with  diucrfirie  of  opinions.       They  fay  therefore  cither  that  the  ti.ii.Sentefj. 
outwarde  penance  is  a  facrament,  nndifitbefo,  thatitoughtto  bee  taken  dift.ii.ca.* 
for  a  figne  of  the  inwardc  penance,  that  is,  of  the  contrition  of  hearte,which 
{hall  be  the  thing  of  the  Sacrament :  or  that  they  bo^h  together  are  a  Sacra- 
ment, not  two  Sacramentes,  but  onefu!  one. But,  that  the  outward  penr.nce 
is  onely  the  facrament:  the  inwardc  is  both  the  thing  and  the  Sacrament:& 
that  theforgiuencflTcoffinncs  is  the  thing andnot  the  Sacramcnt.Lct  them 
which  keepe  in  remembrance  the  definition  of  a  Sacrament  which  we  haue 
abouefet,  examine  thereby  that  which  thefe  men  call  a  Sacrament,  &  they 
fhallfinde  that  It  is  not  an  outwarde  ceremonie  ordeined  of  the  Lorde  for 
the  confirming  of  our  faith  .  If  they  cauill  that  my  definition  is  not  a  lawe  ... 
which  they  ncede  to  obey :  let  them  heare  Auguftine,whom  they  fame  that  vec.u'ft  "ra. 
they  efteeme  as  moft  holy  .  Vifible  Sacramentes  (  faith  hec  )  were  ordeined 
for  carnall  mens  fakes,  that  by  degrees  offacraraentes  they  maybe  conuei- 
cdfrom  thofe  thinges  that  are  fccne  with  eyes  to  thofe  thinges  that  are  vn- 
derftanded.  What  like  thing  doe  cither  they  themfclues  fee  ,  or  can  they 
fliewe  to  other  in  that  which  they  call  the  facrament  of  Penance  ?  The  lame 
Auguftine  faith  in  an  other  p!ace:Itis  therefore  call.d  a  SacramenCjbccaufe  Sermone  At 
in  it  one  thing  isfeenc,  and  an  other  thing  is  vnderftanded.  That  which  bap.infant, 
is  feenehaih  a  bodily  forme:  that  which  is  vndcrftandcd,  hatha  fpiritunll 
fruite.  Neither  do  thefe  thinges  in  any  wife  agree  with  the  Sacrament  of  pe  - 
nance,fuch  as  they  faine  it,where  there  is  no  bodily  forme  that  may  reprc- 
fcnt  a  fpirituall  fruit, 

i6     And^tokill  thefe  beaftes  vpon  their  owne  fighting  pbcc,  if  there  be 
any  lacramem  here  to  be  fought,may  it  not  be  much  more  colourably  faid  y 

ihc 


C^P'ffi*  OftbeoutvfAYdmeHnef 

the  abroludonofcheprlcft  is  a  facramcnt,  than  penance  either  inwarde  or 
outward?For  it  might  redily  be  faidjthat  it  is  a  ccremonie  to  affure  our  faith 
of  the  forgiueneCTe  of  finncs,  and  hath  a  promifc  of  the  keye  j  as  they  call  it, 
Whatfocuer  ye  fhall  binde  or  loofc  vppon  carth,fhall  be  bound  or  loofed  in 
heauen.  But  fomc  man  would  haue  obicdcd,  that  the  moft  part  of  them  y 
arc  abfolued  of  the  Pricft:s,obteine  no  fuch  thing  by  fuch  abfolution;wherc 
as  by  their  dodrine  the  Sacramentes  of  the  newe  law  ought  to  worke  indeed 
y  which  they  figure.This  were  but  to  be  laughed  at  .For.as  in  the  fupper.thcy 
make  a  double  eating,  a  Sacramentall  eating  which  is  egally  common  to 
good  and  to  cuill.and  a  fpirituall  eating  which  IS  oncly  proper  to  the  good: 
why  might  they  not  aifo  fainc  y  abfolucion  is  receiued  two  waie$?Yet  couldc 
I  not  hitherto  vndcrftande  what  they  meant  with  this  their  doftrine ,  which 
we  haue  already  taught  how  farre  it  difagreeth  from  the  tructh  of  God,  whc 
wepurpofclyintreatedofthat argument. Here  mymindis  onely  to  fhewc, 
that  this  doubt  withftandeth  not.but  that  they  may  call  the  abfolution  of  y 
prieft  a  Sacrament.  For  they  might  aunfwcre  by  the  mouthof  Auguftine 
lib.  j.quf    ^  fanftification  is  without  the  vifible  Sacramet,  &  the  vifible  facrament  with 

De'bap.J'a'?°"^'""'^^'^^^^^"'^''^^^"°"''^§^*"'^'^^=*^^^<^  facramcntes  doe  worke  in  the 

liber,  y.    *  onely  elcft  that  which  they  figure.  Againe,that  fome  doe  put  on  Chrift  fo  far 

de  bap.cotr.as  to  the  partaking  of  the  Sacrament,  othcrfome  to  fandification :  the  one, 

Donac,        the  good  and  euill  egally  doe.-this  other,ihe  good  onely.  Trucly  they  haue 

more  than  childifhly  erred  and  be  Winded  in  the  cleare  funnCjWhich  trauel- 

Img  with  great  hardncflc ,  yet  cfpiednoc  a  thingfo  plaine  and  open  to  e-« 

ucryman. 

17     Yetleaft  they  (houlde  waxe  too  proude,  in  what  part  foeuer  they  fee 
the  facrament,  I  denie  that  it  ought  rightfully  to  be  taken  for  a  Sacrament. 
Firft,  becaufe  there  is  no  fpeciall  promife  to  it,  which  is  the  onely  fubftancc 
of  a  Sacrament.     Agaync,  becaufe  whatfocuer  ceremonie  is  here  fhewed 
forth,  it  is  the  mcere  inuention  of  men:  wherea  $  we  haue  alrcadie  proued  y 
the  ceremonies  of  Sacraments  cannot  be  ordcined  but  ofGod.  Therefore 
it  was  a  lie  and  deeeite  which  they  haue  inuented  of  the  Sacrament  of  pe- 
l.)b.4.  Sent.  nance.This  fained  facrament  they  haue  gamifhed  with  a  mecte  commen- 
De  peni.dift.*  ^^^tionjCalling  it  a  fccond  boord  after  Ihipwrecke:  becaufe  if  a  man  haue  by 
t.cap.a.      finning  marred  y  garment  of  innocence  which  he  receiued  in  baptifme,hec 
may  by  penance  repaire  it.  But  it  is  y  faying  of  Hierom.  Whofe  foeuer  it  be, 
it  cannot  be  excufed  but  y  it  is  vtterly  wicked  ifit  bee  expounded  after  their 
meaning.  As  though  baptifmc  be  blotted  out  by  finne.and  is  not  rather  to  be 
called  to  remembrance  of  cuery  finner,(o  oft  as  he  thinketh  of  the  forgiuc- 
neffe  of  finne,  that  he  may  therby  gather  vp  himfclfe,and  recouer  courage, 
and  ftrengthen  his  faith ,  that  he  fhall  obteine  the  forgiuencflc  of  fins  which 
is  promifed  him  inbaptifme.  But  that  which  Hierome  hath  fpoken  hardly 
and  vnproperly.thatby  penance  baptifme  is  repaired  (  from  which  they  fall 
away  that  defcrue  to  be  excommunicate  from  theChurch)thcfe  good  expo- 
fitours  draw  to  their  wickednifle  .     Therefore  you  (hall  moft  fitly  fpeake,if 
yo'.i  call  baptifmt;  the  facrament  of  penance,  fich  itisgiucn  for  a  confirma- 
tion of  gracc,and  fcale  of  confidciice,to  them  that  purpofe  repentance.  And 
leaft  yo  J  fhould  thinkc  this  to  bee  oar  dcuifc ,  bcfidc  this  y  u  agrecch  with 

the 


To  SatuatioH,  Zik/»  4^i 

the  wordcs  of  the  Scripture,  it  appcareth  that  it  was  in  the  old  Church  com-  Tieetetu* 
monlyfpokenlikea  moftccrtaiue  principle.  For  in  the  booke  of  Faith  to  Pe-  quz,i.cap«* 
ter,whichisfaydiobc  AuguftineSjitiscalled  the  Sacrament  ofFaith  and  of  firmiffime, 
penance.  And  why  flee  we  to  vncertain  fayings?'As  though  we  could  require  ,  I*"*  '•** 
any  thing  more  phine ,  than  that  which  the  Euangelift  recitcth :  that  loha 
preached,  the  baptifmc  of  repentance  vntoforgiuenefle  of  finncs.* 

Of  extreme  vnEtion  at  th^  call  it, 

iS    The  third  fained  Sacrament  is  extreme  vn(3ion,which  is  not  done 
but  of  the  pricft,and  y  in  extremes,(fo  they  terme  rt)&  with  oyle  confecrate 
of  the  bi(]iop,and  with  this  form:  By  this  holy  anointing,&by  his  moft  kind 
mercy ,God  pardo  thee  whatfocucr  thou  haft  offended  by  fceing.byhearing, 
by  fmeliing.feling,  tailing.  They  faine  y  there  be  two  vertues  of  it,  the  for- 
giuenes  of  fins,  and  eale  of  bodily  ficknes  if  it  be  fo  expedient :  if  not,the  fal- 
uation  of  the  foulc.  They  fay  that  the  inftitution  of  it  is  fet  oflatnes,  whofe  1^111,5.14^ 
wordcs  arc  thcfc;  Is  any  ficke  among  you?  Let  him  bring  in  the  E  Iders  of  the 
Church,and  let  them  pray  oucr  him,anointing  him  with  oyle  in  the  name  of 
the  Lord;  &  the  prayer  of  Fa  ith  fliall  faue  the  ficke  man,  and  the  Lorde  {hall 
raife  him  vp;  and  if  he  be  in  fins,they  flialbe  forgiuen  him .  Of  the  fame  fort 
js  this  anointing ,  of  which  wee  haue  aboue  (hewed  that  the  other  laying  on 
of  handes  is,naraely  a  phycrlike  hy  pccrifie,  wherby  without  reafon  &  with- 
out fruit  they  would  refemble  the  Apoftles.  Marke  rehearfeth  that  the  Apo-  Mar,  tf,x  j. 
ftlesat  their  firft  fending,  according  to  the  commaundcment  which  they 
haue  rcceiued  of  the  Lorde,  raifed  vp  dead  men ,  caft  out  dcuils,  ckanfed  le- 
prous menjhealed  the  fickc,and  y  in  healing  of  the  ficke  they  vfcd  oyle.They 
annointed  (faith  he)niany  ficke  men  with  oyle,  and  they  were  healcd.Herc- 
unto  lames  had  refpeft ,  when  hce  commaunded  the  Elders  to  be  called  to- 
gether to  anoint  the  ficke  man.  That  vnder  fuch  Ceremonies  is  contained 
no  hier  myftery ,  they  fhall  eafily  iudge  which  marke  how  great  liberty  the 
Lord  and  his  Apoftles  vfed  in  thefe  outward  thinges.  The  Lord  going  about  loh. ^.tf, 
to  reftore  fight  to  the  blinde  man,  made  cley  of  duft  &  fpittle ,  fome  he  hea-  Matt.  j>. i  pi 
led  with  touchingyOther  fome  with  his  word.After  the  fame  maner  the  Apo-  I"k.  18.41. 
files  healed  fome  difeafes  with  y  word  only,fome  with  touching,othcr  fome  ^f^'f'^,^ 
vith  anomting.  But  it  is  likly  that  this  anointing  was  not(as  al  other  things  ^[^i^  j^g, 
alfowere  not)  caufelefly  put  in  vre.  I  grantryet  not  that  it  fhouldbe  a  mean 
of  heahng,  but  only  a  figne,  that  the  dulnes  of  the  vnskilfull  might  bee  put  in 
mindefrom  whence  fo  great  power  proceeded.to  this  ende  that  they  (liculd 
not  giue  the  praife  thereof  to  the  Apoftles.  And,that  the  holy  Ghoft  and  his 
giftes  arc  fignified  by  oyle  it  is  a  comon  and  vliial  thing.  But  that  fame  grace 
of  healinges  is  vaniflied  away,1ike  as  alfo  the  other  miraclcsjwhich  the  Lord 
willed  to  be  fiicwed  for  a  time, whereby  he  might  make  the  ncwe  preaching 
of  the  Gofpel  maruelous  for  euer .    Therefore  though  wee  graunt  neu:r  fo 
much  that  annointing  was  a  Sacrament  of  ihofc  powers  which  were  then 
miniftred  by  the  handes  of  the  Apoftles,  it  nowe  nothing  pertaincth  to  vs  to 
whom  the  miniftration  of  fuch  powers  is  not  committed. 

s^    AndbywbatgrcacerrcafondothcymakcaSacraraeacofihisanoin- j^. 

ting,. 


C*^J9*        ■sv>..  '         OftheoHtwardmeanet 

'  ting,  than  of  allother  (igncs  that  arc  rchcarfed  to  vs  in  the  Scripture?  Why 
Aa,2,OiI9»   do  they  not  appoint  fbme  Syloah  to  f\v:m  in,  whercinto  at  cci  taine  ordina- 
ricrccourfcs  of  times  fickc  men  may  plunge  thefclucsrThat(f3y  thcy)(hoJcl 
^'  be  done  in  vamc.  Trudy  no  more  in  vaine  than  annoiiuing.  Why  doc  they 

AotUe  along  vpondcadraen,becaure  Paulraifedvp  a  dead  child  with  lying 
vponhim?  Why  isnouclaymadcoflpitflc&duftjaSAcrameni?  gut  the  o- 
ther  were  but  fingular  exampicsrbut  this  is  giucn  ot  lames  for  a  commande- 
mcnt.  Verily  lames  fpakc  for  the  fame  time,  when  the  Church  yet  ftil  enioy- 
cd  fuch  blcfling  of  God  .  They  affii  me  in  deed  that  there  is  yet  ftill  the  fame 
force  in  their  anointing :  burvve  finde  it  otherwifc  by  expcrience.Lct  no  ma 
now  maruell  how  they  hauc  with  fuch  boldncflfe  mocked  (bules,  which  the/ 
knowc  to  be  fcnflcflc  and  blinde  when  they  are  fpoy  led  of  the  word  of  God, 
^hatis,  of  their  life  and  light :  fith  they  are  nothing  alhamed  to  goe  about  to 
mocke  the  liuing  and  feehng  fenfes  of  the  body.Therfoie  they  make  them- 
felues  worthy  to  be  fcorned,  while  they  boaft  that  they  arc  endued  with  the 
grace  of  healings.  The  Lord  verily  is  prefcnt  with  his  m  all  ages ,  &  fb  oft  as 
needc  is  he  hdpeth  their  ficknefles  no  Icfle  than  in  old  time:  bpt  he  doth  noc 
fo  vtter  ihofe  manifert  powers,  nor  diftributeth  mii  acles  by  the  hands  of  the 
Apoftlcs:  bccaufe  this  gift  both  was  but  for  a  time,and  alfo  is  partly  fallen  a- 
way  bythe  vnthankefulncsof  men. 

20  Therefore  as  not  without  caufe  the  Apoftles  hauc  by  the  iigne  of 
oylc  openly  tefl:ificd,that  the  grace  of  healings  committed  to  them  was  noc 
their  ov/ne  power.but  the  power  of  the  holy  Glioft;  fo  on  the  other  fide  they 
are  wrongdoers  to  the  holy  Ghofte ,  which  make  a  (linking  oyle  and  of  no 
force,  to  be  his  power.  This  is  altogether  like  as  if  one  would  fay  that  all  oilc 
M.ut.j.t^t  is  the.power  of  the  holy  Ghoft  ,  bccaufe  it  is  called  by  that  name  in  Scrip- 
lohn  i'i  2.  cure :  that  eucry  doue  is  the  holy  Ghoft,  bccaufe  he  appeared  in  that  forme. 
But  thefe  thingcs,  let  them  looke  to .  So  much  as  for  this  prefcnt  is  enough 
for  vs  jwe  doe  moft  certainly  percciue  that  their  anointing  is  no  Sacrament: 
which  is  neither  a  Ceremonie  ordeined  of  God,  nor  hath  any  promife ,  For 
when  we  require  thefc  two  things  in  a  Sacrament,  that  it  be  a  ceremonie  or- 
deined of  God^  6c  that  it  hauc  a  promife  of  God :  we  do  thcrwhithall  require 
that  the  fanie  Ceremonie  be  giuen  to  vs ,  and  that  the  promife  belong  vnto 
.vs.  For  no  man  doth  afhrmc  that  Circumcifion  is  nowc  a  Sacrament  of  the 
Chriftian  Church,  akhouch  It  both  was  an  ordinacc  ot  God,  and  had  a  pro- 
mife knitte  vntoit  :  bccaufe  it  was  neither  commaundcd  to  vs,  nor  the  pro- 
mife which  was  adioyned  to  jt  was  giuen  to  vs  with  the  fame  condition. 
That  the  promife  which  they  proudely  boaft  of  in  their  annointing,is 
w  noc  giuen  to  vs.we  haue  cuideiuly  /hewed, and  they  themfelues  declare  by 

experience ,  The  Ceremonie  ought  not  to  hauc  becnc  vfcd,but  cf  them  thac 
were  endued  with  the  grace  of  her.lings,not  of  thefe  butchers  that  can  more 
skill  offlaying  and  murthcring  than  of  healing, 

zi     Howcbcit  although  theyobtcine  this,  that  that  which  lamcscom- 

maundcth  concerning annointing ,  agrceth  with  this  age  (  which  they  arc 

moft  farre  from  )  yet  euen  fo  chcy  Ihall  not  haue  much  prcuailcd  in  prouing 

Ian?. 5,14.    oftheirvn£lionwhcrcwirhth  yhaue  hitherto  annoinced  vs,  lames willeth 

that  all  ficke  men  bee  annointcd  :  chcfcoicn  infect  with  their  facte  hquor, 

not 


Ta  Saln^tion.  Zik4»  4gJ 

notfickc  men, but  corpfeshalfedcadjVvhcn  the  life  licih  already  laboringat 
thetoppeofthcir]ippcs,or(as  they tlicmfelucs  tcarme  it  )  in  extremes. 
If  ihey  haue  in  their  Sacrament  a  prtfent  medicine  ,  whereby  they  may  ey-' 
ther  eafe  the  fharpcncfl'e  of  difecfes,  or  at  Icsft  may  bring  feme  c^^mforte  to 
the  foule ,  they  are  too  cnicll  that  doe  neuer  heale  iirtimCi  lan.es  willech": 
thatthcfickc  manbe  annoinccdofthe  Elders  of  the  Church  :  thefemcn  al- 
lowcno  annointer but  the  pctie  facrificing  Pricft.Whcreas  they  expound  iri* 
James  prcfbytcros  the  Elders  to  bee  Pricftes,  and  fondly  fay  that  the  pluralj. 
number  is  there  fct  for  comclincfle  fake:  thatisbut  triflmgras  though  the 
Churches  at  that  time  abounded  with  fwarmes  of  facrincjng  Pr]cftcs,y  they 
mightgoinalongpompcus  fliewtocarricapagcanteof  holy  oifc.  When 
lames  flmply  biddcth  y  ficke  men  be  arnointed,  I  vndci  flandc  by  it  none  o-. 
ther  annoinc;ng  but  ofcommonoyic:&none  other  is  founde  in  Markes  re- 
hearfal],  Thcfc  men  vouchfafc  to  haue  none  other  ayle,  bury  which  is  ha]-i 
lowed  of  the  Bif]iop,that  is  to  fay,  warmed  with  much  breathing  on  it,  cn- 
chaunted  with  much  mumbling, and  with  the  knee  bowed  nine  rimes  falu- 
red  in  this  mancr.-thrifc  Haile  holy  oiletthrife  hailc  holy  chrifme:thrife  hnilc 
holy  balme.  Out  ofwhome  haue  they  fucked  fuchconiurations?Iamesfaitl  t 
that  when  the  ftcke  mnn  is  annointed  with  oilcjand  prayer  hath  bee  no  pre- 
ftounccd  oucr  him,if  he  be  in finnes  they  fhall  be  forgiucn  himmamely/hat 
the  guiltinefle  being  taken  away,  they  mayobreinereleafeotv  painemoc 
meanmg  that  finnes  are  put  away  with  fat  liquor ,  but  that  the  praiers  of  the 
faithfull  whereby  the  affliftcd  brother  is  commended  to  God,<]ir.llnctbe 
vainc.ThefemendowickcdIyly,that  by  their  holy,  that  is  to  fay,  abhomi- 
nablc  anointing,  finnes  are  forgiuen  .  Lo  howe  gaily  they  fhall  preuaile, 
when  they  haue  bin  at  large  fuftredto  abufc  theteflmionie  of  lames  at  their 
pleafurc .  And  leaft  we  fhould  neede  to  trauailc  long  in  proofc  hereof,  their 
ovvne  chronicles  do  difchargc  vs  of  this  hardnes.  For  they  report  that  Pope 
Innoccntius  which  i  n  Auguftincs  time  gouerned  the  Church  of  Rome,  or- 
ddned  that  not  onely  Priells,  butalfoallChriftians  /hould  vfe  oyle  toan- 
noint  for  their  nccefTitie  andothers^Author  hereof  is  Sigcbert  in  his  Chro- 
nicles, ■  -•'■  -^  -  ^  i  •;  r  .  ■  .,;., ,  •'  ,.  ■  ■,  ■  :^;  1  .-•.■■.  ■ 
•  J  •:  ;fj'j3)ioii)j  £  - :;  :  v)3 :  OfBcdefittfimllQiiim.  :  •  inzr.-jl  o/d  '•<.> 

-   11  V  'TheifoiirtH  place  in  their  regifte^  hath  the  Sacrament  of  Order; 
butthe  fame  fo  fruitful],  that  it  breadeth  out  of  it  felfe  icauen  litic  facramcts. 
But  this  is  verie  worchic  to  be  laughed  at,  that  wiiereas  they  affirme  y  there 
bccfeauen  Sacramcntes,  when  they  goc  about  to  rehearfe,thennjtheY  re-., 
kenvpthittccne.  Ncichercan/thcyallcagefQr  tjjejxifelucs-,  that.,tbe){  ar^' {•  .  .  •  ''• 
but  one  Sacrament,  be,(?3iife  they  tendeall  to  one  Pxdf  llh^ode  ,^and  aue  as   »'  •  •'•'4^ 
dtwcrQcertaihe  degrees  vnto  it;  for  £th  it  is  euidenivtbajt  ineuery.one  qf 
'them  arcfeiicral  Geretnonicsjand  they  thtmfelucs-fay  tha.t  there  bcdiuerfe 
■graccsrno  man  candoubt  but  that  they  ought  to  be  qalled  jiu^n  facramcncs 
if  theiropinions  bcfeceiue<L  And  why  ftriuc  we  about  it  as  though  it  were  a 
thing doubtfu}l,foiia{i»uchas.thcy  themfelucs  do plainely  an^  fcuerally  de- 
chic  fsucn  r  But  firlt  wc  ywll  briefcly  ki}i£ vp  bv  the  way  ,ho vy  many  &  hovi^ 
'  VofaiK«is-^fiii4itic.s  they.ii^;ui),i^  ypio  vs,  vVihen  thej'^o  a^Wt  to  (omend 


C^M»  Oftheoutrf^dmeAnii 

t9  vs  their  Orders  Inftccdc  of  Sacram  cnts:  and  then  we  will  fee  whether  the 
the  Ceremonic  which  Churches  vfc  in  ordering  of  minifters,  ought  to  bcc 
diILj'4 *ca,'o  ^^^^  ^  Sacrament  at  all.  They  make  therefore  feucn  ccclefiafticalj  orders 
or  degrecsjwhich  they  garniOi  with  the  name  of  a  Sacrament.    Thofcbcc, 
dprckcpers,  Readers, Exorciftes,  Acoluthes  or  follow;rs,Subdcacons,Dca- 
conSjPricftes.  And  vii.  they  fay  that  they  bcCjforthe  fcuenfoolde  grace  of 
the  Holy  Ghoft ,  wherewith  they  ought  co  be  indued  that  arc  promoted  vn- 
to  thcm.But  it  is  increafed  and  more  largely  heaped  to  them  in  their  promo- 
tio  n.  Nowc  the  number  ic  fclfe  is  hallowed  with  a  wrongtull  expounding  of 
Efj  ti  J       Tcripture,  when  they  thinkc  that  they  haue  redinEfay  vii.vertucsofthcho- 
Ezech'i.'io.  ^yGhofl,whcrcas  both  in  decdeEfay  there  rehearfeth  but  fixe,  and  alfothc 
Rom,  1.4  &  Propheteracnmnottocomprehendcthem  allin  that  place:  for  hce  is  elfc 
8.15,  where  as  well  called  thcfpiritc  of  life,  of  fanftification,  of  adoption  of  the 

children,as  he  is  in  that  place  called  the  Spirite  of  wifcdomc,  of  vndcrftan- 
ding,ofcounfell,of  flrength,  ofknowledgc,andofthe  fcare  of  the  Lordc, 
The  Firft  is  ^  Howbeit  fome  futtclcr  men  make  not  feaucii  orders,  but  nine,  after  the  like- 
opinio  n  o  f  nefle  (as  they  fay)  of  the  Church  triumphing.  But  among  them  alfo  there  is 
of"vvInu  "  ^"^'^*  bscaufcfomc  wouldc  hauc  the  (hauingof  the  cleargic  to  bee  the  firfl 
ofParife.     order  oFall ,  and  Bj/hopnke  thelaft  :  other  fome  excluding  {hauingalto- 
Ifodor.li.  7.  gether,  recken  Archcbifhoprike  among  the  orders  .  Ifidorc  othei  wife  diui- 
Dift.ii.ec     deth  thsm  .  For  he  raakcth  Pfalmifts  and  Readers  to  be  diucrfe :  he  appuiu- 
Left  &  "p*  ^'^^'^  '^^^  Pfalmifts  forfon^.s,&  the  Readers  to  the  reading  of  the  Scriptures, 
Oaiarius.     wherwiththc  people  may  be  inftrufted  .      AndthisdiIhn(f\ionis  kept  by 
the  Canon?.  Info  great  diucr/iiie  what  will  they  h.v.icvs  to  follyweor  flee? 
Shall  wee  fay  that  there  bcc  fcaueaordcrs^  Sotcachcth  the  miiftcrof  the 
fchoole  :  but  the  moftiljuminatc  doftors  doc  othcrwifc  determine  .  Againc 
they  alfo  difagrcc  among  thcmfclucs,  Moie^^ucr  the  moft  facrcd  Canons 
call  vs  an  other  way.     Thus  forfooth  doc  men  agree,  w  hen  they  difputc  of 
godly  matters  without  the  word  of  God. 
lohns.i?.       ~5     Butthisexceedethallfollic, thatincuerieoncof  thcfe  they  make 
Chriftfcllowe  with  them.  Firft(fay  they  )  hce  executed  the  office  of  dorc- 
keeper,  when  hcc  did  with  a  whip  made  ofcordes,  di  iue  the  buiers  and  fcl« 
Icrs  out  of  the  temple.  Hee  fignificih  himfelfe  to  bee  a  dorckeeper,  when 

Luk"  'T^'    ^^^  ''^"^'  ^  ^"^  ''^'^  '^^^^  •  ^^*^  ^<^oVz  vppon  him  the  cffice  of  Reader,  when 

MaM^.'/j,   Hce  red  Efay  in  the  Synagoge.  Hce  did  the  office  of  an  Exorci>,  when  tou- 

loh  8.1 3.      ching  the  tongue  and  cares  of  the  deafc  and  dumme  man,  hce  reftorcd  to 

lohn  J.4.     him  his  hearing.  Hee  teftificd  himfelfe  to  be  an  Acoluth  or  follower  in  thcfe 

Macr.»(5.2<J.vrordcs.  HcetharfollowcthmcCjWalkcthnotindarkcneflc.  He  executed 

Ephe'/j^  '<he  office  of  Subdcacon,  when  being  girded  with  a  linencloth  hce  waflied 

the  difciples  fcctc.  Hee  did  bcare  the  pcrfon  of  a  Deacon,  when  hce  diftri- 

'butcd  his  bodic  and  bloode  in  the  fnppcr;  He  fulfilled  the  office  of  Pricfle, 

when  hee  offered  hiiiifclfevppbn  the  croffb  a  facrificc  to  his  Father.   Thcfe 

thingcs  cannot  fo  bcc  hearde  without  laughing  ,  that  I  maruell  that  they 

were  written  without  laughing ,  if  yet  they  were  men  that  wrote  them.  Buc 

moft-notablc  is  their  futtlctie  wherewith  they  play  the  Philofophcrs  abpuc 

thenamc  of  Acoluth ,. calling  him  a  Ceroferar,  a  taper  bearer  with  a  worde 

(as  lthinkc)o  VWccriCjcruelicfuchaohc  as  was  ncuec  hearde  of  in  all 

nations 


ToSalaathn,  T>th.4,  4gi 

nations  and  languages,wheras  Acolurhos  in  Grec''C  fimply  {Ignifieth  a  fol- 
lower .  Howbeic  if  1  {hoiild  earncftly  tairic  in  confuting  thcfe  mcnne ,  I 
(hould  my  feife  alio  worthily  be  laughed  at,  they  are  fb  trifling  &  very  raoc- 
keries. 

24  But  that  they  may  not  be  able  ycc  ftill  with  falfe  colours  to  deceiue 
eucn  very  fiUic  women ,  theirvanitieisby  the  way  to  be  vttered.  They  cre- 
ate with  great  pompe  and  folemnitie  their  Readers,  PfalmiftSjOorekecpcrs, 
Acoluthcs,  to  execute  thofe  offices ,  whereunto  they  appoint  very  children, 
or  thofe  whom  they  cal  lay  mcn.Fot  who  for  the  moft  part  iighteth  the  can* 
dies,  who  poiireth  wine  and  water  into  the  cruet,but  achildorfome  bafcfc- 
lowe  of  the  laitic,  that  niaketh  his  gainc  thereof?  Do  not  the  fame  men  fine. 
Doe  they  not  (hut  and  open  the  Church  doers  ?  For  who  euerfawe  in  their 
temples  an  Acoluth,  or  a  Dorckeeper  executing  his  office  ?  But  rather  hec 
that  when  he  was  a  boy  did  the  office  of  an  Acolulh ,  whe  he  is  once  admit- 
ted into  the  order  of  Acoluthes,ccafeth  to  be  that  which  he  bcginncth  to  be 
called,  that  they  may  fecme  to  willof  purpofe  to  caft  of  the  office  when  they 
take  vpon  them  the  title .  Bcholde  why  they  haue  ncede  to  be  confccrat  by 
Sacramcntes,  and  to  rcceiue  the  holy  Ghoft,  namely,  that  they  may  do  no- 
thing .  If  they  alleage  for  cxercife ,  that  this  is  the  frowardnefle  of  times, 
that  they  foifake  and  neglcd  their  minifteric  s:  lette  them  thcrew ithall  con- 
fefle  that  there  is  acthis  day  in  the  Church  no  vfe  nor  fruit  of  their  holy  Or- 
ders, which  they  maruclouflyaduancc,  and  that  their  whole  Churchis  full 
of  curfe  rbecaufe  it  fuffercth  tapers  and  cruet?  to  be  handled  of  children  and 
prophane  men,  which  none  are  worthy  to  touch  but  they  that  arc  confccrat 
Acoluthes:  andbecaufeitcommitteththefonges  to  children,which  ought 
not  to  be  heardbut  of  ahallowed  mouth.  As  for  their  Exorcifts,  to  whatend  A^i^.i }.' 
do  they  confecrate  them?I heare  y  the  Icwes  had  their  Exorciftcs;  but  I  fee 
that  they  were  fo  called  of  the  exorcifraes  or  coniurations  which  they  vfed. 
Of  thefc  counterfaite  cxorciftes  who  cucr  heard  it  fpoken,that  they  (hewed 
any  example  of  their  profeffion?  It  is  faincdthat  they  haue  power  giuen 
them  to  lay  their  handes  vppon  mad  men ,  them  that  are  to  bee  catechifed 
and  men  poflefled  with  deuils:  but  they  can  not  perfvvade  the  dcuilles  that 
they  haue  ftich  power,bccaufc  y  dcuils  do  not  oncly  not  y elde  to  their  com- 
maundementes,  but  alfo  vfe  commaunding  authoritic  ouer  them .  For  a  man 
can  fcarccly  Hndc  eucry  tenth  of  them, that  is  not  ledde  with  an  euill  Spirite. 
Therefore  whatfocuer  thinges  they  babble  concerning  their  petie  Orders, 
are  patched  together  of  foolifli  and  vnfauorie  lies  .  Of  the  olde  Acoluthes, 
and  Dorekcepcrs,  and  Readers,  we  hauefpokenin  an  other  place,  when  we 
declared  the  order  of  the  Church .  Our  purpofe  here  is  only  to  fight  againft 
th^t  newe  foundc  inuention  of  the  feuenfold  Sacrament  in  ecclcfiaftjcall  or- 
ders. Ofwhich  there  is  no  where  any  thing  rcd,but  among  thefc  focLlli  pra- 
ters the  Sorboniftes  and  Canoniftcs. 

If     Now  let  vs  confider  of  the  ceremonies  which  they  vfe  about  it.  Firft  Cap  Dwpl, 
whofoeuer  they  rcceiue  into  their  order  o^foldiers,ihcydo  with  one  cc  mon  « 7,qi'?ftio.j 
figne  enter  them  into  Clergie .  For  they  fh.iuc  them  in  the  crowne ,  tha  t  the 
crownc  may  betoken  kingly  dignity,  becauic  Clcrkes  oiight  to  be  kings,  that 
ihcy  may  rule  themfcluci  and  other .  For  Peter  fpeaketh  tiius  of  them ,  Ye 

•S  i  I  are 


C^Jp,  OftheoutwArdmednet 

i.P«e.lf«    ate  a  chorc»tinde,a kingly  priefthooH,a  holy  nation ,  a  people  ofpurchafe. 
Butitwasfacriicgetotakctotherafclucs  alone  that  which  is  giucn  to  the 
whole  Churchjind  proudly  to  gloiie  of  the  title  which  they  had  taken  from 
l4b.4.S«nt»  thcfaithfull.  Pcterfpcaketh  toche  whole  Churchithcfc  fcllowes  wreftitto 
Dlft.»4  cap,  ^  £j.^  ftiaucn  mc:  as  though  it  were  faid  to  them  alone.be  ye  hoIy:as  though 
"  *     ihsy  alone  were  purch.ifed  by  y  blnud  of  Chrift :  as  though  they  alone  were 
by  Chrift  made  a  kingdome  and  priefthood  to  God.Then  they  afllgncallo 
other  realbns;  the  top  of  their  head  is  made  bare,  that  their  minde  may  bee 
declared  to  be  free  vnto  the  Lordc,  which  with  open  face  may  beholdc  the 
gloric  of-God.  Or  that  they  may  be  taught  that  the  fauhes  of  their  mouth  & 
their  eyes  muft  be  cut  ofF.  Or  the  fliauingof  their  head  is  the  putting  av/ay 
oftcmporall  things,  and  thehayriccorr.pafle  about  thccrovvne  arc  the  te- 
nants of  goods  that  are  rctcmed  for  their  fuftenancc.  All  in  figncs:  bccaufc 
forfoooth  the  veile  of  the  temple  is  not  yet  cut  in  funder.  Therefore  bceing 
pcrfuaded  th  at  they  haue  gay  lie  difchargcd  their  duties,  becaufc  they  hauc 
...      -        figured  fuch  things  by  their  crownc.of  the  veric  thinges  in  decdc  they  per- 
Dift.tVca.F*.  foi"''^-  nothing  at  all.How  long  will  they  mocke  vs  with  fuch  fallc  colours 
'  'and  deceits? The  clergieby  fliearingofafewehayresdoc  fignitic  that  they 
hauc  caft  away  the  aboundancc  of  temporall  goods,  that  they  beholdc  the 
glorie  of  God,  that  they  haue  mortified  the  luft  of  the  eares  and  eyes  :  but 
there  is  no  kinde  of  men  more  raucning,  more  fendefly  dull,  more  luftfuU. 
Why  do  they  not  rather  truely  performe  holineflc,  than  with  fallc  &  lying 
{ignes  countcrfait  a  fhevve  ofir? 

z6  Moreouer  when  they  fay  that  the  crowneof  yCIergie  hath  the  be- 
ginning and  reafonfiom  the  Nazantcs:  what  other  thing  do  they  alleagc 
thany  their  myftcries  are  fprong  out  of  the  lewifli  ceremonies  ,  or  rather  y 
they  aremeere  lewifhneirer  Bur  whereas  they  further  fay  ,yPrifciUa,Acila, 
Afi»i8.x8.  &Paulhimrelf,taking3vowe  vpon  them  did  Ihcare  their  heads ,  that  they 
might  be  purified:  they  bewray  their  grofle  ignorance. For  it  is  no  where  red 
of  Prifcilla:  &of  Acila  alfo  it  is  doutfukfor  y  fame  (hearing  may  as  wclbe  re- 
ferred to  Paul  as  to  Acila.  But,that  wee  may  not  leauc  to  them  that  which 
P  they  rccjuircjthat  they  haucanexampleofPaul:  the  fim pier  muft  note,thac 

°*  Paul  did  neuerflieare  his  head  for  any  fanftification,  but  onely  to  ferue  the 
vveakenefle  of  his  brcthren.I  am  wont  to  call  fuch  vowes  the  vowes  of  cha- 
ritie  not  of  godlinefic.-that  is  to  fiy  ,not  taken  in  hand  for  any  feruice  of  god, 
b'.\t  to  bearc  with  the  rudeneiFc  of  che  weakc:a$  he  himfclf  faith,  that  he  was 
made  a  lewc  to  the  Icwcs,Scc.Thercfore  he  did  chis,&  the  fame  but  once,  & 
for  a  fliort  tim:',y  he  might  for  a  time  faihion  himlHFto  thelewes.Thcfe  me 
whcnthcywil  without  any  vfecounterfait  the  purifyings  of  the  Nazarites, 
im  .5.1     yyi^-^t-jjotlieyclfcbutrairevpanotiierlewiftinefie  ,  when  they  wrongfully 
cou:t  to  follow  the  old  lewiihneir;?  With  the  fame  religioufneiTc  was  that 
f.         • .    decrctallEpiftlcmade,which,accordingtothc  Apoftle,  f(5rbiddethclerkes 
berairs'^'^ "''  f^^f  "^hey  fhoulde  not  fuller  their  hairc  to  growe,  but  flieare  it  rounde  hke  a 
DjfV  25.        bowJe.  A3  chough  the  Apoft!c,whcn  he  teacheth  what  is  comely  for  all  men, 
i^Cor»xi.4.  vvcr.carcfjll  for  the  round  IhearingoftheClergic.  Hereby  let  the  readers 
con/ider,  of  what  force  &  worthineilc  are  thofcothcr  myftcries  thatfollow, 
into  which  ihcic  is  fuch  aacntrie; 

igt    Wheoi 


To Saluation,  Lfh,4\  "      49 j 

17  Whence  the  (hearing  of  Clerkes  tookc  beginning,  appeareth  fcffi-  /,t,o,^eop^ 
cientlyeuen  by  Auguftine  alone  .  Whereas  at  that  tin-.e  none  fufifred  their  monac.ln 
hairetogrowejbutniccmen.&fuchascoueteda  fmoihcnefle  Sctrimntflc  fire,  item 
not  meetc  enough  for  men;  it  fcemcd  to  be  a  point  ofno  good  example,  if  y  "'  Retr«a, 
were  permitted  to  the  clergic.Thcrcforc  CJcrhcs  were  commaundtd  cither 
to  (hcai  c  their  head  or  to  (hauc  it  ,  that  they  fliould  notbcare  any  flicvve  of 
womanhke  trimming.But  this  was  i'o  commonjthat  certaine  Monkes  ,  that 
they  might  the  more  fet  out  their  holinefie  with  notable  Scfeucrall  attire 
from  other  mcn,didlet  their  haire  growc  long.Eut  aftcrwarde  when  the  fa- 
shion turned  to  wearing  of  haire,and  certaine  nations  were  addt  d  to  Chri- 
ftiandome  which  alway  vfcd  to  wcare  long  haire,  as  Fraunce,  Germanic  ,8c 
England:  it  is  likely  that  clerkes  dideiiery  where  flicare  their  heads,  leaft 
they  (hould  (ecmc  to  couct  the  gaincflc  ot  haire.  At  the  laft  in  a  corrupter 
agCjWhen  all  olde  ordinances  were  cither  pcruerted  or  gone  out  of  kind  in- 
to fuperftitionjbecaufc  they  fr  w  no  caufc  in  the  (hearing  of  the  dcrgie  (  for 
they  had  retcined  nothing  but  a  foolifh  counterfaiting)thcy  fled  to  a  myfte 
rie, which  now  they  fuperftjtioufly  thrufl:  invntovs  forihc  approcuingof 
their  Sacramcnt.The  dorekepers  at  their  confecration  recciuc  the  keyes  of  j^jj^  g^^^ 
the  Churchjwhercby  they  may  vnderfland  that  the  keeping  of  it  is  commit-  Dift,i4.cJ. 
ted  to  thcm.Thc  readers  recciue  the  holy  Bible.  The  exorciftes  receiue  the 
formes  of  cxorcifmes ,  which  they  (hould  vfe  oucr  mad  and  them  that  arc  to 
be  catechifed.Thc  Acoluthcs  receiue  their  tapers  &cruer.Lo  thefe  are  y  ce- 
remonies, wherein(if  God  w]ll)thereis  fo  much  fccrct  powcr,y  they  may  be 
not  only  (ignes  &  tokens,  but  alfo  caufes  ofinuifible  grace.  For  this  they  re- 
quire by  their  de{inition,whcn  they  will  haue  them  taken  among  the  Sacra- 
mentes.But  to  make  an  end  in  few  words,  I  fay  it  is  an  abfurditie  that  in  their 
fcholes  and  canons  ihcy  make  thefe  Icfier  orders  Sacraments:  whereas  cuen 
by  their  owne  confe(rion  that  teach  this,  they  were  vnknowen  to  the  primi- 
tiue  ChurchjSc  deuifed  many  yeres  after.  For  Sacraments,{ith  they  conteia 
the  promife  of  God,can  not  be  ordeined  of  AngeIs,nor  of  me,  but  of  God  a- 
lonc  ,  whofc  office  alone  it  is  to  giuc  promife. 

28  There  remainc  three  orders,  which  they  call  the  greater.  Of  the 
which,  Subd^aconry  (  as  they  call  it )  was  remoued  into  that  number,  (incc 
that  the  rout  of  the  (nialleroncsbcganne  to  grovvc .  But  bccaufc  they  feemc 
to  haue  a  teftimonie  for  thefe  out  of  the  worde  of  God ,  they  doe  pecuUarly 
for  honors  fake,  call  them  holy  orders  .  But  nowe  it  is  to  be  (eene,  how  cro- 
kedly  they  abufc  the  ordinancesofGod  to  their  pretence .  Wewill  beginne 
at  the  order  of  Pnefthoode  or  the  facrificcrs  office.  For  by  thefe  two 
names  they  (ignifie  one  thing,  and  fo  they  call  them  to  whomc  they  fay  that 
it  pertayneth  to  offer  vpponthe  altar  the  facrificcof  thcbodyand  bloudc 
of  Chriftc,  to  pronounce  prayers,  and  to  blcff'c  the  giftes  of  God .  There- 
fore at  their  confecration  they  receiue  the  patine  with  the  holies,  for  to- 
kens of  power  giuen  to  them ,  to  offer  acceptable  facrificcs  to  God.  And 
their  handes  are  annointed :  by  which  (igne  they  are  taught,  that  they  hauc 
power  giuen  them  to  confccrate.But  of  the  Ceremonies  we  fhal  fpeak  hcrc- 
aftcr.Ofthe  thing  itfelfl  fay :  itfo  hath  no  title  of  the  worde  of  God  whjch 
thcyprctcnde,  thac  they  coulde  not  more  wickedly  corrupt  the  order 

Sff  t  fc» 


fee  by  God .  Firft  verily  this  ought  to  ftandc  for  a  thing  conferi'cd(which  we 
haue  affirmed  in  entreating  of  the  Pupifli  maire)that  they  are  al  wi  ong  do- 
ers toChrifte,  which  call  thcn-.r^liicsfacrificingpricftes  .orofFer  afacrificc 
of  appeafcmcnt .   Hee  was  appointc;!  and  confccrate  of  the  Father  a  pricft 
vvi.h  an  otH,  according  to  the  order  of  Mclchifedech,  without  any  cndjwich- 
pfal,  •»o-4'  out  an/  fiiccclfour  .  Hconccotfrcd  a(aclificeofetcrnallfatisfa(5koricclcan- 
l;*J  '^*  "       fing,andrcconciliation:and  nowcalfobcingcntrcdintothc  Sanftuarieof 
heaucn^hemakethinterccflionforvs.  Inhim  wcarcalCacrihcingpricftcs, 
bur  to  praifcs  and  giuingcs  of  th.mkcs,  finally  to  offer  vs  and  ours  to  God.  It 
was  his  fingular  office  alone ,  with  his  offiing  to  appeafe  God ,  and  to  purge 
{innes.  When  thcfe  nien  take  that  vpon  them,what  remaineth  but  that  their 
facrificingPricfthoodc  is  vngodly  and  full  of  facrilege  ?    Truly  they  arc  too 
vvLckedjwhen  they  dare  girnifli  it  with  the  name  of  a  Sacrament.  As  touch- 
ing the  true  office  of  Pricilhcode,  which  is  commended  to  vs  by  the  mouth 
of  Chriil,  I  willingly  account  it  in  that  degree .  For  therein  is  a  cercmonie, 
firft  taken  out  of  the  Scriptures ,  then  fuch  a  one  as  Paul  tcftifie  th  not  to  bctf 
i.l'im.4.14.  vamcnorfuperfluouSjbutafaithfullfigneoffpirituall grace  .  ButwhereasI 
haue  not  fet  it  for  a  thirde  in  the  number  of  Sacramentcs ,  I  did  it  bccaufc  it 
is  not  ordinarie  and  common  among  all  the  faithfull ,  but  a  fpeciall  rite  for 
one  ccrtaine  c  ffi:e  .     But  fith  this  honour  is  ciucn  to  the  Chriftian  miniflc- 
ric,  there  is  no  c?ufe  therefore  why  the  Popifh  facrificcrs  fhould  be  proudc. 
ForChift  commaundcd  diftubutersof  hisGofpelland  myftericsto  bcor- 
Matt.tS.  1 9»  dcinedjnot  facrificers  to  be  confecratcd .  Hee  gaue  them  commaundcmenc 
lohn  ii\ \'  ^°  picach  the  Gofpell  and  to  feede  the  flockcjnot  to  offer  facrificcs.  He  pro- 
mifcd  them  the  grace  of  the  holy  Ghoft ,  nor  to  make  fatisfadorie  purging 
of  finncs ,  but  rightly  to  execute  and  to  mainteine  the  goucrnement  of  the 
Church. 

J.9     Thecereraonicsagrcevcrywcllwith  the  thing  it  felfe.  Our  Lordc 

Xoha  20.ia  when  he  fent  forth  the  Apoltlcs  to  preach  the  Gofpel.did  blowe  vpon  them.. 

By  which  figne  he  reprefentcd  the  power  uf  the  holy  Ghoft  which  hee  gaue 

vntothem.     This  blowing  thcfe  good  men  haue  retcined,  and  as  though 

they  did  put  foorth  the  holy  Ghoft  out  at  their  throte,  they  whifper  ouer 

their  filly  prieftes  that  they  make ,  Receiue  the  holy  Ghoft .  So  leaue  they- 

nothing  which  they  do  not  oiicrthwartly  counterfait:  I  will  not  lay  hkc  plai- 

ers  (which  vfc  their  gefturings  neither  without  art  nor  without  flgnification) 

but  ljkeapcs,which  counterfait  cuery  thing  wantonly&  without  any  choifc. 

Wckecpe(ray  they)  the  example  of^  the  Lordc.     Butthc  Lorded  id  many 

thinges  which  he  willed  not  to  be  examples  to  vs .  The  Lord  fayd  to  the  dif- 

Tbhn  lo.ji.  cipleSjRcceiue  theholy  Ghoft.Hc  fayd  alfoto  Lazarus^Lazarus  come  forth,,. 

lohn  11.42.  j-jjfaydto  the  fnanfickc  of  the  palfic,  Rife  and  walkc .  Why  do  not  they  fay 

l«»hn*5.*8*     the  fame  to  all  dead  men  and  fickc  of  the  palficfHe  (hewed  a  profeof  his  di- 

uinc  power ,  when  in  blowing  vpon  the  Apoftlcs  hee  tilled  the  with  the  grace 

of  the  holy  Ghoft .  If  they  goc  about  to  doe  the  fame  thing ,  they  cnuioufly 

counterf aitc  God,  and  doc  in  a  maner  chalcnge  him  to  ftriue  witn  them:  buc 

they  arc  farrc  from  the  cfFct5>,and  do  nothing  with  this  foolifhc  gefturingbuc 

mocke  Chnft.  Verily  they  be  fo  niamclcfre,that  they  dare  affirmc  that  ihcy 

^iut  the  holy  Ghoft.  But  how  true  that  is,  experience  tcachcth, which  crieth- 


ToSaluAthrt.  LiB./,  4^4^ 

out  that  To  many  as  be  confccratcd  pricfts  arc  ofhoi  fcs  made  sflcSjCf  fodl^ 
made  mad  men'.  Neither  yet  do  1  ftriue  with  ihem  for  that :  onely  I  con- 
demncthccererr.onteitfeife,which  oiiehtnortohauebcenc  drawcn  to  be 

m  yracle:  fo  farrc  is  it  oft;  that  the  cxcu":  <^f  f^U^wing  his  example  ought  to 
defendethem.  _ 

30    Bur  of  whomc  receiued  they  the  annoynting  ?  They  aunfwere  that  j^.^,  .  5   » 
they  receiued  it  of  the  fonnes  of  Aaron,  from  whome  their  order  alfo  tookc  dtft!ilcj.$ 
beginning.  Therefore  they  had  rather  alway  to  defende  them  felues  with  &  in  cjnon, 
wrongful  examples.than  to confefle  that  themfelues  haue  deuifed y  which  dift.»»tM»»» 
they  vfe  without  caufe.  But  in  the  meane  time  they  confidernot,thac  while 
they  profcflw'themfelucs  the  fucceflours  of  the  fonnes  of  Aaron  ,  they  arc 
wrong  doers  of  t!ie  priefthood  ofChrirt,  which  alone  was  fhadowed  and  fi- 
gured by  all  the  o!  Je  facrificing  pricfthoods.In  him  therefore  they  were  all 
conteined  and  fuIfiHcd,in  him  they  ceafl"cd,as  we  haue  fometimes  alreadic 
repeted,&  the  Epiftlc  to  the  Hebrues  withouc  hclpc  of  any  gloflcs  teftifieth. 
Bur  if  they  be  fo  much  dehtcd  with  the  ceremonies  of  Mofes,  why  do  they 
not  haftily  take  oxen,caIucs,&lambes  to  make  facrificcs  ?  They  haue  in 
deedc  a  good  part  of  the  old  tabernacle  and  of  the  whole  lewifh  manner  of 
worshipping :  but  yet  this  wantcth  in  their  religion,  that  they  doe  not  facri- 
fice  calues  and  oxen.  Who  cannot  fee,  that  this  obfet  uation  of  annointing 
is  much  more  hurtfull  than  Circumcifion.fpecially  when  there  is  adioynca 
fuperftition  and  Pharifaicall  opinion  of  the  worthinefle  of  the  work?For  the 
lewes  did fetin Circumci(ion,truft  ofrighteoufn.fl'e:thefe  men  do  fet  in  an- 
noymingjfpiritualgraccs.Therefore  while  they  coucttobec  counterfaiters 
of  the  Leuitesjthcy  are  made  Apoftataes  from  Chrift,and  do  put  themftli:e$ 
from  the  office  of  Paftors. 

31  This  is  (if  God  wil)  theholyoyle  that  prinreth  the  marke  that  can 
notberacedour.As  though  oyle  could  not  be  wiped  away  with  duft  &falc, 
or  if  it  fticke  fafter.with  fope.  But  this  marke  is  fpirituali.What  hath  oyle  to 
do  with  the  fbulc?  Haue  they  forgotten  that  which  they  oft  ch  aunt  to  vs  out 
of  Auguftine,  that  if  the  wordc  be  taken  from  the  water,  it  fliall  be  not'jing 
but  water,and  that  it  hath  this  from  the  worde  that  it  is.a  Sacrament?  What 
word  wil  chcyfliewe  in  their  fat  li(j';or?Wili  they  (hewe  the  co.nmandemcnt 
that  was  giuen  to  Mofesjconccining  the  annoynting  of  the  fonnes  of  Aa-  ExoAto^io 
ron?  But  there  is  alfjcoramaundcmentgiucn,  oftheccatCj  thecphod,the 
hatjthecrowneofholmcfl'ejwith  which  Aaron  was  tobe  garnifhed,  and  of 
the  coates,girdlcs,and  miters,  wherewith  the  (bnncs  of  Aaron  were  tobec 
clothed.Thcrc  is  commaundement  giuen  to  kill  a  calfe,andburne  the  fat  of 
him  for  inccnfc,to  cut  ranimes  and  hu:nc  them,  tofanftific  their  eares  and 
garments  with  the  bloud  of  nnoihcr  ram ,  and  innumerable  other  obfcrua- 
lions.which  being  pafTed  ouer.I  mameile  why  the  onely  annoyjiting  of  oyle 
pleafcth  thcm.Bt'tifthcy  loue  to  be  fprinkled  ,  why  are  they  rather  fprin- 
kled  with  oyle  than  with  bloud?  Forfcoth  they  goe  about  a  wittic  thing,  to 
make  one  religion  of  ChriftianitiCjIewiflincfl'caniPaganifme,  as  it  were  of 
patches  fowedtogithcr  .  Therefore  their  annoynting  ftinkcth  which  is 
ivjthout  the  fait,thatis,thc  worde  of  God .   There  rcmaincth  laying  on  of 

S  ff  3  hands. 


Ca^^  IS'       ^       OfthoHtyfArdmeAMet 

|j3nds,whichaslgrauntmtruc  and  lawful!  OrdcrmgstobceaSacramenr, 
fo  I  denie  that  it  hath  any  part  in  tliis  play,  where  they  neither  obey  the  c6- 
cnaundemencofChrift,norhaucrerpe(fVtothccnd  wherciinto  thcpromifc 
ought  to  Icade  vs.If  they  will  not  haue  the  figne  dei'icd  thcmjthcy  muft  ap- 
j)iy  it  to  the  thing  it  felfc,whcreumo  it  is  appointed. 

jv  About  the  order  alfo  of  Deaconiie  I  woulde  not  ftriue  with  them,  if 
that  fame  raip.iuetic  which  was  in  the  Apoftles  time  &  in  the  purer  church* 
wcrcTcftoredcothcvncorrupccd  ftate  thereof.  But  what  like  thing hauc 
they  whomcthofe  men  fame  to  be  deacons?  I  fpeake  nor  of  the  men  (  Icaft 
they  fhould  complaine  that  the  doftrinc  is  wrongflijly  weycd  by  thefaultci 
of  the  men)  but  I  affirme  that  for  thofe  whome  they  deliucr  vs  by  their  do- 
ftrine,thcy  vnworthdy  fetche  teftimonic  from  the  example  of  them  whom 
the  Apoftolike  Church  ordained  Deacons.  They  fay  that  it  pcrtainethta 
flieir  deacons  to  ftand  by  the  prieftcSjto  miniftcr  in  all  things  that  arcane 
in  the  Sacramcnts,namely  in  Baptifme.in  the  cbrefmc,  in  the  patine^in  the 
chalice:  to  bringin  the  otfrings  and  lay  them  vpoathe  altar,to  make  readic 
the  Lordcs  tablc,and  to  couer  it  •"to  carrie  the  croffe,  to  pronounce  and  fing 
the  Gofpcl  and  Epiftle  tothepeople.Ishereany  onewordeofthetrucmi- 
nifteric  of  Deacons?  Now  let  vs  heare  the  inftituting  of  them.  Vpon  y  Dea- 
con that  is  ordered.the  Bifhop  alone  laycth  his  hande.  He  laycth  a  prayer 
bookc  and  a  Stoale  vpon  his  left  (hoiilder,  that  he  may  vndcrftand  that  hec 
hath  recciucd  the  light  yoke  of  the  Lorde,  whereby  bee  may  fubdue  to  the 
feare  of  God  thofe  things  that  pertaine  to  the  left  fide.  He  giueth  him  the 
text  of  the  Gofpel,that  he  may  perceiue  himfclfc  to  be  a  publilher  of  it.  And 
what  belong  thcfe  things  to  Deacons?  They  do  euen  like  as  if  a  man  woulde 
fay  that  he  ordcined  them  Apoftles  whome  hec  appointed  oncly  to  burne 
frankinccrifc,  to  trimmc  the  images,  to  fweepe  the  Churches  ,  tocatchc 
fnife  to  driue  away  doggcs.Who  could  fuffcr  fuchl<indc  of  men  to  be  called 
ApoftleSjand  to  be  compared  with  the  verie  Apoftles  of  Chrift  ?  Therefore 
let  them  not  hereafter  lyingly  fay  that  thofe  be  Deacons.whome  they  infti^ 
ture  onely  for  their  cntcrludelike  playes ,  Yea  &  by  the  very  name  it  felfe 
they  fufficicntly  declare  what  maner  of  office  they  haue.  For  they  call  them 
Leuites  and  will  haue  their  order  &  beginning  referred  to  y  children  of  Le- 
ui.Which  I  glue  them  leaue  to  do,fo  that  they  do  not.  afterward  garnuih  tlic 
with  the  fcthers  of  other.  ,^ 

3  2  OfSubdeaconstowhatpurpofeisittofpeakef'Forwhcreasindccd 
they  wci  e  in  old  time  appointed  for  care  of  the  poorCjthey  afllgne  to  them 
I  wote  not  what  trifling  bufinellcjas  to  bring  the  chalice  and  the  patine,  the 
litle  cruet  with  \vatcr,and  the  towel  to  the  altar,  to  powrc  water  to  waflic 
hands  &c.Now  whereas  they  fpeakc  of icceiuing  &  bringing m  of  offtings, 
theymeane  thofe  which  they  deuoure  as  abandoned  to  their  holy  vfe. 
With  this  office  vcrie  well  agrceih  the  forme  of  their  confecrating .  That 
hercceiucofthcbiihop,  thepacineand  the  chalice  :  of  the  Archdeacon, 
the  cruet  with  W2ter,thcmnnuale,andiuch  other  baggage  .  Within  thefc 
trifles  they  require  to  haue  vs  confcfTe  that  the  holy  Ghoft  is  enclofed, 
Whateodly  man  can  abide  to  grauntthis?  But,  to  make  once  an  cnde.wcc 
jjnay  dctcrmiiic  thefame  of  them  y  we  do  of  chc  reft.  Ncichct  necde  wee  to 

rcpeta; 


ToSaluatioft,  Lth,  4^  4pf 

repete  fiirtlier  thefc  things  that  are  aboue  declared.  This  may  be  enough  to." 
teach  the  fober  and  willing  to  learne(whom  I  haue  taken  in  hand  toinftrud) 
that  there  is  no  Sicramcm  of  God  but  where  is  flicwed  a  Cercmonie  ioined 
with  a  promifctor  rather  verily  but  where  is  a  promifc  feenc  in  a  Ceremony, 
Here  is  not  foundc  one  fyllable  of  any  certaine  promifc :  thci^efbre  it  were  in 
▼ainc  to  feekca  Cercmonie  to  confirmc  the  promife.  Agaifte  of  thbfc  Cere- 
monies that  they  vfe,  it  is  not  red  that  any  one  isinftitutc  of  God.  Therfqrs 
here  can  be  no  Sacrament. 

Of  MAtrmortie. 

34  Thelaft  is  Matrimonic>whichas  all  men  confeflTe  to  be  ordcincd  of 
God,  fo  no  man  vntiUthc  time  of  Grcgorie  eilcr  fawe  that  it  was  giuen  for  a 
Sacrament .  And  what  fober  man  would  euer  haue  thought  it  ?  It  is  a  good 
and  a  holy  ordinance  of  God:  fo  tillage,  carpcntrie,  fhooemakcrs  craft,  bar- 
bers craft,  arc  lawfull  ordinances  of  God^and  yet  they  arc  no  Sacramentes, 
For  there  is  not  onely  this  required  in  a  Sacrament ,  that  it  bee  the  worke  of 
God,  but  that  it  be  an  outwarde  Cercmonie  appointed  of  God  to  confirmc 
a  promifc .  That  there  is  no  fuch  thing  in  Matrimonie,  very  children  alfb 
can  iudge.  But(fay  they  )it  is  a  fignc  of  the  holy  thir(|,  that  is,  of  the  fpirituall 
conioyningof  Chrift  with  the  Church.If  by  this  word  Signe,they  vnderft3d 
a  Toke  let  before  vs  of  God  to  this  end  to  raife  vp  the  aflurednes  of  our  faith, 

they  are  far  befide  the  truth.  Ifthcyfimply  rake  a  fignc  fory  which  is  brought     ^     .  •    . 
to  cxprefic  a  fimilitude,!  will  fiiew  how  wittily  they  reafon .  Paul  fayth ,  As  M„t ""I'/t^* 
one  ftardiffercth  from  an  other  ftarre  in  brightnesjfoftialbe  the  rcfurredion  and  jj.*    * 
(Ofthe  dead.  Loe  here  is  one  Sacrament.  Chrift  faythjThekingdomc  of  hea-  Efa.40.1/. 
uenislikcagraineofmuftardfecde.  Lo  here  is  an  other.  Again.e,  The  king-  E'a»4»'«I» 
domofhcaucn  is  likcvnto  Icduen.Lohere  is  the  third.Efay  faith,BehoId,the  i*J,n  ,5  ,*.'* 
Lord  {hall  fee dc  his  flockc  as  a  Hiepeherd.  Lo  here  is  the  fourth .  In  an  other  lohn  io.u*, 
place,  The  Lordc  fhall  go  forth  as  a  Giant.  Lo  here  is  the  fifth.  Finally  what 
end  or  meafure  fhall  there  be?There  is  nothing  but  by  this  meane  it  fhalbc  a 
Sacrament .  How  many  parables  and  fimilitudes  are  i^  the  Scripturcjfo  ma- 
ny Sacramentes  there  fhalbc.  Yca&thcftiJialbeaSacranrdntj'bccaufeitii 
written,  the  day  of  the  Lordc  is  like  a  thiefe.  Who  can  a^ide'thePcfophifters 
prating  fo  fooliHily?  I  grant  in  dedc  that  fo  oft  aS  we  fee ir vine,  it  isVery  good  Antyciri^ 
to  call  to  remembrance  thatwhich  Chrift  fayth,!  am  a  vine,ye  be  branches,  where  gro« 
my  Father  is  the  vinedrefler.  Sooftasafliepheardwithhisflockecommeth  ^^    ^''"j 
toward  vs.it  is  good  alfo  that  this  come  to  our  minde,  lama  good  fhepherd,  purgatu»i° 
nay  fliecpe  hcarc  my  voicc.But  if  any  man  adde  fuch  fim.ilitudcs  to  the  num-  for  phren- 
bcrofSacramentcs.heismectetobefenttoAmycira.  tikeheade«. 

35  But  they  ftiJl  lay  forth  the  wordcsofP'aul,in  which  he  giucth  toMa-  ^P"*'5'  *^» 
trimoniethe  name  of  a  Sacrament :  hcethatloucth  his  wife,  loucthhim- 

felfe.  No  man  euer  hated  his  owneflcfhc,  but  nourifhethitand  cherifli- 
eth  it,  euen  as  Chrift  doth  the  Church :  becaufc  we  are  members  of  his  bo^ 
die,  of  his  ficftic  and  of  his  bones ".  For  this  a  man  ftiall  leaue  his  Father 
and  mother,  and  fliall  cleaue  to  his  wife,  and  they  {halbe  two  into  one  flefh,. 
This  is  a  great  Sacrament:  but  I  fay  in  Chrift  and  in  the  Church.  Buifoto 
handle  the  Scripturcs,is  to  nninglchcauen  and  earth  together .    Paulc,  td 

Sff4  fliewc 


Cdp,  fp,  OftheoHtxvttrdweafies 

01  ewe  to  maricd  men,  wliat  fi.'iEular  louc  they  ought  tobcare  to  their  wiucs, 
tettcth  foorth  Chrift  to  them  for  an  example .  For  as  he  poured  foorth  the 
bowelsof  hiskindncffe  vpotheChuichv.liichl  chadcfpouicdto  himfelfc: 
looughteucryman  tobc  affc(f^ioned  lowarde his owiic  wife.  It  fclloweth 
after.  He  that  loucih  his  wife  loucth  himUfc:  as  Chriuloucd  the  Church. 
Nows  to  teach  howcChrjftc  loucd  the  Ciiurch  as  hi.:  fclfe,  ycahowehce 
made  himlclf:  one  with  his  fpoufc  the  Churchc ,  hec  appheih  to  him  thofc 
yen.jt}j»  thingcswhich  Moyfes  rcporteth  that  Adam  Ipake  of  himfclfe.  forwhen 
Eue  was  brought  into  his  fight,  whom  he  knewe  to  hauc  fcecne  Ihapen  cut  of 
his  fide :  This  woman  ( fay  th  hec  )  is  a  bone  of  my  bones ,  rnd  flc/he  of  my 
flcflic  .  Paul  teftjficth  thjtall  thiswas  fpiritually  fulfilled  inChrifrc  find  vs, 
when  he  fay  cih  that  wee  are  members  of  his  body ,  of  his  flenie ,  and  o  f  his 
bones,  yea  and  one  flcflie  with  him .  At  length  he  ndrlcih  a  concl:iding,rea- 
tence,  This  is  a  great  myfterie.  Andlcaftany  manllixildje  dcctiucd  with 
the  double  fignifying  of  the  words,  he  exprcireth  that  he  Ipeakt  ih  not  of  the 
flcfhiy  conioyningofmanandwornan/Durofchcfpirituj'lmaricigeofC'irift 
pJl.»«ao,  gj^j  jif^g  church  .  And  truly  it  is  in  deede  a  great  my  fcricjchac  Chxi:1;  lUf- 
fercd  a  ribbe  to  be  taken  from  himf-lfe,  whereof  wre  might  beiliapen  :thac 
is  to  ray,whc  he  was  ftrong,he  willed  to  be  wcake,that  wc  nisght  be  ibcngth^ 
ncd  with  his  ftrength  :  that nowc  wee  may  notour  felues  Iiuc  ,buc  hce  may 
hue  in  vs. 

36     The  nimc  of  Sacrament  dcceiued  them .  But  was  it  rightful  that  the 

whole  Church  (hould  fufFer  the  punifhmcnt  of  tlieir  ignorcuncc  ?  Paul  faydc 

Myfterie :  which  word  when  the  ttanflator  might  haue  left  being  not  vnuled 

:  withLatineares,ormighthauctranf]ateditaSeciet:hcchoferathcriopMt 

in  the  word  Sacramenr,yct  in  no  other  fenfe  than  Paul  had  in  Greeke  called 

it  myfterie .  Nowclet  tnca".  go  and  with  ciyingcut  raile  againft  the  skill  of 

tongncs  ,  by  ignorance  whereof  they  haue  fo  long  moft  fowJy  becne  bjinde 

in  an  cafic  mattcr,&  fuch  as  offictli  it  fclfe  to  be  pcrceiucd  of  eucry  man.But 

why  do  they  in  this  one  place  fo  carntftly  fticke  vpcn  this  litle  worde  Sacra- 

mcntjandfome  other  times  dopafleitoucrvnrcgardcd?  Foralfjinthefirft 

Ephe"i' \ ^    Epifile  to  Timothcc  the  Ti  anflaror  hath  vfcd  it,3nd in  the  felfe  fame  Epiftle 

Lib  4. Sent,  to  t1icEphe(ians:incucryplace  for  Myfterie.  But  let  this  flipping  be  pardo- 

Diil.17  C3.4.  ned  t!;em:  at  Icaft  the  liers  ought  to  hauc  had  a  good  remembrance  .   Forj 

&in  Dec. a 7  yvhcn  thcy  hauc  once  fct  out  Matrimonic  with  title  of  a  Sacramentc ,  after* 

Cum  SocrT  ^^'"''^  ^°  ^?^'  '^  vncleannefle,defiling,and  fiefhly  fiIthinefte,how  giddy  light- 

gloCca  .lex*  ^^^<^  is  this?  Howe  great  an  abfurditic  is  it  to  debarrc  prieftcs  from  a  Sacra- 

diu.lbid.,     mcnt?.  If  they  dcnyc  that  thcy  debarre  them  from  the  Sacrament,  but  from 

Decret.        ihg  Juft  of  coi)ul.i  rion:  they  efcape  not  fo  away  from  mc .  For  they  teach  that 

did***       '  the  copulation  it  fclfe  is  a  part  ot  the  Sacrament,  and  that  byic  alone  is  figu- 

»«si  in  dec.  ^^^  ^"  vhiting  that  we  hauc  with  Chrift  in-conformitic  of  nature  :  bccaufir 

3  J.quzft.a,  man  and  woman  are  not  made  one  but  by  carnall  copulation.  Howbeit  fomc 

«.^uic(juid.  ofthcm  hauc  here  founde  two  Sacramentes:thc  oneofGodandthelbuIc, 

in  the  betrothed  man  &  woman :  the  other  of  Chrift  and  the  Church,  in  the 

husb.\nd^and  the  wif.'.  Howfocuer  it  be,  yet  copularion  is  a  Sacrament,  from 

'which it v/asvnlawAilltljat any Chriftian flipuldbe debarred ;  Vnlcfl'eper- 

.^ducoturc  the  Sacramentcs  of  Chriftiansdo^  foil!  agree,  that  ihcy  can  npc 

ftandc 


ToSaUation,  Z>ih.4»  49^ 

ftand  together. There  is  alio  an  other  abfurtlitic  in  their  doftrines.They  aC 
firme  that  in  the  Sacrament  is  giuen  the  grace  of  the  holy  Ghoft ;  ihcy  teach 
thatcopuktion  is  a  Sacrament;&  they  deny  that  at  copulation  y  holy  Ghoft 
is  at  any  tiij  .e  prefent. 

37  Andjbecaufe  they  would  not  fimply  mocke  the  Church  jhowelong 
a  roawe  of  errours,  lies,  deccites  ,  and  wickcdnefles  haue  they  knitce  to  one 
crrour  ?  fo  that  a  man  may  faye,  that  they  did  nothing  but  fcckc  a  denne  of 
abhominations,  when  they  made  of  mstnmonie  a  Sacrament .  For  when 
they  once  obteined  this,  they  drew  to  themfelues  y  hearing  of  caufes  of  ma- 
trimonic  :  foritwasalpintualluiatter ,  which  prophanc  ludges  might  not 
medic  with.  Then  they  made  lawcs,whcreby  they  ttaMiflied  their  t)'rannic, 
but  thofe  partly  manifeftly  wicked  againllGad,  and  partly  moftvniuft  to- 
ward men.  As  are  thcfc:  Thatmansgcs  madcbctweeneyong  perfons  with- 
out confcnt  of thc:r  parcntes,lhoii]d  rcmamc  offeree  iind  itnblifhcd .  That 
themariagesbenotl-iwfull  betwcenc  thckinsfolkcstothe  fcuenth  decree: 
and  if  any  fuch  be  made,  that  thty  be  diuorccd .  And  the  very  degrees  they 
fainc  ?gainft  the  bwcs  tf  all  nations ,  and  againft  the  ciuile  goiiernment  of 
Mofes.  Thatitbenotlawcfullforam.-'.nthathathputawayan  adultercflc,  Deut.iS.d^ 
to  mary  an  other .  That  fpuituall  kmsfolkcs  may  not  be  coupled  in  mariage. 
That  there  be  no  mariagcs  celebrate,  from  Septuagcfime  to  the  vtas  of  Ea- 
fter,  in  three  weekcs  before  Midfummcr ,  nor  from  Aduent  to  Twclfetide. 
And  innumerable  other  like,  which  it  were  long  to  rehcarfe .  At  length  wee 
muft  creepe  out  of  their  mire,  whcrin  our  talkc  hath  now  tarried  longer  than 
Iwould.  Yerlthinkel  haue  fomewhat  profited,  that  I  haue  partly  plucked 
the  lyons  ikinnes  firom  tbcfe  aiTes. 

The  XX.  Chapter, 

OfcmUGoHtmnnntt 

NOwc  whereas  we  haue  aboue  fettc  two  kindes  of  goucrnment  in  man, 
and  whereas  we  haue  Ipokcn  enough  of  the  one  kinde  which  confiftcth 
in  the  foulc  or  in  the  inwardc  man ,  and  hath  refpefte  to  cternall  life; 
this  place  rccjuireth  that  we  fpcake  fomewhat  alfo  of  the  other ,  which  per- 
teineth  onely  to  the  ciuile  and  outwardc  righteoufneflc  of  manners .  For 
the  courfe  of  this  matter  fcemeth  to  be  feuercd  from  the  (pirituall  doftrine 
of  faith,  whichl  tookein  handcto  entreatcof ;  yet  the  proceeding  {hall 
flicwe  that  I  doe  rightfully  ioyne  them  together ,  yea  that  I  am  of  necefhtic 
compelled  to  doe  it :  fpecially  fith  on  the  one  fide ,  madde  and  barbarous 
mendoefunoufiy  goabouttoouerthrowe  this  order  ftabhfhcd  by  GOD: 
and  on  the  other  fide  the  flatterers  of  princes,aduauncing  their  power  with- 
out meafure,  ftickc  not  to  fet  it  againft  the  empire  of  God  himfclfe .  Vnleflc 
both  thefe  mifchieues  be  met  with  al,  the  purenefl'c  of  faith  (halbe  loft .  Be- 
{idethatitisnotfmallyforourbchoofe,  toknowehowt  louingly  God  hath 
in  this  behalfc  prouidcd  for  mankinde,  that  there  may  flourifli  in  vs  a  grea- 
ter dcfire  of  godlincire  to  witnesour  thankefulnelfe.  Firft,cre  we  enter  into 
thc'thing  it  felfc ,  wee  rauft  holde  faft  thu  diftin(5tion  which  wee  haue  abouc 
■  '  Sffj  '  fee 


^p.  2  0 ,  Of  the  outvfdrJ  meanes 

Ict.lcaft  (as  it  commonly  happcneth  ro  many)w?  vnwifcly  mingle  thcfe  two 
thingcs  togcthcr,which haiie  altogether  diucrfc  confideration.     For  when 
they  hcarc  that libcrtie  is  promircd by  the  Gofpcll,  which  acknowledgcth 
among  men  no  king  and  no  magiftratc,  but  hach  rcgarde  to  Chrift  alone: 
they  thinke  that  they  can  take  no  fniiteof  their  libcrtie,  fo  long  as  they  fee 
any  power  to  hauc  preeminence  oner  them.Therefore  they  ihinke  ihat  no- 
thing ftul  be  fafc,  vnleire  the  whole  world  be  reformed  into  a  newe  fafhion: 
where  may  neither  be  iudgemcnts,  nor  lawes,  nor  m.igiftratcs,nor  any  fuch 
thing  which  they  thinke  to  withftande  their  libertic.But  whofoeuer  can  put 
difference  between  the  body  and  the  foulcjbetween  this  prcfent  and  tranfi- 
toric  life,  and  that  life  to  come  and  etcrnall:  he  fli  all  not  hardly  vndcrftand 
that  the  fpintuallkingdome  of  Chrift,  and  the  ciuillgouernmentare  things 
farrc  a  funder.Sith  therefore  that  is  a  lewifh  vanitie,  tofceke  andinclofey 
kingdomc  of  Chrift  vnder  the  elementcs  of  this  worlde :  let  vs  rather  thin- 
king, as  the  fcripturc  plainely  teacheth,thatit is  afpirituall  fruite  ,  which  is 
gathered  of  the  benefitc  of  Chriftjrcmeber  to  keep  within  the  bonds  there- 
of this  whole  libcrtie  which  is  promifed  and  offered  vs  in  him.  For.what  is  y 
Cal.  J.T,      caufc  why  the  fame  Apoftle  which  biddcth  vs  to  ftand,  and  nor  to  be  made 
i.Cor.7.st.  fubici5ttotheyokeofbondage,inan  other  place  forbiddeth  bond  feruantes 
to  be  careflill  of  their  ftate:  but  becaufc  fpintual  libertic  may  verie  wel  agree 
Ga',  j,i8.     ^itji  ciuj]i  bondage?  In  which  fenfe  alfothefe  his  fayinges  are  to  be  taken:  In 
'^  'i*"'     the  kingdome  of  God  there  is  no  lewc ,  nor  Grecian,no  male,nor  female, 
no  bondman,nor  freeman,  Againe, There  is  no  Icwc  nor  Grcci3n,Circum- 
cifion,Vncircumcifion,Barbarian,Scythian,Bondman,Freeman; but  Chrift 
is  all  in  all.  Whereby  hecfignificth,  that  ic  makcth  no  mattcrin  what  eftatc 
ihou  be  among  men,  nor  vnder  the  lawes  of  what  nation  thouliucft  ."foraf- 
much  as  in  thefe  thinges  confifteih  not  the  kingdome  ofChrift. 

1  Yet  doeth  not  this  diftindiontende  hereunto,  that  we  fhould  thinke 
that  the  whole  order  of  policie  is  an  vncleane  thingj  nor  pertcining  at  all  to 
Chriftian  men.  So  indeed  do  the  phrenrike  men,that  arc  delighted  with  vn» 
bridled  hccntioufneflcjcrie  out  and  boaft.  For  fith  we  be  dead  by  Chriftc  to 
the  elementcs  of  the  worlde,  and  being  remoucd  into  the  kingdome  of  Go  J 
doe  fit  among  the  hcauenly  ones:  they  thinke  that  it  is  vnwor  thie  for  vs,an(i 
farre  beneath  our  excellence,  to  bee  occupied  with  thcfe  prophane  and 
vncleane  cares  that  are  bufied  about  affaires  not  pertcining  to  a  Chriftian 
man.To  what  purporc(fay  they)  are  lawes  without  iudgcmentes  and  iudgc- 
ment  feates?  But  what  hath  a  Chriftian  man  to  do  with  iudgcmentes  thcm- 
felucs  ?  yea  ifit  becnotlawfiilltokill ,  whereto  fcruc  lawes  and  iudgemcnts 
among  vs?  But  as  wchauecuennowegiucn  warning,  thatthiskinde  of  go-' 
ucrnmcnt  is  fcuerall  from  that  fpirituall  and  inward  kingdome  ofChrift :  fo' 
it  is  alfo  to  bcknowcn  that  they  nothing  difagrce  togethcr.For  the  CiuiJ  go- 
ucrnment  doeth  now  bcginnc  in  vs  vpon  earth  ccrtainebcginningcs  of  the 
heaucnly  kingdome,  and  m  this  mortal]  and  vaniftiing  life,  doeth  as  it  were 
enter  vpon  an  immortall  and  incorruptible  blcflcdncffe  :  but  the  intent  of 
his  fpirituall goucrnment  is,  fo  long  as  wee  ftiall  liuc  among  men ,  to  chcc-' 
rifh  and  maintaine  the  outward  wor/hipping  of  God,  to  defendc  the  fbande 
<io(ilrinc  of  Godlineflcand  the  ftatc  of  the  Church,  to  frame  our  life  to  the 

fel. 


TtSaluAtioH,  Lih.4.  497 

fellowftiip  of  men, to  fafhion  ourmanners  10  cluill  rJghtcoufncflc,to  procure 
vs  into  friendrtiip  one  with  an  other,  to  nourifh  common  peace  and  quict- 
nesrall  which  I  graunt  to  be  fuperfluous ,  if  the  kingdomc  of  God,  fuch  as  it 
is  nowamong  vs,  doc  dcftroy  this  prefentlife .  But  if  the  will  of  God  be  fo, 
that  wc  while  wc  long  toward  the  hcauenly  countrey,  (hould  bee  wayfaring 
from  home  vpon  the  earth;  and  lith  the  vfc  of  fuch  wayfaring  necdcth  fuch 
belpcs;  they  which  take  them  from  man,  doc  take  from  him  his  very  nature 
ofman.  For  whereas  they  allcadgc  that  there  iifo  great  perfection  in-tbe 
Church  of  God,  that  her  owne  moderate  goucrnment  fufficethit  for  a  lawe: 
they  themfclues  doe  foolifhly  imagine  that  pcrfedion  which  can  neuer  bee 
found  in  the  common  fellowfliippe  of  men.  For  fith  of  naughtic  men  the 
pride  is  fo  great,  and  the  wickednefle  fo  obftinatc,  as  can  not  be  reftrayned 
with  great  fharpcnes  of  lawes:  what  thiiikc  wee  that  they  will  doc,  if  they  fee 
vnpuni/hedlibertic  lye  open  to  their  Icwdneflc,  which  cannotcuen  with 
force  be  fuf&ciently  compelled  not  to  do  cuill? 

J  But  ofche  order  of  policie,  there  (hall  bee  another  fitter  place  to  en- 
treate.  Nowe  our  meaning  is  to  haue  this  onely  vndcrftanded,that  to  think 
to  driucit  away,  is  outragious  barbaroufnes,  the  vfe  whereof  is  no  lefle  a- 
mong  raen,than  of breade,  water,the  funnc,  and  aire,  but  the  dignitie  much 
more  excellent.  For  it  tcndeth  not  onely  hereunto(  which  is  the  only  com- 
moditieofallthofcthinges  )  that  men  may  breath,  eatc,drinkc  and  bee 
chcerifhed  (although  indeede it comprehendeth  all  thefc  thingcs,  while  it 
roakeththat  theyjliuc  together)  yet  I  fay,  ittendeth  not  hereunto  one- 
ly :butairothatidolatrie,facrilegesagainft  the  name  of  God,  blafphemies 
againft  his  trueth,  and  other  ofFcnfcs  of  religion  may  not  rife  vp  and  be  fca- 
teredamong  the  people,  that  commonjquiet  be  not  troubled,  that  eueiy  ma 
may  kccpe  his  owne  fafc  and  vnappcircd,that  men  may  vfe  their  affaire  s  to- 
gether without  hurt,  that  honeftie  and  modeftie  bekept  among  them;  final- 
ly that  among  Chriftians  may  be  a  common  fliewe  ot  religion,  and  among 
men  may  be  manlike  ciuilitie.  Neither  let  any  man  bee  mooucd  ,  for  that  I 
doenowc  referre  the  care  of  ftablilhing  of  religion  to  thepolicieofmen, 
which  I  fecme  before  to  hauefet  without  the  iudgemcnc  of  men.For  I  do  no 
more  here,  than  I  did  before ,  giue  men  leaue  after  their  owne  will  to  make 
lawes  conccrning,rcligionand  the  worfliipping  of  God,wbcn  lallow  the  or- 
dinance of  policie,  which  endeuoureth  hereunto ,  that  the  true  religion 
which  is  contained  in  the  lawe  of  G  O  D ,  be  not  openly  and  with  publiquc 
facrileges  freely  brokcnand  defiled.But  the  readers  being  holpen  by  the  ve- 
rie  plainneflc  of  order,  fhall  better  vndcrftande  what  is  ii  to  bee  thought  of 
the  whole  kinde  ofciuill  goucrnment,  if  we  fcuerallie  entrcate  of  the  partes 
ihereof.Thcre  be  three  partes  of  it:  the  magiftrate  which  is  the  gouernour 
and  keeper  ofthe!awes,thc  lawes  accordmg,to  which  hee  gouerneth :  the 
pcoplc,whichare  goiierncd  by  the  lawes,  and  obey  the  magiftrate.  There- 
fore let  v'o  hi  ft  confidcr  of  the  office  of  the  Magiftrate,  whether  it  bee  a  law- 
full  vocation  and  allowed  of  God,\>  hat  maner  of  office  hee  hath,  and  howe 
great  is  his  powenthen  vv.what  lawes  a  Chriftian  ciuil  ftate  is  to  be  ordered: 
then  laft  of  all,vvhat  proHte  of  the  lawes  coromcth  to  the  pcoplc,whatreuc- 
scnceis  due  to  the  maeiftiacei 

4-;    The. 


Cdf,  2  0 ,  Of  the  OHtrvArde  medtut 

4    The  Lordc  hath  not  onclytcftificd  that  the  office  of  migjftrarej  Is 
allowed  and  acceptable  to  him,but  alfo  fetting  out  the  dignitie  thcreofwith 
moft  honourable  titles,  he  hath  maruclloufly  commended  it  vnto  vs.  That  I  • 
may  rchearfc  a  feweofthem.  Whereas  vvhofoeucr  be  in  place  of  magiftrats 
TCanii.i  &  3re  named  Gods,!et  no  man  thinke  that  in  that  naming  is  fmal  importance. 
tf,  *     For  thcrby  is  (ignificd  that  they  haue  commandcment  from  Godjthat  they 

are  furnifhcd  with  the  authoritie  of  God,  and  doe  altogether  hcare  the  d  j;-. 
for.  cf  God;  whof?  ftec4?  they  do  2f:cr  Z  CCruir.C  nuner  Uipplle.This  is'not 
Ioh»io.]  J,   my  cauillation.but the cxpoGtion of Chrift.If the fcripturc (faith  hee)called 
them  Gods  to  whome  the  word  of  God  was  giucn:  What  is  thisclfcjbut  that 
God  hath  committed  his  bufinelTe  to  them  ,  that  they  flioulde  fcrue  in  his 
D«uM.i  6.    officc,and  (as  Mofes  and  lofaphai  faidc  to  their  iudgcs  whome  they  appoin- 
i.Chr.ip.^.  tcdineueriefcuerallciticof  luda  )  that  they  fhoidds  fit  iniudgcmcnt,not 
for  man  but  for  God?  To  the  fame  purpole  makcththis  that  the  wilcdomc 
Prou.8.i$.^  ofGodaffiimcth  by  the  mouth  of  Salomon,  that  it  is  his  woikCjthat  Kings 
reignc,  and  councellcrs  decree  righteous  things  ,  that  princes  bcare  princi- 
palitie,and  all  the  iudgcs  of  the  earth  execute  iudgemcnt.For  this  is  al  one 
in  effcft  as  if  it  had  beene  faidjthat  it  commeth  not  to  pafTe  by  the  peruerfe- 
ncs  of  mcn,that  the  gouernment  of  al  thmgs  in  earth  is  in  the  hand  of  kings 
and  other  rul;rs,buc  by  the  prouidcncc  &  holy  ordinance  of  God,  to  whom 
I  it  fo  fccmcd  good  to  order  the  matters  of  men;  forafmuch  as  he  is  bcth  pre- 

fcnr&  prcfidcnt  among  them  in  making  of  laws  and  in  executing  vp:  ightnes 
Ron  12.8  ofiudgcmcntes.WhichPaulalfoplainelytcachcthjwhenhc  rcckenethgo- 
uernmcnts  among  the  giftcs  of  God,which  being  diuerfly  difti  ibuccd  accor- 
ding to  the  diucrfitie  of  grace,oueht  to  be  employed  of  the  fei  uants  ofChi  id 
to  the  edification  of  the  Church.For  although  he  there  properly  fpcakc  th  of 
acouncellof£;rauemen,whichin  the  Pnmitiuc  Church  were  appointed  f 
they  (houldchaue  the  rule  of  ordering  the  pnblike  difcipHne  (v.hicn -,  ffi  -c 
i.Cor.is.iS  in  the  Epiftlc  to  the  Corinthians  heecalleth  Gouernment)  yet  furafmuch 
as  we  fee  that  the  endeofciuill  power  commeth  to  the  Dnie  point  ,i:is  no 
doubt  but  that  he  commendeth  vnto  vs  all  kin  de  ofiuft  goucrn,Ticnt.But  he 
R,03)«ii<i*  fpcaketh  more  plaincly, where  hepurpofcly  maketh  a  full  dsfcourfccf  ih.it 
matter.  For  hoc  both  fhcweth  that  Power  is  the  ordinance  of  God,  and  that 
there  arc  no  powers, but  they  are  ordcincdof  God:&  that  the  Princes  the- 
fclues  are  the  miniflers  of  God ,  to  the  well  doers  vnto  praife:to  the  cuill,re- 
uengers  vnto  wrath.  Hereunto  may  be  added  alfo  the  examples  of  holy  me: 
of  which fomchauepoflcfl'edkingdomes,  as  Dauid,  lofias,  Eiechias : other 
fome, LordlTiip?, as  Icfcph  and  Daniell:  other(bmc,Ciuill gouernmentes  in 
a  free  peoplc,nsMofcs,lorue,and  the  iudges:whofe  offices  the  Lord  hath  de- 
clared tliathcalloweth.  Wherefore  none  ought  nowe  to  doubtethatthe 
ciuill  power  is  avocation  not  onelyholic  and  lawfiill  before  G  O  D,  but 
alfo  chcmoftholy,  and  the  moft  honeft  of  all  other  in  the  whole  life  of 
men. 

5"  They  which  couet  to  bring  in  a  ftatc  without  Rulers,  take  exception 
ancfiytln:  although  in  oldetime  there  werekinges  and  iudgcsoucry  rude 
peopk  ,yct  at  this  day  that  fcruile  kind  of  gouerning  agrecth  not  with  v  per- 
fcdionwhi:hChrilt  hath  brought  with  his  GofpclJ.  Wherein  they  bewray 

noc 


To  Sal(i4tf0fi,  Lih.4,  49  9 

not  oncly  their  ignorance, but  alfo  their  deucIiHi  pride,  while  they  take  vp- 
ponthemfeluesperfcftion,  of  which  notfomuchas  thehundreth  partis 
fcene  in  them .  But  what  mancr  of  men  focucr  they  be,  it  is  eafie  10  confute 
it: becaule  where  Dauidcxhoncth all  kinges  and  Rulers  tokilTethefonne  pfai.j^ij;,' 
of  Godjhe  doth  not  bid  them,giuingouer  theirauthoritie,to  ftake  thcfelues 
to  a  priuatc  life, but  to  fubmit  the  power  that  they  bearc  to  Chrift,  that  hec 
alone  may  hauc  preeminence  aboue  all.  Likewifc  Efay  jwhcn  he  promifeth  Efa.4?, J j.' 
that  kings  ihall  bee  fofterfathcrs  of  the  Church,and  Queenes  fliall  be  nour- 
Ics,  he  doth,notdepofc  them  from  their  honour:  but  rather  doth  by  an  ho- 
nourable title  make  them  defenders  to  the  godhe  woilhippers  of  God.  For, 
that  prophccic  pertaineth  to  the  comming  of  Chrift.  I  do  wittingly  paflc  o- 
uer  many  tcftimonics  which  do  eche  where  offer  themfelucs  ,  and  fpccially 
ia  the  Pfalmcs  wherin  all  gouernours  haue  their  right  maintained, But  moft 
clc»re  of  all  is  the  place  of  Paul,  where  admonifhing  Timothee  that  in  the  ».  *^""**'*' 
common  afl'embhe  prayers  muft  bee  made  for  kinges,  he  by  and  by  addeih 
areafon,  That  we  may  vnder  them  lead  a  quietlife  with  all  godlinefle  and 
honeftie:in  which  words  hccommittcth  the  ftate  of  the  Church  to  their  de- 
fence and  faucgarding. 

6     VVhich  confidcration  ought  continually  to  bufie  the  magiftratsthe- 
felueSjforafmuch  as  it  may  put  a  great  fpurre  to  them  whereby  they  may  be 
pricked  forward  to  their  ductie,  and  bring  them  a  fingular  comfort  whereby 
they  may  mitigate  the  hardnefle  of  their  office.which  truely  are  both  many 
and  great.For  with  howc  great  an  cndeuour  of  vprightnefle.wifdome,  mild- 
nes ,  continence,&  innocencie,  ought  they  to  charge  thefclues,which  know 
thcmfelucs  to  be  appointed  miniftcrs  of  the  righteoufnes  of  God  ?  By  what 
affiance  fiiall  they  admitvniufticc  to  their iudgementfeatjwhich  they  hearc 
to  bee  the  throne  of  the  liuing  God?  By  what  boldnes  (hall  they  pronounce 
a  wrongfull  fentence  with  that  mouth,which  they  vnderftand  to  be  appoin- 
ted an  inftrumcnt  for  the  trueth  of  God?  With  what  confciencc  fhall  they 
lubfcribe  to  wicked  decrees  with  the  hande  which  they  knowe  to  bcc  ordei- 
ned  to  write  the  ads  of  God?  In  a  fummcjif  they  remember  that  they  be  the 
viccgcrentes  of  God,  they  muft  watch  with  all  carc,earneftnes,&  diligence, 
that  they  may  rcprefent  in  themfelues  vnto  men  accrtaincimage  of  the 
prouidence,  prefcruation.goodneSjgood  will,and  righteoufnes  of  Gcd.And 
they  muft  cotiniially  fet  this  before  their  eycs,that  if  al  they  bcc  accurfed,y  l«"4''''*k 
do  execute  in  dcceite  the  workeofrhevengeaunce  of  God,  they  are  much 
more  gricuGuflyaccurfed.thatvfe  thcmfelucs  deceitefully  in  a  rightful  voca- 
tion. Therefore  when  f>iofes  and  lofaphat  minded  to  exhort  their  iiidges  to 
their  duetic,they  had  nothing  more  cffeduall  to  moue  their  mindcs  with- 
all,than  that  which  we  haue  before  rehearfcd.Looke  what  yc  do.  For  yet  fit 
iniudgementnotformanbutforGod:namely  hewhich  isnere  to  you  in  y     ^"hroigtf 
caufe  of  iudgcment.Now  therefore  let  the  fcare  of  the  Lordebec  vpon  you.  pVal.8 1'.i.'. 
Looke  &be  d]hgent:bccaufc  there  is  no  peruerfnes  with  the  Lord  our  God.  Efa.j  .14. 
And  in  an  oihcr  place  it  is  faid,thc  God  flood  in  the  aCTcmbly  of  the  Gods  & 
iitteth  iudgc  in  the  middeft  of  the  gods,  y  they  may  bee  encouraged  to  their 
duetiewhrn  they  heare  chat  they  bee  the  deputies  of  God,towhcmc  they 
Bauftoneday  yeclde  accompt  of  the  goucrmneiu  of  their  charge.  And  wor- 
thily 


/V».  2  9 ,  Of  the  oHtroardmeattet 

rfiUy  this  admomdon  ought  to  be  of  great  force  with  them.  For  if  they  mate 
any  def  ault,they  are  not  only  wrong  doers  to  men  who  they  wickedly  vcxc, 
but  alfo  fclaunderers  toGod  hin^felfe,  whofc  holy  iudgcmentes  they  dcfi  Je. 
Againe  they  haue  alfo  whereupon  they  may  fingularly  comfort  thcmfcJues, 
when  they  confiderwith  thclelucs  that  they  are  not  buficd  in  prophanc  af- 
faires and  fuch  as  are  not  fit  for  the  fcruant  of  God,  but  in  a  moft  holy  office, 
namely  forafmuch  as  they  arc  the  deputies  of  God. 

7  As  for  them  that  are  notmoued  with  fo  many  teftiriionies  of  Scrip- 
cure  from  beingbolde  to  raile  at  this  holy  miniftcrie,  as  a  thmg  difigrceing 
with  Chriftian  religion  and  godlincffe:  what  doe  they  elfc  but  raile  at  GOD 
himfelfe,  the  diHionour  of  whome  can  not  but  be  ioyned  with  the  rcprochc 
of  his  minifter  ?  And  venly  they  doe  not  rcfufe  the  magiftrates  ,but  do  caft 
away  God,  that  he  ihould  not  reigne  oucr  them  .  For  if  the  Lorde  fayde  this 
trucly  of  the  pcopleofIfrael,becaufe  they  hr>d  rpfufcd  the  goucrnementof 

I  Saiti.8,7,  Samuel:  why  Ihall  m  be  Icfle  ti  uely  fayde  at  this  day  of  them  that  giue  them, 
fclues  leauc  to  rage  againft  all  gouernmentes  ordained  of  God  ?  But  fith  the 
Lorde  fayde  to  the  difciples,  that  the  kings  of  nations  beare  rule  ouer  them, 

I.uk,2s.  jj.  but  that  among  them  it  is  not  fo , where  he  that  is  the  fii  ft  muft  be  made  the 
leaft:  by  this  faying  it  is  forbidden  to  allChriftians  that  they  ihould  not  take 
kmgdomes  or  gouernmentes  vpon  them  .  O  handfome  expofitors!  There 
rofcafttifcamongthcdifciples,whichof  them  excelled  other :  thcLorde, 
to  fupprcfle  this  vaine  ambition, taught  them  that  their  minifterie  is  not  like 
vntolangdoraes,  in  which  one  man  hath  preeminence  aboue  the  reft.  Ibc- 
fccch  voUjwhat  doeth  this  companfon  make  to  the  diHionour  of  kingly  dig- 
nitie  ?  vea  what  doeth  it  prooue  at  all,  but  that  the  minifterie  of  an  Apoftlc 
is  not  the  office  of  a  king  ?  Moreouer  although  among  the  magifiratcs 
themfelues  there  be  diucrs  formes,  yet  there  is  no  difference  in  this  behalfe 
but  that  wee  ought  to  take  them  all  for  the  ordinances  of  God .     For  Paul 

Rora,i  j.i.  alfo  doeth  comprehende  them  altogether ,  when  hce  faycth  that  there  is  no 
power  but  of  God :  and  that  which  bcft  hkcd  him  of  all ,  is  commended  with 
notable  teftimonie  aboue  the  other,namcly  the  power  of  one;which  becaufe 
jt  bringcth  with  it  a  common  bondage  of  all,  (except  that  one  man,to  whofe 
will  it  makcth  all  thinges  fubied)in  olde  time  could  lefle  be  allowed  of  noble 
and  the  excellent  fort  of  natures.  But  the  Scripture,to  meet  with  their  vniufl 

1»rou.8  15-  iudgcmentes, exprcfly  bynameaffirmeth,thatitis  theprouidcnceof  Gods 

i.Per.i.  i7«  jvifedomethatkinges  doreigne,and  pecuharly  comraandeth  the  king  to  be 
honored. 

8  And  truely  it  were  very  vaine  that  it  Hiould  be  difputed  of  priuate  men 
which  fhouldc  bee  the  beft  ftate  of  policy  in  the  place  where  they  liue :  for 
whom  it  is  not  lawcfull  to  confult  of  the  framing  of  any  common  wcale.And 
alfo  the  fame  could  not  be  limply  determined  without  raflincfTe ,  forafmuch 
as  a  great  parte  of  the  order  of  this  queftion  confiftethin  circumftances. 
And  if  thou  compare  alfo  the  ftates  themfelues  together  without  circum- 
ftances,  It  fliall  not  be  eafie  to  difcerne  which  of  them  ouerweieth  the  other 
in  profitablencfTc,  they  match  fo  equally  together  .  There  is  an  cafic  way 
to  fall  fiomkingdomc  into  tyranny;  but  not  much  harder  is  it  to  fall  from 
the.  rule  of  the  chicfeft  mentothcfadionof  afcwc:  but  moft  calic  of  all, 

from 


To  SatuAtion,  tik4,  49P 

from  the  peoples  goucrnmcnt,to  fcdition.  Trudy,  if  thofc  three  formes  of 
gouernment s  which  the  Philofophcrs  fet  oat,to  be  confidercd  in  thcrofclucs 
I  will  not  denie  that  either  the  gonernmentof  thechcefeft  men,  oraftatc 
tempered  ofit  and  common  gouernment  farre  excelleth  all  other,  not  of  ic 
felfejbutbecaufcitmoftfeldomc  chaunceth  chatkingcs  fo  temper  them- 
fclaes,  that  their  wil  neuer  fwarueth  from  that  which  is  iuft  and  right,again, 
that  they  bee  fuinilhed  with  fo  great  fliarpcncfle  of  iudgement  and  wifdom 
that  euery  one  of  chcm  fecth  fo  much  as  is  fufficient.  Therefore  the  fault  or 
default  of  men  makethjthaiitisfafcr  and  more  tollcrablethat  many  {hold 
haue  the  gouernment.that  they  may  mutually  one  help  an  other,one  teach 
and  admonifh  an  other,  and  if  any  aduance  himfclfc  hier  than  is  mcet,therc 
may  be  ouerfeers  and  maifters  ttJrellraine  his  wilfulncs.This  both  hath  al- 
way  bin  approoiied  by  experience, and  the  Lord  alio  hath  confirmed  it  with 
his  authoririe,  when  he  ordeined  among  the  Ifraclites  a  gouernment  of  the 
beft  men  verienccrevnta  common  gouernment,  atfuch  time  as  bee  min- 
ded to  haue  them  in  beft  eftate ,  till  he  brought  foorth  an  image  of  Chrift  in 
Diuid.  And  asl  willingly  graunt  that  no  kinde  of  gouernment  is  more  blef- 
fed  than  this,  where  hbertic  is  framed  to  fuch  moderation  as  it  ought  to  be. 
and  isorderly  llablifiied  to  continuance:fo  I  compt  them  alfo  moft  blcfled,  y 
mayenioy  this  eftate  :&  if  they  ftoutly  and  conftantly  trauell  in  preferuing 
and  retaining  it,l  graunt  that  they  do  nothing  againft  their  duetie.Yea  &  the 
magiftrates  ought  with  moft  great  diligence  to  bende  themlelues  heiciintoj 
that  they  fuffer  not  the  hbertic  of  the  people ,  of  which  they  arc  appointed 
gouernours,  to  be  in  any  part  miniHied,  much  lefle  to  be  diftolued:  if  they  be 
negligent  and  htlc  carefull  therein,  they  are  £alfc  Faithbrsakers  in  their  of- 
fice^nd  betrayers  of  their  countrie.  But  if  they  woulde  bring  this  kinde  to 
thcmfctueSjto  whome  the  Lorde  hath  appointed  an  other  forme  of  gouern- 
ment, fo  that  thereby  they  be  moued  to  defire  a  change,  the  very  thinking 
thereof  (hill  not  onely  bee  foolilhe  and  fuperfluous,  but  alfo  luirtfull. 
But  ifchou  bende  not  thine  eyes  onely  to  one  cicic,  but  looke  about  or  be- 
hold the  whole  world  together.or  as  leaft  fpreade  abroad  thy  fight  into  far- 
ther diftances  of  countries,  without  doubt  thou  flialt  find  that  this  is  not  vn- 
profirably  appointed  by  the  prouidence  of  God,that  diueric  countries  (hold 
be  ruled  by  diuerfekindesof  gouernment.For  as  the  elementcs  hang  toge- 
ther but  by  an  vnegall  temperature,  fo  countries  alio  are  with  their  certainc 
inequahtie  very  wcl  kcpcin  order.Howbeit  al  thcfe  things  alfo  are  fpoken in 
vainc  to  them  whome  the  willof  the  Lord  (hall  fa  tibfie.  For  if  it  be  his  plea- 
furCjto  fc:  kinges  oucr  kingdomes,Senates,  or  cificcrs  ouer  free  cities,  who- 
(beuer  he  makcth  rulcrsin  the  places  where  we  are  conuerfant,it  is  our  due- 
tie  to  ftiew  our  fclaes  yeclding  and  obedient vnto  them. 

9  Now  the  office  of  Magiftrates  isin  this  place  tobce  declaredby  the 
way,of  wharfortit  is  dcfcribed  by  the  worde  of  God,  and  in  what  thinges  it 
confiftcthlf  the  fcripcure  did  not  teach.y  it  exteivdah  to  both  the  tables  of 
7  laWjWe  might  learne  it  out  of  the  prophanc  writers.  For  none  hath  intrea- 
tedofthcdu:ieofMigiftrars,ofmakingof  lawesandofpublikcw'.akvhac 
hath  not  be^on  at  religion  and  the  worHiipping  of  God.  And  fo  haue  they 
aliconfciTcd  j^thac  uogohciecanbc  happily  franicd^yiUelle  the  ficflc;;rc  be 

of 


^ap.  2  d.  Of  the  outward  menttes 

of godlincflc:  and  that  thofc  lawesbc  prcpoHcrous  which  negle(fllng  y  right 
of  God,  doe  prouide  oncly  for  men.  Suh  therefore  with  all  the  Phylofopher  s 
religion  hath  the  firft  placej&  fith  the  fame  hath  alway  bin  obfenied  by  the 
vniuerfallconfent  of  all  nations,  let  Chriftian  princes  and  magiftraccs  be 
afhamed  of  their  flouthfulnes,  if  they  endeuour  not  them'.'elues  to  this  care. 
And  we  haue  alrcadie  fhewed,that  this  duetic  isfpecnlly  entoy  ned  them  of 
God:  as  it  is  mcetc,  that  they  fhoulde  employe  their  trauell  to  d^fcnde  and 
maintaine  his  honour,  whofe  viccgerentes  they  bee,  and  by  vvhofe  bcncfitc 
they  gouerne.  For  this  caufe  alfo  cheefly  are  the  holy  kings  praifed  in  fci  ip- 
ture,for  that  they  reftored  the  worfhip  of  God  being  corrupted  or  ouerthro- 
wcn,or  tokc  care  of  religion,  that  it  might  florifh  pure  and  fafe  vnder  them. 
Iud.J2,i  J.  But  contrariwife  y  holy  hiltorie  reckeneth  ft ites  without  gouernors,among  - 
faultesjfaying  that  there  was  no  king  inlfrael,  and  that  therefore  euerie  ma 
did  what  pleafedhimfclfe.  Whereby  their  follie  is  confuted,  which  wouldc 
hauc  them,  neglcifling  the  care  of  God,  onely  toapplie  themfelues  tobec 
iudges  of  law  among  me.  As  though  God  appointed  goucrnouis  in  his  name 
to  decifecontroucrlics.and  omitted  that  which  was  of  much  weightier  im- 
portance,thathce  himfelfe{houldebc  worfhippcd  according  to  the  prcfcri- 
bed  rule  of  his  lawc.  But  a  dclirc  to  innouate  all  thinges  without  punilhmec 
nioueth  troublefomc  men  to  this  point,  that  they  wifhe  all  rcuengcrs  of  the 
breach  of  peace  to  be  taken  away.As  for  fo  much  as  pcrtaineth  toy  fecondc 
table .lercmicwarneth  kings,  to  do  iudgcmcnt  and  righteoufnes,  to  deliuer 
Itr.  ja.j.  the  forceably  opprcflcd  fro  the  hand  ofthefr^lfe  accufer^not  to  gricuey  ftra- 
ger  and  widow,not  to  do  wrong.and  not  to  (bed  innocent  blood.  To  y  fame 
purpofe  makcth  the  exhortation  winch  is  read  in  the  8z.  Pfalme,  that  they 
/hoiild  render  right  to  the  poorc  and  needy,  acquire  the  poore  and  necdic, 
deliuer  the  poore  and  needy  from  the  hand  of  the  oppreflbr.  And  Mofes  gi- 
ueth  charge  to  the  Princes  whom  he  had  fct  in  his  ftced:  let  them  heare  the 
Deut.T. !(?.,'  caufj  ofthcir  brethren, and  iudgcbctwcne  a  man  and  his  brother  &  aftra- 
Deuc,i7  1^,  gcr,and  not  know  faces  in  iudgement,lct  them  heare  as  well  the  litle  as  the 
I  great,and  be  not  afraicd  of  any  man:  becaufc  i  t  is  the  uidgement  of  God.Bue 

I  fpcake  not  of  thcfe  things:  that  kinges  (hould  not  gctto  themfelues  multi- 
tudes of  horfi;s,  not  call  their  minds  to  couetoufneffe,  not  to  be  lifted  vpa- 
boue  their  brethren:  that  they  may  bee  continually  bufied  in  ftudying  vpoa 
the  lawc  of  the  Lorde  all  the  dayes  of  their  life:  that  Iudges  fwaruc  not  to  y 
one  fide,  nor  recciue  giftei:becaufeindcclarmg  here  the  office  of  magi- 
ftrates,my  purpofe  is  not  fo  much  ro  inftrufb  the  magiftrates  thcmfclues.as 
to  teach  other  what  Magiftrates  bee,  and  to  whatcndc  they  are  fet  of  God. 
Wee  fee  therefore  that  they  bee  ordeined  defenders  and  icuengers  of  inno- 
cence,modeftie,honcftie,  and  quietncflc,  whofe  oncly  indcuour  fliould  bec 
Pral.ioi.  to  prouide  for  the  comon  fafety  and  peace  of  al  men.Of  which  vertues  Da- 
uid  profefteth  y  he willbe an  examplar,when hee ftiallbe  aduanced toy  roy- 
allfeate:  that  is,that  hee  will  not  confcnt  to  any  euill  doinges.but  abhorrc 
wicked  men.naundcrers,  and  proude  men,  and  gettc  to  him  felfc  from  eche 
where  honeft  and  faithfull  men.  But  fith  they  cannot  performc  this ,  vnleflc 
^  they  djfcndc  good  men  from  the  wronges  of  the  cuilljct  them  hclpcy  good 

with fuccour and defenccjictchcmajfo be arracdwichpowcr  whereby  they 

may 


ToSaitiAtion,  Zik^,        -- -H^ 

may  fcuerally  fiipprtfle  open  euil  doers  and  wicked  men  by  whofe  Icwdrtis^ 
the  common  quietis  troubled  or  vcxed.For  we  throughly  find  this  by  expe- 
rience which  Solon  faid,thac  comon  weales  confift  of  reward  &  punilhmet, 
&  that  when  thofe  be  taken  away,the  whole  difcipline  of  cities  laileth  &  it 
diflblued.  For  the  care  ofcquitie&iufticewaxeth  cold  in  the  minds  of  ma- 
ny .vnlefle  there  be  due  honor  readie  for  vertue:  neither  can  the  wilfulncfle  /;  .o*  .;)tii<t 
of  wicked  men  bereftraincdbutby  feueritie  andchafticementof  paines.  ;■:  r;.-  '^i 

And  thefe  two  partes  the  prophet  comprehendeth,  when  he  biddeth  kingcs 
andothergouernourstodoiudgemcntandnghteoufnes.  Rightcoufnesis, .  ' 
to  take  into  charge  of  tuition,to  embraccto  defendjto  reuenge,  to  deliuer  y  and^aa*  ** 
innocent.  ludgeracntisjtowithftand the boldnes of  wicked  men^torepEeiTe  •«.    .;  *i''  ' 
thcii"vioIence,topunifh  their  offences.  ;.; '3 

lo     But  here.as  it  feemethjdoch  arife  a  hie  and  hard  qucftion;  If  by  the    '  '  ; 

lawofGod  all  Chriftians  arc  forbidden  tokiii, and  the  Prophctprophccieth  ^xo.iO.Jj, 
oftheholy  mount  of  God,  that  i$,thcChurch,th3tin  it  they  fhall  not  affli(5t  Matt.'j.Ju  ' 
nor  hurt;  how  many  magiftrates  be  togither  both  godly  &bloud{hedders?  Efa.!i,^.an4 
But  if  we  vnderftandjthat  the  Magiftrate  in  executing  of  punifliments,doth  45  -'i* 
nothing  ofhimfclfe,  but  exccuteth  the  very  fclfeiudgements  of  God,  wee 
(halbe  nothing  combred  with  this  dout.   The  lawe  of  the  Lorde  forbiddeth 
to  kilhlcaftmanflaughtcrlTiouldbe  vnpunifhcd,  the  la  wc  maker  himfelfe 
giueth  to  the  miniftcrs  the  fworde in  their  hande,  which  they  fliould  draws 
forth  againft  all  manflayers  .  Toafflidandtohurt,isnotthe  doing  of  the 
godly:  but  this  is  not  to  hurt,  not  to  afflift,  by  the  Lordes  commaundemenc 
to  reuenge  the  afflidions  of  the  godly.I  woulde  to  God  that  this  were  alway 
prcfcnt before  our  mindcs  ,  that  nothing  is  here  done  by  therafiineireof 
man,but  all  things  by  the  authoritie  ofGod  that  commaundeth,  which  go- 
ingbcfore  vs,  we  ncuer  fwarue  out  of  the  right  way.  Vnlcflc  perhaps  there 
beabridleputvpontherightcoufneflcofGod  ,  that  it  may  not  punifli  wic- 
ked doings.But  if  it  be  not  lawfull  to  appoint  any  law  to  it,  why  fhall  wc  ca- 
uil  againft  the  miniftersofit?  They  beare  not  the  fworde  in  vaine  ,  fayeth 
Paul:  for  they  be  the  minifters  of  God  to  wrath,  reuengers  to  cui]  doers.      Rom.ij.if* 
Therefore  if  Princes  &  other  rulers  know  that  nothing  fhalbe  more  accep- 
table to  God  than  their  obedience,let  them  apply  this  minifteric,  ifthcy 
defire  to  fhewe  their  godlineircjrightcoufncflfe,  &  vncorruptnefle  allowable 
to  God.With  this  afFedion  was  Mofes  led, when  knowing  himfelfe  appoin- 
ted by  the  power  of  the  Lorde  to  bee  the  deliuerer  of  his  pcople,'hee  layde 
his  handcs  vpon  the  Aegyptian.Againe.when  by  (laying  of  three  thoufand 
jneninoneday,he  tooke  vengeance  ofthcfacrilcge  of  the  people  .  Dauid  Exod.i.i»; 
aIfo,when  nye  to  the  end  of  his  life  he  gauc  commaundement  to  Salomon  ^'^•'''■^^* 
his  fonne  to  flay  loab  &  Semei.Whereupon  he  alio  rehearfcth  this  among  y  ^  '^"■' '  ^  j**'[ 
vertues  of  a  kingjto  flay  the  wicked  of  the  hnde,  that  all  workers  of  wicked- 
nes,may  be  driuen  out  of  the  citie  of  God.To  which  purpofe  alfo  pertaineth 
the  praife  that  is  giuen  to  Salomon.  Thou  hail:  loued  rightcoufnes  and  haft 
hated  wickedncfTe  .  How  doth  that  milde&  gentle  naturd  of  Mofcsburne 
-outintofo  great  crueltie, that  being  fprinkelcd  and  embrued  with  ihebloud 
of  his  brethren, he  runneth  throughout  the  campe  to  ncwe  flaughtersrHovv 
doth  Dauid,a  roan  of  fo  great  gentlencs  in  all  his  life ,  among  his  laft  brca- 

Tcc  things 


C^'20^  OftheoHtwArdmeMnes 

^Vlin1gs.makc  that  blouJie  tcftament.that  his  fonnc  fliouW  not  bring  )•  hoarc 
'  b^irc  of  loab  and  Semei  in  peace  to  the  grauc?  But  they  both  when  they  ex- 

ecuted the  vengeance  committed  to  them  of  God,  fo  fanftitiedwith  crucll 
«lealing  their  handcs  which  they  had  defiled  with  fparing.  It  is  an  abomina- 
Pro  i6 11.     ^*°"  vvichkings, faith  Salomon,  to  doe  iniquitiejbecaufe  his  throne  is  ftabli- 
Prou.  io.  8,  flied  in  righteoufnefle .  Againe ,  The  king  which  fitteth  in  the  throne  of 
Prou.so  atf  iudgeraent,  fpreadeth  his  eyes  vpon  eucrie  cuillman .   Againe,  A  wife  king 
(cattercth  the  wicked  and  turneth  them  vpon  the  wheele.  Againe,  Take  a- 
Prou.tj.4«    way  the  droITc  from  the  filuer,  and  there  ihall  come  fcorth  aveffelltothc 
mekcr:  take  away  the  wicked  man  from  the  fight  of  the  king,  and  his  throne 
Prou.i7,»  J.  (halbc  faft  fet  m  righteoufncs.  Againe,  He  tliat  iuftifieth  the  wicked,  and  he 
that  condemncth  the  righteous,  both  are  abhomination  to  the  Lorde.  A* 
Pro.17. 1  r,  gainc,  A  rebellious  man  purchaccth  euill  to  himfelfc  ,  and  a  cruell  mcflcn- 
rxou.14,24   ger  'i.%  fent  vntohim.    Againe  ,  who  fo  fayeth  to  the  wicked  man,  thou  art 
righteousjhim  peoples  and  nations  do  curfe.  Now  if  their  true  righteoufncs 
"         bcjwith  drawen  fworde  topurfue  giltie  and  wicked  men  :  let  them  put  vp 
their  fworde,andholdc  their  handes  pure  from  bloud,  while  inthemeanc 
lime  defperate  men  do  range  with  murthers  and  {laughters;  then  they  /hall 
make  them  felucs  giltie  of  moft  great  wickedncflc  ,  fo  much  lefTc  fliaJl  they 
get  thereby  the  praife  of  goodnefle  and  righteoufneUfc.  Onely  let  there  bee 
noprccifeandcruell  rigoroufncfle  ,  and  that  iudgement  feate  which  may 
worthily  be  called  the  rockc  of  accufcd  men.    For  I  am  not  hee  that  cither 
fauour  extreme  crucltie,or  do  thinkc  that  righteous  iudgement  can  be  pro- 
nounced, but  while  clemencicthebeft  and  fureft  counfeller  of  kings,  as 
Salomon  affirmethjthe  preferuer  of  the  kinges  throne  is  afliftent ,  which  x 
certaine  manin  old  time  truely  faidc  to  be  the  principall  giftof  Princes.Yec 
amagiftratcmufttakehecdctobothjthathcdo  neither  with  rigoroufncs 
ofminde,wound  rather  thanhcnlcjor  by  fuperftitiousaffedation  of  cleme- 
cie  fall  into  a  moft  ci  ucll  gentlencs,if  with  foft  and  loole  tendcrneflc  he  bee 
diflblute  to  the  deftrudion  of  many  men.  For  this  was  in  old  time  not  with- 
out caufe  commonly  fpoken  vnder  the  empire  of  Nerua,  that  it  is  in  deede 
cuil  to  liue  vnder  a  prince  vnder  whome  nothing  is  lawfuU,  but  much  worfc 
vnder  whome  all  things  are  lawfully 

II  But  fith  fometime  kings  and  peoples  muft  of  neccflfltic  take  fworde 
inhandeto  execute  fuchpubliaue  vengeance,  by  this  reafonwcemay  alfo 
iudgc  that  the  warres  arc  lawful  which  are  fo  taken  in  hand.For  if  there  bee 
power  deliuercd  them.whercby  they  may  maintaine  quiet  to  their  domini- 
on, whereby  they  may  kcepc  downc  thefcditious  flirres  of  vnquiet  men, 
wherby  they  may  bclpe  the  forceably  oppreflcd,  whereby  they  may  punifh 
cuil  doings:can  they  at  fitterfcafos  vtter  ic.than  to  fupprefle  his  rage  which 
troubleth  both  priuately  the  reft  of  cucry  man,and  the  common  quiet  of  al: 
men.whichfcditiouflymakethvprorcs,  which  committeth violent oppref- 
fions  and  haynouscuil  doings?  If  they  ought  to  bee  prefcruers  and  defen- 
ders of  the  la  wes,thcy  muft  alfo  ouerthrowe  the  entcrprifes  of  all  them  by 
whofe  wicked  doing  the  difcipline  of  lawes  is  corrupted.  Yea  if  ihey  worthi- 
ly punifh  thofc  thccues  whofe  iniuries  haue  extended  onely  to  a  fcwe :  fhaU 
niaey  fucFcr  awhole  countrey  to  be  without  puniihmenc  vexed  and  wafteA 

witb 


ToSaCuAthn,  Lth.4,  'fOt' 

with  robbpnes?For  it  maketh  no  difF.  rcnce  whether  hcc  be  a  king  or  one  o^ 

the  bafcft  of  the  c6nionalty,y  inuadcth  an  others  cofitry  into  which  he  hath 

no  right,  &»rpoileth  it  hkc  an  enemy:  all  arc  alike  to  be  taken  &  puniflr  d  tor  '- 

robbers.  This  therfore  both  natural  cquity,&  the  rule  of  dutie  tcachcth  that  .' 

Princes  arc  armed  not  only  to  rcftraine  priuate  duties  with  iudiciall  punifh-  .  , 

naentSjbutalfo  to  defed  with  warre  the  dominions  comitted  to  their  charge    " 

if  at  any  time  they  bs  enimicIikcaflailed.Andfuch  warres  the  holy  Ghoftby 

many  tcftimonies  of  Scripture  declarcth  tobclawfull. 

II  Ifitbeobieftedagainfl:me,thatmthcnewc  Teftamentis  neither 
witncfle  nor  example  which  teacheth  that  war  is  a  thing  lawfiill  for  Chrifti- 
ans:firft  I  anfwerc.that  the  fame  rule  of  making  warre  which  was  m  old  time 
rcma  Jncth  alfo  at  this  day ,  and  y  on  the  contrary  fide  there  is  no  caufe  that 
may  debar  magiftrates  from  defending  of  their  fubiedes.  Secondly  that  an 
€xprcfle  declaration  of  thefe  matters  is  not  to  be  fought  in  the  writinges  of 
the  Apoftles,  where  their  purpofe  is  not  to  frame  a  ciuiU  flatc,  but  to  ftablifli 
the  fpiriniallkingdome  of  Chrift.  Laft  of  all  I  fay  that  in  them  alfo  is  fliewed 
by  the  way,thatChrift  hath  by  his  comingchanged  nothing  in  this  behalfc. 
For  if  Chriflian  dodrin(  y  I  may  fpeake  in  Auguftines  own  words)condem-  Aug.epi.y^ 
ncd  all  warres,thisfliould  rather  hauc  bin  fayd  to  fold iars  when  they  asked  a«l  Marcel, 
counfeil  of  faluation,  that  they  /hould  caft  away  their  weapons ,  and  vttcrJy 
withdraw  thcmfclues  from  the  warre.But  it  was  fayd  to  themrftrike  no  man, 
do  no  man  wrong ,  let  your  mages  fufficc  you .  Whom  he  taught  y  their  wa-  ^vk,  \A^ 
ges  ought  to  fufficc  them,  he  did  verily  not  forbid  them  to  be  warriers .  But 
al  magiftrates  ought  here  to  take  great  hecd,y  they  nothing  at  al  folow  their 
owne  defires :  but  rather ,  if  chcy  muft  puniflic ,  let  th em  not  bee  borne  away 
with  a  headlong  angrinefle,  let  them  not  be  violently  caricd  with  hatred, let 
them  not  broile  with  vnappcafable  rigor,  yea  let  them(as  Auguftinc  fayeth) 
pity  comon  nature  in  him  in  whom  they  puni(h  his  priuate  fault.  Or  if  they 
muft  put  on  armour  againft  the  enemie,thatis,  the  armed  robber ,  let  them 
not  lightly  feeke  occafion  thcrof,nor  take  it  being  ofFrcd  vnleflc  they  be  dri- 
ucn  to  it  by  extreme  neccffiticFor  if  we  ought  to  performe  much  more  than 
that  heathen  man  required ,  which  would  haue  warrc  to  feeme  a  fecking  of  ^  "^^**  *** 
peaccrtruly  we  ought  tirft  to  attempt  ail  things  ere  we  ought  to  trie  the  mat-  ""*""♦ 
tcr  by  warrc.  Finally  in  both  kindcs  let  them  not  ftifFcr  thcmfclues  to  be  ca- 
ricd with  any  priuate  afFcftion, but  be  kd  onelywith  common  feeling .  O- 
thcrwifc  they  do  very  illabufe  their  power,  which  is  giucn  the ,  not  for  their 
©wnc  comodity,but  for  others  benefit  and  miniftery.  Moreouer  of  the  fame 
rightful  rule  of  making  warre  hangeth  the  order  both  of  garrjfons,&  leagues 
and  other  ciuil  fortification s.GarrifonsI  cal  ihofc  that  are  placed  in  townes 
to  defend  the  borders  of  the  countrey:  Lcagucs,vvhich  are  made  with  Prin- 
ces adioyning  for  this  coucnant  y  if  any  trouble  happen  in  their  landes  they 
may  mutually  helpc  them,and  ioyne  their  forces  in  comon  together  to  fup- 
prefle  the  common  enemies  of  mankinde:  Ciuill  fortification,  whofe  vfcisin 
the  art  of  warre. 

15  This  alfo  I  wil  laft  of  al  adde,that  tributes  and  taxes  are  the  lawful  re- 
uenues  of  princes,which  they  may  chiefly  employ  to  fuftain  y  comon  char- 
ges of  their  office ;  which  yet  dicy  may  likewifc  vfc  to  their  priuate  royaltie 

Ttt  1  which 


ivhich  is  after!  certalnc  maner  conioyncd  with  honor  of  the  princely  ftate 
that  they  bcarc.  As  wee  f-e  that  DauidjEzcchias.Icfias.Iofaphatjand  other 
holy  kingcs.andlofcphalfo  and  Daniell  ,  according  to  the  ftate  oftheper- 
fon  that  they  did  bcare.were  without  offence  of  godlincs  fumptuous  of  the 
irommon  chargc,and  \vc  read  in  Ez.cchiel  that  there  was  a  very  large  porti- 
on of  land  afligned  to  the  kings  .  Where  although  he  paint  out  the  fpiritual 
kingdomcofChrift.ycthcfctcheththe  exnmplarofhisfimilitudc  from  the 
lawfull  Idngdome  of  men.  But  yet  fo,  tha  t  Princes  againc  on  their  behalues 
fiioulde  remember,  that  their  ircafure  chambers  are  not  fo  much  their  own 
priuats  cofers,  as  the  trcafunes  of  the  whole  people  (  for  fo  Paul  teftifieth) 
whichthey  may  not  without  manifcft  wrong  prodigally  waft  or  fpo)  le :  or 
rather  that  it  is  the  vericbloud  of  the  people,  which  not  to  fpare  ,  ismoftc 
cruell  ynnatiiralncffe:  and  let  them  thmke,that  their  impofitions,  and  fubfi- 
dicSjandotherkindesof  tributes,  arenothingbut  the fupportes of publikc 
neceflitiejwherewithtowearie  thcpoore  communaltie  without  caufc,is  ty- 
rannicallextortion.Thefc  things  do  not  encourage  Princes  to  waftfull  ex- 
pence  and  riot,(as  verily  there  is  no  needc  to  adde  a  fircbrande  to  their 
luftes  that  are  of  themfelucs  too  much  alreadie  kindled  )  but  fiih  it  much 
bchoueth  that  they  fliould  with  pure  confcicnce  before  God  be  bolde  to  do 
all  that  they  are  bold  to  do,leaft  with  wicked  boldnes  they  come  into  defpi- 
fing  of  God,  they  muft  be  taught  how  much  is  lawfull  for  the.  Neither  is  this 
dodrinc  fuperfluous  for  priuatclmcn,  that  they  fhouldc  not  rafhly  and  ftub- 
bornly  giue  thefelues  Icaue  to  grudge  at  any  cxpcnfcs  of  Princes ,  although 
they  cxceede  common  and  ciuill  meafure. 

14  Nexttothemagiftratciaciuileftatcs  arelawes,  thcraoftftrongfi- 
ncwcs  of  common  wealthes,  or(as  Cicero  callcth  them  according  to  Plato) 
thefoules,  without  which  the  Magiftrate  cannotftande,  as  they  againc 
without  the  Magiftrate  haue  no  hucly  force  .  Therefore  nothing  couldc  be 
more  truely  fayde ,  than  that  the  lawe  is  a  dumbe  Magiftrate ,  and  that  the 
Magiftrat  is  a  liuing  lawe .  But  wheras  I  promifcd  to  fpeake,  with  what  lawcs 
a:  Chriftian  ciuill  ftate  ought  to  bee  ordered ,  there  is  no  caufe  why  any  man 
fhould  looke  for  a  long  djlcourfe  of  the  bcft  kind  of  lawes,  which  both  iliold 
be  infinite,  and  pertained  not  to  this  piefent  purpofe  and  place :  yet  in  a  fcvf 
wor4c.s,  and  as  it  were  by  the  way,  I  will  touch  what  lawes  it  may  vfe  godlily 
before  God  ,  and  bee  rightly  gouerned  by  them  among  men  .  Which  felfe 
rhing  I  had  rather  to  haue  vttcrly  paflcd  ouer  with  filence,  ifl  did  not  vnder- 
ftande  that  many  do  herein  perilloufty  crre .  For  there  be  fome  that  denic 
that  a  common  weak- is  well  ordered,  which  neglecting  the  ciuile  lawes  of 
Mofcs  is  gouerri.d  by  this  commonJawcs  of  nations .  Howe  dangerous  and 
troublefomc  this  fcntcnccis^  let  other  men  confider,  it  fhall  bee  enonghfor 
me  tohauefliewedthatitisfalfeandfoolifhe.  That  common  diuifion  is  to 
be  kept,  which  diuideih  the  whole  lawe  of  God  pubhfhcd  in  to  mortall,  cc- 
remonicall,and  ludiciall  lawes :  and  all  the  partes  are  to  bee  fcuerally  confi- 
dered,  that  we  may  knowc  what  of  them  pertaineth  to  vs,&what  not.  Nei- 
ther in  the  meane  timeletre  anymaiibcecombrcd  with  this  doubt ,  thatiu- 
iiicials  and  ceremonials  al(bpcrtaync to  the morall  lawes.  For  although 
ihc  oJdc  writers  wbi(:h  banc  taught  this  diuiiion  ^  'Were  not  ignonaunt  that 

•  thcfc 


w-   7'oSaIuation,  Li^»4,  .     fO^ 

eraue  their  ayde,namely  (ItN  they  arc  forbidde  to  rcuengc,M  (ue  In  the  /a^r, 
and  to  hauc  my  controucrfic.  But  whereas  Paul  contrariwifc  plainly  tcftifi-  R.on>»»  J«4» 
ethjthat  he  is  the  minirtcr  of  God  to  vs  for  good:  we  thcrby  vndcrftand.thac  '  -^  ^ 

he  is  foodeined  of  God,  that  we  being  defended  by  his  hande&fuccours  ; 

againft  the  malicioiifnes  and  iniurics  of  mifcheuous  men,  may  liue  a  quiet  & 
alfurcdlife.  If hcbcinvainegiucnvsoftheLordefordefencejVnlclTcitbc  ■^, ,,.    ^.^^-^ 
lavyfull  for  vs  to  vfe  Juch  benefite ;  it  fiifficiently  appcareth  that  he  may  alfoi    "^';'  '  j ' 
without  vngodhncfle  be  called  vpon&fuedvnto.  But  here  I  miifthaue  to  do  . 
with  two  kinds  of  men.  For  there  be  many  men  that  boyle  with  fo  great  rage 
of  quarelling  at  the  law,  that  they  neucr  hauc  quiet  with  thefelucs  vnles  they 
haue  ftrifc  with  other  .   And  their  controuerfics  they  exercife  with  dcadl/ 
fliarpnes  of  hatred,  and  with  mad  grecdines  to  reucngc  &  hurt,  and  do  pur* 
fuc  thcni  wich  vnappeafable  ftiffcnes  eucn  to  the  very  dcllruftion  oi  their  ad- 
uerfarie.  In  the  meanc  time,y  they  may  not  be  thought  to  doc  any  thing  buc 
rightfully,  they  defendc  fuch  perucrfnes  with  colour  of  law.But  though  it  be 
granted  thee  to  go  to  law  with  thy  brother,  yet  thou  maift  not  by  &  by  hate 
him,not  be  caried  againll  him  with  furious  dcHre  to  hurt  him,not  ilubbornly 
topurfuchira.  ,     • 

18  Lctchisthereforebelaydtofuchmcn.thatihcvfeof  lawcsislawc- 
full,  if  a  man  do  rightly  vfe  it.  And  that  the  right  vfe  both  for  the  pleintife  to 
fue  ,  &  for  the  defendant  to  defend,  is  if  the  defendant  being  fummoncd  do 
appcare  at  an  appointed  day,  &doth  with  fuch  exception  as  he  can.dcfcnd 
hiscaufc  without  bitternefle  ,  but  onely  with  this  afFedion  to  defcnde  that 
%vhich  is  his  owneby  law:  and  if  the  plcmtife  being  vnworthily  opprclTcd  ci- 
ther in  his  pcrfon  or  his  goods,  doe  refortc  to  the  defence  of  the  Magiftratc, 
make  his  complaint,  and  require  that  which  is  equitie  and  conlciencc ,  but 
farre  from  all  greedy  will  to  hurtor  rcucnge ,  farrc  from  Hiarpneire  and  ha- 
tred, farre  from  burning  heare  of  contention ,  but  rather  ready  to  yeeldc  of 
his  owne  and  to  fufFcr  any  rhmg ,  than  to  be  carried  with  an  cnemihke  min  J 
Ogainllhisaduerfaric.  Contrariwife  when  being  filled  with  malice  of  minde, 
corrupted  with  enuie,  kmdled  with  wrath,  breathing  out  rcuenge,  or  finally 
f^enflamedwith  the  hcate  of  the  contention,  thcygiueouer  any  parte  of 
charitie,  the  whole  proceeding  euen  of  a  moft  iuft  caufe  can  not  but  be  wic- 
ked. For  this  ought  to  be  a  determined  principle  to  all  Chnftians,  that  a 
controucrfic  though  it  be  ncuer  fo  righteous  ,  can  neucr  be  rightly  purfued 
ofany  man,vnleirchccbcarc  as  good  will  and  loueto  hisaducrfaric,  as  if 
the  rnatte.r  vythich is  in  thecontrcuerHe  were  already  concluded  end  ended 
tycqn^pfiriQn  ,  i§ome  man wil here paraducnturefaye  ,thatfuch  mode- 
Wtipifiis;fo-9cUcryfcdin'goingtolawc,rhatiifljouldbel:kcamir"cLifany 
iuch  werefoundc .,  J  graunt  in  decde,as  the  manners  of  tliefc  times  bc,thaC 
there  is  feldomc  fccne  an  example  of  a  good  contender  in  law,  yet  the  thing 
it  fclfe  being  defiled  with  addition  of  no  cuill,  ceafetknoc  to  bee  good  and 
pure.  But  when  we  here  that  the  help  of  the  Magiftratc  is  a  holy  giU  ot  God: 
>vc  rauft  To  much  the  more  diligently  take  heeiie,that  it  be  not  defiled  by  our 
fault,  .  .    •    . 

•  }9  Ajsfor  th^m  thatprecifely  condemn al.contcndings  atlaw,L'c  the  vn- 
dq:fta;i.4-thattl}j(r|f.,^<>  thercwitbill  dcipifcxhc  holy  ordinance  of  God,  and  a 


op.ior 


Of  the  $tai»drdme4net 


gircofthatklndeofgirteswhichmaybeclcanctothecleane  :  vnle/Teper* 
-  &  aduenturc  they  will  accufe  Paul  of  wicked  doing,  which  did  both  puc  away 

»4.i*i.and     fr^"^  himfelfe  the  flanders  of  his  accufers  with  declaring  alfo  their  dcceitc 
»5.io.         and  malicioufnefle.and  in  iudgenr>ent  claimed  for  himfelfe  the  prerogaiiuc 
of  the  citic  of  Romc,and  when  ncedc  was  he  ap[>clled  from  an  vnrightcous 
Numb.19.18  goucrnour  to  the  Empcrours  iudgemcnt  featc.Neither  withftandeth  it,thac 
Klatt.s.ip.    all  Chriftians  arc  forbidden  to  defircreuenge,  whichwc  alfo  do  driuc  farre 
^cu.jj.jy,  away  from  Chriftianiudgementfeates.  For,  if  the  contention  bee  about  a 
^Wfii.ip,  fofj^njon  f  afc,he  gocth  not  the  right  way  that  doth  hot  with  innocent  fira- 
plicitiejcommichiscaufetotheiudgeas  to  a  common  defender,  thinking 
nothing  lefle  than  to  render  mutuallrecompcnce  of cuill,  which  is  theaf. 
feftion  ofreuegc:or  if  any  matter  of  life  &  death,or  any  great  criminal  adi- 
on  be  commenccdjWe  require  that  the  accufcr  be  fuch  a  one.as  commcth  in 
to  the  court  being  taken  with  no  boyling  hcate  of  reuenge ,  &  touched  with 
no  difpleafurc  of  priuatc  iniurie.but  only  hauing  in  minde  to  withftande  the 
cntcrprifcs  of  a  mifcheuous  man  ,  that  they  may  not  hurt  the  common 
wcalc.  But  ifthou  take  away  a  reuenging  minde  ,  thcrcis  no  offence  done 
againft  that  commaundcmcnt  whereby  reuenge  is  forbidden  to  Chnftians. 
But  they  arc  not  onely  forbidden  to  defire  reuenge ,  but  they  are  alfo  com- 
maundcd  to  waite  for  the  hande  of  the  Lorde,  which  promifcth  that  he  will 
bea  prefcntreucngcrfor  thcopprefledandafRiftcd;  but  they  doe  preuent 
all  reuenge  of  the  heauenlydefendor,  which  require  helpe  at  the  M.igi- 
ftrates  hande  either  for  thcmfelues  or  other.  Notfb.  Forwecmuftthinkc 
-  that  the  Magiftratcs  reuenge  is  not  the  reuenge  of  man  but  of  God  ,  which 

•'3'4»  (as  Paul  faycth)  hec  extcndeth  and  cxcrcifeth  by  the  minifteric  of  man 
for  our  good. 
20  And  no  more  do  we  difagree  with  the  wordcs  of  Chrift,  by  which  he 
MatE,  5.  J?,  forbiddcth  to  refifteuill,  and  commaundethto  turnc  the  right  chcekc  to 
him  that  hath  giucn  a  blowe  on  the  left ,  and  to  fufFer  him  to  take  away  thy 
cloke  that  taketh  away  thy  coate .  He  willcth  in  deedc  there  that  the  minds 
of  his  fhoulde  fo  mnch  abhorre  from  defire  of  recompcnfing  like  for  like* 
that  they  fhould  fooncr  fufFer  double  iniunc  to  be  done  to  them felues ,  than 
defire  to  rcacquite  it;from  which  patience  neitherdo  vr c  alfo  leade  them  a-; 
way .  For  Cnriftians  trucly  ought  to  bee  a  kinde  of  men  made  tobearc  re- 
proches  and  iniuries,  open  to  the  m  alice,  deceits,  and  inockeagcs  of  nough-' 
ty  men :  and  not  that  onely  but  alfo  they  muft  bebcarers  of  all  thefc  cuilles, 
that  is  to  fay  fo  firamed  with  all  the  irheartcs ,  that  hauirig  receiuedohe  dit; 
plcafure  they  make  themfelucs  ready  for  an  other,  promifing  to  thcmfcluci 
nothing  in  tncir  whole  life  but  y  bearing  of  a  continual!  Gro(fc.  In  the  meaii 
time  alfo  they  mufl  doc  good  to  them  thacdo  thctli  wrong,  and  wifhc  well  to 
thofe  that  cyrfe  them,  and  (which  is  their  onely  viftorie  )  ftriue  to  oucr- 
f  ome  euill  with  good .  Beeing  fo  minded  they  will  not  fccke  eye  for  eye, 
tooth  for  tooth,  as  the  Pharifees  taught  their  difciples  to  defire  reuenge, 
but  (  as  we  arc  taught  of  Chrift  )  they  will  fofuffcr  their  body  to  bee  mang- 
led, and  theirgoods  to  bee  malicioufly  takcnfrom  thcm,that  they  will  for- 
giuc  and  of  their  own  accorde  pardon  thofc  cuils  fo  fone  3$  they  arc  done  to 
them ,  Ycc  this  cucuncffc  andraodcrauon  of  mindcs  IhaJlnot  wkhftandc^ 

but 


^■rx 


but  that  the  frindfliip  toward  their  enemies  remaining  fafc,thcy  may  vfe  the 
hclpe  of  the  magiftrare  to  the  prcferuing  of  their  goods,  or  for  zcalc  of  pub-  ■"• .?  -^s 
likccommoditic  may  fucagiltie  and  peftilcnt  man  to  be  puniftied ,  whomc    '*  ^'  ^ 
they  knowethat  he  can  not  be  amended  but  by  death .  For  Aiiguftmeirucly  EpJR,j.«i 
cxpoiindeth  that  all  thcfecommaundementes  tendc  to  this  ciidjthat  a  righ-  Maicti. 
teous  and  godly  man  fliould  be  ready  to  beare  patiently  the  malice  of  them 
whom  he  fecketh  to  hauc  made  good  mcn,that  rather  y  number  of  the  good 
may  cncreafe,  not  thnt  he  fhouldc  with  like  malice  adde  himfclfc  alfo  to  the 
number  of  the  euill:  then,that  they  more  pcrtame  to  the  preparation  of  the 
heart,  which  is  inwardely ,  than  to  the  workc  which  is  done  openly :  that  in 
fecrct  may  be  kept  patience  of  mindc  with  good  wiJl,but  openly  that  may  be 
done  wh  ich  we  fee  may  be  profitable  to  them  to  vvhomc  wee  ought  to  bcarc 
good  will. 

ii  But  this  which  is  wont  to  be  obicftcd,  that  contendinges  in  lawc  arc 
altogethercondemncdof  Paul,  isalfofalfe:  Itmay  cafiJybecpcrceincdby  **  '^^' '  * 
his  wordcs  ,  that  there  was  an  immcafurable  rage  of  ftriuing  at  lawe  in  the 
Church  of  the  Corinthians :  fb  farrc  foorth  that  they  did  make  the  Gofpcll 
of Chrift  and  the  whole  religion  which  they  profcfled ,  open  to  the  cauillati- 
ons  and  euil  fpcaking  of  the  wicked.  This  is  the  firll  thing  that  Paul  blameth 
in  them,that  by  their  intemperance  of  contentions  they  brought  theGof- 
pel  in  fclandcr  among  the  vnbekeuers.  And  then  this  point  alfo,thatinfuch 
fort  they  ftriucd  among  themfelues  brethren  with  brethren.  For  they  were 
fo  farrc  from  bearing  of  wrongs ,  that  they  greedily  gaped  one  for  an  others 
^oods,  prouoked  one  an  other,  &  being  vnprouoked  did  hurt .  Therefore  he 
inueyeth  againft  that  rage  of  contending,  and  not  fimply  againft  all  contro- 
ucrfies .  But  he  pronounceth  that  it  is  a  fault  or  a  wcakencfle,  that  they  did 
not  rather  fufFfr  loflc  of  their  goods  than  to  trauailc  euen  to  contentions  for 
the  preferuing  of  them ;  namely  when  they  were  fo  cafily  moued  with  euery 
damage,and  for  moft  fmall  caufes  did  runne  to  the  court  of  lawe  and  to  con- 
trouerfics,  he  fayth  that  this  is  a  proofc  that  they  were  of  a  minde  too  ready 
to  anger  &  not  well  framed  to  patience .  Chriftians  verily  ought  to  doc  this, 
that  they  had  alway  rather  to  yelde  of  their  owne  right  than  to  goe  to  lawe, 
fom  whence  they  can  fcarcely  get  out  againbut  with  a  minde  too  much  mc- 
iicd  and  kindled  to  hatred  of  their  brother .  But  when  a  man  fccth  that  with-  , 
out  lofle  of  charitie  he  may  defend  his  owne ,  the  lofTe  whereof  fhould  be  a 
fore  hindrance  vnto  himr  if  be  do  fo  he  ofFendeth  nothing  againft  this  faying 
of  Paul .  Finally  (as  we  hauc  taught  in  the  bcginning)charitie  fhal  giue  cue- 
Vie  man  beft  counfell ,  without  which  whatfoeucr  controucrfics  are  taken  in 
hande,  and  beyond  which  whatfoeucr  do  procecdc,  wc  hold  it  out  of  coniro- 
ueifie  that  they  be  vniuft  and  wicked. 

zi  The  firftdutieoffubieftes  toward  their  magiftratcsisjtothinke  moft 
honorably  of  their  office,  namely  which  they  acknowledge  to  be  a  iurifdiftr- 
on  committed  ofGod,  and  therefore  to  eftccme  them  and  rcucrence  them 
as  the  minifters  and  deputies  ofGOD.  Foramanmay  findefome,which 
yceldc  themfelues  very  obedient  to  their  magiftrates,  and  woulde  not  that 
there  were  not  fome  whom  they  fliould  obcy,becaufc  they  foknowe  it  to  be 
expedient  for  the  common  bcncfitc  :  but  the  magiflratcs  themfelues  ihcy 

Ttt  y  ihinlic 


C4f,  20,  Of  the  outntdrie  mednes 

thinkcnootherwircthanofccrtaincncccfTiriecuils  .  But  Peter  rcquireth 

l.Pet.>,i7.  foracwhat  more  of  vs,whcn  he  commaundcth  that  the  king  be  honoured;  8c 

Prou.s4.11.  Saloi]ion,whcn  he  commaundeth  God  and  ihc  king  to  be  feared.  For  Peter 

J),,,  r      vndcr  the  word  of  Honoring  containeih  a  A  ncerc  &  wcI  deeming  cfama- 

.  < ;      .  tion'&  Salomon  loyning  the  king  wiih  God,fhcweih  that  he  is  full  of  a  cer- 

taincholyreucrencc&dignitic  .  This  is  alfo  a  notable  co;nmcndaticn  in 

E.oin«i  J.J*    Pauljthat  we  obey  nor  only  foi-  wrath  but  for  confcicnccAVhereby  he  raca- 

ncth  that  fubicds  ought  to  be  ledde  not  only  w irh  fcare  of  princes  &  rulcif 

to  beholden  in  their  fubieftion  (  asthcy  arc  wont  to  yceld  to  their  armed 

enimicjwhich  f:e  that  vengeance  ftial  redily  be  taken  vpon  them  ifihey  rc- 

Cft)but  becaufe  the  obediences  that  arc  (hewed  to  them  arc  (h;  wed  to  God 

himfelfe/orafrauch  as  their  power  is  of  God  .  1  fpcike  not  of  the  men,a$  if 

the  Vifor  of  dignitic  did  coucr  foolifhntlli.-,  or  fluggiflincflc.  or  cruelties,  or 

wicked  mancrs  &  full  of  mifchieuous  doing:but  I  ('..y  that  the  degree  it  fclfc 

is  worthie  of  honor  &  rcuerencc:  thit  whofocucr  be  lulers  may  be  cftccmed 

with  Ys,&  hauc  reuercnce,in  refped  of  their  being  rulers. 

43  Ofthis  then  alfofollowcth  another  thing;  that  with  mindcs  bent  to 
the  honoring  of  tht nijthey  declare  their  obedience  in  proofe  to  them:whe- 
ther  it  be  to  obey  their  proclamationsjor  to  pay  tribute,  or  to  take  in  handc 
publikc  offices  and  charges  that  feruc  for  common  defence,  or  to  do  any  o- 
ihcr  of  their  commaundemenf;.  Let  eucry  foule  (faith  Paul)  befubieftto 
the  hierpowers.For  he  that  refif^cth  the  power  ,  refifteth  the  ordinance  of 
Rom  r  j.i.  God.  The  fame  Paul  writcth  to  Titus:  Warnc  them  that  they  be  fubied  10 
Tit,  J.I.  rulers  and  powers,that  they  obey  the  Magiftratcs,  y  they  be  ready  to  cucry 
good  workc  .  And  Peter  fayihjBee  ye  fubicd  to  euery  humaine  creaiurc(or 
i^tt-i-i  J.  rather  as  I  tranfiate  it,  Ordinance)  for  the  Lords  fake ,  either  to  the  king  as 
moft  excellent ,  or  to  the  rulers  that  are  fc nt  by  him ,  to  the  piin:(hment  in 
dccdc  of  euill  doers,  but  to  the  praife  of  well  doers.  Morcouci  y  they  fliould 
teftifie  that  they  do  not  fainc  fubiedion,  butarefyncercly  andheartdy  fub- 
l.Tim.aa.  ipd,Paul  addech  that  they  fliould  commcndc  to  God  the  fafctie  and  profpc- 
litieofthemvnder  whom  they  Hue.  lexhort(iaythhc)  that  there  be  made 
.prayers:  bereccbingcs.intcrceflions.thankelgiuinges  for  all  mcn,frrkinge» 
and  for  all  that  be  fer  in  fuperioritic ,  that  wee  may  hue  a  peafabic  and  quietc 
Jife  with  all  godhnelfc  and  honcftie.  Neither  let  any  man  here  deceiue  him- 
fclfc  .  For  fith  the  Magirtratc  can  not  be  rcfifted  ,  but  that  GOD  himfelfc 
muftalfoberefiftcd:  althoughitmay  bee  thought  that  an  vnarmed  magi- 
-ftiatemay  freely  be  dcfpifcd ,  yet  God  is  armed  which  wil  ftrongly  take  ven- 
.j;c3ncc  onxhc  dcfpifingof  himfelfe ,  Moreoucr  yndcr  tbi^  obedience  I  con- 
^cinernodcration ,  which  priuate  njpnqught  to  binde  thcmlelues  to  kcepc 
in  cafes  touching  the  publike  ftate,  that  they  do  not  of  their  owne  heade  cn- 
tcrmedle  in  publikc  bufincffes,  or.  raflily  breakeinto  the  r fficc  ot  the  Magi- 
itrate,and  entcrprifeuothing  pubhkely .  If  any  thing  fhallin  a  publike  or- 
tiinance  be  bchoucfull  to  ^ee  amended,  lettenot  themfclues  raife  vprores, 
ijiorput  thcirhandcstOithedoi^gpf  it,  which  they  all  ought  to  haue  faft 
boundeiAthisbehalfc:  binlctte  themcommit  it  to  the  ludgemcntof  the 
magiftrate,  whofe  handc  alone  is  herein  at  libcrtic .  I  meanc,  that  they  prc- 
fuiue  to  doc  nothing  vncommandcd .  For  v/hen.the  commandcmcnt  of  the 

ruler 


ruler  is  adloywed,  then  arc  they  alfo  fumifficd  with  publikc  authorlticFor  as 
they  arc  wont  to  call  the  counfellers  of  a  king,his  cares  and  eyes:  fo  not  vn- 
fitly  a  man  may  call  them  the  handcs  of  the  prince,  whom  by  his  comman- 
dcmenr  he  fetteth  in  authoritie  for  the  doingof  things. 

»4  Now  forafmuch  as  wc  haue  hitherto  dcfcribcd  a  magiftrate  fuch  as 
'  is  indeede  the  fame  that  he  is  called, namely  the  father  of  the  countrcy,  and 
■  (as  the  Poet  callcth  him)  the  paftor  of  the  people,  the  keeper  of  peace ,  the 
proteftorofrighteoufncfi'c  ,thercuenger  ofinnoccncc:heis  worthily  to  be 
-iudged  a  mad  man.ihat  alloweth  not  fuch  a  goiicrnmenr.  But  whereas  this 
k  in  a  manner  the  experience  of  all  ages ,  that  of  princes  fome  being  carelcs 
of  all  thinges  to  the  forefeeing  whereof  they  ought  to  haue  beenc  heedfully 
benr,  do  without  all  care  flouthfully  wallowc  in  dehtes.-other  fome  addided  • 
to  their  giine,  doefetoutto  fale  all  lawcs,  priuiltgcs,  iudgemcntcs,and 
grauntes:  ocheifomefpoile  the  poore  communaltic  of  monic  which  they, 
may  after  waftc  vpon  mad  prodigalexpendings:  other  fome  exercifc  mcerc 
robberies, in  piUingof  houfes,  defiling  of  virgins  and  matroncs ,  murdering 
ofinnoccnccs:  many  cannotbeeperfwaded  that  fuch  fhould  be  acknowled- 
ged for  princes ,  whole  authoritie  they  ought  to  obey  fb  far  as  they  may.For 
in  fo  great  hainous  vnworthinefle  among  doinges  fo  much  contrarie  to  the 
duetie  not  onely  for  a  magiftratc,but  alfo  of  a  man,  they  beholde  no  forme 
ofthe  image  of  God  which  ought  to  fliine  in  a  magirtrate  :  when  they  fee 
no  toke  of  that  minifterof  God,  which  was  giiien  for  praife  to  the  good  and 
for  vengeance  to  the  cuilh  fo  neither  doe  they  alfo  acknowledge  fuch  a  go- 
ucrnour,  whofe  dignitie  and  authoritie  the  fcripture  commcndeth  vnto  vs. 
And  truely  this  feeling  of  affedion  hath  alway  beene  naturally  planted  in  the 
minds  of  tnen,no  lelfe  to  hate  and  abhorre  tyrant5,than  to  loue  and  honour 
lawfullkinges. 

x%     ButifwecIboketothewordeofGod,  itwilleadevsfurthcr.thatwe 
be  (ubicd  not  only  to  the  gouenr  ment  of  thofe  princes  wh  ich  execute  their 
office  towarde  vs  well  and  with  fuch  faichfulnell'e  as  they  ought,  but  aU 
fo  of  all  them,  which  by  what  meanc  foeuer  it  be,  haue  the  dominion  in  pof- 
fefTion  although  they  performc  nothing  Idle  than  that  which  pcrtaineth  to 
the  duetie  of  princes.  For  though  the  Lordc  tcftificth  that  the  magirtrare  is 
a  fpeciall  great  gift  of  his  libcralitic  for  prefcruing  ofthe  fafetic  of  nicn^and 
■appointeth  to  niagillrates  themfelues  their  bounds :  yet  he  doth  therewith- 
all  declare,  that  of  what  fort  foeuer  they  bee,  they  haue  not  their  authoritie 
but  from  hini-  that  thofe  indeede ,  which  rule  for  hcnefite  ofthe  common 
weale.are  true  examplars  and  paternes  of  his  bountifulnefle:that  they  that 
rule vniuftly and  wilfully, are raifedvp  by  him  to  punifhe  the  v/ickednes 
ofthe  people:  that  all  egally  haue  that  maicfiic  wherewith  hec  hath  fur- 
rifhed  a  lawful  power.  1  wil  proceed  no  further ,  t illl  haue  added  (bme  cc r- 
taiiietcltimoniesof  that  point.  Yet  wee  necde  not  muchro  labor  toproue  •^^•?4'30, 
that  a  wicked  kingis  the  wrath  of  God  vpon  the  earth,for  afmuch  as  I  think  Ei^i.'i.scVo 
thatnoman  willfay  thecontraric,andotherwifethere(hould  beeno  more  5, 
faid  of  a  king  than  of  a  common  robber  that  violetly  taketh  away  thy  goods,  Deut.18.i5. 
and' of  an  adulterer  that  dcfilcth  thy  bed,  of  a  murthcrer  that  feckethto 
kill  thee,  whereas  the  fcriptuic  ccckeneth  all  iuch  c;ilamiucs  among  the 

curfcs 


C^.ie,  OftheoMtw^dme4»et 

CurfesofGod.Butlttvs  rather  taricvponprouing  that,  which  docth  not fo 
ca(%&{tlcinthcmindcsofmen:thac  inimoftnaughticman,&  moflvn> 
worthic  of  all  honour,  if  fo  that  he  hauc  the  publique  power  in  poirefnon,rc- 
maincth  that  noble  and  diuinc  power  which  the  Lord  hath  by  his  word  giuc 
eo  the  miniftcrs  of  his  rightcoufnes  and  iudgemcnt:  and  therefore  that  hec 
ought  of  his  fubicds  to  be  had  in  as  great  reucrcnce  and  eftimation.fomuch 
as  pcrtaineth  to  pubJique  obedience,  as  they  would  hauc  the  belt  King  if  he 
were  giuen  them. 

x6  Firil  I  would  hauc  the  Readers  to  perceiuc  &  diligently  markc  that 
prouidencc  and  Angular  doinges  of  God,which  is  in  the  Scripture  not  with- 
out caufe  fo  oft  rchearfcd  vnto  vs.  in  diftributing  of  kingdomes  and  making 

Daa.s.xi*  Kingeswhomcitpleafc  thhim.InDanicll,itisfaide:ThcLordc  changeth 
times  and  courfes  of  times,he  caiteth  away  and  maketh  kings. Againc.That 
y  liuing  may  know  y  the  Hicft  is  mightic  in  the  kingdom  of  men,  &  he  fhal 
giuc  it  to  who  he  wil.With  which  maner  of  fentences  wheras  y  whole  fcrip- 
ture  aboundeth,y  et  y  lame  prophecic  of  Daniel  fpecially  fwarmeth  fuLNow 
what  manner  of  king  was  Nabuchadonezar,  he  that  conquered  Hierulalcm, 
it  is  fufficiently  knowen,  namely  a  ftrong  inuader  and  dcflroyer  of  other, 

Etec.t9.i9  Yet  in  Ezechiel  the  Lorde  affirmcth  that  hee  gauchim  the  lande  of  Egyptc 
for  the  fcruice  that  hec  had  done  to  him  in  wafting  it.  A  nd  Daniel  faidc  to 

Dan.j.  j7.  him;  Thou  king  art  y  king  of  kinges,  to  whom  the  king  of  heauens  hath  giuc 
a  mightic,  and  ftrong,  and  glorious  kingdome:  to  thee,  I  fay,hc  hath  giuen 
it,  and  all  the  landes  where  dwell  the  children  of  men,  the  beaftcs  ofy  wood 
and  foules  of  the  aire  -.  hee  hath  deliuered  them  into  thy  hande ,  and  hath 
made  thee  to  bcarc  rule  ouer  them.  Againc  hee  faidc  to  his  fonncBelfafar: 

Dj  fig  The  hieft  God  hath  giuen  to  Nabuchadonczar  thy  Father  kingdome  and 
'  royaltie,  honour  and  e;lorie:  and  by  reafon  of  the  royaltie  that  he  gaue  him, 
all  peoplcs,tribes,  and  languages  were  trembUng  and  feareflill  at  his  fighte. 
When  we  hcare  that  a  king  is  ordeincd  of  God ,  let  vs  thereof  call  to  re- 
membrance thofc  heauenly  warnings  concerning  the  honor  and  fearing  of 
akingithcnwefhallnot  doubt  to  accompte,  amoft  wicked  tyrauntinthc 

t.Sam  8.  x».  ^'"^^  P'^'-^  wherein  the  Lorde  hath  vouchfaued  tofcthim.Samuel.when  he 
*  gaue  warning  to  the  people  of  Ifraell,  what  manner  of  thinges  they  fhouldc 
fufter  at  the  nandes  of  their  kinges,  faide:This  fliall  be  the  right  of  the  king 
that  (hal  rcignc  ouer  youchec  (hal  take  your  fonnes  and  put  them  to  his  cha- 
riot ,  to  make  them  his  horfemcn,  and  to  plowc  his  land,  and  reapc  his  crop, 
and  to  make  inftrumentcs  of  warre.  He  /hall  take  your  daughtcrs.that  they 
may  be  his  dreflcrs  of  ointmentts,  his  cookcs  and  bakers.  Your  lands,  your 
vincyardcs,  and  your  beft  Oliue  plantes  hec  ihall  take  away  and  giuc  to  his 
bondefcruauntcs.  Hec  fhall  tak;  tithes  of  your  feedes  and  vincyardcs ,  and 
fliall  giue  them  to  his  eunuches  and  bonde  feruauntes.  Hec  {hall  take  away 
your  bonde  men,  your  bonds  women  and  your  aflcs,  and  fet  them  to  his 
worke.  Yea  and  hec  (hall  take  tithes  of  your  flockcs:  and  ye  fhall  be  his  bond 
feruantcs.  Verily  kinges  fhoulde  not  hauc  done  this  of  right ,  whome  the 
lawe  did  veric  well  inftruft  to  all  continence:  but  it  was  called  a  right  ouer  y 
people  which  it  bchooucd  them  of  neccfliticto  obey  .and  they  might  not 
refill  it:  as  if  Samuell  had  faidc.  The  wJlfulnclTc  of  kinges  ftiallrunncto 

fuch 


ToSaUatiort,  Lih,4,  joS 

fuchllcentiourncflTe,  which  it  (hall  not  be  your  parte  to  refift,  to  whomc  thi, 
onely  thing  ftialbeIeft,to  obey  their  commandementes  and  harkcn  to  thcif 
worde. 

27  But  chicfely  there  is  in  leremic  a  notable  place  and  worthy  to  be  rc- 
membred,  which  although  it  be  fomewhat  long,  yet  I  will  be  content  to  re- 
hearfe,  becaufe  it  moft  plainly  detcrmineth  this  whole  queftio.  I  haiie  made 
the  earth  and  men ,  fay  th  the  Lord,  and  the  liuing  creatures  that  arc  on  the  "''•*7' J» 
ouerface  of  the  earth  in  my  great  ftrength  and  ftretched  out  arnic,  and  I  vvil 
deliuer  it  to  him  whom  it  plcafcth  in  mine  eyes .  And  nowe  therefore  I  hauc 
giuen  all  thcfc  landes  into  the  handc  of  Nabuchadneznr  my  fcruant.and  all 
nations  and  great  kinges  fliall  ferue  him,  till  the  time  dial  conie  of  that  land. 
Andit  fhalbeasa  narion  and  a  kingdomc  thathathnot  feruedthekingof 
Babel ,  I  will  vific  that  nation  in  rworde,famine,and  peftilence.  Wherefore, 
ferue  ye  the  king  of  Eabcllandliue.  Wee  fee  with  howe  greatobediencc 
the  Lorde  willed  tha  t  cruell  and  proude  tyrant  to  be  honored ,  for  no  other 
reafonbut  becaufe  he  poffefled  the  kingdome-.  And  thcfame  was  by  the 
heauenly  decree,  that  he  was  fette  in  the  throne  of  the  kingdomc,  and  ta- 
ken vp  into  kingly  maieftie,  which  it  was  vnlawcfull  to  violate .  If  wee  haue 
this  continually  before  our  mindes  and  eyes,  that  euen  the  worft  kinges  are 
ordeincdby  the  fame  decree  by  which  the  authoritie  of  kinges  is  ftabliflied 
thefc  feditious  thoughtes  fhall  ncuer  come  into  our  minde ,  that  a  king  is  to 
be  handled  according  to  his  dcferuings,&  that  it  is  not  mecte  that  we  fliould 
(hewe  our  felues  fubiedes  to  him  that  doth  not  on  his  behalfe  (hew  himfelfe 
a  king  to  vs. 

i8  In  vaine  (hall  any  man  obiedc  that  this  was  a  peculiar  commaunde- 
menttothelfraehtes.Foritis  to  be  noted  with  what  realon  the  Lord  confir- 
meth  it.  I  haue  giuen  (fay  th  he)  the  kingdome  to  N-^-buchadnezcr.  Where- 
fore ferue  ye  him  and  hue  .  To  whomefoeuer  therefore  it  fhalbe  certainc 
that  thekingdomc  is  giuen,  let  vs  not  dout  that  he  is  to  be  obeyed  ,  And  fo 
foone  as  the  Lord  aduaunceth  any  man  to  the  roy all  cftate ,  hee  therein  de- 
clarcth  his  will  toys  that  hewill  haue  him  reigne  .  For  thereof  are  gene-  prow.i?.i. 
ral  tcftimoniesofthe  Scripture.  Salomon  in  the  xxviij.Chapcer,ManyPrin-  lob  12.18, 
ces  are  becaufe  ofthewickednefl'e  of  the  people.  AgaineIobinthe>:ij.chap.  l«re.zp,7. 
He  taketh  away  fubieftion  from  kingcs,and  girdcth  them  again  with  the  gir- 
iUe.But  this  being  c6feflcd,there  rcmaineth  nothingbut  that  we  muft  fcruc 
and  hue.  There  is  alfo  in  leremie  the  Prophete  an  other  commaundemcnc 
of  the  Lorde,  wherein  he  commaunded  his  people  to  feeke  the  peace  of  Ba- 
bylon, whither  they  hadbcencleddeawaycaptiue  J  and  to  pray  to  him  for 
h,  becaufe  in  the  peace  of  it  /hould  be  their  peace .  Echold  the  Ifraeliccs  be- 
ing fpoiled  of  al  their  goods,  plucked  out  of  their  houfes.ied  away  into  exile, 
and  cafl  into  miferable  bondagc,are  commanded  to  pray  for  the  faft  tic  of 
the  Conc]ueror:  not  as  in  other  places  we  are  commaunded  to  pray  for  our 
perfecutors.but  that  the  kingdome  may  be  preferued  to  himielfc  and  quicr, 
that  they  thcmfeluesmay  alfoliiicprofperoufly  vndcrhim.  SoDauidbe- 
ingalreadic  appointed  king  by  theordmanceofGod,  and  annoynted  with 
his  holy  oyle.when  he  was  without  any  his  dcfcruing  vnvvorthily  peifecuted 
of  Saul,yet  the  head  of  him  that  laycd  waite  for  his  life ,  he  eftceraed  holy, 

which 


C*?- '  *  •  Of  the  outwdrd  mettnet  * 

which  the  Lordchath  hallowed  with  ihc  honour  of  kingdome.Farrcbce  ic 
i.Sam.a4.7.from  rae(raidc  he)  that  I  fhould  before  the  Lordc  doe  this  thing  to  my  Lord 
the  annointcdot  the  Lord,  thatlfhouldlay  my  handvponhim,  bccaufehc 
i,SaiD,jtf.p  is  thcannointed  of  the  Lord.  Againc,  My  foulc  hathfparcd  thce,and  Ihauc 
faidc.I  will  not  lay  my  hand  vppon  my  Lordc,  becaufc  hcc  is  the  annointed 
of  the  Lord.  Againe,  Who  fhall  lay  his  hande  vpon  the  annointed  of  y  Lord 
and  fhal  bee  innocent?  So  fure  as  the  Lordc  liuethjVnlcfTe  the  Lordc  ftrike 
hira,  or  his  day  be  come  that  he  die ,  or  he  goc  downc  into  battell:farre  be  ic 
from  me  thati  {hould  lay  my  hand  vpon  the  annointed  of  the  Lord. 

i?     Finally  wee  owe  this  aftedion  of  reuerencc  yea  and  dcuotion  to  al 
our  rulers ,  of  what  fort  foeucr  theybe,  which  I  do  therefore  the  oftenerrc- 
peate.that  we  may  learnc  not  to  fearch  what  the  men  themfcliies  bee ,  but 
take  this  for  fufficient,  that  by  the  will  of  the  Lordc  they  beare  thatperfo- 
nagc,  in  which  the  Lordc  himfclfe  hath  imprinted  and  ingraued  an  inuiola- 
blemaieftie  .      Bur  (  thou  wilt  fay)  Rulers  owe  mutuall  duties  to  their 
fubiedes.     ThatlhauealrcadJcconfcfled.      But  if  thou  thereupon  con- 
cludcjthat  obediences  are  to  be  rendred  to  none  but  to  iuft  gouernors,  thou 
art  a  foolilhc  reafoner.  For,hiJsbandesalfo  arcbounde  to  their  wiucsand 
parcntes  to  their  children  with  muruallduetics.Letparcntcs  and  husbands 
Eplie.S.f.     depart  from  their  ductie:  let  parcntes  fhewe  themfeluesfo  hard  and  vnplea- 
Ephc.j.  *<>»fable  to  their  children,  whom  they  arc  forbidden  to  prouoke  to  anger, that 
with  their  pecuifhncs  they  do  vnmeafurablie  wcarie  them-,  let  the  husbands 
moft  dcfpitefully  vfe  their  wiucs,whome  they  arc  commaunded  to  louc,and 
i.Pei.j  7.     tofparc  them  as  wcakc  veflels:  fhall  yet  therefore  either  children  be  Iclfe  O' 
bedient  to  their  parents  or  wiucs  to  their  husbads  ?b'ut  they  are  fubieft  both 
to  euill  parcntes  and  husbandcs  and  fuch  as  doe  not  their  duetie.YcajWherc 
as  all  ought  rather  to  endeuor  therafclucs  nor  to  lookc  behinde  them  to  the 
bagge  hanging  at  their  backe,  that  is,  not  to  enquire  one  of  an  others  due- 
ties,  but  eucry  man  fet  before  him  that  which  is  his  owne  ductie:  this  ought 
chiefly  to  haue  place  among  thofe  that  arc  vnder  the  power  of  othcr.Wher- 
fore  if  wc  be  vnmercifully  tormented  of  a  crucll  prince ,  if  we  be  rauenoufly 
Dan.^.7.      fpoiled  of  a  couetous  or  riotus  Princc,if  we  be  negleded  of  a  flothful  prince, 
finally  if  wee  be  vexed  for  gcdhncfles  fake  of  a  wicked  and  vngodly  Prince: 
let  vs  firft  call  to  minde  the  remembrance  of  our  finnes,  which  vndoubtcd- 
ly  arc  chaftifed  with  fuch  fcourgcs  of  the  Lorde.Thcreby  humilitic  fhall  bri- 
dle our  impaciencc.  Let  vs  then  alfo  call  to  minde  this  thought,  that  it  per- 
teineth  not  to  vs  to  remedie  fuch  euils :  but  this  oncly  is  leftc  for  vs,  that  wc 
craue  the  helpc  of  the  Lordc,  in  whofe  hande  are  the  heai  tcs  of  kings,  and 
ProiMM     ^^^  bowings  of  kingdoraes.  He  is  the  God  that  (hall  ftande  in  the  alfembhc 
pnilij.i*.    ofgods,  and  fhall  in  the  middcftiudgc  the  gods,  from  whofe  face  all  kings 
PfaLi.io.     i3ia]lfall,andbc  broken,  and  all  the  iudges  of  the  earth  that  fliallhaucnot 
Efa.io.j.      kifTcd  his  annointed,  that  haue  written  vniuftlawes  to  oppreflc  the  poore  in 
iudgemcnt,and  do  violence  to  the  caufcof  the  humble,  to  make  widowes  a 
pray, and  robbc  thefaiherlefre. 

30  And  here  both  his  maruellousgoodnes,andpowcr,3ndprouidence 
fheweth  it  felfe:for  fometirae  of  his  feruants  he  raifetn  vp  open  rcuengers,& 
furnifhcth  them  with  his  commandcmetj  to  take  vengeance  of  their  vniufl 

go- 


To  SalaatioH*  Lih,4>  S^7 

goucmmcnt,  and  to  deliuer  his  people  many  waycs  opprcflcdout  ofmifc- 

rable  diftreflc:  fometime  he  dircdeth  to  the  fame  ende  the  rage  of  men  that 

entend  and  goc  about  an  other  thing.  So  he  deliuered  the  people  of  Ifraell 

oucof  the  tyrannie  of  Pharao,by  Moles:  and  out  of  the  violence  of  Chufam  ^^^^   --^ 

king  ofSyria,  by  Othonicll:  and  out  of  other  thraldomcs,  by  other  kings  or  iud.3*.p!&c 

Judges.  So  he  tamed  the  pi  idc  of  Ty rus,by  the  Egyptians :  the  infolcnce  of 

the  Egyptians,  by  the  Aflyrians;the  fiercenesofthc  Aflyrians,by  thcChal- 

dees:thcboldnesofBabyIonJi>y  theMedianSjandbythePerfians  whenCy- 

rus  had  fubdued  the  Medians.  And  the  vmhankfulnes  of  the  kinges  of  luda 

and  IfracI,  and  their  wicked  obftinacie  towardc  his  fo  many  benefits,  he  did 

beat  down  andbring  to  diftrefle  fomerime  by  the  AiryrianSjfomtime  by  the 

Babilonians>albeit  not  al  after  one  maner.For.che  firft  fortof  me  when  they 

were  by  the  lawful  calling  of  God  fent  to  doc  fuch  aftes:  in  takmgarmour  a- 

gainfl;  kinges,they  did  not  violate  that  maieftie  which  is  planted  in  kings  by 

rhc  ordinance  of  God:butbcing  armed  from  heauen  they  fudducd  the  lelTcr 

power  with  the  greater:  like  as  it  is  bwful  for  kings  to  punifh  their  Lords  vn- 

dcr  them.  But  thefe  latter  fortjalthough  they  were  diredcd  by  the  handc  of 

God  whither  it  pleafed  him,  and  they  vnwittingly  did  his  workc,  yet  pur- 

pofed  in  their  raindc  nothing,  but  mifchccfc. 

31  But  howfocuer  the  vcric  doingsof  men  be  ludgedjyet  the  Lorde  did 
as  well  execute  his  worke  by  themj  when  he  did  brcakc  the  bloody  fcepters 
Gfproudekinges,and  ouertliewe  their  intolerable  gpuernmentcs.  Let  Prin- 
ces hcare  and  be  afraidcBut  we  in  the  mcane  time  mufttake  great  heedc, 
that  wc  do  not  defpife  or  ofFcndc  that  authoritie  of  Magiftraces  full  of  rcuc- 
rendcmaieftie.whichGodhathftablinicdwithmoft  weightie  decrees,  al- 
though itrcmainc  with  moftvnworthie  men.and  which  doc  with  their  wic- 
kedneflejfo  much  as  in  them  is  .defile  it.For  though  the  corre(Sing  of  vnbri- 
dlcd  gouernment  be  the  reuengcment  of  the  Lordjlct  vs  not  by  and  by  think 
thatit  is  committed  to  vsjtowhome  there  is  giuenno  other  commaunde- 
mentbut  toobeyandfufFcr.  Ifpcakealwayofpriuatemen.Foriftherebe 
at  this  time  any  magillrates  for  the  behalfe  of  the  people,  (fuchasinolde 
time  were  the  Ephori,  thatwere  fct  againft  the  kinges  of  Laccde  monia,  or 
the  Tribunes  ofthepcoplc,againftyR.omancConfuIs:or  the  Demarchy,a- 
gainft  the  Senate  of  Athene$:and  the  fame  power  alfo  which  peraduenture,. 
as  things  are  nowe.thc  three  eflates  haue  in  euerie  realme,  when  they  hold 
th^irprincipall  aflcmbhcs)  I  doe  fo  not  forbid  them  accordingtotheirof- „ 
ficeto  withftande  thcoutraging  licentioufnefle  of  kinges :  that  I  affirme  ^^  *^°*«"» 
that  if  they  winke  at  kinges  wilfully  raging  ouer  and  treading  downc  the 
poore  communaltie,  their  dilFcmbling  is  not  without  wicked  breache  of 
faith ,  becaufe  they  deceitfully  betraythclibcrtieof  the  people,  whereof 
theyknowethemfeluesto  bee  appointed  protedors  by  the  ordinaunce  of 
God. 

1%     But  in  that  obedience  which  we  haue  determined  to  bee  due  tothe 
authorities  of  Gouernors,  this  is  alway  to  bee  cxccprcd,  yea  cheefely  to  bee 
©bfcruf  d,  that  it  doe  not  leade  vs  away  from  obeying  of  him ,  to  whofe  will 
she  dcfires  of  all  kinges  ought  to  be  fubiec^,  to  whofe  decrees  all  their  com- 
mas- 


C^.  2  9  ]  Of^thff  outvf^de  me/met 

maundcmcntsoughttoyeldcjtowHofcmaicftic  their  maces  ought  to"  bee 
fiibmitted.  And  tiuely  howc  vnordcily  were  it ,  for  the  fatisfying  of  men  ta 
runne  into  his  difplcafure  for  whom  men  them  felucs  are  obeyed?  The  Lord 
therefore  is  thekmgof  kinges,  who,whcn  he  hath  opened  his  holy  mouth, 
is  to  be  heard  alone  for  altogether  and  aboue  all :  next  to  him  wee  bee  fub- 
ieft  to  thofc  men  that  arc  fct  oucr  vs:  bur  no  otherwife  than  in  him.  If  they 
commaundc  any  thing  againft  hmi,  let  it  haue  no  place  and  let  no  acomptc 
be  made  of  it:n:ither  let  vs  herein  any  thing  ftay  vpon  al  tha t  digmcic  wher-« 
withy  Magiftrats  exccl,to  which  there  is  no  wrong  done, when  it  is  broughq 
into  order  of  fubieftionincomparifon  of  that  fingular  and  truly  foueraignc 

Dan.tf.a2f  power  of  God.  After  this  reafo  Daniel  dcniech  that  he  had  any  thmg  offen- 
ded againft  the  king.when  he  obeyed  not  his  wicked  proclamation;  becaufc 
the  king  had  paflcdliisboundes,  and  had  notonclybeenc  awrongdoerto 
men,  but  in  lifting  vp  his  horns  againft  God  he  had  taken  away  power  from 
himfeire.  On  the  orherfide  the  Ifraelites  arc  condemned  becaufc  they  were 
too  much  obedient  to  the  wicked  commaundement  of  the  king .  For  when 

Olee.j.ij.    Icrobcam  had  made  golden  calucs.thcyforfaking  the  T-'mpIeofGod,  did 

i«  w,iJ.3o  £or  his  pleafureturne to newe  fuperfticions.With  like lighcnefle their poftc- 
ritic  inclined  thcmfelues  to  the  ordinances  of  their  kinges.  With  this  y  Pro- 
phet {harpclyreprocheththemjthat  they  embraced  the  commaundcments 
of  the  king:  fo  farre  is  it  of,  that  the  pretence  of  humilitie  miy  dcferuc  praife 
wherewith  the  flatterers  of  the  court  doe  coucr  thcmfelues  and  deceiue  the 
fimple,  while  they  fay  that  it  is  not  lawfuU  for  them  to  refufe  any  thing  thac 
is  commaundedthemoftheir  Princes,  as  though  God  had  rcfigned  his 
right  to  mortall  men,  giuing  them  the  rule  of  mankinde :  or  as  though  the 
earthly  power  were  miaifhcd,when  it  is  made  (ubied  to  the  author  of  it,bc- 
fore  whom  eucn  the  heauenly  powers  dochumblie  tremble  for  fcare.Iknow 
how  great  and  howe  prefent  perill  hangcthouer  thisconftancie,  becauic 
kings  do  moft  difpleafantly  futfer  thcmfelues  tobe  defpifed,  whole  difplea- 
fure  (faith  Salomon)is  the  meflenger  of  death.But  fith  this  decree  is  proda- 

Aft.5,3^.     mcd  by  the  heauenly  harald  Peter:  That  we  ought  to  obey  God  rather  tha 

mcujlct  vs  comfort  our  lelues  with  this  thoughtjthac  we  then  performe  thac 

obedience  which  the  Lord  rcquircth,  when  we  diiTcr  any  thing  rather  what- 

foeucr  it  be,than  fwarue  from  godlines.  And  that  our  courages  (houldc  not 

_  faint.  Paul  putteth  alio  an  other  fpurre  to  vs:  That  we  were  therefore  rcdec- 

I.  o«7'  3*  mcd  ofChrift  with  fo  great  a  price  as  our  redemption  coft  him,  y  we  fliould 
not  yelde  our  fellies  in  thraldome  to  obey  thepeructfedcfircs  of  men,bi:c 
much  Icffe  fliould  be  bound  to  vngodUneflc. 


PrayfcbetoGod.  T.N. 


A   TABLE   OF  THE    CHIEFE   MAT- 
tcrs  conteincd  in  this  bookc. 

A  Ciuile  hidgementj.ho.j[.c  lO       handeu 

A'Damifal.ho.i.ca.i   Confcfikn  and  fAttffaSfion  Her etikfi and SchifmAti^i, 
Jngels.bo.i.ca.i^.      popifh.  bo.i.ca./^.       bo.4.ca  X. 

Anointing,  Confirmation  pofipj.   bo.^.  Holy  Ghofi  ^  hU  ofjjcts, 

SeeVnEfion,  ca.j^.  ho.^.at  i. 

jifcending  of  Chrifi  into  Confcience.       l/o.'i.ca.ip.  The  fecreie  rvorl^ng  of  the 
heaucn.  bo.i.cap^i6,  Coimceli and  their  authori-       holyGhoji.bo.^.cap.x. 

B  tie.  bo.^.ca.^.       Sinne  againfi  the  Hoiy 

Baptifme.  bo.2.cap.t$.  Creation  of  man.  bo. i.c.iS.       Ghofi,  bo.^.ca^. 

Baptifme  of  infants. bo^.c.\6  Cro^e.BtaritigofthecroJie.  I 

C  ^0.3.^.8.  Idolt.      bo.r.c4.ii.&lt, 

Church.bo.^.capA.CompA-  D  lefusJ:{mieoflefui.boz, 

rifon   of  the  true  and  falfe  T>eath  of  Chrifi,  bi.r.ca.iS,       ca.i^, 
ChurcLbo.^cap.z.  lurijdi-  D  e fending  of  Chrifl  to  bell.  Image  of  God.    bo>i.ea.i'), 
Efion  and  difcipline  of  the       bo,z.ca.i6.  To  fMne  an  Image  of  God  is 

Church  .bo.^  ,cap.  11,  eJr  i  z.  Diuels.  bo.l .  m  1 4.       vnlavful/.    bo.T  ,ca.  1 1 . 

Tower  of  the  Church  as  toM'  DifcipUne.  See  imifdiBion,  IndnlgecetorVardjm.bo.i 
chingmakingLawes.bo,/^.  E  m  f , 

cap.xo.Voner  of  the  Church  EleSfion.  The  eternal!  Eie-  Intercefsion  of  SalnSli  bo.^ 
as  touching  articles  of  faith ,       flion.bo.  ^.ca.xi.  The      ca. zo. 
^0.4.  cap.^.  The  flate  of  the       etemall  Eleftion  of  God  ludgement  ciuile.boj^  c,zo. 
oldChtr/ch.bo  4.cap.^.  Or-       ii  flabliftjed by  vocation.  lurifdiEIion  ^  difcipUneof 
4cr  and  minifleriet  of  the       bo.-^.ca.i^.,  the  church,  bo. ^.ca.ii^ 

Church,  bo.4..cap.$  .  ChriFi.  Effence  of  God  one,  &per-       &  iz. 
The  Godhead  of Chnfi.bo.z.       fon.  three,    bo.i.ca.l^.  I^fificationoffaith.     bo.^» 
cap  14.  Howe  the  per fon  of  F  ca.i  i. Beginning  &  pro- 

Chrifi  is  one  intwo  natures.  Faith.bo.^.ca.i.  Seeiuflifi-       ceedingoflujltfication. 
bo:z,cap.l4i,WheretoChrifl       cation  (^  power  of  the       bo.-^.ca.li^.Ininfiificatio 
vxsfentbozcap.i')*Howe       church,  what  ihinges  are  to  bee 

ChriJ} hath  deferued  for  vs  Tafling.  bo.^.caAZ.      notcd.bo.'^.ca.i^'. 

eternal!  Hfe.bo .  i .  cap.  1 7.      The  forfalifng  of  our  felues.  K. 

How  chrifi  is  the  mediator.       bo.^ .  ca.-j.  Knowledge  of  God.  bo.i  .ca, 

bo.z.cap.  1 2.  Chrifl  the  Kt  •  Freewill,     bo.i.ca.i^,  &       l.&c.  That  God  is  Iqto- 
cteemer.bo.z.cap.\  6.  Chrifl  a       bo.i.ca.z.  &  $.  wen  naturally  of  all  men, 

'Prophef,King,&'Prief}.bo.  G  ^0,1.^.3.  whereto  the 

z.cap,i6,    Defcending  of  God,   See  Image,    Know-      h^ovAedge  of  God  ten- 
ChrifitohelLbo,z.cap.i6.         ledgeofGod.  dtih,  bo.i.caz. 

^efurrcction  &  afcention  of  Godhead  of  Chrifi.      bo.z.  That  the  h^owledge  of  God 
Chrifl. bo. %,ca.i6.  ca  14.  is  choked  cither  by  the 

Chriffianlibertiebo.-^.c.\(^.  Gouernement ciu';l.    bo^i^,       ignorance  or   malice vf 
Chri(l:Anmansl:fe.bo.i.c,6,       ca.zo,  men,  bo.i.ca.^, 

Citiile gcuernement ,   bo,/[.  H  L 

cazo,  Handi.    See  Lading  on  of  Law.  bo.z,  ca,'], Law  es.bo, 

Vv  V.  ^.ca. 


xne  I  Able, 

"^.ea.ioyhelawjheende,  VopifhTenanfe.bo^.c  i<f.      lio-4.ear^. 

office  (^  vje  thtrof.bo  t.iJ.  Vower  of  t^^e  Church  m  tou-  SahfAfJion  Topifh.    Ao.J, 

J.  Expofiaonofthe MoraU       chhigarttcUiuf  Vaith,         ca^. 

lam  l/o.z  ca.2.    Ste power       bo.i\..ca.S  Schifvatil^es .       bo^ea.x, 

of  the  Church.  Touching  makingof  Uwti.  Scrip'ure:    The  au'horiue 

ZibiymChrifiian.ho  i.c.j^.       bo.^.ca  lO.  therof.  ho  i.ca.-^.Thaty 

Life  Life  of  aChrifiianman.  Trayer,  bo.^.ra.io,       doSfrine  of  the  fcriptur€ 

bo.'^.ca.6   Mcdiiatio  of  the  TredefiinationofCod.bo.^       Uneccfiaryforijibi.c.^ 

UfetocQuebo  i.ca^.Hou'C       ca. il,  Slnne egain^ the  holy  ghofl, 

frefetitUfektobt  vfed,bo.  VrieRet.   ynmarted life  of      bo.^.ca.^. 

^.ca.io.  Vriefls.        bo./^.(a.M.  Sinne  crigina/.      bo.zca.x* 

Lone  of  our  tieighbour,  ba.i.  "Promtfct  of  the  Law  i^  the  Spirit,  See  the  holy  Chofi. 

ea.8.  Gofpelt  agreed.bo.i.c.17  Supper  of Chrifi. bo. /^caxj, 

I,        M  'PreuidenceofCod,    bo  i.  T 

MrfJeVopifh.  bo./^,ca.i%.       ca.i6.  Tinament.TheU^eneffeef 

Matrirnotiie.    bo.^  ca.i^.  Tttrgatorie.         ho,^.ca.$.      the  old  ^  new  Tefiame^ 
Mediator Chrifl.ho.z  cA.iz  R  bo.i.caio. 

Merites  of  worses  bo  3.C.1J  "Redeemer  Chriji.  bo.t.c.i6.  Traditions  of  me. b  4.C.10. 
Min':fleries  of  the  Chttrch.  Kegencrauon.      bo.'^.ca.^.  Trin;tie.  bo.x.ca.i^^ 

bo.^.ca.j.  Kepentance.  See Tenance.  V 

Monl{crie .         bo.^.ca.ii-  ^iprobate do  by  their ovne  VnSfion,  ho.^.ea.ig 

Morall  Law  e  xpounded.   bo.      fault  bring  vpo  thefelue  1  Vnmarried  life  of  Trieflet. 

i,ca.S.  the  dejlruEtion  to  which       bo.^.cA.ii. 

N  they  are predefiinate.  bo.  Vocation.    By  yocation  the 

2(eighbotir.  Loue  of  neigh-        3^24.  eternal  eleffion  of  God  ii 

hour.  bo.i.ca.2.  Bjfurreff/onofChrifi.bo.t.      fiablifhed.     bo^  ca.i4. 

O  CA.x6.  Eueryman  eught  diligently 

offence,  bo.'^.ca.i^,  La.fi  "RcfurreEfion  of Chrijl.       tolooJ^vponhiiownvO' 

Orders  (^mtniFieries  of  the       bo.^.ca.i^.  cation,  bo.^.ca.j. 

Church.  bo  4.ca.^.  Kewarde  .    Ofrewardethe  Vowes.  bo./^.ca.i^^ 

Orders  Ecc/eftafiicali  of  the       righteoufnes  of  worlds  U  W 

"Pope.  bo.^.ca.x^.       ili gathered,  bo. ^.ca  \%.  JVicl^ed.    HoweGodvfetb 

Original!  Jmne.  bo.i  cA.i.  l{pmifh  See.  Thefuprema-       the  worses  of  the  wicl^J, 
0th.  bo.i.cA.8.        cie  of  it,  fi;"  the  beginning       bo.i.ca.iS. 

P  of  the  Komifh  Tapacie.  JVorkfs.   See  Merhet  and 

"PaFlors :  their  eleSfion  &       bo.4.ca.6.&j.  Wielded. 

office.  bo.^.cA^.  S  World.  TheWorld create, 

TenAftce.Trtie penance.bo.  Sacraments,       hoj^.cA.i4>       ttourifhed,  &gouerned 

S.c^.J*  Sactam<nufalflyfonmid,      of  God.        ba.i.cA,i6» 


A 


A  TABLE  OF  THE  MAT. 

TERS  ENTREATED  OF  IN  THIS 
BOOKE,  DISPOSED  IN  FORME 
of  common  places,  wherein  is  briefly  ic- 
hearfcd  thefummeofthe  Dodrine  concer- 
ning cuery  point  taught  in  the 
booke  before  at  largc,coI- 
ledcd  by  the  Author. 
Thefirji  mmhtrji^nipeth  the  boo}<^e,theftcondthe  Chapter ^ 
the  third  the  SeSfiort . 


A. 

Moltahes. 

ACoIuthcs  in  the  oldc  Church. 
Bookc.  4.  Chapter.  4.  Seftion. 
1. 3.  and  Chap.  1 9.  Scd.  12,23 . 
jidamsfali. 

The  fall  of  Adam  proceeded  not  of 
intemperance  of  gluttony,  but  of  infi- 
dclitie :  for  he  defpifing  the  word  and 
tiueth  of  God,  turned  out  of  the  way 
tothelycs  of  Sathan:which  infidelity 
opened  the  gate  to  ambition  &  pride, 
vvhercunto  was  adioyncd  vnthankful- 
ncflc:  and  ambition  was  the  mother 
ofdirobcdience.2.t.4. 

By  the  falof  Adamfith  other  crea- 
tures haue  been  after  a  fort  deformed, 
jc  is  no  maruell,  that  all  mankinde  was 
corrupted,  that  is  to  fay  :(warucdout 
of  kinde  from  his  firft  onginal,&  made 
fubicft  to  curfc.  This  the  old  Doftors 
called  Originall  finnc ,  but  yet  did  not 
foplaincly  fet  foorth  this  point  of  Do- 
ftrine  as  was  conuenient.  In  the  mean 
time  it  is  proued  by  rcafons  and  tefti- 
monies  of  Scripture  5y  Pelagius  fovvly 
erred  when  he  fayd  that  by  imitation 
only,  not  by  propagation,  finnc  paflcd 
from  the  firft  man  into  all  his  pofteri- 
tie.2.1.5,^. 

And  though  the  peftilencc  of  finne 
doe  principally  abide  inthefoulc,  yet 
itdoeth  not  therefore  pertaine  to  rhe 
difcufling  of  this  Doi^rinc ,  to  diiputc 


whether  the  foulc  of  the  childe  com- 
methofthc  engendring  fubftanccof 
the  father:  forafnuichas  the  caufcof 
the  infctflion  is  not  in  the  fubftancc  of 
the  flefh  or  of  the  foule,  but  becaufe  ic 
was  ordeined  of  God,that  thofe  giftcs 
which  he  at  the  firft  had  giuen  to  man, 
man  fhoulde  haue  andloofe  them  for 
him  and  his.  Finally  it  makethnota- 
gainft  this  dodrine,  that  the  children 
of  the  faithfijll  are  fandified.i.ij. 

That  by  the  falof  Ad  am  the  natu- 
rallgiftts  in  man  were  corrupted  and 
the  lupernaturallvvcrc  taken  away , is 
a  faying  that  many  haue  vfcd,  but  few 
haue  vnderftood.2.2. 4,1 6.  which  fay- 
ing is  expounded,  2.2.1 2.that  is  to  fay 
that  the  fupcrnaturali  giftcs,faith,the 
louc  of  God,charity  toward  our  neigh 
hours,  defirous  endeuour  of  holincllc 
and  rightcoufneflc  were  taken  away, 
but  are  rcftored  by  Chrift:  &  y  the  na- 
turall  gifts,namely  the  vnderftanding 
mind,and  the  heart  are  corrupted,be- 
caufe  the  foundnesof  vndeiftanding 
and  the  vprightncs  of  heartvvere  both 
taken  away:  Alfothat  reafoninman 
was  not  vtteily  blotted  out,  but  partly 
weakened  and  partly  corrupted :  &(o 
Will,  becaufe  it  can  no  beleuercdfro 
the  nature  ofman,  was  not  vttcrly  dc- 
ftioiedjbut  made  thrall  to  corrupt  dc- 
fires.2.2. 12. 

Ic  is  prooucdbythe  teftimonicsof 
Auguftin 


The  Table, 


Aiiguftine  &  of  the  Scripture,  yGod 
noconly  toreHivv  or  fLiffrcdjbut  alfo  by 
hjs  v»ill  difpofcd  the  fal  of  the  firll:  ma, 
andinhimthcvaineofhispofteritic. 
3-^3 -7,8. 

Angels  are  creatures  of  God  although 
Mofcs  do  not  exprelTe  them  in  the  hi- 
ftory  of  the  creation.  1.14.5. 

Of  the  time  or  order  wherein  they 
were  created, it  is  not  expedient  to  en 
c]uire,forarniiich  asy  Scnp-urc(_which 
wc  ought  to  follow  for  our  rule)  decla- 
reth  n'^thing  thereof,  i  .1 4.4. 

Why  the  heauenly  Spirits  are  cal- 
led Angels,  Armies,  Vertues  , Princi- 
paluies,powers,Domini6s,Throncs, 
Goddcs.1.14  5. 

Concerning  Angels  the  Scripture 
teachcth  fo  much  as  is  auaileable  for 
our  comfort  and  for  the  confirming  of 
our  faith,  namely  thactheyarc  diifri- 
buters  and  minil^ers  of  Gods  bounti- 
fulnes  tcwarde  vs,and  the  fame  by  di- 
uerswayes.i  .14.6,9. 

Not  onelyone  Angel  hath  feuerall 
carcof  euery  oneof  vs,  but  they  all 
with  one  confer  do  watch  for  our  iafe- 
ty:  anci  therfore  it  is  fuperfluous  to  en- 
quire whether  cucry  man  haue  his  Ic- 
ucrallangelafllgned  to  be  his  keeper. 
I.I4-7. 

Of  the  number  and  degrees  of  An- 
gelsjit  is  curioufncs  to  require,&  rafh- 
nes  to  determine ;  And  why,  whereas 
chey  be  Spirits,the  Scripture  painteth 
them  with  wings  vndcr  Chcrubin  and 
Seraphin.i.14.8. 

Againf^  the  Sadduces  &  fuch  other 
fantafticall  nien,it  is  proued  by  fundry 
teflimonies  of  the  Scripture,  that  An- 
gels are  not  qualities  or  infpirations 
without  fubftance^but  very  fpirites  in 
deede.i.i4.5>. 

That  fuperftitlon  is  herein  to  be  a- 
lioided,  and  that  wee  glue  not  to  An- 
gels tliofc  thinges  that  belong  only  to 


God  and  Chrift:.r.t4.io. 

For  auoyding  of  this  peril, wc  mu{l 
confidcr  that  whereas  God  vfeih  their 
feiuice ,  hee  doeth  it  not  of  ncede,  as 
though  he  could  not  bewichout  them, 
but  for  the  comfort  of  our  weakenefTe 
1. 14. II.  And  therefore  whatfoeuer  is 
fayd  of  the  miniffery  of  Angcls,ought 
to  be  referred  to  this  cnde ,  that  ouer- 
commingalldiltruft,  ourtruff  inGod 
ihould  be  thereby  the  more  ftrongly 
fiablifhcd,  &  not  that  they  fhould  lead 
vsaway  from  God.M4.1z. 

Thar  the  Angels  .ilfo  were  created 
after  the  likenesofGod.i  .15.5. 
^rchbifhops  and  Vatriarches. 

Sec  Bt>.4.Chap,4.  SC6I.4.  andy.i f. 

Of  the  Jfcending  ofChriJi  into  Heauttu 

Although  Chnft  in  his  rifing  again 
begannc  more  fully  to  fliewe  forth  his 
glory  and  power:  yet  in  his  Afcending 
intoheaucnhctirfttruelybegannehis 
kingdomjbecaufc  he  then  powred  out 
greateraboundance  of  his  Spirit,morc 
royally  aduaunced  hisreigne,S:  {hew- 
ed greater  power  both  in  helping  th6 
that  arc  his ,  and  in  ouerthrowing  his 
enemies.  And  yet  that  he  isfoabfent 
according  tothcprcfence  of  hisflefh, 
that  hee  is  alway  cuery  where  accor- 
ding to  the  prefcncc  of  his  maicftie, 
and  with  the  faithful  according  to  his 
vnfpeakeable  and  inuifible  grace,  i.itf. 
14. 

Of  Chrifls  fitting  at  the  right  hand 
of  his  father,  and  of  the  manifold c 
fruit  which  our  faith  gathereihtheiof. 
z.i  6^.1  ?,!(?. 

jiurkuUr  confefjtort. 

See  Confcflion  Auticular. 
B. 
Ba^ttfme, 

T He  definition  of  Baptifine.  The 
firfl  end  thcrof  is  tofcrue  our  faith 
before  God,  the  other  cnde,  to  fcruc 
our  confcflio  before  me  Jt  bringcth  to 

our 


The  Tdle, 


our  faich  three  things,  firft;  that  it  is  a 
ligneof  our  clear {•ng,afluringvs  that 
all  our  finncb  are  done  away.  4.  if.  i. 
which  is  proued  by  tel^imonicscf  the 
Scripture.and  that  it  is  not  the  water 
thatcleanfethvs  ,  but  thebloudeof 
Chrift  Sea.2. 

The  force  of  baptifme  is  not  reftrai- 
Oedtothetimc  paft:  but  we  are  by  it 
wafhcdand  clcanfed  once  for  all  our 
4ife :  and  yet  that  wc  may  not  hcercof 
take  a  liberty  to  finnc  fro  thence  for- 
ward.4.i?.3. 

The  power  of^he  kcics  (  as  they 
caUit)thatis  to  fay ,  the  minifterie  of 
theChurchjby  which  the  forgiuencs 
of  finncs  is  dayly  preached  vntovs, 
is  not  to  be  fcuered  from  baptifme.  4. 

ISA- 

The  fccond  fruite  of  faith  by  bap- 
tifmejis  thatitfheweth  to  vs  our  mor- 
tifying in  Chrift,and  a  new  life  in  him 
4.if.f. 

The  thirde  fruite  is ,  that  it  tcftifi- 
cth  that  wee  are  fo  vnitcd  to  Chrift, 
that  wee  are  partakers  of  all  his  good 
things.  For  which  caufe  Chrift  is  cal- 
led the  proper  obieft  of  baptifmejand 
the  Apoftles  bapufed  into  the  name 
of  Chrift,  in  whome  wee  do  fo  obtaine 
the  matter  bothofourclenfing  &of 
our  regeneration ,  as  wee  obtaine  the 
caufe  therof  in  the  father,  &  the  cfFeft 
in  the  holy  Ghoft.4.1  ?.^. 

.It  is  proued  that  the  baptifme  was 
all  one  which  was  miniftred  of  lohn 
and  of  the  Apoftles  ,  although  fomc 
of  the  olde  Doftors  thought  other- 
wire.4.1 5.7.  and  chat  it  makcth  not  to 
the  contrarie  ,  that  more  aboundant 
graces  of  the  Spirite  are  poured  out, 
fince  the  refurreftion  of  Chrift .  But 
yet  there  is  in  baptifme  a  difference 
to  be  made  of  the  perfon  of  Chrift 
from  lohn  ,  and  from  the  Apoftles  Si. 
other  minifters.4,if  .8. 

Both  our  moitifying  &  our  dcnfing 


were  as  by  ftiadowe  fignified  among 
the  people  of  Ifracl ,  by  the  paffagc 
through  the  fea  ,  &  the  comfortable 
calling  ofthccloude.4.1 5.9. 

It  is  falfe  which  fome  haue  taught, 
that  by  Baptifme  wee  are  reftoredto 
the  fame  righteoufncflc  &  pureneflc 
ofnature  which  Adam  had  at  the  be- 
ginning. And  there  is  ftiewed  that  in 
the  children  of  God  doe  reraainc  yet 
ibme  leauings  of  finne ,  although  the 
fame  rcigne  not  in  ihcm :  which  doth 
whet  their  cndeuours,  and  doethnot 
giue  them  occafion  to  flatter  them- 
felues.4.1  j.iOjU.thc  fame  is  prooued 
byPaul.Sea.ia. 

How  Baptifme  ferueth  our  confef- 
fion  before  men.4.1  J.13. 

What  is  the  order  to  vfe  Baptifme, 
both  for  confirmation  of  our  faith,  & 
for  a  confefTion  before  men.  Where  ic 
isfiiewedthat  the  graces  of  God  arc 
not  enclofcd  in  the  Sacrament,  fo  as 
they  be  giue  to  vs  by  the  vertuc  thcr- 
of.4.i^i4,i^ 

Baptifme  is  nothing  cncrcafcd  by 
the  worthineflc  of  him  that  doth  mi- 
nifterit ,  nor  diminiflied  by  hisvn- 
worthinefle:  againftthe  Donatiftes, 
and  our  Catabaptiftes  which  require 
a  rebaptifingjbccaufe  wee  haue  beene 
baptifed  in  the  kingdom  of  the  Pope. 
4.1  J.I  ^.thcir  arguments  arc  confuted 
Seft.17,18. 

Baptifme  is  a  continuallSacramec 
ofrepentanceforallourbfe,  fo  that 
weneedeno  other  Sacrament  ofpc- 
nancc.4.19.17. 

Oftheconiuring  of  the  water, the 
waxecandell,  the  Chrefmc,  theblo- 
wing,thefpittle,and  fuch  other  trifles 
added  to  the  fimple  ccremonie  of 
Chrift:  and  the  order  of  purely  mi- 
niftring  it  in  the  Church  is  ftiewed.4. 

It  is  fhewed  that  to  minifter  Bap- 
tifme pcrtaineth  to  the  rainiftersofy 
Vvv  3  Church 


ThtTahh. 


Church  &  not  to  priuatc  men,  much 
leflc  to  women:  and  the  concrai  ic  ob- 
icftions  are  confatecI.4.i^io,ai,iz. 
Baptifme  ofinfanis. 

The  baptifing  of  infants  doth  very 
Well  agree  with  Chriftes  inftitution, 
and  with  the  nature  of  the  figne.  4. 
l6.3cc. 

Baptifnie  fuccecded  in  the  place  of 
Circumcifion,  Wbcrin  they  be  like,& 
wherein  they  be  vnlike.4. 16.3, 4. 

Infants  are  nottobcc  debarred  fro 
baptjfme ,  fith  the  Lorde  doeth  make 
them  partakers  of  the  thing  fignificd 
inB3piirmc.4.i6.f.  and  that  the  Lord 
doeth  regenerate  infants,   Seft.  17, 

Sith  it  is  certaine  that  the  fame  co- 
uenantjwhich  it  pleafed  God  to  make 
with  Abraham  ,  is  fealed  in  infantes 
with  the  outward  Sacrament  ,  there- 
fore ought  baptifmealfo  to  hauc  place 
among  thcm.4.1 6.6. 

Baptifing  of  infants  is  well  proued 
by  this  that  Chrift  embraced  chil- 
dren and  laid  his  handes  vponthcm. 

4.1^.7. 

A  confutation  ofcertainargumccs 

of  the  enimies  of  infants  baptifrae  .4. 

1^.8,12,23,1^,17,^8,19. 

Therccommeth  great  fruit  by  the 
baptizing  of  infants,both  to  the  faith- 
full  parcntes  and  to  the  children.  4. 
16.9.  Which  fruitc  Satan  trauaileth 
by  the  Anabaptiftes  to  take  from  vs. 
4.1^.31. 

A  confutation  of  the  aduerfaries 
argumeniSjfaying,  that  thcr  be  other 
things  figrrified  inbaptifme  than  ther 
are  in  Circumcifion:  that  our  ccue- 
np.nt  diffi.rcth  from  the  old  couen5t; 
that  other  arc  called  children  at  this 
day  than  were  at  that  time. 4-  1 6. 10, 

A  confutation  of  their  other  fai- 
"ncd  differences  betweene  Circumci- 
fion and  bapdfrae.  Se«^i6.    Alfoof 


this  obleftion,  that  baptlfme  is  a  Sa- 
crament of  repentance  and  of  ftith: 
neither  of  which  can  be  in  tender  in- 
fancie4.i^.io,ii. 

In  them  of  ripe  age,  faith  and  vn- 
derftanding  ought  to  go  before  bap* 
tifme:  but  in  infantes,  the  baptifme  of 
the  faithfullgocth  before  vnderftan- 
ding.4.15. 24. 

A  confutation  of  their  error,  which 
condemne  to  cternall  death  all  thac 
arenotbaptifed.4.16.16. 

This,  that  Chrift  was  not  bapti- 
fed  till  his  age  of  5  o«^y  earcs,  was  for  a 
goodcaufe  ,  andmaketh  nothing  for 
the  enemies  of  infantes  baptirme.4. 

I(J.29. 

Why  thcfupper  is  not  to  bemini- 
ftrcd  to  the  infantes  of  the  faithful], 
and  baptifme  not  to  be  denied  them. 
4.1630. 

A  longrehcarfall  ofthe  arguments 
wherewith  wicked  Seruettus  did  fight 
againft  the  baptifme  ofinfants,  and  a 
confutationof  the  fame  argumcntes. 
4.1^.31. 

Of  baprifing  ofinfants.4.8.1^. 
Bearing  ofthe  croffi. 

Itbehoucththatwce  deny  ourfel. 
ues.thatwemaybearethccrofle,  bc- 
caufe  it  is  Gods  will  to  excrcifc  al  1  his 
vnder  the  crofle,  beginning  at  Chrift 
his  firft  begotten  fonne.  Which  fel- 
low(hipwith  Chrift  doth  already  giue 
vs  great  ground  of  patience  and  com- 
forf.3.S.i. 

It  is  for  rmny  caufes  ncccflary  for 
vstolcade  our  life  vnder  a  continual] 
crofle:  firft  to  beate  downe  our  arro- 
g.incie  and  truft  of  our  owne  ftrength. 
And  this  remedie  cucn  the  moft  holy 
do  ncede,as  is  proued  by  the  examj^c 
of  Dauid.'j.  8.1.  Hereby  our  truft  in 
Godis confirmed  ,  andour  hopecn- 
crcafed.Scft.?. 

Secondly,thatourpaticnccmaybc 

tried,  and  wcc  may  beframcd  to  obc- 

dicnce-o. 


The  TM. 


dlence.5 .8.4.  Which  Is  mod:  needefiil 
for  vs,  fich  the  wantonnes  of  cur  flefli 
is  fo  great  to  make  vs  fhake  off  y  yoke 
ofGod  when  he  doth  once  handlers 
gently.Scft.y. 

Sometime  alfo  to  punifh  our  offen- 
ces committed :  wherein  wc  acknow- 
Icdg  that  he  doth  the  office  of  a  good 
father  toward  vs,buc  contrariwiie  the 
vnfaithful  arc  oftentimes  made  more 
obftinate.^.S.tf. 

A  fingular  comfort  when  wcfuffer 
cither  (hafne  or  loflc,oi-  any  other  ca- 
lamitie  for  righteoufncs:  which  crolfe 
moft  properly  belongeth  to  the  faith- 
full.5.8.7. 

Howe  neccflarie  it  is  for  thefaith- 
full.in  the  bitterneflc  of  affliftions,  to 
be  furnilhcd  with  this  thought,  thac 
God  loueth  them  ,  but  is  angry  with 
theirfaults.5.4.:;4. 
Bifhops. 

The  name  of  Bifhop  in  the  oldc 
church  wasgiuen  to  fomc  one  in  eue- 
ryfeuerall  company  of  miniftcrs,  for 
politikc  order  ,  and  not  that  they 
fliould  bcare  a  lordly  rule  oucr  other. 

It  was  the  office  as  well  ofthcbi- 
fiiopasofothcrprieftcs,  topreachSc 
miniftcr  the  Sacraments .4.4.3. 

The  oldc  Church  did  commonly 
obferue  the  order  appointed  by  the 
Apofiles  in  calling  ofmini{);ers44.io 
11,11,15. 

With  what  forme  theminiftersof 
the  old  Church  were  conTccratc  after 
their  cle^ion4  4.14,1  J. 

Of  the  ceremonie  of  ordering  of 
true  Prieftcs.4. 19.28. 

Oftentimes  the  order  of  Prieftes, 
Prophets, and  paftors,  hath  bin  moft 
corrupt  in  the  Church.  4.5).;,4,  J. 

Men  are  not  bounde  without  ex- 
^eep^ion  to  obey  the  Paftors  of  chur- 
ches, baton  the  Lorde  and  his  worde. 


Whatbifhops,  and  ofwhatquaK- 

tiesjbc  made  in  the  papacy  4.5'. r. 

The  right  of  the  people  in  eleftion 
is  taken  away,  and  the  old  canons  bro- 
ken4j.i,3. 

What  Prieftes  are  made  in  the  pa- 
pacy,and  to  whatcnde.4.?.45?. 

Of  the  gifts  of  benefices  in  the  pa* 
pacy.4.5.6,7. 

How  faithfully  al  Priefts  in  the  pa- 
pacie  do  execute  their  officc.whctncr 
they  bee  Monkes ,  or  fecular ,  as  Ca» 
nonSjDeancs,  Parfons  of  parochcs, 
Biftiops.&c.4.5.8, 9,10,11. 

The  negligence  of  them  that  go- 
uerned  Churches  in  the  time  ofGre- 
gorie  and  Bcrnard.4.f  .it. 

The  whole  maner  of  ecclefiafticall 
gouernance  as  it  is  at  this  day  in  the 
papacy,  is  nothing  elfc  but  a  place  of 
fpoylc,  wherein theeues  dorobwith- 
outlawe  and  meafure.4.j.i5. 

Of  the  diflblutehcentioufnesin  all 
partes  oftheirlife,which  Prieftes  and 
biftiops.&c.vfe  in  the  papacy 4.J .14. 

c. 

Caliing. 

OF  the  effeftual  or  inward  calling, 
which  is  a  fure  teftimonie  of  ele- 
d:ion,and  hangeth  vpon  the  only  free 
mcrcic  of  Gpd.3.Z4. 1  ,i. 

Againft  them ,  which  in  predcfti- 
nation  doe  make  man  a  worker  with 
God.  Alfo  againft  them  that  hang  c- 
leftion  vpon  that  whlth  foUowethe- 
lc<5tioru3.24.3. 

Thccerteintic^ofourcl  ftionis  to 
be  knowen  by  the  word  iind  calling  of 
God,3nd  we  ought  not  to  prcace  into 
the  eternal councel  of  God.5 .24  4. 

The  fisther  hath  chofcn  vs  only  in 
Chrift.in  him^hercfore  let  vs  behold 
thi  ftedfaft  ground  of  our  eLftion.  (, 
24.  f.andfo,  that  therof  alfo  wee  may 
conceiue  a  fure  confidence  of  pcrfc- 
ucrance  to  the  cnd.3.'4.d,7,8,^. 

Vvv  4  Two 


The  Table, 


Two  kindes  of  calling  vniuerfall,& 
Ipeciall.3^4.8. 

It  is  prooiicd  by  diuerfe  examples 
and  ceftimonies  of  Scripture,  that  the 
cleft  before  their  Calling  doe  differ 
nothing  from  other  men,  andthatit 
is  falfe  which  fomc  men  no  drcame, 
that  there  is  a  certainc  feede  ofelc- 
ftionplantedinthcir  hearts  cuenfro 
their  natiuitic.3 .24 10,1 1. 

It  is  (hewed  at  large  that  as  God 
doth  by  the  cffcftualncflc  ofhis  Cal- 
ling towarde  the  cleft  ,  make  perfcft 
thcfaliiationto  which  he  had  by  his 
cternall  counfcll  appointed  them :  fo 
he  hathhis  iudgementcs  againfty  re- 
probates,whereby  he  puttcth  his  pur- 
pofe  concerningthem  in  excciition,& 
maketh  a  way  for  his  prcdeftination. 
3.Z4.i2,i3,14.&c. 

Cardinals. 

Whenthe  name  of  Cardinals  firft 
began,  &  howe  they  hauc  fo  fuddenly 
flart  vptofogreathonor4.7.50. 
Certmonies. 

The  olde  Ceremonies  are  taken  a- 
way ,  as  touching  their  vfe  onely,  but 
not  as  touching  their  effeft,  for  wee 
hauc  the  fame  effcft  at  this  day  moft 
cuidently  and  cfFeftually  in  Chrift. 
And  this  doth  nothing  diminifli  their 
holineflcjasit is proucd.i.y.i^.  &be- 
ingweyed  by  thcmfelues  &  without 
Gnrift.thcy  ar  worthily  called  of  Paul 
handwritings  againft  vs.z.y.iy. 

The  ordmances  concerning  Ce- 
remonies in  the  Popes  lawe,  do  com- 
snaunde  obferuation  for  the  mofl:  part 
vnprofitable,  andforaetimcalfofoo- 
Jjfh  although  ihcy  haue  a  great  fee- 
ming  of  wifdome :  moreouer  they  op- 
prefl'e  confciences  with  their  infinite 
BnuItitudc.4.io.ii,ii3i3. 

The  popifli  Ceremonies  can  not 
be  executed  by  this  colour,  that  they 
be  ordained  for  the  inftruftion  of  the 
ignorantjas  the  Ceremonies  of  y  lawe 


wercrbecaufc  there  appearethin  thl< 
point  a  manifeft  differece  between  vs 
&  the  people  before  Chrift,  4.10,14. 

The  popifh  ceremonies  are  belee- 
ued  to  be  Sacrifices  clcnfing  finnes,  & 
deferuing  eternall  life :  they  arc  with- 
out doftrine,  and  are  fnares  to  catch 
raony.4.io,tf. 

Charit/e  toward  our  neighbour. 

It  is  proued,againft  the  Sorbonifts, 
that  Charitie  is  the  loue  of  our  neigh- 
bour &  not  of  our  relues.x.8.54. 

Vnder  the  name  of  neighbour  is 
contained  euery  man,  be  heneuerfo 
muchaftraungcr  tovs,  andourene- 
mie.2.8.^^.  and  therefore  the  School- 
men arc  condemned  of  ignorance, 
which  of  the  commaundementes  of 
God,not  to  dcfire  reucnge,  &  to  louc 
ourencmies,  haue  madecouncels,to 
the  necefTary  keeping  wherofmonkcs 
alone  do binde  thcmfelues  :  and  it  is 
proucd  y  the  old  doftors  of  y  Church, 
yea  &  Gregorie  himfelfe ,  thought  o- 
thcrwife.z.S.^^.yy. 

We  hauc  need  of  patience,  that  we 
be  not  wcarie  of  doing  good  to  other. 
And  we  ought  not  to  haucrefpcftto 
the  vnworthincffc  or  other  qualities 
of  men  which  might  withdrawe  vs,. 
but  to  God  which  fo  commaundcth 
vs.3.7.^. 

To  the  fiilfilling  of  all  the  partes  of 
Charitie ,  it  is  not  enough  if  wee  per- 
forme  all  the  dutifull  deedes  of  Cha- 
ritie,but  wee  muft  doit  with  a  fyncerc 
afFeftionofhcart.Whereinthcchicfc 
point  is,  that  wee  take  vpon  our  felucs 
thepcrfon  of  him  whome  wcclceto 
nccde  our  hclpc.  So  fhall  we  auoid  dif- 
dainfull  pride  &  other  corruptings  of 
Charitie.3.7.7. 

chrift  &  y  Apoftles  in  rehearfing 
thefummcofthc  lawe  doefomctime 
leaue  out  the  firft  table :  not  for  that  it 
more  auaileth  to  the  fumrac  of 'ightc 
oufncs  to  hue  innocently  witli  mepj 

cbaoi 


Tae  Tahte, 


than tohonour  God  with  Godlineflc: 
butbccaufc  vnfained  Charitic  is  the 
prootc  of  true  Godlines.2.8.5 1,^3 . 

A  confutation  of  the  Pharifeesof 
our  timcjwhich  hold  that  we  arc  iufti- 
ficd  by  charity,becaufc  Paul  faith  that 
Charity  is  greater  than  faith  and  hope 
3,18.8. 

An  expofition  of  the  tenth  coman- 
dement,wherein(as  in  the  former  c6* 
mandement-s  )  is  forbidden  not  only 
all  purpofe  to  hurt  our  neighbour,  but 
alfoall  luftordcfire  againft  Chariiie. 
2.8.49,58. 

God  doth  for  good  caufc  and  wor- 
thily require  ofvs  fo  great  feruentnes 
and  vprightncs  of  loue.  J.S.f  o. 

An  expofition  of  the  fixt  comman- 
demcnt,  wherein  not  only  the  flaugh- 
ter  or  hatred  of  our  neighbour  is  for- 
bidde  vs,  but  alfo  the  prefcruing  of  his 
life  is  commanded  vs,  bccaufc  man  is 
both  our  flcrti  and  the  Image  of  God. 
1.7.39,40. 

Children. 

Sec  Obedience  of  Children  to  pa- 
rcntes. 

Church. 

The  Church  the  mother  of y  faith- 
full.4.1.1,4,5. 

An  expofition  of  this  Article  of  the 
Creedcjlbcleeucthe  holy  Church.  4, 
1.2,5. 

The  holincfle  of  the  Church  is  not 
yctperfited.4.8.12. 

Of  the  inuifiblc  Church:  and  of  the 
vifiblc  Churchjthe  fignes  whereof  are 
the  pure  prcachingof  the  wordc  and 
miniftration  of  Sacramentes.4.8.7,8,9 
10,11. 

Wherelbeuer  thofe  fignes  are ,  we 
ought  not  to  depart  from  that  fellow- 
fliip.4.8.iz. 

There  may  fome  faulte  creepe  in, 
either  in  doctrine  or 'in  miniftratioof 
SacramentSjfur  y  which  yec  we  ought 
noctocaftofthe  communion  of  chat 


Church ,  &  much  Icfle  for  the  impcr- 
feftion  of  life  and  corruptneflc  of  ma- 
ners;And  herein  the  Anabaptiftes  are 
reproucd.4.1. 1 2,13,14,1  J, 16^. 

The  Church  is  none  ocherwifc  ho* 
ly,but  that  it  alway  hath  many  faults^ 
&  yet  it  ceafeth  not  to  be  the  Church,, 
as  is  proued  by  teftimonies  of  Scrip- 
ture and  the  experience  ofall  ages. 4, 
1.17,18,19. 

Ste  MiniFiery  of  the  Church. 
Churchetfower as  touchingjirliclti  of 
faith. 

It  is  proued  by  the  example  of  the 
Apoftlcs  and  Prophets,  and  of  Chrift 
himfelfe ,  that  whatfocucr  authoritie 
the  Church  hath,  is  properly  not  giue 
to  men, but  to  the  word,the  miniftra- 
tion  whereof  is  committed  to  them: 
And  therefore  it  was  ncuer  lawfull  for 
the  Church,  to  teach  any  other  thing,, 
thany  which  flic  receiued  of  the  Lord 
4,8.1,1,3,4,8,9. 
Chriftliathcucr  taught  his  Church: 
and  y  et  he  hath  vfed  diucrs  maners  of. 
teaching  according  to  the  diuerfity  of 
timesjcre  the  lawe  was  written,  in  the 
time  of  the  lawc  and  the  Prophetes,& 
laflof  all  fince  that  he  himfelfe  was  o- 
penly  (hewed  in  the  fle{h. 4.8.5,^,7* 
Falfe  Church. 

Where  lying  and  faKhod  hath  got-' 
ten  the  vppcrhand  &  reigneth ,  th  ere 
is  not  the  Church:  And  this  is  proued 
to  bee  in  the  papacy  ,  although  they 
thereboaftofa  perpetuall  fucceffion 
of  Biniops.4. 2.1,2,3 ,4. 

They  are  not  here  tikes  orfchifma- 
tikes  that  depart  from  thepapacic.4.i. 

How  much  (ocuer  a  man  make  the 
beft  of  the  faiihes  of  y  popifh  Church, 
yet  the  ftate  thereof  is  no  better  than 
was  in  the  kingdome  of  IfracllYndcr 
lerobeam  4.1.7,8,9,10. 

Yet  by  the  goodnelfeof  Godtherc- 

rcmainein  thepapacie  certaine  foot- 

Ue-ppes 


TheTMc. 


ftcppfsoftlic  Churcti:  andfoi?  that 
fulfilled  which  hath  bene  writtcnjthac 
Antichrift  (houide  fit  in  the  temple  of 
God.4.i.Ti,ti. 

A  comparifon  of  the  power  which 
the  true  Church  hath  in  tcching.with 
the  tyrany  of  the  Pope  &  his  miniftcrs 
in  forging  new  articles  of  faith4.8. TO. 
Ofthcpapiilsprinciplejy  the  Church 
cannoccrrc.4,8.13, 

It  is  falfc  to  (ay  that  it  bchoiied  that 
the  Church  fhould  ad  to  the  writings 
of  the  Apoftles.  4  -8. 14,1  j,i  6. 

A  confiitation  of  the  argutncnres 
which  the  papifts  make,  to  prouc  that 
there  is  power  giuen  to  the  Church  to 
coincnswc  articles  of  faith.  4,  8. 11, 

12. 

Chrtfl. 

The  Godhead  of  the  Sonne  is  pro- 
ued.M^.j. 

Againftccrtainc  dogges, which  do 
priuiTy  ftealc  away  from  the  fonnc  of 
God  his  cternity,3ffirming  y  hec  then 
firft began  to  be ,  when  GOD  fpake  at 
the  creation  of  the  world. 1,13 .8. 

Diuerfe  teftimonics  of  Scripture, 
which  affirmeChrift  to  bee  God,  and 
firftoutoftheolde  teftamcnt.  i.  13. 
9,10.  thcnoutof  thencwetcftamcnc. 
Scd.ii. 

A  proofcofthc  fame  Godhead,  by 
the  workes  that  arc  in  the  Scriptures 
afcribcd  vntohim.i.ij.ii.  alfoby  his 
miracles  and  certaine  other  thingcs. 
Sca.13. 

A  difference  bctwceneChrifts  wor- 
king of  miracles,  and  the  Prophets  or 
Apoftles  doing  of  the  like.  1.13.13. 

It  is  proued  by  many  Scmolt  ftrong 
teftimonics  of  Scripture ,  that  Chriftc 
tooke  vppon  him  a  true  fubftancc  of 
mans  flefh,  &not  a  Ghoft  or  counter- 
faitc  fhape  of  man,  as  the  Marcionitcs 
faincd,  noryetaheauely  bodyas  the 
Manicheeslyingly affirmed,  a,  13. i, 
Anexpofitio  of  the  places  of  Scrip  - 


ture ,  which  Marcion  writhed  to  the 
confirmation  of  his  error ,  and  alfo  of 
thofc  which  Manicheuswreftcd,  and 
many  of  their  difciplcs  do  wreft  at  this 
day. X.  13.2,}. where  alfo  arc  confuted 
the  new  Marcionitcs,  which  toptouc 
that  Chrift  tooke  bis  body  of  nothing 
doc  holde  that  women  haue  no  fccdc: 
There  are  alfo  certaine  other  thinges 
confutedjwhich  are  obiedcdas  abfur- 
dities.x.i3.4. 

Set  Jfctnding  ofchri/iinfoheauen. 

See  Death  ofChrili. 

See  Dsfcending  ofChrifi  into  htU, 

See  Mediator  Chrift. 

Set  Merit  of  Chrift. 

Set  Vrtefthood  &c.  ofchriji. 

See  Redeemer  Chrift. 

Ste  li^efttrreSiion  of  Chrift. 

Chriftianiiherlit. 
Howe  ncccfl'ary  is  the  knowledge 
thercof.g.i^.T. 

Chriftianliberty  confifteth  in  three 
partes:  The  firft  is  entreated  of.  3.1^, 
z,3 .  The  fecond.  Sed  4,5,<?.The  third. 
Sea.  7,8. 

Chriftian  liberty  is  a  fpiritual  thing, 
and  all  they  doe  wrongfully  expound 
it,  which  either  makeic  a  clokc  for 
their  luftcSjOr  do  abufe  it  with  offence 
ofthcirv/eakebrethren.3 .15.9,10, 
Ciuillgouernmetnt. 
See  Publikc  goucrnmcnt. 

Clarkft  or  Clergit. 
OfClcrkes  inthcoldChurch.4.4.^ 

Concupifcence  or  LuFt. 
The  difference  betwcenc  concupi- 
fcence and  counfell.  1.849. 

Thatal  the  concupifcence  s  of  men 
arceuill  and  giltyof  finne ,  not  info- 
much  as  they  are  natura!l,butbccaufc 
they  are  all  inordinate  by  reafon  of 
the  corruption  of  nature.  And  fo  did 
Auguftme  thinke ,  if  he  be  diligently 
weycd.3.3.ii.  and  this  is  proued  by 
manieplaccsofhiswritings.3.3-13. 
Qonftfton  Auricular. 

Coiw 


The  TM. 

Concerning  Confeflion,  the  fchole  were  by  diucrfe  circumftanccs  tqr- 
diuines  do  fight  againft  the Canonifts,  mented  therein. 3 .4.x 7. 
affirming  that  it  is  not  by  the  comma-  By  a  firailitudc  is  defcribcd  howc  a 
dement  ofGod.  A  confutation  of  the  great  part  of  the  world  hath  hitherto 
argumcntes  vvherevpon  the  firft  forte  obeyed  fuch  dlufions.That  it  is  an  im- 
doe  ftandcrfirft  becaufc  the  Lorde  in  poflible  Iaw,&  maketh  men  hypocrits 
the  Gofpd  did  fend  the  Leprous  who  And  iheisfhewed  a  moft  certain  mie 
heehad  clcanfed  to  the  Pricftes:  and  of  confefTion  according  to  the  exam- 
there  is  (hewed  the  true  meaning  of  y  pie  of  the  publicanc.3.4  18. 
doing. 3.4.4.  A  confutation  of  this  article,  y  fins 

A  confutaricn  of  their  fccondargu  •    arc  not  forgiuen,&  that  the  gate  of  pa- 
ment ,  for  that  th;  Lorde  commaun-    radile  is  fliut,  &c,  vnles  there  bee  firft 
ded  his  difciples  tolofc  &  vnwind  La-    firmcly  coceiucd  a  vow  of  confcfling, 
iaruswhehewasraifcdfr6deth.3.4.^    where  alTo  their  obiedion  is  confuted 
A  true  expofition  of  two  places  by    y  iudgemcnt  can  not  bee  pronounced 
which  they  trauell  tovphold  their  con-    til  the  caufe  be  heard,  that  is  to  fay  jy 
fcffion  :  that  is  to  fay,  that  they  which    abfolution  can  not  be  giuen  till  all  the 
came  to  the  Baptifme  of  lohn  did  con-    fins  be  rehearfed.  5 . 4 .18. 
fell'ethcir  fins,  &  lames  willcthvs  to        Itisno  maruellywe  condcmne  & 
confeflc our  finsone  to  another.3.4.6    abolifh  auricular  confe{i]on,&  our  ad- 
Thc  vfe  of  cofefling  to  a  prieft  was    ucrfaries  do  falOy  afligne  fo  gret  profi^C 
very  auncicnt,butyet  freeasapolitikc    vnto  it,forfomuch  as  on  y  othcrfide  it 
order,  not  as  a  la w  fet  by  Chrift  or  his    armeth  me  to  boldncs  of  finnig.j  .4,  r p 
Apoftlcs:  and  afterward  the  fame  was        They  do  f.ilfly  pretend  y  they  haiic 
abrogate  by  Neftarius  Bjfhop  of  the    the  powerof  y  keies,  fith  they  are  not 
Church  of  Conftantinople,  beeaufe  of   the  fucceflbrs  of  y  Apo{llcs,nor  haue  % 
a  Deacon  which  had  vndcr  that  pre-    holy  ghofi^,forafmuch  as  they  do  day- 
tenceabufeda  woma.  This  tyrannous    ly  without  confideratioa  loofe  thcfc 
Jaw  was  noilaide  vppon  Churches  be-    things  which  the  lord  hath  ccmman- 
fore  the  time  of  Innocent  the  third,  a-    dcd  to  be  bound ,  &  bind  what  h  e  hath 
bout  three  hundred  yeares  paft,  and    commanded  to  be  loofcd.^. 4. zo. 
the  foolifhnefTe  and  barbaroufnes  of        Itisprouedfalfcy  they  f.iy  that  the 
that  ordinaunce  is  dcclared.3..4.7.         power  of  the  keies  may  fomtime  be  v- 
Witnefles  of  the  faide  abrogation,    fed  withoutknowlcdge,  forafmuch  as 
out  of  Chriloftome  Bifliop  of  Coalla-    by  y  meane  theablblutio  {hould  be  vn- 
tinople.3.4.8.  ccrtaincAVhcrealfoisfpokenofy  ab- 

An  expofition  of  Innocentes  lawe  folution  or  condenation  which  the  mi 
concerning  the  confeflion  of  al  finnes  nifters  of  the  gofpel  or  the  Church  do 
ivhcre  arc  rehcarfed  the  diuerfe  opi.ni-  pronounce  according  to  the  worde,8c 
onsoftheRomifhdiuines  concerning  of  the  cert3intiethercof.3.4.ii. 
the  number  and  vfe  of  key  es,  and  the  The  abfolution  of  the  Pricftes  in  y 
powcrofbinding&loofing.3.4.i5'.  papacieisvncertainc.as  Wclonthebe 

Thclewdnesof  althe  particular  arti-  halfe  of  him  y  aflbilcth  as  ofhim  y  co- 
des of  the  law  of  confefTmg,  &  fpeci-  fcffethibut  contrariwife  it  is  in  the  ab- 
ally  of y  concerning)'  rehearfingofall  folutio.n  of  the  Gofpcll,  which  han- 
fins,3.4.i^,&aplainedefcriptionofy  gcth  vppon  this  onely  condition*  if 
critelticwhercwuhpooicconrdcnccs  thcfinner  fccke  liis  purging  in  the 
.  .      _   ..  .  oncly 


The  Tables 


onely  facrificc  of  Chrift ,  and  do  ycldc 
to  the  grace  offered  vntohim.3.  4.21. 

ThePopiHi  Doftors,whcn  they  al- 
leadgc  for  themfclues  the  power  of 
loofing  giucn  to  y  Apoftlcs,do  wrong- 
fully wreft  to  auricular  cofeflion  ihofe 
■fayinges  which  Chrift  fpake  partly  of 
preaching  of  the  Gofpel,  and  partly  of 
excommunication.The  errors  of  L6- 
bard  and  fuch  other  in  this  matter  :& 
"concerning  the  manner  of  remiffi- 
'on  with  enioyning  of  penance  and  fa- 
tisfaftion.  3.4.13. 

A  fumme  of  all  before  fpoken :  and 
what  the  faithful!  ought  to  thinke  of 
auricular  confefTion.  3 .4.24. 
Trut  ConfeffioH . 

What  kinde  of  confcffion  is  taught 
vs  by  the  wordc  of  God,namcly  to  co- 
fefle  to  God  the  knower  of  our  hartcs 
and  of  all  our  thoughtes.  3.4.5>. 

Outofthisfecretconfeflion  made 
to  God,followeth  a  voluntarie  confcf- 
fion before  men/o  oft  as  it  is  behoue- 
full  for  the  glorie  of  God  or  the  hum- 
bling of  our  felucs.  And  of  this  fecond 
kinde  there  was  an  ordinary  vfe  in  the 
old  Churchj&isalfointheChurchat 
this  day.  But  yet  extraordinarily  it 
ought  after  a  fpeciall  manner  to  bee 
vfed,  whenfoeuer  it  fhall  happen  that 
the  people  bee  guiltie  in  anygenerall 
ofFence,or  to  be  plaged  with  any  cala- 
mitie.  Oftheprofitcof  fuch  confcfli- 
on.3.4. 10,11. 

•'-  Of  two  other  fortes  of  priuatccon- 
feffion;of  which  the  firft  is  vfed  for  our 
owne  caufc,when  we  require  comfort 
of  our  brethren  jbecaufc  the  feeling  of 
fins  doth  vexe  and  truble  vs:in  which 
cafe  we  muft  chiefely  refort  to  our  pa- 
ftorsrand  this  remedy  is  warely  &  mo- 
derately to  be  vfed ,  that  no  bondage 
be  brought  in.  The  other  (brtc  is  to 
appcafc  and  reconcile  our  ncghbour, 
ifhebeeinany  thing  offended  by  our 
jfault,  vndcr  which  kinde  is  contcincd 


their  ConfefTion  which  hauc  finned  fb 
farre  as  to  the  offence  of  the  whole 
Church. 3.4.11, 13. 

The  powcrofthckcyes  hath  place 
in  the  three  kmdes  of  Confcffion. Of 
the  fruite  which  they  that  confcffc  do 
receiue thereby,  becaufe they knowc 
that  forgiuencffeoffinncs  is  declared 
to  them  by  tlie  mefl'enger  of  ChrifVc. 
3.4.14. 

Of  confcffion  of  finncs  one  forte  is 
gcncrall  an  other  fpeciall.3.10.9. 
Confirmation  Vopijh. 

The  ccremonie  of  laying  on  of 
hands.when  the  children  of  the  faith- 
full,  which  were  baptifed  in  their  in- 
fa ncicjdid  y  eclde  an  accompt  of  their 
faith.4.19.4, 

Ofthepopifhc  facrament  of  Con- 
firmation foifted  in  place  of  that  ho, 
ly  inftitution.4. 19 .5' 

That  the  example  of  the  Apoflles 
is  wrongfully  alleadged  for  defence 
thcreof.4.19,5. 

It  is  blafphcmie  when  they  call  ic 
the  oyleoffaluation4. 19.7,8.  &  when 
they  fay  that  none  are  made  ful  Chri- 
flians  till  they  be  annointed  with  the 
Bifhoppes  Confirmation.  Scft.^.and 
when  they  fay  that  this  annointing  is 
to  be  had  in  greater  reucrcnce  tha  bap 
tifme.Scd.io.il, 

Itistobewifhcd,  that  the  manner 
of  the  oldc  Church  were  brought  in 
■vfe  againe,  to  call  children  to  giuc  ac- 
compt  of  their  faith.4.1 9.15. 
Confcitme. 

Confciences,  when  they  feekc  af- 
fiance of  their  iuftification  before  God 
ought  to  forget  al  the  righteoufnes  of 
the  law .3. 19. 1,3. 

The  Confciences  of  the  faithful  do 
not  follow  the  lawc  as  conftraynedby 
neceffitic  of  the  lawe  ,but  being  free 
from  the  yoke  of  the  law,doe  volunta- 
rily obey  the  wil  of  God.3 . 1 9.4,5,^. 
Of  the  fredom  of  confcicncem  out- 
ward 


7%e  Tdle. 


ward  and  indifferent  thinges.^  19.758 
The  Confcicnces  of  the  faithful  be 
ingfertc  athbertic  by  the  bcnefiteof 
Chrift,  arc  made  free  from  the  power 
of  all  men .-  and  howe  this  is'  to  be  vn- 
derlfoode.  where  alfois  fpoken  of  the 
fpirituall  and  ciuill  gouerncment,  and 
what  difference  is  to  be  putbctwcene 
them.3 ,19.14,1 5'. 

Whatis  Confcicncc:  and  in  what 

fenfe  Paul  faveth ,  that  the  magiftrate 

:jjiuflbe  obeyed  for  confciencc.  3. 19. 

what  is  Co  nfcicnce:  and  of  the  co- 
mon  ditference  betwcene  the  tempo- 
ral court,  and  the  court  of  Confciencc 
4.io.3,f. 

OfCounccli, 

We  muft  kcepe  a  mcane  in  honou- 
ring of  Counc^ls,thatwe  take  nothing 
away  from  Chrifl:,and  our  doftrine  for 
the  mofl:  part  is  confirmed  by  aunci- 
entCouncels.4.9.1. 

By  the  Scripture  the  CoQccIshaue 
no  authoritic  ,vnlefl"c  they  becafTcm- 
blcd  m  the  name  of  Chrift :  and  what 
thatis.4  9Z. 

It  IS  falfe  which  the  Papifls  affirmer 
that  truth  remaineth  not  in  y  Church 
vnlefleitbee  among  the  paftors,  and 
that  the  Church  it  fclfc  isnotvnlcQc 
it  remaine  to  be  feene  in  general  Coil- 
ccls4.9.3,4,5/,7. 

Whatthingcs  are  to  bee  wcyed  in 
fearchingthe  authoritic  of  any  Coun- 
ccll :  and  that  Auguftine  prefcribcth  a 
very  good  way  therein.  4.9.8. 

Councels  one  againft an  other .  4. 
9.9.and  eucn  in  thofc  former  and  aun- 
cicnt  Ccuncelsare  found  faukes  and 
crrours.4  9.10,11. 

Creation  of  the  world. 

Although  God  ought  to  bee  know- 
en  by  the  Creation  of  things,yct  leafl 
the  faithful  fliould  fall  away  to  the  fai- 
ncd  jnuentions  of  the  heathen,  his 
will  was  y  the  hiHorie  of  the  Creation 


(hold  remain  wrlttcn,[&the  time  ther- 
ofexprelfedinthe  Scripture.  1.14.1, 
where  their  vngodly  fcoffing  is  confll- 
ted,  which  aske  why  it  came  not  foner 
in  Gods  mmd  to  creat  heauen  &  eatth 
1.14.1. 

For  the  fame  purpofe  it  is  rehearfed 
tharG  O  D  ended  his  worke , not  in  a 
momentjbut  in  fix  day  es:  and  likhwifc 
the  6rder  is  fet  forth ,  namly  that  Ada 
was  not  created  til  God  had  lirft  furni 
fhcd  the  world  with  2I  plcntic  of  good 
thinges.  1.14.2,11. 

A  confutaticnoftheerrourof  Ma« 
nicheus  concerning  two  originall  be- 
ginnings.!.14.3. 

Itisproued  by  the  Scriptures  that 
y  knowledge  of  God  which  appcarcth 
in  the  workmanlliip  of  the  worlde  can 
notby  It  fclfe  alone  hiring  vs  into  the 
rightw3y.i,5.i3.andyetare  wenght- 
fuUy  without  all  excurc.Se(!^.  14. 

Although  thcbeholdingof  heauen 
and  earth  and  the  confiderationof  the 
crddngofthinges  pertaining  to  men, 
doe  moue  vs  to  worfhippc  God,  yet  all 
thcie  things  paffed  away  without  pro- 
fit,eucn  from  the  wifeft  Philofophcrs* 
1.5.10. 

Herupon  came  the  infinite  number 
of  gods,  and  the  contrarieties  of  opi- 
nion among  the  feds  of  Philofophers 
concerning  God.i.5.1 1. 

The  fubftance  of  God  is  incomprc- 
henfiblc  :  but  in  his  workes  ,by  engra- 
iling certain  pomts  of  his  glory  thcrin 
he  hath  after  a  ccrtainc  maner  prcfen- 
ted  himfelfe  to  be  fecne.i  .f.i . 

The  wifdom  of  God  is  teftified,not 
only  by  ihofethinges  which  philofo- 
phers &  learned  men  do  find  by  fpecu 
lationin  heauen  and  earth,  but  alfo 
which  comon  men  do  perceiuc  by  the 
one'y  helpe  of  their  eyes.  1.5.2. 

That  wee  may  with  true  faith  con- 
ceiue  fo  much  as  behoueth  vs  to  know 
concerning  God ,  it  is  good  to  learne 

the 


The  7dk, 


the  hlftoric  of  the  Crcatlo  of  y  world, 
in  fiich  fort  as  Mop^s  hath  fee  it  forth, 
thechicfe  pointcs  whereof  ara briefly 
rehcarfcd.r.i4.xo, 

•  Thcconiidcrationoftheworkcsof 
God,  that  is  to  fjy,  of  the  Creation  of 
all  things,  ought  to  be  applyed  to  two 
principjll  endes  :  firft  that  wc  doc  not 
with  vnthankful  neglcdingor  forgct- 
fulncs  paiVcouer  his  vcitues  which  he 
prcfenteth  apparantly  to  bee  feene  in 
his  creatures. 1 .1 4  .z  i .  fccondly,  y  wee 
may  learn  to  apply  them  to  ourfelues, 
wherby  we  may  ftirrc  vp  our  felues  to 
the  trurtjinuocation,  praire,andioue 
ofhim.a.i4.i2. 

Crafji. 

Sec  bearing  of  the  CrofTe. 
D. 
Deacons 
/^F  Deacons  and  the  two  forces  of 
^~^  them. 4.5 .9, 

In  the  olde  Church  y  office  of  Dea- 
cons was  the  fame  that  it  was  in  the 
Apoftles  time.  Offubdeacons  Sc  arch- 
deacons, anid  when  they  firft  bcganne 

How  the  Church  goods  were  vied 
and  beftowed  in  the  olde  Ciiurch.44. 

Of  popiflie  Deacons ,  their  office, 
and  the  ceremonie  of  their  ordering. 
4.15.32. 

-  Of  popifli  fubdcacons.and  their  tri- 
fling office,  &  the  fond  maner  of  their 
0rdcring4.19.35. 

Oi  popilli  Deacons  and  their  infti- 
tution4.5.ij. 

The  Papifts  haue  no  true  Deacon- 
ry  lcfc,for3imuch  as  all  the  difpofitioii 
of  Church  goods  among  them  is  open 
Iv  turned  to iacrilege  and  robbery.  4. 

h  confutation  of  the  fhamelefnefle 
orccrtainc  papifts ,  which  fay  that  the 
riotous  cxctlTc  of  priefles  and  ot  all 
the  popifh  Church,is  the  giorioufncs 


of  the  kingdomc  of  Chrift  which  the 
holy  prophetes  fpake  of  before.  4.  J. 
17. 

DeAth  ofChnfi, 

Although  chrift  hath  by  the  whole 
courfc  of  his  obedience, that  is  to  fayc 
by  his  whole  life  and  al  the  parts  ther- 
of,  redeemed  vs,  y  er  y  Scripture  to  fet 
forth  more  pl.iinly  the  manner  of  our 
faluation.doth  afcribe  the  fame  as  pe- 
culiar &  proper  to  the  death  ofChrift". 
In  the  which  the  voluntary  yclding  of 
Chrift  hath  the  firft  place  ,  which  yet 
was  fo  voluntarie  as  hee  gaue  ouer  hjs 
owne  afFedion  not  without  ftrife.Alfb 
his  condemnation  is  to  be  confidered: 
Wherein  two  thingcs  arc  to  be  noted, 
namly  that  Chrift  was  reputed  among 
the  vvickcd,and  yet  that  his  innoccncy 
was  oftentimes  teftified  cucn  by  the 
iudg;esovvnemouth.2.i.5:. 

The  manner  of  his  Death  is  robe 
markcd.y  is  to  fay, the  accurfed  crofle. 
And  it  is  declared  by  many  teftimo- 
nies  of  Efay  &  the  Apoftles  ,  that  this 
behoued  fo  to  be,  that  the  curfle  wich 
was  dew  to  vs  being  caftvpo  him  and 
fo  ouercome  and  take  away,  wc  fhould 
be  diliucrcd.  And  this  was  figuratiue- 
ly  reprefented  in  the  facrifices  of  Mo- 
fcs  Iswe,  which  at  the  laft  was  perfor- 
med in  Chrift  the  original!  truth  of  all 
figures.!. I. <?. 

Both  in  the  Death  and  buriall  of 
Chrift  a  double  benefit  is  fet  before  vs, 
that  is  to  fay,deliuerance  from  Death 
wherunto  we  were  in  bondage  and  the 
mortifying  of  our  flefli  t.i.6. 
Defiending  ofchrifl  to  hell. 

The  Dcfccnding  of  Chrift  to  Hell 
conteincth  the  mvftcrie  of  a  greate 
thing,andisofnofmal[ importance  to 
the  effcd  of  our  redemption.  Diucrfc 
expofitions  of  this  article  arerchear- 
H-'d  and  confuted.?..  1 6.8,9. 

A  true,  godly,  holy  and  comforta- 
ble expofition  thereof  out  of  the  word 

of 


orGr>d,wMrhlsairoconfiimef!:>jtbc  andvs.i  14  if. 
ten-imonicolchcoIddc^ors.H  hift  TheDcuiU  is  ncturally  v.ckcA  % 
did  nor  oncly  liiftir  a  L;od5ly  d'e.  tb,  but  murderer, a  Iycr,and  fo,  gc-  of  all  ;.a- 
alfodidt'ccle  the  rigor  of  Godsvcn-  htioulhss.  1.14.  if  .  But  this  ciiilncfTc 
geance,vvhcieby  hcc  migiuboth  ap-  of  nature  is  uoi  by  creation,  but  Dy 
peafehis  w!-atU  and  ratisfie  his  lurt  corruption  1.14.1^. 
judgement  :nd  therefore  ic  behouucd  Iciscuiiofitie  to  enquire  of  y  caufc, 
that  he  lhould,as  it  were  hand  to  hand  mancr,time  &  fafliion  of  the  fal  of  the 
wrcrtle  with  the  power  of  hvl  and  with  cuill  Angels  ,  forafmuch  as  the  fcrip- 
y  horror  of  euerlaftmg  death,  yet  was  turclcaucthitvnfpokcn.  1.14.16. 
God  nor  at  any  time  cither  his  cne-  This  the  Deuill  hath  of  himfclfc 
mic,or  an'£,rie  With  hiin.Biit  hec  did  andof  hisowne  naughtincflc  ,dcfi- 
fufter  the  grceuoufnefle  ofGodsfeue-  roufly  and  purpofcly  to  ftriuc  againfte 
ritie,inrefped  that  hec  bccingftriken  Godjb'utliecdndoand  perfomieno- 
and  beaten  with  the  hand  of  God,  did  thing  vnlcireGod  be  willing  &  grariC 
feelcal  the  tokens  of  Gods  wrath  and    it.i.14.17. 

puniniment.i.id^.TO,ii.  God  fotcmpercth  this  gouernmerj 

A  confutation  of  ccrtaine  wicked  thathegiucth  Satan  no  rcigne  oacr 
and  vnlearned  men,  which  at  this  day  thcfoulesof  thefsithftiH  ,forasan)cl> 
doe  find  fault  with  this  expofition  cry-  as  in  the  ende  they  ciier  obtcyrie  jbc 
ing  out  that  the  fonne  of  God  hath  vidorie,  although  in  fonie  partictilar 
wrong  done  to  him ,  and  that  bee  is  doingcs  they  bee  wounded  andbea- 
charged  with  dcfperation.which  isco-  ten  down-.but  he  oncly  giiieth  the  wic- 
trary  to  faith.  Therefore  it  is  prooucd  ked  to  him  to  gouerne,  and  to  vfc  his 
againft  the  with  manifcil  tellimonics,  power  vpon  their  foules  aud  bodies. i. 
that  thcfe  two  things  do  very  wel  ftad    14,18.  ... 

togcther.thatChnif  feared,  was  trou-  A  confutation  of  them  which  fay 
bled  in  (piritj  was  afraide  ,  was  temp-  thatDeuellcs  arc  nothing  elfe  but  euil 
ted  in  cuery  pointas  vveare,andyety  affeiflions  or  perturbations:  and  it  is 
he  is  without  finne.i.i^.iz.  proouedby  tclliraonies  of  fciipture, 

Deueiler.  that  they  are  niindcs  or  Spirites  endil- 

Thofc  things  y  the  fcripture  teach-    ed  with  fcnfe  and  vndejftanding .  i, 
eth  concerning  deuils,  tend  conionly    14.1^. 
tothiscnd,y  wcfhould  becarefull  to  Difd^Une, 

beware  of  their  deceits  ,  &  furnifh  our 

felucs  with  thofe  weapons  which  may        Difcipline  is  a  thing  mod  nccefiary 
beabletobeatbacke  the  moftmightie    in  the  Chiirch.4  ii.t. 
cnemies.i.14,13.  Ofpriuate  admoni/hings,  which  is 

That  we  fhould  be  the  more  ftirred  the  firft  foundation  of  the  difcipline 
vp  todoefo.itflicweth  vs  that  there  is  of  thcChurch.4.i2.z. 
notoneor  two  deuels.but  gret  armies  Of  rhe  Ecclcfiafticall  Senate,  thac 
of  euil  fpiritsy  make  war  againftvs:&  is  to  fay,  the  fcniors  or  elders,  v/hich 
in  what  fen  fc  it  fomctimc  fpeaketh  of  together  with  the  billiops  hauc  the  o- 
thediuilinthenngularnuber.i.14.14    ueifightofnjanncrs.4.3.8, 

Thisought  toenflamevstoacon-        Princes  as  well  as  the  comonpco- 

,  tmuall  war  with  the  diuel,  for  that  hee  .pie  ought  tobccfubieft  to  iheDifci- 

i&  eucry  where  called  cncmic  tp  God   pline  of|  churchj^fo  was  itwont  to  be 

inthc 


ThTMc. 


cequircth  a  full  &  fettled  afTui  cdnes: 
&  Hereunto  are  to  be  referred  al  thofe 
title*;  of  commendation  wherewith  y 
holy  Ghoft  fete  th  forth  theauthori- 
tic  of  the  word  of  God.5  .t.i?. 
.  Many  do  foconcciue  the  mercy  of 
Godjthatihcy  receiuc  vcric  lid"  co- 
fort  thereof,  bccaufc  they  dout  whe- 
ther he  wil  be  mcrcifull  :o  chemfclues 
or  no:biit  there  is  a  farre  other  fi:cling 
©ftheaboundantftorc  of  Faiih,  the 
chiefc  ground  whereof  is  that  wee  do 
MOt  ihinkc  the  promifes  to  bee  true 
without  our  felucsonely,  but  rather  y 
by  inwardly  embracing  them  we  may 
make  them  out  owne:Hcreupon  is  ga- 
thcrcd,who  may  truly  be  called  faith- 
full.3.1.15,16. 

Though  the  faithfull  in  rcknow- 
kdgingthc  goodneire  of  God  toward 
them  are  not  onely  oftentimes  temp  ^ 
ted  with  vnqiiietncflc  ,  but  nlfo  are 
fomctime  ftiaken  with  moft  grieuous 
terrours :  yet  this  withftandeth  not 
but  that  faith  bringeth  airurednefle 
with  it,  bccaufc  hovvfoeucr  they  bee 
troubled,  yet  they  neuer  fall  &  depart 
from  y  fur e  affiance  which  they  haue 
concciucd  of  the  mcrcie  of  God ,  but 
ftriuing  with  their  owne  weakencfTe 
they  alwaygetthc  vpperhandatlafl: 
which  is  prooued  by  many  examples 
inDauid.5.2.17. 

A  dcfcription  of  thcbattell  of  the 
flefh  &  the  fpiritc  within  a  faithfull 
Ibule.  3.1.18, 

The  afiurcdnclTe  of  Gods  good 
will.j.i.tS. 

A  confutation  of  tlic  moftc  pcfti- 
Icni  futtlc  reafoningof  certaine  halfe 
papiftes, which  although  they  cofedc 
ihatfooftaswclookevpon  Chrift,we 
findc  plentifull  matter  to  hope  well, 
yet  wil!  ncedes  hauevs  towauerand 
dout  in  confideration  ofour  ownc  vn- 
worthinc0c.  And  itiiv  proued  that  vyce 
Gughtacuerchclcii'cco  lookcfoi^'Oiru'' 


red  faluation,  forafmuch  as  Cliriftby 
a  certaine  maruelous  comuniondoth 
da  il  y  gro we  togither  more  &  more  in- 
to one  bodic  With  VS.3.Z.14. 

So  foonc  as  wee  haue  any  one  drop 
of  faith  we  begin  to  behold  God  mer- 
cifullvntors,  although  a  farre ofFia 
deedcyet  with  fo  a/Tuicd  (jght,as  wee 
knowe  wc  :■  re  not  deciued^Both  thefc 
points  arc  prooued  by  tcftimoniesof 
Paul.j.z. 19,10. 

It  is  Ihewed  by  examples  ,  howe 
Faith  armeth  and  fortifieih  it  fclfc 
wiihthe  woidcof  God  to  bcarc  the 
violent  afTaults  of  tentations  ,  &  how 
the  godly  mindc  neuer  fuffereth  the 
affiance  of  Gods  mercie  to  bee  pluc- 
ked away  fromit.althoughitbe  afTai- 
led  with  many  remnants  of  vnbcUefc 
anddiftruft.3.2.ir. 

In  the  good  wil  of  God,which  faith 
is  faid  to  haue  rcfpcd  vnto  y  althougli 
faith  doe  chicfely  lookc  vnto  the  afTu- 
red  expe<flation  of  etcrnall  life  ,  yet 
there  arc  alfo  contained  promifes  o£ 
this  prefent  life  and  a  pcrfcd.furctie 
of  all  good  things,  but  the  fanic  fuck 
as  may  be  gathered  of  the  word:  both 
ihcfe  pointes  are  confirmed  by  cefti- 
mofiies  of  Scripture.3 .1.28. 

Faith,although  it  embrace  y  worde 
of  Gpd  in  cucry  point ,  that  is  to  fay, 
in  the  commaundements  alfbandia 
the  prohibitions  and  thteateninges, 
yet  hath  her  foundation  and  proper 
markcwhercuntoitisdircftcd.inthe 
free  promife  of  mercie  :  and  for  this 
reafon  thtf  Gofpellis  called  the  wordc 
of  faith ,  and  is  fee  as  contrary  to  the 
Iawe,3.2,t9.  '.    .         >    :  :>  1 

Yet  doc  wee  not  by  thii  diftinftioit 
tcare  faith  in  funder  as  Pyghius  ftiam- 
fii]]ycauiIlcth.3.2.jo. 

Faith  doth  no  lefle  nccde  y  wordc 
of  God,  ti)an  the  fruit  doth  nccdc  the 
liuelyrOotcofthctrcc  ,  and  with  the 
word-oiultbc  it>yncd aconiuLcracion 

■  of 


Tlje  Takie, 


o^tlic  power  of  God,  without  y  which 
mens  cares  will  either  not  willingly 
heare  the  word,or  not  eftecmc  it  wor- 
thily .His  power  is  tobcconfidcrcd.in 
that  that  it  is  cfFcduall,  that  is  to  fay, 
bytheworkcsofGod,  &  by  his  bene- 
fits either  particular  or  auncient,and 
fiich  as  hee  hath  bcftowcd  vpponthc 
whole  Chut  ch.3.^.3 1. 

The  faithful  oftentimes  fo  bchauc 
themfclues,that  fomc  errors  are  min- 
gled with  their  faith,  &  they  fccmc  to 
paifc  the  bounds  of  the  word,  but  yet 
(b,y  faith  hath  alway  the  vppcr  hand: 
This  is  proucd  by  the  cxaplesofSa- 
ra  &  R  ebccca.whomc  in  the  crooked 
turnings  of  the  irmindc,  God  did  by  a 
fecret  bridle  hold  faftintheobcdiece 
ofhisword.3.1.51. 

Byrcafonofour  blindncs&ftifFc- 
neckcdncs,  the  worde  fuffifcthnot  to 
make vshauc  faith,  vnleflc the fpirite 
ofGod  do  enlighten  our  niindc,  and 
ftrcngthen  our  heart  with  his  power: 
&  the  fame  fpirit  is  nor  onely  the  be- 
ginner of  our  faith,but  alfo  docth  cn- 
crcafc  it  by  dcgrces.5 .1.3  3 . 

Although  it  fccmc  to  the  moftc 
parte  of  men  a  moft  ftrangc  dodrine, 
that  no  roan  can  beleeue  in  Chrift, 
but  he  to  whome  it  is  giucn,  yet,  it  is 
prooued  to  bee  moft  true  by  rcafons, 
teftimonics  of  Scripture ,  and  cxam- 
ples.3.2.34. 

Therefore  faith  ii  called  the  Spirit 
ofFaith,  the  workc  and  good  plcafurc 
ofGod:  and  it  is  a  fingular  gift,  which 
hec  giucth  by  fingular  priuilcge  to 
whome  he  will,  as  it  is  proucd  by  no- 
table fcntences  taken  out  of  Auguftin 
3.2.3  f. 

It  is  not  enough  that  the  minde  be 
enlightened  with  vnderftanding  of 
the  worde,vnlcfl'e  sllb  the  aflurcdnes 
of  the  worde  be  poured  into  the  vcrie 
heart,  both  which  things  the  Spiritc 
ivorkcth^which  is  chcrejforc  called  the 


fealcjthc  pledge,  &  the  fpirite  ofpro* 
mifc.3.1.3^. 

Although  faith  bectoffed  withdi- 
ucifcdoutings,  yet  it  alway  atthclafli 
cfcapcth  out  of  the  gulfe  of  tentations 
andrccciucth  moft  fwecte  quictncs. 
J.I.J7. 

A  c  onflitatlon  of  the  damnable  do- 
ftrinc  of  the  Schoolcmcn,  which  fayc 
y  wc  can  none  othcrwife  determined 
of  the  grace  ofGod  towardcvs,  thaa 
by  morall  conicdurc.j  .1 38. 
'  They  arc  proucd  to  bee  mifcrabljr 
blindcjin  faying  that  it  is  raflincsfoc 
vs  to  conceiue  an  vndouted  knowlegc 
ofthe  will  ofGod  :  A  good  compari- 
fon  of  them  and  Paul  in  thispointof 
doftpinc.3.2.39.  .      T 

A  con  tutation  of  their  trifling  fliiftj^ 
that  although  we  may  take  vpon  vs  to 
iudgc  ofthe  grace  of  God  according 
to  the  prefent  ftate  of  righteoufnes, 
yet  the  knowledge  of  perfcucring  to  y 
end  abidcth  in  fijfpenfc.3.1.40. 

It  is  prooued  that  the  definition  of 
faith  taught  in  this  chapter ,  Se<2:.7;a- 
grcethwith  the  Apoftlcs  definition. 
Hcb.cap.i  i.And  the  error  ofy-fcholc- 
mcii,ihatcharitieis  before  faith  and 
hopcjis  confuted  by  the  tcftimonic  of 
Bernard.3.t4i.  ^ 

Hope  IS  alway  cngendred  of  faith* 
&  is  the  vndcuided  copanion  of  faith, 
k>  that  whofoeuer  laicketh  hope  ,  is 
prooued  alio  to  hauc  no  fjith .  Alio 
faith  is  nouriflied&  ftrengthened  by 
hope,  &  how  neceflarie  are  the  helps 
of  hope  to  ftablilh  faith,  which  isaf- 
failcdwith  fo  many  fortes  of  tentati- 
ons.3.2.41. 

By  reafonof  this  conioyning  and 
alliance  of  faith  &  hope,  the  fcripturc 
doth  many  times  vfc  thofc  two  words 
without  difference ,  and  fomtime  ioy- 
neth  them  togither.  A  confutation  of 
the  crrour  of  Peter  Lombarde,  which 
Biakcth  two  foundations  of  faith,  thac 
Xxx  I  is 


rh  TMe. 


« to  fay.thc  grace  of  God,&  the  ojcric 
ofvvorkesj  .1.43. 

Oftheimpcrteftion  of  faith,  &  the 
Cofirming  &  encrcafe  thcro^4.i4.7,8. 

Ofthcfummc  of  our  faith  ,  which 
wc  call  the  Crcedc,  orSimbolcofthe 
Apoftlcsz.i(<.i8. 

The  conclufion  of  the  \6.  Chap- 
tcr,whcrein  arc  brcfely  contained  the 
bcncfitcs  that  came  to  vs  by  thofc 
thingcs  that  arc  fpokcn  concerning 
Chrift  in  the  Simbok  of  the  Apoftlcs. 

Set  mBificAtion  of  Faith. 
Facing. 

Of  that  parte  of  Difciplinc  of  the 
Church,  whi<:h  conccrneih  the  ap- 
pointing of  Faftings, or  extraordinary 
praycrs:&howpaftors  ought  to  vie  ir. 
4.11.14,16,17. 

It  is  to  be  prouided  thatnofuper- 
ftition  crcepe  in  in  fafting4.r1.19. 

The  hofy  &  rightfuJJFaftinghath 
three  ends.4.ii.if. 

The  definition  of  fafting4.12.18. 

Ofthefupcrftitionof  Lent,  &the 
diuerfitie  of  obferuing  the  fame  Fa- 
iling.4.it.to,zx. 

Ftart. 

The  fiiithfullarc  oftentimes  trou- 
bled with  Fearc  &  diftruft  by  rcafon 
efthe  feeling  of  their  ownc  wcaknes. 
3.4.17. 

Another kinde  of  Fearc  conceiued 
in  a  godly  heart ,  either  by  examples 
of  Gods  vengeance  againft  the  wic- 
kedjor  by  confiderationof  his  owne 
mifcry:Such  feare  is  fo  much  not  con- 
trary to  fjith,  y  the  faithfull  arc  much 
exhorted  to  haueir.  Neither  is  it  any 
Biarucl,  if  there  be  ina  faithfullfoule 
both  fcare  &  faith.fith  on  y  other  fide 
in  y  wicked  there  arc  both  dull  negli- 
gence 8f  carefulncs.3 .1.21,13. 

The  feare  of  God  prcceedcthout: 
of  a  double  feeling,  namely  when  wee 
honor  God  as  our  fatlier,  &icarc  him 


as  our  Lord:  Neither  is  Itany  marucU 
if  one  mindc  haue  both  thofe  aflfc* 
ftions.3.z.i6. 

This  fcare  diffcrcth  from  the  feare 
of  the  vnfaithfull,  which  they  comon- 
ly  call  a  fcruilc  fcarc.3 .1.17. 
Offorfal^ng  ofourfeluti. 

The  firftbeginningot  framing  our 
life  after  the  rule  fet  forth  in  the  law, 
is  toconfiderrhatwcc  are  not  at  our 
own  libcrtie,but  hallowed  &  dedicate 
toGod»  And  therefore  wee  ought  to 
forfake  our  felues,  &  our  ownc  rcafoa 
(which  as  the  Philo.Qiphers  thinke, 
ought  alone  to  be  obeycd)to  the  endc 
that  wc  may  be  gouerned  by  y  wordc 
&  Spiritc  of  the  Lord.3  7.1. 
.  Alfo  that  wee  ought  not  tofccke 
thofe  thingesth.Tt  are  our  ownc,  buc 
thofc  things  that  are  according  to  the 
will  of  the  Lorde ,  and  do  fcrue  to  ad- 
uaunce  his  gloric.  And  that  this  is  the 
forfaking  of  our  felues  ,  without  the 
which  there  is  a  world  of  vices  enclo- 
fed  in  the  foule  of  man,and  if  there  be 
anyfccmingofvcrtueatall,  the  fame 
is  corrupted  with  wicked  dcfirc  of  glo- 
rie.3.7.2. 

The  forfaking  or  mortifying  of 
our  fcluesjis  partly  m  refpcft  ofmen, 
&part]y,yea,  &chiefelyin  refpedof 
God.Toward  other  mcn,thc  fcnpturc 
comandeth  vs  to  do  two  things:name 
lytopreferre  them  in  honour  before 
our  felues,  &withvnfaincd  trueth  toi 
employ  our  felues  wholly  to  procure 
their  c5modities.  How  y  firft  of  chcfc 
points  is  to  be  performed,  is  taught  ia 
the  3 .7.4.&  alfo  how  the  Scripture  lea 
dcth  vs  by  the  hande  to  the  feconde 
pointisftiewedin  the3.7.5. 

Set  ceriaine  thing'  ftrtaining  to-  thia 
^yfc/i^.3 .10.43. 

Fret  vfiU. 

Man  was  endued  with  Free  will  In 
the  firft  eftatc  of  his  creation.  1.15.8, 
which  he  loft  by  his  fall,.  Of  tliis  the 

Phi- 


7%e  TMe» 


Philofophers  were  ignorant,  &fb  all 
fuc'i  as  follo.v  them,  giuing  frecwil  to 
min,are  vtterly  dcceiued.i.i  j  8. 

The  pliablcncflc  or  weake  power 
of  frecwilljwhich  was  in  the  firft  man, 
dothnotexcufchis  fall.i.Tf.S. 

It  is  as  well  for  our  profit,as  for  the 
glorie  of  God,  to  acknowledge  all  our 
ftrcngth  to  bee  but  a  ftaffe  made  of  a 
reedejyeajbutafmokc.  In  themeanc 
time  we  muft  beware ,  that  while  wee 
take  all  vprightnefle  from  man,  we  do 
not  thereof  take  occafion  of  flothful- 
nedc .  But  rather  wee  ought  thereby 
to  be  ftirred  vp  to  feeke  in  God  all  the 
goodncs  whereof  wee  our  felucs  are 
voidc.  The  defenders  of  freewill  do 
rather  throwe  it  down  headlong  than 
flabliftiit.i.i.i. 

The  Philofophers  determine  three 
powers  of  the  foule ,  Vnderftanding, 
Scnfe,  &Wil  or  Appetite:  and  they 
thinkc  that  the  reafon  of  mans  vnder- 
ftanding fuffifeth  for  his  goodgouer- 
nancc:  that  will  is  by  fcnfe  moucdto 
euill,fo  that  it  doth  hardly  yelde  it  felf 
to  reafon  ,  and  fometime  is  diuerfly 
drawen  from  the  one  to  the  other,but 
yet  that  it  hath  a  free  elcftion  and  can 
not  be  ftoppedjthat  it  may  follow  rea- 
fon her  guide  in  al  things:  finally  that 
vermes  &  vices  arc  in  our  powers.i.i. 

The  Ecclefiaftical  writers,although 
they  acknowledged  the  foundneflc  of 
vnderftanding,  &  the  freedom  of  will 
to  haue  becne  fore  wounded  by  finne, 
yet  haue  fpoken  too  much  philofo- 
phically  of  this  matter.  The  old  wri- 
ters did  it  for  this  purpofe,firft  becaufe 
they  were  loth  to  teache  a  thing  that 
ftiouldbeanabfurditie  in  thecommo 
iudgementofmen  ,  &airo  fpecially 
leaft  they  fhould  giue  a  newc  occafion 
of  flothfulncs  to  the  flelh  being  alrea- 
die  to  much  dul  to  goodncs.as  appea- 
reth  by  many  fayings  ofChryfoft6c& 


I^licrom'.  The  Greeke  doilors  aboue 
all  othcr,&  fpscially  Chryfoftjme,do 
exceede  meafurc  in  aduauncing  frce- 
will.Buc  all  the  old  writers  generally, 
except  Auguftme,  doe  fo  varie  &  wa- 
ucr  in  this  point  of  doftrine ,  y  therd 
can  almoftnocerteintic  be  gathered 
of  their  writings.Thcy  which  came  af 
ter  the,  fel  one  after  another  to  worfc 
&  worfe.The  definitios  of  frcewJl  ouc 
ofOrigen,Auguftin,Bernard,AnfeIm, 
Peter  Lombard,&  Thomas,i.2 .4. 

In  what  things  they  do  common- 
ly giue  freewill  to  man,  &  of  the  three 
forts  of  mans  will.i.z.j. 

Alfoof  the  common  diftinftionof 
the  three  forts  of  libertie.i.i.  5". 

Whether  man  be  wholly  dcpriued 
of  power  to  do  good  ,  or  whether  hcc 
haue  yet  fomc  power  though  it  bee 
weake :  where  it  is  fpoken  of  the  com- 
mon diftindion  of  grace  working  & 
grace  working  togither,  &  whatisa- 
miffc  in  the  fame  diftinftion.t.i.6. 

Forafmuchas  it  cannot  otherwifc 
be  faid  that  man  hath  frcewil,  but  be- 
caufe he  doth  euil  of  his  own  will,  and 
notbycompulfion,  it  had  becnc  very 
good  for  the  church  y  this  word  free- 
will had  neuer  becne  vfcd,  which  had 
raifed  vp  men  to  a  damnable  truft  of 
thefelues.  The  old  writers  alfo  do  ofc 
declare  what  they  meane  by  y  worde, 
fpecially  Auguftine,  out  of  who  there 
are  many  places  alleaged,  where  hec 
weakeneth  &  mocketh  the  ftrcngth 
therof,both  when  he  callethit  Bond- 
willj&whenhc  cxpoundeth  the  thing 
itfelfeasitis  atlargc.2.i.7j8. 

Although  y  old  Ecclcfiafticall  wri- 
ters do  fometime  too  much  aduaunce 
freewill,  and  haue  fpoken  doutfully  & 
diuerfly  in  y  matter;  yetitappeareth 
by  very  many  of  their  fayings,  y  they 
litle  or  nothing  efteeming  mans  po- 
wer,gauc  the  whole  praife  of  algood- 
nes  to  the  holy  Ghoft.Many  fuch  kn- 
Xxx3  tenccs 


^.- 


7%e  TM, 


tences  are  rchcatrcd  out  of  Cyprian, 
Auguftine,  Euchcrius,Chryfoftomc. 

The  power  of  mans  wil  is  not  to  be 
weyed  by  the  iiicccflc  of  thingcs ,  but 
by  the  choifc  of  judgement  &  the  af- 
fedionofwill.i.4.8. 

Itisprouedagamft  the  defenders 
of  freewill  that  fianc  is  of  necc{ritie,& 
yet  ncuertheltflc  ought  to  be  impu- 
ted: alfo  thatitis  voluntarie,  and  yet 
cannot  be  auoided.i.f.i. 

A  folutionofan  other  obi  cftion  of 
theirs,whcr  they  fay  that  vnlelTc  both 
vertues  &  vices  proceed  of  Free  elc- 
ftion  of  will.it  were  no  reafon  that  ma 
fhould  either  beepuniflicd  orrewar- 
dcd.z.f.z. 

Alfo  another  obieftion,whcre  they 
fay  that  if  this  were  not  the  power  of 
our  will,  to  choofc  good  or  cuil ,  then 
of  neccflitic  either  all  men  Ihoulde  be 
good,or  all  men  euill.z.  j.j. 

Againft  the  fame  men  alfo  it  is  pro- 
ued  that  exhortations ,  admonitions 
&  rcbukings  are  not  in  vain,although 
it  be  not  in  the  power  of  the  (inner  to 
obey:  and  there  is  (hewed  wharefFe<ft 
ihefamedocworkeboth  in  the  wic- 
ked &  in  the  faithfull.2.5.4,^ 

It  is  not  to  be  gathcretHsy  thcco- 
maundementsandlaweofGod,  that 
inan hath  freewill  &  fticngth  toper- 
fourme  ihcm,for  God  doth  not  onely 
commaundc  what  ought  to  bee  done, 
but  alfo  promifcth  grace  to  obcy.z.  5. 

Thisisproucd  asv/cllinthe  com- 
maunclements  which  require  the  (11  (t 
conuerfion  to  God  ,  as  alfo  in  thofe 
which  fpcakc  (imply  of  thcobferuing 
of  the  lawe  ,  and  thofe  which  com- 
mnund  men  10  continue  in  the  recei- 
ued  grace  of  God»  For  the  fame  God 
which  rcqtiiicih  thofe  ihingSjdoth  tc- 
fti(ie  y  the  conuer(ion  of  a  nnncr,  ho- 
ijicfle  of  life ,  flcdfaftncs  of  cominu- 


ancc,are  his  free  gifts,  and  the  pralfe 
thereof  is  not  to  be  parted  betwcene 
God  &  man.i.f  .8,9  ,i  i. 

The  conditional]  promifes,  as,  if 
ye  wiljif  ycheare,and  fuch  Uke,do  not 
proue  that  there  is  in  man  a  free  po- 
wer of  willing  or  hearing:yet  it  is  pro- 
ued  that  God  doth  not  mocke  men  in 
fo  bargaining  with  them.  Alfo  what  is 
the  vfe  of  fuch  protcftations,  both  to- 
warde  the  godly  and  toward  the  vn- 
godly.i.f.io. 

The  reprochings,  wherein  God 
faith  to  his  people  that  they  were  the 
caufc  that  they  recciued  not  all  kinde 
ofgoodihingesathis  hande,doenoc 
proue  that  it  was  mans  power  to  ef- 
cape  the  euils  wherwith  they  were  af- 
flided.  And  there  is  fpoken  of  the  vfc 
of  fuch  reprochings  as  well  towards 
thcmy  oblhnatly  go  forward  in  their 
faults,as  toward  the  conformable  that 
are  conuertcd  to  repentance  .  Alfo 
whereas  the  Scripture  doth  fomctimc 
giue  to  vs  the  office  of  doing,  it  doeth 
fo  for  no  other  rcafbnbut  to  awaken^ 
flothfulnes  of  the  fltfh.x.j.i  i. 

The  faying  of  Mofcs,  The  com- 
maundementis  ncere  to  thee,  in  thy 
mouth  &  in  thy  heart  &c.  makcth  nc 
thing  for  the  defendc  rs  of  free  will, 
forafmuchas  be  there  fpcketh  not  of 
the  bare  commandements,  but  of  the 
cuangelical  promifes  ofy  lawj.y.iz. 

No  more  do  thofe  places  make  for 
them,  where  it  is  faidc  that  the  Lorde 
looketh  and  watchcth  to  fee  what  nae 
willdo.z.yij. 
Alfo  thofe  places  where  good  works 
are  called  ours,  and  weearcfaidto 
do  that  which  is  holy  and  pleafing  to 
the  l.ord.And  here  is  ("hewed  that  the 
onlyfpirit  of  God  worketh  all  good 
motions  in  vs,  but  yet  not  as  in  flocks 

An  cxpofitio  of  certaine  otlier  pla- 
ces of  fcripturcjwhich  the  enemies  of 


11)6  Table, 


i!ic  grace  of  God  do  abufe,  to  flablifli 
FrccwiU.J.J.i  «,i7,i  8,i  9. 

G. 

God. 

THc  Scripture  teaching  the  immea 
furable  and  fpirituallfubftanccof 
Godjdoth  ouerthrow  not  only  the  fol- 
lies of  the  common  people ,  bu  t  alfo 
thcfubtjicinuentiosofprophane  phi- 
lofbphy ,  and  the  errour  of  the  Mani- 
chces  concerning  two  original! begin- 
ningcs,&the  falfc  opinion  of  the  A  n- 
thropomorphitcs  concerning  a  bodi- 
ly God.i. 13.  i. 

In  what  fenfe  it  is  faydc  that  God  is 
in  heaucn,and  what  doftrine  is  to  bee 
gathered  thereof.  3 .10.40. 

Whatis.the  name  of  God  to  be  fan- 
flified.3 .20.41. 

of  the  kingdom  of  God  among  me 
and  of  the  cncreafing  and  fuJncs  ther- 
©£.3.2.41. 

See  knowledge  of  God. 

See  Image  of  God  in  man, 
Cofpell, 

Chrift,  although  hee  were  knowen 
to  the  Ic  wes  in  time  of  the  la  w,wa  s  yet 
(hewed  in  deede  only  by  thcGofpcll: 
and  the  holy  fathers  tafted  of  y  graccj 
which  is  now  offered  to  vs  with  full  a- 
boundanccjthey  faw  the  day  of  Chrift 
albeit  with  a  dim  fight,the  glory  whcr- 
of  now  fliineth  in  the  Golpcl,  without 
any  veilc  bctwcene  vs  and  it.  1.9.1  ,z. 

In  the  fame  place  alfo  is  fhewed, 
that  the  Gofpell  is  properly  &  fpccial- 
ly  called  the  publifliing  of  the  grace 
giucn  in  Chriftj  and  not  the  promifcs 
;>that  ar;C;writtcn  by  the  Prophets  con- 
-.ccrning  the  remiHio  of  finnes.Againft 
the  dodrin  of  Seructtus,  which  takcth 
away  the  promifes  vndcrthis  pretece 
that  by  the  faith  of  y  Gofpell  we  haue 
the  fulfilling  of  all  the  promifcs ,  it  is 
proucd  that  though  Chrift  offer  to  vs 
in  the  Gofpcl  a  prcfent  fulncfle  of  fpi- 
licuall  good  ihjngcs,yct  the  enioying 


thereof  lyeth  hidden  vnder  th«  cufto- 
dy  of  hope  fo  long  as  wee  liuc  in  this 
world,  and  therefore  we  muft  yc  t  reft 
vpon  the  promi(cs.2.9 .3 . 

A  confutation  of  their  crrourwhich 
copare  the  law  with  iheGofpell,none 
otherwifc  tha  the  deferuings  of  works 
with  the  imputation  of  free  righteouf^ 
neire.2.9.4. 

lohn  y  Baptift  had  an  office  means 
betwecnc  the  prophetcs  expofitors  of 
the  lawc,  and  the  Apoftlcs  publirticrs 
oftheGofpell.x.^.j. 

GoHtrnment  . 

Sec  PolJtike  Gouernmcnr. 
H. 
liandei 

See  laying  on  of  Handes. 
Holy  water  of  V  apt  fit. 

Sec  Bookc.4.  Chap.io.  Seftion.  20, 
HoljfGhofi. 

Teftimonies  wherby  the  Godhead 
of  the  holy  Ghoft  is  proucd.  1. 13 .  14, 
If. 

The  holy  Ghoft  is  the  bond  whcr- 
with  Chrift  doethcffcifhiallybindcvs 
to  him ,  and  without  it,  all  thatChrill 
hath  fuftcred  and  done  for  the  faluati- 
on  of  mankind  doth  nothing  profit  vs, 

Chrift  came  after  a  fingularmaner 
furnifhed  with  the  holy  Ghoft,  to  fc- 
ucr  vs  from  the  world.and  therforc  he 
is  called  the  Spiiite  of  fandjfication. 
Why  he  is  fometime  called  the  Spirit 
of  the  father,  and  fometime  the  Spirit 
of  the  Sonne.  He  is  called  the  Spiritof 
Chrift,nor  only  in  rcfpcift  that  Chrifl 
is  y  ctcrnall  Word ,  but  alfo  according 
to  his  pcrfon  of  Mediator.3 .1  .t.        z 

An  expofitio  of  the  titles  whcrwith 
the  Scripture  fctteth  foorth  the  holy 
Ghoft:  ?nd  there  is  entreated  of  the 
beginning  &  whol  reftoring  of  our  fal- 
uationiThe  titles  be  thefeiy  Spirit  fcf 
adoption,the  carneft  &fealc  of  ourin- 
hcmance,Ufe,watcr,oyle,oyntracnt, 
Xxx  4       fire 


TheT^bte, 


fire,  a  fountainCjthe  hand  of  Goi&c. 

Faith  is  the  chicfe  work  of  theholy 
Ghoft,and  therefore  to  it  for  the  moft 
part  are  al  thofe  things  referred  which 
arc  commonly  found  in  the  Scripture 
to  cxprcfleths  force  &  cfFcdual  power 
oftheholyGhoft.3.T.4. 
Humility. 

It  is  not  the  true  Humilitic  which 
God  rcq^uirethof  vs  vnleifc  we  ackno- 
ledge  our  fclues  vttcrly  voydcof  all 
goodnes  and  rightcoufnc(re.3 .12.6. 

Of  this  humility  there  is  an  exam- 
ple (hewed  in  the  Publicancc.3 .1  x.j. 

Thatwemaygiuc  place  to  the  cal- 
ling of  Chrift,  both  prefumption  and 
carclcfncs  rauft  be  far  away  from  vs.3 

There  is  no  danger  leaft  man  (hold 
take  too  much  from  himfelt/o  that  he 
learnc  that  which  wanteth  in  himfeltc 
is  toberecoucredinGod.Itisadeui- 
li(h  word,  although  it  be  fwcct  to  vs,  v 
liftcth  vp  man  in  himfelfc :  for  repul- 
iing  whereof,  there  are  recited  out  of 
the  Scripmrc  many  weighty  fenteces, 
which  do  rigoroufly  throw  down  man: 
and  alfo  there  arc  recited  certain  pro- 
mifes.which  do  promife  grace  to  none 
but  to  them  that  doc  pine  away  with 
feeling  of  their  owne  poucrty  .1.2.10. 

Ccrtaine  notable  fayings  of  Chry- 
foftome  &  Auguftinc  concerning  true 
Humilcie.z.t.ii. 
I 
Idels. 

THc  Scripture  fcttethout  God  by 
certain  titles  of  additionSc  marks, 
notto  theententtobindchiratoonc 
'place  or  to  one  peopl?,  but  to  put  diffe 
rcnce  betwccne  his  holy  Maie(tie  and 
ldols.i.8.1^. 

An  cxpofition  of  the  firft  comman- 
demet:  where  is  (hewed  that  wor(]iip- 
•ping,truft,inuocation,andihankergi- 
uing,  belong  wholly  to  G  O  D,  and  no 


whit  thereof  may  be  conueycdanyo- 
ihcrwhcre  without  great  iniury  to  him 
to  whofc  cies  all  thinges  arc  open.z.8, 

\6. 

An  expofirion  of  the  feconde  com- 
mandement :  where  is  fpokcn  of  Idols 
andlmages.2.8.17. 

The  ScriptuiCjto  the  entet  to  bring 
vs  to  the  true  God  ,  doth  exprefly  ex- 
clude all  the  gods  of  the  Gentiles.r.io 
3  ,&  fpccially  al  Idols  and  Images. i.ii.t. 

God  is  feucr  cd  from  Idols,not  only 
that  he  alone  (houJd  haue  the  name  of 
God.but  that  he  alone  fhould  be  who- 
ly  wor(hippcd,  &  nothing  that  belon- 
gethtothe  Godheadc(houldbecon» 
ueicd  to  any  other.i  .11.1. 

The  glory  of  G  O  D  is  corrupted 
with  falfe  lying,when  any  forme  is  ap- 
pointed to  it.  1. 1 1. 1. 

It  is  proued  by  textes  and  reafbns, 
that  God  generally  mifliketh all  Por- 
trayturcs  &  Images  that  are  made  to 
exprefle  a  figure  of  him,  and  this  pro- 
hibition pertained  not  to  the  lewes 
only  .1.1 1.2.. 

God  did  in  oldc  time  fo  fhewc  his 
prefencc  by  vifible  fignes  either  to  the 
whole  people  or  to  certain  chofcn  me, 
that  y  fame  fignes  admonifhed  them 
of  the  incomprehenfiblc  fubftance  of 
God.i.11.3. 

It  is  proued  euen  of  luuenals  tefti- 
mony  that  the  Papifts  are  mad,which 
defend  the  Imagesof  God  &of  Sainfts 
with  the  example  of  the  Cherubs  co- 
uering  the  propiciatorie.i.11.3. 

The  fluffc  it  felfe  &  alfo  the  worke- 
manHiip  which  is  done  wkh  the  hands 
of  men,  do  fhewc  that  Inwgcs  arc  not 
Gods.  I.I  1.4. 

Againft  the  Grecians,  which  make 
no  grauen  Image  of  God ,  butdo  giuc 
the  mfelucs  leaue  to  paint  him.  1.114. 
The  faying  of  Gregory,  vppon 
whi  ch  the  Papifts  fay  that  they  (land, 
that  Images  are  vnlearned  mes  bokes, 

is 


TheTM, 


is  confuted  by  the  tcftimonieof  Hic- 
rome,Habacuc,  LaftahtiuSjEufcbius, 
Auguftine,  Varro ,  and  the  decree  of 
the  Elebcrtine  councell.  i.i  i,  Jj<?,  7. 

The  Papiftes  Portraitures  or  Ima- 
ges whereby  they  reprefent  the  holy 
martyrs  and  virgins,  arc  patcrncs  of 
mod  wicked  riotous  cxcefl'e  and  vn- 
chaftnes.i,n.7.rr. 

The  people  (hal  Icarnc  much  more 
by  the  preaching  of  the  word  and  mi- 
niftration  of  facramentes ,  than  by  a 
thoufand  wodden  crofres.i.11.7. 

The  antiquitic  and  beginning  of 
Idolatric,  for  chat  men  thinking  God 
not  to  be  ncere  them  ,  vnleffe  hec  did 
ihtwc  himfelfe  carnally  prcfcnt,raired 
vp  fignes  in  which  they  bcleeued  that 
hee  was  carnally  conuerfaut  before 
their  eics, I.I  1.8. 

After  fuch  an  inucntionby  and  by 
folioweth  the  worlhipping  of  y  Image, 
like  as  of  God  or  of  any  other  creature 
in  the  Image  :  both  which  the  lawe  of 
God  forbiddeth.r.i  1.8,9, 

Againft  them,whicn  for  defence  of 
abominable  Idolatric ,  doc  pretendc 
that  they  doe  not  take  the  images  for 
GodSj  it  is  prooued  that  neither  the 
lewcs  did  thinke  their  calfe  to  be  God 
nor  the  heathen  when  they  made  to 
themfclues  Images  did  euer  think  the 
lame  to  be  God.whom  yet  no  man  cx- 
cuCe.x.11.9. 

The  Papiftes  arc  fo  perfwaded  as  y 
heathen  and  the  Idolatrous  lewcs 
were,  that  they  worfhippe  God  him- 
felfe vndcr  Images .  i .  1 1 .  10.  Neither 
can  they  efcape  away  with  their  diftiri- 
Aion  of  femice  and  worfhippe.x.i  i  .ii 
l6.&i.ia.x. 

When  Idolatry  is  condemned, gra- 
uing  and  painting  are  not  vttcrly  re- 
prooued,  but  there  is  required  a  ctue 
and  right  vfe  of  them  both,  that  God 
be  not  countcrfaited  with  bodily  fhapc 
but  onely  thofc  things  which  our  eyes 


maybeholdj.Tl.it. 
Of  Images  in  the  temples  of  Chri- 

Euen  the  Idolaters  themfclues  In 
all  ages,  naturally  vnderftood  y  there 
is  one  oncly  God :  but  this  vnderftan- 
dingauayled  no  further  than  to  make 
them  to  be  vnexcufablc.  1 .1 0,3 . 

Idolatric  is  an  euidcnt  proofe  that 
the  knowledge  of  G  O  D  is  naturally 
planted  in  the  mindes  of  all  men.  i. 
3.1. 

Image  ofGodintfum. 

Whatitisjthnt  man  was  create  af- 
ter the  Image  of  God:  And  here  arc 
confuted  thefonde  expofitionsof  O- 
fiander  and  of  other;  and  here  is  de- 
clared that  though  the  Image  of  God 
doe  appeare  alfo  in  the  outwarde  man 
and  doc  extende  to  the  whole  excel- 
lence wherewith  the  nature"  of  man 
pafTeth  all  kinde  of  liuing  creatures, 
yet  the  principall  feate  thereof  is  ^n 
thcmindcandinthc  heart',  or  in  the 
foulcand  the  powers  thereof,  i.lj^. 
&i.a.i. 

The  Image  of  God  at  the  begin- 
ning appeared  in  Adam,  in  light  of 
mindejVprightneffe  of  heart,  and  the 
foundnefleofall  his  partes  :  which  is 
prooued  by  the  repayring  of  corrup- 
ted nature,  wherein  Chrift  newly  fd- 
ihionethvsafrcrthe image  of  GOD, 
and  byothcrargumentes.i.i5  4. 

Indulgencet. 
Ste  Vardons. 

See  Bapti/tn^  of  Infantes. 

Laji  ludgtnient. 
Of  the  vifible  prefcncc  of  Chrift 
when  he  fhall  appeare  at  the  laftday: 
Oftheludgement  of  the  quickc  and 
deade.and  thatour  faith  is  well  and 
rightfully  direfted  to  the  thinking  v- 
pOn  that  day:  andof  the  r^otable  com- 
forting thac  thereby  arifcih  in  our  c6- 

fcicn- 


TheTMi, 


Of  the  incoprchcnfible  gricuoufhc  s 
of  Gods  vcngcanccjagainft  the  rcpio- 
'batc.3.1^.  IX. 

ludic'iAil frKetdingt  in  Lave, 
■  Of  the  vfe  of  ludiciall  proceedings , 
Magillraces,  and  Lawes,among  Chri- 
ftians .  It  is  lawfUl  for  Chriftians  to  fuc 
for  their  right  before  a  Magiftrate,  fo 
chat  the  fame  be  done  without  hurting 
.  of  pictie  and  of  the  louc  of  our  neigh  - 
bour4.zo.i7,i8. 

Defirc  of  rcucnge,  is  alway  to  be  a- 
uoidcd,  whether  it  bee  a  common  or 
conuinciall  aftion  wherein  men  ftriuc 
before  a  Iudge.4,  zo.ip. 
•  The  commaundcmcnt  of  Chrift, 
to  giue  thy  clookc  to  him  that  taketh 
away  thy  coate.and  fuch  like ,  proouc 
not  but  that  a  Chriftian  may  fiie  be- 
fore a  Magiftrate,  and  vfe  his  help  tor 
the  preferuing  of  his  goods4  10.20. 

PauJ;do^th  not  vtter]y  condcmnc 
furcs,  but  reprooucth  the  vnmeafura- 
bleragcoffujngai  law  among  the  Co- 
rinthians.4.2o,ir. 

liijltfication  of  faith. 

Ofthcluftificationoffaith  ,&firft 
ofthedifinitionofthcname,&of  the 
tlungitfeJfc.3.11. 

The  article  of  doftrinc  concerning 
theluftificationoffaithisofgrcatim- 
portance.3.11.1. 

Iris  /hewed  by  the  Scripture  what 
it  is  to  be  iuftificd  by  workcs,and  what 
itistobeeluftificd  by  faith. 3. 11.  a, 
3.4. 

Aconfijtationofthccrrour  ofOfi- 
ander,  concerning  cflenciall  rightc- 
oufneflTe,  which  taketh  from  men.the 
carneft  felmg  ofy  trye  grace  of  chrift. 
3|.ii.5/,7,&c.tothcij. 

A  confutation  of  Olianders  in- 
ucntion,  that  whereas  Chrift  is  both 
God  and  Man,  hec  was  made  rightc- 
oufncfTctovs  in  refpsfiof  his  nature 
of  Godhead  and  not  of  his  Manhood, 


3.11. 8,^ 

Againft  them  which  imagine  a 
rightcouHies  compounded  of  faith  & 
workes.it  is  proucd  that  when  the  one 
is  ftablifticd.the  other  muft  needes  be 
oucrthrowen.  3.1 1.13,1 4,H,itf,l7, 18. 

It  is  prooued  by  y  Scripture  againft 
the  Sophifters,  that  this  is  a  furc  prin 
ciplcjthac  wc  arc  iuftified  by  faith  on- 
ly.j.  1 1.19,10. 

Itisprouedbyteftimonicsoflcrip- 
ture  y  therighteoufncfl*e  of  faith  is  re- 
conciliation with  God,  which  confi- 
fteih  onely  vpony  rcnullion of  fins.j. 

II.lI.Zl. 

By  theoncly  interccflion  or  racane 
of  the  righteoufncfle  of  Chrift,  we  ob- 
tayne  to  be  Iuftificd  before  God.  3 . 1 1. 

That  wc  maybe  throughly  pcrfwa- 
ded  of  the  free  luftification,  wee  muft 
liftvp  our  mindcs  to  the  iudgemenc 
featc  of  God:  before  which,  nothing  is 
acceptable  but  that  which  is  whole  & 
perfeifl  in  cucry  behalfe,  the  dreadful! 
maieftie  whereof  is  defcribed  by  ma- 
ny places  of  fcripture.  3  .ii.i,z. 

An  godly  writers  do  (hew  that  whe 
men  haiie  to  doe  with  God,  theoncly 
place  of  refuge  for  confcience  is  in  the 
freemercic  of  God,  excluding  altruft 
ofworkesrAndthiiii  prooued  by  te- 
ftimonies  of  Auguftinc  and  Bcmardc 
3.11.3. 

Two  thingcs  arc  to  bcc  obfcrucd 
infreeluftification  :thefirft,  that  the 
Lord  keepcfaft his  gloricvnminfticd: 
which  is  done  v/he  he  alone  is  acknovr 
ledged  to  bee  righteous," for  they  glo- 
rie  againft  God  which  gloric  in  dicm- 
felucs.3.i3.i,z.  tlic  fccondcythat our 
confcienccs  may  hauc  quictncQe  in 
the  fight  of  his  ludgcracnc,  3.  i3>5» 

What  manner  of  beginning  is  of 
Iuftiiication,and  what  continuail  pro- 
cccdings.3.1.4. 


ThtTMl 


Abricfc{ummeof  the  foundation 
of  Chriftian  doftrincjuke  out  of  Paul 
3.if.f. 

This  foundation  being  laidc,  wife 
builders  doc  well  and  orderly  build  v- 
pon.whetheritbe  tofct  forth  doftrinc 
and  exhortation, or  to  giuc  comfort. 

Good  workcs  arc  not  dcftroycdby 
the  dodrincofluftification  of  faith.  3. 
16.U 

It  is  moft  falfc  that  mens  minds  arc 
drawcn  away  from  afteftion  of  wel  do- 
ing, when  we  take  from  them  the  opi- 
nion of  deferuing.  3 .  \6. 1,3 , 

It  is  a  mod  vamc  flandcr,  thatmcn 
arc  prouokcdtofinne  .when wee  af- 
firme  a  freeforgiueneflcoffinnes.in 
which  we  fay  that  rightcoufncs  confi- 
ftcth.5.i(S,4. 

Inwhatfenfc  the  Scripture  often- 
times faith  that  the  faithful  arc  iuftifi- 
cd  by  works. 3 .17.8.9,1  Oji  I  ,ii. 

The  doers  of  the  lawc  arc  iuftificd. 

3.17.13. 

He  that  walkcth  in  vprightneflc  is 
righteous.3.i7if. 

Anexpoficion  of  ccrtainc  places, 
wherein  thsfaithfuU  doe  boldly  offer 
their  righteoufnclTc  to  the  iudgemcnt 
of  God  to  be  examiiif  djand  pray  to  be 
Judged  according  to  the  fame,&  it  is, 
proued  that  this  difagreeth  not  with 
the  free  iullific.uion  of  Fiich .  3.  7. 

The  faying  of  Chrift,  If  thou  wilce 
enter  into  life,  kcepe  the  conimandc- 
mentSjdifagrcc  th  not  with  the  free  iu- 
ftificationof  faith^.l  3.9. 
K. 
Klngdime  ofChriji. 
S«  VrUFihsode. 

Knowledge  of  Cod. 

ToknoweGod,ii  notonelyto  c6- 

cciue  that  there  is  Tome  God,  but  to 

vndei  ftr.ndc  fo  much  as  behooucth  ys 

(okaow  of  hims  and  lb  much  as  auai- 


IcthfocWs  glory,  ind  is  expedient.!, 
2.1. 

The  knowledge  of  God  ought  to 
tend  to  this  ende,  firft  toframcvsto 
feare  and  rcuerence:  and  then  thatby 
it  guiding  &  teaching  vs  we  may  learn 
to  aske  al  good  things  of  him,  &  to  ac- 
count the  fame  receiucd  at  his  hande^ 
1.2  2.&r.v3. 

The  Philofophcrs  had  no  other 
knowledge  of  God  than  y  which  made 
them  vnexcufablc,  but  did  notbring 
themtothctruth.2.i.i8. 

This  perfwafion  is  naturally  plan- 
ted in  all  men,  that  there  is  fome  God 
1.2.3.  and  that  to  this  cndc,  that  they 
which  doe  doc  not  worfhip  him>  may^ 
be  condemned  by  their  owne  iudge- 
mcnt,! .3.1. 

Though  all  men  knowe  by  nature 
that  there  is  a  God,  yet  fome  become 
vaine  in  their  fuperftitions,  and  other 
fome  of  fct  purpofe  do  malicioufly  de_ 
part  from  God.i.4.r. 
Set  certaint  things  ftr taming  to  thU  rftat~ 
ttr,  in  the  Titlt  of  Creation  of  the  worlde, 
L. 
Laying  on  ofhandei. 
/^  F  lay ing  on  of  handes  in  ordering 
^•-^ofMinifiers^.i^.zo. 

Of  the  laying  on  of  handes  in  ma- 
king of  Popifli  pricftcf  4. 1^.3  r . 
Lave, 

Thclawjthatis  to  fay  the  forme  of 
religion  Cci  foorth  by  Moles,  wajt  not 
giucn  to  holdc  the  oldc  people  flill  in 
it,  but  to  nourifhe  in  their  hearrcs  the 
hopeoffaluation  in  Chrifl  vntill  his 
comraing:  which  is  prcouedby  this 
that  Mofes  rcpeateth  the  mention  of 
the  coucnant:  and  by  the  order  of  the 
ceremonies  appointed  as  well  in  facri- 
fices  a  sin  walhingcs,  alfoby  the  of. 
ficcofprieflhoodofy  tribe  of  Leui& 
y  honor  of  kingdo  in  Dauid  &  his  po- 
fleritie.  The  law  alfo  of  y  ten  coman- 
dcmcnts  was  giuen  to  prepare  men  to 
fcckeChrilt 


TTjcTM, 


CHr«^A^7.Ij»4rtd  iHat  Is  doiic,whcn  it 
makech  vs  vncxcufablc  beeing  on  cuc- 
ly  fide  conuiftcdofourfins,  to  mooue 
V$  to  fcckc  for  pardon  of  our  guilrines 

t.7.3.4. 

It  IS  prooucdby  the  Scripture  and 
declared  that  the  obfcruing  of  the  law 
isimpofl'iblc.t.y.J. 

There  are  three  vfes  and  offices  of 
the  morall  law  :Thc  firft  is,  that  fhcw- 
ingvntovsthe  rightcoufnefle  which 
onely  is  acceptable  vnto  God ,  it  may 
be  as  a  glaflc  for  v$,  wherein  wee  may 
bcholde  our  weakcncflc,  and  by  it  our 
wickednclTe,  and  finally  by  them  both 
our  accurfedncs:  Neither  turneth  this 
to  any  difhonour  of  the  lawc,  but  ma- 
kethfor  the  glorieofthe  bountifulnes 
of  God,  which  both  with  helpof  grace 
aidethvsto  doe  that  which  wee  are 
commaunded,and  by  mercicputtcth 
away  our  offences .  Neither  yet  doili 
this  office  altogether  ceaflem  the  re- 
pro  batci  7.(5,7,8,4). 

The  feconde  office ,  is  to  reftrainc 
the  reprobate  with  fearc  of  punifliraet 
Icafttheyvnbrideledly  commitce  the 
wickcdnefl'c  which  inwardly  thcyal- 
way  nourifhe  and  loue :  and  alfo  to 
drawebackethe  children  of  God  be- 
fore their  regeneration  from  outward 
licentioufnefle  .2.7.10,11. 

The  third  office .  concerneth  the 
faithfull:  for  the  lawc  although  it  bee 
alreadie  written  with  the  finger  of 
God  in  their  heartcs,  yet  profiteth  the 
two  wayes  :  For  by  ftudying  vppon  it 
they  are  more  confirmed  in  the  vnder 
{landing  of  the  will  of  the  Lord,  and 
arc  ftiricd  vp  &  ftrengthencd  toobc- 
dience,that  they  goe  not  outof  kinde 
by  the  fluggifhnefle  of  the  flcfhe.  1.7, 
14,13.  For  as  touching  the  curfeofthe 
Lawc,  it  is  taken  away  from  the  faith- 
full ,  that  it  can  no  more  extcnde  it 
fclfeagainft  them  in  damning  &  dc- 
ftroyingthcm.a.7J4, 


By  the  ten  commandements  of  the 
Law  we  learnc  the  fame  things  which 
wee  butflendcrly  laftby  inftru«5lionof 
the  lawe  of  nature :  Firft  that  we  owe 
to  god  reuercnce,loue,  and  feare.thac 
righteoufncflc  pleafcth  him,  and  wic- 
kedncfTe  difplcafeth  him :  finally,  that 
examining  our  life  by  the  rule  of  the 
Lawe,  wee  arc  vnworthie  to  bee  ac- 
compted  among  the  crcaturcsof  God, 
and  that  our  power  is  vnfufficicntjyea 
no  power  at  all  to  performe  the  lawe. 
Both  thefe  pointes  engender  in  vs  hu- 
militie  &  abacingof  our  felues,  which 
teacheth  vs  to  flee  to  y  mercy  of  God» 
and  to  craue  ihchclpe  of  his  grace,  i. 

For.;fmuch  as  God  the  Lawmaker 
isfpirituall,thatistoray  .fpcakcth  as 
well  to  the  foule  as  to  the  bodie, there- 
fore the  lawe  likewife  rccjuireth  not 
only  an  outward  honcftie ,  but  alfo  an 
inwardeand  fpirituall  righteoufiicflc 
and  a vcrie angchke purenefle. i.S.6. 
whichisproucdbyChnftes  ownc  cx- 
pofition,  when  hee  conftjted  the  Pha- 
rifces  wrong  interprctation,which  re- 
quired only  a  certaine  outward  obfer- 
uation  of  the  Lawc.  2.8.7. 

There  is  alway  more  in  the  com- 
maundemcntes  and  prohibitions  of 
theLawe,  than  isexprcflcd.  There- 
fore for  the  right  &  true  expounding 
ofthem,itbchooucth  to  wcy  whatis 
the  entent  or  end  of  eucrie  of  them: 
Then  from  that  which  is  comraaun- 
ded  or  forbidden,  wee  muft  drawc  an 
argument  to  the  contrarie,  that  wee 
may  vnderftande,  that  not  onely  an 
cuill  is  forbidden, but  alfo  the  good  is 
commanded  which  is  contrary  to  that 
cuill.2.8,8,9. 

Why  God  fpake  by  way  ofcraplicd 
comprehending,  in  fetting  foorth  the 
forme  of  his  commaundemcntcs.  z. 


8.10. 


Of  the  diuiding  of  the  Lawcint<j( 
two 


Thc*tM» 


two  tablet :  and  howc  therein  wee  arc 
taugh  that  the  firft  foundation  and  the 
very  foule  of  righteoufncs  is  the  vvor- 
(hipping  of  God.  2.8.1 1. 

Of  the  diuifion  of  the  ten  comraan- 
Tdenicnts ,  and  how  many  commandc- 
mentes  arc  to  be  appointed  to  the  firft 
table,and  howe  many  to  the  feconde. 
t.8.i2,yo. 

An  expofitionof  the  commaundc- 
mcnts  of  God:Whcre  is  declared  that 
the  Lorde  is  the  beginning  of  the  law, 
to  ftablilhc  his  owne  maieftie  ,  vfeth 
three  arguments:  Firft  by  chalcnging 
to  himfelfe  the  foueraigne  power  and 
right  of  dominion  oucr  vs ,  he  doth  as 
it  were  byneccflitie  drawevstoobey 
him:  fccondly  hee  allureth  vs  with  the 
Iwetnes  of  the  promife  ofgrace:third- 
ly  he  moueth  v  s  to  obedience  with  re- 
hearfal  of  the  benefit  that  wc  hauc  rc- 
Ceiued.i.8.i3,i4,if. 

The  Law  teacheth  not  only  certain 
introduftios  and  principles  of  righte- 
oufncs,  but  the  very  accompliftinient 
thereof.thc  cxprefllng  of  the  image  of 
God  ,  and  the  pcrfedion  of  holincfle: 
which  law  is  all  cotained  in  two  points 
that  is  to  fay.the  louc  of  God  &  of  our 
neighbour.  2.8.^1, 
■  ThcLawofNature.r.2.z2. 
LaweiTQlitike, 

Neither  can  Lawes  be  without  the 
Magiftrate,  nor  the  Magiftrat  wichout 
Lawcs.  A  confotaticnof  them  which 
fay  that  a  common  weak  is  not  well 
ordered ,  vnlcfle  it  be  gouerned  by  the 
politikc  lawes  otMofcs.  For  this  pur- 
pofc  is  rehearfed  a  diuifion  ofy  Lawes 
of  Mofes  into  morall  Lawes,  ceremo- 
nies, and  iudiciall  Lawes,  and  the  end 
of  euery  one  of  chcm  being  difcufled, 
it  is  proued  that  it  is  lawcfull  for  eue- 
ry  feucrail  nation  to  make  politikc 
LaweSj  4.20.14,15.10  that  they  agree 
withihatnpturalletjjitie,  the  realbn 
whcrofij  fct  foiihin  the  inorail  Lawc 


of  Mofcs .  Therefore  it  Is  fhcwcdbj? 
examples  y  they  may  alter  the  ordi- 
nances of  penalties  according  to  the 
d  juerfitie  of  the  countrey  ,timc,and  o- 
thercircumftances.4.20.1^. 
Libertiet 
SeeChriFiitm  IJbertie, 

An  expofition  of  the  ninth  com- 
inandement:  wherin  the  Lord  forbid- 
deth  falfliood.whercwith  we  by  Lying 
or  backebyting ,  doc  hurte  any  mans 
good  name,  or  hinder  his  commodity 
2.8.47. 

We  many  times  finneagainftthis 
commandement,  although  we  do  not 
Lye .  But  in  this  point  there  rauft  be  a 
difference  wifely  made  betwccnc  the 
flaundring  which  is  here  condemned, 
and  iudiciall  accufationor  rebuking, 
which  is  vfed  vpon  jdefire  to  bring  to 
amendment.z.8.48. 

Lift  of  A  ChriftiaH  man. 

The  lawe  containeth  a  rule  how  to 
frame  a  mans  Life ,  and  diuers  places 
alfo  of  the  Scripture  do  here  and  there 
declare  it,  and  not  without  an  orderly 
maner  of  teaching, although  not  fo  ex 
quifite  andcuriousas  the  Philofophcrs 
00.3 .6,1. 

Herein  the  Scripture  doeth  two 
thinges:  it  ftirreih  vs  vp  ro  the  loue  of 
righteoufnefle  &  ccacheth  a  rule  how 
to  foUowe  the  fame.  The  firft  point  it 
workechbv  diuers  argumentcs  &rea- 
fens.  v^.i.  and  herein  the  Scripture 
layeth  much  better  foundations,  than 
canbefoundcinall  thcbookesof  the 
Philofophers.3.(^.3. 

Againft  them  that  pretend  a  know- 
ledge of  Chnft ,  v/hen  their  life  &  ma- 
ners  refemblc  not  the  dodiinc  of 
Chrift.3.^.4. 

Though  perfcftion  were  to  be  wifh- 
edin  all  me,  yetwemuft  alio  acknow- 
ledge for  chriftians  y  moft  part  of  men 
whic  h  haue  not  yet  preceded  To  far  re. 

Wc 


ThffTnUe, ' 


Vft.  muft  alwa/  cndcuor  forwardjanil 
not  dcfpciie  forthcfmalneflcof  our 
profiting. 3  .^.f. 

•  Out  of  a  place  of  Paul  thefc  arc  ga- 
thered te'be  the  parts  ofa  wel  framed 
Life:  cofidcratibn  of  thc'grncc  of  God, 
^  forfaking  of  wickcdncs  and  of  Worldly 
luftes/obcrnes,  rightcoiifnefle,  godli- 
ficflc  (which  fignificth  true  hohncflc) 
«nd  the  bicffed  hope  of  iramortalitic. 
S.7.3. 

Life  prefeut, and  the  htlptt  thereof . 
The  Scripture  teachcth  the  bed 
way  how  co  vfe  the  goods  of  this  Life. 
3.104,^. 

Two  faultcs  muft  be  auoy  dedr  that 
we  do  neither  bindc  ourconfcienccs 
with  too  much  rigoroufncs  nor  giue 
lofe  rcignestothc  intemperance  of 
iDcn.3.10.1,}. 

God  both  in  clothing  and  infoode 
prouidcdnotonely  forourneccflicic, 
but  alio  for  our  de!ite.3  .lo.x. 

Itis  moftneccffarie.thatcuery  one 
of  vs  in  al  the  doings  of  hts  life  do  loke 
vponhis  vocatio.thac  ws  attempt  no- 
thingrafhly  or  with  doubcfuJlconfci^ 
cnce.3.10.6. 

God  difdaincth  not  to  prouide  alfo 
for  the  ncceflicici  of  our  earthly  body, 
and  in  what  fenfe  wee  askc  of  him  our 
daily  bread.3.Z044. 

Life  to  come. 
God  doth  by  diuers  myfteries  teach 
vs  the  contcmjH  of  thisprelcnt  Life, 
that  wee  may  earneftly  defireLifcto 
comc.3.^.i,i,4. 

Such  a  cotcmpt  of  this  life  is  rcqui- 
red  of  vs,  y  wee  neither  hate  it  nor  be 
vnthankfull  to  God,of  whofe  clemen- 
cy it  is  a  teftimony  to  the  faithful. 3.9 .3 
An  admonition  to  them  which  arc 
holdcn  with  too  much  feare  of  death, 
that  Chriftians  ought  rather  to  defirc 
that  day  which  Oiall  make  an  endcof 
their  continuall  mifericSiand  £i  them 
withtrucioy,3.^,j,^. 


Of  the  incomprchcnliblc  exccDen- 
cicofthe  eternall  feliciiie  (which  is 
theendeoftherefurrciflion)  the  taft 
of  the  fwcetcncflc  whereof  we  ouglic 
hccce continually  to  take, but  yet  to 
auoide  curiofity  whcrupon  do  arife  trir 
fling  and  noyfomc  q'tcftions,  yea  and 
.hurtful  fpcculations.'Vnd  there  fhalbc 
an  equall  meafure  of  glory  to  all  the 
children  of  God  in  heauen.3  .xj.io,ir. 
In  which  place  alfo  is  an  anfwcr  to  ti\? 
qucftions  which  fomemcndoemoue 
conccrningthe  ftate  of  the  children  of 
God  after  the  rcfurrcftion. 

In  whatfenfe  eternall  Life  is  fomc- 
time  calledy  reward  of  works. 3 .1 8.1,4 
M. 
Ma^/firatet 
-I  ""He  office  of  Magiftrates  is  noton^ 
"*-  ly  holy  and  lawefull  before  God, 
but  alfo  the  moftholy  and  honorable 
dcgrccinallthclifcof  men  ,  and  this 
isprouedby  diucric  titles  wherewith 
the  Scripture  doth  fct  it  forth,  and  by 
the  examples  of  holy  me,  which  haue 
borne  ciuill  power4.io.4. 

Thi^  confidcration  is  a  prickc  to 
godly  Magiftrates  to  moue  the  to  the 
doing  of  their  dutic,and  alfo  it  is  a  co- 
fort  to  cafe  the  hard  trauailes  of  their 
officc.4,io.^. 

A  confutation  of  them,  which  fayc 
that  though  in  the  old  time  vnder  the 
lawe  Kings  &  ludgcs  ruled  ouer  Gods 
pcoplc,yet  this  Icruile  kind  of  gouern- 
met  doth  not  agree  with  the  perfedi- 
on  which  Chrift  hath  brought  with  his 
gofpel  4.20.5,7. 

They  erre  which  exclude  the  Ma- 
giftrates from  the  charge  of  religion, 
forafmuch  as  their  office  cxtendeth  to 
both  the  tables  of  the  law:  It  is  proued 
by  Scripture,  that  they  arc  ordcined 
protectors  and  defenders  as  wcl  of  the 
wcrftiipping  of  G  O  D  as  of  common 
peace  and  honcftic ,  which  they  can 
not  chorowl/  pcrformc  without  the 

power 


Thtl'^hU,  "■ 


power  of  the  (wear(J.4,i6.9, 

A  declaration  of  'this  queftion  by 
fciipturc, howc  the  magiftratcs  may 
bee  go'dry,and  alfo  drawc  their fvvord, 
andfhedthc  bloodcofme^,  and  it  is 
■piooWd.that  they  arc  fofarre  from 
Imningni  piinifhing  offenders  ,  that 
this  is  one  of  the  vermes  of  a  King, 
and  a  profe  of  their  godlincde .  Here- 
in the  Mngjftrats  muft  beware  of  two 
faultcs  ,  namely  extreme  rigoroufnes, 
&  fupcrftitiousde{ireofpicie.4.ao.io. 

It  is  the  duty  of  fubic6Ecs  towarde 
Magiftratcs  ,  to  thinke  honourably  of 
them  as  of  the  miniflcrs  and  dejnjties 
ofGodjforafmuch  ascocerneth  their 
degree,  but  not  y  they  fhould  efteeme 
the  vices  of  men  for  vertucs.  4 .  20 .  iz. 

It  is  alio  th«ir  ductie  with  mindes 
heartily  bent  to  the  honoring  of  the  to 
declare  their  obedience  towarde  the, 
whether  it  bee  in  following  their  de- 
crees or  in  paying  of  tributes,  &c.  to 
pray  to  God  for  their  fafetic  &  profpc- 
ritiCjto  raife  no  tumultcs  and  not  to 
thruft  thcmfelues  into  the  office  of 
the  Magifi:rate.4.zo.z3. 

Eucn  wicked  princes  of  euill  lifc^ 
and  which  rule  t^'rannoufly  (forfo- 
Hiuch  as  pertaincth  to  publike  obedi- 
ence) ought  tobc  had  in  as  grcatre- 
uerence  and  honour  as-  wee  would c 
giueto  thebeft  king  that  might  bee, 
i?.20.  Z4,.Z5.  bccaufc  eucn  they  alfo 
hauc  the  publike  power  not  without 
the  prouidence  and  fingular  power  of 
God .  Which  is  prooucd  by  diucrfe 
teflimpnics  and  examples  offcrip- 
turc  :  aiid  there  isfiicwcd  with- what 
confiderations  thofc  fubicdes  ought 
"to  bridle  their  ownc  irapatichcc 
which  liuc  vnder  iiiche  vngodlicr  and 
wicked  tyrauntcs .  4.20,2^,  17,  i%  i^^ 

Si- 
lt is  notlawfull  for  prkatc  men  to 

'rifcvpagflinfttyiantcs,.  butonely  for 

thcra  wliich  by  the  lawes  of  th^kin^- 


'  dome  or  of  the  couiitrie,  arc  the  dc* 
fenders  of  the  libertic  of  the  people. 
4io.jt. 

The  Lord  by  his  marucllous  good- 
•ncfle  and  prouidence  ,  doeth  fome- 
tim.e  raife  vp  fomc  of  his  fcruantes  to 
puni/lvetyrantes,  and  lomciinnc  alio 
hce  direftcth  thcrcvnto  the  rage  of 
wicked  men  while  they  intendc  an  o- 
therthing.4. 10.30. 

In  the  obedience  which  is  due  to 
•the  commaundcmcivtcs  of  kingcs  and 
rulers  this  is  alway  to  bee  excepted, 
.thatic  drawevs  not  away  from  the  o- 
bediecc  of  God:  Neither  is  any  wrong 
done  tathcnvwhcn  we  rctufe  to  obey 
them  in  fuch  thingcs  as  they  cuniand 
■againft  God:And  this  is  our  duty ,hovv 
^reat  and  prefcnt  peril  foeuer  do  h«ng 
vponfuch  conitancie.4, 20.52. 
Maff 

Man  is  by  knowledge  of  himfelfe 
notonely  mooucdto  fecke  God,  but 
alfo  lead  as  it  were  by  the  handc  to 
fiodchim.ii.i. 

The  creation  of  man  is  a  norablp 
fiicwe  of  the  powei;3Wi.fdome,&  good- 
"nefleofGod:  wherefore  Man  js  by 
fome  of  the  Philofophcrs  called  a  htlc 
world.!  ,5,3. 

:  The  vnthankcfujncs  of men,which 
feeling  tokens  of  the  prouidence  of 
God;  both  in  their  fpulc  and  bodiic, 
yet  doci not  gttie  ,G  O  D  prayfe.  i, 

54.  ■-■''■- 

Two  fortes  of  knowledge  of  our 
felues,y  one  in  our  firft  original  eftate, 
the  other  after  Adams  fal.and  the  lat- 
ter is  nptto  be  f ecciued  without  con- 
fidering  the  firftj  -leaft  wee  flioulde 
fceolfc.ti)  impuic  fonupcicn  to  God 
the  author  of  nature,!. I  f.i. 

The  knowledge  ot  himfelfe  is  mod 
ncceflary  for  Man,wbich  confirtcth  ia 
this  (astbc  truth  of .Gofl  pfdcnbcih). 
fhatii. i\ con-:.dcii:igto  vylvat.cndp  he 
is  crcat£d,^d  eadyed.vvith^Xv'-ileQt. 


ThftdhUr 


gifcC5,he  (hould  hang  altogether  vpon 
God.  of  whom  hchachall  things  by 
gift  thcn,that  wcying  his  own  mifcra- 
blc  eftate  after  che  fall  of  Adam ,  hcc 
Should  truly  loth  hitn  felfe  andcon- 
ceiue a  ncwe  defire  to  feekc  God,  that 
in  him  hcc  may  recoucr  thcfe  good 
things ,  of  which  he  himfclfc  is  found 
vttcrly  voide  and  cmptic  .  Wherfore 
wc  muft  beware  tlutin  this  pointc  we 
hearken  not  to  the  iudgmenc  ofthc 
flefhc  and  to  the  bookesof  Phylofo^ 
phers,  which  while  they  withholdc  vs 
in  confidcring  onely  our  good  things, 
would  Carrie  vs  away  into  a  moft  wic- 
ked ignorance  of  our  felucs.  2.  i.  i, 

Mancanneuer  come  tothc  rrcwe 
knowledge  of  himfclfc ,  vnlcfTe  hec 
haucfirft  beholden  the  (act  of  God, 
that  is  to  fay  ,  till  hcc  haue  begon  to 
knowe  and  weigh  by  the  word  of  God 
whatandhoweexa«ftis  the  p:rfe(fli6 
of  his  righteoufncffc  ,wifedome ,  and 
power,to  the  which  wee  ought  to  bee 
made  of  like  forme.i  .1  .t. 

Euen  the  moft  holy  men  were  ftric- 
ken  with  fcare  and  aftoniniment,  whc 
God  did  extraordinarily  fliew  his  prc- 
lencc  and  glory  vntothem.i. 1.5. 

That  whole  man  is  corrupted  in 
both  partes  of  him, (that  is  to  fay  both 
in  vnderftanding  mindcj  and  in  heart 
or  will)  is  frooucd-by  diucrJ'e  titles 
wherewith  the  fcripture  dcfcribcth 
him,  fpecially  when  it  faith  that  hee  is 
fleflie:  And  there  is  declared  that  this 
worde  flefli  is  not  referred  only  to  the 
fenfuallpartbut  alfoto  the  fupcriour 
partohheroule.2.3.i.    >  "      ''       •  i 

That  men  doeirt  vaine  fcekefor  a- 
ny  good  thihg  in  their  owne  nature,  is 
prooocd  by  Paul,  which  intreating  of 
the vniucrfall kindred  ofthc  children 
of  Adam,  and  not  rebuking  the  cor- 
rupted mancrs  of  fome  one  :^c  alone, 
bi«  aceufin^  the  perpctuall  corr  upti- 


onofnaturCjtakcthfrom  mcnrighte- 
oufncflc.ihat  is  to  fay  vpi  ightneffc,  & 
purencffe,  and  then  vnderftanding, 8c 
laft  of  al  the  feare  of  God.i-^.t. 

A  con4»|ation  ofthc  obicdion  co" 
cerningccrtaine  heathen  men,  which 
forafmuchas  they  were  all  their  life 
long  by  the  guiding  of  nature  bent  to 
theendeuourofvcrtuc  and  honeftic, 
doe  fcemc  to  warne  vs,  that  we  fliould 
notefteemethc  nature  of  Man,  alto- 
gether corrupt.  Therefore  ic  is  decla- 
red that  in  the  vnbcleeuers  God  doth 
not  inwardly  cleanfc  the  coraiption 
of  nature  wherewith  Man  is  incchc 
part  defiled,  (as  he  doeth  in  the  clci!^) 
butbyhis  prouidencc  fometimehee 
.bridlethitinthem,  that  it  breakenoc 
/oorth  into d-edes, and  reftrayncthit 
by  diiierfe  wayes,  fo  much  as  he  know 
jeth  to  be  expedient  for  prcferuingof 
the  vniucrfail  ftate  of  things.i  3  .j . 

Thofevcrtucs which  weercadcto 
haue beenc in  heathen  Men,  are  not 
fufficiet  proucs  of  the  pureneflc  of  na- 
ture, forafoiuch  as  their  mind  was  in- 
wardly not  vpright,beeing  corrupted 
with  ambition  or  fome  other  poifon.Sc 
not  dircded  with  defire  tofct  foorth 
the  glory  of  God:  andalfo  forafmuch 
as  thofevcrtucs  are  not  the  common 
giffcs  of  nature ,  but  the  fpeciall  gra- 
ces of  God,  which  he  diuerfly  and  by 
a  certain  meafurcgiucihtoprophane 
Men,as  oftentimes  to  kingcs,&fomc- 
time  to  priuate  Men.i.3.4. 
Ste  Image  of  God  in  Mm, 

Mar/age. 
An  expofiiion  ofthc  feucnth  com- 
maundement,  wherein  the  Lordfor- 
biddeth  fornication  &  requircth  cha- 
ftiticand  cleannefie,  which  we  ought 
to  kcepe  &  preferuc  both  in  our  mind, 
and  in  our  eyes, and  in  the  apparell  of 
ourbodie,2ndmour  tongue, and iny 
moderate  vfcofmcatcanddrinkc.x. 
8.41,44. 

Con- 


The  TahU, 


Continence  is  a  fingulnr  gifte  of 
God,  which  he  gitictlinotto  all  men, 
but  CO  fomCjVea  and  that  fomtime  for 
a  fcafon  :  As  for  them  to  whome  it  is 
not  graunted  ,  let  them  alway  flee  to 
Manage,  which  is  ordeined  of  y  1-ord 
fortheremedicof  mans  ncccflitie.i. 
8.41,41.43. 

Maried  pcrfbns  muft  beware  that 
they  commit  nothing  vnbcfeeming 
the  honeftie  &  temperance  of  Mari- 
agc:  Ochcrwifc  they  feeme  to  be  ad- 
ulterers of  their  owne  wiucs,  and  not 
husbands.2.844. 

The'  papiftcs  doc  wrongfully  call 
mariageafacramcnt:  And  their  rea- 
fons  are  confuted4.19.j4.It  is  proued 
that  the  place  of  Paul,  wherwith  they 
feeke  to  cloke  themfelucSjmakcth  no- 
thing for  them. 4. 19. 3  5'. 

In  the  mcanc  they  difagrcc  with 
themfclues  when  they  exclude  priefts 
from  this  facrament,  &  do  lay  chat  it 
is  vncleannefle  and  defihng  of  y  flclh. 
4.19.36. 

By  this  falfe  colour  of  Sacrament, 
the  Pope  with  his  cleargie  hauedra- 
wen  to  thcfelues  the  hearing  of  cau- 
fcsof  Matrimony  ,  and  haue  made 
laws  of  mariage,which  partly  arc  ma- 
nifeftly  wicked  againft  God,  &  partly 
moft  vniuft  toward  men,whjch  Jawcs 
arerehearfed  4.19  37. 

Mtdiator  Chrijf. 
It  behoued  that  Chnft,  to  t^e  endc 
that  he  might  performc  the  office  of 
Mcdiator,ihould  be  made  manjforaf- 
much  as  God  had  fo  ordeined ,  bc- 
caufc  it  was  bcft  ^or  vs,(ich  none  other 
coulde  bee  the  mcanc  forreftoringof 
peace  betweenc  God  and  vs,  none  o- 
tfeer  could  make  vs  the  children  of 
God,none  other  could  aflurevntovs 
the  inheritance  of  the  heauenly  king- 
<lome,none  other  couldc  for  remcdie 
fee  mans  obedience  againft  mans  dif- 
obcdicnce.z.i2.i,a,5. 


A  confutation  of  their  faniaftlcaS 
conceit,  which  affirmc  thatChriftc 
{hould  haue  become  man,  although 
there  had  needed  no  remedie  for  the 
redeeming  of  mankinde  .  And  it  is 
proued  by  many  reafons  and  textcs, 
that  forafmuch  as  the  whole  fcripturc 
crieth  out  that  hee  was  cloathcd  wich 
flcfh.to  the  endc  that  he  might  be  the 
redemer,  therforeitistoogreatrafh- 
ncflc  to  imagine  any  other  caufeor 
purpofc.i.i2.4. 

Neither  is  it  lawful  1  to  fearche  fur- 
ther conccrningChnft.and  thofe  thac 
do  fearch  further,do  with  wicked  bold 
nclTerunne  forward  to  the  faming  of 
anewChrift:  And  herein  Ofiander  is 
reproucd,  which  hath  .it  this  timerc- 
nued  this  (jue{lion,3nd  affirmeth  that 
this  error  is  confuted  by  no  tcftimo- 
nieofScripture.i.iz.5. 

And  the  principle  is  ouerthrowen 
whichhebuildethon  .that  man  was 
create  after  y  image  of  God  ,  becaufc 
hee  was  formed  after  the  hkencfle  of 
Chnft  to  come,  that  he  n  ight  refem- 
ble  him  whome  the  Father  had  alrea- 
die  decreed  to  cloth  with  flclh  :  And 
thercis  (hewed  thac  the  image  of  god 
inAdam,wasthemarkes  ofexcellen- 
cie  wherewith  God  had  garnifhed 
him,which  dothalfo  fhine  in  the  An- 
gels.i.iz.6,7. 

A  folution  of  other  obieftions  or 
abfurdities  which  the  fame  Ofiander 
fearech:  namely  .that  then  Chnft  was 
borne  &creat  after  the  image  ofA- 
dam  but  as  it  were  by  chaunce:&thac 
the  Angels  fhoulde  haue  lacked  their 
hcad,&  men  fhold  haue  lacked  Chrifl 
their  king.2.iz.(i^,7. 

How  the  two  natures  do  make  one 
perfonofthe  mediator  in  Chnftc: 
Which  isfhewedby  afirailiii:detake 
of  the  ioy  ning  of  the  foulc  ancJ  bcdx 
in  one  man:  And  then  it  is  ptoued  by 
diucrfe  places  that  the  fcnpuue  doth 
Yyy,  many 


tniny  times  glue  vnto  Chiift  thofti  flcrti:  And  there  are  bricfely  rcliear- 

tliings  wliich  properly  bclongcrh  to  ^  fed  the  groffe  'tutleti:.*  of  Scnictws, 

godhead,  and  fomctimc  thofc  things  wherewith  he  hath  bewitched  himfclf 

which  muftbcc  referred  oncly  to  the  and  other  ,  ouerthrowing  that  which 

inanhoodcjand  fomtime  giucth  to  the  piii  c  faith  bcleciicth  concerning  the 

one  nature  that  which  is  proper  to  the  pcrfbn  of  the  fonnc  of  God;  And  ther- 

other  :  which  figuraciue  manner  of  upon  is  gathered  that  with  the  craftie 

fpeacheis  called  Communicating  of  darkefuttlctiesofthatfilthicdogjihc 

propcrticSjZ.i4  1,2.2nd  fotncrime  zYio  hope  of  faluation  is  ytterly  cxtingui- 

giaethtoCbrifl:  thofe  thingcs  which  fiicd,x,l4.8. 
do  comprchende  both  natures  togi-  Merit  ofChrifi. 

thcr,but  doc  feueraliy  well  agree  with        Itistruely  and  propcilyfayd  that 

neither  of  them.  Which  Lift  point  the  Chrift  merited  for  vs  the  grace  of  god 

moft-partofihe  old  writers  hauc not  andfa!uation:Whereitisprouedthac 

fufficicndy  matked  :  Yet  it  is  good  to  C  hr:  ft  was  not  onely  the  inftrumenc 

be  noted,  for  the  difloluingofmany  or'miniflcroffaluation  ,  but  alfothe 

doutes,  and  for  aucyding  of  the  cr-  author  end  principal!  doer  thereof: 

rours  of  Ncftorius  and  Eutichcs.  a.  And  info  faying,  the  grace  of  God  is 

14.3,4.  not  defaced,  becaufe  the  mcrite  of 

A  confutation  of  the  error  of  Ser-  Chrift  is  not  fet  againft  meicic  ,  but 

ucttus,  which  had  put  in  the  fte.de  of  hangeth  vpon  ir.    And  thofe  thingcs 

thcfonneofGod,  an  imagined  thing  which  arc  Subalterna,  fight  not  as  c6' 

made  of  the  fubftanceofGodsfpirite,  traries.2.17.1. 
fleft»,&  three  elements  vncrcate:  His        The  diftindion  of  the  Merite  of 

futtletieisdifclofcdjandthereis  pro-  Chrifb&ofthc  grace  of-  Godispro- 

ued  (which  thing  heedenicth)  that  ucd  by  many  places  of  Scripture.  2. 

Chrift  was  the  fonne  ofGod,cuenbc-  Jj.z. 

fore  that  he  was  borne  in  the  ricftijbe-        There  arc  alleged  many  tcftimo- 

caufchcisthatwordebegorrenofthe  nies  of  Scripture  ,  cur  of  whichitis 

father  before  all  worldcs, 2. 14. 5.  certainly  and  foundly  gathered ,  that 

Alfoitjsprouedthathe  istruely&  Chrift  by  hts  obedience  hath  trucly 

properly  the  fonne  of  God  in  flcflie,  purchafcd  &  deferued  fauour  forvs 

thatis  to  fay  in  the  nnture  of  Man,  with  his father.2.i7.3,4.,s:. 
but  yctinrcfpeft  of  his  godhead,  and        Itisa  foohfh  cunolitic  to  enquire, 

ivotofhisflcflvasSeructtusbabblcth.  whether  Chrift  hath    deferued  any 

J  14.^.  thing  for  himfelfe :  and  itis  ra/hncs  to 

An  cxpofition  of  ccrtaine  places  affirmeit.i.iy.c^. 
which  Scruettus  and  his  difciplcs  do  Meritti cflVorhtt. 

enforce  for  defence  of  their  erroiir;        The  boaftings  that  are  made  of  th* 

There  is  aifo  another  cauillation  of  Meritcsofworkes,docoucrthrovvcas 

his  difdcfcd,  that  Chrift  before  that  well  the  praife  of  God  in  giuing  righ- 

he  appear^  d  in  the  flclh,is  in  no  place  tcoufncs,  as  alfo  the  ccrtiincicof  lal- 

calkdthcfcn^cof  God  butvndcr  a  uation.5.1^. 
fieure.2,i4:7'  Whofoeuerfirftapplycd  ihenamc 

Alfo  there 's  opened  the  crrour  of  of  Merit  to  good  works  in  the  fight  of 

allthcm  w'lich  doc  not  acknowledge  Gods  iudgement,   he  did  againft  the 

Ghriik  the  fonnc  of  God  but  in  the  purcncs  of  faith.And  though  the  olde 

fatliers 


7%e  Tahlf, 


fathers  vfcd  chat  name,  y;t  they  fo  v- 
fcd  it  that  they  hauc  in  many  places 
ihewcd  that  they  attribute  nothing  to 
workcs.j.ij.:. 

An  cxpofition  of  certaine  places, 
wherewith  the  Sophifters  go  about  to 
proonc  that  the  name  of  Mcrite  to- 
warde  God  is  founde  in  the  Scripture 

3.15.4- 

It  IS  proued  by  authoritie  of  the  A- 
poftlcs  &  AuguftinCjthat  the  rewards 
of  righteoufncfle  doc  hang  vppon  the 
tncere  hberahtie  of  God.  a.f  .z. 

It  is  prooucd  that  this  is  a  falfc  fay- 
ing ,  that  Chrift  Merited  for  vs  onely 
the  firft  grace,and  that  afterwards  we 
do  Mcrite  by  our  ownc  workes.3 .1  J.<5, 

7. 

There  he  certaine  thinget  touching 

meritts  in  the  title  of  Ittfltfication 

fy  faith. 

Mimflerit  efthe  Church. 

Of  the  Miniftcry  of  the  Churchc, 
andof  thera  which  delpifc  this  maner 
oflcarning.4.1.5. 

Ofthcefficacieof  the  Minilkry.4. 

God,  which  might  teach y  Church 
cither  himfelf  alone  or  by  Angels,  yet 
docth  it  by  the  Miniftcry  of  men  for 
three  caufes.4;5.T. 

The  Minifterie  of  the  Church  is 
garniflied  with  many  notable  titles  of 
commendation  in  the  Scripture.  4. 3. 

OfApoftles  jFrophetes,  Euange- 
lifts.PaftorSjand  Teachers:  and  what 
is  the  reuerallofficc  of  euery  of  them. 

4-3  4>?. 

The  chiefe  parts  of  the  office  of  A- 
poftles  and  paftors  are  to  preach  the 
Gofpel^nd  Minifler  the  Sacraments. 
4.3.^. 
Paftors  arc  fo  bound  to  their  Chur- 
ches ,  that  they  may  not  rcmouc  to  a- 
ny  other  place  wiihoutpubUkcautho- 


They  arc  called  in  the  Scripture^ 
BiniopSjPrieftsjPaftors  and  Miniftcrs 
which  goucrnc  Churches  4.3 .8. 

No  man  ought  to  thruft  in  himfclfc 
in  the  Churchc  to  teach  or  goucrnc: 
But  there  is  a  calling  required.  4.3, 
10. 

The  preaching  of  the  word  ofGod 
is  compared  to  fecde  which  is  fcattc- 
rcd  in  the  ground e-  Whereby  wee  vn- 
derftand  that  the  whole  encrcafc  pro- 
ceedcth  of  the  blcfiing  of  God  and  the 
cffcduall  working  of  the  holy  Ghoft. 

4i4-ri. 

What  maner  of  me  ought  to  be  cho- 
fe  n  Bifliops5&  in  what  fort  and  of  who 
they  arc  to  be  chofcn  ,  and  with  what 
forme  or  ceremony  they  arc  to  be  or- 
dered. 4.3.11,12,13,14,15,1^. 

The  olde  Church  before  the  papi- 
cy,diuidcd  al  their  Minifters  into  thrc 
dcgrecs,Paftors,Eldcrs,and  Deacons. 
4.4.1. 

Of  the  commiflion  to  remit  and  re- 
tainc  finncsjor  to  bind  &  loofc,  which 
is  a  part  of  the  power  of  the  key  cs  ,  & 
pcrtaincth  to  y  Minifterie  of  the  word 
4.11.1. 

Monl<^rle. 

Monaftciies  in  olde  time  were  ttie 
fecde  plottcs  of  ccclcfiafticall  orders: 
And  there  is  defcnbcdout  of  Auguftin 
the  forme  of  the  old  Monkery,  &  how 
they  were  wontc  at  y  time  to  get  their 
Iiuing  with  the  labour  of  their  hands. 
Whereby  appcareth  that  at  this  day 
the  maner  of  popifh  Monkery  is  far  o- 
ihcrwife4.i3.8;9jio. 

Of  the  proudc  title  of  pcrfcL^ion 
wherewith  the  Monks  do  fet  ou:  their 
kindc  of  life  .  4. 13.  11.  becaufe  they 
bind  themfclucs  to  kccpcthe  councels 
of  the  Gofpcll  (  as  they  call  them) 
wlicreunto  other  Chnftian  men  arc 
not  bounde.  Sed.i  i.and  becaufe  they 
hauc  forfakc  all  their  poffcftions.Scft. 

Yyyi  As 


Tloe  Take. 


As  many  as  gointo  Monafteries,do 
depart ff cm  thcChu'ch,fith  they  o- 
penly  ;:ffirmc  that  thcii  iMonkcric  is  a 
forme  offecond  Raptirme.4.13.14. 

ThcPopifli  Menkes  do  inmancrs 
much  differ  tVom  ihcoldc  Monkcs.4. 

Some  thinges  arc  tobemiflikcdc- 
uen  in  the  pro'cflion  of  the  old  Moa- 
l<crie  5  and  they  that  were  the  authors 
therof  brought  a  perilous  example  in- 
10  the  Church  4.13.1^. 

Monkcs  with  their  vowcs  do  confc- 
cratc  thclelucs  not  to  God  but  to  the 
Deuill.4.13.17. 

As  all  vowcs  vnlawful&  not  right- 
ly made ,  arc  of  no  value  before  God, 
fo  they  ought  to  be  voy  de  to  vs .  4. 1 3 . 

TO. 

Therefore  they  which  depart  from 
Monkery  to  fome  honell  trade  of  life, 
are  wrongfully  accufed  of  faith  brea- 
king and  periuiy.4. 13.11. 
of  mortification. 
Set  TorfakitJg  of  cur  feint  $, 
O. 
Obedience  ofihildren  toparenttt, 

AN  expofitio  of  the  fit ch  coniman- 
dcmcnt:  The  end  and  fum  ihcrof 

a.8.35. 

How  farrc  this  worde  honoring  ex- 
tcndeth;  &  there  be  three  partes  ther- 
of.ReucrencCj  Obediencc,&  Thank- 
fulnes.i.8.35. 

Of  the  promife  adioined  to  the  fifth 
commaundcmcnt,  concerning  long 
continuauncc  of  hfc ,  and  howe  farrc 
the  fame  pertayncth  to  vs  at  this  day. 

a.8.37. 

Mow  andbyhcwc  diucrfemeancs, 

Cod  Hk  wcth  his  vengeance  vpon  the 
dirobcdient:Yet  obedience  i's  not  due 
to  parcntcs  and  other , but  fauing  the 
■.hweofGod.z.8.3'8. 

Offences. 
WhatOffcnccs  arctobeauoydcd, 
and.whaiw  bcncglcdcd:  whatisaa 


Oifcncc  giuen,  and  what  an  offence 
takcn.3. 19.tr. 

It  is  dcclaied  by  the  doftrineand 
example  of  Paul  who  be  weak,  to  who 
we  muftbc  ware  that  wc  giuc  no  ofFecC 
3.19.12. 

Whereas  we  are  commanded  to  be- 
ware that  wc  Oft'endenot  theweakc, 
the  fame  is  meant  only  in  thinges  in- 
different: Therefore  they  doe  wrong- 
fully abufe  this  dodrin  which  fay  thac 
they  hcarc  mafle  for  the  weakes  falact. 
3.19.13. 

Ojjkialf. 
Of  popiHl  Bifliops  Officials,as  they 
call  them. 4. 11.7,8. 

Orden  Tafifiicall. 
The  Sacrament  of  Order  brecdeth 
to  the  papifls  fcuen  other  petie  Sacra- 
mentes,  of  whofc  names  and  differen- 
ces they  themielues  be  not  yet  agreed. 
4.19.11. 

Their  fpndc  and  vngodly  fooIi{h- 
ncffe,  forafmuch  as  they  make  Chrift 
fellow  Officer  with  them  in  eucry  one 
of  them. 4,19.23. 

Of  Acoluthes  ,Dorekcpcrs  &Rea» 
dersj  whom  the  papiftcs  do  make  Or« 
ders  of  the  Church  and  Sacramentes, , 
4.19.24,  &  v/ith  what  ceremonies  thcy'^ 
confccratc  them,Sed.27. 

Of  Exorciftcs  or  Coniurers  an  or-* 
dcr  of  the  popi(hchurch.4.i9.24. 

The  orders  of  Pfalmiftes,  Dorcke- 
pers  and  Acoluthes ,  are  vainc  names- 
among  the  papifts,  forafmuch  as  they 
themfelues  doc  not  execute  the  Offi- 
ces, but  fome  boy ,  or  any  layman .  4. . 
19.24. 

Of  the  (hauing  of  the  Clergic,  and. 
the  fignificntion  therof  by  the  dodrin. 
of  the  Papiftes.4.19.2^. 

They  doe  wrongfully  apply  it  to 

-Paules  cxampk-jWhich  /haued  his  hcd 

when  he  tooke  a  vowe,or  to  the  oldc 

Nazaritcs.4.i9.j6. 

It  is  {hewed  out  of  Ai'guftin  whence 

ic. 


.'XheTdU. 


Ofthethrcehier orders:  ahdiitft 
of  Priefthood  or  facrificerlhip:  where 
is  {hewed  that  the  papiftes  hauc  moft 
Vickcdly  perucrtcd  the  order  appoin- 
tcdijyGodj  and  doe  wrong  to  Chrift 
the  onely  &  ctcrnall  facrificing  prieft. 
4.i?.i8. 

Ouheir  blowing  at  the  making  of 
|>opi(h  Prlefts,and  howe  in  that  cere- 
mon  Jc  they  do  wrongfully  counterfaic 
Chrift: Where  is  declared  y  the  Lordc 
did  many  things  which  he  would  not 
haue  to  be  examples  for  vs  to  follow. 

Of  the  vndclible  charaftcr  or  vn- 
defaccablc  marke  of  the  oylc  where- 
with popifh  Prieftcs  are  annoyntcd  at 
their  creation .  And  howe  the  fame  is 
wrongfully  applied  to  the  children  of 
Aaron.  But  thcfe  Prieftcs  in  coueting 
tobelikctheLeuites,  areapoftataes 
fi-om  Chrift.4.x9.3o.^  I, 
Originidljinne, 

A  definition  and  expounding  of 
Originallfinne.4.i?.lo,ii,ii. 

A  true  definition  of  Originalland 
a  declaration  of  the  fame  definition: 
wherein  is  (hewed,  that  not  only  pn- 
nifhment  came  from  Adam  vpon  vs, 
but  alfo  that  the  infedion  diftilled 
from  him  rcmaineth  jn  vs,  and  how  it 
is  the  finne  of  an  other  &  alfoour  own 
finne:Pmally,thatfuchinfcftj6pear- 
ced  not  onely  into  the  inferior  defirc^ 
but  alfo  into  the  vcrie  vnderftanding 
minde  &  bottomc  of  the  hcart,fo  that 
there  is  no  part  of  the  fouk  free  from 
corruption.i.i.S,?. 

A  confutation  of  them  that  dare 
thargc  God  with  their  fault*,  becaufc 
we  fay  that  men  are  naturally  faultic: 
And  there  is  proued,  that  man  is  cor- 
rupt by  naturallvicioufnefle  .•  (to  the 
cndethatnoman/houldethinkeit  to 
be  gotten  by  euill  cuftomc  )  but  yet 
fuch  as  preceded  not  ^rom  naturc,buc 


is  an  acf  idcntallicjualitic,  &not  afubo 
ftaniiaJLIpropertiefrothe  beginning, 
i.i.io,£r. 

Otht, 
SteSiftAring. 

P. 
Vatkttce, 

A  Part  of  y  forfaking  of  our  fclues, 
in  rcfpeft  of  Gx)d,is  contentatioa 
of  minde  and  fufferance:  Which 
wc  fliaU  perfcurme ,  if  in  fceking  the 
commoditieorquietncflcof  thisprc- 
fent  life  wee  yecld  our  felucs  wholly 
to  the  Lordc,  anddonordefire,hope 
for,  or  thinke  vpon  any  other  mcanc 
of  profpering  than  by  his  blcfling. 
3.7.8. 

So  dial  it  come  to  pafle  that  we  flial 
neuer  feeke  our  ownc  commodities  by 
vnlawful  meanes  or  with  wronging  of 
our  neighbours:  alfo  that  weftiallnoc 
burnewith  vnmeafurable  defireofri- 
chelfe  or  of  honors :  finally  if  things 
profper  well  with  vs,  wee  fhall  yet  be 
holden  from  pride,  &  if  they  happen 
ill,we  fhall  yet  be  reftrainedfromim- 
patience,3 .7.9 .Which  extendeih  to  at 
chaunceswhercunto  our  prefenthfc 
is  fubieft,whereof  the  faithfijll  doe  al- 
waycs  acknowledge  the  hand  of  God 
their  father.and  not  fortune.to be  the 
gouemor.3.7.10. 

The  Patience  of  the  faithfullis  not 
fuch  as  is  without  all  feeling  of  forow, 
but  fuch  as  becing  vpholden  by  godly 
comfortjfighteth  againft  the  natural! 
feeling  of  (brow.  Therefore  the  Pati- 
ence of  the  Stoikes  is  to  bcercicded: 
neither  is  it  in  it  fclf  any  fault  to  weep 
orfearc.3.8.?,«?. 

Adcfcriptionofthat  ftriuing  which 
lis  cngedred  in  the  hearts  of  the  faitli- 
fiill  by  the  feeling  of  naturc,\vhich  fe- 
ling  cannot  be  cleane  done  away,and 
by  the  affeftion  of  godlinefle  where- 
with that  fame  feeling  muftbeefub- 
ducd&taaied.3.8.io, 

Yyy  3  There 


JhefMl 


There  is  great  difference  between 
^hilofophicaUSc  Chridian  patience: 
Foraftnuch  as  yphilofophtrs  do  teach 
vs  to  obey  becaufc  wee  fo  muft  of  nc- 
ceflkie-.but  Chrift  teaclieth  Jr,bccaufc 
it  is  right-ous  ,  and  alfobecaufeuis 
profitable  for  vs.?  .8.1  x. 
Tdrdont. 

The  fb  long  continuingof  pardons 
dedareth  in  how  decpc  darkenefle  of 
errors  men  hauc  been  drowned  chefc 
certaincagespaft.3.j,i. 

What  Pardons  are  by  the  papiftes 
dodriner  Whereby  is  prouedy  they 
arc  a  difhonoy ng  ofy  bloud  of Chriit: 
AcomparifonofChriftiScpopifh  par- 
dons.j.j.i. 

A  confutation  of  the  wicked  do- 
ftrine  of  pardons,  by  the  notable  Pay- 
ings of  Leo  bifhop  of  Rome,  &of  Au- 
guftine.  And  there  is  fliewed  that  the 
bloud  of  martyrs  is  not  vnlawfull ,  al- 
though it  hauc  no  place  in  forgiuencs 
offinnes.3.5.3,4. 

Either  the  Gofpcl  of  God  muft  ly, 
or  pardons  muft  be  lying  deceits.  And 
there  is  fliewcd  what  fccmcth  to  hauc 
bccnethebeginningofthem.^.y.j. 
"Penance  jhe  Vopifh  Sacrament. 

Ofthe  vfagcofche  olde  Church  in 
publike  penance:  andof  the  laying  on 
©fhandes  at  reconciliation.  Alfohow 
inproccfle  of  time  the  laying  on  of 
hands  was  vfcd  in  priuatc  abfolutions, 
4.19.T4. 

Thcdiucrfc  opinions  ofy  fchole- 
mcn  howe  penance  is  a  Sacrament: 
And  there  is  {hewed  that  the  defini- 
tion of  a  Sacrament  doth  not  agree  w 
114.19.15,16. 

It  is  a  lye  ,  and  a  deceitful!  errour 
which  they  hauc  inucnted  concer- 
ning the  Sacrament  of  Penance:  and 
it  is  a  wicked  and  blafphcmous  title 
wherewith  they  hauc  garnifhed  it,  a 
fecond  boorde  after  fliipwrackc  from 
Baptirir.c.4.19.17. 


Verfeutrmiit. 

Seebookei.Chap.^.Se^.jJ 

A  confutation  of  the  moft  vvickeJ 
error,  that Pcrfeucrance  is  giucnof 
God  according  to  the  Merit  of  men, 
fb  as  cuery  man  hath  {h^wed  himfclfc 
not  vn  thankful  for  the  fitft  graceiand 
in  this  opinion  is  (hewed  a  double  cr- 
ror.Of  the  comon  diftinftion  of  grace 
working, &  working  togither:  &  howc 
Auguftme  vfed  it.quahfying  it  witli  an 
apt  dcfinicion.i.j.i  r. 

Toiitil^egoHernement. 

There  is  a  difference  to  bee  made 
beiweene  policie,and  the  inwarde  go- 
uerncmentof  the  foule.Their  doftrin 
is  to  be  reiefted  which  go  about  to  o- 
uerthrowe  poltcie  as  a  thing  not  ne- 
cefrarieforChriftians,oras  athing^ 
ouerthroweth  the  fpirituall  libertie  of 
thefoulc.  Alfo  thofe  flatterers  arc  to 
be  reiefted,  which  do  giue  too  much 
vnto  ir,&  do  fet  it  in  coparifon  againft 
the  authoriticofGod.4.io.i,2.. 

Policie  is  the  gift  of  God ,  which 
bringeth  great  commodities  to  man. 
kindj&nofmall  helpeto  the  defence 
ofthe  ftate  of  religio.Politike  gouern- 
menthath  three  partes,the  magiftrar^ 
the  Lawes  &  the  peoplc4.io.3. 

Of  three  formes  of  Ciuilc  gouern- 
nr.cnt,  Ariftocracie  thegouernmetof 
the  beft  chofcn  men,Democracic  tho 
goucmmcntof  the  people.  Monar- 
chic the  gouernementofone  :  it  can 
notfimply  bee  determined  which  of 
thcfc  is  the  beft :  yet  it  commeth  to 
pafle  by  the  fault  of  men,  that  it  is  fa- 
fer  &  more  tollerable  tohaue  many  to 
gouerne  than  one  to  rcigne .  But  all 
thcfe  forms  are  of  God,  &  diuei  fly  di- 
fpofedbyhimjthereforeit  is  the  duty 
of  priuate  men  to  obcy,&  not  to  make 
innouationof  ftates  after  their  ownc 
will^.io.g. 

Of  the  immunitie  that  the  Ro- 
mifli  clergy  take  to  thcmfclucs,whicli 

was 


.^:7%eT4hh. 


fira »•  althgcchervnkhowcn  t» .  tli'e  Bu 
fliops  of  theolil  Churcb^.i  I  .t  f . 

In  matters  ot"Fr.ith,  the  iudgcriicnt 
in  the  old  time  pertained  to  y  Chui  ch 
and  not  to  Princes,  although  fomoii 
time  Princes  enjcc?ijicddeJcd  ihcir 
authority  in  ccclefiafticjill  mattcr^Jjiit 
the  fame  was  donne  %o  prcf«f  uciand 
not  to  trouble  thcorder  of  the  cbiircb 

G£tl)c  auth:>ritie  of  the  fvyord  vfur- 
pedby  thct^uhgps  m  the  p;<pacy ;  and 
npw.they  haue  $y  htlc  and  Julcfrom 
fb  fina}!  beginnings  grjowsftitpibgre^t 

^n4rcafc4'4i-9)»o«  i!  n  !)ii  h'C'iT 
,..-:.  ■    ■  "Pope. 

ivit is proucd  thatthefuprefriaeic of 
the  fca  of  Rome  is  iiiotby:  the  inftittl- 
tion ofChnft.4.^.i»ij3i4>.  . '.  .t.:\.'. 
Ncithc:had  Peter  ^ny  principality 
in  the  Church  orjampng  the  Apolllcs. 

Neither  is  it  profitable  nor  may  be, 
that  one  man  {houlde  beare  rule  ouer 
the  whole  Church ,4.^.8,9,10. 

Although  Peter  had  had  a  fuprc- 
inacy  in  y  Church^yct  it  foloweth  not 
that  the  feat  of  that  fupi'cniacie  ought; 
to  be  at  Rome  4.<^. 1 1, 1  a, 13. 

It  is  proued  by  many  argumcntes 
that  Peter  was  not  bi/hop  of  Romc4. 
^.14,15. 

The  fupremacy  ofthe  Tea  of  Rome 
is  not  according  to  the  vfe  of  the  oldc 
Church.4.6.i^,'7. 

Of  the  beginning  &  encrcaiing?  of 
thcRomifh  papacy ,vntil!  it  aduanccd 
itfelfc  to  that  height,  whereby  both 
the  liberty  ofthe  Church  is  opprcifed 
and  all  moderate  gouernemenc  hath 
bceneoueithrowen.4.7. 

In  the  moft  part  ofthe  councelsjthe 
Bifliuppc  of  Romenor  his  legates  had 
notthcchiefe  place,  butfomc other 
ofthe  biOiops  had  it  at  the  Councell 
of  Chalccdoji ;  butycc  wiihouc  order. 
4.7.1,1. 


Of  tlie  tiiJe  offupremaey  ana  otfifit* 
titles  of  pride  wherewith  the  Pope  bo  - 
ftcth  hnnfclf.and  when  and  how  they 
crept  in.4,7.5. 

-  /Gregory  pronounccth  that  the  ti- 
tle of  vniucrfaH  Iji/hop  was  deiiifed  by 
the  deuil,an<i  pubhllicd  by  the  crier  of 
.'AnLichrifti4 .7.4, 

Itis  prooucd  by  the  vfe  of  theolde 
Church,  yicisfaifovvhich  thebifliop 
of  Rome  boafteth  ,  that  he  hutf.  iurili 
di^ion  oucr.all  Giiurches,4  y.y.Whe- 
theryeconfidcryotderingofbifhopsi 
Scd.  ^.'or^ecdefiaflScail  admonitions 
and,ctnrurcs,Scd.7..oi*rummoningof 
GoucclsjScd  8.  or  authoritic  of  highi 
erappeales  SeA.9.10. 

.  The  old  Bilhbppes  of  Rome  in  the 
moft  part  of  their  Epiftlcs  did  ambiti- 
oufly  fctfoorth  the  glwyof  their  fea, 
butdiofe  Epiftlcs  at  that  time  had  no 
credite:  Alio  they  did  thruftm  certain 
forged  things  although  they  Jwd  ben 
written  in  the  old  time  by  holy  men 
4.7.1  r,zo. 

Although  in  the  time  of  Grcgoric 
the  authoritie  cf  thcbifhopof  Rome 
wasgre^tlyencreafcdzyet  it  is  proucd 
b^  bis  writings  that  it  was  then  farrc 
frpm  vnbridled  dominion  &  tyranny* 
4.7.11,15,21.  ,      . 

There  was  ftrife  for  the  fupremacy 
bctweenethebiihopof  Conftantino- 
plc  and  the  bifliop  ot  Roai e.4.7. 14, 1 5", 
16 ,  vntill  Phocas  graunted  to  Boni- 
face the  thiide,that  Rome  rtiouldc  be 
the  heade  of  all  Churches:  which  af-, 
terwarde  Pipine  contiimcd  ,  when 
hcegaue  to  the  fea  of  Rome  lunfdi- 
dion  oucr  the  Churches  of  Fraunce^. 

7.17. 

From  thence  fonh  the  tyranny  of 
tlie  fea  of  Romeencreafed'moreani 
more.partly  by  ignorance  &  partly  by 
negligence  of  Bilhops:  which  dcftru- 
di6  ofthe  whole  order  of  the  Churcb 
Ucrnarde  lanacnteth  and  layetU 
y>y4  to 


JhetM: 


toiHc  Popes  cliarge4.7,T*,ii. 

The  inlblcnce  &  fh:»mlcfncs  of  the 
bifhops  of  Roroc  iafctting  forth  their 
ownc  fuprcmc  auihoritic.  4. 7. 19,10. 
which  is  t'eproued  by  fayingcs  of  Cy- 
prian and  Grqgory^Scft.ii. 
Y  .Rome  C/Sn  not  be  the  mother  of  aH 
churchesjforafmuch.asit  is  no  church 
Neither  cahthe  biHioppc  of  Rome  be 
head  of  biHiops^thube  is  no.bi(hop4. 
7.25,14. 

It  is  proued  by  Paul ,  that  the  Pope 
isAntichrift4.7.ij.  -        '■' 

Ahhough  the  Churchof  Romein 
olde  time  had  had  the  honor  of  fupcc- 
macy ,  yet  the  fame  is  not  to  be  bound 
«oaplace.4.7.i6ji9. 

Of  the  maners  of  the  city  of  Rome 
of  the  Pope,  and  of  the  Cardinals  and 
fbeir  diuinity.4.t  .X7,i'?.  ''^ 

The  Biftiopbf  Rome  firft  laid  hand 
vponkingdoiues ,  anddien  vppon  die 
Empire :  Which  is  prooued  by  moft 
fharpe  reprchenfions  of  Bernarde  to 
be  vnmeete  for  him  thatbofteth  him- 
felfe  the  fucceffour  of  the  Aportles.  4. 

II.H. 

Of  the  gift  of  Conftantinc,  where- 
with he  laboreih  to  bide  his  robbery, 
4.  II .  II.  and  howe  there  are  not  yet 
fiue  hundercd  yeares  paft ,  fincc  the 
Popes  were  in  fubieftion  of  Princes, 
and  by  what  occafion  ihcy  haue  fhakc 
it  of,  Scft.  13.  and  howe  they  brought 
the  city  of  Rome  into  their  power ,but 
about  a  hundrcdand  ^rty  yeare  ago. 

Scft.r4.  ,;.;   .,.!c);^.sr!:. 

True  faith  can  not  be  idle  from  cal- 
ling vpon  God.  3.20,1. 

How  nccelFary  &  how  many  wayes 
profitable  is  the  exercife  of  Praying, 
3.ZO.2.  although  the  Lordewill  rroc 
ceafe  while  we  craue  not,  nor  ncedeth 
any  to  put  him  in  mind,  Scft.3 . 

The  firft  rule  of  well  framing  our 
Prayer,  is  that  we  be  no  oihcrwifc  dii- 


pofed  in  heart  and  inind  then  bf  conu 
meththem  that  enter  into  talkc  with 
God.3.io4,f. 

Thcfccond  i-ulc«,that  in  praying 
we  alvvay  feele  our  own  nccdines,  and 
that'eatneftly  cofidering  y  we  want  all 
thcfc  thingcs  that  we  aske ,  wee  ioyne 
without  Prayer  an  carneft  and  feruet 
dcfire  to  obteine;  3 .20.^. 

We  ought  to  pray  at  all  rhnes  ,9n4 
in  the  greateftquietnes  of  our  eftatesj 
the  onely  remembrance  of  oi<r  (innc 
ought-tdbetnofmall  prouocation  to 
hiotje  vs<o  thdt  excrdle.  3-20  7J 

The  third  ruleofpraymgwclliis^ 
we  forfake  all  coAfidence  of  our  ownc 
glory,  Icaft  if  we  prefumptuou/ly  take 
any  thing,beit  neuer  fo  litlc,  vntoour 
fclues  ,wee  w^thfeur  vainc  pride ,  fall 
dowr(eftom  hi»fa<?c.3.2o.8. 

-  iFh^'beginning-of-Praying  welljis 
the  obtaining  of  pardo,  with  in  hum- 
ble and  plaiflt  ^onfeflion  of  offence. 
3.20.91' 

In  whatfenfc  the  Praicrs  of  certain 
holy  men  are  to  be  taken  ,  in  which  to 
cntreate  G  O-D',  th«y  fterrc  to  allege 
their  ownerifihteournes;3 .20.10. 

The  fomthrule  of  Pr-ayingwel!,i* 
that  being foouerthrowen  andbeate 
downe  with  true  humilitie,  wee  be  ne- 
ucrthelcffe  encouraged  to  Pray  with 
an  adured  hope  to  obteine :  So  in  our 
Praycrs,faith  &  repentance  do  meetc 

tOgCthcr.3. 20.11.       *         '  'J 

Of  the  certainty  of  faith ,  whereby 
the  faithful!  do  determine  that  God  ii 
fauorable  vnto  diem:  And  how  necel- 
fary  the  fame  is  in  Prayer  r  Neither  j« 
that  certainty  weakened  ,  when  it  is 
ioincd  with  acknowledging  of  ourown 
mifery.  3.10.12.     ' 

God  commaundcth  vs  to  call  vpon 

him:  he  promifcth,  y  we  {halbe  heard; 

both  thcfe  things  are  neceflarie  j  that 

we  m  ay  Pray  in  faith. 3.20.13. 

There  are  rchcrlcd  diucrs  promifes 

of 


thcTa^teV 


«f  Go^wlth  tliefvveetencflcwlicrcof 
they  y  are  not  iHrred  vp  to  Pray  ,  are 
altogether  vncxcufabIc.3.zo.i4. 
:  An  cxpofition  of  certaine  places, 
whcTtaGod  feemcth  to  haue  aflentcd 
to  fomc  mcnnes  Prayers  which  yet 
Were  grounded  vpon  no  promife.j.io. 

Thefc  fourc  rules  of  Praying  well, 
are  not  examined  with  (o  extrecme  ri- 
gor ,but  y  God  herein  dorh  beare  with 
many  infit  mities,  y ca  many  intempe- 
rances in  them  that  bee  his ,  which  is 
proucd  by  many  examples.3 .20.1 6 . 
■  WemuftalwayPrayinthenameof 
Chrift  only,  J.  ?  0.17.  neither  were  the 
faithful!  eucr  hearde  any  othcrwife. 
Seft.iS. 

They  which  Pray  othcrwife,  haue 
nothing  left  for  them  at  the  throne  of 
God,but  wrath  and  terror.3.2o.79. 

It  is  not  againft  Chriftes  office  of 
mediator:  that  wc  be  commanded  to 
Pray  one  for  an  other.3  .lo.  19. 

A  confutation  of  the  Sophifters  de- 
uifc.which  fay  that  Chrift  is  the  medi- 
ator of  redemption,&  the  faithfull  arc 
wcdiators  of  intcrccffion  j.zo.zo. 

Againft  them ,  which  make  dead 
Sainfts  interccflbrs  to  God  for  them, 
or  do  mingle  the  inteiceffio  of  Chrift 
with  the  Prayers  and  mcrites  of  dead 
men  3.20.21. 

This  foohfhncffe  hath  proceeded 
inthe papacy  togroflc  monftroiifnes 
of  vngodlinefTe ,  and  to  horrible  facri- 
Icgcs.3. 20.22. 

A  confutation  of  the  argtimentes 
wherewith  the  papiftes  labour  to  con- 
£rme  the  inrcrccftion  of  dead  Saints. 

3.20.23,24.2J,2(f. 

It  IS  vnlawfull  to  dircft  our  Prayers 
to  dead  Sainds  for.  fmuch  as  this  kind 
of  worlhipping  doeth  moft  properly 
belong  to  God  alone. 3. 20.27. 

Of  the  forts  of  prayer,  and  chiefly 
jof  thankcfgiuing :  Alfo  of  the  ccntinu- 


all  excrcifc  of  the  fc'ithfull  In  Prayer 
and  thankergiuing.3 .20.28,29. 

Of  thcbabbling  of  thcPapifts  ,and 
of  auoyding  all  boafting  in  Prayers,  of 
departing  into  fccret  places,  and  of 
publikc  Prayers.  3 .20.29. 

Publike  Prayers  muftbec  made  in 
the  common  andnatiue  fpeechofthc 
land.  And  there  is  entreated  of  kncc- 
hng  &  vncouering  of  the  head  at  Prai- 
cr.  3.20.33, 

Of  the  infinite  goodnes  of  Chri{^, 
which  hath  alfo  appointed  vs  a  forme 
of  Prayer:  And  how  great  comfort  Co- 
meth vnto  vs  thereby.  3 .20.34. 

A  diuifion  of  the  Lordcs  prayer,3 . 
io.3f. 

An  expofition  of  the  fame  praycr.3. 
2036. 

The  fame  in  cucry  point  is  a  pcrfeft 
and  vpright  praycr,3 .  20.48.  wherumo 
nothing  ought  to  be  added,  although 
we  may  vfe  othcrwords  in  making  cur 
prayers.Scd49. 

Of  the  confidence  which  the  name 
of  the  children  of  God  doth  bring  vn- 
to vs,which  cucn  the  cCfcience  of  our 
finncs  oughtnot  toouerthrowc.  3. 20w 

Although  we  ought  to  praye  for  all 
men,&  fpccially  for  them  of  the  houf^ 
holde of  faith, yet  this  withftandeth 
not,  but  that  wee  may  pray  fpccially, 
both  for  ourfcluesand  certain  other, 
3.20.38,39,47. 

Of  the  boidncs  of  asking  which  the 
Lordc  graunteth  to  his  ,  and  the  truft 
of  obteining.3 .20.47. 

It  is  good  that  eucry  one  of  vs  for 
exercife.appoint  to  himfcirc  certaine 
peculiar  houres  to  prjy  lb  that  it  bee 
don  without  fuperftitious  obfciuation 
3.20.50. 

In  al  our  prayer  wc  ought  diligent- 
ly to  beware  that  we  goe  not  about  to 
bind  God  to  certaine  circumftances. 

3. 20.  JO. 

Yyyy         Of 


The  TaW. 


Of  pcrfaieraunce  and  pacicncc  U 
tfiC  cxcrcileof  praycr.3.so.j  i.jz. 
Vredtfiinoiion. 

It  is  proucd  that  the  doftrin  of  Prc- 
iJcftination  is  a  dodrinc  of  moft  fvvctc 
fruit.  Tlu real crchcarlcd  three  prin- 
cipal! profits  thereof;  and  they  are  ad  - 
inonilhed  which  being  moucdwitha 
certainc  curiofitie  doc  bcyondc  the 
boundes  of  Scripture  brcake  into  the 
fecrctcs  of  the  wildom  oi  God^.  i.i  ,2. 
and  alio  they  which  woiilde  haue  all 
mention  of  Prcdeftination  to  be  buri- 
cd.Sed,34. 

What  is  Predcftination ,  and  what 
is  the  forcknowledg  of  God,  and  how 
the  one  ofthem  IS  wrongfully  fet  after 
the  other.  Th:  example  of  Prcdefli- 
nation  in  all  the  ofspringof  Abraham 
in  refpcft  of  other  nations,  is  confir- 
med by  many  tcftimonicsof  Scripture 

Alfo  there  is  fhcwcd  a  fpeciall  Pre. 
deftmation,whcrcby  cucn  among  the 
Children  thcmlclues  hce  hath  made 
difference  bctvvecnc  fomc  and  othcf 
Ibme.Seift.<?,7. 

A  confirmation  of  the  do(flrinc  of 
J^rcdcftinaiio  taken  out  of  tcftimonics 
of  Scripture.  3. 2x. 

Of  themthat  make  a  foreknowledge 
of  Meritcs  the  caufe  of  Predcftination 
Alfo  of  other  men  that  blame  God  be 
caufc  he  clcftcth  fomc  and  palTcth  o- 
uer  other.  3.22.1. 

God  as  well  m  elecf  ion  as  in  repro- 
bation hath  no  rcfpeft  of  workes  nei- 
ther palled  nor  to  come  ,  but  his  good 
plcalure  is  the  caufe  of  both.  3 .22.2,3 , 

Thisisprcucdby  Auguftinc,  Scfr. 
S.and  the  trifling  futtle  dcuife  of  Tho- 
mas toy  contrary  is  conflated.  Seft .  9. 

The  promifcsof  faluauort  are  not 
dircft  cd  to  all,but  pecuharly  to  the  c- 
lcft.3  22. 10. 

Tntfe  two  fa)  ings  do  not  difagrcc, 


that  God  by  y  ourwrdc  preaching  of 
the  word  calcth  many,&ycthegiuctb 
the  gift  of  faith  to  fcwe.  3  .zx.TO. 

Againftihera  which  lo  cor.feflTee- 
Icdion,  that  yet  they  deny  any  to  bcc 
reprobate  of  God.3 .23.1. 

The  reprobate  do  m  vaine  contend 
with  God,  foralmuch  asGod  owetH 
them  nothing,and  willeth  nothing  o  • 
therwife  than  rightcoiifly,  and  they 
themfclucs  may  finde  lull  caufes  of 
their  damnation  in  themfclucs  3 ,  23, 

An  anfwcrc  to  the  wicked  queftion 
of  certainc  men,  why  GODHioiildc 
blame  men  for  thefe  thmges  whereof 
he  hath  layed  a  neccffity  vppon  them 
byhisPrcdcftinat'on,3.i3.^,8,9. 

A  definition  of  Predcftination.  5. 
23.3. 

A  conflitatio  of  them  which  gather 
of  the  doftrinc  of  Predcftination, 
that  God  hath  refped  ofpcifons.3 .23 
10, ir. 

Againftthofehoggcs  which  vpdcr 
color  of  Predcftination  do  go  carcJef^ 
lyforwarde  in  their  finncsrandagainll 
all  them  which  fay  that  if  this  dodiin 
•take  place,  all  cnjieuour  of  well  work- 
ing dccayeth. 3. 23.12. 

Againft  them  which  fay  that  this 
doftrinc  ouerthroweth  all  exhortati- 
ons to  godly  hfc,it  is  proucd  by  Augu- 
ftinc y  preaching  hath  his  courfe ,  and 
yet  the  knowledge  of  Predcftination 
is  noc  hindered  thereby ,  3 .2},!  J. 

In  this  point  of  doftrine  vvc  muft  (b 
temper  our  maner  of  teaching  yttiith, 
that  fo  tarre  as  we  may,wcc  wifely  be- 
ware of  offence. 3 .13. 14. 

whereas  fome  obey  the  preaching 
ofthewordeot  God,  and  other  iomc 
dcfpifcit,  or  Lee  more  blinded  and 
hardened  thcrby  .although  thisromc 
to  pafTe  by  their  owne  malice  and  vn- 
thankefulncfTe  ,  yet  wee  muft  thcrc- 
wich  alio  kaoWjthat  tins  diucifity  han- 

gcth 


rhtTalli. 


gfeth  vppon  thb  fecrete  (rounfcU  of 
God,  than  which,  it  is  vnlawfuU  for  to 
fcarchfor  any  further  caufe.  3,  ?.4.iz. 

An  cxpofition  of  ccrtaine  places 
wherein  God  f;emcth  to  dcnie  that  it 
commethto  palfc  by  his  ordinauncc 
that t)ic wicked p:;ri(h,  but  inafmuch 
asagainfthis  will  they  wilfully  bring 
dcltf  uftion  vpon  th-felues. And  there 
isfhewcd  thitthofc  places  make  no- 
thing againft  the  doftrinc  of  Predcfti- 
nation.5,24,r5,r6. 

The  vniucrfalacfTe  of  the  promifcs 
offaluation,  miketh  nothing  againft 
the  doftrincofy  Predeftination  of  the 
repro'jatc  :  and  yet  not  without  caufe 
arctheyframcdvniucrfally.3.i4.i<\ 

Here  alfo  are  confuted  certain  ob- 
icftions  of  the  which  dcnie  this  point 
ofdoftrine. 

'Prieflhoode,  Kingdomt.and  Vro^htti' 

coil  office  of  Chrifi. 

That  we  may  knowc  to  what  endc 
Chrift  was  fent  ofhis  father, and  what 
he  brought  vnto  vs ,  three  thmgcs  arc. 
chcefely  tobeconfidcrcd  in  him,  his 
Prophetical!  officejhiskingdomejand 
hb  Priefthoodc;  and  therefore  is  c;iu'j 
to  him  the  title  ofChrift(  or  MciTus 
whichfignifiethannointcd)  although 
heebe  fpccially  fo  called  m  rcfpcd  of 
his  kingdomc.  Albeit  tliat  God  alway 
gaue  prophetes  and  teachers  to  his 
Church,yetit  isprooued  thatall  the 
Codly  looked  for  full  light  of  vnder- 
ftanding,  oncly  at  the  comming  of 
Mcfliasiand  that  hee  whcnhce  ap- 
peared was  annointcd  a  Prophet,noc 
oncly  for  himfclfc ,  bur  alfofor  all  his 
body.i.if.i.z. 

As  touching  his  kingdomc,  firfl  we 
muft  note  :he  fpiritual  nature  thcrof, 
whcrevponalfjisgadicrcdthe  cter- 
nall  continuance  ofiCjWhich  is  of  two 
forts:  the  one  pcrteinctli  to  the  whole 
bod/  of  the  Church,  the  other  is  pro- 


per to  cuery  member:  bothrortcs  arc 
declared  and  plainely  fet  foonh  by  te* 
ftimonies  of  fcripturc.i.i^.j. 

It  is  declared  that  the  profit  of  the 
kingdome  of  Chrift  cannot  otherwifc 
be  pcrceiued  of  vs.but  when  wc  know- 
ledge it  to  be  fpirituall:  and  the  fame 
profitc  confiftetli  in  tv/o  things,name- 
iy  that  itinricheth  vs  with  all  good 
things  necclfaric  to  ctcrnall  faluation, 
fecondly  y  itfortifieih  vs  with  ftrength 
and  vcrtue  againft  the  dcuill  and  all 
his  aflaulcs:  And  fo  Chrift  reigncth  for 
vs  rather  than  for  hinifelfc,  whcreup- 
pon  wee  arc  rightfully  called  Chrifti- 
aos :  Where  it  is  faidc  that  at  the  laft 
d ay hce (hilly eld vp  hiskingdomcto 
God  and  his  father  ,and  fuch  like  fay- 
ings  the  fame  makcth  nothing  againft 
thcetcrnicic  ofhis  kingdome.  i.ij. 

As  touching  his  Priefthoodc ,  that 
thecfficacicandprofitc  thereof  may 
come  to  vs,  it  is  fhcwed  tliat  wcc  muft 
beginneatthe  death  of  Chrift.  Hcre- 
vppon  itfolloweth  that  hce  is  an  eucr. 
laftmg  intcrcellbr,  by  whofe  media- 
tion wcc  obtcyne  fauour,  whereby  a- 
rifcth  to  Godly  confcicnccs  both 
boldneflc  to  pray,  &quictncflc:final« 
ly  that  hec  is  fo  a  pricft,  tliat  hce  ioy- 
neth  v5  in  the  fellowftup  of  fo  great  an 
honour,  to  the  cnde  that  the  Sacrifi- 
ces of  prayers  and  praife  which  came 
from  vs ,  may  bee  acceptable  to  God, 
1.1). 6. 

Tyomifeu 

Not  without  caulc  all  the  Promifc? 
arc  concluded  in  Chiift:  forafmuch 
as  cuery  piomifc  is  a  tcftifying  of  the 
lawc  ofGodtowarde  vs  ,  and  none 
of  vs  is  beloucdof  God  without  Chrift 
Neither  was  Naaman  the  Syria,  Cor- 
nelius thecaptainc.notthc  Hunuche 
to  whomc  Philip  was  caried,withouc 
knowledge  of  Chriftc,  although  they 
bad  but  a  veryfiBaJl  taft  of  him,  and 


S  faith  in  fofec  part  vncxprcficd.  3.  i.  grccs  at  the  cotnraaandementorGod. 


The  Lorde,  to  the  cndc  to  fill  our 
hcarte?  with  loue  of rightcoufneffe  & 
hatred  of  wickcdncflc ,  was  not  con- 
tcntto  fct  foorthbare  commaunde- 
mcnces  onely,  but  addcch  jjcomifes  of 
blcflingcs  both  of  this  prefcmlifc  & 
ofcternallblelVedncflcj&alfothrcat- 
nings  bothofprcfcnt mifenesjandof 
Ctcrnall  death :  The  thrcatninges  de- 
clare the  greaic  purenefle  of  G  O  D: 
the  Promifcs  doe  fhewe  his  great  loue 
CO  rightcoufnefTe,  and  his  wonderful! 
goodncfl'etowardc  men.i.8.4. 

Of  the  Promife  of  Gods  mercic  to 
be  extended  to  a  thoufande  generati- 
ons. i.8  zi. 

Although  the  promifcs  of  the  lawc 
bee  conditional.yet  they  are  not  giue 
invainc.i.7.4. 

Vrophetkall  office  ofChrifi. 
See  Vricfihoode.drc. 

Vrouidence  of  God, 

Prophane  men  ,  by  flcHily  vndcr- 
ftanding  doc  confcfle  God  the  crea- 
tor, othcrwife  than  wee  doe  by  faith: 
ibrafmuch  as  faith  docth  tcachcthat 
hec  is  alfo  the  goucrnour  of  all  things 
notby  acertainc  vniucrfall  motion, 
but  by  n  fingular  prouidence  which  ex 
tcndcth  eucn  to  y  Icaft  fpaiow.  i  .^6, 1. 

They  which  giuc  any  thing  to  for- 
tune, doe  burie  the  Prouidence  of 
Godjby  whofc  fecrete  councel  al  fuc- 
cefTes  aregouerned.i.i^.i. 

Thingcs  without  lifc,although  ech 
ofihemhaue  their  propcrtie  natural- 
ly planted  in  them,  yet  doe  not  put 
foorth  their  force,  but  fo  farre  as  they 
bee  dircdcdby  the  prefent  hande  of 
God:whichis  prooued  by  the  fonne, 
before  which  hee  vvoulde  both  light  to 
bee,  and  the  earth  to  aboundc  with  all 
Kmdeofgocd  thingcs:  which  alfo  wc 
reade  to  hauc  Iknde  ftill  by  the  fpacc 
of  two  daycs,  and  gone  backe  tW*  dc- 


i.i  6.1.  alfo  by  the  ftarres  and  figncs 
of  theheauen ,  which  the  vnbrlecuers 
dofcare.Sed.3. 

ThealratghtincfTeof  God  is  bufi- 
cdincontinuall  doing,  fothat  itcx- 
tcndeth  to  eucry  particular  aftc,  and 
nothing  happcncth  but  by  his  coun- 
cel: Which  who  fo  do  not  acknoledge 
theydefiaude  Godof  his  glorie  and 
doe  extenuate  his  goodncfle:  But  we 
on  the  othcrfide  doe  recciuc  double 
fruite  tliereof.i.ttf.j. 

It  is  prooued  that  the  Prouidence 
of  God  doth  not  onely  behold  things 
that  are  done,  butgoucrncth  all  fuc- 
ccfTes:  Whereby  is  ouerthrowen  the 
fained  inucntion  of  bare  foreknow- 
ledge and  of  vniucrfall  Prouidence 
oncIy  :  alfo  the  errour  of  the  Epicures 
is  confutcd,and  of  them  which  giuc  to 
God  a  gouernaunce  onely  aboue  the 
middle  region  of  the  aire.  Yet  there 
may  a  certaine  vniucrfall  Prouidence 
bee  graunted,  but  fo,  that  the  fpcciall 
Prouidence  bee  not  darkened ,  which 
dothgouernc  not  onely  certayncbut 
all  particular  doings.T,i6.4,J. 

That  not  onely  the  beginning  of 
motion  is  in  the  difpofing  of  God ,  is 
prooucdby  the  plentifulnefle  of  one 
yeareandthebarrennes  of  another, 
for  whereas  God  calleihthcone  his 
blefTing,  and  the  other  his  curfc  and 
vcngeance.i.itf.j. 

The  Prouidence  of  God  in  goucr- 
ning  the  worldc.is  chccfcly  to  be  con- 
fidered  in  mankinde ,  and  in  the  di- 
uerfecflate  of  all  men  ,  and  diucrfc 
difpofingoffucceffes.i.i^.  ^,7.  A- 
gainfl  them  which  cauill,  that  this  dc- 
drine  of  the  Prouidence  of  God  ,  is 
the  Stoikes  dodrine  of  fate  or  deftinic 

Whether  any  th  ing  happen  by  for- 
tune or  chauncc  -.Where is rchcarfed 
the  faying  of  Bafilius  Magnus ,  that 
Chauncc 


ThcTdU, 


Chauncc  and  Fortune  arc  wordes  cf 
heathen  men;  alfo  the  faymg  of  Au- 
'guftinCjthat  hee  repented  that  he  had 
Yfed  the  name  of  fortune  .  Yet  thofe 
thinges  may  becfaidc  to  happen  by 
fortune  in  refpcdof  vs,  which  being 
confidcrcd  in  their  nature,  or  wcyed 
according  to  our  knowIedgc,do  fecmc 
fo,  although  in  the  fecrete  counfell  of 
God  they  be  neceflaric:  Alfo  al  things 
that  are  to  come,  may  bee  faide  tobec 
happening,inafmuchas  they  be  vncer 
taine  to  vs.  1.16.8,9. 

What  thinges  are  to  be  confidered, 
that  the  doftrine  of  the  Prouidence  of 
God  may  be  referred  to  a  right  hand , 
that  wee  haue  the  profit  thereof:  and 
where  the  caufcs  of  thofe  thinge  j  that 
happen ,  appcarc  not  vnto  vs.vve  muft 
beware  that  wee  doe  not  thinkc ,  that 
thinges  are  rolled  by  the  fway  of  for- 
tune:'but  wee  muftfo  rcuerencc  his 
fecrete  iudgementes,  that  we  eftceme 
his  will  the  moil  iuft  caufe  of  al  things 
1.17  I. 

Againft  certaine  dogges ,  which  at 
diisdaydoebarkeagainft  the  Proui- 
dence of  God  ,  it  is  prooued  by  the 
Scripture  that  whereas  God  hath  fo 
reucaledhis  will  in  the  laweand  the 
gofpcl  that  he  illuminateth  the  minds 
of  them  that  bee  his  with  the  fpirite  of 
vnderftandingjtopcrcciue  the  myfte- 
ries  thcrin  cotained,  which  otherwife 
areincomprehendble.yet  the  order  of 
goucrningths  worlde  is  called  abot- 
ComlefTedcpchjbccaufewbewe  knowe 
not  the  caufcs  th^cof,  yet  we  ought 
reiiercntly  to  honourit.i.17.2. 

Such  prophane  men  doe  fooli(hly 
comber  them  fclues  ,  when  they  al' 
leadgc  that  if  the  dodrine  of  the  Pro- 
uidence of  God  be  true, then  the  prai- 
ersofthcfaichfull  in  which  they  aske 
any  thing  for  time  to  come  are  vayne, 
no  counfell  is  to  bee  taken  for  things 
IJQ  comcjandxhenmen  wliich  doe  any 


thing  againft  the  lawe  of  God  ,^0  not 

finne:  Thefe  daungcrous  crrours  they 
fhall  auoide,  which  in  confidering  the 
Prouidence  of  God ,  (hall  frame  them 
fclues  to  true  modeftic.i  .17.3. 

As  concerning  thinges  to  come,  it 
is  prooued  that  the  fcripture  doth  well 
ioyncthe  aduifementcs  of  men  with 
the  Prouidence  of  God:  becaufe  wee 
are  not  hindered  by  his  cternall  de- 
crees, but  that  vndcr  his  will,  we  may 
both  forcfce  for  our  fclues,  and  order 
our  ownc  thinges :  For  the  knowledge 
of  confulting  and  taking  hccde,are  in- 
fpired  into  men  by  the  Lorde,  where- 
by wee  mayferuehis  Prouidence,  in 
thepreferuing  of  our  ownc  life.  i. 

17.4. 

In  allfucceffes  oftimepaftthcwill 
ofGod  doeth  gouerne:  and  yet  the 
doersof  wicked  deeds  are  not  excufed, 
becaufe  they  are  accufed  by  their  own 
confcience,  and  doe  not  obey  the  wil 
of  God ,  but  their  owne  luft-.They  arc 
indeedethc  inftrumcnts  of  God,  pro- 
uidence, but  fo,  that  they  finde  the 
whole  cuillin  thcmfclucs,and  in  God 
is  foundc  nothing  but  a  lawfullvfcof 
theireuilnefrc.  I  17.  f.andi.iS.  4. 
Where  alfo  the  fame  thing  is  (hewed 
in  the  eledion  of  king  lerobeam ,  the 
tenne  tribes  forfaking  the  houfe  of 
Dauidjthcflaughterof  thefonncs  of 
Achab.and  m  the  betraying  of  the  fon 
ofGod. 

AGodlynnd  holy  meditation  of 
y  Prouidence  ofGod ,  which  ii  taught 
by  the  rule  of  godlinc(re :  firft  that  be- 
ing certainly  pcrfwaded  that  no  thing 
happi-ncth  by  fortune,  wee  alway  caft 
our  eyes  to  God  the  checfe  caufcof 
all  thinges:  then  that  wee  doubte  not 
that  his  lingular  Prouidence  watche  tlf 
forvsjwhctherwcehaucio  doe  with 
men  as  wellcuill  asgood,or  with  his 
other  creatures;  To  which  vfe  wee 
muft  applic  the  promifcsof  God  in 

die 


TheTAhU, 


the  fcrlpture  which  tc fafic  the  famcj 
die  examples  whereof  arc  rchcarfcd. 
1,17.6. 

Wee  mufl:  alTo  adioync  thofc  tcfti  - 
monies  of  fcripmic  which  teach  that 
all  men  arc  vndcr  the  power  of  God, 
whether  wee  nccde  to  g;t  their  good 
wils  or  rcftraine  the  malice  of  our  ene- 
mies :  which  laft  point  God  workcth 
diucrfe  waycs,  fometimc  by  taking  a- 
way  their  wit,  fomtimc  when  he  gran- 
teth  them  wit,  he  frayeth  them  that 
they  dare  not  goc  about  that  which 
they  hauc  conceiued:  and  fometimc 
alfo  when  hcc  fuffcreih  them  to  goc  a- 
boui  it,  hebreaketh  their  cnterprifcs: 
Vpon  which  knowledge  nccelTarily 
followcth  a  thankfulncs  of  mindc  in  fo 
profperous  fuccelfc  of  thinges.  1.I7.7. 

In  aduerfine  when  we  are  hurte  by 
men, is  required  pacicnce  and  quicc 
moderation  of  mmd  :  Which  is  flicw- 
cd  in  the  examples  of  lofeph  beeing 
afflided  of  his  brethren,  lob  pcrfecu- 
tcd  of  the  Chaldccs.and  Dauid  rayled 
vpponofScmei.  If  wee  happen  to  bee 
diftreficd  with  any  mifcry  without  the 
worke  of  men, this  felfc  fame  dodrinc 
is  the  beftremedicagainft  impatience 
becaufc  the  fcripture  tcftifieth,  y  cuen 
aduerfities  alfocjo  come  from  God.  I. 

17. 8. 

A  Godly  mnn  principally  regar' 
ding  the  proutdencc  of  God ,  yet  will 
notleaueinferiour  caufcs  vnmarked. 
Therefore  if  hcc  hauc  receiucd  a  be- 
ncfitc  ofany  man,  he  will  hartily  know 
and  confefle  himfdfc  to  bee  bounde 
vnto  him.  If  hcc  hauc  taken  harme  or 
done  harmc  to  any  other  by  his  negli- 
gence or  want  of  hccd,he  will  impute 
it  vnto  himfclfcjmuch  leflc  will  he  cx- 
cufc  his  owne  offences .  In  thinges  to 
tome  chcefcly  he  wil hauc  confidera- 
tion  of  infcriour  caufcs,  but  yet  fo 
that  in  determining  he  will  not  be  ca- 
ricd  away  with  his  ownc  wit,  bat  cOii)- 


mithimfcircto  thcwlfcdome  of  Go/i» 
neither  (hall  his  truft  fo  ftay  vpon  out* 
wardehclp:s,  that  hcc  will  carcleflic 
reft  vpon  them  ifhcc  hauc  them,  nor 
br  difmaied  for  fcarc  if  he  wantihcm. 
1. 17.9. 

A  large  defcriprion  ofthe  ineftima- 
ble  felicicic  of  a  godly  mind  which  rc- 
ft:cth  vpony  Proutdencc  of  God:  &  on 
thcocherfidc  the  mifcrablc  carefulncs 
whcrwith  we  muft  needs  be  diftreflcd 
when  the  v/eakeneflc  of  this  earthly 
co'agc  maketh  vs  fubicft  to  fo  manic 
difeafesjfith  our  life  and  fafeticis  be- 
fiegcd  with  infinite  dangers  at  home, 
abroadc,vponthe  land,  in  the  water, 
by  men,&  by  dcuils.1.17  10,11. 

Thofe  places  of  fcripture  where  it 
isfaid  that  God  repented  him  :makc 
nothing  againft  the  doftrin&of  Pro- 
uidencc.for  afmuch  as  thcrein(likc  as 
alfo  when  hee  is  fayd  to  be  angry)  the 
fcripture  applying  it  fclfc  to  our  capa- 
citic  dcfcribeth  him, not  fuch  as  he  is, 
but  fuch  as  wee  fcele  him  to  bec.Like- 
wifc,  where  hcc  fparcd  the  Niniuitcj, 
towhome  he  had  thrcatncd  deftrudi- 
on  within  forticdaycs:  whereas  hec 
prolonged  the  life  ot  ETicchias  for  ma- 
ny y  cares, to  v/ home  he  had  declared 
prefer  dcath:becaufc  fuch  threatnings 
containe  an  vncxprefled  condition. 
Which  is  well  prouedby  a  like  exam- 
ple in  king  Abimclech,  which  wasrc- 
bukedfor  Abrah.lswife,i,l7.tt,i3,i4. 

A  confutation  of  them ,  which  co- 
ueting  to  get  a  praifc  of  modcftie ,  goc 
about  to  maintainc  y  rightcoufiicflc  of 
God  with  a  lying  defence,  when  they 
fay:y  thofe  things  which  fatanSc  al  the 
reprobate  do  naughtily,  arc  done  by  j 
fuffcranccofGodj&notby  hisproui- 
dcnce  and  wil.  And  it  is  proucd  by  the 
afflidionoflob,  the  dcceiuingof  A- 
chab,thekilling  of  Chnft,  the  inccftu- 
ousadultcrieof  Abfolon,and  many  o- 
iha  cxamplcsjthat  men  do  work  no- 
thing 


The  Tahli, 


tliingbut  that  which  he  hath  alrcadie 
decreed  with  himfclfc,  and  docih  ap- 
'  point  To  to  be  by  his  fecrctc  dirc<Sion. 
i.iS.r. 

And  this  hath  place,  not  oncly  in 
outward  doings,  but  alfo  in  fecrct  na- 
tions. Forit  is  prooued  by  the  harde- 
ning of  Pharao  and  other  teftimonies 
tiiat  God  worketh  cucn  in  the  mindcs 
alfoandheartsofthe  wicked.  Neither 
maketh  it  any  thing  to  the  contrarie, 
that  oftentimes  the  workc  of  Satan  is 
vfcd  therein;  For  God  worketh  neiicr- 
thdcflc,  but  after  his  ownc  nianncr,v- 
fing  a  iuft  rcHengCji  .1 8,2 .and  therfore 
God  is  not  y  author  of  finncs.  Scd.  4. 

They  arc  proucd  guilticofincoUc- 
rable  pr]de5which  refufc  this  dodrinc 
vnder  pretence  of  Modcftie.  A  confu- 
tation of  their  obieftionvvhe  they  fay, 
that  if  nothing  happen  but  with  y  will 
of  God,  then  hath  he  in  himfelfe  two 
contrary  wils.forafmuch  as  hce  docth 
appoint  thofe  things  to  be  done  by  his 
fecret  counfel,which  hee  hath  openly 
fjrbiddenby  hislawc.  And  there  is 
(hewed,  that  God  doeth  not  djfagrcc 
withhimfclfcy  the  will  of  God  is  not 
chaangedjthat  he  doth  not  fainc  him 
(elf  to  nil  y  which  he  vvillcth:bur  wher- 
as  there  is  in  God,  but  one  fimplc  will, 
y  fame  to  vs  appcareth  diuers,  bccaufc 
for  the  wcakcncs  of  our  vndcrftan- 
dingjwe  concciue  not  how  he  diuerfe- 
Jyboth  willcth  not,  and  willeth  one 
iclfe  thing  to  be  done.Finally  it  is  pro- 
ucd by  Auguftinc,that  man  fometjmc 
with  good  wil  willeth  fomthing  which 
Godwillethnot:  &  fomctime  willcth 
y  thing  witheuil  will,  which  God  v/il- 
Icth  wi:h  goodwill,  i.t  8.3 . 

Thccop.fideratjon  of  Gods  power 
in  gpuerning  this  frame  of  hcaucn  and 
carth,and  ajl  the  parts  that  arc  in  the. 

The  fellowlhJp  of  men  is  fo  coucr- 
ncdby  the  prouidcnce  of  God;Uut  he 


{heweth  himrelfc  liberaU ,  mcrcifuB/' 
righteous  ,andreuere..i.5.«, 

Thofe  thinges  which  inihchfc  of 
men  arc  compted  chaunces.as  well  of 
profpcritieas  aduerfitie  are  fo  many 
tokens  of  the  hcauenly  prouidencc,i, 
5. 7.Sc  ought  to  awaken  vs  to  the  hope 
of  the  life  to  come.  Se([l.9, 

How«  God  worketh  in  thcheartcs 
of  them  that  bee  his,  and  Satan  in  the 
that  be  his.butyct  fo,ihat  they  are  not 
cxcufed. 1.4.1. 

God  worketh  alfo  in  the  wicked ,  & 
cucninthefamewoikc  vvhcrcinSntan 
worketh,  and  yet  is  not  God  fofaidto 
bee  the  author  of  finne,  neither  is  Sa-. 
tan  or  the  wicked  excufcdjbut  there  is 
dift-lrencebetwecne  the  one  and  the 
othcr,both  in  the  end  and  manner  of 
doing.  2.4.z,j. 

The  oldc  writers  oftentimes  refer- 
red thcfe  thinges,  not  to  the  working 
of  God,  but  to  his  foreknowledge  or 
fuffcrance ,  Icaft  the  wicked  /houlde 
thereby  take  occafion  to  fpcake  irrc- 
ucremly  of  the  woikes  ofGod.But  the 
Scripture,  when  it  faith  that  God  blin- 
deth, hardencth,and  fuch  like,  dccla- 
rcth  fomcwhatmore  thanafufeiacc: 
although  Goddocworke  two  wayes 
in  the  rcprobace.namcly  by  forfaking . 
them,  and  taking  his  fpjrite  from 
them, and  alfo  by  deliucring  them  to 
Satan  the  minifter  of  his  wrath .  a.  ^ , 
S>4. 

The  minifterie  of  Satan  is  vfcd 

to  ftirre  forward  the  reprobate, when- 

focuer  the  Lord  by  his  prouidcncc  di- 

rcdtethihem  hither  or  thither.  a.4.j, 

"PurgMorie, 

Wee  ought  net  to  winkcatthedo, 
drine  of  Purgatoric,forafinuch  as  it  is 
a  damnableinuention  ofSaian  which 
maketh  voidc  thec^oilj^of  Chrift,&:c, 

3.5.6.  .      ;,,  .:  \     - 

Ancxpofition  of  rertaine  places, 

of  Scriptitte  which  the  Papiftes  doc 

wiong: 


ThcT^hte. 


f»ongfolIy  \Trcft  to  the  confirmation 
of  chcir  Purgatoric.j  .5.7,8 ,9. 

An  aunfwcrc  to  the  obicdion  ofthc 
pajjjftcs,  that  ic  hath  becnc  an  aunci- 
cmvfagcofcbc  Church  that  prayers 
(hould  be  made  for  the  dcade.  Where 
is  (Iiewcd  chat  this  was  done  by  them 
in  the  olde  time,  without  the  wordc  of 
Godjby  a  cercaine  wrongful!  imita- 
ti.on,leaft  Chriflians  if  they  were  flow 
in  hauing  care  of  funerals  &  the  dead, 
(hould  fecrae  worfc  than  heathen  me. 
Ycthercinwasagrcat  difference  be* 
twcene  this  flipping  of  ihefc  old  men, 
and  the  obftinatc  errour  of  the  papifts 
3«Mo, 

R. 

KedtemerChriJI. 
TTHc  knowledge  of  GodthcCrca- 
'*•  toris  vnprofitab]evntovs,vnlcffe 
faith  do  alfo  foloWifctting  him  forth  in 
Chrifta  father  and  Redeemer  toys, 
and  this  doftrincfrom  the  beginning 
of  the  worlde  in  all  ages  hath  becnc 
holden  among  the  Children  of  God. 
Z.6A. 

It  is  prooucd  by  diuerfc  arguments 
and  tefii monies  offcripturc ,  that  the 
happic  ftatcofthc  Church  hath  al- 
way  becne  grounded  vppon  the  pcr- 
fon  of  Chrift .  For  both  the  firft  adop- 
tion of  the  choofen  people ,  iand  the 
prcferuing  of  the  Church ,  the  dcliuc- 
rance  of  them  in  perils,  and  the  refto- 
ring  after  their  difllpation,  did  alway 
hang  vpon  the  grace  of  the  mediatour 
And  the  hope  of  aJl  the  Godly  was  nc  - 
ucr  r6po(ed  any  other'  where  than  in 
Chrifl.a.6^.1,3,4. 

It  IS  to  be  dilir'ently  confidercdhow 
Chrift  hath  fulfilled  the  office  of  Re- 
deemer, that  wee  may  findcin  himal 
thinges  ncccflarie  for  vs ,  fith(  as  Ber- 
narde  faith)  hceisto  vslight  ,  mcatc, 
oyle,fault,&c.i.i6.T:' 

An  cxpofiiion  howc  wi  c  fhould  fay 


that  God  w.i$  bur  cnem'ie  vntiU  he  wa» 
reconciled  to  vs  by  Chrift,  whereas  to 
giue  Chrift  to  vs,  and  to  preuent  v< 
with mercic, were  fignesof  the  loue 
wherewith  hec  before  embraced  vs. 
And  there  is  fliewcd  that  the  fcripture 
vfeth  this  fpcach  and  fuch  other,  to  ap 
plie  it  lelfe  to  our  capacitie :  and  yet  ic 
docth  not  the  fame  falfcly.  And  al  this 
is  proued  by  the  authority  offcripturc 
and  the  tcftimonie  of  Auguftine.a.  i<?« 

'B.egtntrAtkn. 
Againft  certain  Anabaptifts  which 
inuent  a  phrcntike  intemperance  in- 
ftccd  of  fpiritualRegcncraticn,namc 
ly  that  the  Children  of  G  O  D  being 
nowereftored  into  the  ftateof  inno- 
ccncie  ,  ought  no  more  to  bee  careful 
to  bridle  thcluft  of  the  flefhe.but  one- 
ly  tofollowethefpirit  for  their  guide. 

3.3.14. 

The  reft  pertaining  to  this  matter, 
fee  in  the  title  of  Repentance. 
Religion. 

Ncccflltieenforceth  the  reprobate 
to  confclTc  that  there  is  fomc  GOD. 

1.4.4- 

They  arc  decciued  which  fay  that 
Rehgion  was  dcuifcd  by  the  futtletic 
of  certain  men  to  hold  the  fimple  peo- 
ple in  order.r.j.t. 

Theverie  wicked  andgodlcsmcn 
are  compelled,  whether  they  will  or 
no,  to  feele  that  there  is  a  God.  irj. 
a.and  in  what  fcnfe  Dauid  faith  y  they 
thinkc  that  there  is  no  God  .1.4.1. 

Hemificn  of/innei. 
■  Againft  them  which  dreame  a  pcr- 
feftion  m  this  life,  which  taketn  a- 
way  nccde  of  asking  pardon .  3.  zo. 

Of  remiflion  offinnes:  and  in  vyhiarc 
fcnfc  finncs  are  called  dcttcs,and  how 
wee  arc  faydeto  forgiue  other  yhauc 
offended  againft  vs.  3  20.45. 

Ofchcdiftmaionoffault  &  peine, 
where- 


The  Tahfg. 


vhcre  \t\th  mod  ftrong  tcflimonics 
of  Scripture,  the  ciount;  crrour  of  the 
•  papiftes  is  confuccd ,  namely  y  when 
che  fault  is  forgiuen  yet  God  rctay- 
ncththcpaine  ,  which  rcmaincth  to 
be  redeemed  with  ratisfaftions:^.  4. 
19 ,50.and  there  alfois  (hewed  ythey 
cannotfcapc  away  with  their  diftin- 
ftion  betwecnc  euerlafting  peine  & 
cemporallpeines. 

Of  certaine  places  of  Scripture 
wherewith  chey  go  about  tocofirme 
their  error:  where  is  declared  y  there 
arc  two  kindcs  of  the  iudgcmcntof 
Godrthc  one  of  vengeance,the  other 
of  chafticcment,  which  are  wifely  to 
bcdiftinguifhed  arunder.3.4.31. 

The  firft  of  thcfe  ,  that  is  to  faye, 
vengeance ,  the  faithfull  haue  alway 
eacncftly  prayed  to  cfcapc:  the  other 
that  is  to  fay  chafticement,they  hauc 
rcceiuedwith  quiet  mindc,  becaufc 
it  hath  a  teftimonieof  loue  .  And 
where  it  is  faide  that  God  is  angrie 
with  his  SaintSjthe  fame  is  not  m.-ant 
ofhispurpofe  or  affeftion  to  punifh 
them, but  is  fpoken  of  the  vehement 
feeling  of  (browe  wherewith  they  arc 
ftrikcn  fo  foone  as  they  beare  any 
parte  of  his  feueritic :  and  this  is  pro- 
fitable for  them .  On  the  ocher  fide 
the  reprobate ,  when  they  are  ftriken 
with  the  fcourges  of  God,  do  already 
after  a  certaine  manner  beginne  to 
feck  the  pcines  of  his  iudgerent. 
All  which  thinges  are  prooued  by  te- 
ftimonicsofthe  Scripiure  ,  and  alfb 
by  the  expofitions  of  Chryfoftomc  & 
Augaftine.3.4.51,33. 

God  when  hee  had  forgiuen  the 
adulterie  of  Dauid  ,  chaftifcd  him 
both  for  common  example,  and  al- 
io to  humble  him  :  and  for  this  rea- 
fon  hcc  daily  malceth  the  faithfull 
(towhome  he  is  mercifuU)  fubicd 
to  the  common  raifcries  of  this  life. 


An  cxpoPtion  of  che  article  of  the 
Crecde,concerning  icmifliun  of  fins, 
4.r.20jii. 

The  keies  were  giuen  to  y  church 
toforgiue  finnes  ,  notonely  to  men 
at  their  firft  conuerfion  to  Chrift, 
buttothcfaithftiU  all  their  lifelong. 
4.1.1?. 

This  doftrinc  is  proued  by  tefti- 
monies  of  Scripture  againft  thcNo- 
uatians  and  certaine  of  the  Anabap- 
tiftes  ,  which  faine  that  the  people  of 
God  are  by  baptifme  regenerate  into 
an  angclike  life,and  aftcrwarde  there 
rcmaincth  no  pardon  for  them  that 
fall.4. 1,23,24,2^,16,17. 

A  confutation  of  them   which 
make  a  voluntary  tranfgrcffion  of  the 
laweafinnevnpardonable  .4.1.18. 
B.epentance  . 

Repentance  commeth  of  faith,  & 
goeth  not  before  it .  3 .  J .  r . 

Aconflitatiooftheirrcafos  which 
thinke  otherwife  ,  butheorebyis  not 
fignificd  any  fpace  of  time  wherein 
faith  brcedcth  rcpentnnce:  but  only  is 
fhewcd  that  no  man  can  carneftly  cn- 
deuour  himfelfe  to  Repe  tance  vnlefle 
hec  knowe  himfelfe  to  bee  Gods.  Ofy 
error  of  certaine  Anabapcifts,  Icfuirs, 
Scfuch  other  which  appoint  to  their 
nouiccsjccrtaine  days  for  repentance 
3.3.2. 

Certaine  learned  men  long  before 
this  time  ,  made  two  partes  of  Re- 
pentance ,  namely  Mortification, 
which  they  commonly  call  contri- 
tionjSc  Viuification  which  they  wrong 
fully  cxpounde  to  be  comfort  by  the 
feeling  of  the  mercic  of  God,  where- 
as it  rather  figmficrh  a  dcfirctoliue 
wel.3.3.3. 

They  do  alfo  make  two  other  forts 
of  Repent- ncc, the  one  of  the  l3we,y 
other  of  che  Gofpcll  :  where  alio  arc 
(hewed  examples  of  either  forte  out 
oftheScripture.3.3.4. 

Z  z  2.  A  true 


The  table. 


A  true  defitiirion  of  Repentance 
taken  out  of  chcScnptuie,  And  howe 
Repentance  though  it  cannot  be  fc- 
uered,  yet  ought  to  be  diftinguiftied 
fromfaith.^.j.j. 

A  plainer  declaration  of  the  defi - 
nition of  Repentance:  where  firftis 
/hewed  that  there  is  requiring  a  tur- 
ning to  Godjthat  is  to  fay,  an  altera- 
tion, not  onely  in  outward  works,  but 
alfo  in  the  foule  it  fclfej3 .3 , 6.  then  that 
itproceedeth  of  an  earneft  feare  of 
God;  Where  alfo  is  entreated  of  the 
forrowfulnes  that  is  according  to  god 

5 -3 -7. 

Thirdly  ,  that  faying  is  declared 
y  Repentance  confifteth  of  two  pares, 
the  mortification  of  the  flcfh  ,  &  the 
quickening  of  the  Spirite.3 .3 .8. 

Both  thefe  thinges  do  wee  obtaine 
by  partaking  of  Chrift,  the  firftby 
communicating  of  his  death,  thefe- 
condc  of  his  refurrcdion.  Therefore 
Repentance  is  a  newe  forming  of 
the  image  of  God  in  vs ,  and  a  refto- 
ring  into  the  rig;hteoLifncire  of  God 
by  thebeneii:ofChrift:  And  this  re- 
ftoring  is  not  fulfdled  in  vs  in  one 
inoment.3.3.9. 

But  there  remaincch  in  ally  fain  t?:, 
while  they  liucinn-.ortallbody,  mat- 
ter of  ftrife  with  their  flcfh  ,  and  lo 
thoughtall  the  eccl.fiaflicall  writers 
that  haiie  bcenc  of  founde  iudgemct: 
&fpecially  Auguftine,  which  caJleth 
^his  nourinimenr  of  euill  and  difeafe 
of  lufting  in  the  cled,weakenefle,and 
fometime  finnc  :  And  in  deede  it  is 
Cnne.7.3.10. 

This  is  confirmed  by  theieftimo- 
iiieofi.^3ul,  and  by  thcfummeofthc 
commandements.  Whereas  it  is  faid 
that  God  cleanfeth  his  church  from 
a]lfinne,thcfameis  fpoken  rather  of 
the  giltincile of  finnc  thanof  y  mat- 
rcr  of  linne  it  felfe,which  ceafleth  not 
10  dwell  in  y  regenerate  (but  ceaflctli 


to  reignc  In  them  )  though  itbce  not 
impuccd.3.3.ir. 

A  declaration  of  the  feucn  caufes 
or  cftedes,  or  partes  -or  afFcftions  of 
Repentance,  which  P.>ulrchearfeth: 
Thofe  be  ftudie  or  careftjlnefle^xcu- 
fing.difpleafurc  , feare,  dcfiic,  zeale, 
rcucnge.  Whereunto  alfo  is  added 
out  of  Paul ,  and  declared  byanex- 
celent  admonition  of  Bcrnard,that  in 
fuch  reuenge  wee  niuft  keepe  a  mea- 
fure.3.3.15. 

The  fruits  of  Repentance  are,  dc- 
uotion  towarde  God,  charitie  toward 
men,  holincsand  purcnes  mall  our 
lifcibut  all  thefe  ought  to  begin  at  the 
inward  afteftion  of  the  heart,  frona 
whence  outward  teftimonics  may  af- 
terward fprmg  forth  :  Where  alfo  is 
fpoken  of  ccrraine  outward  cxercj^s 
of  Repentance,  which  the  oldc  wri- 
ters fecme  to  enforce  fomcwhattoo 
much.3.3.16. 

Turning  of  the  heart  taGod,  is 
the  chiefe  point  of  Repentance  rfack- 
cloth  and  aihes,  weeping  and  fafting, 
were  vfed  of  them  in  the  olde  time 
before  Chrift,  as  tokens  of pubhke  re- 
pentance: of  which  thctwolaftmay 
yet  bee  vfed  to  appcafe  the  wrathof 
God  in  the  mifcrabie  times  of  the 
Church.3.3.17. 

The  rrsmc  of  Repentance  or  pe- 
nance is  vnpropcrly  drawen  from  his 
naturallfcnfe  to  this  outwarde  pro- 
feflion.  Publike  cofcflionis  not  alway 
neceflaric  in  finnes :  but  priuate  con- 
fefllon  toGodmayneuei  bcomittcd^ 
wherein  wee  ought  to  confelfc,  not 
oncIy  thofe  things  thntwe  hauc  late- 
ly committed  ,  but  thedifpleafurcof 
ourgricuous  fall  ought  alfo  recall  vs 
bark  etc  remembrance  of  our  pa  He  i 
orfcnces,  Offpeciall  penance  which 
isrequiredofhaynous  offenders  and 
cerrainnthcr.'and  of  the  ordinary  pe- 
nance which  y  childre  of  God^  cuen 

the 


TheTdle. 


tltc  mod  perfe«9;,ought  to  vfe  all  their 
,iifcIong.3.3.i8. 

God  docth  thci  eforc  freely  iiiftific 
the  that  be  his,  that  he  may  alfo  with 
the  Sandification  of  his  fpirite  rcftore 
them  into  true  righteoufnesuhcifore 
lohn.Chrifl:  &the  Apoftles  preached 
RepencinceandremifTionof  finnes. 
The  cfFed  ofwhichfayingis  declared, 

Chriftians  ought  to  cxcrcife  them- 
fektes  ina  continual  RepentancCjand 
he  hath  mnft  profited,  that  hath  lear- 
ned moft  to  miflike  him'clfc.3 .3 .2.0. 

Rcpentaceis  a  fingular  gift  of  God, 
vmo  which  he  calleth  all  men ,  which 
he  giucth  to  all  them  whomc  hce  pur- 
pofeth  to  Hiue,  and  which  the  Apoftle 
pronounccth  that  it  ftiall  neuer  be  gi- 
uen  to  wilful  apoftataes  whofc  wicked 
ncfTe  is  vnpardonablc ,  y  is  to  fay  ,{uch 
•s  haucnnned  againft  the  holy  ghoft 
3.5.1. 

Although  fained  repentance  docth 
not  pleafc  God,  yet  he  fometime  for  a 
fcafo  fpareth  hypocrits  which  make  a 
Ihcwof  feme  couer(ion,which  he  doth 
not  for  their  fakes ,  but  for  comon  ex- 
ample,that  wc  may  learn  more  chere 
folly  to  giuc  our  mindcs  tovnfained 
Rcpentaunce:  And  this  is  prouedby 
the  examples  of  Achab,  Efau,  and  the 
lfr:i  elite  5.3.3.15. 

The  Schoole  fophifters  do  fowly  cr 
in  thofe  definitions  which  they  make 
of  Rcpentance,and  no  better  do  they 
diujdcit,  when  they  part  it  intocon- 
trition  of  heart,  coni'cfi'ion  cf.aiouch, 
and  fatisfadion  of  work'-- ;  V/hi:rc  is 
entreated  of  ccftainex^uv-ftionswhich 
they  mouc  •  whciupon  is  eafly  gathc- 
redjthat  they  babble  of  thingts  which 
they  knowe  not ,  when  they  fpeake  of 
Rjpcntance.3.4.1. 

When  :hcy  icqairc  thofe  three 
things  in  Repentacc,thcy  muft  uedes 
bmde  chcreunco    forgiucncITe    of 


finnes:  And  if  it  he  fb,  thf  are  we  moft 
miferablcj  torafmuch  as  wc  can  neuer 
hauc  quiecnes  otconfciencc:  which  is 
proued  firft  in  that  contrition  of  heart 
fuch  as  they  require .3 .4.?. 

There  is  great  ditt'crencc  beiwene 
the  dodrineoffuchcontrition,&  that 
contrition  which  the  Scripture  rcqui- 
reth  of  finners,y  they  truly  huger  and 
thirft  for  the  mercy  of  God.  3  4.3. 

In  what  [zn^Q  y  old  wry  ters  thought 
that  folemn  penance,  which  was  then 
required  for  haynous  offences,  might 
no  more  be  eftfooncs  done  than  Bap- 
tifme.4.i.i9. 

J^eafon  of  Man, 

Mans  vnderflanding  is  notfb  to  be 
codcmned  of  perpetual  blindiies,that 
wee  leaue  it  no  whit  of  vndcrftanding 
in  any  kindc  of  thing:but  it  hath  (ome 
knowledge  inafmuch  as  he  is  natural- 
ly carried  withdefire  to  Icarche  out 
trueth,  Andyetthisdefireby  andby 
falleth  into  vanitie  ,  becaufe  the 
mindc  of  man  can  not  for  dulnefle, 
keep  the  riehtway  tofearch  out  truthi 
and  for  the  moftc  part  he  difcerncth 
not  of  what  thingesit  is  bchouefull 
for  him  to  fcekc  the  true  knowledge.!, 

2.IZ« 

As  touching  earthly  things, it  is  pro- 
ued by  examples  y  the  minde  of  man 
hath  a  Ciarp  vndcrft anding,  as  firft  of 
all  in  ciuil  policy  and  in  gouernance  of 
houfiioldes ,  fith  cuery  man  vnderfta- 
deth  that  thefellowrnipsof  men  muft 
be  holden  together  by  lawes  ,dnd  c5- 
prehcndcth  in  mindc  thcprinciples  of 
lhofela\ve';.2.z.i3. 

Alfo  in  liberal  artcs  Schandy  crafts 
for  learning  whereof,  yea  for  ampji- 
fving  and  gainirtiir.g  of  the  fame, 
there  is  in  man  a  ccrtaine  aptneflc, 
although  (omc  bee  more  apt  than  o- 
thcr.  But  the  light  of  Reafon  and  vn- 
deri^nridmginmcisloa  general  good 
(jualiueina]Jincn,thatyetic  is  ?frec 
ZiZ.i  gift 


The  fahlt. 
gift  ofGods  libcialitic  towardc  eueric    no  other  ende ,  but  to  make  the  ra  vn- 


man:  which  thing  God  (licweth  when 
he  crcMteih  fome  Idiotes  nnd  dull  wit- 
ted:  alfo  when  hce  maketh  one  man 
to  excell  in  lliarp  inucntion  ,  an  other 
in  iudgement,  an  other  in  quicknelfe 
of  mind  ,  againe  when  he  powrcth  in- 
to men  lingular  motions  according  to 
eucry  mans  calling,  and  according  to 
the  time  &  matter  that  is  to  bee  done 
z.2.14,17. 

The  inucntion  of  artes.the  orderly 
teachingor  deepe  &  excellent  know- 
ledge thereof,  which  appeare  to  hauc 
bin  in  the  old  Lawyers,  Pblofophcrs, 
Phifitians. being  proph?.nc  men,  doe 
declare  vntovsthatthc  mind  of  men 
howe  much  fbcuer  it  bee  fallen  from 
his  firftvprightnelfc.  is  yet  ftill  garni- 
{hed  with  excellent  giftcs  of  God.  2.2. 
15. 

They  arc  the  gifts  of  y  holy  Ghoft 
which  the  Lorde  giueth  to  whom  hee 
will,  euen  to  the  vngodly  for  the  pub- 
Iike  benefit  of  mankind.  Thcrfore  we 
ought  to  vfe  them  although  they  bee 
communicate  vnto  vs  by  the  minifle- 
ry  of  the  wicked ,  to  who  they  are  but 
tranfitory  and  fleeting ,  bccaufc  they 


cxculable :  neither  doc  they  by  that, 
naturall  light , fee  the  tructh  in  euerie 
thing.And  here  is  expounded  the  fay- 
ing of  Themiftius ,  that  vndcrftand- 
ing  in  the  vniucrfall  definition  is  fej- 
dom  decciued,  but  the  en  our  is  when 
it  defccndcth  to  particular  caufcs, 
and  there  is  fiicvved,  that  mans  vni- 
ucrfall iudgement  in  ihcdiffcrenccof 
goodandeuilljisnotalway  found  and 
vpright  .  For  it  attaincth  not  thofc 
which  are  the  chiefe  thinges  in  the 
firrt  table  of  the  lawe ,  namely  of  con- 
fidence in  God .  &c.  in  the  fecond  ta- 
ble, although  it  hauc  fome  more  vnw 
derftanding,  yet  it  appearechthat  it 
fonictime  erreth  ,  as  when  it  ludgeth 
that  it  is  an  abfuiditic  to  fufter  too  im- 
perious gouernement,andnottore- 
ucnge  wrongrs:  alfo  it  knoweth  not 
the  difeafc  of  defirc  in  the  whole 
obferuation  of  the  lawc.  2.  z,  22,23, 
24. 

Itisprouedby  the  Scripture, that 
the  (harpneflc  of  our  reafon  in  all  the 
partes  of  our  life,  is  nothing  before 
the  Lord;  and  our  mindes  do  read  the 
grace  of  enhghtning, not  onely  at  the 


are  without  the  fjunde  foundation  of   beginning,or  for  one  day,but  at  euery 


tructh. 2. 1. 1  tf. 

It  is  fhc  wed  in  the  firfl:  two  poinres, 
thvit  mans  Reafon  fetth  nothing  that 
concerncth  il  c  kingdome  of  God  and 
heaucly  matters,which  are  contained 
inthreethmgs,tnntis  tofay,toknowe 
Godjhis  fatherly  fauour  toward  vs,  & 
the  way  to  fiame  our  life  according  to 
V  the  rr.l.-  ofhis  I  nv.  2. 2. 1 8,  and  to  that 
puiTofc  areallcaged  diucrfc  teftimo- 
niesof  Scripture.  Seft.  19,20,21 ,  In 
the  third  1'  fcemcth  that  he  hath  fome 
more  vnJctftanding  than  in  the  0- 
thcr  jforafiTiuchas  man  is  inftruded 
by  the  1  -we  of  nature  to  a  right  rule  of 
life .  But  fuch  knowledge  is  vnperfeft 
Sf^  &£  vnbclceucrsj  aiid  auayleth  to 


moment.  2.2. 2f. 

See  vnder  the  title  ofVreevfill,  oer^ 

taiite  thmga  fertayning  to  this  mat- 

ter. 

"RefmreStion  ofchriji. 
Without  the  Rcfurrcction  ofChrift 
allis  vnperfcftc  thatwcbeleeuc  con- 
cerning his  crofTc, Death, and Buri- 
all .  Thereof  wee  receiuc  three  pt'^- 
fites :  forafmuch  as  it  hath  both  pur- 
fhaf-d  vs  rightcoiiiheiTc  before  God, 
and  is  to  vs  a  pledge  of  tlie  Reflirredi- 
on  to  come ,  and  by  his  lite ,  wee  arc 
now  regenerate  into  newcnes  of  life. 
2.16^.13. 

A  declaration  of  the  hiftory  of  the 
Rcrurrcdi3nofChrifl.3.i5.3. 

Lafi 


TheTAhU. 


LtJt1{efurreSfion. 

Forafmuch  as  the  faithful, do  chief 
iy  neede  hope  &  patience,  Icaft  they 
Should  faint  in  the  cotirfc  of  their  cal- 
ling :  he  hath  foundly  profited  in  the 
Golpd  which  is  accuftomed  to  a  ccn- 
dnuall  meditation  of  the  bleflcd  Rc- 
fijrrcftion.3.i5.r,i. 

The 'article  concerning  the  laft 
RefurreftionjContaincth  a  doi^rin  of 
grcar  wright,gr3iie  &hard  to  beheuc: 
for  the  oiicrcommingof  which  hard- 
ilcire  byf.uth  ,  the  Scripture  giucth 
cwohclpcs,  the  cxampb  of  Chrjft, 
and  the  almightineflc  of  GOD.    3. 

A  confutation  of  t'le  Sadduccs, 
which  deny  die  Refurrcftion :  and  of 
the  Millenaries  which  appoint  the 
Icingdome  of  Chrift  to  cnduic  but  a 
thoufand  ycares.3,T5.f . 

A  confutation  of  their  error  ,which 
imagine  that  foules  at  the  laft  day 
(hall  not  rccciue  againc  the  bodies 
wherewith  they  arc  now  clothed,  but 
fhallhaucnewc  and  other  bodies. 3. 

Of  the  maner  of  the  laft  Rcfurrc- 
ftion.3.i5.8. 

By  what  reafo  the  laft  Rcfurredio, 

which  is  afingular  benefice  of  Chrift 

is  common  alfo  to  the  wicked  and  the 

accurfcd  of  God.3 .2f  .9. 

S. 

Sabbath. 

AN  cxpofition  of  the  fourth  com- 
maundemcnt,  the  end  thereof,  & 
the  three  caules  whereupon  wee 
Xiiuft  note  that  ic  confiftcch;!.  8.28. 

The  firft  caufe  is  a  ftiadowing  of 
fpirituallrcft  ,  that  is  to  fay,  of  our 
fandification:  Thisisproued  bydi- 
uerle  places  to  haue  beene  the  chiefe 
thing  in  the  Sabbath,2.8.29. 

Why  the  Lorde  appointed  the  fc- 
ucnthd3y.z.8.30,}r. 

This  part,  forafmuch  as  ic  wai  cc- 


rcmoniall.ls  taken  away  by  th*  dcaA 

ofChrift.i.8,5r. 

Thctwolat:rc2ufes,thatis  to  fay, 
that  there  fhoulde  bee  ccrtainc  dayes 
appointed  for  aflcmblies  in  y  Ciiurch, 
and  that  there  ftiould  be  giuen  to  fcr- 
uants  a  reft  fi^m  their  labor,  dofcruc 
forallages.i.S.ji. 

Or  dayes  of  meeting  in  the  church 
to  heare  the  worde  of  God  &  comma 
prayers:Where  is  fpoken  of  obferuing 
oftheSonday,  2. 8. 3  2,33.  and  of  fu- 
prrftitiontube  auoyded  m  thisbehalf 
2.8.34. 

Sacramtnts. 

Whatis  a  Sacrament4.l4.r. 

For  what  reafbn  the  old  writers  r» 
fed  this  word  in  that  rcnre.4.14  »,i  j. 

A  Sacrament  is  neucr  without  a 
promife  going  befoFe,which  the  Lord 
fealcthby  that  meane,  wherein  hec 
prouideth  hclpc  for  our  ignorance  & 
dulncfle,&aifoforourweakencs4.i4. 
3,f,6,i2. 

A  Sacrament  confifteth  ofy  wordc 
&  the  outward  fignc  :  But  the  Sacra- 
mcntail  worde  is  to  be  taken  other- 
wife  than  the  papifts  thinkc.4.14,4. 

Sacramcntcs  ceafle  not  to  be  tcfti- 
monies  of  the  grace  of  God,  although 
they  bee  giuen  alfb  to  the  wicked, 
whiche  doe  gather  to  thcmfclues 
moregrieuous  damnation  thereby.  4. 

14.7. 

Our  faith  is  fo  confirmed  by  facra- 
ments,  that  yet  it  hangeth  vpon  y  in- 
ward cftcftual  working  of  the  Spirite, 
4.14.9,10,11.  and  no  vertueisto  bee 
put  in  the  creaturcs.Se(fl.i  2. 
'  A  confutation  of  the  diuelifti  do- 
ftrincoftheSophifticallfchol-.Sjthnc 
the  Sacramcntcs  of  the  ncwe  lawc 
doeiuftifie  and  doe  giue  grace,  lo  that 
wecdonotftop  ic  with  deadly  finne. 
4.14.14. 

Aiiguftins  good  diftinftio  bctwenc 

a  Sacrament  and  the  thing  of  the  Sa- 

2zz,  3  craaicnc. 


jheTahle, 


crament,whercby  is  proued  y  though 
GodinSacramcntes  doe  trucly  offer 
Chrift,  yet  y  wicked  rcceiue  nothing 
but  the  Sacrament,  that  is  tofay,  the 
outwardfign:c.4.l4.i^,i<?^.    ■ 

V/eemuft  not  tbmke  that  there  is 
ioynedor  faftencd  t»  the  Saccaraencs 
any  fccrcte  vcrtue  ,.  whereby  they  by 
thcmfelues  do  giue  vs  the  graccsof 
the  holy  Ghoft.4.i4.i7. 

In  the  olde  time  God  gauc  vnto  his 
people  fome  Sacraments  in  miracles, 
and  ibmc  in  natural  things.And  there 
isfpoken  of  the  tree  of  lite  and  of  the 
raynebowc4J4,i8 . 

Sacraments  are  on  the  Lordesbc- 
halfc  teftimonies  of  grace  &  (aluatio, 
and  on  our  behalfe  tokens  of  our  pro- 
fcflion.4.14.19. 

Thelacramcncsofthe  old  church 
ynder  thelawc,  tended  to  the  fame 
endc  that  our  Sacraraentes  doe ,  that 
istofayjChnlb  whomeyet  our  Sa- 
craments do  more  plainly  reprefent. 
Wherefore  the  Scholemensdoftrinc 
is  to  be  reicfted,  which  fay  ,that  y  old 
facraracntsdid  rtieweafludowof  the 
grace  of  God,and  ours  do  giiie  it  pre- 
icntly.4.i4.io,2i,i2,23,&c. 

The  fine  falfly  called  Sacraments. 

When  wee  denycthofe  Hue  to  bee 
Sacramentes  which  are  inuemed  by 
nien ,  wee  ftriue  not  about  the  name 
but  the  ihmgibccaufe  the  papiih  will 
banc  them  to  be  vifible  formes  of  in- 
uifiblcgrace.4.19.1. 

Manyreafons  arc  brought,  why  it 
as  not  lawfull  for  men  to  make  Sacra - 
ments.  Alfo  there  is  a  difference  to  be 
put  betwecnefacramcntSjSc  other  ce- 
icmonies. 4,19.1.  ; 

The  number  offcuenfacramentcs 
cannot  be  prooucdby  the  authoritie 
©fthe(^Church.4,i9.3. 

Aldiough  the  olde  Church  vndec 
slie  lawjhad  mofacr-imets^y-t  at  this 
^y,chc  Ciuiftian  chwrtjj  ought  to  b^^^ 


content  with  thofe  two.which  Chrift 
hath  ordained  .-And  it  is  not  lawfull 
for  men  to  make  other  ,  noi  to  addc 
vnto  thcfc  any  thing  of  their  ownc.4. 

. ;  ■-,  Sacrifcts. 

A  difference  bctvvccnc  the  facrl- 
ficcs  ofMofesbislawc,  and  thefup- 
per  of  the  Lord  in  y  Chriftu  church 
4.18.12. 

What  the  name  of  a  facrifice  pro- 
perly fignitieth  :  and  of  the  diuerfc 
kindesof  facrifices  vnder  the  lawc: 
which  may  be  deuided  into  two  forts,, 
wheroffomc  may  be  called  of  thankf- 
giiiing,  and  other  fomepropitiatoric 
or  of  clcanfing.4.1 8.13 . 

Our  onely  propitiatorie  facrificey 
is  thedeatbofChrirt  .  Sacrifkesof 
thankefgiuingweehauc  many,  as  all. 
the  dueties  of  charitic,  praycrs,pray- 
fes.giuingofthankes,  and  all  that  we 
dotothevvorlhippingof  God.  4.  i8. 

This  mancr  of  Sacrificing  is  day- 
ly  V  fed  in  the  church,  &  in  the  fupper 
of  the  Lord:  And  thereupon  allChri?- 
flians  are  facrificing  Pricfls.. 
SatiifaEfioni  Vapflkall. 

Of  fatiffadion ,  which  they  make 
the  thirdc  thing  in  penance,  of  retai- 
ning, the  paine,  the  fault  being  forgi- 
uen,.ind  Inch  like  lyes  ,  whi?h  all  arc 
ouerthiowcn ,  by  fetting  a2;ainfl  the 
free  forgiuenes  ot  linnci,by  the  name 
oiChri'ft.34.25'. 

A  confutation  of  the  blafphcmous. 
error  of  die  Schooleme,  that  forgiue- 
nes of  finiies  ,  and  re  conciliation  isi 
once  done  in  baptifmejbut  after  bap- 
tifmc,  wemuft  rifcagaine  by  fatisfa- 
djons.3.4.1^. 

By  I'lich  error,  Chrift  isfpoylcd oFt 
bis  honor,&  the  peace  of  confcicnces; 
is  trfjubledjforafmuch  as  they  can  ne- 
uer  certainly  determine  ,  that  their; 
finnes  arc  forgijiija  ihcni.j ,^^7^,    ■ 

•  '      '        Ift; 


ThVTaW.': 


■  TnDaniell,  wberi  Nabuc'nadoncfcr 
'is  commanded  CO  rcdccmehisfinnes 
with  righteoufncfle,  that  fame  rcdec- 
ming,is  leferrcdto God, racher than 
to  mcn,and  the  caufc  of  pardon  is  not 
there  fcttocrthj  but  rather  the  mancr 
of  true  conuerfion .  The  fame  is  to  be 
fayd  of  ccrtajne  other  places  of  Scrip- 
ture. 3. 4.3  6. 

An  cxpofition  of  th?.t  place  in  the 
Go(\>id\^Manyfint}ejareforgiuenher,l>e- 
caufefhe  hath  Imedmuch:  Meaning  that 
k)ue  is  not  the  caufe,  but  thcpioofe  of 
forgiueneire.3.4.37. 
.  The  olde  writers  of  the  church  did 
notfpeak  of fatisfaftions in  fuch  fen fc 
as  thepapiftsdo:for  they  YnderOood 
that  the  penitent  do  make  Sacisfadi- 
on  to  the  Church,  and  not  to  God^.4 

38,39.  \ 

Stricture,  the  JVorde  of  Cod^ 

and  the  authoriiie 

thereof. 

Mcndonotfufficicntly  know  God 
the  creatour  J  anddjfcernehim  from 
fained  §oddes,by  confideration  of  his 
creatures,  vnlcflc:  they  be  ah'o  holpcn 
by  the  hght  of  his  Worde .  And  God 
hath  kept  this  order  in  teaching  them 
that  be  his,  not  onely  fince  thathce 
choofc  the  Icwcs  for  his  peculiar  peo- 
ple, but  alfo  from  the  beginning,euen 
towarde  Adam,Noe,and  the  other  fa- 
thers.i.6.r. 

Either  by  oracles,  or  by  vifions ,  or 
by  the  miniftery  o^  other,  the  fathers 
had  the  word  which  they  were  certain 
ly  perfwaded  to  be  the  worde  of  God, 
whereby  they  kncwc  the  true  GOD 
the  creator  and  goucrnor  of  aJ  things: 
which  Worde  aftcrwarde,  that  hce 
might  prouide  for  menin  all  ages,  he 
caufed  to  be  writte  in  the  law  and  the 
Prophctes ,  as  it  were  in  publike  regi- 
"ftersji  .^.1,3  .in  which  place  alfo  is  pro 
«cd  by  tcftimonies  of  Scripture ,  that 
•the  dodnnc  of  ihc  Wordc^  rauft  bee 


ioyned  to  the  ccn/ideration  of  crea- 
turcs,lca(l  wc  conceiuc  a  ficlde  know- 
ledge of  God. 

Of  them  which  fay  that  the  autho- 
ririe  of  Scripture  hanqcth  vppon  the 
iudgenicnc  of  the  church,S;  m  how  ill 
ca!c  we  fhouid  be,if  it  were  fo.  1.7.1 . 

This'  errour  is  wcl  confuted  by  the 
place  of  Paul  in  the  fccond  chapter  to 
the  Ephefinns ,  where  hoc  faycth  thac 
the  faithful]  are  buildcd  vpon  the  fun- 
dation  of  the  Apoflles  and  Prophets, 
1.7.1. 

InwhatfenfeAugirilinefayth,  that 
he  would  not  hauc  belctucdtheGof- 
pelljVnlcfle  the  authoiitieofy  church 
did  moue  him :  which  place  they  doe 
cauilioufly  wreft  to  the  confirmation 
of  their  errour.  1 .7.3. 

Akliough  there  be  maiiy  other  ao- 
gumcutes,which  do  proue,yea,do  en- 
force the  wicked  to  confelie ,  that  the 
Scripture  came  fro  God :  yet  by  none 
other  mc.nne ,  than  by  the  fecrcte  rc- 
ftimony  of  the  holy  Ghoft^  our  hearts 
arctrucly  perfwaded  thatuis  GO  D, 
which  fpeaketh  in  thcl3wc,in  the  pro- 
phctes ,  and  in  the  gofpcU  .  And  this 
isprouedbymanyplacesot  Efay.1.7. 

The  orderly  difpofitionof  the  wif- 
dome  of  God  ,  the  dcdrine  fauoring 
notliing  of  caithlincflc,the  goodly  Or- 
grcemcnc  ofall  the  partes  nmongthc- 
fcliics ,  and  fpecially  that  bafenclle  of 
.contemptible  wordes,vttering  the  hie 
myfteriescfthe  hcaucnly  kingdom?, 
arc  fcconde  hcjpes  to  flablifli  the  crc- 
•dit  ofScripture.i.8.i,z,ii. 

Alfo  the  antiquity  of  the  Scripture, 
whereas  tlic  bookcs  of  other  religions, 
arc  later  than  the  bcokesof  Mofcs, 
which  yet  docth  not  himfelie  inucnt 
a  newe  God ,  but  ftiteth  foo.  th  to  cl>e 
IfiacIitcs,tbeGQdofthcirfathci'S,i.8. 


3A 


whereas  Mofcs  doth  not  hide  the 
2zz4  (haDie 


TheTMe\ 


flume  of  Leu'ihis  fathcr,nor  the  mur- 
muring of  Aaro  htJbrothcr,&ofMary 
bis  fitter ,  nor  doth  aduauncc  his  own 
children :  the  fame  arc  argumcntes  ,y 
in  his  bookes  is  nothing  faincd  by  ma 

1.8.4. 

Alfoy  miracles  which  happened, 
aswcllatthepublifhingofthc  lawc, 
as  in  all  the  reft  of  time .  i .  8 .  y . 

Which  mkaclcsjwhen  y  prophanc 
writers  could  not  dcny,thcy  cauillcd, 
that  Mofes  did  the  by  Magicall  arte  s . 
Which  fdander ,  is  confuted  by  moft 
ftrongrcafons.i.8.6. 

Alio  vvheras  Mofes  fpcaking  in  the 
pcrfon  of  Iacob,afllgneth  the  gouern- 
ment  to  the  tribe  of  luda ,  and  where 
he  tcUeth  before  of  the  calling  of  the 
Gentiles,  whereof  the  one  came  to 
paflc  foiirc  hundred  yeares  after,  and 
the  other  almoft  twothoufandyeres: 
chefc  arc  arguments,  y  it  is  God  him- 
felfe  which  fpeakcth  in  the  bookes  of 
2vlofcs.i.8.7. 

Wheras  EfayteUeth  before  of  the 
captiuitieofthelewes ,  and  their  rc- 
ftoring  by  Cyrus  (  which  was  borne  a 
hundred  yeares  after  the  death  of 
Efay  )  and  where  Icremie  before 
that  the  people  was  led  away  appoin- 
teth  their  exile  to  continue  thrce- 
fcore  and  tcnncyearcs,whereas  lere- 
my  and  Ezechiell,  being  farre  diftant 
in  places  the  one  from  the  other,  doe 
agree  in  all  their  fay  ings :  where  Da- 
niel telleth  before  of  things  to  come, 
for  f\y.c  hundred  years  after:  thefe  are 
moftccrtaincproues,  toftabliftiihc 
authoritieof  the  bookes  of  the  Pro^ 
.phets.z.8.8. 

Agamft  certainc  vngodly  fcoffers 
which  askc  how  we  knowc  that  thofc 
are  the  writings  of  Mofes  &  the  Pro- 
phets, which  arc  red  in  their  names: 
and  how  we  knowe  that  there  was  c^ 
Ucr  any  fuch  Mjfcs.i.S.^. 

iLdb  of  ihcm  cliac  askc/rooayyhece 


the  copies  of  the  bookes  of  the  fcrJp- 
ture  came  to  vs,  forafmuch  as  Antio-^ 
chu$  commaundcd  them  all  to  bee 
burned  .  And  there  is  fpokcnofthc 
wonderful.pioiiidcnce  of  God  m  pre- 
feruing  them  fo  manyagesjamongfo 
many  enimies,  andfocrucllperfccu- 
tions.i.8.10. 

The  fimplicitic  of  fpecche  of  the 
firft  three  Euangcliftes ,  containing 
heauenly  myftenes  ,  thephrafeof 
lohn  thondering  fro  on  hie  w  weigh  - 
tiefentences,  the  heauenly  maicftic 
fhining  in  the  writings  of  Peter  and. 
Pauljthc  fuddcn  calhng  of  Matthewc 
from  the  boorde,  the  calling  of  Peter 
and  lohn  from  their  fifhcrbotcs  to  the 
preaching  of  the  Gofpel,  the  conuer- 
fion  &  caling  of  Paul  being  an  enemy 
to  Apoftlefliip,  are  fignes  of  the  holy 
Ghoft  fpeaking  in  them. i  .8.1 1 . 

The  confent  of  fo  many  ages,  of  lb 
fundrie  nations,  &  of  fo  diuerfe  minds 
in  embracing  the  Scripture  ,  and  the 
raregodlineffe  of  fome,  ought  to  fta- 
blifh  the  authoritic  thereof  among  vs 
i.Z.iz. 

AJfo  thebloud  of  fo  many  martyr* 
which  for  the  confeflion  therof,  hauc- 
fuffered  death  with  a  coniiant&  fobcr. 
zealeofGod.i.8.15. 

Againft  certainc  phrcntikc  menj 
which  forfaking  the  reading  offcrip- 
ture  &  learning,do  boaft  of  the  fpiritc 
&  do  flic  to  reuclations.i  .9  .i,x. 

A  confutation  of  their  obiedion, 
that  it  is  not  mcete  that  the  fpiritc  of 
God, to  whom  all  things  ought  to  bee  ■ 
fubiedjlhould  be  fubicft  to  the  fcrip- 
ture.i.p.t. 

Alio  where  they  fay  y  we  rcftvpo 
the  letter  which  flayeth. 1,9. 3. 

The  Lord  hath  ioyncd  with  a  mu- 
tual! knotthe  cc:  taintie  of  his  doftrin 
andofhis  rpirite.i.9.3. 

Such  as  the  beholdLng  of  the  hea- 
ven &cartli  &  other  creatures  doth 
iiepains 


The  TM. 


Repaint  out  God  vnto  vs ,  fuc h  doth  y 
^Sciiprure  fet  him  foorth,  y  is  to  fay,  c- 
tcrnall,fulofgoodncs,clemcncy,mcr- 
cy,rie;hteoufncs,iudgemcnt and  truth: 
and  alfo  to  the  fame  cnd.i.io.i  ,2. 

What  is  to  be  thought  of  the  power 
of  the  Church  in  expoficion  of  Scrip- 
ture.4.9.13. 

-  The  RomiHi  dodors  do  wrongful- 
ly abufc  this  colour  to  the  confirmati- 
on of  their  errors  and  bhfphcmies.  4. 
9.14. 

Of  Singing  in  the  Church. 

Voyceand  Singing  auailc  nothing 
in  prayer,  without  affection  of  the  hart 
3.20.51,53. 

p  Of  the  vfagc  of  Singing  in  Chur. 
chcs.3.io,32. 

Single  life. 

Their  niamclefncflc  which  doc  fet 
forth  the  comlineffe  of  Single  life  for  a 
thing  neceifaric,  to  y  great  rcproch  of 
the  oldc  Church. By  what  degrees  this 
tyranny  crepte  into  the  church  :  and 
how  it  can  not  bee  defended  by  y  pre- 
tence of  certainc  old  canons  .4.  12.26, 
17,28. 

Prieftcs  were  forbidden  to  marrie 
by  wicked  tyranny,  and  againft  the 
word  of  Godj  and  againft  alJ  equity  4. 
12.25. 

An  anfwcre  to  the  aducrfaricsob- 
ieftion,  that  the  pricftmuft  by  fome 
marke  differ  from  the  lay  people.  4.1 2. 
04. 

The  blafphemy  of  the  Pope,  faying 
that  raariage  is  defiling  and  vncleanes 
oftheflcfh.4.12.24, 

Icis  fondc  to  defend  the  forbidding 
of  mariagc  with  the  examples  of  the 
Lcuiticall  Prieftcs,  which  when  they 
ihould  go  into  the  fanduary  lay  afun- 
dcr  from  their  wiues.4.1 2.2y* 

5;»«*. 
'.^  A  confutation  of  Platocs  faying, 
that  men  Sinnc  not  but  by  ignorance: 
allb  of  their  opinion  which  fay  that  in 


all  Slnncs  there  is  an  aduiTcd  malice 

and  frowardncs.2,2.22,i5,2y.  "^iffc  v^-^ 

Againft  thefalfe  imagination  of  the 
Sophiftcrs  concerning  vcniallfinncs, 
which  they  cnl  dcfircs  withouta  deter- 
mined affcnt.whichdo  not  long  reft  in 
the  heart:it  is  proued  that  cuety  finne, 
cue  y  lighteft  defirc  dcfcrueth  death  , 
and  is  deadly  ,  except  in  the  faindes 
which  obtaine  pardon  by  the  mercie 
of  God.  2, 8. 58, 59  . 

A  confutation  of  their  fond  diftin- 
ftionbctwcne  deadly  &vcniall  fins, 
andof  their  fclaunder  when  they  faic 
that  wee  make  ail  finncs  ccjuall  .  3  . 
4 .  2.8 . 

Howe  it  is  to  bcc  expounded ,  thai 
God  vifitcth  the  iniquitie  of y  fathers 
vpon  the  children  vnto  the  third  and 
fourth  generation :  and  whether  fuch 
rcucngement  beevnfcemelie  for  the 
rightcoufncflc  of  G  O  D  .  x.  8 .  i^, 
20. 

Sinneagainfl  the  holy  Ghoft . 

The  true  definition  of  Sin  againft 
the  holy  Ghoft,  and  examples  thcrof 
out  of  the  Scnpture.5.3.22. 

It  is  not  one  or  an  other  particular 
falling ,  but  a  gencrall  forfakinf^ ,  the 
defcription  wherof  is  declared  by  the 
Apoftlc  .  Neither  is  it  any  marucil  if 
God  will  be  alwayes  vnappcjfable  to 
them  that  haue  fo  fallen.  3. 5 .23  .forof- 
much  as  he  promifeth  pardon  only  to 
them  that  repent,which  they  flir.l  ne- 
uer  do.  And  though  the  Scripture  doe 
fay  thatfomc  fuch  haue  groncdand 
cried,yet  that  was  not  repentance  or 
conucifion  ,but  rather  a  blind  tormec 
by  defpcration.  3 .5 .24. 
OfiheSoule. 

That  the  Soule  or  Spirit  of  man  is 
not  onely  3  breath,  but  an  immortal! 
fubftance, although  it  were  crested  jijs 
prooued  by  c<  nfcicncCjby  the  know- 
ledge of  God  ,  and  by  lb  many  excel- 
lent gii'cs  whcrwith  the  mindt  of  man ' 
Z  2  z  5  is 


TheTahlc, 


Is  cnducd^vea ,  and  by  tliofe  thinges 
which  it  concciiicth  in  flccpc,  mid  al- 
fo  by  many  arguments  taken  out  of  ^ 
fcnpturc.i.i5^.i.Finally  by  thisthatit 
is  faidjthat  man  was  created  after  the 
image  of  God.Seft.?. 

Againfl:  them  that  vnder  the  co- 
lour ot  Nature  doc  denie  the  proiii- 
deiicc  and  gouernance  of  God  vtte- 
ring  it  fclfr  m  the  maruellous  and  m  a 
mancr  innumerable  powers  of  y  foule 

Aconftttationof  the  errourofthc 
Manichees  and  of  Serueuus ,  that  the 
foule  is  a  deriuation  of  the  fubftancc 
ot  God;  alfo  of  :he  error  ofOfiandcr, 
which  ackiiowlegeth  no  image  of  god 
in  man  without  an  eiletial  righteouf- 
nes.t.iy.?. 

Concerning  the  immortalitic  of 
the  foukjin  a  maner  none  of  the  Phi- 
Jofophcrs  hath  certainly  fpokcn:  but 
they  dee  bindc  the  powers  thereof  to 
this  prefcntlifcjwhcreas  the  fcripcure 
doth  fo  giue  to  it  the  chicfe  rule  m  50 
ucrnance  of  life  ,  that  it  alfo  ftirrcth 
vp  man  to  the  worfhipping  of  God, 
-Aifoofrliediuerfineofroulcs,  and  of 
-the  diuificn  of  the  powers  of  the  foule 
according  to  the  Philofophcrs .  i. 
15.^. 

Another  diuifion  more  agreablc 
with  Chriftian  doftrine,that  is  to  fay, 
that  the  powers  of  the  foule  are  vn- 
•  derftandmg  and  wilhand  the  cflflce  & 
force  of  either  of  them  inmansfirft 
cflatc.i.if.7j8. 

That  there  yet  rcmaineth  fome- 
whatofthefeede  of  religion  yet  im- 
printed euen  in  the  corruption  of  the 
foule.i.i?  6. 

Of  their  error  which  thought  that 
whole  man  perifheth  by  dcath,&  that 
thcfoulesatthclaft  fhall  rife  againe 
with  thebodies.j  1^.^. 

Of  the  ftate  of  foulcs  from  death 
to  thclsftday.j.ij.^. 


A  dcfcrlption  take  out  of  Bernard, 
of  the  mifcrics  of  a  fai  ch  full  foule,  be-v 
ing  confldcred  3$  it  is  in  icfclfe  &of 
it  (clfe:  and  on  the  other  fide,  of  the 
alfurcd  glorying  of  a  faithfull  foule  in 
Chrift,  which  blottcth  out  all  her  vn- 
woithincfles.j.i.if. 

SuperFiition, 
The  fimplicitic  of  the  fuperftiti- 
ousdocthnotcxcufc  them,  bccaufe 
their  bhndneflc  is  foundc  to  be  min- 
gled with  vaniticj  pride,  and  obftina- 
cic.T.4.1,3. 

When  fupcrftition  ^octh  about  to 
pleafc  God.  it  mockcth  him  withly- 
ingcolours.i.4.3. 

Thefi:perftitiousdonotapprochc 
vntoGod  but  againfl:  their  will  and 
with  fcruilc  fcarc.T,4.4. 

Whofoeucr  do  corrupt  the  true  rc- 
ligion,although  they  followe  the  cG- 
fcnt  ofantiquitie  or  thccutlomcof  ?- 
ny  citiejyci  they  depart  from  the  one 
Sc  true  God.i  .5.11. 

Itis  proued  by  the  etimologie  of 
the  vvoi  des  Superption,  I{eligion,  Eufe- 
/>«■;«  or  godlincs  ,  what  difference  is 
bctwcene  Religion  and  fupcrflition. 
J.li.l. 

Tiie  craft  of  fupcrflition  ,  when 
graunting  the  chiefc  place  to  the  one 
God,itbcfetteth  him  with  a  route  of 
fmaller  Gods.i  .1 1.1,3  • 

Supper  of  the  Lorde. 
Of  the  bread  and  wine  the  figncs 
in  the  holy  fupper :  end  it  is  declared 
by  his  owne  words  at  his  Supper,why 
the  Lordc  willed  that  wcc  fliould  \  fc 
them.4.i7.r. 

Wee  gather  a  great  fruitc  of  confi- 
dence &  fwectcneffe  out  of  this  facra^ 
ment,  which  tcftifieth  that  wee  are  fb 
growcn  togi:her  into  one  body  with 
Chrift,that  whatfocuer  is  his,we  may 
lawfully  calIitours4.i7.a. 

This  is  declared  by  thcwofdcsof 
the  Supper.4.17.5. 

The 


The  Tdlc, 


The  cheife  office  of  the  facramenrs 
IS  notcogiue  vnro  vs  the  body  of  chrift 
'without  any  hicr  confidcration,butra- 
ther  to  fealc  that  promifc  wherein  he 
tcftificth  that  his  flcfh  is  verily  meat. 

4.17.4.; 

The  (u]>per  maketh  notCliriftthen 
firft  to  bcginne  to  be  the  bread  of  life, 
but  that  we  ihould  feclc  the  force  cfy 
bread.  He  once  gaue  his  flelhfor  the 
life  of  the  world,and  daily  giucrh  it  to 
them thatbce  his.  Wee  muft  beware 
chat  we  do  not  too  much  abnce  or  ad- 
uancc  thefignes.  The  eating  of  the 
fleih  of  Chrifi  is  not  fr.irh  ,but  rather 
the  effcd  of  faith  .4, 17.  J. 

So  thought  Chryfoftome  and  Au- 
guftincrandin  what  fcnfe  Auguflme 
feide^thatinbeleuing  wecat  the flelh 
ofChrift.4.i7.(J^. 

They  doe  not  fay  enough,  which 
pnfllngoucr  the  mention  ot  flcfh  and 
bloode.doethinkcthat  we  are  made 
partakers  onely  of  the  fpirit  of  Chrift. 
The  myfberie  of  the  fupper  is  fo  great, 
that  neither  the  tongue  can  cxprellc 
with  fpeaking,  nor  the  heart  compre- 
hend with  chinking  the  grcatncs  thcr- 

of4.i  7.7. 

Howefarre  the  pcrfed  communi- 
cating of  Chrift  extendcch.  Where 
is  decLiredthat  Chrift,  v.'hich  from  y 
beginning  was  the  lifcgiuingworde  of 
the  f.uher,  made  the  flc  fhc  which  hee 
tooke  vppon  him cobe  alfo  hfcgiuing 

tov?.4,  i7'8>9. 

The  f.iithful  doc  rruely  gate  of  the 

ftnT^  flcfh  howe  great  diftancc  of  pla- 
ces foeuc:  rhircb-'.betweenc  them  & 

it.4.i7.'Oi 

Themyfterieofthc  Supper  con- 
fifteth  offvo  things.the  bodily  iigneSj 
and  thefpi;  ituallt'i'.;  ih :  Which  fpiri- 
tiiall  tructh  conteineth  ihice  thiiigfs, 
fi^niScr.ticn,ajatter,aadeireii.4. 17. 

Ofdv;  tranfubHamution  ofbrcad 


and  wine  into  the  body  and  blcodcojT 
Chrift,  which'thc  crr.fcefmen  of  the 
court  of  Rome  haue  forged.  4. 17.11, 
13, &c.  and  20. 

They  are  without  tcftimonieofan- 
tiquicic.And  in  what  fcnfe  the  old  wri- 
ters faidc  that  in  the  confccration  is 
made  a  fccrcte  turning.  Alio  the  figni- 
fication  of  thcSuppcr  sgrecth  nor^vn* 
leflethe  fubftaunce  of  the  outwardc 
figncs  rcm.nine.4 .17. 14. 

Thebrcadcisafacramcntto  none 
but  to  men  to  whomc  the  worde  is  di^ 
rectcd.  And  here  are  confuted  certain 
argumentes  of  the  teachers  of  tran- 
fubll:anti3Cion.4.i7.ij. 

Offomemcn,  svhich  though  they 
doe  at  one  worde  graunt  th.it  the  fub- 
ftlceofthcfigncsrcniaineihjyer  pla- 
cing the  bodic  of  Chrift  in  bread  and 
vnderbrcade,they  fall  backc  into  the 
locall  prcfcncc.and  faine  a  being  eue- 
ry  wherc.4.i7.i<f3i7ji8.io, 

A  confutation  of  their  obictflions. 
4.17.11, Z1,IJ,&C. 

It  is  proLicd  that  this  dodrine  is  not 
maintained,  neither  by  y  tcftimonics 
of  Auguftine,nor  by  authority  of  fcrip 
ture,4  17.28,29,50.31. 

A  confutation  of  ccrtaine  other  of 
their  obiedions ,  and  checfcly  of  this 
that  they  lay,  that  whaifoeucr  wee 
teach  of  fpirituall  eating,  isagaynft 
the  true  and  reall  eating  :  where  alio 
is  declared  that  the  bodic  of  Chriftc. 
is  in  the  Supper  offered  to  the  infi- 
delsjbut  ihcy  reccyueit  not  .  4.  17. 

35- 
.  Neicher  can  the  faying  of  Augu- 

ftine  bee  drawen  to  this  purpcfe,  that 

thefjcramcnccs  are  nothing  nppay- 

red  by  the  intidcliue  of  men.V/hich  is 

pioucd  by  diucrfe  otlier  teflmionies  of 

thefaiT.eman.4.17.34. 

How  thrbody  and  blood  of  Chrift 

is  gijen  to  \  s  1:1  the  Supper,  and  what 

manerofpi\fcnccofChri{lweOi.ichc 


The  TulfUt 


toholdc  thercin.4.i7.i8,t9,js. 

Of  the  cxpofinon  of  the  wordcs  of 
Chriftinthcfuppcr.4.i7.io,zr. 

The  body  of  Chrift  Js  contcined  in 
quantitie,  and  comprehended  in  hca- 
uen,vntillthcbftday  ,asitis  proucd 
by  the  fcripcurcs4,r  7.16,17. 

Of  the  papillcs  carnal  adoration, & 
concoini  aacc,and  confecrationof  y 
hoft  (as  they  call  it)  and  carrying  it  a- 
boutinpompe.4. 17. 3?,  3^,37. 

The  myfteric  ofy  Supper  ought  to 
ftirrevsvpto  gceuinj^  ofthankcs  ,to 
cxercifc  vs  in  rcmcmbring  y  death  of 
Chrift,  to  kindle  vs  to  holyneflc  of 
life,  and  chicfely  to  charitic.4.  17, 

37,38. 

In  the  papacic  the  Suppcr(thc  tnic 

miniftration  whereof  is  not  without 
the  wordc  )  is  turned  into  a  dummc  a- 
ftion.  And  here  is  fpokcn  of  the  laying 
vpofy  Sacrament  to  be  extraordina- 
rily diftributed  to  fickcmen.4.17.39. 

Thcdo(flrincof  thcpapiftcs,  whe 
they  goe  about  to  prepare  men  to  the 
worthincile  of  eating  the  bodic  of 
Chrift,  doeth  in  cruell  wife  torment 
confcicnccs :  And  the  dcuill  could  not 
by  any  readier  way  dcftroy  men.  Of 
thebcft  remedic  to  auoyde  this  de- 
ftrudiion.  They  errc  which  in  the  fup- 
per  doe  require  of  the  faithful!  perfe- 
^on  of  faith.  4.17.41541. 

As  touching  the  outwarde  vfagcof 
the  miniftration  of  the  Supper,  there 
arc  many  thingcs  indifferent :  And 
howeit  ought  to  bee  miniftred  moft 
comely.4.17.43. 

Of  tlic  fmall  aflcmblic  at  this  day 
at  the  partaking  of  the  Supper,  which 
IS  a  token  of  comempte  ,  wherewith 
y  holy  fathers  in  olde  time  were  much 
difplcafed :  And  howe  the  cuftome 
which  commaundcth  men  to  com- 
municate once  eucry  y ere,  was  a  moft 
certainc  inuention  of  the  dcuill.  4. 17. 


It  is  prooued  by  authoritle  of  the 
Scripture  and  by  the  vfage  of  the  oldc. 
Church,  fourc  hundred  y  cares  bcfcro 
the  death  of  Gregorie,  and  by  many 
other  arguments,  that  the  conftituti- 
on  which  tokc  away  from  lay  men  the 
cup  of  the  Lorde,C3mcoucofihedc- 
uils  workniop.4.17 .47.48,49, 50. 

Of  the  concomitance  of  the  blood 
intheflcftis  of  Chrift,  which  is  a  po« 
pifti  inucncion.4.17,47. 

The  Supper  ot  the  Lorde  is  pro- 
fanely abulcd,  if  it  be  giuen  to  all  men 
without  choice .  Of  the  dutie  of  mini- 
fters  in  reiefting  y  vnworthie .  4.1  z  .T. 

Abrcefcfum  ofthofe  things  which 
we  ought  to  know  concerning  the  two 
Sacramcntcs .  And  why  the  Supper  is 
ofcencimcs  miniftred,  and  Baptifmc 
but  once  ^  .18.I;?. 

Svearing. 

An  expofition  of  the  thirdccora- 
maundemcnt  ,  in  which  thcfc  three 
things  are  conteincd ,  that  we  neither 
think  nor  fpcak  any  thing  of  God, nor 
of  his  word  and  honorable  myfterics, 
nor  yet  of  any  of  his  workes,  other- 
wife  than  reuerently.i.8.tt. 

A  definition  of  Swearing  :  where  is 
declared  that  it  is  a  kinde  of  worship- 
ping of  God  :  And  therfore  wcniuft 
beware  that  our  othes  conteinc  not 
any  difhonour  to  the  name  otGod, 
which  is  done  in  Forfwearing  :  or  any 
contempt  of  ir,wbich  is  done  m  fuper- 
fluousoths,or  in  which  y  name  of  any 
other  than  God  is  vfed.  x.8.23,i4,  i^. 

It  is  proued  by  Scripture  againft  the 
Anabaptiftes  :  that  all  oches  arc  not 
forbidden  vs  ,  y  Chrift  in  theGofpcll 
changed  nothing  as  touching  the  rule 
of  S\vearin2,ret  forth  in  the  lav/e.2.8. 
x6.  Which  is  proucd  by  his  ownc 
ex  aniplcand  not  only  pubiike,but  al- 
io p;  iuat  othes  are  ptrmitced,kecping 
the  moderation  which thclawc  com- 
waund€th.z.8.Z7. 

T. 


TheTa^te, 


T. 

Temflti. 


/^  F  Temples  of  Chriftian  men  for 
^^aflcmbhesof  the  congregation, 
3.10.30. 

It  is  proued  by  the  authoritie  of  the 
o]dc  Church  ,  and  the  rcafons  of  Au- 
guftine  ,  that  it  is  not  expedient,  that 
there  fhoulde  be  any  images  in  Chri- 
ftian tcmples.i. 11.13. 

The  preaching  of  the  wordc  and 
the  Sacramcntcs ,  arcliuely  images 
which  onely  are  fit  to  be  in  Chriftian 
Temples. 1.11.7^13. 

The  wickcdncs  of  the  Niccne  Sv- 
node  winch  was  holdenby  thccom- 
raandcmcnt  of  Irene  the  Emprcifc,  & 
the  filthy  follies  thereof  in  allowing  i- 
mages  in  Temples,  and  the  worfliip- 
pingof  them.  I.I  1.14,1  f,i<f. 

Ofthc  garniOiing  of  Temples  and 
holy  thingesinthcoldChuichj4.4.8. 
and4J.i8. 

Tewptationi. 

Of  diuerfckindcs  of  Temptations: 
and  m  what  fenfcu  is  faydc  that  God 
tcmptcthvs.3.zo  4<5'. 

Ttjlament^  old^  and  neve. 

Of  the  liktneffc  of  the  olde,  &  new 
Teftiment ;  Where  is  declared  ,  that 
they  are  all  one  in  fubftance  and  mat- 
tcr/but  onely  do  differ  in  miniftvation 
The  likencsflandcthchicftly  in  three 
pointes.z  10.1,2. 

The  firft  point  is ,  that  the  old  Te- 
ftamcnt  did  notholdethe  fathers  in 
earthly  felicitiCjbut  had  chicfe  regard 
to  the  life  CO  come.  Which  is  proued 
by  Paul ,  which  fayth  that  the  piomi- 
fes  ofthc  Gofpel  are  contained  vnder 
it.2.10.3. 

The  fame  alfo  ;s  proued  by  the  law 
and  the  piophetes :  Firft,by  confide- 
ring  the  worJes  of  the  cousnant:  larn 
jKnr  God.i.io.j  ,'<. 

Againe^  1  iJUbethe  Gi)(iof^ofirfade 


after  jfou:Sc^.9.MCohyxht^(eofthe 
holyfaiherSjasAdamjAbeljNoe^Seft, 
JO.  Abrahn,Scd.  i  x .  Ifaak,Iacub,Sea, 
11, 13,14.  And  by  many  tcftimonics 
ofDauid.  Sed.  15, 1(^,17,18.  Of  lob. 
Sc  <ft.i 9. Generally  of  al  the  latter  Pro- 
phets. Sc(fl.2o.But  namly  of  EzcchicJ. 
Sea.ir.OfEfay  andDa'nicll.Sca  2z. 
A  conclufio  of  this  pomt  with  rchear- 
fing  ccrtaine  teftimonics  out  of  the 
new  Ttftamcnt.Seft.23. 

The  fccondc  pomt  is  that  the  olde 
Tcftamentdidnotftand  vponyme- 
ritcs  of  mcn,but  vpon  y  free  mercie  of 
God  .  The  thirde  point  is  that  the  co- 
ucnant  ofthc  fathers  with  God,  did 
then  ftand  vpon  like  knowelcdgc  of 
Chriftthemediator.2.10.4. 

Alio  in  fignification  of  Sacraments 
the  liraelites  vnder  the  lawe  weree- 
quall  with  the  Chriftian  pcoplc.2.10. 
5/. 

There  arc  foure  differences  ofthc 
olde  Tcftamcnt  from  the  ncwe,\vher- 
unto  wc  m  jy  adde  a  fift  .  The  firft  is, 
that  although  in  the  olde  time  sifo 
the  Lords  will  was  to  dircft  the  foules 
ofhis  people  to  the  heaucnly  inhcri- 
taunce  :  Yet  to  the  cnde  thnt  they 
mightbe  the  better  nourifiicd  in  the 
hope  therofjhe  guuc  it  them  to  be  be- 
holden ,  and  after  a  ccftame  manner 
tafted  vnder  earthly  bencfites  :  Kuc 
nowc  the  grace  of  the  life  to  come, 
being  more  clearly  rcueilcd  by  the 
Golpell,  he  dircftcth  our  mindcsthe 
ftrcight  way  to  the  meditation  therof, 
leaning  the  inferioi  manner  of  excr- 
cifing  which  hec  vfed  among  the  It 
ratlitcs.2.11.1. 

Therfoie  the  olde  Church  is  com- 
pared to  rnbeire  vndcragc,  whichis 
gouemedby  Gardians.i.i  1..2. 

For  this  I  eafon,  the  fathers  fo  much 
cftecmed  this  lite,  and  chc  bl.  fllngcs 
thereof.  2.1 1.3. 

The  Iccoud  dififci'encc  is  in  fij-urcs 
whcie- 


rkerM. 


wliercwith  ttic  old  teflartcnt  did  (hew 
forth  the  image  and  (h^dowe  of  fpiri- 
tuall  good  things:  The  new  telhmcnt: 
giuechthc  prclcnctruethand  perfect 
body  .  There  IS  alfoarcafon  fhswjd 
why  thcLordckeptthis order:  And  a 
definition  oftheoldetcftamenct.  II. 

4- 

In  this  fenfc  it  is  faydc ,  that  the 
IcwL'S  were  by  the  incroduiftion  or 
fchooling  of  the  lawc  led  vnco  Chrilh 
before  tha  the  was  dehuercd  iny  flcdi: 
1.  II  .  f .  which  appeared  in  the  moft 
excellent  Prophetesthac  v;ere  endu- 
ed with  fingular  grace  of  the  fpirit.Scd 
6. 

The  thirde  diflrerencc,  is  taken  out 
ofy  one  and  thirtic  chapter  of  lercmyj 
and  the  third  chapter  of  the  fccond  E- 
piftle  to  the  Corinthians ,  that  the  old 
ccftamentis  literall ,  and  the  newc  te- 
Hament  is  (piricuall:  the  olde  brmgeth 
deathjthenewistlicinftrumcncoflife 
a.  117,3. 

The  fourth  difference  is,  that  the 
fcripcure  callcth  the  olde  teftaraent, 
the  teftamcnt  of  bondage ,  becaufe  it 
cngendrcth  feare  in  mens  inindes:but 
the  new  is  called  the  Tcftament  of  li- 
berty,bccaure  it  raifeth  them  vp  to  c6- 
fidcnceandfuertie.  The  three  latter 
ditfercccs  are  comparifons  of  the  law 
and  the  Gofpcl.  The  fii  fl:,containtcth 
alfo  the  proniifes  made  before  the  law 
The  fathers  liued  fo  vnder  the  law  and 
the  oWc  teftament ,  y  they  ftayed  not 
there,  but  alwayes  alpired  to  tlic  new, 
yea  and  embraced  a  certaine  commu- 
nicating thereof.!.  11.9,10. 

The  hfih  difference  is,  thatbeforc 
the  comming  of  Chrift ,  the  Lord  had 
feuercd  one  nation  .in  which  he  would 
kcepe  the  coucnant  of  his  grace  ,  in 
the  meanc  time  neglefting  all  other 
nations.  So  ihc  calling  of  the  Gentiles 
is  a  ccriainc  figne,  wherewith  the 
exccilencieof  thencwe  tcftamcnc  is 


fct  forth  aboue  the  olde:  a  thing  fo  in* 
crediblc,that  it  feemcd  yet  new  to  the 
Apofllcs  themfelucs ,  bcinficxcrcifed 
in  reading  of  the  Prophcts,and  endu- 
ed with  the  holy  Ghoft.  1.11.11,12. 

A  condufion  of  this  inattcr,and  an 
aunfwcrc  to  diuers  obiedions  of  fonic 
mcn,which  fay  that  this  variety  in  the 
Church,  this  diuerfe  maner  oftcach- 
ing,fo  great  change  of  vfages  and  ce- 
remonieSjisagreat  abfurdicy  .Where 
is  declared  that  the  conftancy  of  God 
appearcth  in  this  chaunging,  and  hee 
hath  done  nothing  but  wiicly,  righte- 
ouHyySc  in  mercy, when  he  gouerneth 
his  Church,  after  one  fort  in  childhod 
and  after  an  other  fort  in  riper  age ,  & 
alfo  when  hee  did  keepe  cloofe  in  one 
people  the  fhcwing  forth  of  his  grace 
before  the  coitiming  of  Chrift,  which 
afterward  he  poured  forth  vpon  al  na- 
tions.1.11.13, 14. 

Theft. 

An  expofitlon  ot  the  eight  Com- 
maundemcnt :  where  is  entreated  of 
diuerfe  kindes  of  Theftcs,  and  fome 
which  although  men  iudge  otherwifc, 
yet  are  accounted  Thefts  before  God 
Andio  hee  that  doeth  not  performc 
that  which  by  the  cffice  of  his  cal- 
ling he  owcth  to  other,is  a  thccfe.z.8. 

4^ 

what  wee  ought  to  doe,  that  wee 
may  obey  this  commaundcment,  is 
rtiewcd  by  diuers  examples  according 
tothediuerfiticof  pcrfons  &  offices, 
2.8.4^. 

Traditiont. 

Forafmuch  as  the  Lortle,  willing  to 
teache  a  rule  of  true  righteoufneilc, 
hath  drawcn  all  the  partes  thereof 
to  his  owne  wi]l,thercby  it  appearcth, 
that  all  the  goodworkcs  which  men 
deuife  of  their  own  wittcs,arc  nothing 
worth  before  him  :  But  the  true  wor- 
fhipping  rtandcth  vppon  obedience 
only,which  is  the  beginning,  mother, 

and 


The  TahU, 

andprererucrofalvertucj.        i.S.f,  ha,  which  being  a  prluate  man  offe« 

Ofrraditionsofmciijthatistofay,  rcdfafnfice,norof  Samuel  which  fa- 

'ordinances  proceeding  from  mcn,c6-  crififcd  in  Ramath.  410,  ij.  nor  of 

cerningthcworniippingofGod:  And  Chrift  which  willed  men  to  bca re  the 

of  the  vngodlinclie  and  ncccflitic  of  burdens  that  the  Scribes  and  Phari- 

thcm.4. 10. 1,2, ^,6,7,8.  fees  did  bindetogethcr.4.io.!5. 

A  ditiifionofpopi/hcconftitutions,  OF  holy  and  profitable  ordinances  - 

whichc  they  call  Traditions  of  the  ofthc  Church,  and  the  cndc  that  they 

Church, into  fuch  as  contcinc  cere-  tendvnto.4.10.1. 

monies ,  and  other  which  arc  faide  to  Of  fuch  ordinounccs  of  the  church 

pertainc  todifciplinc.    The  wicked-  asoughttobcaccoinptcdholy.namc- 

nelfcoi'both  forts,  bccaufe  chey  place  ly  thoie  which  feruc  for  comljncfl'e,oi' 

theworfli'ppe  of  God  intliem,  and  doe  prefcruc  order  and  peace  in  the 

confcicnces  are  bound'j  with  pre cifc  Cliurch.4.10. 27,?.8,29.     Wee  mull 

neccfluicofthem.4.10.9,  wifely  conlider,  which  bee  of  that  fort 
For  them  thecommaundcment  of 


4.IO.JO. 

It  is  the  duetic  of  Chriftian  people, 
to  obfcrue  fuch  ordinances:  And  what 
errors  herein  are  to  bee  taken  hecde 
of :  And  howe  in  the  meane  tin>e, the 
libcrtic  of  confciences  may  rtill  bee 


God  is  i'nadevoidc.4.io.io. 

A  true  marke  of  mens  traditions, 
which  ought  to  bee  rcicftcd  of  the 
Church,  and  of  all  Godly  men.  4.10. 
l5. 

Aconfutationofy  pretence  which    preferuedfafc.4.1 0.31.^2 
fomemen  vie  that  dcfende  popi(hc 
Traditions  to  be  of  God ,  bccaufc  the 
Church  cannot  erre^  and  is  gouerncd 
by  the  holy  Ghoft.4.10  17. 

Itisameere  mockcne  to  fay,  that 
the  Apoflles  were  authors  of  the  Tra- 
ditions, wherewith  the  Church  hath 
heretofore  beenc  opprcflcd.  4.10,18, 
l^,zo 


trihuta. 

Of  Tributes  ,  Taxes,  Impofitionj, 

and  Finances,  which  ate    payed  to 

Princes :  And  howe  princes  may  vfe 

them  with  a  good  confciencc.  4.20. 

Irlnitie, 
Inoncfimplecllcnce  of  God,  wee 


The  example  of  the  Apoftles,  whe  mull  dilfiniftly  confidcr  three  perfjns 

they  commaunded   the  Gentiles  to  or  ( as  the  Grcckcs  cal  them  By^o^u^n 

abfteine from  thinges offered  vnco  I-  1.13.x. 

dols ,  from  ftrangled,and  from  blood,  A  confutation  of  thcin  which  in 

isfalfely  ajlcadged  to  excufe  the  xy-  this  matter  do  condeirn  the  name  of 

rannic  ofthePopcs  lawes  .4. 10,21,  pcrfon.andrcieditforncwncflc.i.ij, 

22,                                                         ^  3,4,?. 

ThcLordeskingdomcis  taken  fro  The  holy  dodorshaue  beenc  com- 

him,  when  hec  is  woriliipped  with  the  pcUed  to  inucnt  certaine  new  wordes, 

lawes  of  mens  Traditions  -.  which  is  to  dcfende  the  cructli  of  God  againft 

prooued  by  examples  and  teftimonics  certaine  fiibtill  men,  which  mocked  it 

offcriptiire  to  hauealwayes  bcene  a  out  with  Hufting-asa^ainllArriusthcy 

moft  hainous  offence  in  the  fight  of  inuentcd  this  word  fiV/^osfo/i'oConfub- 

God,4.io.23,J4.  ifantialljandagainftSsbcUius  ynamc 

Theinuentionsof  men  cannot  be  cf  three  propcjiics  or  pcifous.  i.  ij. 

defended  by  the  example  of  Mcao-  4,16. 

The 


The  diuerfc  fenrences  of  Hierom,Hi-        It  is  falfc  which  they  fay  ,thnt  when 

larie.andAuguftinejinthevfeofthefc  mention  is  made  of  God  in  the  fcrip- 

wordss.r.tj  .y.  lure,  oncly  the  father  is  meant  there- 

What  we  call  a  perfon.whcn  wc  in-  by.i  .13 ,14. 
trcatofche  TrinKic.i.13.6.  Alloit  is  falfc  which  they  dicame 

OftheerrourofSeriictcus,   in  the  ofvndciiidedfubftanccs.otwhichcue- 

taking  of  this  worde  Perfon  1.13  zi.  ry  one  hath  a  part  of  the  cflencc .  I.i3, 

As  God  hath  more  clearly  opened  zf . 
himfelfc  by  the  comming  of  Chrift,  fo         An  anfwere  to  their  obieflion,  that 
he  is  lince  that  time  more  familiarly  Chrift.if  he  be  properly  god,is  wrong- 
made  knowen  in  the  three  Pcrfons.i.  fullie  called  the  fonncof  God.  i.  13. 
13 . 1 6.  1^. 

Tettimonles  of  fcripturc,  whereby         An  aunfwcrc  to  many  places  which 

is  fhewcd  the  diftmiliion  of  the  father  they  bring  out  of  Ircneus  for  profcof 

frc^  the  Worde,  and  of  the  Word  fro  their  opinion,  where  he  affirmerhthe 

thefpiritc.i.ij.i7.  father  ofChrift  to  bee  the  one  onIy& 

Alfo  in  y  fcripture  there  is  a  diftin-  eternall  God  of  Ifraell.i  3.17. 
ftion  made  of  the  father ,  from  the        Alfo  to  the  places  of  Tertullian. 

word  and  the  fpii  ice,  and  of  the  fpiritc  Se<fl.z8 . 

from  them  both  ,  aswelby  obfcruati-        Icis.proouedthatIuftine,HiIaric.& 

on  of  order,as  by  prophecies  afcribed  Auguftinp,do  make  of  our  fide.  i.  13 . 

to  thcm.i. 13.18.  19. 

This  diflindion  of  Pcrfons  maketh        The  fonne  is  of  the  fame  fubftance 

notagainll  the  moft  fimple  vnitie  of  with  the  father.4.8.i<?. 


God.T.i3.T<;. 

In  what  fcnfethe  fathers  fay  ,thac 
the  father  is  th- beginning  of  the  fon, 
and  yet  that  y  fonne  hath  hisclfence 
ofhimfclfe.i.13.19. 

A  hriefe  fummc  of  thofc  thinges 


V. 

LaFi  Vn^Jion  as  the^  call  it. 

WHat  manner  of  adminiflracion 
IS  of  the  popiHi  laft  Vni51:ion,& 
in  what  forme  of  wordcs:  And 


which  we  ought  to  beleue  concerning  how  it  cannot  be  defended  by  the  au- 

theone  tilence  of  God  and  the  three  tboritie  of  lames,  or  by  the  example 

perfons.  1.13.10.     .  ofthe  Apoftles.4.19.18. 

And  herein  we  mud  difpute  fober-        Forafimich  as  the  grace  of  healing 

ly,&  with  gicat  moderation,  that  nci-  which  was  in  olde  time  giuen  to  the 

ther  our  thought,  nor  our  tongue,  doe  Apoftles.hnth  long  agoe  ccafcd  in  the 

pafTc  bcyonde  the  bondes  of  the  word  Church.  Sed.  19.  zo.  And  though  it 

ofGoJ.r.13  zi.  ftill  remained,  yet  this  their  wicked 

A  confutation  of  the  doting  errors,  obferuation  is  fane  from  that  holy 

of  Semettus  in  this  point  of  do6trinc.  ccremonie  of  the  Apoftles ,  A  deda- 

I  17. t%.  ration  of  the  blufphemies  thereof,  vhe 

A  confiuation  of  the  error  ofcer-  they  coniure  the  oylc.and  alcribcvn- 

tainc  lewdc  men ,  which  fay  ,  that  the  to  it  that  which ^is  proper  to  the  holy 

father  is  truly  and  propcrlyy  one  only  Ghoft.4,ip.ii. 
God.  which  in  making  the  'lonne^and  yocAtion, 

j  holy  Ghoft,.did  pourejiis  godhead    See  Calling, 
into  th;m.i. 13.13.  yowes. 

.    :         ^  ^  '  of 


Th?  Tdic, 


Of  Vowes  which  are  made  againft 
^the  cxprefic  wordc  of  God :  whether 
they  may  well  be  Vowed  ofChriftian 
men,  and  howe  they  are  to  bee  eftee- 
nied.4.13.1,6. 

Three  things  are  to  be  confidered 
in  Vowes:  Who  it  is  to  whomcwce 
Vowe,  namely  God  which  dcliteth  in 
obediencc.4 . 1 3 .1.  Who  we  be  that  do 
Vowe  ,  that  wee  mcafure  our  owne 
ftrength  and  looke  vpon  our  calling, 
that  we  ncglcft  not  the  benefite  of  li- 
bertic  which  God  hath  giucn  vs.Scd. 
3.  And  with  what  mindc  wee  Vowe. 
Scft,4. 

Of  the  Prieftcs  ,  Monkes  ,  and 
Nonnes  Vowe  of  fingle  life.  4  1 3 .3 ,1 7, 

There  be  foure  ends  of  VoweSjtwo 
hauc  refpcft  to  the  time  paft,&two  to 
the  time  to  come4.i3.4, 5. 

There  is  one  common  Vowe  of  all 
the  faithful!  which  they  make  in  bap- 
tifme.4.ij.6. 

Of  the  raflinefle  and  fupcrftition 
of  the  worlde  in  making  of  Vowes.  4. 

W. 
OfJVarres. 
Warrcs  arc  lawfull ,  when  Magi- 
ftrates  arc  driuen  ofneccfTitie  to  take 
weapon  in  hande,  to  execute  publikc 
reuengevpon  thofc  that  trouble  the 
peace  of  their  dominion  ,  whether 
they  be  ciuile  or  forreine  encmies.4. 

It  maketh  not  to  the  contrary  hcr- 
ofjwhichmanyalleagc,  that  there  is 
not  in  the  newe  Tcftament  any  te- 
flimonie  or  example  which  pro'ucth 
that  Warre  is  a  thing  lawful  for  Chri- 
ftians.But  Magiftrates  ought  to  take 
,^reat  hccde,  that  in  taking  of  weapo 
in  hande,  they  nothing  at  all  followc 
their  owne  luftes.  As  V^arre,  fo  gari- 
Ibns  alfojleagucsandciuil  foitificati- 
ws  are  things  lawful!  forChriftians 


tovrc.4.io.ii. 

mi/ of  God. 

OfthefeciCtWillofGod.  AJToof 
an  other  Wil,  whereuntoaunfwsrcth 
Willing  obedience.  3.20.43.  andj. 
H.1,7. 

WiUofMan. 

Whethcrthe  Will  of  man  bcine- 
uerypart  through  defiled  and  corrup- 
ted fo  that  it  bringeth  foorth  nothing 
butcuill:  Orwhcther  ir  yctrcteinc 
fomclibertieofchcifc.  Where  is  de- 
clared the  common  faying  taken  ouc 
ofthcPhilofophcrs,  that  allthinges 
by  natural]  djfpofition  couet  y  which 
is  good.  And  there  is /hewed  that  the 
libertie  of  will  cannot  bee  prooued 
thereby. a. 2  z^. 

The  foulc  hath  not  oncly  a  weake 
power  but  no  power  at  all  of  it  felfe  to 
afpire  to  goodncflc.  And  fith  y  whole 
man  is  fubiecfi  to  the  dominion  of 
finne  ,  itisprouedby  teftin:onies  of 
Scripture  &  of  Augu{linc,that  the  wil 
of  man  is  bounde  with  mofte  ftreic 
bondes,  1.1.17. 

Ma  n  by  hi  s  fall  loft  not  his  will,but 
the  foundneflc  ofhis  Will.fo  that  hec 
cannot  moue,  much  Icfle  apply  him- 
felfetogoodnefre,  but  is  necefiarily 
drawenor  led  into  euilj,  howbcitnoc 
by  compulfio  but  voluntarilic.Which 
is  proucd  by  Auguftine  and  Bernard. 
A  large  declaration  of  the  difference 
betwcenc  compulfion  andneccflKic, 

Siththc  Lordc  both  beginncth& 
perfiteth  good  in  our  heartes ,  fith  he 
workcth  in  vs  to  willjthat  is  to  fay  the 
goodwill,  fith  hee  crcatcth  a  newc 
hearr,takcth  away  the  ftony  heart  & 
■gui-eth  a  fleflily  heart,  itfolloweth, 
that  the  Will  of  man  is  vtterly  cor- 
rupted and  hath  no  goodncffc  at  all. 
1.3.6. 

Itisclerelyproued  byrcafonsand 

diuerfe  teftimonics  of  Scripturc,that 

Aaaa.  God 


7he  Tdh 

God  workcth  gooc!  will  in  themcKnc 
bchis.notonely  inprcparing  ortiu;, 
oingthcm  from  chcbcp!i"','ncTioasit 
may  afrcrward<;J,Oiomegood  of  it  felt 
But  bi:^aule  it  IS  h'.s  oncly  workc  that 
'xA'ill conceuieth a  louc  cf i^oodneflc, 
ihat  it  is  enclined  to  the  ftiidy  there- 
of, that  It  is  itirrcd  and  mou'ed  to  An 
cndcuour  to  follovve  it,  &  againc  that 
thechoifcjftudic,  and  cndcuour  doc 
not  faint,  but  procccdc  to  eftciTtjtinal- 
Ij'.that  man  gocth  conftan'.ly  forward 
in  chcm  and  continucth;  t-o  the  endc. 

Therefore  it  is  proued  by  the  au- 
thoritie  of  fcripture  and  of  Anguftine 
that  this  which  hath  bin'  taught  thefe 
many  ages,  that  God  fo  moucth  our 
will,  that  it  is  afierwardc  in  our  ownc 
<"hoire,to  obey  or  difobey  his  tnotion 
&  other  like  fay ings  arc  vttcrly  falfc. 
2.3.10,11,11,13,14. 

Alfo  in  doings,  which  ofthcfclucs 
are  neither  righteous  norvnrightc- 
ous,  and  belong  rather  to  the  bodily 
than  the  fpirituall  l,fe,  the  will  of  man 
isnotfree.butby  the  fpcciall  motion 
of  God  is  criclined  to  clcmencic,mcr- 
cic,wrath,fearc,  and  other  diucrfe  af- 
fcftionsjwhen  it  pleafcih  him  to  make 
way  for  his  prouidcnce.  Which  isp ro 
ucd  by  fcripturc^by  daily  experience, 
and  by  the  authoritie  of  Auguftine. 

WorJies. 
A  comparifon  of  the  purcnefTe  of 
God  with  all  the  rishteoufnes  of  ire. 


The  fime  is  flicwcd  in  them  which 
being  profcllcd  by  Sacraments,  are 
Chntiians  oncly  in  name,  denying 
God  in  their  deeds:  Alfo  m  hypocrites 
which  with  vain  faife  colours  do  hide 
the  wickedncfle  of  their  heart.3 .14.73 


3.12..4>f. 


Fina]Iy,it  is  proued  iliat  cucnthe 
children  of  God  truly  regenerated  by 
his  Spirit, can  not  ftandby  anyrigh- 
tcoufncs  of  their  owncworkes  before 
iheiudgcmcntofGod  ,  bccaufcthcy 
can  bring  toijchnu good  workc  that  is 
notfprinkelcd  with  fome  vncleanncs 
of  thc.fiefh ,  and  therefore  damnable. 
Moreoucr  although  they  could  bring 
forth  any  fuch  worke,yctoncfinncis 
enough  to  blot  out  the  remembrance 
of  all  former  rightcoufnes.  3  .  14.9  , 
10  ,  II. 

A  confutation  of  the  papiftcs  fliifts 
concerninge  the  righteoufncflc  of 
works.*  and  fpecially  of  the  fame  hor- 
rible monfter  of  workcs  of  fupercro- 
gation.3.i4.iz,i3,i4,i5. 

When  wee  cntreatc  of  worke.tjWee 
muft  thrult  two  peftilences  out  of  our 
mindcs:  that  wee  put  no  truftinthe 
rightcoufnes  of  our  owne  workes,and 
ihatwcafcnbenogloric  Viitothciru 
3.14.K'.. 

The  Scripture  fcttcth  out  and  dc- 
clarcthfourc  kindcs  of  caufcs  in  fta- 
blilTiing  our  faluation  :  And  it  is  pro- 
ued that  in  them  all  there  is  no  re- 
gard of  works.3. 14.17. 

where  fonietimes  the  fainftcsdo 


All  the  ofspring  of  Adam  bccing  bolden  thcmfclucs  wuh  rcmembracc 

deuided  into  foure  kindcs  of  men,  it  oftheirownc  innoccncie  &  vpright- 

is  proucJ  that  they  hauc  no  holinclfe  nciie:how  the  fame  is  to  be  takenrand 

or  righteou(heifc;Frift  in  them  which  how  it  doth  in  no  wife  .ibatc  anything 

arc  endued  with  no  knowledge  of"  from  the  free  rightcoufnes  in Chrift. 

God,  in  whome  rdthough  there  doc  3,14.18, 1 9.20. 

fomctimeappeare excellent  qualities  Whercthc  fcripfurc  (aiththatthc 

(which  arc  the  giftcs  of  God)  yet  good  workcs  of  thi.-(.\ithfull  do  mouc 

dicrcisintheninoihingpurc.5.i4  L,  God.to doc  them  good,  the  or-krjs 

there 


Tht  TahJe, 


therein  rather  exprcffcd  than  y  caiifc. 
,3.14.11. 

Why  the  Lord  in  the  fcripturecal- 
icch  good  workes  ourcs,  &  piomifcth 
reward  to  thcm.3. 15.3. 

A  confutation  of  the  Sophifters 
inucntioiijConcerning  mortal  works, 
whereby  men  be  made  acceptable  to 
God,  before  that  they  bee  grafted  in 
ehnft.3.15  6.&I74- 

Thofc  rcwardes  are  giuen  to  the 
works  of  the  faithful!, which  the  Lord 
in  liislaw  hath  promifcd  to  the  follo- 
wers of  rightcoufncfle  :  but  thereof 
there  arc  three  caufcstobc  confidc- 
red.3.17.3. 

Wee  may  note  in  the  fcripturc  two 
acceptances  ofmanw  God,  of  which 
the  latter  although  it  haue  ;:efpcd  to 
the  good  workes  of  the  faithfull  ,  yet 
is  alfo  the  free  mercy  of  God.  3.  17. 

When  it  is  faide  that  Goddocth 
good  to  them  that  loue  him  ,  here  is 
not  rchcarfcdacaufe  why  hefhould 
doc  them  goodjbut  rather  the  maner 


of  what  forte  they  bee  by  his  grace.jr 
I7.<>. 

An  expofirion  of  certainc  places 
wherein  the  fcripturc  giucth  to  good 
workes  the  name  of  righteoufncfle. 
And  there  is  Ihewed  y  thofc  places 
are  not  againft  thcdodrinc  ofiufti- 
fication  of  faith.3 .17.7. 

One  good  worke  or  many  doc  not 
fulficefbr  righteoufncs  before  God, 
although  oncfin  fuffice  to  condemnc 
And  here  the  principle  hath  no  place 
the  contraries  haue  all  one  rule.  3. 
18.10. 

Why  the  Lorde  faid  that  hee  rcn- 
dreth  to  workes  that  which  hee  had 
freely  giuen  before  Workes.  3.  18,3. 
And  therein  hee  helpeth  ourweake- 
nefleleaftweefhould  be  difcouraged 
3.lR.4,6.7. 

Hereupon hangech  the  righteouf- 
ncs of  the  good  workes  which  y  faith- 
full  do,  that  by  pardon  they  are  allo- 
wed of  God.3. 18.5. 

Worlde. 
See  Creation  of  the  fVorld. 


THE    END   OF  THE   TABLE. 


TO  THE  CHRISTIAN 

AND  STVDIOVS  READERS  OF 

this  BookcjAuguftine  Marlorate 

\^,  wjfhcth  health. 

Ha  fo  euiY  (hall  reads  andperttfe  thefe  i)VO  Tahtafnllow^^igiCttid  efj>e- 
cially  the  latter. may  maruellwhat  I  meant  (^after  fo  many  imprcjjionf 
and cerreSf ions  oj  thisrvor\e  to  colleSf  and gaihcr  althefUccs  of  ho' 
ly  Stripiure  therein  aUcdged:and  a  great  part  of  the  authorities  ther- 
in  expoiiiuud.rvhereai  ifanyf-mite  or  profit  e  thereof  were  to  bee  had^ 
the  fame  iong  before  might  hune  beene  done- and ifpecial'y  about  three 
yearei  pafl,xvhen  the  author  hiwfciie  tea's  jo  uiLgmt  therein;  vrhv  bcfdts  the  many  and 
profitable  addiiiansi^which It  cc^teinah^he  l;ii/felfe  (ettingiie  fame  in  order  ,  nith  his 
orvne  handes.and  reducing  it  to  ti ;?,  oji  txaSf  f  ctfi  Sfivn ,  did  then  fe:  andpukiifl}  it  forth, 
infuch/ortjhat  infouH  book^t  bem^  dmidid  into  chapters  and  diuerfeftSiiumJh^t  hath 

"'  '  ■      Jdnatt  i  ri£)* 


The.  Tref^ce, 

Vight  worih'ify  dndinfamili^  Manner,comprffed  the  fumme  of  the  whole  Chri/iian  rtUm 
gion.  Andcertalneljfl  cannot  denie  but  it  voitldt  haueleene  very  good  and  commod'h- 
oris,  if  that  any  one  man  would  haue  taken  the  paynefauliftiUy  andtruely  to  haue  coUe~ 
Sed  thofe  places:vhich  thin^  Itbou^ht  once  to  haut  done  by  the  aduife  of  the  imprinter, 
fauing  that  my  charge  and  office  did  etfe  where  call  mie'-xi  alfo  when  I  h.td  perufed  and 
fit  it  in  an  other  order  than  it  vea4  before, and  had  tuen  finifl.^td  it  ,1  was  compelled  to  o- 
mit  it, or  at  the  leafl  ,to  furcefe  for  the  timeylnd  after  that  this  booke  beinj  put  forth  both 
in  Latine  and  French,wj.sfet  to  fate  in  eiiery  place, be cattfe  1  fawe  no  man,  who  then  did 
take  thepaine  to  reduce  the  places  of  Scripture  to  a  Table,  and  vnderjianding  how  profit 
table  the  fame  wotild  be  to  all  men :  I  could  not  choofe  but  after  nxy  power, and  xi  leafurt 
ferited  in  thofe  troublefometimeijto  employ  my  whole  care  and  trauell  therein.  And  be- 
caufe  all  thingf  (Ijouldbe  done  and  come  forth  more  certain  and  in  better  order:!  w  ould 
notgiue  credite^nor  truFitothe  numbers  which  the  imprinter  had  before  fet  and  made: 
fir  when  Ihad  diligently  conferred  them  a!I,J  found  many  falfe  ,  many  omitted,  and 
fame  difo  rderly  fet :  .Andfurely  that  happeneth  vtrie  foone  to  fuch  as  are  not  bcfl  sltfl" 
fill!  in  e  xamining  andpernftng  the  places  ofholyfcripture  to  befoone  deceiued.  PFhert' 
fore  all  thingi  diligently  refiored,  and  that  fupplied  which  feemed  to  want,  I  d/dfo  order 
the  places  of  Scripture  coHeSledout  of  the  oldandnewt  tepament  that  if  there  were  any, 
through  for  get ftihefje, or  by  any  other  meanei  omitted  or  ouershipped:  (  as  it  cannot  be 
but  that  in  a  great  haruefifome  one  eare  ofcorne  (hallefiape  the  reapers  hand)  1  durfi 
warrant  fo  few e  fJjall  be  fonnd.that  this  Table  being  brought  to  tria'lyou  fhall  notfinde 
one  much  more  plentifull  or  larger  .'l>{euertheleffe  1  do  pray  and  requefi  the  reader t ,  that 
if  they  dofmde  any, they  will  aduertife  the  imprinter  ^wherby  the  fame  may  better  be  ex- 
amined and  correSled.And  this  h  to  bee  noted^that  fuch  whole  verfes  as  I  haue  compri • 
fed  in  this  table^they  were  not  wholy  but  in  part  alleged,  much  lejje  expounded  in  the  In- 
fiimtion:  which  thing  1  did  vpon  good  con/iderittion.For  often  times  it  happeneth  that  in 
diuerfe  places  of  the  Inflitution  ijome  authorities  are  alleged ,  which  are  proiied  but  by 
fame  part  of  the  verfe.And  becaufe  in  noting  the  places  and  numbers,  we  mufi  vfe  re- 
fetitions(whichfor  the  mofipart  bring  a  lothfomnefje  to  the  reader)  I  thought  it  better 
to  put  in  the  whole  verfe,than  by  oftzn  diuifions  ,  to  vfe  vaine  andfuperfluoufrepetiti- 
ont.  And  as  concerning  the  commoditie  which  the  reader  may  gather  by  this  my  trauell: 
(befides  that  which  by  vfe  and  experience  lam  tat4ght  by  thofe  Tablet,  which  for.mine. 
owne  pritiaif  [ludie  and  exercife  I  wrote  vpon  thelnfiiuttions  heretofore  fet  forth)  I  durfi 
to  affji-me  this  much,that  they  which  are  not  excrcifedin  entreating  the  holy  Scripture, 
andyet  deftrour  toferuethe  Church  of  God  do  diligently  endeuour  themfelues  thereunto, 
they  (hallfinde  a  large  and  aplaine  way, both  with  dexterUie  to  expounde  the  writings  of 
the  Vropheti  and  ApofHes,,ts  alfo  aptly  to  apply  the  authorities  here  a!Ieged,(^  fuch  like 
to  the  edifying  of  the  Church, which  ii  the  verie  end  of  the  whole.  And  although  we  want 
not  good  Commentaries  to  difcnuer  vnto  vs  the  natural! fenfe  of  the  Scripttrre,  which  we 
do  nowefiudie  and  apply  :  yet  becatfe  they  who  wrote  the  fame,  and  who  with  good  fuc' 
cefft  haue  trAuelled  therein,  were  contented  with  the  plaine  andfyncere  expofition  of  the 
text:  none  could  tell  by  the  vfe  of  the  faide  Commentaries  onelj  (vnle  ffe  they  wereweW 
fraSfifed  in  the  principles  of  religion  )  howe  andtowhat  common  place  they  ought  to 
apply  the  argument  thenin  hande.But  who  canfo  be  contented  to  vfe  this  Table,  rphen~ 
foetttrhee  fhall  finde  theploces  which  heeentreatcth  ,  hee  (hall  fee  howe  ttndto  what 
inde  the  fame  is  to  bee  apply  ed,whether  to  the  confirmation  off.-ue  doSlritie,9r  to  the  co- 
fmiag  of  the  ndasrfArits  or  to  (he  reconciling  of  fuch  placet  as  feme. to  be  repugnant. 


7%  Tf  efici, 

]And this (halhe  'vtvy  cowmocHoutandprofjiabUnot ondyfor  the aniplifyingofAHyar^ ' 
^  gwnetit,b*t  alfo  to  faiisfie  them, which  are  dcfiroui  to  be  confrmedin  the  pi  indbalpointt 
ofChriFitan  Kilig.on .  For  it  ii  manifeji  howe  fimple  .t«e^  (lender  'n  their  oration  and 
fieech,  whiih  brmg  and  allege  nothing  elfe^htit  at  they  read  in  the  Commetttayiei.'uhere 
the  aathort  themfeluei  (  being  mojl  norihie  and  veil  learned)  do  chief efy  dtfre  iriuitiey 
becaufe  the  readers  fhould  vfe  and  jiudie  the  common  places  thernftlues^  to  the  end  they 
fhcmdthe  more  largely  be  applied  to  thofe  things  which  in  the  Commentaries  are  but 
brief ely  expounded.  .Againe,  fora/mtich  oiwt  hsuc  not  alwayes in  readineffi,  what  good 
iOithors  haue  written  "vpon  thtfcriptures.-  and  verieferrt  comentaries  vponfome  book^^ 
and  namely  vpon  this  Inflittition,aretobefotmdor  had,  ihis  Table  expounding  the 
ebfcure  andharde  authorities,  fhall gready  further  andhetpe  the  reader t.Vor  they  (hall 
either  fndefome  readie  interpretation  ^  or  fome  entrance  whereby  to  fearch  andfnde 
out  the  true  fentence.^ndas  touching  the  tranfiUion,  I  tr«R  it  fhall  not  feeme  firange 
to  the  reader,  in  that  1  haue  rather  foUowedthe  fcife  fame  words  as  they  be  in  the  Bible, 
ihan  m  thty  be  alleagedby  Caluin  in  this  hit  injiitut/on:  For  he  being  a  man  mofl  excel' 
lently  well  learned^and  of  great  reading(^as  by  his  worl^esit  doth  appear  e,  how  readie  dr 
familiar  the  Scriptures  were  to  him)  hadnot  alwayes  the  bookfs  m  rcadinesor  lying  ope 
before  him^when  he  wrote :  neither  was  it  neceffa;ie  that  ahatfoeuer  he  didauouch  out 
of  the  old  or  new  TeflamcntJ^e  fhculd  e.xprcffe  or  write  it  in  the  fclfcfame  wordi-.for  ii  it 
fufficiint .that  the  fenfe  befaithfiilly  retained^andthe  true proprietie  of  the  worde  cbfcr- 
f4ed,  and  fo  to  efchewe  the  cauilings  of  oilmen  ,  fauir.gfuchas  will  find!  fault  in  that^ 
trhich  in  the  leaflpart  cannot  be  followed  nor  obftrued.  Being  therefore  perfuaded,  that 
neither  he  himfeife  will  be  offended,nor  the  reader  miflikf,  ifthefentencet  in  the  Bible 
be  tranflated according  to  the  Hebrewe,as  concerning  theoldc  Tefiamcnt,  and  accor- 
ding to  the  Creel^e,  as  touching  the  newe  Tefiament:  1  haue  adtsentured  to  aduouch  the 
authorities  of  the  Scriptures  in  an  other  order(as  concerning  the  words)than  they  are  aU 
legtdinthis  bool^  efltifiiiuticns,  .And therefore  fometimes  that  which  is  recitidin  the 
thirdeperfon^this  Table  doth  expreffe  it  in  thefeconde,andfo  contrariwife:  but  yet  fo^ 
that  the  fenfe  and  meaning  is  alwayes  referucd  which  thing  euery  rrMnfh.-:ll  eafify  per- 
cciue,rf  diligently  and  without  hafiieiudgement,he  do  confcyre  euery  thing  together:  for 
elfe  curious  heads  do  lofe  that  fruite,  which  by  aduifed  reading  they  might  haue  and  re- 
cehte.  ^nd  as  concerning  the  names  and  numbers  of  the  bool^es,  and  of  the  Chapters  of 
the  olde  tejlament^xie  haue  not  followed  the  icmmon  trarfjation,  but  that  which  is  mofie 
etgrceable  to  the  Htbrewe.^nd  therefore  we  do aduertife  the  readers,  that  they  do  not 
take  the  frfl  boof<f  of  she  Kingesjor  thefirfi  of  Saniue'l:  nor  thefecondt  of  hinges  ,  for 
the  fecondof  the  fame  Trophct:  whichisfo  done  by  thewiwho  fferetof&re  hrue  cotidihe 
chapter  s  inthii  imprinted-booh^,becaufe  they  followed  the  Concordances  of  the  Bible,cal- 
ied  the  great  Concordances  ^which  is  colleSfed  according  to  the  common  trar.flation  :  ar.d 
by  that  mtim»s,a5  it  may  euidently  afpearc  to  allmen.fome  bodies  of  the  tide  TiHamet 
are  not  ri^itfy  intituled:  and  the  Vfalmes  otherwife  and  in  an  other  order  deuided,  than  ' 
did  the  Heirewes.  jindforafmuch  as  all  the  principal  points  ofrcliQicn^are  in  thit  b(,cl<e 
copioufhf  and  faithfully  expotmdedywemty  eaftly  re ftite  the  fal''e  opir.iont  of  the  aditer~ 
Jarits  Whofoeuer  fhall  come  to  the  reading  thereofdther  with  a  minde  to  liarne,  or  a 
defire  to  profile  :  there  isnodout  ,  but  he  fhall  vrrie  much  profit  IJr?,felfe.^anJ  helpe  o- 
thers :  whofe  confciencts  he  may  fo^rengthen  and afsure.,  as  they  netdc  not  to  qaaile in 
tiny  point, becaufe  they  be  affured ,  that  their  faith  is  grounded  vpon  thefirrnejcwida" 
tion  of  the  Trophttt  and  Jpofiles ,  who  wrote  andfpah^,  being  inffircd  by  the  holyghoff, 

^aaa^  who 


ifhe  hath  mlledAndcomynmn'ledhU  K:ofipre'.ioutanddeAre  rt>orde,tol>e  red,  ht4rJ,^ 
futndledjn  allftare and  reuerence^  rvhhont  adding  thiramiOy  or  M^iwg  from  thtfamc 
ieajl  we  be  worthily  reproued  of  our  fo'ly.  Let  vs  therefore,  in  ali/implicitie  andfeare  of 
Cod,reade/o  xvholefamt  andnecefiurie  thing*, and  daily  froceede  therin,  in  thegract  ^ 
Imorgledge  of  God,w'ii  onely  is  the  fatuoitr, head  and  Dofiorofthe  Church :  To  whorae 
nowe  and  for  eutr  be  aUglor/e.         Calend,Maij,  1 5  62u 


THE   TABLE    OF     ALL     THE 

things  contained  in  this  bookc  or  volume. 

Thefrjl  number  fgnifieth  the  Boole^  thefecondthe  Chabter, 
thethirde  the  SefJion. 


Brabamthc  fatherof 

theraiihfull.  2.  jo. 

II. 

[  Abraham  iuftificdby 

faich  ondy.  3  .  11. 

Abraham  liued  a  miferable  life .   z, 

'  lO.IT. 

Abrahams  bofomc.  J-^l-^ 

AccafiusbjfhopofAmyda.         44.8 
Acceptionofman  before  God  is  dou- 
ble. 3-^74 
Achab  and  his  repentance.  3. 3. 25.  & 
3.20.1  J 
Accholy  tcsand  their  office.  4. 4. 9.  & 
4.19.23 
Accurfingcs  what  it  fignificth.  4. 1 2. 

10 
Adam  how  he  fell.  1.14 

Adam  fell  by  Gods  prouidcnce.  j. 

23.8 

Adam  the  latter:  LookeChnft. 

Admmiftration   of  Sacramcntcs  is 

part  of  the  ccclcfiaftical  miniftcry 

4.1^.20 

Admonitions  priuatc,  arc  ncccllaric 

in  the  Church.  4.11.1 

Adoration  is  due  to  God  alone.  z.S.i  6 

Adultcrie  forbidden.  x84i 

^eoypuanspratiingis  foolidi.     1.8.4 

A&ftions  arc  fcnc  from  God.   i .17.3 


Afflidions  ncceffarie  to  the  faith- 
ful!. 3.8.r 
Afflidions  profitable  many  way es.  3, 

4.32,33, 34.&  38.1,3. 
Affliftions,  the  end  to  be  confidercd. 

3.9.1 

Afflii^ionsofthcfaichfull  to  differ  fr6 

the  affliaions  of  the  wicked.  3.4. 

32.&3.8.r 

Affliftions  of  the  wicked,  arc  cm'^cd. 

3  4.3^.3  3 
Allegories  vnprofitabIe,to  be  lefr.3 .4. 

4.&3.5.19 

Ambrofc  his  flout  minde.        412.7 

Anabaptiftes  crrours .  2. 5?.  16.  &2-. 

10.1,7.  &3.3,2,i4.  &4.1.13.  & 

4.11.12,14,1^,1^.  &4.  i6,i.&4. 

ao.a 

Angels  created  ofGod;         1.14.5,4 

Angels  created  to  the  Iikenes  ot  god. 

Angels  arc  fpnitcs  of  a  nature  cHen- 
tiall.  i-i^4.9 

Angels  why  fo  called.  i  .14.5' 

Angels  why  called  Gcdr;  1.14.^ 

Angels  why  called  armies.  1.14.^ 
Angels  why  called  powers.  1.14.?" 
Angels  arc  not  to  bee  worshipped,  r. 

r4.11 
Angtls  appointed  fory  fafetie  of  the 
iaithfull.  i.'4.7' 

Angels  hauc  Chrift  to  their  head.i. 

2M. 


The  TdU, 


l.I.&J.il.T. 

Angels  wicked ,  and  their  fall,     i .  1 4, 
'  16, 

Angels  cfficc.  1.14.^,11.  &3.20. 15- 
Angels  hauediuerfc  names.  1.14.S. 
Anger  of  God  againft  the  wickca^.25    Baptifme  and  his  ceremonies. 

12. 

Anfelmus.  1.24. 

Antichriftes  place  in  the  Church.  4. 1 . 

12. 
Anthropomorphircs.  4  17.25  ,i<|. 
Appetite  toreuengc  forbidden.  i.8.J7 


Baptifme  inftituted  by  Chrift.4.1^.17, 

Baptifme  y  Sacrament  of  repentance. 
4.15.4. 
^M 
19. 
Baptifme  wherin  it  differeth  from  tir- 
cumcifion.  4.i4.2r.&4.i^.5 

Ba  ptifme  taken  for  circuir.cifion  .  4. 
i4.24.&4.i^.(?. 
Baptifme  howeneceflaryit  is.  4,1^.  ztf 
&  4.20.20    Baptifme  not  to  be  cfteemed  by  y  dig- 
Appetite  toreuengc  in  Sampfon.3. 20.    nityoftheminiftcr,  4.15. i(?. 

15.    Baptifme  bringeth  three  thingcsnc- 

Apollinarius  anoldc  hcretike."z.i(?.i  2.       ceflaiy  to  the  Chnitian  fayth.4.15'. 

ApoftleSjwho  be  properly.      43.4,?  I. 

Apoftles  wrote  and  fpake  being  infpi-    Baptifme  of  lohn  and  the  Apoftlcs  al 

redbychchojy  Ghoft.  48.9.        one,  2-9. ?• 

Apoftles  hovve  to  be  preferred  before    Baptifme  of  infantes  prcued  and  allo- 

lohnBaptift.  2.9.^.        wed  by  the  Scriptures.  4.16.1 

Apoftles  fcopc  in  writing.      4.20.12,    Baptifme  is  not  to  bee  renucd  in  them 

Apoftles  doe  much  diiFcr  from  thofe    which  are  br.ptifcd  in  y  popiHi  church 

which  name  themfclues  their  fuc-  4.i5'.i<r. 

ccflbrs.  4.8.9    Baptifme  of  Cornelius  Ccnturio.  4.1  j- 

Apoftles  baptifme  was y  fame  as  was  if. 

lohns.  i.9.f.    Brtfilius  i.T4.2o.&i.i<f.8. 

ApoftlcsCrcedeorSymbole,  2.i6r.i8.    Battels  how  they  be  lawfull.        4.20 

Archdeacos  and  their  firftbeginning  ir. 

intheChurch.  4-4  f.    Beginning  of  Religion.  I  12.T. 

Archbifhopsfirftinftitutcdinychurch    Beginningof  ftiauingand  ftiearingof 

4.4.4.        hcadcsandcrownesin  thepopifhe 
Ariftocratiaorthcgouemmetof  ma-        church.  4.19.2^^,27. 

ny  appointed  by  God.  4.10.8    Belceuc  the  Churchc ,  but  not  in  the 


Ariftotlc.  i.f.f.&i.if.y, 

Arriusthc herctike confuted.  1. 13.4, 

16. 
Afcenfion  of  Chrift  in  heaucn.  2. 16. 

14. 
Aftrologicthevfeofk.  l.f.f. 

Authoruie  ofCouncels.  4.8.io,n.&4 

9.". 
Authoritic  of  theRomifliChurch4.(f 

\6 
B. 


church.  4.1  .i 

Benefices  howethey  be  giueninthe 
popifh  church.  4-f.6. 

Bcrengaiius.  4. 17. 12. 

Biftiopsjpricfts,  paftors  and  miniftcrs, 

doe  fome  times  .^gnific  one  thine.4 

3'8. 
Biftiops  who  ought  to  be  chofen .  4.3. 

12. 

Bifhops  vicars  what  mancr  of  exami- 


nations they  do  vfc.  4-f-5'* 

ID  Ack'piting  is  forbidden.        2.8.47    Bkfling  of  God  hath.great  power.3 .7. 
."•""^Baptifme,  and  his  fignification.  4.  8,9, 

A  a  a  a  4  Body 


■i^' 


Churches  difclpline.  4.i.i9. 

Churches  auchoritie  fubicft  to  y  word 
of  God.  4  8.4. 

Chyhaftes ,  the  ''  hcretikes  and  their 
fond  dcuifcs  of  the  kingdomc  of  chi  ift 

Circumcifion  wherein  it  differcth  fro 

Baptifme.  4  i4.i4.&  4.1^.3. 

.  Clarkcs  what  they  were  in  times  palh 

4.4.9. 
Clarkesvvhat  frecdomc  they  had.  4. 

ir.if. 

Clarkeshowe  they  came  to  haue  flia- 

ucncrownes.  4.19.16^27, 

Comlinelfetobc  hadin  the  Church. 

4.10.29. 

Communion  of  Chriflstwo  nacurc?,S: 

the  properties  thereof.  1.14.1. 

ComnJunioiioffaintes.  4.I-3. 

Comparitbn  bctwecoc  ChrifiSc  Mo- 

fes.  Z.II.4. 

Comparifon  bctwecnc  the  worde  and 

faith.    3.x.6,29,3i.&3.|i.i7.&  3. 

iz.io. 

GomplaimofSenccaagainftldolcs.i. 

11.2. 
Concypifccncc  condemned.  2.8.49. 
Concupifcence  a finnc  before  God,  3. 

3.ii,i3- 
Concupifcence inihcregenerace.3  3. 

10. 

Condition  of  the  faichful!.2.i.f.&  3.  8. 

i.&3.9.^. 

Confefllonof  finncsnecenarie.3.3.17. 

Confcfl'ion  offinncs  diuers.      3.20.9. 

Confefllon  auricular  and  the  grounde 

thereof.  3.4-4j?' 

ConfcfTion  of  how  many  forts.  3. 4.^2. 

ConfiriiiationofthcPapifbes.  4.194. 

Congregations  ccclcfiailicallare  ne- 

ccflaric.  2  8.32.  &4.i.f. 

Congregatiorw  in  the  name  of Chrift. 

4.9.2. 
Conicfturcs  morall  againftthc  faith. 

3.'-38- 

Coniundion  of  God  with  the'Kiith- 

ful'.  I.8.i8. 


ConfcIenccwhatitfignlficth.J.lj.if.' 

&4to3', 
Confolation  of  the  faithful!. i  .i4.^.&  t. 
i6.3.&t.i7.Ti.&2.S.2i.8c2.i<?.^,i8. 
&:3.8.7.&3.9.5.&3.i5.8.&  3.20.51. 

&3.i.J.4.&4.r-3. 
Conftancicofclcdion.  3-i44' 

Conftantines  donation.  4.11.IL 

Conftitutions  ccdefiafticall  of  two 

fortes.  4.10.29. 

Contempteofthcminifterie,  notvn- 

punifhcd.  4.1.5". 

Contempt  of  death.  3'9-5'. 

Contention  in  the  Church  for  the  title 

ofvniucrfallbiniop.  4.7'4« 

Contention  for  baptifmc  of  Infante?. 
4.1^.32. 
Continence  what  it  fignifieth.  4.13.17. 
Continence  the  fingular  gif te  of  God, 
2.8.42. 
Conuerfion  in  the  facramentcs  whac 

maneritis.  4.17.14,15'. 

Cornelius  ceatwriowhyhce  was  bap- 

tifed.  4-i5-if' 

Cornelius  faith.  3.2.32. 

Cornelius  was  regenerate  before  hcc 

heard  Peters  preaching.  3.24.10, 
Corruption  of  nature.  2.5.1. 

Ct  oflc  of  Chrift  the  chariote  of  tri- 
umph. %.l6.6. 
Curiofitietobcefchued.i.4.i.&l.i4.t 

4,7,8,1 6.&1.15.8.&  2.1. 10.&2.12.5. 

&  2.1(5.l8.&  2.17.(f  .&  3  .20.24.&  3.2£ 

l,2.&:3.25.6,io. 
Curfing  forbidden.  2.847,48. 

D. 

DAuid  the  figure  &image  cfChrifi: 
3.2025. 
Deadc  Saintes  whether  they  pray  for 
vs.  3.20.24. 

Degrees  of  regeneration.        4.16.3 1 
Dcliueredtofathan.  4.i2.f. 

Defceding  of  Chrift  into  hcll.2,1  ^.8,9, 

Diuinjtie  of  Popes  &  cardinals.4.7.i7. 

Duetic  of  the  children  to  parcntes.2.8; 

35,36. 

Dcuil  how  he  is  cuill.  a?-?. 

'  Dcuils 


\ 


The  Tahiti 


Dculls  arc  fpirlts  haulng  fcnfcs  &  vn- 
,     dcrftanding.  1.14.IP. 

Dcachof  Chriftisof  grcatforce.2.i5 

5- 
Death  contemned  of  the  faithful] .  5. 

95. 
Difference  bctwecne  God  and  men.  i. 

Difference  betweene  the  iuil:  &  vniult 

3.14.1. 

Difference  betweene  ncceffitie  and 

compulfion.  ^-S'T- 

Ditfcrcncc  betweene  the  hwc  and  gof- 

pell.  2,.9.i,?,4, 

Difference  betweene  Paftors  and  Do- 

(flors.  4-3  •4' 

Difference  betweene  the  oldc  fathers 

&  the  faithfull  vnder  the  new  tcfta- 

ment.i.7.i  6.&  2.9.1,1 ,4,&  z.io.j.  & 
1.14.5.&4.10.14.&  4.14.13. 


3  4-1*. 

Diflinftion  offchoolcmcn  of  three 

kinds  of hberties.  z.i.f. 

Diftindion  of  fcholcmen  of  neccfhtic 

1. 16.9. 

Diftinftion  betweene  mortall  finnc3& 

vcniallfinneisfoolifhe.2.8.58.&j. 

4.a8. 

Diftinftion  betwenc  a  facramcnt,  and 

the  thing  of  the  facrnment. 4.14,1  y. 

Deacons  be  of  two  forts.  4.3  ^P* 

Deacons  in  the  church  &  their  ofhce. 

43.r. 

Deacons  what  they  be  in  the  popiflic 

Church.  4.y.i5'.S:4.iP.  a. 

Diaconyflcs  in  the  church.     4.13.19, 

Dionyfius  opinion  of  the  Hierarchic.i 

14.4. 
Doftors  neceffarie  in  the  Church.  4, 

3-4- 


Difference  betweene  true  rchgion  and    Dn(5trineof  Chrift  thehfe  and  foulc  of 

fupcrftition.  i.ii.i.        the  church.  4.iz.i. 

Difference  betwenc  the  facraments  of   Doftrine  of  faith  corrupted  in  the  po- 

thc old law,and new  Tc{\ament4. 

1413,15. 

Difference  between  fchifmatikcs  and 

heretikcs,  4-2-S* 

difference  betweene  the  old  lawc  and 

the  new.  2.11.  i. 


pjfh  church..  3.2-i« 

Doifirine  of  repentance  corrupted  by 

the  S'ophifteborpapiftes.  3.4.1 
Donatillcs  confuted..  4.1. 13  .&  4.1 5.1 6 
Donations  of  Conftantine.  4.11. ix 
E. 


Dignitie  and  worthinclfc  of  man.i  .1  ^    "OCclcfiaflical  author  is  not  knowen 


3j4.  ■■— '     who  he  was.  l.J.iS. 

Difcipline  ecclefiafticall.  4.11.1.  Ecck-fiafticalldifciplinc.     4.11.1. 

Dilciphneccckfiafticall  ought  to  bee  Ecclefiafticall  djfcipline  mitig2tcd.4, 

mitigated.  4,1  i.p.  n.p. 

Difciphncccckfiafticali,  the  partes  of  EatingofChriftcsfltfli.  4.'7.5'. 

it.  4.U.21.  Effedes  of  repentance.         3.3.15.76 

DifcipIineoftheLacedemonias  good  Egyptians  vaineprathng.  1.8.4 

butveriehard.  •4.13.8  Eledjare  only  partakers  of  gods  grace 

Diiiimulationcffomereproucd.3.ip.  2.1.6. 

13.  ElcftjOncJydobeleeuetrucly.  1.7.5. 

Difobcdienccthe  liift  dcftruftion  of  &3.1.U.&3.14.2. 

man.  2.1.4.  Elc«fl oncly feare God.  1.34' 

DiliinLtions  nugatoty  of  faith  formed  Eleft  onl/  cannot  perifli.       3 .14.657. 

and  faith  informed.  3.1.8.  Eleft,  differ  from  tlie  reprobate.  3.2. 

DiftindionofDulyaandLatria.  i.ii.        27.&3.4.32.&3.8.6.&:3.9.<5,&  j.i;. 

1I.8CI.T2.1.  3.&3.20.i6,is) 

Diftinilion betweene  pay  nc&faulcc.  EkdionofGcdctcrnall,        3.21. i» 

tlettioo^ 


TheTahle. 

Elcftlon Is  free.  j.ii.i. 

EJedionthcfundatioofgodj  church. 

4.1  .z. 
Eleftion  confirmed  by  calling.  3.24.  i. 
Eieftions  conftancic.  3.i44. 

Eleftion,  the  end  of  i:  is  holincirc.  3  - 

13.11. 
Elias  fafting.  4.1  i.zo. 

End  of  the  commaundcmcntes .  x.  8.    Fafting  of  Mofcs. 

8,9.    Fafting  of  papiftcs. 
End  of  mans  regeneration.!  .1  $  4.&  3 . 

3.19. 
Endc  of  affliftion,  to  be  con(idcred.3 . 

9.1. 
Endofeiedionisholincs.  3.13.11. 
Endofcxcommunication.  4.ix.y. 
Enemies  muft be  loucd.  i.%.i<i,-^6. 
Epicures  opinion  of  the  diuinitic.  i.z. 

1. 
Epicures  be  alvvayes  many.  1.16^.4. 
Epiphanius.  4.9.9.&4.if.i!. 

Ercdion  of  handes in  prayers.  3.10. 

l6, 


Excuperjus  Bifliop  of Tolofa.  4.? .18. 

F. . 

L  All  of  Adam.  1.1.4, 

•*-  F.-illof  An'^Is.  I.14.15. 

Falfchoodc  of  Pope  Zacharias. 

4-'7.i7. 

FaftingofElias.  4,11.20. 

Fafting  of  Chrift.  4.11.Z0. 

4.12.20. 

4.i.2r, 

Fafting  defined.  4.12.18, 

Fafting  true  hath  three  cndcs4.12.1y. 

Fafting  the  vfeofir.  3.3.I7. 

Fafting  howc  neceffarieitis.   4.1 1.14. 

Fafting  of  Nchemias.  4.i2.i(<, 

Fathers  vndcr  the  olde  Teftamcnr.  2. 

7.i^.& 2.9. 1 ,2 ,4.&  2.io.y. &  2.14. 

5.&4.io.i4.&4.t4.i3. 

Fault  and  paincconioyned.     3  4.19. 

Faithful]  men,  why  they  be  called  luft. 

4.15.10. 

Faithful!  men,  arc  the  fonncs  of  God. 

4.r7.2. 


Erroursminglcd  alvvayes  with  faith.3.  Faithful!  men,  arc finners  in  this  life 

2.31.  3.3.11,1^. 

Earthly  goods  ho\4'c  to  be  vfed.3 .10.1.  Faithful!  men  arc  named  Prieftes.  2. 
Efau  and  his  repentance.          3.3.2.5'.  iJ-^' 

Ethnikcs  temples  are  prophane.4.1. 5.  Faithful,are  taught  of  God.        3.2^. 

Euangeliftesofticc.  4.3.4  Faithful  are  caried  into  fundrythoghts 


Euijl  angels  and  their  fall.      1.14.1^. 
Eunuchus  godlincflc.  3.2.32. 

Eufcbius.      I.tr.6.&4.<.i4.  S:4.7.26. 
Eutichcsthchcretikc.2.i44,8.&4.i7. 

30. 

Examinations  ofBifliops  andtheirvi- 

cars.  4-5-?' 

Excommunication,  wherein  it  diffc- 

reth  from  accurfing.  4.12.10. 

Excommunication  hath  three  cndcs. 

4.12.J. 

Exhortation  ncccflaric  to  the  faithful. 

1.7.12 
Exhortation  to  prayer  and  fafting.  4. 

12.14. 
Exhortation,ihe  vfeofir,  2.5.1 


3.2.18. 

Faithful!  are  partakers  of  Chriftes 
death  andrefurrcftion^and  by  whac 
rcafon.  3.J.9' 

Faithful!  doe  fometimes  vtter  their 
innoccncicandintegritic.3.14.18. 

Faithful  why  called  Chriftians.2. 15.5". 

Faithful!  r.lwaycs  at  warres.   1.14. 13, 

1  jji8,&3.3.io,&j.2046.&4  IS. 

ir,i2. 

Faithful!  mens  conditions.i.ij.  i.  &  3, 

8.I.&3.9.<^. 

Faithfullfcare  not  death.  i9^' 

Faithful!  mens  fearc.  3 .2.21.22, 

Faithful!  mens  dcfirc.  4-i3-4« 


Exorciftcs  in  the  popifli Church.  4.1?.    Faiihfullmcns  dignitic.i.i4.i-&i'i^' 

^  ^.  I5.&4.I7.1- 

'*  Faith- 


The  Tdie. 


Faithful!  mens  felicitie.     1.1^.4. 8:5. 

Faithfuls  vcrtue.  z.j.f. 

Faithfuls  perfcdion.  3.17.15:. 

Faithfuls  lacrjfice.  4.18.4,1^. 

Faithful  alwaycs  fafe.  3.^4.7. 

Faithfull, conquercrs  of Sathan. 1. 14. 

18. 
Faith  hath  diucrfc  fignifications.  3  .z. 

Faith  taken  (bmetimes  for  hope  .3  z^ 

45- 
Faith  taken  for  fure  confidencc.5.2.i  j 

Faith  hath  power  to  vvorkc  iniraclcs.3 

2.9. 
Faith  is  true.  i.7.f-&3.?.6,7,4i. 

Faiches  nature.  3'i3-4- 

Faith  is  founded  vponGods  promifc. 

Faith  isueceffarie  to  bee  encreafcd.  4. 

14.7. 
Faith  the  gift  of  God.  r.7.f.&  2.5.8. 
Faith  proceedeth  ft  om  eledxon.  3  .ir. 

10. 
Faith  followethdodrine.  3.2.^. 

Faith  is  not  without  vndcrftanJing.  3. 

2.3. 
Faith  is  ioyncd  with  hope.  3 .2,4  r . 
Faith  muft  be  firme  and  certaine.  3.2. 

Faith  howe  it  is  called  a  worke.    3  .a. 

Faith  the  motherof  inuocation.3  20. 

1. 

Faith  the  loote  of  all  good  thinges.  4. 

13.20. 

Faith  brcedcth  repentance .       3 .3  -i . 

Faith  oncly  iuftifieth.  3 ,11 .  19.  &  3 .17. 

10. 
Faith regcnerateth  man.  3-3  i. 

Faith  of  the  reprobate.       3 .2 . 1 0,1 1 . 
Faith  of  Simon  Magus,  3.2.10. 

Faith  of  Sophiftcs  intricate.       3.i.i. 
Faithesobica.  3.3. r? 

Faith  formed  &  informed  dcuifedby 
the  Sophiftes.  3.2.8 

Faith engendtetli  charicie,    ,  3.2.41 


Fearc  of  God.  5  .i.itf 

FcareofGod  what  it  is  in  the  repro- 
bate. 3.--i7&  4.10.23. 
Fight  ofthe  faithful  perpetu.-.l. 1.14^13 
ijji  8.8:3.3. io.&3.204^.S:4.i5.u 

IX 

Fii-ft  begotten,  God  many  times  con- 
temneth.  3.22.5'. 

Flatterers  are  daungerous  about  prin- 
ces. 4.20.1  j3i. 

Fortune  a  terme  ofthe  ethnikcs.i.i^. 

18. 

Fortune  hath  no  force,  i  .i<^.i,4.&  3.7. 

10 

Friuolous  reuclations  of  newc  eiddy 
braincs.  1.9.1. 

Free  will  before  the  fall.  1.1  J. 8. 

Free  will  of  man.  1. 1 5. 8.  and  2.a. I. &  3 

Foundation  offaith.  $.1.19, 

Foundation  ofihc  church.  1. 7..z.  &4. 

2.1 

G. 

/^Alene.  i.y.2. 

^^Garrifons  in  cities.  2.20.12 

Glorie  of  the  fathfullj  after  this  lifc.3. 

2>'.IO 

Glory  ofthe  faithfull  in  thishfc.2.1 5.4 

&3.13.1 

Godisone.  i.io.3.&z.8.i6 

God  is  no  accepterof  perfons  .3.23. 

10. 
God  is  the  beginningofal  good  things 

i.2.r. 
God  is  not  the  author  of  finnc.  i  .14.1  ^ 

God  onely  knoweth  the  hearts.  2.8.23 

&34-9 
God  the  onely  creator  of  all  thinges. i 

14-3 
God  the  teacher  of  the  fi:iithfull.3.2.(> 

God  iudge  ofthe  whole  worlde  .1.16 

6 

God  the  fpirituall  lawmaker.  2.8.^ 
GoJisahwctohinifelfe.  3.23.i. 
God  is  omnipotent.  I.i6.t,3 

God  is  the  ipoureofihcchurch.j..8.i8 

God 


The  TM, 

GoJ ofnature is libcrall.         j.io.zif        chcd  ro;Tictlmctothcwickcd.3.i4. 

God  is  king  for  eucr.  3  104%  i\ 

Godis  alwaycs  like  himfcirci .4.1, j.&    Gods  im  igc  in  man.     i .1  ^3  .&  2,12,5 

2,11.13    Gods  anger  againH  the  wicked.  3.2^ 

Go3j  how  he  was  vifiblc  in  the  pcrfon  i  z 

ofChml.  2.9.1    GoJsdiuinitygraucninmanshcart.  r 

God ,  why  he  made  the  worldc  in  fixe  2.3 

dayes.  1,14.2a    Godscledion  etcrnall.  3,21.1 

God  is  not  to  bee  reprefcnted  in  any    Gods  proniife  the  foundation  of  faith 

•vifible  forme  or  fli '.pe,  1,1  i.r  3--.19 

Godhowhcis  raydtobcinhcaucn.3     Gods  commandcmets  cannotbcex- 

10.40         adlykcpr.  i-J  4.^ 

Gotlis  to  bee  knowcn  two  manner  of    Godscommandcmentcsnrcnottubc 

wayes,  1.2,1     cfteemcd  by  thepovveiofman.2,5,4, 

God  is  a  fubftancc  fimplc  and  infinite  6. 

1.13.2    Gods  prefencc,  what  iris.  3-ii.f 

God  made  a  couenanr  with  vs  &  with    Gods  prefence  niakcth  man  afraidc. 

our  forcfachersjbut  yet  diuerlely,  2  1.1.3 

I0.2    Gels  free  promire,is  ihefundation  of 

GodjWhy  heisnotplcafed  withdiflc-        the  church.  3-J-29 

bling  repentance.  3-3-"f    Godsptomifes,areeftccluallonclyin 

God,  how  he  workcth  in  the  hearts  of        thcclert.  3,24,1^ 

men.  2  4,1     Gods  promifcs  arc  all  included  in 

God,howeheblindethandhardneth         Chnft.  3  •2-3  2. 

the  hcartes  of  the  reprobate .  2.4.3     ^^'^^  gracCjCaufe  of  good  workes.  2.3 

God  workethinhiselcfttwomancrof  13 

waycs,  2,f.j    Gods prouidcnce  to al  creatures.!. I ^ 

God  giueth  his  goodnes  only  to  the  c-  .1  j4 

.left.  », 2.(5.&2.5.i4    GodsprouidcncCjhowtobeconfide- 

Godcnricheth  men  with  his  bieflings        red.  1.17.1  &  1,5.^,7. 

3.7.8,9    Gods   prouidencc  in  diftribution  of 

God  powreth his  mercy  vponalcrea-        kingdoms.  4.20.2^ 

tiircs.  I.J.J    Gods  power  howe  to  be  confidcred.r 

Godkccpcthalwayshischurch.  2. ij    .  i<?.3  &i. 14. 20,21. &3.2.31 

J    Godskingdomc.  S'S'^9 

God  rulcthal  things  by  his  prouidcce    Gods  will  to  be  obeyed.  3-1043 

i.i6.i    Gods  wiiljthebcft  rule  of  Iufticc.3.i3. 

God  wicnellcth  his  anger  againft  the  ^  . 

reprobate.  3.25. ri    Gods  blclTing  of  great  force.     3.7.8,9 

God  of  his  free  goodncfle  preucnteth    Gods  name  rcucrcntly  to  be  vied. 2. 8. 

men.  3.242.  &  3.14.5'  22 

God  confidereth  rather  the  hart  than    Gods  name  to  be  randified.2.8.22.&  3 

the  workes  of  ma,  3,14. 8.&3.20.3I  20.41 

Godhowhevfeth  the  wicked,  i.ig.r    GoodjCCillcdfumntumhotnmyhowitis 

Godmany  wayesrewardethhis. 3.  ij        inman.  3.25'.i 

4.&3.20.i2_,i9.&4.i7.i4    Good,calledy«wwftw  io««w,whatJtis 

Godwillhauc  hisworde  tobccprea-        after  Plaiocs  opinion.  1.2.3 

Goods 


The  TM, 


Goods  ofthc  church,  how  they  ought 
}•'  to  be  diftribiited,  4.4.6 

Good  workcs  come  of  Gods  grace .  z. 

3.15. 
Goodwotkes  proceedc  of  faith.  4. 

15.20 
Goods eaithIy,howe  to  be  vred.5.10 

I. 

Good  among  the  reprobate, 3. 21. 7. & 

4.1.7,8,13. 

Goodncflc  of  God  obicd  of  faith.  3.3 

19. 
GodlineflTeofEvinuchus.  ^-^'l^ 

GodJincfTeofNnaman  Syrus.   3.1.31 
Goucrnours  of  the  Church.        4.?. 8 
Gofpcllis  taken  for  the  manifeftde- 
clarationofGod))  will.  2.9.1 

Gofpell  preached   fomctimes  to  the 
reprobate  and  wicked.  3.1.41 

Gofpell  diffcrct  luomthcLawe.  2.<?, 

Gofpell  the  cfFeft  of  it.  3-3.i,'P 

Gofpclrefpeftcth  faith.  2.11.17 

Grace  ofGodi&frce.  3.2i.6.&3.zi.i 
Grcgorie  the  vii.his  fubtiltie.  4  1 1 .1 3 . 
Grcgories  opinion  of  images,  i.ii.y 
Gregorie  Nazianzenc.  i  .13 .1 7.6: 4.9. 

II 
H. 

HArtesofmcnare  in  Gods  power. 
i.iS.i.a 
Herctikes  differ  from  fchifmatikes.  4. 

Hierarchic  of  the  Pope.  4.^13. 

High  Pricft  in  the  oldc  law  a  figure  of 
Chrift.     4.6.2.&4.ii.25.&4.i4ir. 
Hieromeisrcproued.  i.i;.5 

Hildebrand  named  Gregorie  the  vii. 
4.11,13 
Hypocrifieinuefted  in  man.       i.i.z 
Hypocrites  nature..  1-4-4 


Holy  ghoft  dwelleth  not  among  the 
wicked.  1  t.i(J, 

Holy  Ghofls  offi  :e.  3.2.3  6 

Holy  ghoftes  workc.  4.14.8,9 

Holy  ghofles  titles.  3.1.3 

HohncfVe  of  hfc  the  end  of  cleftion.3. 

23. 1  z 
Homerus.  1.17.3.&  ^-^-^l  &4-<^.8 
Homicide  forbidden.  z.8.j^ 

Honcflie  to  be  obfeiued  in  the  church 
4.10.2P 
Honor  due  to  the  ciders.  z.?.!^ 

Honor  bath  diucrfc  fignifications.  2.?, 

Honor  i'?  of  three  fortes.  2.8.36 

Hope  taken  for  faith.  S-z  43 

Hope  ioyned  with  filth.  3.Z..1Z 

Hope  rcachcth  beyond  death.3 . 2  4 .7. 
Hope  the  nature  thereof.  3.25.1 

Hope  is  accepted  before  hand  of  God 
for  many  rcfpcdes,  H-^-Si 

Horace.  1.11.14 

I. 
T  Acob  a  n  example  of  an  outward  mi-. 
■■'     fcrablclife.  z.io.ii 


Jacobs  Ladder. 
Idolatrie  is  condemned. 


1.14.11 
1.11.1.&1.8. 
16,17 
Idolatrie  the  beginning  of  it.  i .  j .  1 1  .& 

i.n.8 
lephthcs  vowe.  4- 1 3  -13 

lefuitcs,  3.3  .z 

lewes  the  firft  begotten  in  Godi  fami- 
lie.  4.1.6.14 

Ignatius.  1.13.29 

Ignorance  is  not  a  (innc  alone.  2.1.11 
Image  of  god  in  man.  1.15.3  &-.12.6. 
Images  lawfull  and  vnlawfull.  1. 11. 

It 
Immuniiie  claimed  by  the  dargie.  4. 

5-15 


Hypocrites  prayers  dctcftable  before  Impofition  ofhandes  lyeth  in  the  dil- 

God.                                     :.io.i}?  pofitionofthepaflnrs,          4.3.16 

Hypoflaticallvnion  of  two  natures  in  Impofition  of  handes  wheihcritbeea 

Chriih                                   a.14.5  facramcnt.                           4.14.10 

Holy  Ghoft  is  God  erernall.     i.i?.i4  Indulgences  added  to  fatisfa(ftion.3. 

Holy  eholUs  an  inward  teacher.  3.1.4  5-r 

^  ^  Indul- 


Indulgences  their  beginning.  3.^.? 
Infants  bring  their  damnation  out  of 
their  mothers  bellies.  4.1  T.  10 
Infants  new  borne  of  God.  ^.xG.iy. 
Infanrs  arc  to  be  baptized.  4.1^.1. 
Infidelitietherootcofalleuill,  1.1.4. 
Inobcdicncc  the  firft  decay  of  man.  2. 

1.4. 

Intentions  good.  2.z.i5^ 

Intcrcefllon  of  rain(flcs,  from  whence 
itfprong.  3.20.11 

Inuocation  commeth  of  faith.  3.20.11 
InuocationduetoGodonly.  i.S.rtf. 
lohnsbaptifmcand  the  Apoftlcsone. 

lohnBaptiftesminifterie.  41^17 
John  Bapciftes  office.  2.^.5 

John  Baptift  the  middle  betwcene  the 
lawandgofpell.  29.J 

lohn  Baptift  meflenger  of  the  Gofpel. 

2.9.? 
lohn  Baptift,  how  he  was  called  Elias . 

2.9.  J 
lofephus.  1.8. 4.&:i.  8.12 

Ifaakes  condition  touching  the  world. 

2.IO.r2 

Ifaakes  finne  or  offence«  S-^-S't 

IiidaSjhowhewaseledcd.         3.'.4.9 
ludas,  how  he  did  communicate  with 
Chriftin  thelupper.  4.17.34 

ludgementcs  of  God  arc  of  two  fortes. 

3  4-?  I 
ludgementcs  howc  they  be  lawtijli.4. 

20.18 
lurifdiftion  in  man  is  double.  4.i5>  ij 
lurifdidionofthe  Church,  in  whomc 
iris.  4.7,5.&.4.ii.r 

Jurifdidion  in  the  Church.  4.1 1  i 
lufticeofChriftispcrfed.  5. 14.12 
lufticc  is  not  to  bee  had  by  workcs.  3 . 

18.1 
luftice  of  workcs,  3.1 8.1 

luftification  before  God ♦  3.11.2.&3. 

17.12 
luftine  the  Martyr.  1.10.3 

luucnalj.  z.ii.j 

K 


ThfTM, 

KEycs  of  the  kingdome  ofG  O  D, 
4.(^.4.&4.2.io.&4.n.i 
Kingdom  ofChiiftiseucrlafting 
2.iy.3.&3.r2.7 
Kingdome  of  God.  3-3'i9 

Kingdomes  are  diftributcdby  the  pro 
uidenccofGod.  4.20.26 

Kings  are  to  be  obeicd .  4.20.8,21, 23, 

Kings  &  Magiftrates  arc  named  gods 

4.1^-^.31 
Kingcs  not  to  be  attended  with  flatte- 
rers. 4.20.32 
Knowledge  of  God  grafFed  in  mans 
hart.  i,3.r 
Knowledge  of  Chrift.,  3,2.^ 
Knowledge  of  man  is  neccfTary.  i.  i.i. 
Knowledge  of  man  is  double,    i.iy.  I 
Knowledge  of  eucilafting  life,  is  graf- 
tedin  mans  heart.                 1.15,^. 
L. 


LAccdemonians  difcipline.  4.13.9 
La<51-antius.  i.^.S.8ci.ii.6 

Ladder  of  lacob.  1.14. 11 

Latriaand  Doulia.       i.43.&r.i2.2 
LaWj  thefummeofit.  2.8. 11 

LaWjthe office  ofit.  i.';.6.8c^.i^.i.Sc 
4.15.12 
Law  the  vfe  ofit.  i.ii.i.&2.7.i 

Lawes  ciuile,to  be  made  by  men.4.io. 

IT. 

Lawes  politike  are  the  fincwcs  of  the 

common  we.ilth.  4.20.14 

Law  of  God.by  Mofes  is  dcuidcd  into 

three  partes.  4.10.14 

Law  Morall  confifteth  of  two  partes. 

4.20.1 5. 

Law  of  Mofcs  conferucd  by  miracles. 

1.8.9 
LaWjwhyitwaspubliflied.  1,6.1 

Law  how  it  was  abrogated.       2.7.14 
Lawfpirituall.  2.8.^ 

Law  cannot  be  kept  by  mcancs  of  mas 
weakcncs.  2.^.^,7.&2.74.y 

Lawe  is  fowen  in  eucry  mans  heart.  2, 

2.13 

Laying  on  of  hands  rcftcth  in  the  dif- 

creiion 


neTMl 


eretion  of  tlie  paflor$'.         4.3.1^ 

paying  on  of  handcs,  whether  it  be  a 

facrament.  4.1423 

Laymcnmay  notbapcifc.      4.iy.io 

Lying  forbidden.  1847 

Lent  (upcrftirioufly  kept.       4,11.20 

LibertieChriftian.isfpirinial.  5.19  9 

Libertic  Chriftian,confiftcth  in  three 

points.  3  19.1 

Libcnie  of  people  in  chofingbifliops. 

4.4.11 

Lifting  vp  of  hands  in  prayer.  3. 10. 1 5 

Luftor  defire  toreuengc ,  forbid<lcn. 

4  20.20 

Lordes  prayer.  5  .io  3  6 

M. 
\A  Accdonianthe  heretikeconfu- 
■^^^     ted.  315^ 

Magiftratejthc  dignitic  of  it.  4,20.14 
Magiftratejthc  office  of  it.   2.8 .4  5.& 
4.209 
Mogiftratc  is  to  bee  obeyed.  4.20.8, 

22,23 

MagiftratefubieifltoGod.  2.8.58,& 

4.20.31 

Magiftrate  may  kill  without  ofFcrice. 

420.10 

Magiftratsordeined  toferue  Siiplcafe 

God.  4  20.4 

Magiftratcs  called  fometimcs  Gods. 

4-1^.31 
Magiftrates  be  Gods  Vicars.  4.20.5 
Manscrcation.  1.15.1, &  2.1.10.&2. 
3.11.&2.5.18 
Mansexcellcncie.  1.15,3,4 

Manishketoalitleworldc.  1.5.3 
Man  fubicft  to  infinit  perils.  1,17.10 
Manshartin  Gods  power.  I.i8.i,x 
Manichecs  y  heretikes  confuted.  1. 

13  1.&1.14.?.  &1.15.5.  &i,i.n. 

&Z.II.J.  & 2.13.1,1.  &2.I4.8.  & 

3. 11.5.  &3.23.5.  &  3.25.7.  &4. 

12.19 

Marcionites.         i.I3.t,i.&4,i7.i7 

Marie  the  mother  of  Chrift  cofin  to 

lofeph.  i-^3-3 

Marjagc  ordcincdofGoil.      ».8.4i 


Maringc  is  not  to  be  Torhidrhii  ff>  ihi 
miniftcri  of  chc  church.  4.n.i3 
Mariagc  is  net  a  Sacrament.  4  19.34 
M.iflcsjthe  beginning  of  t'.crii.4. 1 5.8 
MafTcSithevertucofihem,  1.15^  5e 
42.9.&4.18.1 
Mafles  plentiful]  in  ypopifli  church. 

4-^> 
Mcrite  cor.trnric  to  faith.  3 . 1 5.t 

Merit  of  Chrift  1.17.1 

Mercy  and  trueth  are  conioyned.  3, 

13.4 
Mercy  of  God  poured  vpon  all  crea- 
tures, t.f.j 
Michael Scrucitus  an  Anabaptift.  4. 

Michael  Seruettus  confuted.  1 .13.10, 

22.:?r  1,15  5.&2.9.3.  &2.10,I.  &2, 

14.5,6.7.  &  4.16.29,31 .  &  4.17, 

Milefius  prouerbe.  4.13.1? 

Min:fteric  of  the  worde  moftneccf- 

farie  in  the  Church4.i  .5  .&  4.3 .2,3 

&4.i4,il 

Minifteric  of  John  Baptift  &the  Apo- 

ftlesonc.  415.7 

Miracles  of  Chrift.  1.13.3 

Moderators  of  the  Church.  4.3.8 
Modeftie  neceflarie  to  the  faithfuIJ.i. 
2,1  ji  I 
Monkcsnotknoweninthc  primitiuc 

Church,  4.5.8 

Monkcs  full  of  corrupted  maners.  4, 

15. 1? 
Menkes  make  rafhc  vowcs .  4,  13. 

3.17 

Monkery  a  perilous  \e&:.         4.13 .14 

Monica  S.Auguftinesmothcr.3. 5  10 

Monitions  priuate,  neceflarie  in  the 

Church.  4.12.2 

Monethchtes  confuted.         z.i6.iz 

Mortification  of  the  flcfli.         2.16.7 

Morall  conieftures  contrarie  to  faith. 

3.2.38 

Mofeschiefe  of  the  Prophets.     4.8.2 

Mofes  wrote  famiharly.  i-i4  3 

Mofcs  doi^rine.  1.8.3 

Bbbb.  Mofei 


Mofcsfaftcd  xl.  daycs,  and  why.  4.    Office  of  the  lawf.  ».7.^.&3.i9.i.& 

4.i?.ii 
Office  of  a  Magiflratc.  £.846.  &4.* 

lO.p 

OfficcbfaPrieft".  4.11.7. 

OfficeofthcholyGhoft.  3-2-3^ 

Office  of  lohnBaptift.  i.^.f 

Officeof  Angels.   1.14.^,11.  &  3. 

Z0.23 

OfficeofaPaftor,  differcth  from  the 

office  of  a  prince.  4.11.8 

Officials,\vhy  they  vyerc  ordered.  4. 

n-7 

Offienccs  are  of  two  fortes.  3.19.11 
Offences  are  t«  be  aiioided.  3.19.11 
Old  Teltament  confirmed  by  Chrift. 

1.10.4 

Olde  widowes  and  their  fingle  life. 

4.r3.i8. 

One  worke  appointed  many  times  to 

many  contraries,     i.i  8.4.  &  2.4,1 

Orders,  a  Sacrament  of  the  fchoolc- 

mensmuentjon.  4.19.1* 

Origcnes.  2.z,4,Z7.&z.5.l7.&2..8.i2. 

&  3. 21.8 

Ofiander  confuted,     i.i5.3,f.&a,ia 

5,6,7.&3ri.f 

Ouidc.  i.i  J. 3,22,23 

Outward  fignes  of  repentance.     4-ii 

14,17 
P. 

PAcience  neceffary  to  the  faithful.} 
8.i.&3.2o.jz.S:3.af.i 
Pacience  of  Chriftians  ditfereth  from 
the  pacience  of  Philofophers.  3. 
8.U 
Papiftcs  like  apes  doe  counterfaite 
Chnft.  4.19.19 

Papiftes  do.  defend  images.  i.ii.f 
Papiftes  know  not  Chnft.  i.iy.i 
Papilks  fail.  4,12.21 

Papidcs  Hierarchic.  .  4-?-i^ 

Papiftes  Church.  4^1.2. 

Paphnutius  opinion  of  fing|e  life.  4. 

I1.2(J 

Pardons  added  to  fatisfaft  ion.  3;?.! 

Pardons  when  they  began.        3  .^  f 

P  after 


12.20 
Wunher  forbidden.  ^'^-19 

N. 

NAaman  the  Syrians  pictie.3.i.3i 
Name  of  God  to  be  taken  in  all 
rcuercnce.  2.8.22 

NameofGodhowe  to  be  fandificd. 
2  8.22. &  3.20,41 
NameofChrift  attributed fomtimes 
tathe  Church.  4-^7. 12- 

Na-tures  corruption.  2.J.1 

Nature  in  the  pcrfon  of  Chrrft ,  dou- 
ble. i.H-i 
Nature  of  faith.  3.^3 -4 
Ni'ceffitie  is  double.  1,16,9 
NcccfTitiediffcrethfrom  compulfion 

1.3.^ 
Neceffitie  fatallofthe  Stoikes. T.16.8 
Neighbour,  what  itfignifieth. 2.8.  j  j 
Nehemiasfaft.  4.1 2. 16 

Ncftoriusthcheretikc.         a.i4-4j? 
Nouatianus  the  hcretike  confuted.  3 . 

3  .2I.&4-I.i3 

Nonncs  not  knowen  in  the  primatiue 
Church.  4-13 -^^ 

O. 

OBcdience  mofte  acceptable  to 
God,  i.8.? 

Obedience  of  Chiift  taketh  away 
ourfinncs.  ^'^^'^ 

.  Obedience  due  to  parents.  2.0,38 
\  Obedience  due  to  kings  Scmagiftrats 
'•i  4.10.8,22,13,32 

Obi  ca  of  faith.  ^^^^^9 

Obferuaiionsofdayesfupeifticioully 

vftd,iscondcn-.ncd.  1.8.31 

Obfcruaiicn  of  Lent,  isfupcrftjcious. 

4.12,10 

Obfe  rusticnof  the  Sabaoth  which  is 

the  true.  1.8,28 

OfficeofaPaftor.  i.8 .4<?.& 3.3  i7.& 

4j.i,5,22.&4-3-6-&4-8.i.&4-m> 

n.i4,T7 

Office  of Chrift.i.<?.i.&:  1.5.  i.^i-ii. 

4.&  3.12.7 

Office  of  anEuangcIift.  -?  -i  -^ 


fhtTdh, 


Pa(VorandBi(Kop.  4.5.8 

iPaftorsintheChurch.  4-5  4>T 

Paftorsand  dodois  neceflary'liuhe 

Church.  4.3.4 

Paftors  Qffice.ajS,4^.&  ]?  .3 .17.&  4.1 .  i, 

:    fj2l.&4.5.6.&4.8.1.&4.1i.2,lljl4, 

Paftors  power  and  authoritic.  3  J{.i4 
Pauors  calling.  4-5  •  1 1 

Patriai  chcs  in  the  Church.  4.44 
Peace  pr.oceedeth  from  the  rcmifllon 
■    offinne.  .  l-^'A 

J^elagius.  and  his  herefics  confuted.! 
:  -I;J.&i.i.2r.&2.3.7.&2.7.J.&3.2'i 

8 
Penance  is  no  Sacrament.  4.1^.14,15 
Perfection  in  the  Church.  4.8.12 
Per  fe(!^iQn  of  the  faithful],  3.17.1  f 
Perfcftionoffaiih.  3'7-if 

Periurie  is  execrable.  •  2.8.14 

PcrpctuitieofthcC'iurch.  2.1T-5 
Perfccutionforiuftice.  3.8.7 

Perfeucrancethe  gifcof  God.2.3.i  i.& 

7-5.3 

Perfeuerancc  properly  pertaincthto 

the  cleft.  3.5.11 

Peifian-,  worfliipped  the  Sunne,  i  .1 1 .1 

Pcrfons  what  they  are  in  Scripture.  3 

23,10 
Pcrfon  sthrceinonediuincfubftance. 

I  13.1 

Peter  had  no  authoritic  ouer  other  A- 

poftlcs.  4.<?.j 

Peter  was  not  at  Rome.  4-^.i4 

Philofophers  opinions  of  free  will.  2. 

Phocas  thepatroncoftheRomrnilca 
or  primacy.  4.t7.7 

Pyghiusthehcretikc.  5.1.30 

Plato  the  Philofophcr. 

Plautus. 

Plutarch. 

Pollicy  amongChriftians. 

Pollicies  Ecclefiafticall  not  to  b,c  con- 
temned. Jt}°''^'^ 

Poore  to  beprouidedforin^Riurch 


i.f.io 

i-'7-3 
1.2.3 

4.io.3 


Popdis  AntichrIft.4.7.aT,  xf .  &'4.ji1i. 
Popenamcth  himfelfcChnftcs  Vicar 

4.(S'.i 
Pope  hath  fubiciftcd  tohimfelfcyEra- 
—  pire  oftheweft.  4.^1.13 

Poptf  howc  arid  by  what  mcancs  he  is 

{^rc^vcnvpk  4.7.1 

Popiflr  facing.  4.l2.2r 

Popifli  Church.  4.1.1 

Popinjhieraichie.  4.5.T3 

Power  of  Prophctes^.  -    4.8.3 

Power  of  God ,  how  to  be  confidcred. 
i.r4.2o;zi.&i.i(<.3.&3.2.3i 
Power  of  the  church  confiftcth  in  iilj. 

pomtcs.  4.7.^ 

Power  of  the  church  fubieft  to  Gods 

woidc.  4.84 

Power  robindc  and  loofe.  3.4.14,1  f 
Prayers  muft  be  continuall.  3 .20.7 
Prayersof  hypocrits  be  abhominable. 
5.20.2? 
Prayers  of  dead  Sainftes.  320.21 
Praycrjwhatitfigiiifieth.  3.20.1 

Prayer  necefl'arie  to  the  faithful!.  3 .20 

'X 

Prayer  profitable  many  way es.3 .20.2. 
Prayers  how  to  be  madc.3 .20.4,758,9, 

II 

Prayers  publike  acceptable  to  God  .3 . 

20.20,2? 

Prayer  of  the  Lordc  expounded.5 .20. 

Prect-ptesof  Goddependc  not  vpoH| 

mans  power.  2-.5.4j* 

Preccptes  of  the  law  how  they  are  to 

beconfidercd.  2.8.8 

Precepts  o[  Go  J  can  not  be  firmly  ob- 

fcrucd.  2.54,<^ 

Preccptes  be  oftiirec  fortes.  i.^.6^% 
Preaching  of  the  GofpcU  is  common 

with  the  reprobate.  5.-4. 1 

Predcftmationwhatitfignifieth.3.21. 

Predcftination  is  heard  to  be  knowcn 

5.21.1 

Pricftcsfccularinthc  popifli  church. 

4.f9 
Sbbbi.  Pricitci 


The  TAhle. 

fricftesoffice.                        4UA  allthlngcs.                         Ut.if 

Priefthoodc  of  Chrift.               4.6.1  Rcafon  his  force  and  nature.      t.i.i 

Prieftes  in  the  oldc  lawe  were  figures  Redemption  is  onely  in  Chrift.  3 .6.1 

ofChrift.4.^.i.&4.li.i5.&4.i4.  Regeneration  through  faith.      3.3.1 

zi  Regcner3tion,theendofit.i.iy.4.&} 

Preparation  of  the  papifts.         i.z.z/  5.19 

Prcfcnce  of  God  makcth  man  to  fearc  Regeneration  after  the  opinion  ofthe 

and  tremble.                         1.13  Anabapiiftcs.                      3-3'»4 

Prcfence,whatitfignificth.       3.H.f  Regiment  in  man  is  double.3. 19. 15.& 

Primacy  ofthe  church  of  Romc^.^.i  4.10.x 

Princes  aretobecobeied.4.20.8,zz,  Religion  the  beginning  of  it.     i.ii.i 

23,31  Religion  the  true.           r.2.2.  &1.4.3 


Princes  not  tobe  flattered.  4.20.1 
Promifes  of  God, y  iundationof  faith 

3.22.9 
Promifes  of  God  cfFeftual  only  to  the 

clea.  3.24.1^ 

Promifes  of  Godincludcdin  Chrjft.3 

2.32 
Promifes  ofthe  Gofpell  &  ofthe  lawe 

how  they  agree.  3.17-1 

Prophctcs.who  be  properly.      4.3.4 


Remiflion  of  finnes  is  only  in  Chrift.4 

1.20 

Remiffion  of  finnes  the  entric  into 

the  church  and  kingdom  of  God.4. 

1.20 

Renounce  himfclfe.what  it  is.3 .3 .8.& 

3-7-I.* 
Repetitions  familiar  with  the  lewcs.i 

Repentance  true.  S-B-? 


Prophets  interpreters  ofthe  Law.  i .  6    Repentance  true  procedeth  of  faith.3 

2.&4.8.(y 
Prophetes  (hadow  Gods  goodncs  vn- 
der  earthly  benefits..  2.10.20 

prophetes  and  their  power.         4,83 
Prouerb  of  Milefius.  4-15 .1 5 

Prouidence  of  God  to  all  creatures,  i 


3-1 

Repentance  the  fpeciall  gift  of  God.j 
5.ZJ.&3.24.15' 
Repentance  part  ofthe  Gofpel.  3 .3.1 
Repcntanceis  no  Sacrament.  4. 19.I4^ 


16.1,1^  Repentance  the  eftc(3  of  it.  3.3.1?,'* 

prouidence  ofGodjhowe  to  be  confi-  Repentance  is  notin  God.       1.17.11 

dered.                    i.5.<?,7.&:i.i7.i  Repentance  ofAchab. 3. 3. 25,& 3.20 

Prou idcncc  of  God  in  diftributing of  1  y 

kingdoms.                         4.20.i(?  Reprehenfionstolawebreakers  ♦a.  f. 

Pride  ingraffcd  in  man.               1.1.2  II 

pride  the  beginning  of  all  cuill.     2.1.  Reprobation  is  by  the  will  of  God.  3- 

4.  12.12 

priuat  admonitions  neccflary  in  gods  Reprobates  hatefull  to  God.   3.24.1* 

Church.                              4.12.2  Reprobates  are  without  excule  when 

Purgatoryhowefirftinucnted.3.5.<?,  thydofinnc.                        3-2-3.9 

7  Reprobates  feare  not  God  as  they 

(>.  ought  to  do.                         3  2.27 

|Veftion$Ynprofitabletobercie-  Reprobates  faith.                  3.2.11,1* 

^ftcd,               i.i4,ij4,&2.i2.5  Reprobates miferablceftate.     3.2^.* 

R.  Reprobats  flulbc  greuoufly  punifhed 

REbeccajherfinne.              3.2.31  3-2'«.i* 

&eafon  of  manisblindinip.iriiu-  Reprobates  may  andcanhcarcGods 

'^  word. 


■-fhe 

wordc.  i.y.j 

R  cfiirrcdlon  ofChrift.  t.i^.rj 

"^Reiurredion  of  the  Hcfliis  hardly  to 

bcbeJeeucd.     ,  .         3 -if -3 

Reflirrcdion  is  common  to  the  good 

&  theciiil],  3.i<.9 

Kcfinrcdion  Ihalbe  in  a  maruelous 

order,  ja^.S 

Reuelatjon  of  foolifli  phanatikesj. 

Rcuenging  is  to  be  left  to  God.i.S.^y. 
&4.io.zo 
Rcuenging  luftes  are  forbidden.  Ibi- 
dem. 
Rome  is  not  the  head  of  al  Churches 

4.7.17 

Romirti  Bifliops  do  vainly  challenge 

the  fuccefTion  of  the  Apoftles  to 

themfelues  only.  4.i.ij3 

S. 

C  Abaoth  the  true  keeping  of  it.  2.8. 

•  z?. 

Sabaoth  how  abolilhed  by  the  com- 

mingofChrift.  1.8.31 

Sabcllius  the  heretikc  confuted,  i. 

13.4 
Sacrament,  the  fignification  of  it.  4. 

14.1 

Sacrament  is  not  without  promife. 

4.14.3 

Sacrament  the  gcncrall  fignification 

of  it.  4.1 4. 1 8 

Sacraments  are  only  two  in  y  church 

4.14.Z.0.&4.18.ZO 

Sacramenrcs  be  many  by  the  iudgc- 

mentof  fchooJemen.  4.19.I 

Sacraments  how  to  be  vfcd.    4.14.13 

Sacramentcs  of  the  lawe,  differ  fiom 

them  of  the  Gofpels.     4.14,13,1^ 

Sacrifice  acceptable  to  God.      3.7.1 

Sacrifice ,  the  vfc  of  it.   z.y.iji?.^  2. 

11.4 
Sacrifice  of  the  faithful!.  4.18.4,15 
Saducjcs  opinion  of  Angels.  1.14.9 
Saducecs  opinion  of  foulcs.  i.if.i 
Saducccs  arc  confuted.  2.10.23.&3. 

»r-5 


Tdle. 

Saluation  commcth  of  GodselcAI- 

°"-  3.i4.4,y 

Saluation  of  the  faithfull  is  fully  m 

Chrifl-.  2.1(^.19 

Saluation ,  fourc  caufes  of  it.   3.14. 

17, ii 
Sampfon  how  he  offended  God  in  re  - 

nenging.  j.^o.iy 

Sandimonieof  life  is  the  endc  of  e- 

Icftion.  3  •23.1a 

Sandifying  of  Gods  name,  what  it  is. 
3.20.41 
Sarajher  offence.  3  .-.31 

Sathan  the  author  of  finnc«  1.14.1-7 
Sathanthe  author  of  ftrifc.  4.17.1 
Sathan  hath  dmerlc  names.  1.14.15 
Sathan  is  called  the  fpicite  of  God. 

Sathan  the  minifler  of  Gods  wrath  & 

punifhment.  1.18.2.&  2.4.2. 

Sathan  counterfaiteth  God.  1.8.2.& 

4.14.19 
Sathan  can  doe  nothing  but  by  Gods 

fufferance.  i,i4.i7,&  1.17.7 

Sathan  cannot  hurt  the  church  as  he 

would.  ^  1. 14.18 

Sathans  craft  &  guilc.3:.io,46.  &  4.1.? 

Ii,i3.&4.i4.i9.&4.i5.i9.  &4.i^. 

3a.£v4.r7.i2.&4,i8,i8 

S:irisfadiondeUifedby  the  papiftsor 

fophifts.  3.4.2J.X3  .164 

Sainftes  are  fomerimes  afraid  of  the 

prcfenccofGod.  i-r.J 

Saindcs  dead,  wLcther  they  pr;y  for 

vs.  3-^0.^4 

Schifmntilces  who  be  properly.  4  .i.f 
Scope  of  the  taithlull.     s.  10.11.&5 

25.2 
Scripture  bringeth  al  men  toy  know- 
ledge of  God.  I  .^.i. 
Scripture  makcth  mentio  of  y  church 

twowayes.  4.1.7 

Scripture  though  it  fccme  fimple,  yet 

is  of  great  eftimation.  i  .8.1 

Scripture  is  very  fruitcfulJ.  1.9.1 

Sclaundcnngs  condemned,     z.^.47 

S'v'aic  of  Chnll  at  the  right  hande  of 

Bbbb3  the 


'i-'lKcfarhcf. 

Sciiiles  of Monkc* are  pcrHcus.  4  13. 
i     .:.   :  <.   :'■■■"  14 

Seedc  of  the  lawc  is  inallmen.  i.i. 

13. 
S^cdcofrvligionintbe  mindcofmj. 

Seneca.  t.i.^.8i$.S.4. 

Scnecas  opinion  of  idols,  1. 11. 2 

Senfesininanbcfiuc.  1.1^.6 

Senfc  of  Gods  diuinitic  is  f^raucnin 

mans  heart.  1.1.3  &  1,3.1 

Sephora  howe  fliec  circuaicilcd  her 

Tonne,  4.i?.2z 

Scrueaiis.  4.16.^0 

Scruants^hcir  office.  4.8.4^ 

Shauing  ofcrownes.  4.19.16,17 

Signes  of  repentance  as  be  outwarde. 
4.12.14,17 
Symboleofthc  Apoftlcs.  z.i^.iS 
Simon  Magus  faith.  3.2.10 

Simony, what  it  fignifieth.  4.5.^ 

Simphcitie  of  the  Scripture  is  of  great 

force.  i.8.r 

Singingbrought  into  the  Church,  j. 

20.32 
Single  life.  2.843.  &4.12.26.&4.13. 
i  ..      .18. 

Sinne  original!.  2.i.^,8.&4.iy.io 
Sinne  againft  the  holy  ghoft,  3.3.22 
Sinnc  veniall  after  the  papifts.  2.8. <i8 


i.i^.iy    Sobrietic  ncf  efTarie  to  the  faithful.  1; 


Solon.  4-iO-? 

Sjnnc  wor/hippcd  of  the  Perfians.i, 

III 

Sophiftsf-iith  intricate.  3.2.1 

Sorow IS  ot  two  kindcs.     3.3.7.  &  J. 

Scoikes  opinjon  of  ncceflitie.  1.16.8 
Subdcacons  in  the  church.  4  4.10 
Subdcaconsin  popery.  4'i9-3J 

SubtiiKie  ot  Gregorie  the  feucnth.4. 

ir.13 
Siimmeofthclaw.  2.8.1 1 

Summeol'iHeGofpeil.  3  3.1,19 
Superftition,  the  beginning  of  jt.  i. 

i2.r 
Supcrftition  diffcreth  from  true  reli- 
gion. 1. 12.1 
Superftitions  how  they  may  be  abro- 
gated.                                       2.8.ltf 
Supper  of  the  Lorde  how  it  was  infti- 
^   tuted.                             1.17.1,20 
Supper  of  the  Lorde  ftandeth  in  two 
pointes.                         4.17.11,14 
Supper  of  the  Lord  howtobevfed.3. 

iy.8 

Supper  of  the  Lord  miniftrcd  in  time 
paftTOihildren.  4.i<?.30 

Supper  of  the  Lorde  abufcd&  defiled 
in  the  Popifh  church,.  4.18.1 

T. 


Sinne  whatlbcucr  it  be  it  ismortallit 

felfc.  2.8.^9    'T'Emplcs  the  vTc  of  them.  3.20.30. 

I..i2.3i"^     ■*■  &4.1.5. 


Sinncs  arc  of  two  fortes. 

Sinnes.why  they  be  called  dettes.   3. 

20.4-y 

Sinnes  of  the  farber.s.how  ihcy  be  pu- 
nifhcd  in  the  fonncs.        2.8.19,20 

Sinnes  of  holy  men  are  venial.  2.8.  J9 

5inncs  not  forgiuc  out  of  the  church. 

f  4.1.20 

Situies  cannot  be  nun^ced  particu- 
larly. 34..i(),i8 

Sinners  betaken  fordiflblute  &  lofe 
men.  3.20.10 

Slaimdcrxius  wordcs  condemned.  2. 

8.47 


Temples  of  the  Egyptians  fpoyled  & 

burned  by  Xerxes.  4.  i.f 

Temples  fuperfluoufly  dccked.4. 5.18 

Tcntacions  are  of  diuerfc  fortes.   3. 

20,.<.ff 

Teinpc  God,  wliac  it  fignifieth.  4. 

13..3 

Tertullian.r.ro.3.&i.T3.6,28.&2.i4. 

7.&  3.20.48.  &3.25.7.  &4.iy.2i.  &4 

17,29,48 

Tcftament  the  olde  confirmed  by 

Chrift.  2.104 

Teftament  the  olde  andnew,  in  what 

things. 


TheTM. 


'  tKing€s  tlicy  ngrec '  4.r 0.1 

^Thcft  forbidden.'  ^-§4^ 

Tbeft  committed  diucrfcwayes.'  Wil 

Theodofius  Bifhop  of  Miiia .  1.11.15 
Thcodofius  the  Empcrourconfcffcd 
•    hisfinnc^  ^    -.  i  ;  4.tz.7 

ThcodorusthcBifTiop,  I  '01.1114 
Treafurc  of  the  XZ;hurch,  wFiat  It  is  af^ 

terthePapiftes  mindes.  5.^.3 
Thomas  Aquinas.  2.z.4&3.ai.9 

Titles  of  the  holy  Ghoft.  3.1.3 

Tranfubftantiation  diuifcd  by  the  pa- 

piffcs.       ,  ■    4.i7.ii,i4,i<i 

Tributes  due  to  be  payed  to  Princes. 

4.20.13 

Trinity  of pcrfons  in  God .  1.13.1,2, 

3  A 
Ti  ueth  and  mercy  cpnioincd.  3 .13 .4 
True  Church.  4.1.1 

True  Church  difFercth  from  the  falfe 

4.2. r 

Turks  do  appoint  Idols  in  place  of  the 

true  liuing  God.  ».^.4 

.  /    .  v.. 

T/Alla.  5-25-^ 

■^'    Vario*  l.ii.6 

Vengeance  to  be  left  to  G6d.2.8,57.&; 
4.20.20 
VertueofthcfaithfiiU.  2.^.j 

VirgiU!  I.J.? 

Vocation  pf  euery  man  is  to  be.ccnfi-r 
dercd.  2\i,a<^ 

Vocation  is  of  two  fortes.  3  -H-^ 

Vocation ofthefaithfuU  to  what  endc 

^  3. 6.2.ec 3.25.1 

Vocation  of  Paftors  is  in  fourc  points. 

•-■■-■•;  '-7'  4.3.II 

VoWjwKat it'is.- ■'  '■        4-131 

Vowoffinglelife. .         ,  4.^.18 

Vow  of  Icphthcs.  ■■  ^  ,  " '  ' "  -    4.1 3.3 ' 
Vowe  of  chariry.  ■';'';  X>«  "''■    ^.19.26 
Vowcs  of  faithfull,is  in  fourc  pointcs. 
4.134 
Vowes  of  Monkes  arc  foolilh ,  4.13 .3 , 

17 
Vowcs  foolifhearc  not  to  bckecpt>4. 


VnfHon  is  noyfatf  a-ment^        4.1^  18 

Vndcrlboding  &  Will  arc  two  partci 

ofrhefoule*  i.  ...oju    •      i.ij.y 

Vnderftanding  ioyncd  with  faith.  3 .1 

Vfcofcxhottationi  L;  ..  '         ^.^!f 
^^fcoftheLordesfupper.  3.25.8 

Vfe  of  farting.       '''  3-3-I7 

yfe  of  the  Jawe..  1.12.1.  &  2.7.1 

Vic  of  Gods  promifc  to  die  good  and 
cuil.  2.5.10 

Vfcoffjcramcnccs.  4'i4i? 

Vfc  of  facrifice.       i./.Jjij.^cittii.H 

WE  men  coprehcndcd  vnder  the 
name  of  men.  2-1  ?•? 

Wcmcn  may  notbaptife.        4.1 5.2a 
Whorcdome  vttcrly  forbidden.  2.8. 

4t 

Wicked  are  indurated  with  Gods  pu- 

nifhmentes.  3  4.j2.&:3.8.5 

W'ickcd  are  fomctimcs  endued  with 

excellent  and  good  gifres.  3.14.2,5 

Widowes  aged  and  their  fingle  life. 4. 

13.18 
Will  of  God  is  plainc  and  llmplc.j .  24. 

■    '.■^■■-•'  '■■'  V-  "'.j  i''  ,■ .  ii<^ 

Will  of  God  t6  be  confidefcd  two  ma 

nerofwayes.  .1.17.^ 

Will  of  God  caufe  of  all  thirigcs.lJ4.t 

&  1.1(^.8-.  &  r.r7.2.5cT.i8.2. 

Will'Of  God  the  neccflity  of  al  thing  s 

.    ....V  -:-'/'^  •;■     •.      ■  3:23.^ 

Will  of  God  alwaycs  to  bee  followed, 

3  20.45 

Will  ofGod  rule  of  luftice.        5.15.5 

Will  of  man  how  ic  is  aboiiflied  in  the 

rcgenente.  i.5'^? 

Will  and  vhdcrftanding  are  two  parts 

ofthcibulc.  '    ''  I.I 5-7 

WillofmanisinGodsha!idc.2.4.<<, 

•■  7 
Wifedomc  the  true.  i  -i-i 

Workesoftheholy  Ghoft.   ,^M'9,9 
Workcsdbnutiuftifie.  3-i7-i't 

Workc*  of  the  flcfhcproccedc  of 
JJbbb-j        ori- 


Jhetdlf. 


r.ronglnalfinne.  4.tj.io, 

Worries  of  fupercrogation .  3 .14.14 
Workcsjthcir  lufticc.  5.18.1 

Workes  good  come  of  Gods  grace,  i. 

Workes  good  come  of  faith.  4.15.10 
W<Jcl(ic  was  made  for  mans  cnde  J .  1 6 
8.-:.  .i:jcj-:;;c     ,•  6. 

V^Enophon.  i.f  .ii.  &  4.12.11 

*>Xcrxcslpoilcd  &  burned  the  Te- 


plcsofEgypc 


Z. 


4.1  .f 


'^Acharias  the  Popes  falfchood.4, 

717 

Zeale,howeitis  ftirred  vp  of  repen- 
tance. 3.3.1  J 

Zephcrincs  conftirunon  for  cclebra- 
itingofMafli.  4.174^ 

Zephpra  howc  fliec  circumcifcd  her 
fonne.  4.15.1a 


AN  OTHER   TABLE    IN  WHICH 
arc  contained  the  places  of  the  Bible  accor- 
ding to  the  courfe  of  the  olde  and 
neweTcftamenr. 

Jfat  an)f  tmeyou  doefinde  wo  numbers  in  the  margent  ,  tht  frfle  Jtgnifitth  tht 

.    chapter  of  the  Bible,  thefecondp^eweih  the  Ver^e  of  the  fame  Chafer:  but  if  you  find 

one  ntimber  alone^then  that  figtiifteth  the  Iferfe  onely  .      Thefiyfi  number  put  after 

the  textfignifieth  the  Book^  of  the  Infiitutiotit,  thefeconde  the  Chapter ^  and  the  tUrd 

the  Se&ion, 


l.r 


2. 


GE  NE  SI  S. 
■^yl^n  N  the  beginning 

'^      God  created  hcaue 
,  and  earth.  r.i4.zo. 

^C^iAnd  the  fpirice  of 

^  ^^  i  ^°*^  ^^^  vpon  the 
r-r-J  deepes.i.i3.i4.&  i 

5.    And  GodTayd,kt  light  be  made^ 

,  and  light  was.  1. 13. 7.  &  1. 1 3. 8.&ir 

i6.z 

II,  Let  the  earth  Hioot  forth  grccnc 
fiorifhingherbes,and  bearing  feed 
according  to  his  kinde,         1.16.2 

2^.  Let  vs  make  man  to  our  image 
an.dlikencfle.         1.T3.24.&  1.1J.3 

iy.  And  God  created  man  co  his  i- 
mage  &fimilitiidcjhce  created  the 
toihc  image  of  God, male  &  female 

.     '^'r..  I,II.I4.&I.I<.5.&2.I.I 

ag»  ,-  And  rule  you  ouer  the  fiHies  of 
';  i^crea,andoucrthc  foules of  tlie 


heauen ,  and  ouer  euery  bcaft  that 
moueth  on  the  earth.  1.14.21 

31.     And  God  fawc  all  thinges  that 
he  had  made,  and  they  were  excec- 
dmg  good.  And  Euening  and  mor- 
ning was  made  thefixtday.  1.14.2a. 
&3.23.8 

^.i..  Therefore  hca*1cn  and  earth  was 

'  finiflicd,andaH  the  garnifliingof. 

them.  i-M'-f- 

2.    God  did  thrci-ghly  finifhe  the  7. 

day  hisworke  that  hee  had  made, 

and  he  rcftcd  the  fcuenth  day  from 

all  the  worke  that  hcc  had  done. i- 

14  1.&  2.8.30- 

7.     The  Lord  God  therefore  did  ta- 

fliion  n;an  of y  flime  of  y  carth^and 

infpircd  into  his  figure  the  brech  of 

life,  &  man  was  made  into  a  liuing 

foule.  1.15.J.&  2.14.8 

9.     And  the  tree  of  Ijfc  was  in  the 

middcftof  Paradife^and  the  tree  of 

the 


G^Mi^lS        ThcTdte. 


the  knowledge  of  good  and  cuill.  4. 

14,18 

.17.  In  what  day  focuer  you  niall  ea  cc 

thereof,  you  fliall  dye  with  death. 

3.Z.7 

18.  It  is  nor  good  that  man  be  alone, 

let  vs  make  him  a  help  like  to  him- 

fclfc.  4.133 

23.    This,nowboncsofmy  bones,  & 

'  flefh  of  my  flcfh  ,  /he  Oiall  be  called 

woman ,  becaufc  {hee  was  taken  of 

man.  2.U7&4.i9.5> 

5.4.  The  ferpentfiydctothe  woman, 

ye  (hall  not  dy.  i-i4-ij 

6.  Therefore  the  woman  fawcth.n 
the  tree  was  ^ood  to  eare ,  &  beaii- 
tifuU  to  the  eye  J  and  plcalant  to 
looke  vppon ,  an  J  flic  tooke  of  rhs 
fruitc  thereof,and  did  eatc,and  did 
gtue  to  her  husband  which  did  eate 

2.1  4 

1 5.  I  will  put  hatred  betwecne  thee  & 

thevvoman,betwcnethy  feede  and 

the  feede  of  her,fiic  Ihall  brufc  fmal 

thy  head,  and  thou  (halt  by  waitc 

tointrapppchishcele.  i  14  iS.&z 

13.2 

17.  In  thylabors  thou  Hnlt  eate  thcr- 

of  all  the  dayes  of  thy  hfc,3 .14.13  & 

2. 10.10 

12.    Nowe  therefore  leaft hee ftretch 

foorth  his  hande ,  and  take  alfo  of 

the  tree  of  life,  and  eate  thereof 

and  hue  for  euer,let  vs  caft  him  out 

414.11 

4.4.  And  the  Lord  had  regard  to  Abel 

andtohisgiftes.  3-I4-8 

7.  And  h«s  defire  fhalbe  fubied  v  n- 
■  tothee,  andthouflnkbeLordeo- 
uer  itjor  thou  {hale  rule  oner  it.i.i  ? 

16 

8.  And  when  they  were  in  the  ficlde, 
Cain rofcvpngainft his  brothci  A- 
bcl,and  flue  l\mi.  210.10 

JO  ,  The  voice  of  y  blood  of  thy  bro- 

.  ther^cricih  vnio  me  from  the  earth 

3.2.7 


13 .  My  iniqultie  is  greater  than  that 
Imay  getpardon,  3.3^ 

6.-^.  My  Ipiritc  ihall  not  abide  in 
ma  for  eucr,  becaufc  he  is  flcOij&c. 

3-H-i 

5".  But  the  Lord  feeingthat  there  was 

much  wickcdnefle  of  men  on  the 

earth,  andy  euery  thought  of  their 

hearts  was  bent  to  cuil  at  all  times, 

6.     Then  it  repented  the  Lorde  that 

he  had  made  man  on  the  earth,   i 

17.12 

10.  Iwilmakc  my  couenant  with  thee 
4.i4.«? 

22.  Noe  made  j11  thinges  that  y  Lord 
hadcomm.indedhim.  2.10,10 

8.21.  The  vndcrftanding  and  thought 
of  mans  heart, be  prone  to  cuil  fro 
their  youth.     2.2.2j.&2.2.27,&3 

9.2.  And  the  feare  and  dread  ofyou  be 
vpon  all  beafts  of  the  earth,  and  vp 
onallbirdesof  theaire,with  euery 
tbing  that  moueth  vpon  the  earth, 
all  thcfifhof  yfeabegiuen  to  your 
handes.  1  14  12 

8.  Behold,!  do  ordaine  my  couenant 
with  you,  and  with  your  feede  after 
you.  4i4<^ 

13 .  1  will  put  my  bowe  in  the  cloudes 

and  it  fh.iU  be  a  figne  of  the  Icaque 

betwcne  me  and  bctwcnc  the  canh 

4.14.18 

24.  ButNoebceing  awaked  from  his 
wincjwhen  he  hadlcarned  what  his 
youngcft  fonnc  had  done  vnto  him 

210.10 

25.  He  fayde,curfcd  be  Chanaan ,  lie  • 
flial  be  a  fciuant  of  fcruantcs  to  his 
brethren.  1.11.8 

27,  LetGodinlargelnphctjandlct 
Scm  dwcllin  Tabernacles ,  and  let 
Chanaanbc  hisfcruanr.        1.11.8 

12.4  Therefore  Abraham  went  forth 
as  the  Lorde  had  commanded  him 

i.IO.II 

Bbbbj      10.    But 


(^SM^^!S 


l6»     But  there  was  a  dearth  jn  the        vnto  hcr,retumc  vnto  thy  miftres. 


lande.and  Abraham  went  down  in 
to  Egypt  that  he  might  dwell  there 

I.I-O.I  I 

13 .  Say  therefore  I  pray  thee  ,  y  thou 
art  my  filicr.  i.io.n 

17.  But  the  Lordc  did  puni/h  Pharao 
and  his  houle  tor  Sara  the  wife  of 
Abraham.  2.8.19 

13.7.  And  there  rofe  a  ftrifebetweenc 
the  (hepheardcs  of  chc  flockc  of  A- 
braham:  and  the  Ihepheards  of  the 
fluckcs  ofLoth.  2. 10.11 

H.  And  the  one  ofthem  were  fcpnra- 
ted  from  his  brother.  2.10,11 

14.15.  And  bcholde  one  that efcapcd 
told  it  to  Abraham  the  Hebrues  2.. 

J  C.I  I 

18.  ButMclchifedec  king  of  Salem  , 
bringing  forth  bread  and  wine  (for  he 
wasiheprieftofthe  almighty)  &C.4. 

I8.i 

XJ.l.   Fearc  not  Abraham,!  am  thy 

defender ,  and  thy  rcwardc  is  very 

grcat.2.ii.i.&3.2j.io.&-4.io.n.& 

4.1^.24 

y.  Lookc  vp  vpon  the  heauens ,  and 
number  the  ftais  if  thou  canft;  and 
he  (ayd  vnto  him,fo  {hail  thy  feedc 
be.  "  5.1  ?.2 

17.   Therefore  when  theSunne  was 

fet  there  role  a  dark  mift.and  there 

appeared  a  fmoking  fornace  ,  &c. 

4  14  18 

Ig.  I  will  gluc  vnto  tiiy  feede  this 
countrcy,  from  the  fliidde  of^E- 
gy  pt  vnto  the  great  Hudde  Euphra- 
tes. 4.11S.11 

1^.2.  Bcholde.the  Lord  hath  fhut  me 
vp,that  1  Ih  culd  not  bring  forth:  go 
thou  in  to  thyhandmaidCjif  perad- 
ucntureattlieleaftj&c.         3.1-5I 

y.  And  Sarai  fayd  to  Abrr.ham,  thou 
dcaleft  vniuftly  with  me.  2.10. 1 1 
I  gaue  my  handemaid  into  thy  bo- 
(bme.  3»^-3i 

9,    And  the  Angell  of  che  Lordc  faid 


1.14.K?, 
I  J.  Agar  brought  forth  a  fonne  to  A- 

braham.  2.ro.tl 

17.2.    1  will  make  my  agreement  bc- 

tweene  me  and  thee,and  I  wil  mul. 

tiply  thee wondcrfuU much .  3.18. 

£ 

J.  1  haue  ordained  thee  a  father  of 
many  Nations.  2.10.H 

7.  Andl  will  put  my  couenaunt  be- 
tween me  and  thee:  &  between  thy 
feed  after  thee  in  their  generations 
by  an  euerbfting  truce ,  that  1  may 
be  thy  God  &  the  God  of  thy  feedc 
after  thce.2.8.2i,  &  2.10.9.  &  2,13.1 
&4.iJ.20.&4.itf.3 

10.  Euery  male  of  you  lliall  be  cir- 
cumcifed.  4.i4.io.&4 

11.  And  you  rtial!  circumcife  the  flcfh 
of  your  vncircumcifion,  and  it  Hiall 
be  a  figne  of  the  league  betwecnc 
me  and  you.  4.i<!».24 

12.  The childe of 8.d lyes fiialbe cir- 
cumcifcd  amongit  you,cuery  male 
inyourgenerations4.i6.5.&:4.i6.(^ 

&4.K5.30 

13 .  And  my  coucnant  {hal  be  in  your 
flcfli  for  aneueilafting  Icaguc.4.17 

2X 

14.  Thcmnlcjthe  flcHic  of  whofc 
vncircumcifion  hath  not  bin  cir- 
cumcifedj  tiiat  fouleOiall be  wiped 
out  from  amongeit  his  people,  be- 
caufe  he  hath  broken  my  coucnant 

4.6.^ 
21.    Iwillordaine  mycouenantwith . 
Ifaac.  4.r4-5' 

18.1.  The  Lorde  appeared  vnto  him 
in  the  valley  of  Mature.         1.14? 
1.     There  were  three  men  appea- 
red vntohimftandingby  him.  1.14 

9 

10.  Returning, I  will  come  vnto  thee 

about  this  time,  and  thy  wife  Sarai 

fliailhaueafonne.  3.18.1 

^3.  If 


TheTdte, 


6'SXL^IS'. 


13.  If  there  fhall  be  jo.  iiift  in  the  ci- 
1  J     tie,  /hall  they  periih  alfo  ?  and  wiltc 

thou  hoc  fpaic  that  place  for  fiftie 
iuftcj  if  they  fhall  beinit^j.  io.ij 

27.  Bccaufe  I  haue  begon  once ,  fliall 
I  fpcake  vnto  my  Lordc,  being  duft 
andafhes?  1.1.3 

l^.i .  And  two  Angds  came  to  Sodom 
in  the  eucnirg.  1.14.9 

ao.2.  AndheelaidofSaraihiswjfe, 
/he  is  my  fifler.  j.ro.n 

3.  Whether  or  no  will  thou  die  fory 
woman  which  thou  bioughtcft?  for 
flic  Inch  a  husband.  117.^4 

18.  For  God  did  fliutte  vp  cucry 
wombcof  ihc  houfcof  Abimelech, 
for  Sarai  the  wife  of  Abraham.  2.8. 

19. 

ai.2.     AndSarni  concciued,and  bare 

afonneco  Abrahainhcragc.  2.10. 

ir 

JO.     Caft  out  this  handmaid  and  htr 

fonne,  2.io.ii&4.z.3, 

X2.     All  thingcsth3E  Sarai  (hall  fay 

vnto  thee,harkcn  vnto  her,bccaufe 

in  Ifaac  fliall  thy  feed  be  called.  5 , 

2>.^ 

14.  And  Abraham  faidj  will  fweare 

2.?. 27 

»5.  And  Abraham  blamed  Abime- 
lech for  the  well  of  wa  ter  which  his 
feruants  tokc  away  by  fotcc.i.io.ii 

11.  I.     The  which  after  they  were 

donCjGod  tempted  Abraham.  3.8. 

4. &3. 10.45 

a.  Tale  thou  thy  oncly  fonnc  Ifiac, 
whome  thou  loueft,and  go  into  the 
lande  of  vi(ions,and  ofter  him  in  fa- 
crificc.  i.ioii 

3.  Therefore  Abraharifing  by  night 
fadlcd  his  Aftc,  caryingwith  him 
twoyongmcnand  hislonnc  Ifiac, 
and  when  they  had  cut  wood  for 
facritice.he  went  into  y  place  y  god 
hadcommaundedhim.        3.18.2 

8.  My  fonne ,  God  will  prouidc  to 
binifeLeanotFering  of  facriiice.  i. 


»^4 

1 2.  Nowe  I  know  that  thou  fearcft  j 
Lordcjand  haft  not  fparcd  thy  on- 
ly fonne  for  me.  3.8.4. 

16.  Ihaucfworneby  myfelfe  ((aith 
the  Lordc)  becnufc  thou  haft  done 
this  thing,  and  haft  notfparcd  thy 
oncly  fonnc, &c.  3.i8.z 

17.  I  wil  blcfle  thee.and  multiply  thy 
fecdas  tlieftarresofheaucn ,  &as 
the  fand  that  is  by  the  (here  of  the 
fca.  3.18.* 

18.  And  all  the  nations  of  the  earth 
/hall  be  bkff.-d  in  thy  feed,  bccaufc 
thou  obeyedft  my  voycc.  2.i3.i.ii:4. 

14-11 

23.4.  lama  ftrangcr and  pilgrin.e  a- 
mong  you,  giue  ir.e  the  right  of  bu- 
rial] with  you,  that  I  may  buric  my 
deadc.  5. 2). 8 

7.  Abraham arofc,  anddidwoifliip 
the  people  of  that  countne ,  that  is 
tofay,  thclonncsofHcth.     1.12.5 

I :.  Abraham  did  worlhip  before  the 
Lord  and  the  people  of  that  coun- 
trie.  1.123 

l^.  And  Abraham  buried  his  wife 
Sara  in  the  double  cauc  of  the  field 
which  cauc  was  riglit  oucr  againft 
Mamte,this i^ Hcbronin the  landc 
ofCan.Tan.  3-25  5 

24.7.  He  will  fend  his  Angellbcfoi  c 
thee.  I  .I4.6.&i.r4,i2. 

12.  Lord  God  of  my  mnfter  Abraiu, 
hclpc  mc  tliis  day,  and  dcaic  mer- 
cifully with  my  nvaiftcr  Abraham.i 

I4-It 
25.27.     iGac  loued  Efau,  bcaufe  hce 
did  eatothisvcnifon,  3«2.;i 

z6.i.  A  dearth  being  rifcninyUnd, 
after  that  barvcnncfie  which  hap- 
pened in  thie  dates  of  Abiaham:Ifa- 
nc  wencto  Abimclcciikingof  Palc- 
ftincinGcrara.  2.lo.ii 

4.    And  I  will  mulciplie  thyfcede  as 
the  ftars  of  hcaucn  ,  and  I  will  giuc 
to  ihy  poilericic  all  thcfc  region?^ 
and 


ons  and  all  nations  (liaUbccblclTcd        of  all  thjngcs  that  thou  (halt  giuc 

njcc.  4*i3-^ 

29.  20.  lacob  ferucd  for  Rachdl.  7. 

ycarcs.  i.io.ii. 

'5.  And  in  the  cucning  he  brought  in 


inthyfecdc.  ^.\%\\ 

7.    And  he  anfwercd,(hc  is  my  filter, 

for  he  feared  to  cofcllc  that  ihe  was 

aflociatcdvntohimin  mariagc.  z. 

lO.Il 

If.  For  this ,  thcPaltftincs  cnuying 
him, they  dammed  vp  the  wcls.  that 
thefcruances  of  his  father  Abr;:m 
had  dicgcdj3t  that  time  filling  the 
vpwith  er,rch.  1.10.12, 

20.     But  there  alfo  was  a  brawling  of 


Lclia  his  daughter  to  lacob.  z.  10. 

It. 

27.   Fill  vp  the  weeke  of  daycs  of  this 

coupling,  and  I  will  giue  hervnto 

thee  for  the  worke  by  which  thou 

fli.ilt  ferue  mee  in  feuen  other  ycres 

2.ro  II 


the  ftiepehcardesof  Gerara  agninll:    3 o.i .  But  Rachellfceing  that/he  was 


thelliepchcardesofllaac.  2. 10.12. 
jr.     And  rifing  in  the  morning,  they 

fwore  one  CO  the  other.  2.8.27 

35:.    Which  both  did  offend  the  mind 

oflfaac  and  Rebecca.  2.10.12 

i/.p.     Goethy  wayes  foorth  to  the 

flocke,3nd  bring  vnto  me  two  goud 

Kiddes,&c.  3.2.31 

14     He  went  and  brought ,  and  gauc 

vnto  his  mother,  2  10.14 

17.  Sofooncasheefentcdthefmcll 
of  his  garmentes,  blcfllng  him,  hcc 
faidc,beholdcthe  fmellof  my  fon 
as  the  faiell  of  a  fuij  field  the  wl'iicli 
the  Lord  hath  bleflcd.  S-i'-^S 

38.  Efau  with  a  great  houlingweptc. 

3.?.24.&?.J.25 

39.  Thybleflingfhallexcecdeinthe 
fatnefle  ot  the  earth,and  in  the  dew 

.    ofheaucn.  3  3«^J 

»8.5,  Ifaac  therefore  let  Iac;ob  depart. 

2.1 0.12 

II.  Andhefaweinhisflecpcaladdcr 

{landing  on  the  earth,  and  the  top 

thereof  touchinghcaucn.       2.9.x 

ji.  And  alfo  the  Angels  of  God  going 

vp  and  going  downe  by  the  way.  1. 

14  u 

18.  lacob  therefore  rifing  early,  tokc 
theftone  which  hce  did  lay  vnder 
his  hcadc,andhee  reared  itvpfor  a 
remembrance^pouring  oyle  thero- 
upon.  I.  ii.15 

at.  I  will  offer  the  tenthcs  vnto  thcc 


vnfruitfull ,  fhe  cnuicd  her  filler,  &: 
faidc  vnto  her  husbande,giue  mee 
children,  otheiwifeIwilldie.2.ro. 

12. 

2.  Whether  or  no  am  la  God  that 
hath  take  from  thee  the  fruit  of  thy 
wombc?  1. 167 

31.1^.  And  Rnchcll  dole  away  the T- 
doles  other  father.  i.ii.8 

23 .  Who  toke  his  brethren  vnto  hini, 

and  following  after  him  7.dayes,hc 

tooke  him  in  the  mount  Gilcad.  2. 

10. 1  i. 

46.  Day  and  night  I  was  opprellld 
with  heat  and  cold,  andflcepewas 
farrc  from  mine  eyes.  2. 10. it 

53.  Therefore  lacob  fwore  by  the 
fcareofhis  father  Ifaac.         2.8.27 

32.1.  lacobwcnton  the  iouineythat 
he  had  taken  in  handc.and  the  An- 
gels of  the  Lord  met  him.      i  14, f 

7,   Jacob  feared  wonderfully,  &c.  j. 

lo.iz 

10.  lamnotworthieoftheleaflofai 
thy  companions,  and  allthe  trueth 
which  thou  haft  Hiewcd  vnto  thy 
feruaunt :  for  with  my  llatFe  haue 
I  palled  ouer  this  lordan.  3  .IC.14.& 

3.20.25 

11,  D-Iiuermefrom  thchandof  my 
brother  EfaUjbccaufe  I  feare  him 
vcric  much,  leaft  he  comming,  doc 
ftrikc  the  mother  with  her  fonncs. 

z.io,iz.&  3.20.14 
a8.   Por 


TheTuhit. 


GD^^u. 


»8.   For  If  thou  were  ftror«  ogainft 

,     God,howc  much  more  flialte  thou 

prcuaileagainftmcnf  l-4>5 

*p.  lacob  asked  him,  tell  mcc  what  is 
thy  name?  he  aimfwcred,  why  doft 
thou  fcckc  after  my  naracy  which 
is  marucUous  ?andheebl££rcd;him 
in  that  place.  1.13.10 

30.  And  I  acob  called  the  name  of  y 
place  Phanuell,  faying,  Ifawc  the 
Lorde  face  to  face,  and  myfoule  is 
fafc.  1 1 3:.  10. 

33 .3 .  And  he  going  foorth  wcrfiiippcd 
proftratc  on  the  earth  fcucn  time?, 
vntUI  his  brother  drewe  nic.  1. 10. 

12. 

34.?.  lacobvnderftoodethat  he  had 
rauifticd  his  daughter  Dina.  2. 10. 

iz. 

«J.  Simeon  and  Lcui  the  brethren  of 

Dina  went  into  the  citie  bolddy 

with  their  fwordes  and  all  the  male 

becing  flaine,&c.   i.io.iz.and4. 

1.24 

%^.  You  hauc  troubled  mee,and  haue 
made  me  bee  hated  of  the  Chana- 
rrtes&Phareficsinhabiters  of  this 
countric.  i.io.ia 

^5.18.  But  her  foule  departing  for 
greefc,&  death  being  now  at  hand, 
thecalled,&c.  a.io.iz 

a*.    Ruben  went,  and  flept  with  Ball 

the  Concubine  of  his  father ,  that 

wasnotvnknowenvnto  him.i.io. 

IZ  &4.i.:4 

37.28.  And  y  Madianites  Marchants 
paflingby  ,they  drewe  him  out  of 
the  Cefterne,  they  fold  him  to  the 
IfmacLtes  for  twcntie  peeccs  of 
filuermoiiy.  4.1.24 

32.  They  tookc  hiscoate,  fending 

tlicm  which  bare  it  to  his  fathcr,&c 

z.io.ii 

38.13.  Therefore  the  woman  concei- 

ucd  atone  copulation,&c.2.io.ii.& 

4.1.42. 

AijS.  The  brethren  of  lofeph  came  & 


did  reuerctKCvnto  hiifi.       I.12.3 

36.  Youhaucmade  meetobccwith- 

outchildrcn:Iofcphis  notaliuc  any 

more,Simeon  is  holdenin  chaines 

andyoucarie  Bcniarain  away  :  all 

thcfc  eujls  hath  fallen  on  mce.z.io, 

^     n. 

43  .i4.My  omnipotent  God  make  him 

fauorable  towards  you,  and  that  he 

let  loofe  with  you  your  brothcrthat 

hec  holdcth  in  chaines  and  this 

Beniamin;  for  I  fhall  bee  as  one  dc- 

'  fticute  without  children.         z.4.6 

45.8.   I  was  not  fent  hither  by  your 

councell,  but  by  the  will  of  God.  i. 

17.8. 

47.7.  AndlacobfalutedPharao.i.ii. 

If 

?.  The  daics  of  Pilgrimage  of  my  life 
bei3o.yeares:  feweandcuill.z.io. 
iz.And  they  came  notvntoy  daics 
of  my  fathers,  in  the  which  they 
wercpilgrimes.  z. 10.13 

z^.  Thou  (halt  keepe  promife  &  (hale 
deale  pitifully  with  mee ,  that  thou 
buriemee  not  in  Egypt.        z.10.13 

30.  Butlwillfleepe  with  my  fathers, 
and  thou  Ihalt  carie  mce  from  this 
countric,  and  put  thou  mee  in  the 
fepulchreofmy  Aunccftors.  z.  10. 

I3.&3.25.8 

31.  Whofwearing,  Ifraclwoifhippcd 
the  Lord,turningio  the  head  of  the 
bed.  i.iiij 

48.14.  Andlfraellftretchingouthis 
righthande,  putitontheheadcof 
Ephraim.  4.3.16, 

16.  TheAngell  which  h.ithdeliue- 
rcd  mee  fiom  all  cuils ,  blclfe  thefc 
boyes.  1.14.^ 

And  let  the  namesof  my  fathers  A- 
brahamandlfaacbe  called  vppon 
them.  5.10.1^ 

19.  But  his  yongcr  brother  (hall  bee 
greater  than  he,  and  his  fecde  Ihall 
grow  into  nations.  5-iz.f- 

49^f.    Sim  con  &  Lcui  broibcrsjwar- 

lie- 


£xol^iis 


S^vTiA?^. 


>'  ri.iikevcffcHofinhjsnrit,  J  1 '.  'a.^^ 
■  p.  ludi  chowhd(i)!Ota  Lyohrmy  fonnc 
thou  afccndsft  to  the  pray ,  being 
-  ■  ftillchoudiddefllicajaLyony  and 
i:>: :  ^aflicLyonwlio.ihili  Jrai£c.diec? 
.ci.i.-j.  .  [u  r.Alzl  .  .  ..!  ;:.:)u,     'I.8.4 
•^o.  The  Sccprcr  fliall  not  be  caricd  a- 
[•-   iwiyfrom  luda;,  rieitlier  thcJCap- 
•  rainc  from  his  homCjVntiU  he  come 
that  is  to  be  fcntjiiid  he  fhalbc  that 
.thcGcntilslookefor.     .         i.8.7 
i»:  I  will  looUe.for  thy  faluation  O 
;:.    Hord,.  '    ■      .       rh;     •.    i.io.i^ 
yo.zo.'  Yo'xhauehtiagincdeuilofnie 
but  God  willrume  that  into  good, 
that  he  might  exalt  mecas  you  fee 
prcfently.  i.i7-8 

IJ.  When  God  fhallvifitcyou,  caric 
:i.way  with  youjny  bones  frcEft  thjs 
pJace.  .  .        -■.  ■  ^  :. 2-10.13 

EX.ODVS..r      :i 
2.U.T  XTHcn  he  looked -here  and 
VV     tlicre,  and  favvc  that  no 
body  was  prefcnt,  hec  hid 
;      the  Egyptian  which  he  ftroke,or  kil 
,     Icdjinchefand.  .  4.20.10 

3.2.  And  the  Lord  appeared  vnto  him 
in  aflame  of  fire  from  the  roiddcft 
of  a  bramble  bufti.  4.17.21. 

6.  I  am  the  God  of  thy  father,  yGod 
of  Abraham,  theGodof  IfaaCjthe 
Godoflacob,  .  2.8.1  J.&2.10.9 
8.  Ihauecoracdowjic  that  Imay  de- 
liuer  them  from  the  handcsof  the 
Egyptians,&that  Imay  bring  them 
outofthatcountrie.  4.20.30 

10.  Butlcame,th3tlmightfcndthcc 
toPharaOjthatthou  mighteft  lead 
away  my  people.  4-8-2 

14.  Which  isfentmeevntoyou.I.13. 

»3 
ai.    Iwjllgiue  fauour  vnto  this  peo- 
ple before  the  Egyptians,and  when 
you  goc  foorth  you  fhall  not  goc 
foorthcmptie.  i.i7-7 

4.3.  And  the  Lord  faid,  throweit  on 
the  carihjhc  threw  ix  ,&  it  was  tur- 


:!  1    pedinto^firakc'jo  ':  ^'  i    14.1,^4? 

11;  Who  h.^thrriadcthc  mouth  of  n\^ 

orwhohochframadthc  dummc  & 

dcafcvthe  feeing  &.thc  blmd?  not  I? 

•     ^  .  '■■,-■■  .  1.13.14 

:  aid  -S^otfana  do  all  things  openly  be- 

'■■.iniivhJihsrab^wbsthi  haueiput  into 

I  qth^ handcs, I  will  bzrd'znhis heart, 

&  he  (hail  not:let  the  people  go,  24 

.5  '  4.&3.t4.r3 

I  will  hardenhis  hcarr,and  he  fhall 

.■    .norJct  the  people  go.         .    1.38,1 

.1$.  Scplioracookc  tiitrrcforea  fharpc 

,  i^oneianJcircumcifcdxhcvncircu- 

'     CL^oaofherfonne.  4.1 5.21 

6.7.  And  I  will  take  you  vnto  meefor 

a people,and I  willbce your  God.2. 

.  ,        ...  10.5 

23 .  A  aron  tooke  Elizabeth  to  wife  the 

.  daughter  of  Amiriadab  the  filler  of 

•,  [    Nihafonjwhichbarc  vncohim Na- 

dab.and  Abiu,&  Ekazar,and  Itha- 

mar.  _    .  ^13-3 

7.T.  And  the  Lordc  faide  vnto  Moles, 

beholde,!  hauc  ord  lined  th^c  the 

.    Gbd of Phnrno,& Aaron  thybro- 

:  .thcr fliall be'thy  Prophet.       1. 13. 9 

.  g.    But  I  will  harden  his  heart ,  &  will 

multiple  my  fignes  and  wonders  in 

thelandofEgypt,i.i8,a.&a.4  5.  & 

10.  Aaron  tooke  his  rod  before  Fha- 
rao  &his  fcruantes ,  and  it  was  tur- 
ned into  a  fnake.     .  4-1 7-^  f 

11.  Pharao  called  his  wife  men  Scin- 
chanteres,and  they  made  vnto  him 
likewife  certainc  wonders  through 
Egyptiacallinchauntments.     t.8.9 

12.  And  they  inlike  manner  caft  forth 
theiijroddcs,  which  were  turned 
into  dragons, but  thcrod of  Aaron 
deuourcd  their  rods.  4'  '7  i  ? 

8.  15.  But  Pharao  feeing  that  quicc- 
nes  was  giuen  him, "he  made  his 
heart  worfe.  i  iS.z, 

10. 1  And  the  Lord  faid  vnto  Mofcs» 

go  invnto  Pharao;for  I  hauc  hardc- 

ned 


ned  his  heart,  and  the  hcdrts  of  his 
feruantcSjthac  I  may  make  the(e  to- 
kens on  him.  i.44 
IX.3.  The-  Lordcwillgiite  faudtir  to 
•f'his  people  before  y Egvfftians.And 
; .  Mofcs  was'  a  great  man  in  the  cbu- 
trie  of  Egypt  before  the  fcruants  of 
Pharao  and  all  the  people*      2.4.6 
li.^f  It  was  a  Lambc  without  fpot,  a 
.  'helambeofayeareold.  .  i  4.'6.3i 
^6.::\iind  when  your  children  fh:il  fay 
vlYt^^oyotj ,  Whad  reiigioft  ijstliir?  ,4< 
-//po.T  .-^.  .      i  ■        i.    .     .     i^^jo 
45-?.  -This  is  the  religion  of  p^ifjing;  o» 
uer, euericf  ftranger  Ihallnot  eaie 
thereof.                            ■  4-i7.ti. 
46.  .Neither  fhaUyouiJjreakcy  bopcs 
(  thereof^          ,;.   :';■]  .'^  'i'^.i^.9 
I5..ji.3an(ftific  to  rac  cuery.firift  boijne 
'  that  dpth  open  the  womb- an:age/\ 
the  thildren  oflfraell,  aswclofme 
as  of  bcaft,  for  they  be  all  mine,  4. 
1 6.3 1 
14.19.    And  the  Artg€ll<>f  the  Lordc;^- 
hfcing  vp  himfelfe ,  which  did  goc 
,  beforcfhe S3fppe<)fIIraeljWcntaf- 
".  terthcm.                 . .  -,     1.14.^ 
»I.   And  when  Mofcs  had  extended 
his  handeagainll  ihcfeaj  the  Lord 
tookc  it  away,a  mightie  wind  blow- 
ing and  burnjngalj'thq  night,  &c^ 

;  .  '  !.    '  ,    ;.,       :W-9 

%6'.  And  the  Lorde  Tajde  vn.to  Jyloles, 

ftretch  out  thy  hande  ouer.  tl»e,ica, 

that  the  waters  may  rcturne  to  the 

Egyptians  and  vpon  thechariots  & 

;horferHiGn  of  tlicm.  4-i^.9 

J-J.'  ;The  people  feared  the  Lorde  and 

^  beleetJedinhiipjandinhis  leiuauc 

,  Mofcs.      .  .    -,  ,  [        4.§.i 

XJ.5.  Th,eLordasachampidn,oinpi- 

potcnt  in  his  name,  1.13,  i4.&4,J7, 

\6.y.    And  in  the,  morning  you  fhall 

.   fcerthe  glorie  of  the  Lorde>  I  haiie 

hfardc  yxauinurmitringagajnft  tne 

,-  Lprde.BucwcCjwhatbecwcc  that 


'   you  doe  murtriitrc  Jfgainft  vs^riur- 
lie..  i.8.f 

14.  And  ,whep.thedeAy  was  afccnded 
- ':  tbat.wns fallen,  bcholde  vppon the 
-   vppcrparteof the. earth  tbcicap- 

.  pcajcda  litlc  thing  in  a  manner  of 
;    the likcncfle,&c.4,i7.54.and  4.18. 
..  1     ■-  ao* 

17. C^.  BthoIde.I  will  ftande  there  be- 
fore thee  vpon  the  rockc  Horeb,  & 
.  :  icbiOH/lialt  (triketbe  rock,and  V^ajci 
'.  ftiall  prpcectd^  there  from,  iba,t  ths 
I  -people  ma^,<ilsink,C4.  I7i.i5.&.4.i7. 
7  :  .  11. &  4.18.10. 

15.  And  Moles  did  buildc  an  alfar,fi4 
,calledthe  name  ihzxOi  lilMtah-lSjfi 

.1..  .    ..^,.-..;..;c:.;c-;.,::l.i3-9 

x8,5^.  And  when  there  fhall  bee  any 

•.   dirpura;tidrt:am<)lig9ft  the^nl ',  th.&ji 

{hallcamevnto  nip.,  y'l  mayiigdge 

■bctwtne  them, and  that  I  may  ihcw 

thecommaundcmentsof  God  and 

hislawes.  4.1 1.8 

i^'.r*;  You  fhall  bee  vpto  race  :^s  the 

•    treafure  and  bell-  of  al  the  people, 

_,  for  all-  the  earth  is^mine.,  4..15.13 

6..    And  you  fhall  be  vnto  me  a  kiiig- 

.  ,  ly  Prieithoo4e»a.i^daholy  people.!- 

:.:•■  .-i-U'  '.-;••' •■■.-■•■"  ■ ,     -7.x 

\6.  AticJnqwtlT^  third  day  was  come 

:  land  it  w.ixcdl^right  in  the  mqrning 

',  andl^^o^^tliundcTingbcgapne  tof: 

bee  ljp3r<^,and.  jighcenin  ges:  to 

flafhe ,  and  thickc  cloudes  to  coucr 

the  hill.and  the  found  of  the  trom- 

pct  did  make  anoyfe  vcric  vthc- 

..  mently  ,  and  the  people  did  :tearc 

.\\vhich  wcrcjin  the  tenvcs.,T.S.5'.^ 

10.3.   Thoij  /hale  not  haiic  flraynge 

.   Godsbdorcme.  1.13.24 

4.  Thou /hal:  not  make  to  thy  fclfe  a 

graueniroage.neither  any  liken es. 

thatisjn  heautn  abcuc  the  earth, 

neither y  [s.^n  the  earth  beneath, 

.,pcithcroftho!c  things  ihat'te  in 

(^  the  waters  bcijcatl-i  the  CirtiY.r.ii.x. 

•     &.J.IJ.I1.&1.-TJ.24 

'.►  Thou 


Bxo^tis 


Thi  Ta^lfi, 


f ,    Thou  flialt  neither  worfhip  them 
■    nor  fcruc  them  :  I  am  thy  mightic 
Lordc  God ,  iealousj  vHitingihc  in>> 
iquitic  of  the  fathers  vpon  the  chil- 
dren, to  the  thirde  and  fourth  ge- 
:u  nerarionsof  them  that  hate  ttiiec. 

•  -'  i.ii.i 
t.  And  being  merciful  vnto  thoufands 

•  ofthcmthatlouemcandkcepemy 
y''  •cominaundemcnts.  ,  a.io.^ 
13.  Thoufhnltnot  kilh-  4.10.10 
44.  In  which  fliall  bee  the  memory  of 

rtynamcj  I  will  come  to  thee  ^d 
blefll'thee.  4.1. y 

»i.i3.  But  hec  that  hath  not  lycn  ill 
wayte,  but  that  God  hath'giuen 
him  into  his  hands,  &c.  i  .i6.6.  &  t . 

17.  Hee  that  ftiallcurfe  his  father  or 
mother,  (hall  die  the  death,  i.  S. 

12. 1.  If  any  man  dial  hauc  ftollcn  an 
Oxc,or  a  fhecp,  and  fliallhaue  kil- 
led him  or  foldc  him,  heefhallrc- 
ftore  fiuc  Oxen  for  one  Oxc,  and 
foure  SheepcforoneSheepc.4. 10. 

8.  If  the  theefc  bee  not  founde,  the 
mafter  of  the  houfe  Oialbe  brought 
to  the  ludges,  and  he  fhal  fwcarc 
that  he  hath  not  &c,  4.10.4 

II.  Anoihefhallbebetwccnethem, 
that  hec  hath  not  ftrctchcdouthis 
bandeto  the  thing  of  his  neighbor. 

%S.  Thy  tenthcs  and  firft  fruits  thou 
fhallnotbeflacketopay.         3.7.5 

*3 . 1.  Thou  fliak  not  admit  a  lie,  nei- 
ther (halt  thou  ioyne  thy  handc, 
that  thou  fhouldeft  bcarc  falfe  wit- 
neifc  for  the  wicked.  i-847 

4.  If  thou  fhalte  mecte  the  Oxe  or 
Aflc  of  thy  encmie  going  aftray, 
bring  him  backe  vnco  him.  2.  8. 

16. 

$.  If  thou  flialtc  fee  the  Afle  of  him 
that  hatcth  thee  lie  vnder  his  bur- 


den, thou  {haltenotpaffcby,  but 
/halt  lift  it  vp  together  with  him, 

11.  ThatthyOxe  and  thy  AIT;  may 
take  reft,  and  that  the  fonnc  of  thy 
hande  maiden  may  bee  refrcflied, 
and  the  ftranger.  2.8.3* 

13 .     And  yee  (hall  not  fwcarc  by  the 

name  of  outwardeGods,  neither 

fliall  it  be  heard  out  of  your  mouth, 

2.8.1J 

»^.  Thou  ffialt  carie  the  firft  of  thy 
fruitcs  into  the  houfe  of  the  Lorde 
thy  God.  3.7.1 

to,  Beholde  I  will  fendc  my  Angeli, 
which  may  goe  before  ihee,&  may 
keepethee  m  the  way*  and  may- 

-  brift^thee  into  the  place  which  I 
haue  prepared.  1.14.^ 

44.18.  And  Mofcsentring  ymiddeft 

of  the  cIoud,afcendcd  into  the  hill, 

&  was  there  40.  daycs  &  4o.nights. 

i,8.j.&4.r2.ici 

ij.17.  Alfo  thoti  fhalt  make  a  mercie 
feateoffinegolde,  tVvocubitcsand 
a  halfe  long ,  and  one  cubite  and  a 
halfe  broad.  1.11.3 

18.  Thou  (halt  alfo  make  two  golden 
Cherubines  beate  out  on  botli  fides 
of  the  Oracle.  1.11.3 

10.  Thou  {haltcoucr  both  fides  of  y 
merciefeate  ,  llrctching  out  their 
wingcs ,  and  couering  the  Oracle, 
andiheirfacesoneto  an  ether,  to 
the  mercic  feat  wards, by  ihewhjch 
theArkeiscouered:  in  the  which 
thou  fhalt  put  the  tcftimonie  that! 
Ihall  giue  thee.  i.if.j 

40.  Lookc  in  and  do  according  to  the 

'  example  which  was  lliewed  thee  in 

the mountaine.   2.7.i.nnd4.i4.2C» 

Z8.9.  And  thou  fhalte  take  tvvoO- 
riix  ftoncs,  and  thou  Ihaltgraue  on 
them  the  names  of  the  children  of 
IfracH.  3.20.18. 

to.    Six  names  in  one  ftone.an<l  the 

'  other  fixe  on  the  other  ftonc.accor 

ding 


rheTdle. 


bXODuA 


ding  to  the  birth  of  them.  3.10.18 
1*.  And  i\aron  {hall  cany  the  names 
of  them  before  the  Lordc,vpon  ci  • 
thcrihouldcr,  for  a  remembrance 
3.10.18 
ii.   And  the  ftones  (halbe  according 
to  the  names  of  the  children  of  II- 
rael.i  z.  according  to  their  names, 
grauen  as  figncts,cucry  one  accor- 
ding to  his  n3me,and  they  fhalbce 
fortheiz.iribes.  '  3.20.18 

19.9.  And  thou  (halt  gird  them  with 
girdlcSj  both  Aaron  &  his  fonnes, 
&  thou  (halt  put  on  them  bonets, 
&they  fhalbc  prieftcs  to  mce  by  a 
perpetual  religion,&c.  4.1.9 

36.  And  thou  fhalt  offer  a  calfc  eucry 

day  for  rcconciliationj&  thou  fhnlc 

cleaafe  the  altar,  &c.  1.17.4.  &  4. 

18.13 

30.10.  And  Aaron  (hal  make  recon- 
ciliation vpon  che  homes  thereof 
onccayearc  ,  with  the bloud  that 
is  offered  for  finne.  2.15.6 

30.  Thou  (halt  annoint  Aaron  &  his 
fonnes,&  thou  (halt  fanftifie  them 
that  they  may  minifter  vnto  me  in 
the  prieftes  office.  4-I9-3I 

51 .3 .  And  I  haue  filled  Befelecl  with 
thefpiritofGod  ,  with  wifcdome, 
ynderftanding,  and  knowledge  in 
cchc  worke.  i.r.iS 

13 .  See  that  y  ou  keepc  my  Sabaoth, 
becaufe  it  is  a  figne  betweene  me& 
you  in  your  generations.       2.8.2^ 

34.1.  Arife,makevs  gods  that  may  go 
before  vs,  for  why,  wee  knowe  not 
what  hath  happened  to  this  man 
lidofes  ,  thatbroughtvs  outofthe 
landofAegypt.  l.ii.S 

4.  Andrhcyfaid,thcTcbethy  gods,  O 
Ifracl,  which  brought  thee  foorth 
of  the  land  of  At  gypt.  1.11.9 

47.  Let  euery  man  put  his  fword  by 
his  fide,  and  go  to  and  fro  fro  gite 
togatc  through  ihchoftc,  and  flny 
<uery  man  his.  brotliei-j  and  friend. 


&  neighbour.  4.xo.to 

1%.  Either  pardon  thcTO  this  fault, or 
clfe  if  thou  do  it  not,  wipe  mec  ouc 
of  the  booke  which  thou  haft  writ- 
ten. 3-io.3f 

33. Tp .  I  will  haue  mercy  on  whomc 

I  will ,  and  I  will  bee  fauourablc 

vntowhomeitfliallpleafe  mce.  1. 

J.17.  &3.11.11.  &3.zi.6,8.  &j. 

14.x? 

20.  Thou  canft  not  fee  my  face,  for 
man  (hal  not  fee  me  &  Hue/  i.ii.j 

34.6.  The  Lord  pafTmg  before  him, 
he  faid:the  Lord,thc  Lord  ,ftrong, 
mercifull,  andgracious,pacient8c 
of  much  mcrcie.  I.io.a 

7.  Which  doeft  payc  the  iniquitie 
of  the  fathers  to  the  children,  and 
vppon  the  childrens  children,  vn- 
to the  thirde  and  fourth  generati- 
on. 2.8.1J 

^%.  Therefore  Mofcswas  there  with 
the  Lord  40  dayes&  40.  nightcs, 
he  eatc  neither  bread,  nordronkc 
water.  i.8.f,&  4.11.20 

Z9.     And  when  Mofescamedownc 
from  the  mount  Sin.ii,the  two  Ta- 
bles  of  teftimonic  were  in  his 
handcs  (  andhcwift  not  that  the 
skinne  of  his  face  did  fhine  brighc 
after  that  God  had  talked  w  him.) 
i.8.f 
3  <f  .2.    You  (liall  worke  fixe  dayes,thc 
feuenth  day  (lull  bee  vnto  you  the 
holy  Sabaoth  of  the  Lordes  rtft.2. 
S.29 
30.   Behold,  theLord  hath  called  by 
name  BcfclcelthefonncofVri,thc 
fonneof  Hur  of  the  Tiibeof  !u- 
dah.  i.t.\6 

40.34.  And  a  cloud  did  coucr  the  Ta- 
bernacle,the  maiellie  of  the  Lord 
glittering  and  ihinme.  1.8.5 

L  h  V  I T  I C  V  S. 
J, a,    T^7Hofoeuerofyou  (haloffcr 
YV     afacnfice  vnco  V  Lordc, 
yefli.ill  offeritofcattcl, 
C  c  c  c.  as 


.IViticiis 


rhcrahlc. 


as  ofBtcfes  &of  fliccp*.    4.1 4.  to 

4  And  h .  fhal  put  his  hand  vpon  the 
head  of  the  lacnfice,  &  it  Hialbc 
acceptable  &  profitable  forhiiat- 
toncmcnr.  4-5 -i  6 

y.  And  he  Hul offer  vj>thc  calfc  be- 
fore the  Lord.  4.1 8.1 1 

41.  A  fouie  when  it  fhall  finne 
through  ignorance  in  any  of  the 
comraaundcmcntcs  of  the  Lordc, 
&c.  4.r.i8 

y.ij.  Andtheprieftflialmakeanat- 
tonemcnt  for  him  as  touching  his 
finne,ihat  he  hath  finned  in  one  of 
thefc  p6intes,  &  it  {halbe  forgiuen 
him,&c.  *-i7-4 

S.^.  And  all  the  multitude  being  ga- 
thered togicher  before  thedorcof 
the  Tabernacle,  hewafhcd  Aaron 
and  his  fonnes.  4  3  -i  5" 

1144.  Be  you  holy  bccaufc  lam  holy. 
4.19.1? 

i6.z.  Speake  vnto  Aaron  thy  brother, 
thathee  enter  not  cche  time  into 
thefanftiiarie  that  is  bctwene  the 
vale  before  the  propitiatoric,   &c. 

ai.  And  Aaron  puttingboth  his  h'lds 
vpon  the  liuc  Goatc ,  confefled  all 
the  iniquities  of  the  childre  oflf 
rael,&c.  3 -4. 10 

jS.j.  The  which  things  ifamando, 
heflialliueinthem.  z.8.4.&i.i7. 

y.&3.i4.i3.&3.i7.3 

tf.    None  fhall  come  ncerc  any  of  the 

next ofhisbloud thathee  fhoulde 

rcueale  their  ihamefulnelTe.  4.19. 

jp.i.  Be  you  holy ,  becaufe  I  y  Lord 

your  God  am  holy.  2.8.i4.&3.<^.» 

&  4.19.1? 

Ji.  Thou  flialt  not  forfwearc  in  my 
name,  neither  /halt  thou  defile  the 
name  of  thy  God.  I  am  the  Lordc, 
&c.  2.8.Z4 

16.  Thou  flialt  notbeafalfeaccufer 
nor  a  whifpcrcramongcft  the  peo- 


ple. 1.847 

18.  Thou  Hialt  not  fceke  aucngcmcr, 
neither  Ihalt  thou  bee  mindfuilofy  ' 
wrong  of  thy  Citizens  to  thee.i.8. 
5  ^.&  4.20.1^ 

31.  Youfhaldrawawayyourpromw 
fes  from  them  that  workc  with  ipi- 
rits,neither  enquire  you  any  thing 
of  fouthfayers  that  you  (houldc  be 
polluted  by  them.  4.1. y 

10.6.     The  foulc  which  followctll 

after  coniurers  and  foothfayers, 

and  goeih  a  whoring  after  them 

I  will  put  my  face  againfl  him,  &c. 

1.8.J 

7.  Sanftifieyourfelues  and  beyou 
holy,becaufc  I  your  Lord  God  ana 

holy.  4.19.15' 

9.     Hee  which  curfeth  his  father  or 

mother,  /hall  dye  by  death.  2.8. 

35. 

26.3.  If  you  (hall  walk  in  my  wayes, 
andfhalkecpc  my  comandemets, 
and  do  them.  a.f.io 

4.  Iwillgiueyouraincinhis  time.E. 
I6.5.&1.84 

It.  Iwillwalkcamongflyou,  andl 
will  be  your  God,  Scyoufhalbemy 
people.  2.1  oJ 

zo.  Yourftiengthflialbc  confumed 
invaine,  the  earth  Ihall  not  bring 
forth  her  fruite,  neither  the  trees, 
&c.  3.10-44 

23 .  Yet  if  by  thefc  you  wil  not  receiuc 
my  difciplinc ,  but  will  walkc  con- 
trary vnto  me.  1.17^ 

26.  Aftcrwardcs  I  fhall  haue  bro- 
ken the  ftaffc  of  your  bread,in  fuch 
forte,  that  tenne  women  may  bake 
bread  in  one  oucn  ,  and  they  /lull 
dcliuer  them  by  wayght ,  &c .  5. 
20.44 

33 .  But  you  I  will  difperfe  .imongffc 
the  nations,  and  I  wiildraweouta 
fword  after  you,andyour  land  ihal 
be  defert.&c.  2.it.i 

36.  Andfuchofyouas/halrcmainc, 

I  will 


jjjims^K' 


rh^Taiu.    'I^'ivrEj^Hoj.ni 


Iwillcaufc  fcarcloyour  hearrcs.r, 

NVMB  ER  S. 

^■S    A  L  the  while  of  his  Icparation, 

^  -^  the  rafor  fliall  not  pafl'e  oucr 

by  his  head.  4.19.2^ 

X8  Then  the  Nazariteftialbcfhauen 
before  the  doore  of  the  Tabei  n  3- 
cleofpromifcjbytheJockesof  nis 
conl'ecration  and  he  fliall  take  his 
hearc  and  put  it  vpon  the  fire.  4.19. 

z6 

9.18  All  the  daycs  that  th=  cloiidc  did 
ftandc  vpon  the  Tabernacle ,  they 
did  eredt  their  rentes  there  accor- 
ding to  the  coinmaiidcmcnt  of  the 
Lorde.  4.tT-9 

11.9  And  when  the  dewc  did  fall  by 
night  vpG  the  campjthe  Manna  did 
fall  together  with  It.  1.8.  j 

18  Be  you  fandified ,  to  morowe  you 
{hallcateflcfh.  5.10.51 

3 1  A  windc  going  cut  from  the  Lord, 
brought  quailcsfrom  bcyonue  the 
fea.  1.1^.7 

33  As  yet  the  flefli  was  betwcne  their 
teeth,neither  as  yet  was  chawed3& 
beholde  the  wrath  of  the  Lord  was 
ftu:rcd  amongfthis  peoplcj&c.j.zo 

J2.I  Mary  and  Aaron  fpakc  againfl: 
Mofcs  for  his  wiues  fakejwhich  was 
an  Ethiopian.  1.8.4 

14.43  ThcAmakkitcs&Chananites 
arc  before  you  ,  by  whole  fwordc 
you  flial  fall,  for  becaufe  you  would 
not  ftay  your  fclucs  vpon  the  Lord, 
neither  will  the  Lorde  be  with  you. 
2.M1 

If.  31  It  came  to  paffc  when  the 
children  oi  Ifraell  were  in  thcde- 
ferte ,  and  hadde  foundc  a  man  ga- 
thering ftickes  on  the  Sabaoth.  z.8. 

1^.14  CommaundallthepeoplCjthat 
they  be  leparated  from  the  Taber- 
nacles of  Chorc,Daihan,an4  Abi- 


^^^'  l«8.f 

20.10  The  multitude  being  gathcrccf 
before  the  rock,he  faid  vnto  thcM, 
harken  you  rebels  &  infidds  ,  whe- 
ther or  not  fljaJl  wee  bring  you  wa- 
ter out  of  this  rocke?  i.8,f 

x6  And  when  you  fliall  haue  ftripped 
the  father  from  his  garment ,  cloth 
Elea7:cr  his  fonnc  with  ir.      4.3. if 

21 .8  Make  a  bi  af^en  Serpent,  and  puc 
him  for  a  fignc ,  whofocuer  being 
ftrokcn  and  looke  vpon  him  ,  (hall 
li'JC.  4.18.20 

9  Mofes  made  therefore  a  Brafen Ter- 
pen r  ,  and  fctte  hmi  for  a  figne ,  the 
which  when  they  that  were  ftroken 
did  beholde,  they  were  hcalcd.2.ia 

23.10  Lette  my  foule  die  the  death  of 
the  righteous,and  let  my  laft  end  be 
like  to  theirs.  210.14 

19  Godisnotasman,thathc  fliould 
lie,nor  as  the  fonneof  man.that  he 
fliould  be  changed.  1.17.1^ 

z8.t    Thefc  be  the  facrifices  thatyou 

fliouldc  offer ,  two  Lambes  of  two 

ycarcs  old  without  (])ot,  daily  for  a 

continuallfaciifice.  4.1. y 

DEVTERONOMIVM. 

1.16  TLJEarethem,&iudge  you  that 
■*•  -^  is  right,  whether  he  be  a  Ci- 
tizen or  ftranger.  4.20.4,6^,9. 

39    Your  litle  ones  whomc  you  fay  dc 

fliould  be  caried  captiiies,and  your 

fonnes  which  this  day  kncwe  not 

good  from  euill.they  fliall  enter  ia. 

4.KJ.19 

2.30  The  Lord  thy  God  will  harden 

his  fpirite ,  and  will  make  his  heart 

obftinatCjfothathecflialbcdeliuc- 

red  into  thy  handes.i.iS.i.S:  2.4.3. 

&24.4 

4.2  You  fli.Ul  not  adde  to  the  wordc 
which  I  fpeakevnto  you,  ncidicc 
take  therefrom.  4.9,1 

7  Neitheris  there  a  nation  fogrcate, 

vvbach  hath  the  gods  fo  at  hande, 

Ccc  c£  as 


rherdh. 


as  our  God  Is  athandc  atcucryof 
our  rc(]vieftcs.  S-M-'J 

5.  Kccpc  thy  fife  therefore  and  thy 
foulc  Carefully  ,  that  thou  forget 
not  the  wordes  that  thy  eyc&hauc 
fecnc,  nnd  let  ihemnot  depart  out 
of  thy  heart  all  the  daycs  of  thy 
Iifc,&c.  Z.8.J 

II.  And  you  came  vnto  the  foote  of" 
the  hiljwhich  did  burne  to  hcaucn, 
there  was  therein  darkncs,clouds, 
andmifles.  1.11.3 

15.  Kecpe  your foulestherfore  care- 
fully ,you  fawe  not  any  likcnes  in  y 
day  that  the  Lord  (pake  vnto  you. 

I.II.Z 

16.  Leaft  that  being  dccciued,  you 
fliould  make  vnto  your  felues  fome 
graiicn  fiaiilitude,pr  image  of  male 
or  female.  2.8.17 

17.  The  likcnes  of  euery  bealt  that 
be  vpon.'he  carth,or  of  flying  birds 
vndcrtheheaucns.  2.8.17 

y.14.  That  thy  fcruant  &  handmaid 
may  reft  as  well  as  thou.        2.8.32 

17.     Thou  flialt  not  kill.         4.20.10 

6.^.     Loue  the  Lordc  thy  God  with 

all  thy  hcartjSc  with  al  thy  ftregch. 

2.7.?.&2  8.51.&3.19.4 

11.  Thoufhalt  feare  theLordethy 
Godjand  ferue  him  oncly ,  &  thou 
(halt  fwearc  by  his  name.    z.S.^j 

16.  Thou  flialt  not  tempt  the  Lord 
thy  God,  as  thou  tempteft  him  in  y 
place  of  temptation.  4  13.3 

2.J,    Hec  wrll  hauc  mcrcie  vpon  vs,.if 

vvc  doe  kccpc  and  doe  all  his  com- 

maundcmentes  before  ourLorde 

God  as.  he  hath  commaunded  vs.3 

17.7 

7.^.  Becaufc  thou  art  a  holy  people 
vnto  the  Lord  thy  God:y  Lord  thy 
God  hath  chofcn  thee  ,  that  thou 
llniilflcfl  be  vnto  him  a  peculiar 
people  of  all  the  people  which  bcc 
oncnrih.  2.8,14 

7.    Not  bccaufe  you  did  cxccedc  in 


number  the  reft  of  the  nations ,  Is 
the  Lord  ioined  vnto  you  and  hath « 
choftn  you,  when  as  you  be  y  leaft 
ofallnations.  3.ii-y 

8 .  But  becaufc  the  Lord  loucd  yoUj& 
did  kecpe  his  othe  chat  he  fwore  to 
yourfathcrs,&c.  3.12.? 

$.  And  thou /halt  know,  becaufc  the 
Lord  he  is  the  ftrong  God  &  faith- 
fljl,kepingcouenant  &  mercic  with 
them  that  louc  himjand  with  them 
that  keepe  his  commaundemcnr. 

12.  If  after  you  fhall  hcare  thefc 
iudgcmcntSj  you  ftiall  kecpe  &:  doc 
thcm^thc  Lord  thy  God  willkeepc 
theconcnant  &  mcrcie  with  thee, 
which  hce  fworc  to  thy  fathers.^. 

17.1 

13 .  And  he  will  louc  thee,  andblcfle 
&  multiply  the  fruitc  of  thy  womb, 
andthefruitcofthy  lande,  &c,3. 

37.1 

8.2.     And  thou  fhalt  remember  all 

thy  iourney   by  the   which  the 

LordethyGod  lead  thee  fourtic 

'  ycaresby  the  defcrtjchathe  might 

afflidc  thee  and  proouc  thee.  3. 

10.4^ 

3.     Thathe  might  fticwe  thee,  that 

man  liucth  not  oncly  by  bread,  but 

by  euery  worde  that  goeth  out  of 

the  mouth  of  the  Lordc.  1.1^.7.8: 

3.20.44 

^.6.    Knowc  thou  thcreforc.the  Lord 

thyGodgaue  thee  not  this  good 

countrcy  for  ro  pofTcire  for  thy 

rightcoufncflc  fake,  when  as  thou 

art  a  people  of  a  mofthard  necke. 

3.11.'$ 

10.12.  And  now  Ifrael,what  doth  the 

Lord  ihy  God  require  of  thee,  but 

that  thou  fliouldcfl  feare  the  Lord 

thyGod,&c.  2.8.51 

14.     Locjbchold  the  hcauen,and  the 

heauen  of  hcaucns,  the  earth,  and 

al  that  be  v\  them  be  the  Lord  thy 

Gods. 


TheTdU, 


.  Gods.  t.TT.TI.&J.lI.y 

S  15.     Anc!  yet  notwithftanding  the 

Lord  was  icy nedvnto  thy  fathers, 

&  lojcd  ihcm,  &  chofe  their  leede 

after  therr.j&c.  J.ii-f 

I^..    Circiimcife  therefore  the  vncir- 

■  ^umcificn  of  your  hearts,  &  harde 
not  your  neck  sny  more.  1.^.8  .&  3. 

3.«.&4.i6.3.&4.i6  II 
10.     Thou  (halt  fcarc  thcLordethy 
God  and  flialt  fcruc  him  only,thou 
fiialt  cleauevnto  him  ,  and  Hialc 
fwcarcby  his  name.  i.S.zj 

l\.zs.  Loc,  I  put  before  your  fight 
this  day  a  blclimg  and  a  curfing.  3 

17.1 

11.13.     Beware  thou  offer  not  thy 

burnt  otFringcs  in  euery  place  that 

thou  fhalt  fee.  4. 2..? 

14.     But  in  that  place  that  thy  Lord 

god  hath  chofe.in  one  ofthy  tribes 

there  thou  fhalt  offer  thyoffrings, 

and  thou  Ihalt  doc  whatfoeusr  I 

commaundthee.  4.2,^ 

t8 .  Kecpe  &  harken  to  all  that  I  com- 

•    maundthcc,  that  it  goc  well  with 

■  thee,&  thy  children  after  thee  for 
cuer,&c.  z.8.5 

ja.  Thou  (halt  not  adde  nordimi- 
nifli  any  thing.  4.10 17 

13.3.  The  Lord  your  Godprooucd 
you,  that  it  might  appearc  ,  whe- 
ther you  loued  him  or  not  with  all 
your  hcarr,  &  with  all  your  foule. 
3.20.46 

14.1.  Thou  art  a  hoi/  people  to  the 
Lorde  thy  God,and  he  chofe  thee, 
that  thou  mighteflbc  to  him  a  pe- 
culiar people,  out  of  all  the  nations 
of  the  earth.  2.8.14 

1^.10.  And  thou  fiialt  celebrate  the 
holy  day  of  weckes  vnto  the  Lorde 
thy  God  a  willing  offering  of  thy 
handes,  which  thou  (halt  offer  ac- 
cording to  the  blcflmgof  the  Lord 
thy  God.  2.18.8 

1$,    Thou  {halt  not  rcfpcdpcrfons, 


nor  taltebribes,  becaurdribesdoe 
blmde  the  eyes  of  the  wife,  and  do 
change  the  wordesot  the  iuft  .4. 
20.? 
17.J?.  Ifthou  fhalt  percci'Jehardc& 
dourfujl  iudgemenc  betwene  bloud 
and  bloud,  and  caufc  &  caufc,  &c. 

9.     Thou  fhalt  come  vnto  the  prieft 

of  the  Lcuitcs  ,.and  to  thcludge 

that  fliall  bee  at  that  time  ,  and 

thou  flialt  fccke  of  them.&c,3.4.4. 

&.4.8.» 

ir.  And  they  fliall  teachc  thee  ac- 
cording to  that  law,  and  thou  /halt 
folow  their  iudccment.  4.8.1 

12.  Whofocucr  fliall )C  proude,  noc 
willing  to  obey  the  gouernmentof 
the  Prieft,  which  th:  t  time  fcrueth 
before  the  Lords  the  God  ,  by  the 
fcntence  ofthe  Judge  that  ma  fhall 
die,  and  thou  Ihalt  take  away  euilj 
from  Ifra  ell.  4.8.x 

id.  Andwhcnhcfhalbcordained.hc 
fliall  noc  encreafe  his  horfe,  nei- 
ther flijjll  he  cary  the  people  backe 
intoAcgypr.  4.20.? 

18.TI.  Neither  he  which  fccketh  the 
trueth  at  the  dead.  3.5.6 

1^.  Thou  flialt  be  perfed  &  with- 
out fpoitc  with  thy  Lorde  God.  2. 
8.yi 

ly.  The  Lord  thy  God  wilraifc  vp  a 
prophet  vnto  thee  ofthy  nacion,& 
ofthy  brethren  like  vntomcejhim 
thoufliakheare.  41,^ 

19.19.  They lliall giuc  vntohinijas 
he  hsd  thought  to  haue  done  vnto 
his  brother.  4-20.1  g 

ai  18  Ifa  man  fliall  beget  a  contu- 
melious Scflubbornc  fonne,  which 
Will  not  be  ruled  by  his  father  or 
mother,  and  fhall  contemnc  to  o- 
bevtobechaftcned,&c.        2.8.56 

23.  HciscuifcdofGodthathangcth 
onatrce.  2.7 .15. &  2.1^.6 

ij  .y.  And  he  will  tu^ne  his  cuife  in- 
Cccc  3  to 


"Dim 


TPfic^mii 


The  TMe 


to  a WciTing,  bcca'jfe  hce  did  buc 
thee.  5-i^-? 

14.13.  But  byandb/ thou  fhilfclloc 
vnto hi;n  hi^;  pkdgeLctoie y  funne 
fcrth^n-ilccpingin  hisgaraicnthe 
may  bleiV;;  thcc,Sc  that  chou  mayll 
h.iuc  rii^hteoufhes  bc;fore  y  Lordc 
thyG'K!.  x.ij.? 

a(^.i5,  Bcuold.rhcLordhnthchofcn 
thee  this  d.'y,ciinc  thou  {hoalJft  be 
vnto  him  a  pcc.'liar  psoplc.as  hce 
told  :hce,&  that  :h  .u  mighrft  keep 
allhisprc  ^prs.  2.8.14 

27.1^.  Cu:  fed  be  he  that  doth  not  a- 
bide  by  the  words  of  this  lawe,  and 
that  doth  notthroug':i!y  doc  them 
worke.  Z7.5.&z.7.i^&i.i^  6.& 
3.II.19.&3.I2.I.&3.I4.I3.  &3.I7. 
I.&  3.17-9. 

a8.i.'~  If  thou  {halt  hcare  the  voice  of 
the  Lord  thy  God  ,  that  thou  do  & 
keepe  al  his  commandemcnts  that 
I  commaund  thee  this  day,y  Lord 
thy  God  will  make  thee  cxcelienter 
than  all  nations  that  dwell  on  the 
earth.  1.17.8.&  2.5.10 

t.  All  thcfeblcflitigs  fhal  come  vpon 
thee,and  flialoucrtake  thee  if  thou 
(halt  harken  to  thofe  prcccptes.  2. 

8.4 

li.  The  Lord  fhall  open  his  beft  tre- 
fure  y.heauen.  &hc  flialgiucrainc 
vnto  thy  lande,&c.  1.16.5 

29.;  And  alwaycs  thou  flialtfufFerre- 
proche,  &  thou  (halt  be  oppreflcd 
by  violence,  neither  haft  thou  any 
to  deliuer  thee.  4.20.15 

3^.  The  Lordc  fhall  leade  thee  &  the 
king  which  thou  doeft  ordainc  o- 
uer  thee,  into  a  nation  which  thou 
doeft  not  know,neithcr  thy  fathers 
&c.  i.ii.i 

*5.  For  the  Lord  (hall  giue  vnto  thee 

afearcfuU  heart ,  and  failed  eyes, 

and  a  foulc  confumcd  with  gricfe. 

24.6 

a^i.  Youhaucfccnc  all  that  the  lord 


did  before  yo'j  in  y  land  of  Egypt. 

&C.  2.2.tO 

4.  And  the  Lord  gaue  not  vnto  you  aa 
vnderrtanding  hart,&  feeing  eyes, 
and  eares  which  might  hcare. vntil 
this  prcfent  day,  2.2.20 

18.  Leaft  there  be  amongcft  youa 
man  or  woman,or  family,  or  tribe, 
whofc  heart  this  day  is  contrary 
from  the  Lord,  our  God,y  it  ftiouJd 
go  &  feruey&c.  3.i7.f 

19.  And  when  hce  hath  heard  the 
wordcs  of  this  othc.he  bleffe  hun- 
felfc  in  his  h.art,  faying:  P^acc 
fhalbevntom.''e,  and  1  will  walkc 
in  the  wickcdnelfe  of  my  heart:and 
fb  he  take  with  dionkcnneirc  third 

3-I7.J 

20.  And  the  LorJ  fhall  not  forgiuc 
him.  burthen  moftofall {hall his 
rage  fume  &  his  zcaleagainftthac 
man^  .^ndallthc  cutfes  fliaillight 
vpon  hini  thac  are  writcen  inrhis 
booke,&c.  3.3.7 

29.  The  fccrete  things  belong  vnto 
our  lordGodjbuc  thofe  that  be  ma- 
nifcft,  vnto  vs  and  our  chUdrcn  for 
cucr,  that  wee  may  do  cuery  thing 
ofthislaw..  I.r7.t.&3.ii.j 

30.2.  And  thou  Hi  alt  rcturnevnto 
him,  and  thou  Ihaltbee  obedienc 
vnto  hisgouernment,as  1  haue  c6- 
maunded  thee  this  daye,  with  thy 
children,&c.,  3.3.^ 

3'.  The  Lord  thy  God  (hall  bring  thcc 
backe  from  thy  captiuirie,  and  hce 
(hall  haue  mercicof  thcc,  and  bee 
(hall  gather  thee  togither  againe 
from  amongeft  all  the  nations  a- 
mongcftwhomche  hadfcattered 
thee.  4-i.i4« 

€.  Thy  Lordthy  God wil circumcife 

thy  heart,&  the  heart  of  thy  fcede 

that  thou  maicft  loue  the  Lord  thy 

God,&c.  2,5.8.&2.5.i2.&3.3.6.& 

4.1^.3 

10.  If  thou  (halt  for  aU  this.hcare  the 

voice 


TheTaMe. 


'Il 


kOSJlU/l 


voice  of  the  Lord  thy  Cod,  &  rtiak 
%i      kccpchispreceptes  &  ceremonies 
which  be  comaundcd  in  this  lawc, 
&c.  17.  J 

XI,  Thccommaundemcnt  that  Ido 
commaund  thee  this  day,  is  not  a- 
boue  thccjncither  afarrc  of.i.y.ii 

13.  Neither  is  it  fet  beyond  the  fca.y 
thou  ftiouidcft  fay:  who  of  Vi  fhall 
gooucrthefea&fetchcitvs,  that 
wemayhearcit?  2.5.11 

14.  Butthcwordeisverynccrevnto 
thec,in  thy  mouth  and  heartjthat 
thou  maycft  doe  ic     i.j.ia.&j. 

14.3 

If.  Confidcr  that  this  daylhaueput 
before  thy  fight  life  &  good,  &  con 
irariwifejdcath&eujl.  3.17.1 

19,  I  doc  call  hcauen  and  earth  this 
day  to  witneirc,that  I  hauc  put  be- 
fore you,  life  and  good,  blefling  & 
curfing;  choofc  therefore  life ,  that 
thou  may  ft  liuc  and  thy  feede.a.f .  4 
&  2.7,3 

32.f.  They  hauc  corrupted  thefclucs 
toward  him  by  their  vice,  not  bee- 
ing  his  children,  but  a  frowardc  & 
crooked  generation.  i.8.tf 

8.  When  the  almightiedcuided  the 
nations  ,  when  hee  feparatcd  the 
fonnes  of  Adam,hc  appointed  the 
boundcs  of  the  pcople,&c.  2.11.11 

&3.2I.f 

By,  The  well  bcloued  is  waxen  fat: 
he  hsth  kicked  ,  being  fwolen  vp 
withfatte,  hathforfaken  God  his 
m.ikcr,&c.  j.S.f 

17.  Thry  haueoffrcdvptodeuils,& 
not  to  God.  4-i?.i7 

%\,  They  hauc  prouokcd  mec  with 
that  which  was  not  God.     1.13.1? 

35.  Vengeance  is  ir.inc,3ni  I  will  re- 
w3rd,S:c.  2.8. 5  6.&  4.20.19 

46.  Set  your  hearts  vpo  al!  the  words 
chatf  tcftific  vnto  you  thisday,  y 
you  may  commaunde  them  vnto 
your  children,  that  chey  may  ob- 


fcruc  and  doe  all  the  wordci  of  the 
Jaw.  1.7.IJ 

33.3,  All  holy  men  bcinhishande, 
2.10.9 

ip.  BlcflcdartthouOIfracljWhois 
like  thee  O  people,  which  artfa- 
uedinthe  LordPScc.  2.10.8 

34  5.  AndMofesthe  fcruauntofthe 
Lord  died  in  the  land  of  Moab,thc 
Lord  commaunding.  4i^.ix 

lOSVAa 

1.7.  C  Warue  not  from  it ,  neither  to 

^     the  right  hand  nor  to  y  left, 

y  thou  may  ft  vndcrftand  all  things 

that  thou  doeft.  4-9. 1  * 

8.  The  volume  of  this  law  ftiall  noc 
departc  from  thy  mouth,  but  thou 
ftialt  meditate  thereon  day  and 
nighr.&c.  4.9.  xi 

2.1.  Who  going  foorth,  cntrcd  the 
houfe  of  a  woman  harlotj  named 
Rahab,&c.  3. 24.1 1 

9.  I  hauc  knowenthatihc  Lord  hath 
deliuered  vnto  you  thel3nde,;for 
why,  the  fcare  ofyou  hath  fallen 
vpon vs,andal!the  inhabitantsof 
the  land  hath  fainted.  2.4.5 

II.  And  wee  hearing  thcfc  things, 
feared  wonderfully,  and  the  heart 
of  vs  f.iinted,  neither  was  there  a- 
ny  courage  left  in  vs  at  y  entrance 
of  you:For  the  Lorde  your  God,he 
is  God  in  hcauen  aboue,&  in  earth 
beneath.  24.C 

J .  14.  I  cm  the  chicfc  of  the  hoft  of 
the  Lord.  1.14? 

7.19,     And  lofuah  faid  to  Acam,  my 

fonne,  giucglorie  vnto  the  Lorde 

God  of  Ifracl,  and  confclfe  r^rd 

flicw  vnto  me  what  thou  haft  done 

2.8.24. 

lo.Tj.  And  the  Sunncuid  Mo<»i.c 
ftoodcftill.  l.i<5.r 

1 1 .20.     It  was  the  iudgcmci  it  of  i;I'ic 

Lord,  that  their  heart',  i.  fhould  be 

hardncd,  &  that  they  fliouldc  fip.hc 

againftJlracL  j.i-s- 

Cccc4  24J, 


^.^^MiS' 


The   TMe. 


]{}Ltl 


t\.r.  Your  fathers  dwclcbcyonde  the 
flud/ro  the  beginning,cucn  Thare 
the  father  of  Abraham,  and  the  fa- 
ther of  Nail^or  Scthey  feriicd  ftrage 

..gods.  IJI.8.&3.14-1 

j;  I  tookc  your  father  Abraham  from 

the  borders  of  Mefopotamia,  and  I 

broughchim  into  the  land  of  Cha- 

naan,&c.  3'^4-2' 

IVDGES. 

».I .     A  Nd  the  Lord  went  vp  from 

«^     Gilgalltoaplaccof,&c. 

1.14.1 

18.  And  when  the  Lord  had  raifed  vp 
them  ludges  ,in  thofe  dayesjhe  wa  s 
moucd  with  compaiilcn ,  and  dtd 
heare  ihe  groncs  of  their  afflidios, 
&c.  3.3.if.&?.2o.i^ 

1^  Yetaftertheludgewasdeadjtht/ 
were  turned ,  and  they  did  much 
vvorfe  the  their  fathers  did,  follow- 
ing ftrange  gods.  3.3 .2  J 

3.9   And  they  cry  edvnto  the  Lordc, 

which  railed  vntothcm  a  fauiour, 

andhedeliucrcdthem.3.io.i5.&4 

20.50 

II,  And  the  children  of  Ifraell  began 
againctodoeuillin  thefightofthe 

Lorde.  3-io-iJ 

15.  And  afterwardcs  they  cried  vnto 
the  Lorde,  which  raifed  them  vp  a 
fauiour,  &c.  3-^°-i^ 

€.11  The  Angell  of  the  Lord  came  & 
fate  vnder  the  Oke.  1. 14.6 

34.  And  the  Lorde  looked  vponhi-n 

and  fayd;  go  in,  this  thy  ftrcngth  & 

thou  (haltdcliucr  Ifrnell  from  the 

handc  of  the  Median.  1. 13  .lo,  &  i . 

14.5 

}4.  But  the  fpirite  of  the  Lorde  clo- 
thed Gcdion,who  founding  a  trum 
petjcallcd  together  the  houfc  of  A- 
biezer  that  it  fliould  follow  him.z.i 

17 

»7. 1  will  put  this  fleece  of  woll  in  the 
threlhing  place :  ifdcwe  fliaUbein 
^  oacly  Hccce.and  drincli'c  00  all 


the  grounde,&<r.  4.14.18 

8.17.  And  Gedionmade  thereof  an    , 
Ephod  ,  and  put  it  in  his  Citic  E- 
phra  J  and  all  Ifraell  went  a  whoore- 
ing  there  after  it,which  was  the  dc- 
ftrudionofOedionand  hishoufe. 

4-I0.25 

9.20,  But  if  frowardly,  Ictte  fire  come 
forth  from  Abiniclcch,  &  confume 
the  inhabitants  of  Seche.Ti.and  the 
towncofMello,&c.  3«-oi? 

11.30.  lephthe  vowed  a  vow  vnto  the 
Lordejfaying:  if  thou  {haltdeiiucr 
the  fons  of  Ammon into  my  hand';, 
&c.  4.15.3   ' 

13.10.  Behold,rhe  man  appeared  vn- 
to rac  which  I  did  fee  before.  1.14.^ 

\6.  To  whom  the  Angell  auafwered, 
ifthoucompcll  mc-'jiv/illnoceatc 
of  thy  bread,  but  if  thou  wilt  make 
buint  offering ,  offer  that  vnto  the 
Lordc.  1. 13.10 

18.  Why  doeft  thou  inquire  afccr  my 
namcjthatismarudous?     1.13.1a 

19.  Therefore  Manoahtoke  a  Kidde 
of  the  goates  and  meate  offerings, 
and  put  it  vpon  the  grounde ,  offe- 
ringit  vnto  the  Lorde.        4.10.25: 

22.  We  fliall  die  the  death, becaufe 
wc  haue  fecn  the  Lorda.13  ♦10.&  i 

14-? 

23.  Ifthe  Lord  would  kill  vs,  he  wold 
not  haue  recciued  a  burnt  ofll-ring 
and  mcatc  ofFeringes  at  our  hands. 

I.II.IO 

I  ^.28.  O  Lorde  my  God  be  mindfull 

of  mc,and  giuc  me  nowc  mine  olde 

ftrength,  that  I  may  rcucnge  me  of 

my  enemies.  3.10.15 

21.25^.    In  thofe  daycs  there  was  no 

king  in  Ifrael,buteuery  one  did  that 

that  fccmcd  right  in  his  ownc  eies. 

4.10.^ 

R  V  T  H. 

3.13.  TF  he  will  not  haue  thee,  I  will 

••■take  thee  without  any  doubt; 

The  Lordc  liueih.  2.8.27 

I. 


j.  ^[im^il 


The  rdte. 


I.    S  A  M  V  E  L. 

1-13.  T)  Vt  Anna  fpakc  in  herhcait 

■■-^andonly  her  lips  did  moue, 

andbcrvoyce  was  not  at  all  hearde, 

wherefore  Hcli  thought  flie  was  dron. 


ken. 


3.20.33 


x.^.  The  Lord  doth  kill  and  quicken^, 
he  doth  lead  vnto  hell  and  bnngeth 
backcagainc.  3.20.51 

9.  HewilkccpcthcfeereofhisSain- 
ftes:  and  the  wicked  fliall  keepc  fi- 
lenccindarkenefle.  z.i8.i8 

10.  And  he  wil  giuc  rule  vnto  his  king: 
and  hec  will  exalt  the  home  of  his 
annointed.  a.^.z 

»5.  And  they  heard  not  thevoyceof 
their  fatherjbccaufe  the  Lord  wold 
kill  them.  1. 18.3  .&  3.24.14 

34.  And  this  flialbe  a  figne  vnto  thee, 
that  (hal  come  vponthy  twofonnes 
Ophne  and  Phinees;  they  /hall  die 
both  on  one  day.  1.18.x 

6 J)  And  you  fhall  fee ,  an'd  if fo  it  goc 
vp  by  the  way  of  his  coafts  againft 
Bethfames^he  did  vs  this  great  cuil 
&c.  I  i<^.9 

7.3  If  youdoeturncvntotheLorde, 
with  allyour  hcartcsj  put  away  the 
ftiange  Gods  from  ainongeft'you, 
Baalem  and  Arcaroth,and  prepare 
your  heartes  vnto  the  Lordej&c.3 . 

€.  And  in  that  daytheyfafted,&  they 
fay d  there :  we  haue  finne  d  againft 
theLordc.  4.1 2.1 7 

17  He  built  there  an  altar  to  the  Lord 
4.io.iy 

8.7   They  haue  not  caft  of  thee,  but 

mcthati  fhold not  rule  oucr  them. 

4.20.6 

II  This  fhalbe  the  right  of  your  king 
which  fliall  rule  you ,  hec  ftiall  take 
your  fons  and  put  them  in  his  cha- 
riotes,&c.  4.20.2^ 

10.6  And  the  fpirit  of  the  Lord  fhall 
come  vpon  thee ,  &  thou  flialt  pro- 
phecic  with  them  >  and  iliou  (halt 


be  chaungcd  into  an  other  man.i.i 
17.  &  2.3 .4 

9  ThereforCjWhcn  he  had  turned  his 
bncketogofr&Samuell,  Godgauc 
him  an  othcrhart,&  all  thcfc  figncs 
chauncedinthatday.  3.2.12 

%6  Saule  alfo  went  home  to  Gibeah, 
and  with  him  parte  of  the  arniie, 
whofc  heart  God  had  touched,  z.  j. 

17 

11.^  Then  the  fpiritc  of  the  Lordc 
came  vpo  Sauljwhcn  he  hard  thcfe 
wordesj&c.  1.4.6 

1  •)  And  all  the  people  arofe  in  GilgaJ, 
and  made  Saule  their  king  betoic 
theLord,&c.  \S>.6 

12.11  And  the  Lordc  will  not  forfake 
his  peoplcjfor  his  great  names  fake, 
becaufe  the  Lord  fwore  he  wouldc 
make  you  his  people.  3 -21 -J 

1444  And  Saul  fay  d,  God  do  fo,  and 
more  alfo  vnto  mee ,  thou  fhalt  die 
the  death  Jonathan.  2.8.24 

I  j.ii  It  repenteth  me,  y !  haue  made 
Sau  1  kingjbecaufe  he  hath  f orfakcn 
me,&  hath  not  done  as  I  comman- 
ded him  ;  and  Samuel  was  fad,  and 
cried  vnto  theLordcall  night.  1. 17 
12.&3.20.J 

21      Whether  will  the  Lordc  haue 

burnt  facritice  &  offerings,  and  not 

rather  that  the  voycc  of  the  Lordc 

/houldbcobcycd,&c.4.io.i7.  &4 

18.9 

13  For  rebellion  is  as  the  finne  of 
witchcrafte ,  and  not  to  truft  in  the 
Lorde  as  the  finne  of  idolatry,  for 
that  thou  haft  caft  away  the  wordc 
of  the  Lorde,  &c.  3.4.  3 3. & 4.10, 

17 

29"  For  the  triumpher  inlfrael  wil  not 
fparCjncither  wil  he  be  changed  by 
repentance^either  is  he  man  that 
he  fliould  repent.  1.17.11 

30.     But  he  faidc  ,1  haue  finned:  but 

honour  me,  I  pray  thee,  before  the 

feniors  of  my  peoplc,&c.        3  3  -4 

35  But 


i-S^mii-U 


A    ^  Thet 

S J  .  But  Samuell  Hidbcwayle  Saulc: 
and  it  repented  the  Loi  de  that  hcc 
had  made  Saule  king  oucr  Ifracl.  3 . 

ZO.IJ 

16.1  And  the  Lorde  fayde  vnto  Sa- 
muellj  how  long  wilt  thou  bcwayle 
Saulc  ?  feeing  I  haue  curfed  him, 
as  that  he  l}iall  not  rcigne,  &c.  3  .zo 

Xj  Samuclltooke  therefore  his  hornc 
of  oyle  ,  and  annointed  him  in  the 
middcft  of  his  brethren.i  .8.7.&  2 . 1 

17 
14  And  an  cuill  fpiritc  did  vcxc  him 

from  the  Lorde.  1.T4.17.&  1.4.5' 
18,10   And  after  an  other  day  ,  the  e- 

uil  fpirit  of  God  cntrcd  Saul.i  .1 4.1 7 

&r.4.f 

1^.9  And  theeuillfpiriteofthe  Lord 
was  vpon  Saulc ,  and  he  fate  m  his 
houfe ,  and  helde  a  laueline  in  his 
hande,&c.  2.4.? 

23.25  And  Saule  and  his  men  went  on 
the  one  fide  of  the  hil,&  Dauid  and 
his  men  on  the  other  fide,     ij.6.1) 

a;  And  a  mcflengcr  came  vnto  Saul, 
and  fayd :  make  haft  and  comc,bc- 
caufc  the  Philiftmes  haue  inuaded 
thecountrey.  1.1^.9 

14.7  The  Lord  kcpe  mcjthat  I  do  not 
this  thing  vnto  my  Lord  the  anoin- 
ted of  the  Lorde ,  thati  fliouldlay 
my  hand  vpon  him,which  is  the  an 
nointed  of  the  Lorde.  4.10.18 

XI  But  mine  eye  hath  Ip.ircd  thce:for 
I  faid  I  will  not  ftrctch  out  my  hand 
aginft  iiiv  Lorde ,  bccaiife  be  is  the 
annomted  of  the  Lorde.    4.10.18 

16.9  And  Dauid  (aid  vnto  Abifaijkill 
him  nor :  for  who  Hull  ftrctch  forth 
his  hindc  againft  the  annointed  of 
th .'  Lor  J,and  be  blamele!fer4.j,o.i8 

II  A 11  o.'  them  did  flcepe,bccaufe  the 

drowfine*  of  the  Lord  fcl  vpon  the. 

I.l8.z 

%^  The  Lorde  (hall  rcwarde  euenc 
oian  according  to  his  rigbieoufncs 


and  faithfuInclTe/or  the  Lord  hath    f 
dehucred  thee  into  my  handes,&c, 

3. 17.14'' 
31.13      And  they  tookc  their  bones, 
and  buried  them  in  a  grouc  at  labes 
and  thevfaftcd7.daycs,       4.11.17 
i'    S  A  MVEL. 
f.S  TPHerfore  it  is  faid  in  a  prouerb, 
•*    the  blinde  and  lame  (hall  not 
enter  into  the  temple.        4.1^.31 
7.14     The  which  ifheelhall  doc  any 
thing  wickedly,  I  will  corred  him 
with  the  rodde  of  men  ,  and  in  the 
plagues  of  the  fonnesof  men.  3.4 

3i. 

17  Becaufe  thou  O  Lorde  God  of  the 

hoftes  of  Ifrael,  haft  reucaled  vnco 

thy  fcruaunt ,  faying:  I  will  builde  a 

houfe  to  thce,&c.  3 .20.15 

z8     Nowc  therefore,  O  Lorde  God, 

thou  art  God ,  and  thy  wordes  arc 

true,  thou  haft  (poken  vnto  thy  fcr- 

uant  thefe  good  thinges.      5 .10.14 

10.12     Bethouaftoutman,andlettc 

vs  fight  for  our  people ,  and  for  the 

citie  of  our  God,  and  the  Lord  will 

doc  that  fecmcth  good  in  his  ownc 

eyes.  M7,^ 

1 1.4   Dauid  hauingfent  me{rengers, 

brought  her,who  when  (he  came  vn 

tohim,hcflcptwithhcr.       4.1.24 

1 5    Hee  wrote  in  a  letter:  put  Vria  in 

the  front  of  the  battle  where  the 

greatcft  fccrmi(h  is,  &  for(ake  him, 

that  being  ftrokcn  hee  may  dy.  Ibi- 

dcm. 

12.12  Thoudiddcftitpriuily,bur  Iwil 

do  this  thing  in  the  fight  of  al  Ilr.icl 

i.jS.t 

13  And  Dauid  fayd  vnto  Nathan,  I 
haue  finned  againft  the  Lorde.  And 
Nathan  faid  vnto  Dauid :  the  L<^rd 
hath  put  away  thy  finne,  thou  (hale 
notdy.  3.34.&34IO.&34.3I.&4. 

1.24 

14  Notwithftanding  for  becaufe  thou 
madeil  the  cnt  mics  of  the  name  of 

God 


The  Tahh, 

^        Cod  blafphcfne  for rhis  thing,  the 
^      fonne  that  is  borne  vnto  thcc  (hj  U 
die.  3.4.53 

16.10.  The  Lord  hath  commanded 
him  that  he  fhould  ciirfc  Dauid,  & 
who  is  it  y  dare  fay  ,vvhy  haft  thou 
donefo?       I.i7.8.&i.i8.i.6ii.i8. 

4- 

1%.  Therefore  they  fprcad  Abfolon  a 

tent  vpon  thetoj-pc  of  the  houle,!'^ 

heewent  in  vnto  the  concubinsot 

hisfatbcr,beforc.jlUfratlj.i8.i.& 

r.18.4 

17/^.  AndChufay faid'vnto  Ablblon, 
itis  not  go<jd  counfcll  that  Achito* 
phcl  gauc  this  time.  1.17.7 

14.  The  profitable  counfel  of  Achi  to- 

phelis  fc?tercd  abroad  by  the  beck 

of  the  Lordcj  that  the  Lorde  might 

bring  vpon  Abfolon  cuil.  i,  ly.j.Sc 

2.4.^ 

12  20.  And  he  brought  me  forth  into 
largenes,  he  dcliuered  me  becaufc 
itplcafcdhim.  3-^7  •$ 

21.  The  Lorde  hath  giuen  vnto  mec 
according  vnto  my  righteoufneSj& 
according  vnto  the  dcannes  of  my 
handes.  3-i7'5 

t4.l.  And  the  wrath  of  the  Lorde 
was  againe  kindelcd  againft  Ifraell, 
andhcemoued  Dauid  againft  the 
in  that  he  faid  vnto  lacob,  go  num  • 
bcrlfraclandluda.  1. 14.18 

ro.  But  the  hart  ot  Dauid  ftrokc  him 
after  he  had  numbred  the  people: 
and  Dauid  fjidj&c.  3.3.4 

10.  And  going  forthjhce  worfhipped 
the  kmgjgrouehng  with  his  face  to- 
ward the  earth.  l.l  t.3 
I.  K  IN  GE  S. 

j.l^.TDHthfabce  bowed  her  fclfeand 
•D     worfhipped the  King.i.iz. 

3- 

ai.  It  (hall  come  to  pafle,  when  my 

Lord  the  king  (hall  fleepe  with  his 

Fathers, my  fonnc  &  I  ftial  be  coii  • 

aedoftewicrs.  3a  1.3 


2.J.     Thou  kncwcft  what  Toab  the 

fon'ofScrui^  hath  done  vnto  mee, 

and  what  hec  hath  done  to  the  two 

capitaines  ofthehoft  of  ifraell.  4. 

20.10 

6.  Thcu  rtialt  do  therfore  according 
tothy  wifdomc,  and  thou  Hult  tioc 
bring  his  gray  hcarcs  peaceably 
vnto  the  graue.  4.10.10 

8,  Thou  h.Tft  alfo  with  thee  Stmey  y 
fonneof  Gera  thelbnof  Gemini, 
of  Bahurim,which  curfcd  n  ee  with 
aneuilcurfc;&c.  4.10.10 

5.23.  Which kccpcft  couenantcs  and 
mercies  with  thy  ferununts ,  which 
walke  before  thee  w  all  their  harts. 

3-'7.y 

4^.  If  they  fin  againft  thcc  (for  their 

isnota  manthatfinncth  not)  and 

being  angrie  thou  (hal  dcliuer  them 

vnto  their  cncmies,&c.  2,7. f.&  3 .14 

5.&4.1.15 

47.  And  if  they  fhal  repent  them  with 
all  their  hearts  in  the  place  of  their 
captiuitic,&c.  4.i.2f 

58 .  That  he  may  bow  our  harts  vnto 
him,  that  wee  may  walkc  in  all  his 
wayes.and  thatweemay  keepehis 
commaundementcs  and  ceremo- 
nies ,  &c,  2.3.9 

11.12.  Notwithftandingjin  thydaies 
I  wil  not  do  it  for  Dauid  thy  tatheri 
lake.But  I  will  rent  it  out  of  y  hand 
of  thy  fonne.  z.6.i 

23.  Godftirredhimvpanaduerfarie 
&c.  1. 18. 1 

31.  I  will  rent  the  kingdom  out  of  Sa- 
lomons handes,  &  Iwillgiue  vnto 
the  ten  tribes.  i.iS.i 

34.  Neither  wil  Itake  the  whole  king- 
dome  our  of  his  hand,  but  I  wiUor- 
d  inc  him  a  capt.iin  al  the  daycs  of 
his  hfc  for  Dauids  lake  ,  &c.  z.6. 


X. 


39.  And  I  will  for  this, afflift  the  feed 

ofDauidjbutnotforcuer,       i.f^j. 

12.10.  Andtheyong  men  faidcvnto^ 

him. 


ThffTdle. 


X/:K)7V^£4' 


■  him  which  were  brought  vp  toge- 
ther with  him/pcake  thus  vmo  this 
people,  &c.  I.I  7.7 

iy«  And  the  king  harkcncd  not  vnto 

the  people  ,  before  the  Lorde  was 

aducrrarie  vntohun,&c.i.i7.7,&.r 

l84,&  1.4.6 

20.  Neither  did  any  follow  the  houfe 

ofDauidjbut  the  tribe  ofludaonly, 

&c.  1.184 

i8.  Counfell being  taken, hee made 
two  golden  calucs,  and  faide  vnco 
them:  goe  not  further  vp  tolcrufa- 
lem,  behold  thy  Gods  Ifracl  which 
brought  thee,&c.  4.1.8 

JO.  And  this  thing  turned  to  finne,  for 
the  people  we  m  to  wor/hip  cuen  to 
day.  4.10.31 

JI,  Andhccraade  a  houfeinhighe 
places,  and  prieftes  of  the  rafcals  of 
the  people  which  were  not  of  y  Tons 
ofLeui.  4.1.8 

IJ4.  But  for  Dauids  fake  the  Lorde 
his  God  gaue  him  a  light  in  Icrufa- 
lem,  that  hee  fhoulde  raife  vp  his 
fonne  after  him,  and  chat  he  Ihould 
cftablifhclerufalem.  1 6.1 

18.10.  The  Lorde  thy  God  liueth, 
there  is  no  nation  or  kingdome  in- 
to the  which  my  lord  hath  no  t  fenc 
&c.  2.8.17 

41.  And  Elias  faid  to  Acab:  come  vp 
and  eate  and  drinkcjbccaufe  there 
is  a  founde  ofmuch  rainc.     2.10.3 

41.  But  Elias  came  vpvnto  the  top  of 

Carmel,andhepiithisfacc  groue- 

ling  on  the  earth  bctwene  his  knees 

1.10.3 

43.  And  hee  faid  vnto his  boy,  go  vp 
and  looke  towardcs  the  fea :  who 
when  hee  went;  and  faweand  had 
beholden,  hee  faide,  there  is  no- 
thing:and  he  faide  vnto  him  againc 
reiurnefeuen  times.  2.103 

19.8.  And  he  walked  in  theftrength 
of  that  meat  40.days  and  40.nights 
cuen  vntill  the  hill  of  God  Horcb, 


4.11.2a    I 

18.  IhauclertvnrorayfelfeinlfracH  >■ 

7003.  men,  whofc  knees  hauc  not 

bowed  before  Bale.  4.1.1 

it.ii.The/p.'oclaiiucd  a  fafl;,andfec 

Nabo:haraongefl:thecheefeofthc 

people.  4.ii.i7 

18.  And  the  worde  of  the  Lord  came 

vntoEliastlic  Thesbite,  faying,?. 

2c>.   Haft  thou  not  fecneAchab  hum- 
bled before  mee  ?becaufehcewas 
hurnblcdbeforeof  mee,  I  will  noc 
bnngtheeuillinhisd-iies,  &C.3.3. 
i5.&3.io.if 

21.^.  The  king  of  Kiraell  gathered 
therefore  about  40.  Prophetcs.4 

9.6. 

21.  Afpiritcwcnt  foorth  and  ftoodc 

before  the  Lorde ,  and  faide ,  I  will 

dccciuc.  1.14.17.  andx.i7.7.andi, 

18.1. 

21.  A  nd  hee  faide,  I  will  goc  out  and 
I  will  be  a  lying  fpiritinthc  mouth 
ofallhis  Prophetes.  49.^ 

27.  Thus  faith  the  king ,  fendc  this 
man  into  prifon,and  maintain  him 
with  the  breade  of  tribulation  and 
with  the  water  of  grccfc  vntill  Ire- 
turne  in  peace.  4.9.6 

1.    KINGES. 

J.I  7.  AN  DNaaman  faide,  as  thou 
^■*  wiltrbut  I  pray  thee  grant 
vntomee  thy  fcruantj  thatl  take 
the  burden  of  two  Afles  of  caith: 
for  hereafter  thy  fcruant  will  oftcr 
no  bi!rnt  offering  nor  facrifice  to 
ftrange  gods, but  vnto  the  Lorde. 
3.132 

18.  This  is  the  oncly  thing  that  tho  J 
fhalt  pray  vnto  the  Lorde  forth/ 
fcruaunt ,  when  my  Lorde  fh3ll  go 
into  the  Temple,  Sec.  S-^-i^ 

19.  And  he  faide  vnto  him,  depart  in 
peaccjhcwcntthcrforc  fro  thence 


The 

a  furlong  of  groundc.  3-*'3^ 

5.1 5  Out  alas  raaiftcr,what  ftijJI  wcc 
do?  1. 14.11 

1^.  There  be  moc  with  vs  than  with 
them.  'i. 14.12, 

17  Lorde  open  the  eyes  of  this  boye, 
that  he  may  fecund  the  Lord  ope- 
ned the  eyes  of  the  Jad,and  he  faw, 
and;bchoIdc,  amouiuaiue  full  of 
horfes  &  charioces  of  fire  round  a- 
bourElizei.  1.14.7,8^11 

31    The  Lorde  do  fo,  and  fovn  tome, 

if  the  head  of  Elizci  the  fon  of  Sa- 

phac  ftall  ftand  vpon  hmi  this  day. 

2.8.24 

10.7  And  when  letters  came  vnto  the 
they  tookc  the  fonnes  of  the  l^ing, 
andflue7o.  men,  &c.  1.184 

10.  Knowe  nowe  that  there  /liall  fall 
vnto  the  earth  nothing  ofihe  word 
of  the  Lorde  the  which  the  Lorde 
hath  fpoken,&c.  1.184 

r^.io  And  when  he  had  fecne  the  al- 
tar that  was  atDamafcus.hclciKto 
Vria  the  prieft  the  paterne  thereof, 
and  the  likenelfc ,  according  to  the 
woi  ke  thereof.  4.  ro.  x  3 

17.24  The  king  of  Afiyria  brought  me 

firom  Babilon  and  from  Cutha^&c. 

4.10.23 

Z J    And  when  rhey  beganne  to  dwell 

•  there^they  feare'd  not  the  Lord  ,  & 
theLord  fent  Lions  vnto  them  that 
they  mightkill them.  4.1-023 

J2    Thus  they  feared  the  Lorde,  and 

appointed  out  prieftes  out  of  thc.n:- 

felues  for  the  hie  pLces,  &c  .3 .2.13. 

&  4,10.23  .&  4.1 5. 22 

33  And  when  th.y  feircd  che  Lorde 
they  did  ferue  alfo  their  Gods  ,  ac- 
cording to  the  maner  of  the  people 
from  whence  they  were  brought, 
&c.  3.2.12 

3:4  Eucn  vnto  this  prcfent  dsy  they 
followe  the  auncient  tu["lome,thcy 
fenre  not  the  Lorde,  neither  kcepc 
hisccrcmoiiies.,&c.  J^.^-.iJ 


.-^M^ 


T,hle. 

19.4  And  make  prayer  for  the  rcfte 
thatbe  found.  3.20.14 

35  ItcamctopnfTcin  that  night,  the 
Angell  of  the  Lorde  came  &  llrokc 
in  the  campe  of  the  Afly  rians  one 
hundreth  fowcifcorc&fiuc  thou- 
fnnd.  1.14.^ 

20.1  Settethyhoufcinanorderjfor 
thou  fli.ilt  die  and  not  liue.  1.17.11 

2  Then  Ezechias  turned  his  face  to 
the  wall,and  he  prayed  to  the  Lord 

5-54 

3  I  bcfeech  thee  Lord  remcbcr  I  pray 

thee,  howe  I  hauc  walked  before 
thee  in  tructh  &  in  a  perfect  heart, 
and  hauc  done  the  thing  diat  thou 
likeftof.  3.14.19.8:3.20.10 

5  Behold.I  hsuehciicd  thce,y  third 
day  thou  (halt  go  vp  to  the  temple 
oftheLord.  \.\i.\x, 

9  Will  thou  that  the  Hiadowc  go  tor- 
wards  io.degrces,orthatit  go  back 
wardfom.nny.  4  14  18 

1 1    And  Ifaias  called  vpon  the  Lorde 

and  he  brought  backc  the  {hadowc 

by  the  lines  by  the  which  it  wenc 

downe  into  the  clocke  of  Achab.  x 

\6.x 

21. 4  And  he  built  altars  in  the  Loufc 
of  the  Lord,  of  the  which  the  Lord 
(pake,  I  wil put  my  name  in  lerufa- 
1cm.  4.10.23 

\6  Moreouer  Manaflcsfhedde  inno- 
cent bloud  oucr  much,  nil  he  filled 
vp  lerufaicm  vnto  the  mouth,  &C.  3 
24  II 

22.2  And  he  did  the  thing  thar  pica- 
led  the  Lorde,  and  he  walked  m  all 
the  waycs  of  his  father  Dauid,  and 
declined  not  neither  on  the  right 
hand,  nor  left.  4.iO-i3 

8.  AndHecliasthehy  prieft  faid  vnto 
Saphan  the  fcribe,!  hauc  found  the 
booke  of  the  law  in  the  houlc  of  the 
Lorde, &  Heclias  g.iue  it  to  Saphan 
thclcnbej  and  he  read  in  it.    ifi> 

8. 
I. 


\i7m 


'J). 


The  7M, 


}A 


X.  CHRONICLES. 

»8.x    A  Nd  y  fotcftoolc  of  the  Lord 

^^   our  God.  4.1.  f 

i.CHRONlCLES. 

19.6  CEE  whatyoiido.faydhcryou 

*-^     donot  execute  the  iudgc- 

iBcnt  of  man  but  of  the  Lord4.2o.4 

&4.20.(^ 

The  z.  of  Efdras ,  othcrwifc  called 
NEHEMIAH. 

X.4    A  Vd  after  y  I  had  heard  thefc 

•^things.  Ilatdowncnnd  vvcpc 

*nd  I  bewailed  many  daies,and  did 

faft  and  pray  before  the  face  of  the 

God  of hec:uen.  4.12.1^ 

S  I  pray  the  Lordc  God  of  heauen, 
mighty,  great,  and  terrible,  which 
keepelt  coucnant  and  mercy  wi:h 
them  that  louethcej&c.        3.17-? 

7  Wc  h::uc  bene  carried  away  by  va- 
nity, and  haue  not  kccpt  thy  cora- 
mandements,cercraonics,&  iiidge 
mentes, which  thou  commaundcft 
vntoihy  feruantMofes.       3.4  ii 

9  14  And  declared  vnto  them  thy  Sa- 
baoth  to  be  fan  Sifted.  2.8.29 

1  O  B. 

1,6   XTOwonaday  whcnychildre 

"'-^  of  God  came  before  y  Lord, 

Sathan  was  alfo  amongeft  the.1.14 

I7.&i.i4.i9.&i.i8.i.&2,4.5 

n  The  Lord  faid  therfore  to  Sathan, 
behold,  al  things  that  he  hath  be  in 
ihy  handcsjonly  ftretch  not  out  thy 
hand  vpon  him.  I.I7-7 

17  Andhcc  (peaking,  there  came  an 
other  andfaydthcChaldccs  made 

.  three  badi  &  muadcdihy  Camels, 
andcaricd  them  away  ^  andkilhd 
the  boycs  with  the  fword,  and  I  on- 
ly haue  fled  that  I  may  tell  it  thee,  x 

4.2 

■%i  The  Lorde  hath  giucn,  the  Lorde 
hath  taken  away,  the  name  of  the 

Lordcbeblcfled.  i.i7-'?.&i-i'^.i-& 
1.18.3  .&  24.2 

ij  And  Sathan  came  amonc,ftth€m 


that  he  might  (lande  in  the  light  of 
the  Lord.i.i4.i7.&  1.14.19.&  i.iSit 

4.17  Whc  thcr  {hill  a  man  be  luftifi- 
cd  m  coparifon  of  God,or  fhal  a  ma 
be  purer  ihan  his  maker?       3.12.1 

17  Beholdc,  they  which  fcruc  hmi  be 
rot  ftcdfart :  And  he  found  wicked- 
ncs  in  his  Angels.     3.12.1.&3.17.9 

19     Howe  much  more ,  they  which 

d  A  ell  in  houfcs  of  clay,  which  hauc 

t'A  earthly  fundation,(lialbe  confu- 

mcJjCuen  as  a  moth,  i.i  j.i.Sc  i.i  J, 

1  &3.12.1 

17.  Bknedisthemathatiscorrciflcd 
ofthe  Lord  .reprouc  not  therefore 
the  correction  ofthc  Lorde.  3  4.31 

9.2  1  knowc  for  a  ttucth  that  it  is  fo: 
And  that  man  /hall  not  be  luftificd 
incomparifonof  God.  3.12.2 

lo  If  I  woiilde  luftifie  my  fclfc ,  my 
mouth  ftiil  condemns  mcrlfl  wold 
/licwe  my  felfe  innocent,he  Jhculd 
make  mcc  manifcft  to  be  wicked.  3 

lo.if  Andiflfhalbcwjckedjitiswoe 
with  me  ;  and  if  I  be  iuft,  I  will  not 
lift  vp  my  head  .being  filled  with  af- 
fliftionand  miferie.  5,14.1^ 

12.18  He  loofcth  the  coller  of  kings, 
and  he  girdeth  their  rayncswuh  a 
corde.  4  10.28 

20  He  changeth  y  fpcech  of  the  faith 
full,  and  taketh  away  the  learning 
ofthe  auncicnt.  24.4 

13.15  Although  he  (hall kill  mc. I  will 
tiuftinhim.  1.10.19.&  3.2.21 

144  Who  can  make  cleane  of  vn- 
cleanc?  not  thou  oncly  which  arte 
alone.  2.i.^.&3.i2.j 

5  Short  be  the  daics  of  men,the  num- 
ber of  his  months  is  with  ihcc:thou 
haft  ordeincd  the  limitcs  thereof, 
which  can  not  be  paflcd.       1.1^.9 

17  Thou  haft  fcalcdvp  mywickcd- 
ncsas  inabaggc,  &  thou  haft  had 
careofmyiniquitie.  3-4-9 

JJ.15   Bcht>U€,amongfthisSainacs 

there 


/ 


ykmi^ 


TheTahU, 
ihcrels  none  Immutable,  &  the        vndcrthchcaucnbeminc.  3.1 4. J. 


hsauens  be  not  deanc  in  his  fight. 
3.12. 1 

1^.  Howe  much  more  abhominabic 
and  vnprofitable  is  ma,which  drin- 
kcthiniquitie  as  water.       3.11.1.? 

1  £?.2  J.  I  know  that  my  redeemer  liueth 

and  that  I  fliall  rife  out  of  the  earth 

in  the  biter  day.     z.io.i^.  and3. 

25.4 

^€.  Andl  fhallbcc  compafTcdabout 
againewithmy  skinne,&Ilhallfee 
Godagaineinmyflcfh.       z.io.ip 

17.  Whomcl  my  fdfc  fhalfce,  &my 
eyes  (hall  beholdc  and  none  other, 
&c.  2.10.19 

21.13.  Theylead  their daycs  in  hap- 
pincs,and  inamomcnt  they  goc 
downc  tothcgraue.  2.10,17 

ij.f.  Beholde  the  Mooncdoethnot 
/hine  in  his  fight^nd  thcStarres  be 
notcleane.  3.21.1 

16.14.  Loj  thefe  be  part  of  his  wayes 


P  SALMES. 

i.i.TPHcmanisbleftthat  hath  not 

-■■   led  his  life  according  to  the 

counfcll  of  the  vvickcd,neithcr  that 

hath  abidden  in  the  way  of  finners. 

3.17.10 

i.  But  his  will  is  in  the  Law  of  God,& 
in  his  lawc  will  he  meditate  day  & 
night.  2-7-I3 

1.2.  The  kinges  of  the  earth  ftood  to- 
gether, and  the  princes  aflcmblcd 
in  one,  againft  the  Lord,  &  againft 
hisannointcd.  2.16.3 

3.  Let  vs breake the bandes a  funder, 
and  let  vs  throw  from  vs  theiryokc, 
Ibidem. 

4,  Hce  that  dwcllcth  in  heauen  (hal 
laugh  them  tofcorncjthe  Lord  flial 
hauc  them  in  derifion.  i  .5.1.  and  2. 

16.3. 


but  howehttle  a  portion  heare  wcc    8.  Askc  cfmcandlwillgiuetheethc 


of  him?  And  whocanvndctftande 
his  fearefiill  power?  1.17.1 

a8.11.  VVhcreis  wifedomcfounde,  Sc 
what  place  is  there  [of  vndciftan- 
ding?  1. 1 7.2 

il.  It  IS  hid  from  the  eyes  cfaJl  liuing, 
from  the  foulcs  of  the  aire  it  is  ajfo 
keptclofe.     Ibidem. 


*3* 


But  GOD  vndcrflandeth  the 


way  thcreof,nnd  he  knowcth  y  way 
thereof.       Ibidem. 


geniils  for  an  inheritance,  and  for 
thy  pofleflions  y  ends  of  the  earth, 
t.ii.ii. 
?.  Thou  fhalt  rule  them  with  an  yron 
rod,and  thou  fli.dt  breake  them  as 
an  earthen  vcfldl.  2.1  S-S-  and4.i. 

11.  Layholdeofdifciplincleaft  that 
the  Lordc  be  angrie,?.nd  you  perifli 
ironithc  right  way.  2.6.2.&4.2o.j. 

&  4  20.29 


l8.  And  he  faidevnio  man,  beholde,  3.5',     Iflept  andflumbred ,  and  rofe 

the  fearecf  the  Lord  js  wifcdome,  vp  agame,b<.-caufc  the  Lord  toke  v- 

and  to  depart  from  cuill  is  vndcr-  pon him  to ktcpc me.            3.2  37 

{landing.                 1.17.2.&5.2.26  4.7. Thelightofthycountenace  hath 

34.30.   V/hocaufcthanhypociJce  to  bccneftalcdvponvs.         1. 11.14. 

raignc  for  the  finnes  of  the  people.  ^.4.  Iwilbecaily  prcfcnt  before  thee 

4.2.0.25  &I\villwaitc;forthcuaita  God  y 

36.27.   Wbo  reftraineth  the  drops  of  Icueth  not  inicjiiitie.           3.10.12 

rainc,and  poureth  downc  fiiowers  8,  I  wil  enter  into  thy  houQ:  in  y  nuil- 

in  manner  of  ftrcames.           1.5.5'  titudeof  thy  mcrciCj  and  Ivvil  woc- 

41.2.   Andv.hogau2  mee  firftthat  I  fhipat  thyholy  tcm.pleinthyfcare. 

iliouldc giuc  him againc?all  that  is  3. 2,23.Sc 3.10.1 1. 

6X 


'MiMi 


Therd^f, 


6.x,  O  Lord  rcprooue  mec  not  in  thy 
furic,andcorTeftmce  not  in  thine 
anger.  5.5.31 

7.6.  ArifcO  Lordc  in  thy  anger,  and 
bee  thou  exalted  m  the  quarters  of 
my  cnemics.&c.  j.io.ij 


my  delight  is  in  thcm.i.ii.i4.&  %.%.     I 
53.&3.7.T  / 
The  Lordc  IS  the  portion  of  my  in- 
heritance &  cup,  thou  art  hec  that 
doft  rcftorc  vnto  me  my  inheritacc. 
z.ii.z.&:3.iy.io 


9.     iudge  mere  O  Lordc  according  to  10.  Thou  fhaltnotleaue  myioulc  in 

my  righteoulnesj and  according  to  hell,  neither  fhalt  thou  {iifFcr  thy 

the  innocencieofiny  caufc.3.17.14  holy  one  to  fee  corruption*  3.15. 

8.3.     Thou  hall  made  pcrfede  thy  j. 

prayers  by  themouth  ofinfantcs  &  i7-i.Hcare  OLord  rightcoufnesjgiuc 

fuclings.                                  I.I 6.8  eare  vnto  my  prayer.           1.17.14 

J.     What  is  man  that  thou  art  mind-  S*  Thou  haft  prooued  my  heart  and 

ftjlofhim?or  the  fon  of  man  that  vificedit  by  night,  thou  haft  tried 

thou doeftvifitc  him?  1.5.3.  ^nd  mceby  fire,  and  haft  not founde  in 

2.13.1  nieeiniquitie.      Ibidem. 

5.10.  And  they  may  truft  in  thee, that  ^J-  I  will  appeare  in  righteoufncfle 


haucknowcn  thy  name.       3«2.3i. 

10.13.  Heefaideinhis  hearte,  God 
hath  forgotten, hee  hath  turned  a- 
way  his  face  that  hee  (hould  not  fee 
at  the  end.  1.41 

114.   The  Lordc  in  his  holy  temple. 

1.5.1 

ll.i.  Thcyhauefpokenvainc  things 
euery  man  to  his  neighboundcccit- 
fL'lllips,&c.  4.I4-8 

7.  The  wordcs  of  the  Lordc,  arc  pure 
words.as  filuer  tried  m  a  foi nacc  of 
earth  fined  vii.folde.  3-*iS 


before  thy  prefcnce,I/hnllbc  fatif- 
ficd  when  thy  glorie  ftiiili  appeare. 
«  2.10.17.&3.2J.10 

l8,r.  I  will  loue  the  O  Lord  my  forti- 
tude. 3.10.18. 

20.  And  he  brought  me  into  largenes: 
he  made  me  ^fcjbecaufe  he  would 

21.  And  the  Lord  (hall  giucvnto  mc 
according  to  my  righteoufneire ,  & 
accordmgtoypiircnesofmy  hand 
fliall  he  giuc  vnto  mec.3 . 1 7. 5.  &  3 . 

17.14 


14.1.  ThefohOimanfaidin  hisheart,  *^'  Becaiifc  thou  docftfauc  the  hum 

thcreisnoGod.                      1.4.2  ble  &  thou  fhalt  bring  low  the  eies 

5.  The  Lord  looked  from  hcaucnv-  of  the  proud.                         3.11.6 

pon  the  children  of  men  ,  to  fee  if  3  I  -The  worde  of  the  Lordc  is  tried  by 

there  wtre  any  that  vnderftood  or  fire, he  is  a  defender  of  a]  that  truft 

fought  after  God.                   3-I4-I  inhim.                                   3  tif 

4.   There  is  not  that  doeth  good,  no  '^.i .  The  heaucns  fhow  foorth  y  glo- 

notone.                                  2.3.2  lie  of  God.                   1.5 .1.&  1.6^.4 

ly.i.  Lorde  whoftialld^yellinthyta-  8.  Thelawcofthclordeis  pure,  con 


bernacL'?  or  who  fhall  reft  in  thy 
holiehill?  3.17.6.&3.24.8 

1.  Hec  that  walkcth  without  fpot,  and 
workcth  righteoufncs,  which  Ipca- 
kcth  the  tiuethin  his  hearte.  3. '.2 

16.1.  Thou  art  my  God  and  haft  not 
necdeofiny  goods.  2.8.5^. 


uerting  foulcs :  the  tcftimonie  of 
the  lordc  is  faithfcll ,  giuing  wife- 
dome  to  thefimple.  2  7.12.  and  4. 

8.6 

13.    Whovnderft.indeth'his  faultcs, 

cleanfe  mc  from  my  fccrcte  finncs. 

34.ifr.&34.i8.&3.i7.2 


/ 


To  thyfaintcsthatbeincartLaU    20.3.  Let  him  remember  all  thy  otie- 

nngs 


/7>A/^ 


\ 


nnges,an(iletliini  make  thy  burnt 

offcringes  facte.  3.10.18. 

10.    Lorde  faue  the  king ,  &  heare  vs 

when  wee  call  vpon  thee.  i.6.i. 
ii.i.  OGodmy  God,  why  haft  thou 

forfaken  mcc?  7. 19. 11 . 

5.  Our  fathers  truftcd  in  thee:  they 
trufted  and  thou  didft  deliucrthc. 

3.20.1^ 

itf.     I  will  pay  my  vowes  in  the  fight 

ofthem  that  feare  him.       4.I3.4 

13.4.     For  although  I  fhallwalkein 

the  midft  of  the  fliadowe  of  death, 

I  will  feare  no  euill  becaufe  thou 

artwithmee.    1.17,11. &3.z.2i.& 

3.2.28 

6.  And  thy  mercies  fliall follow  me 
all  thedayesofmylife.         2.3.12 

Z4.3.  Who  Hiall  afcend  into  the  hill 
of  the  Lord.^or  who  ftiall  ftande  in 
his  holy  place?  3.6.2 

4,  Who  hath  innocenthandes&a 
cleane  heart,  who  hath  not  hftvp 
his  minde  vntovanitic,  nor  hath 
not  fworne  to  the  dcceite  of  his 
neighbour.  3.6.2 

^.  This  is  the  generation  ofthem  y 
feekehim.  3-^^-S 

2  J.I.  Vnto  thee,0  Lord,haue  I  life  vp 
myfoule.  3-iO-J 

6.  Remember  O  Lorde  thy  tender 
mercies  and  louing  kindncs  which 
beforeucr.  3'io.9 

7.  R  emember  not  the  faults  &  igno- 
rances of  my  youth,  but  according 
to  thy  kindncflc  remember  thou 
me.  3. 3. 1 8, &  3. 20.9 

10.  Al  the  ways  of  the  Lord  are  mer- 
cie  &  tructn  to  them  that  fccke  af- 
ter his  will,  &c.       3.20.7.&3.17.2 

11.  For  thy  name  fake, OLorde,thou 
rhaltbe  mcrciftiUvncomy  fin,for 
it  is  great.  S-iZ-i 

j8.  Lookevponmyaffliftio&trauel, 
&forgiueallmyfinnes.         3.io,9 

z6.i.  Judge  mec  O  Lord ,  for  1  haue 
walked  m  my  innoccncicr&trufting 


in  the  Lorde,  I  ftiallnotflyde  .  3." 


17.14 

%.  Proue  mc  Lordj&  trie  mc,examine 
my  raincs  and  heart.  3.2146 

J.  1  haue  hated  the  congregation  of 
the  wicked,  &I  willnotfit  with  the 
vngodly.  3-I7-I4 

8,0  Lordlhaueloucdthcbeautieof 
thy  houfc.&  the  place  ofthe  habi- 
tation of  thy  glory.  I.11.14 

9,     Dcftroye  not  my  foule  with  the 

wicked,  and  with  men  of,  &c.  j. 

17.14 

27.1.  The  Lorde  is  my  light  &  my 
health  whom  fhall  I  feare?  1.17.H 

3.  Ifcampesflial  ftande againftmc, 
my  heart  fhal  not  feare.       1.17.11 

ro.  My  father  &  mother  hath  forfakc 
mee  but  the  Lorde  hath  taken  mee 
vp.  3.20. 3  <5 

14.  Hope  in  the  Lord  &  be  ftiong  & 
he  will  comfort  thy  heart ,  &iruft 
in  the  Lord.  3.i.i7 

28.8.     The  Lorde  is  the  ftrengthof 

his  people,  and  the  ftrength  of  the 

faluation  of  his  annoyntcd.  2.6.2. 

&  2.6.3 

29.3.  The  voice  ofthe  Lord  is  vpon 
the  waters,  the  God  of  maieftic 
hath  thundred,  the  Lord  (is)  vpon 
great  waters.  1.6.4 

30.6.  Weeping  may  abide  at  cucning, 

butioy  corameth  in  the  morning. 

1. 1 0.8 

7.  Andin  myprofpcritie,  Ifaidc.I 
flial  neucrbe  moucd: 

8.  For  thou  O  Lord  of  thy  goodncs 
didft  giue  ftrength  vnto  my  beauty 
thoutiirnedftthyfaccfrGme,&  I 
was  troubled.  l-^-t- 

31.1.     1  haue  truftcd  in  thee  O  Lord, 

1  fhal  not  be  confounded  for  cuer: 

deliuermeein  thy  rightcoufnefle. 

3.11.1a 

6.     I  commend  myfpiritc  into  thy 

hands,  thou  haft  redeemed  me,0 

Loid  God  of  tructh.  3 .20  26 

Dddd  i6My 


"yfdrm 


TU 


I  ^.  My  lottes  arc  la  tKy  handcs.  i.i  7. 

II 

»3.  Ifaklinclieheatcoftnymmde,! 
am  caft  ouc  from  the  face  of  thine 
eyes.  ,  3  •^•4 

ji.i .  Blcflcd  arc  they  whofe  iniqui- 
ties be  remitted,  &whofe  finsarc 
coueied.  3.4.19.  &3.11.11.&3.14 
11.&3.17.10 

f .  I  hauc  made  my  fault  knowe  vnto 
thee,  &Ihaue  not  hid  mine  vn- 
righteoufnefle.lhaue  faid,I  wil  c6- 
feire  againft  my  felfe  vnto  y  Lordc 
mine  iniquities,&c.  34.9 

i.  For  this  (nal  cucry  one  that  is  holy 

in  time  conuenient,   &C.3.20.7.& 

3.10.26 

53.6.  The hcaucns were  eftablifhed 
by  the  wordc  of  the  Lordj&by  the 
fpiriteofhis  mouth  all  the  powers 
ofthem.  1.13  i5.&i.i(S.i 

IZ.  Blefledis  the  people  whofe  God  is 

the  Lord ,  a  people  whome  he  ha  th 

chofen  for  an  inheritance  vnto 

himfelfe.     1.10.8.  8c  3. z.a8.& 3 

II.  f 

'tl.  The  Lord  looked  from  hcauen& 
faw  all  the  children  of  men.  r.itf.i 

18.  Beholde,  the  eyes  of  the  Lordc 
be  vpon  them  that  fcare  him,  and 


'f;/ 


may  roote  from  the  earth  the! 
memorie.  \.\6.\ 

22.  The  death  of  the  wickedis  euiL 

2.10.I4.&2.IO.J8 

23.  The  Lord  redeemeth  the  foules 
of  hisferuancs.  2.10.16 

3^.1.  The  wicked  man- ftide  to  him 

fclfc  that  he  might  do  euil:  there  is 

no  fcare  of  God  before  their  eyes. 

1.4.1 

X.  For  he  hath  done  deceitfully  in  his 
owne  fight ,  that  his  iniquuic  may 
be  found  to  hatred.  i  .4.1 

6.  Thy  mercie,0  Lord.reachcth vn- 
to the  heauens,and  thy  trueth  vn- 
to the  doudes.  3-i.7 

7.  Thy  iudgements  arc  wonderous 
dcepc.  i.i7.2.&3.23.^ 

10.  Vv'ith  thee  is  the  founcainc  of  hfc 
and  in  thy  light  we  fhal  fee  light.2. 

2.23 

37.7.  BefubiedtotheLordandea- 
trcathim.  3  •2'.  3  7 

12.  For  becaufethofethatbeblcired 
ofhimjfhalpoflcfTe  the  earth:  but 
they  that  be  curfed  of  him,  (hal  pe- 
ri{h.  2.I.Z 

38.1.  O  Lordc  in  thy  wrath  reprouc 
mce  not,  neither  in  thy  anger  cor- 
real me.  3«4'3i 


vpon  them  that  trull  on  his  mer-  5.  Mine  iniquities  hauc  gone  oucr  my 

cic.                                   3.20.40  head  ,&  as  a  heauic  burden  they 

ai.     O  Lord  let  thy  mercie  be  vpon  hauc  waycd"  vpon  me.          3.4.1^ 

vsaswetruftinthee.  3.10.12  39.10.  I  was  duramc  and  opened  noc 
3  4»7.     This  poorc  man  cried,  &  the 

Lord  heard  him,  and  he  faued  him 

firoraallhistribulationSi     3.20.26 


%.  The  Angel  of  the  Lordc  pitcheth 

roundabout  them  that  fcare  him, 

&  he  (hal  dcliucr  them,    i .  i4.«.  & 

1. 14.8.&  3.20.23 

ij.  Departfio cuil &  dogood.  3.3.8 

1 6r  The  eyes  of  the  Lord  be  vpon  y 

iuft,&  his  cares  to  their  prayers,  i. 

1 6.7.&  3. 20.3.8c  3. 20.10 

17.  The  countenance  of  the  Lordc 
is  vpon  them  that  do  euil,  that  he 


my  mouthjbecaufe  thou  diddcft  it. 
T.17.8 

13.  r  am  a  ftrangcr  and  a  pilgrimc 
with  thce^s  all  my  fathers  were.i. 

lo.i^ 

14.  Letmepaufe,  thatlmaycometo 
my  felfe  before  1  dcpart,and  be  no 
more.  3.20,16 

404.  And  he  put  in  my  mouth  a  new 
fong,a  vcrfc  tax)ur  God:many  fhal 
fee  8c  fcare.  Si  they  ftialtruftin  the 
Lord;  3.^o.2(f.&3,^o.^8 

6,  Many  haft  thou  madcjOLordjthy 

mat- 


n,m..      9,^^'"' 


\    inaruclous  worlce$,&  tticre  Is  none 

>   that  is  like  to  thee  in  thoughtes  .i  .j 

9.&1.17.1 

7  Thou  wouldefl  notiacrificc  and  of- 
fering ,  but  thou  madeft  vnto  mce 
earcs.  3  ,ii,io 

8  Then  I  fayde,  behold,!  come:  it  is 
written  of  mc  in  the  chapter  of  the 
bookc.  t.i^.j 

9  1  defircd  to  doc  thy  good  wil,0  my 
God,3nd  thy  law  is  in  themidcft  of 
my  heart.  2.1 5. f 

SI  rhauc  (hewed  forth  thy  truth  and 
faluation.  I  hauc  not  hid  thy  louing 
kindncffe  and  truth  from  the  great 
congregation.  3.2.7 

r J  Thy  louingkindneflc  &truth hauc 
alwaycsprcfci-uednrc.  3.2.7 

41,5  Hcale  my  foulc,for  I  hauc  finned 
ag^inftthce.  J.io.iz 

41.5  My  foule  thirftcd  after  the  ftrong 
God,euen  the  liuing  God:  whe  Hial 
I  come  and  appearc  before  the  face 
of  God?  4.1 7.21 

y  I  paflcd  to  the  houfc  of  God  with 
the  voyceof  mirth  and  praifc,&c.3  • 

4-9 

€  Why  art  thou  fadde  my  foule?  arul 
why  doeft  thou  trouble  mc?  truft  in 
theLordc.  3.2.15 

43  .<)  Why  art  thou  fadde.O  my  foule? 
&  why  doeft  thou  trouble  me?  truft 
in  theLordc.  3.2.1^ 

44.4  Neither  did  they  pofleflcy  land 
by -their  owne  fword,  and  their  own 
arme  did  not  fauc  them ,  but  thy 
right  hande  and  thy  arme ,  and  the 
light  of  thy  countenance :  becaufc 
thou diddcft fauour  them  ,  3.21.? 

JI  If  wcehaucforgotteihename  of 
our  God.and  haue  ftretched  foorth 
ourhandesvntoaftrangGod.3.20 

i7 

42  Shall  not  God  fearch  this  out  ?  for 

he  knowcth  the  fccrctcs  of  the  hart 

3.20.27 

Sj,  Por  thy  fakcbc  wctflainc  all  the 


d.'iy  longjWe  be  cfleemcd  as  flioepe 
for  the  (laughter.  3.^5-3 

45: .7  Thy  feate,0  God,endurcth  for 
cucr,the  roddeof  thy  kingdom  is  a 
rodde  ofdirefbion.  i»i3.? 

8  Thou  haft  loued  rightcoufnes  and 
hated  iniquitie ,  therefore  God  thy 
God  hath  annointed  thee  with  the 
oyle  of  gladncflc  abouc  thy  com- 
panions. 2.  I5.j.&4.i9,l8.&4.20. 

10 

18     And  all  the  daughters  of  Tyru« 

with  the  rich  of  the  pcoplc/hall  do 

homage  before  thy  face  with  gifts, 

i.ii.if. 

4^,*  God  is  our  refuge  and  ftrength, 
our  helper  in  time  of  tribulauon.  3. 

*-37 

3  For  all  that  we  will  not  feare.whi- 
left  the  earth  is  troubled ,  and  the 
mountaincs be  caricd  into  the  hare 
ofthefca.  3'*'37 

6  God  is  in  the  midcft  thcrcof,it  fliall 
notbcmoued.  4,1.5 

47.3  The  Lord  is  high  and  terrible,  a 
great  king  abouc  all  tlie  earth,  i.ij 

H 

y  He  hath  chofcn  vnto  vs  his  inhcri- 
tancc,the  beautic  of  lacob  whomc 
hchathloucd.  3.11-? 

48.9  As  we  hauc  heard,  fo  wee  hauc 
fecne  in  the  citic  of  the  Lordc  of 
powcr,in  the  citic  of  our  God:GQd 
hathbujkitforeuer.  1.11.14 

11  According  to  thy  name  O  God, 
fuchis  thy  prayfc  throughout  the 
earth,  thy  right  hand  is  ful  ofrigh- 
teoufnclie.         3,20^i.&4jtf.3i 

49.7  They  that  rruft  in  their  ownc 
ftrcngth ,  &  glory  in  the  n:,ultitudc 
of  their  riches.  2.1 0.17 

8  Hecanbynomcanesrcdecmchis 
brother,  he  (hall  not  pay  his  raun- 
fometoGod.  2.10.17 

1 1    When  he  fliall  fee  wife  men  dy ,  & 

ignorant  perfoDs  and  foolcs  penfh. 

2.10.17 

Pddda       1%  The 


^V  Ui^^^ 


The  TM, 


II.  The  building  of  them  from  gene- 
rations to  gcneracions,they  called 
their  names  by  their  lads.  1.10.17 

13.  And  man  when  he  was  in  honor, 
kncwc  not  thcreof;he  was  copared 
vntofoolillibeaftes,  andhee  was 
made  like  vnto  them.         a.  10.17 

14.  This  way  vnto  them  is  the  ftum- 
bling  block  of  thcm,&  afrerwardes 
they  delight  thcmfclucs  in  the  ho- 
nor thereof.  2.10.17 

15.  As  Hiccpc  they  be  put  into  hell; 
death  feedcth  vpon  them:  and  the 
righteous  ftiall  rule  ouer  them  in 
the  morning.  a.io.T7 

yo.if.     And  call  vpon  mc  in  the  day 

of  trouble:  and  I  will  deliuer  thee, 

and  thou  flialthonor  mc.  5.20,13, 

2  8.&  4.17.37 

J3 .  He  that  ofFcreth  vp  pr aifcsjhec 
doth  glorifie  mc:  and  this  is  y  way 
by  the  which  I  will  fliewc  him  the 
faluationofGod.  4.18.17 

51.3.  Haue mercie  vpon mc,0  God, 
for  thy  goodnes  fakcj&c.       ;.  4.9 

C'    That  thou  maift  be  acknowleged 

purcjwhcn  thou  haft  iudged.i.18.3 

&3.II.II.&3.23.2 

7.  Behold,  I  was  fa/hioned  in  iniqui- 

tic ,  &  my  mother  concciucd  mee 

inlinne.    2.i.j,&  3.3.18. &  3.20.9 

&  4.1 6. 17 

Il.CrcatinmeOGod,a  clean  heart, 
and  renue  aright  fpirit  within  me. 

2.2.2J,27.&2.3  9 

17,  Open  thou  my  lippes,0  Lord  ,& 
my  mouth  fhall  fhcwe  foorth  thy 
praifc.  3.20.28 

19.    ThefacrificetoGod  isabrokcn 

fpirite,  a  contrite  and  broke  heart, 

O  God ,  thou  wilt  not  dcfpife.  3. 

ao.i6 

^i.  Then  thou  /halt  be  delighted  w 
offeringes ,  with  the  facrificc  and 
burnt  offering  of  righteoufncfle, 
then  they  fliallay  calues  vp6  thine 
altar,  4>i8.i7 


J2.I0.    But  Twllbee  like  the  greene  / 
Oliuc  tree  in  the  houfe  of  the  Lord^ 

2.20.17. 

J3 .4.  There  is  not  one  that  doth  that 
which  is  good.  2,3.2 

5J.23.  Caft  thy  burden  vpon y  Lord, 
and  he  (hall  vphold  thee  ;  hcewill' 
not  fufter  the  righteous  to  fall  for 
cucr.  i.i7.^,&2.io.i7 

24.  Thou  in  y  mean  time  O  God^fhal 
throwe  downe  thefe  bloud  thirftie 
&  deceitful  ones,into  the  pit  of  de- 
ftruftion.  2.10. 17 

')6j).  I  haue  truftcd  in  God,  I  feare 
nothing  that  flcHi  may  doe  vnto 
me.  1.17. II 

10.  So  often  as  I  call  vpon  thee, mine 
enemies  giue  backe :  in  this  I  am 
aflurcd,  that  thou  artmyGod.5. 

20.II 

13.  I  will  m  ike  vowes  vnto  thee,  O 
God:  I  wil  fhcwe  foorth  thy  praifc.^ 

4.134 

fp.ir.  Thy  goodnes  O  Lorde  may 
preuent  mee ,  bring  it  to  pafl'e  O 
Godjthat  I  may  fee  thy  workes  on 
my  enemies.  2,3.12 

^0.14.  In  God  we  {hall  do  valiantly, 
and  he  fliall  tread  downe  our  ene- 
mies. 3.20.46 

^2.9.  Poure  out  your  hearts  before 
him,for  God  is  our  refuge.    3.20.5^ 

10.  The  fonnes  of  men  be  vaine,the 
fonnes  of  men  be  hcrs:if  they  were 
put  in  a  paire  of  ballance  ,  they 
wouldebec  hghter  than  vanitieic 
felfe.  2.3.1    ■ 

^3.4,    Thy  louing kindncfle is  more 

to  be  wifhed  for  than  lifeit  felfe.j. 

2.28.&3.17.14 

^)  .1.  Vnto  thee,  O  God,  is  praife  in 
Sion,  vnto  thcc  fliall  the  vowc  be 
paidc.  3.10.2^ 

3 .     Thou  hcareft  prayers,bccau!r  of 

this  fhall  all  flcfii  come  vnto  thcc. 

3.20.13 

5.  BlcfTedishcwhorathouchoofeft, 

be 


he  (liall  dwell  in  thy  courts,  &c, 3.    3.  WefcenotourfigneSjthcrcisnoe 

one  prophet  more,  nor  any  with  vs 

that  knowcth  how  long.       2  ly.t 

T).-].    For  neither  from  the  Eaft,noc 

from  the  Wcft,nor  from  the  South 


68.19.  Thou  art  gone  vp  on  hy,  and 
haft  led  captiuitie,&c.  1.13.11 

»l.  Vntothe  Lord  Godbclong  the 
iffucs  of  death.  3-i5-4 

36.     Thou  art  terrible  O  God  out  of 

the  holy  places:  the  God  of  Ifraell 

hcegiueth  ftrength  to  the  people, 

1.11.14 

^p.3 .  lam  fonke  downe  into  a  dcepe 
mier,  in  the  which  there  is  no  bot- 
tome,&c.  4-7.I3 

5.  That  I  am  conftraincd  to  repayc 
thatltookcnoc.  %.\6.'^ 

i&.  For  they  gaue  mc  in  my  meatc 
gallrand  when  I  thirftcd  they  gauc 
mevincgertodrinke.  4.171  J 

ip.     Let  them  bee  wiped  out  of  the 

booke  of  the  huing,  &  let  them  not 

be  written  amongeft  the  iuft.  2io« 

i8.&.3.z4.9 

71.2.  For  thy  righteoufnes  fake  ref- 
cue  me,&dcliucrme.         3.11.12 

72.8.  He  (hall  rule  from  fea  to  fea^Sc 
from  the  fluddes  vnto  the  ends  of 
the  earth.  2.1  i.i 

II.  And  all  kings  fhall  worfhiphim, 
~andail  nations  fhallferue  him.  4. 

y.17 

73.2.  It  wanted  but  a  litle  but  my 
feete  were  readie  to  fall,  my  fteps 
hadalmoftflidden.  2.10.  x6.  &3. 

9.6 

17.    Vntil  I  cntred  the  fccrete  places 

of  God  ,  and  I  vnderftoode  what 

(hould  become  of  them  at  the  laft. 

2.10.16.&3.9.6 

%6,  Myfleftiandhcartiscoiirumed, 
but  God  is  therocke  of  my  heart, 
&  my  portion  for  euer.         2. 11. 2 

74.2.  Be  mindful  of  thy  flocke  which 
thou  didft  purchafe  long  agone:  & 
of  thine  alotted  inheritance  which 
thou  haft  redeemed  :  the  mount 
Sion  in  which  thou  waft  wont  to 
4well.  3.10.14 


doth  preferment  come.         1.16.1J 

77.10.    Whether  or  not  hath  God 

forgotten  tobe  merciful!?  will  hcc 

ftiut  vp  his  mercies  in  difpleafure? 

3.2.17 

II.   At  laft  I  thought,  this  is  my  in- 

firmicie  ,   the  right  hande   will 

change  the  courfc  of  the  moft  high 

3.2.31 

78. 8.  And  let  them  not  be  as  their  fa- 
thers ,  a  difobedient  and  rebellious 
nation, a  generation  y  fet  not  their 
hearts  aright ,  and  whofc  fpirites 
neucrbeleeuedGodtruely.  2.5.11 

3^.  They  flattered  him  w  their  coun- 
tenances ,  but  they  lyed  vnto  him 
with  their  toungs.  3-3-2'f 

IJ.  Their  heart  was  not  right  to- 
ward him,  neither  were  they  faith- 
full  in  his  couenanr.  3-3 -i? 

49.  Hecaft  vponthemthe  ficrcenes 
of  his  anger,  vioIcnce,indignation, 
and  vexation  ,  by  the  fending  out 
of  euil  fpirites.  I.I4.7 

60.  That  he  might  Icaue  the  Taber- 
nacle Silo,  the  Tabernacle  where 
he  dwelt  amongeft  men.         ^.6.■^. 

67.  And  he  put  away  the  Taberna- 
cle of  Iofcph,&  chofc  not  the  tribe 
ofEphraim.  2.6.2.&3.2i.tf 

70.  And  he  chofe  Dauid  his  (cruanr^ 
from  the  foldes  of  ftieepe  tooke  he 
him.  2.6.2 

79.9.  Helpc  vs,0  God  of  our  faluatio, 
for  the  gloric  of  thy  n.ime,  &  dcli- 

'  uer  vs,  Scbe  mcrcifuU  vnto  our  fins, 
for  thy  names  fake.  3.20.14 

13.     Andwc  thy  people  and /hccpc 
ofchypafturefhall  praifc  thee  for 
cuer:  and  from  generation  to  ge- 
neration will  fctfoorththy  prnife. 
3.7.10 
Dddd3  80.2. 


'jJmmis 


Tic 

8d.i.  Thou  which  fittcft  bctwccnc 
theCherubins  Hiewe  thy  bright- 
nefle.      i.i3.r4.>:2.8.ij.&4.i.5 

4.  Tuinc  vs  r.g:ii  ic  O  God,  &  caufc 
thy  face  to  lliinc  that  wee  may  be 
faucd.  3.1.28 

5.  O  Lord  God  of  hoftes,how  long 
wilt  thou  be  an^ric  againft  y  praier 
of  the  people?  3.20.16 

18.  Lctthy  hand  be  with  the  man  of 
thy  right  hande,  with  the  Tonne  of 
inanjwhom  thou  haft  made  ftrong 
forthyfclfc.  2.6.2 

81. 1 1.  I  am  the  Lord  thy  God  which 
haue  brought  thee  out  of  the  land 
ofAegypr.  3.2.31 

82.1.  God  ftandeth  intheaflembly 

of  Gods ,  he  play  ech  y  iudge  in  the 

middeft  of  gods.  4.20 .4.&  4.20,(5.& 

4.10.29 

3.  Rcuenge  thepoorc  andfaiheilcs, 
Ictloolcthc  miferable  &afflidcd. 

420.9 

4.  Deliuer  the  feeble  &  needy  from 
the  hands  of  the  wicked.       4.20.9 

6.  Ihaue  fiid.youarc  gods, and  you 
are  all  fonncs  of  the  moft  high.  i. 

14.J.&4.20. 4 

S4.Z.    O  Lord  of  hofteSjhow  amiable 

are  thy  T.ibcrnacles.  4.1.5 

3.   My  ioule  longeth  &  fainteth  fory 

*  courts  of  the  Icrd.my  heart  S:  flclh 
crievntothcliujngGod.       2.11.2 

8,     They  fliall  goc  from  ftrength  to 

*  ftrenotb,  cch  of  them  Ihal  appcare 
before  God  mSion.  417.2^ 

S6.2.Kecpc  my  hfebecaufc  I  am  one 
thatdocth  good  toother:  OGod 
ketpe  thou  thy  feiuant.      3.20.10 

5..Por  thou  O  lord,art  good  and  mtr- 

*  ciful,  ofgicatkmdnes  vntoal  that 
call  vpon  thee.  3.2.19 

XI .  Dircft  mcc  O  Lord  in  thy  wa)  es, 
then  {hall  I  walke  m  thy  t.uithxon- 
ftraine  my  heart  that  i:  may  feare 
thynaaic.  2  2.27.^  2.5.9. 

88.I7'    Thy  furies  hath  paflcdouer 


fAUe, 

me,  and  thy  terrors  haue  dcftrolcd     / 
me.  3.4.34     r 

8^.4.  I  h'uemadea  couenant  with 
my  chofen,!  haue  fworne  to  Dauid 
myferuant.  4.^-17 

J.  Thy  fcede  I  will  eftabllHifor  euer, 
and  will  fct  vp  thy  throne  from  ge- 
neration to  generation.       4.i'i7. 

31.    Ifhis  children  forfake  mylawc, 

and  walke  not  in  my  iudgementes, 

3.4.32.&4.I.27. 

3a.  Ifthcybrcakcmy  ftatutes.&kcpc 
not  my  commaundements.  3.4.52 

33.  Ivvill  vifice  their  tranfgrefhons 
with  the  roddCjand  their  inicjuities 
with  whips.  3.4.32.  &  4.1.2.7 

34.  And  my  louJng  kindnefle  wil  I  not 
takefrorahim,  neither  will  Ifalfi- 
fiemytrueth.        34.32.  &  4.1.27 

36.  Ihaueoncefwornbyjny  holincs, 
I  will  not  faile  Dauid.  2.1  ^  J 

37,i,Hisfecdefhalbeforeuer:andhis 

throne  fiialbe  before  me  as  y  funnc 

1.15.3 

38.  It  fliall  abide  furc  as  the  Moone, 
which  is  a  furc  witnefTe  in  heauen. 

2.1)-.  J 

90.4.  A  thoufand  ycres  is  before  thee 
asyefterdaywhichispaft,  yea  as  a 
watch  in  the  night.  3.i.42' 

7.  For  we  are  confumcd  by  chine  an- 
gcr,and  by  thy  wrath  arc  we  trou- 
bled. 3-4-34 

9.  For  allourdayes  were  fpentjthou 
being  angrie  we  ended  our  y cares 
foonc-r  than  a  thought.        3.25.11 

II.  Whoknowcth  the  power  of  thine 
anger?  as  eucry  man  feareth  thee, 
fo  is  the  indignation  of  thy  anger 
fearce  towards  them.         3.25  12 

pi .  I.  The  man  fitting  in  the  fecrct  of 

the  moft  high,  fhail  abide  vndery 

ftiadowofthealmightie.  1.17.6.SC 

2.S.42 

3 ,    For  he  will  deliuer  thee  from  the 

fnare  of  the  hunter,  and  from  the 

noilbmepcftijcnce.  ia7.u 

n.For 


TheTM. 


'fj 


\L 


ahuis. 


XI     For  he  will  commami  his  Angels 

for  thy  fake,  that  they  kcpc  thcc  in 

allthywayes.  1.14.^.  &  1.8.41.  &  5. 

20,13 

Ijf     Hewill  C3]Ivponme,thcrc(oic 

I  vvinhcirehim.I  will  becpiefcnt 

with  him  in  affliiftion ,  I  will  deliuer 

him,anci  will  make  him  glorious.  5. 

20. 14 

$1.6  Howe  gre.1t  are  thy  workcsO 
Lord,  wonderfuU  profoundebe  thy 
counfels.  2.10.17 

7.  A  dullerd  doeth  not  knowc  this, 
neither  doth  a  foolc  vnderftand  it.i 

13  The  iuft  fhall  florifli  as  y  Palme, 
and  flial  growc  as  a  Ccdec  in  Liba- 
nus.  2. 10.17 

14  Thofc  that  be  planted  in  the  houfe 
of  the  Lordc,  fliall  fioriflic  in  the 
courtcsofourGod.  2. 10.17 

93 .1  The  Lord  is  king,  and  is  clothed 
with  maieftie,  hchath,!  fay,  put  on 
ftrcngth,&hath  girded  himfelf.thc 
vvorlde  alfo  (hall  bee  fo  eftabhflicd 
thatitcannotbcmoued.         1.6.1 

5  Holincflc  bccommeth  thy  houfe  O 
Lorde.foreuer.  1.(^.4 

94.H     The  Lordeknoweth  that  the 

thoughtc«x>fraan  arc  vaine.  2. 1.25^ 

&3.14.1 

12  Happy  is  the  manO  Lordc,  whom 
thou  haft  chaftened,  &  whom  thou 
haft  inrtmfted  in  thy  lavve .  3.4.34 

19  In  thepaffions  of  many  thoughts, 
within  me  thy  cofortcs  recreated 
myfoule.  3.^0.7 

9f.7  If  to  day  you  fliall  heare  his 
voyce,  3.2,<? 

8  Harden  not  your  hcartes  as  inMc  > 
ribah,and  in  the  day  of  Mafla  in  the 
wildcrnc-fle.  2.J.11 

^6,10  S^yaraongcft  the  nations,  the 
Lord  rcigncih.and  the  worldc  ftiall 
bcftabliiliedxhatitfliake  nor,&c.i 

If  7. 1  The  Lordc  raigneth:  let  y  cartli 


rcioyce :  &  let  the  multitude  of  the 
llesbcnlad.  j.^, 

7  Wor/hippehimallyccgods.1.15 

ir 

10  The  Lorde  keepeth  the  foulcs  of 
his  Saindcs,  he  will  deliuer  the  out 
of  the  handes  ofthe  wicked.  2.10. 

16 

1 1  Light  is  fowcn  for  the  righteous, 
and  gladnes  for  them  that  be  of  an 
vpright  heart.  z. 10.16 

99.1  The  Lord  raigncth,  let  the  peo- 
ple trcmble:he(itteth  betwcenc  the 
Cherubins,  let  the  earth  be  moued. 
i.6.3.&28.if 

J  Exhalt  the  Lord  God  and  fal  down 

before  his  footftoolc:  for  he  is  holy. 

1. 1  I.I  ^& 4.1,5- 

9  Exalc  the  Lorde  our  God  and  fall 
downe  before  his  holy  niountaine: 
for  our  Lord  God  IS  holy,     i.tli^" 

100.3  Knowe  y  c  that  the  Lord  is  God: 
he  made  vs  and  not  wee  our  fclues: 
wc  be  his  people  and  the  (licepeof 
hispafturc.  2  3.6.&3.2i.f 

loi  .3  I  will  fct  no  wicked  thing  before 

mine  eyes  ,  I  hate  them  that  fall  a- 

way,  they  /hal  ncucr  dcue  vnto  mc 

4.20.9 

8  Bctime  will  I  dcftoy  all  the  wic- 
ked of  the  landc,  that  all  wicked, 
doersjmay  be  cut  off" from  the  city, 

4.20.10 

102.14     Thou  wilt  arife,  y  thou  maift 

haue  mercy  on  Sion.  1.13.H 

16  And  allnationslhrll  fcarey  name 

ofthe  Lord, and  all  the  kings  of  the 

earth  thy  glory.  j  .1 '.  1 1 

18  And  hcelhall  haue  conndciation 
ofthe  pr.-iycr  ofthe  humble  aiul  not 
dcfpiferhcir  prayer.  3.20.18 

19  The  which  Ihalbe  written  for  gc- 
neracicns  to  comet  and  the  people 
that  fhalbc  cieatcdjflir.il praile  the 
Lordc.  3.20.18 

22.  Thnt  men  may  celebrat  the  name 

ofthe lorxle  in  Sio.i, and  his  pr.iife 

D  d  d  d.  4.  in 


r;^ 


iL 


U77LIS 


The  Tdle, 


inTcrufalem.  j.io.zS 

t6  For  firft,  thou  laycdft  the  founda- 
tions of  the  earth;  and  the  heaucns 
be  the  worke  of  thy  handes.r.i3.T  i 

&i.IO  ij 

^7  The  which  Diall  perifhe,  but  thou 
doeft  abide,&  al  thinges  Ihall  waxe 
oIdeasagarmcnt,&c.         2.10.1J 

i8  Butthou  art  the  lame  for cucr,& 

there  fhalbe  no  ende  of  thy  yeares. 

2.10.1J 

X03 .8  The  Lord  is  fullof  compaflion 
and  mercy ,  flowc  to  anger,  and  of 
much  mercy.  S-i-^? 

17  But  the  louingkindcncflc  of  the 
LordCjCndurethforeuerand  cuer, 
towardcs  them  that  feare  him.z.  10 

If 

ao  Shew  foorth  the  Lorde,ye  his  An- 
gels which  cxcellin  power, execute 
his  will  in  obeying  the  voyce  of  his 
wordcs.  1. 14.5. &3. 20.43 

104.2  He  is  clothed  with  light^as  with 
a  garment.  1.5^.1 

4  Which  makcth  his  fpirites  his  cm- 
bafadors,&  his  miuifters  a  flame  of 
fier.  i.i<^.7 

15  And  wine  that  maketh  the  hart  of 
man  glad,and  oyle  that  makcth  his 
faceSiinc.  3.10.1 

17  All  things  depend  v  pon  thee,  th  a  t 
thou  maift  giue  them  their  meat  in 
due  time.  i.i^.i 

x%  And  thou  giuingjthey  doc  gather: 
and  thou  opening  thy  hande  ,  they 
be  filled  with  good  thingcs.  \.i6.i 

2,0  But  if  thou  hide  thy  face,  they  are 
troubled:  &  if  thou  take  their  Spirit 
from  them.they  dy,&thcy  be  tur- 
ned into  duft.  1. 1 6. 1 

30  Againc,  lining  things  be  created  if 

thou  fend  forth  thy  Spirit.and  thou 

doeft  icnewc  the  face  of  the  earth. 

1.16.1 

70^4  Scekcalwaycs  his  face.     4-1.5 

6  O  y  c  feed  of  Abraham  which  louc 
Jum ,  yc  fonncsof  Jacob  which  be 


his  elect.  3.21.5 

25    Hce  turned  their  hcartcs  to  hate 

his  people  ,  that  they  might  dealc 

craftily  with  his  feruants.i.  18.2.  & 

24.4 

106.3  Oblcfled  which  keepeiugde- 
ment ,  and  which  doe  alwayes  that 
which  is  right.  3. 17.10 

4  Remember  me  OLordc,  with  the 
fauourwherwiththou  fauorcftthy 
pcoplcj&haucregardeofmc,  with 
thy  lauing  hclthjthat  I  may  fee  the 
happinefl'e  that  is  prepared  for  the 
cle<^,&  that  I  may  reioy  cc  the  ioyc 
ofthy  people.  4.1.4 

13.  But  incontinentthcy  forgot  him, 
neither  followed  they  his  counfell. 

3.20.It 

31  And  it  was  imputed  vnto  him  for 
righteoufnefle  for  eucr.      3.17.7,8 

37    For  they  killed  their  fonnes  and 

daughterSjfor  facrificcs  todeuils.4. 

13.17 

46  Andmadcthembcfauoredof  all 
them  thatledde  themcaptiues.2.4. 

6 

47  Sauc  vs  O  Lorde  our  God,and  ga- 
ther vs  fro  among  the  nations, that 
we  may  confclfe  thy  holy  name,  & 
celebrate  thy  prayers.         3.20.28 

1074  Which  wandred  in  the  dcferts, 
in  the  folitary  place  thorowpathes, 
who  found  not  a  citic  to  dwell  in.i. 

^7 

6  They  cried  vnto  the  Lorde  in  their 
perils,  who  deliuered  them  out  of 
their  anguifhes.  3.2ai5 

13  Then  they  cried  vnto  the  Lord  in 
their  trouble ,  and  he  deliuered  the 
from  their  diftrelfe.  3 .20.1 5 

16    For  hee  hath  broken  the  gates  of 

brafle,  and  bu:  ft  the  barres  of  iron , 

2.16.9 

ip  And  they  cried  vnto  the  Lorde, 
&c.  3.20.1  f 

2j     Whoby  his  commaundemente, 

dothftirrc  vpthe  ftormy  windes^ 

which 


TheTM, 


"^mmis 


which  doth  lift  vp  on  hie,thc  waucs 
thereof.  1.16.7 

»j>.  And  the  ftormc being  ftill,hc  ma- 
kcthyfeacalmcj  fothat  the  wanes 
ceafcj&c.  1.16.7 

40.  For  God  poureih  contempt  vpon 
PrinceSj&rnaketh  thcmtoerrc  in 
dcfcrt  places  out  of  the  vvay.i.  1 8.z. 
&2.1.17.&2.4.4. 
43.  Whofocucr  therefore  is  wife.vvil 
remember  thefe  things,and  he  will 
confidcr  the  louing  kindncs  of  the 
lord.  1.5.7. 

110. 1.  Thclordefaide  vntomylord, 
fit  thou  on  my  right  hande,vntill  I 
make  thy  enemies  thy  fooce  ftoole. 
a.i5.3.&i  i6.itf 
4.  The  lord  fware,  neither  rcpenteth 
it  him,  that  thou  art  an  cucrlafting 
prieft  according  to  y  order  of  Mcl- 
chifcdek  .Z.II.4.&  z,i5.6.&  4.18.2. 
&4.r?.28 
6.  Meflias  (h.illiudge  among  the  na- 
tions,and  all  {hall  bee  full  of  deadc 
bodies, whe  he  fhal  fmitc  the  heads 
oucr  many  nations.  i-if.J 

Ili.i.  I  will  praife  the  lordewith  my 
whole  hearte,  in  the  aflemblic  and 
congregation  of  the  iuft.  4.14.8 
i.  Great  are  the  workcs  of  the  lord, 
which  arc  inquired  out  of  all  them 
which  bee  delighted  therewith,  i. 

183 

so.  ThebeG;inningofwifdome  is  the 

fcare  of  the  lord.      2.3  4-  and  3.1. 

2d 

II 2.1.  The  man  is  blcftthat  fearethy 

lorde,and  is  greatly  delighted  with 

hiscommaundemcnts.       3.17.10 

€,     Thcmemorieof  y  riehteouslhal 
•1         /     «-i 
rcmaine  vntil.  2.10.16 

9.  HisrighieoufnefTeremaincthfor 
cucr,and  his  hornc  fhall  be  exalted 
with  glory.  2.io.i(f 

j,o.  The  wicked  (h:\ll  not  attainc  that 
that  they  defirc,  2.10.16 

113 .6.  And  he  doth  abafe  himfclfe,  to 


behold  things  inhcaucn  &in  earth 
1.16.5 

7.  who  raifcth  vp  the  feeble  out  of  the 
duft,  &liftcththe  pooreouiofthe 
durt.  1.5.7 

9.  Which  makcth  the  barren  woman 
to  dwell  with  a  familic,  and  a  ioyful 
mother  of  children,  1.16.7 

115.3.  AndourGodisinheaucn.who 

docthwhaihewill.i.r6.3&  1.18.1. 

&1.18.3  &3  24.15 

4.  Their  Images  be  filucr  and  golde, 
aworkethat  was  wrought  out  by  y 
workcofman.  1.11.4 

8.  To  whomc  they  be  like  that  make 
themjandfoishce,whofocuer  tru- 
ftethinthem.  1.11.4 

116.1.  Iloucthelordbecaufc  he  hath 
heard  my  prayer.  3.10.18 

7.  Returne  O  my  foule  vnto  thy  quiet 
place,  bccaufe  thelordc  hath  bene 
bencficiall  vnto  thee.  3.i-i7 

1 2.  What  Hiall  I  repay  the  lorde  for  ai 
his  benefices  beftowcd  on  mer'3  .to, 

28 

13 .  The  cup  being  taken,  wherewithal 
thankes  bein^ giucn,  1  willcall  vpo 
the  name  ofthe  lorde,  for  receiucd 
faluation.  3.10.28 

14.  And!  will  pay  my  vowcs  now  vn- 
to the  lorde  before  all  his  pcople.4« 

15.  Forprctiousinthefightofy  lorde 
is  the  death  of  his  faints.2.io.i4.&  2 

ic.j8 

18  I  will  pay  my  vowcs  nowc  before 
all  the  people.  4-1 5-+ 

117.2.  For  his  louingkindnes  doth  cx- 
cell  toward  vs,  &thctructh  ofthe 
lord  fhall continue  for  cucr.     3 .1.7 

118.6.  The  Lord  {landing  with  mcc, I 
wd  not  fcare  whatfoeuer  man  doth 
indeuor  to  bring  againftme.i.  17.11 

18.  The  lord  hath  chaftcncd  me  fore, 
buthchnthnot  fuft'crcd  methati 
fliouldcdie.  3  4-5* 

25.  Ah  lordcjfaue  I  pray  thee:Ah  lord 

giuc 


:Ij 


al. 


aimu. 


The  TAhU, 


'   ^ue  I  pray  thee  profperous  fiiccefTe 

1.6.1. 

l6,  Wc  wifli  vnto  him  al  good  things 
thaccommcchin  the  name  of  the 
Lord  and  we  haucwifhcd  vnto  you 
good  things  out  of  the  houfc  of  the 
lorde.  1.6.1 

Ilp.l  .O  blcfled  be  they  which  in  their 
hfc  walking  doe  kccpe  the  ftrcight 
way,  according  to  the  laweof  the 
Lorde.  3.17.10 

10.  When  I  doc  feeke  thee  with  all 
my  heart ,  let  me  not  ftr ay  from  thy 
coiDmaundeinentes.&.t.  i5.and4. 

X4.8 

14.    I  am  delighted  in  the  way  of  thy 

teftimonics,  more  than  in  al  riches 

3.1.1  f 

i8.  Pul  the  veilc  from  my  eyes,  that 
I  may  fee  the  wondcrfull  wifcdomc 
that  is  hid  in  thy  law.  2.2.21 

34.  Teach  me  that  I  mayholde  thy 
law, and  that  I  may  keepe  it  with  all 
my  hart.  2,2.25. 

3  tf.  Incline  my  hart  vnto  thy  teftimo- 
nics,and  not  to  couetoufnefrc.2.3.9. 

41.  And  let  thy  louingkindncs  come 
vnto  me,  and  thy  faluation ,  accor- 
ding to  thy  word.  3  •'•31 

43.  And  take  not  altogether  out  of 
my  mouth  the  worde  of  truer.h,  for 
Ijookefor  thy  ludgementes.  5.2. 

17 

71.  It  was  good  vnto  mce  that  thou 
didcft  humble  me,y  I  might  learnc 
thynghteoufnes.  3-4-3i 

j6.  I  pray  thee  that  thy  louing  kind- 
nesnny  happen  vntomcc.tharic 
may  comfort  mc,according  to  thy 
worde,  that  hath  giueii  hope  vnto 
thyfcruant.  3. 3 . 4. &  3. 20.14 

id.  Lctmyheartbceholy  in  thyfta- 
tutesjthat  I  benotaHiamed.  2.2.27 

89.  Thy  word, Olordjabidcth  cuei- 
Jaftii:ginhcaucn.  4.8  .d 

103.  Howe  fweetc  is  thy  worde  vnto 


my  taft,  truely  vnto  my  mouth  It  is  / 
morr  Tweeter  than  honic.       ^.1.1^ A 
loj.  Thy  word  is  a  lanterne  vnto  my 
fsete,  &  a  light  vnto  my  vvayes,i.i7 

2.&2.7.I2.&4.8.^ 

111.  Thyteftimonicshaue  ben  vnto 
nice  as  an  euerlalbng  heritage,  for 
they  be  the  ioy  of  my  hart.     3.i.rf 

112.  Ihauefctmy mindc  vppon thy 
decrees  that  I  miglit  kecpc  them 
vnto  the  end,  and  that  for  euer.  2.5. 

II. 
1 17.  Wherefore  I  haue  loucd  thy  pre- 
cepts more  than  goldc.         J  .2.  J  ? 
13  5.  Frame  my  fteps  according  to  thy 
worde,andletno  vanitic  haue  rule 
oucrme.  ^.3-9' 

121.4.  Beholdchc  neither  flumbrcth 
nor  fleepcth  that  kecpcth  Ifracll  .3. 
20.5 

130. 1.  From  the  depth  of  euils  f 
haue  called  vppon  thee,  O  Lorde. 

3.20.4 

3,  IfthouO  lorde  wilt  marke  iniqui- 
ties, O  lorde  who  ihall  ftand  vndec 
it.^  3,i2.i.&3.i7.r4 

4.  But  with  thee  is  mere  ie,&  there- 
fore thou  art  feared.  3.3.  z.Sc  3.16. 

3. 

131.2.  It  were  eujl  with  me.  if  I  haue 
not  compared  and  iudged  my  foulc 
like  vnto  a  wayned  childc  with 
his  mother,  and  my  foulc  in  mec 
is  like  vnto  a  wained  childc.  3.7-9 

132.2.  Bee  thou  mindful),  Olorde,or 
allthinges  with  the  which  Dauid 
hath  bin  afflifted.  3.20.if 

7  Let  vsgoe  vnto  his  tabernadcand 
wor(hip  before  the  footltoolc  of  his 
feete.  4-i'f 

ir.  OFthe  fruite  of  thy  body  will  I 
fct  vp  thy  throne.  ^..r^.^ 

13.  The  Lorde  hath  chorenSion,and 
hath  takcnic  vnto  him  lor  a  fcatc. 

4-1.17 

14.  This  is  my  reft  for  cucr,  here  wil  I 
dwelbccaufe  1  haue  chofcn  her.  4. 

J.J. 


TheTM.   ^rmrk5 


^  IJ3.5.  Bccaufe  the  Lcrdc  hath  com- 
manded that  there  {hall  bectheir 
blcfling  and  life  eucrhfting,  i.ii.i 
l^J-jy.  The  Idols  of  the  gentils  bee 
filuer&gold.a  work  brought  forth 
by  the  hands  of  men.  1.11,4 

138. 1.  I  will  confcHe  thee  with  all  my 
whole  hcarr,and  before  the  iudges 
will!  praife  thee.  4-14.8 

z.  I  willconfcfle  thy  name  for  thy  lo- 
lling kindneflc,  and  for  thy  ttu;.'th. 

8.  Forfake  not  the  vvorkcs  of  thy 
hands.  3^4-^ 

140.14.  Surely  the  righteous  wil  praifc 
thy  namCjandche  vertuous  will  a- 
bidc  in  thy  fight.  i  io.\6 

141.2.  Lctmyprayerbc  cftcemcdas 
incenfe  before  thee ,  &  the  lifting 
vp  of  my  handes,as  the  ciiening  fa- 
crifices.  3.2o.i4,&4.i8.i7 

14Z.6.  Therefore  O  Lord  1  callvnio 
thcCjSc  fay :  thou  art  my  hope  and 
portion  in  the  land  ofthc  huinr,.2. 

II. 2 

8.  And  I  will  bee  vnto  the  iuft  as  a 
crowncjbccaufe  thou  haft  bene  be- 
neficial vnto  me.  3.zo.i(5 

143.2.  Deale  not  with  thy  feuunt  O 

Lord  according  to  the  lasv/or  there! 

is  none  humg  lull  before  thee.  2.7. 

5-&341.1.&3.I4.I6.&3. 17.14,5: 3. 

ao  8 

J,  Yetlrcmember  the  timcspaft,  I 
meditate  of  ali  thy  workcs.   3 .2.3 1 . 

144.15.  Blcftd  bcc  the  people  y  hue 
lo,  yen  bkilcd  be  the  people  whofe 
God  is  rhclorde.     2.io.i<.&  3.2.48 

X45.3.  Grcntisthcljrd&moft  wor- 
thicto  be  prailcd.vvhofc  g  catnes 
isvnfcarchc.nble.  1.5.8 

5.  1  will  tnlke  ofthc  comelines  ofthc 
niaicftie  of  thy  gloric  ,  &  of  thy  a  J- 

•    niir.-iblc  workcs.  1.5.S 

8.  TheLoide  isgrarious  andmerr 
Cjful,patient  and  of  great  goodncs. 


i.io.2.&3.ao.j 

9.  The  Lordc  is  good  vnto  all ,  and 
his  mercic  excelleth  all  his  w  oikcs. 

13.  Thykingdomc  is  an  eucrlafting 
kingdonie,  &thy  dominion  docth 
rame  rhrouchout  all  ages,    1.13.14 

18.  The  lorde  is  nccre  to  all  that  cal 
vpon  him ,  yea  to  all  that  cal  vppon 
himintructh.  3. 20.3 .and 3  .20.7.& 

3.20.14 

19.  He  doth  whitfoeucr  they  would 
that  fearc  himjand  he  hcarcththtir 
cries  and  faucth  chcm.3 .20.5.  &  j. 

20.13 

147.9.      Which  giueth  to  bcafts  their 

foode.and  to  yong  raucns  that  call 

vpon  him.  i.itf.f 

10.  He  doth  not  allow  of  the  ftrength 
of  a  horfe,and  is  not  delighted  with 
thelcggcsofman.  2.2. 10 

ao.  Hehath not  dealt  thus  withall 
nations,nci:hcr  hath  hcc  declared 
vnto  them  his  iudgcmentes.  3.21.6 

PROVERBES. 

X.7.nr'He  fearc  ofthc  lord  is  thebc- 

•*■    ginning  of  knowledge.  3 .  z 

if. 

2,21.  The  righteous  dial  inhabit  the 
earrhj&thc  vpright  nialUuic  long 
therein.  s.11.2 

22.  But  the  wicked  fhall  be  cut  from  y 
earth,  a.nd  the  tranfgrefTors  rtial  be 
vtteily  taken  therefrom.        2.11.1 

3.1 1 .  Beware  thou  bee  not  againft  the 
chafticemcnt ofthc  Lord,myfonj 
neither  doc  thou  loth  at  his  corre- 
(ftion*:.  3.4.32.&?.8.6 

1 2.  For  whom  the  lord  Icucch.he  doth 
challicejandhccisdclic,htcd  with 
him  as  a  tathcrwith  his  child.  3  8.6 

8,15.  By  mc,Princcsraigne,&kiQt,cs 
decree  luftice.  4.2  '.4.7 

22.The  Lcrd  poircflcd  mcc  inthclc- 

ginniiigof  his  waves,    I  was  tin  n 

before  his  workcs,.  1.13-7 

X3.     I 


^,  I  was  ordained  from  cucrlafting, 
and  from  the  beginning  before  the 
earth.  1.13.7 

x\,  Asyctthcdepthcs  was  not  when 
I  was  formed, as  yet  the  foun  taines 
did  not  abounde  with  waters  i.  13. 

9.10.  The  beginning  of  wiTedomc  is 
thefeareofthcLord.  l-i.tS 

lo.j.  Thememorieoftheluftislavv- 
dab]e,biit  themcmorie  of  the  wic- 
ked is  filthie.         i.io.t8.&3.i7.iy 

XI.  Hatred  doeth  breadc  occafion  of 
contention ,  but  Joue  couereth  all 
trefpafles.  3. 4. 3 1.&  3. 4.3(5 

11.14.  Itfhallbegiuentocucryman, 
according  to  h IS  worke.         3.18  I 

i8.  In  the  path  of  righteoufncs  is  life 
and  the  fame  doeth  not  leadevnto 
death.  5i7<rf 

13,13.  Hee that fcareth the  comman- 

demcnt ,  fhallbee  rewarded,   3. 

18.1. 

14.21 .  He  that  contemneth  his  neigh- 
bour, finneth  :  but  hee  that  dcaleth 
kindly  with  the  affli(5led,  is  blcired. 
3.17.10 

1^.  In  the  fcarc  of  the  Lord  is  an  allu- 
red ftrength,  &  it  (halJ  be  a  defence 
alfo  for  his  children  .  3-1419 

iy.3,  Ineuerie  place  the  eyes  of  the 
Lorde  doeth  bcholde  the  good  and 
thceuiU.  4.17.13 

■8.  The  Lord  doth  abhorre  the  facri- 
ficc  of  the  wicked,but  the  prayer  of 
y  righteous  is  moft  acceptable  vn- 
tohim.  3.14.8 

i^.i.  Manmaydifpofehis  hearte,but 
the  aunfwerc  of  the  tongue  is  of 
the  Lord.  115.5 

X.  To  man  all  his  wayes  doe  fecme  to 
becleaneinhisowneeyes,  but  the 
Lorde  doeth  difpofe  the  fpirite.  3. 

4.  The  Lord  doth  woi  ke  all  thinges 
for  his  ownc  fake,  yea  the  wicked 
aJlb  againftthedayofcuiU.  3.%^^ 


The  TM; 

6.  By  mcrcie  and  rructh  inlquitle  (hai  / 
be  forgiuen,and  by  the  feare  of  the^ 
Lorde  they  depart  from  euil.3  4.3  x, 
&34.3<; 
9.  The  heart  of  man  doth  deliberate 
of  his  way, but  the  Lord  doth  direft 
hisftcppcs.  I.I  7.4 

11.  To  commit  wickedneflc  ought  to 
be  abhominablc  to  kingcs :  for  the 
throne  ought  to  bee  eftabliftied  by 
luftice.  4.ZO.IO 

14.  The  anger  ofthe  king  is  the  mef- 
fenger  of  death,  but  the  wife  man 
can  pacifie  it.  4-io-3  i 

33.  The  lots  are caftinto  the  lap,  hue 
the  whole  difpofing  of  the  is  of  the 
Lord.  1.1^.6 

l7.r.  A  (editious  perfon  (ceketh  one- 
lyftrifc  ,  vnto  this  perlona  crucll 
meflengcr  (hall be  fent  againft  him 
4.20.10 
ly.  The  lorde  doeth  alike  hate  aswel 
him  that  doth  cleare  the  wicked,  as 
him  that  doeth  condemne  the  in- 
nocent. 410.10 
18.10.  Thcnameof  y  Lordisaftrong 
tower,  the  righteous  runneth  thi- 
ther and  is  without  the  caftingof 
earth.                   1.13.13.&  j.to.i4 
1^.17.  Hee  doth  let  out  vnto  theLord 
whofoeuer   doeth  good  vnto  the 
poore:&it/hallbee  requited  him, 
according  to  his  good  deede.  3, 
i8.tf 
20.7.    The  iuft  doeth  walke  in  his  vp, 
rightnefle,  his  children  bee  blcfled 
after  him.  i.S.it 
8.   A  king  fitting  in  y  throne  of  iudge- 
mentjdothchace  away  aleuil with 
his  eyes.                              4.20.10 
$.    Who  will  fay,  my  heart  is  cleanc, 
lam  pure  from  finne?  3-IJ.3 
12.     Thehearingoftheeare,andthc 
fightofthe  eye,  both  thefey  Lorde 
made.  1 4-7 
io.     Hee  that  curfeth  his  father  or 
mothcrjhis  light  HiaJ  be  put  out  in 
ob- 


The  Tdle. 


^ccti^. 


obfcure  darkenesi  i.8.3<5        both  ihcir  eyes.  i,\6.6 

24>Theftepsofthe  mighty  arc  ruled    30.4  What  is  his  name  ,&  his  fonncs 


by  the  Lordcj  how  then  can  a  man 
know  his  owne  wayes?  1.16.6 

z6  A  wife  king  fcattercth  the  wicked, 
andcaufetnthc  whcdetoturneo- 
uerthem.  4.20.10 

ll.l.  The  hartof  the  king  isinthc 
hand  of  the  lord,as  the  riiiers  of  wa- 
ters :  whitherfoeiier  he  wil  he  tur- 
nethit.       1.18.2.&  2.4.7.&4.20.9 

a.  Euery,  manswaycs  fecmeth  right 
vnto  himfclfe.  S*'*-? 

24. 2 r .  Fcarc  the  lord  my  fonnc  &  the 


name  ifthou  do  know?         1.I4«7 

5  Euery  wordc  ofGi'jdis  purfjanda 
ihiclde  vnto  them  y  Icane  vnto  him 

3.2.1  J 

6  Andnotvntohis  wordcsjleafthe 
reproue  thee,  and  thou  be  foundc  a 
Iyer.  4.10.17 

ECCLESIASTES. 

i.il     A  Ndl  turnedinyfelfcvntoal 

"^  ^the  workcs  y  my  hands  had 

wrought,  8c  to  the  labour  that  I  had 

donCj'&bcholde  all  was  vanity  and 

gricfeofminde.  2.2.12 

24    Hee  that  faycth  vnto  the  wicked,    3-i?    The  fclfe  lame  things  are  wont 

thou  art  righteous  :him  the  people        to  happen  vnto  men  and  bcaftsrand 


kinc 


4.20.12 


will  curfc,  and  the  nations  fhall  dc- 
tcfthim.  4.20.10 

25'.2.  The  glory  ofthe  lord  is  to  con- 
feale  a  thing  fccrctejbut  the  kingcs 
honoris  to  fearch  out  a  thing.3.2i.3 

4.  Take  the  droffe  from  the  filuer,and 
there  (hall  proceede  a  vcffel  for  the 
finer,  l;t  the  wicked  be  taken  from 
the  fight  of  the  king,  and  then  his 
throne  (halbe  lure  through  righte- 
oufnefle.  4.20.10 

21   If  he  hunger  that  doeth  hate  thee, 

fcdc  himrif  he  thirft.giue  him  drinkc 

2.8.J6 

27  As  it  is  not  good  to  cate  much 
hunny/o  he  which  doth  fearch  out 
glory  fhalbe  oppreffed  therof.3 .  zi . 

2 

2^.10  The  excellent  that  formed  all 
things  jboth  rewardeth  the  foole,  & 
the  tranfgreflbrs.  3 -^3 -4 

28.2  For  the  tranfgrefTions  of  them  y 

inhabitethelande,  it  commcth  to 

paire  oftentimes  that  others  rule.4. 

20.28 

14  BlefTed  is  the  man  that  feareth  al- 
wayes,  but  he  y  hardneth  his  heart 
/lio.i!  fall  into  euill.  a-i-^j 

20  13  The  poore  and  the  vfurcr  meet 
■      togecher,andihe  Lotde  Ughteneth 


what  maner  ofdcath  one  hath,  the 
fame  hath  the  other  ,  and  the  fclfe 
fame  fpirite  is  in  all :  neither  hath 
man  any  thing  more  excellent  the 
bcaftcs:  for  why  all  thing  is  vanitie 
3.2.38 

21  Who  knowcth  whether  the  fpirite 
of  man  do  afcende  vpwarde  ,  or  the 
fpirit  of  beaft  dcfccndc  downcward 
into  the  earth?  3 -^-J-f 

7.3  o  God  m:ide  man  righteous:  but 
they  being  made  haue  followed  ma 
ny  vainc  thoughtes.  2.1. 10.&  2.5.18 

p.  X  No  man  knowcth  other  loue  or 
hatred  of  all  thingcs  that  is  before 
them.  3.2.38.S:3.i3.4 

2  All  things  cornea  like  vnto  alLboth 
to  the  iuft  and  wicked,  Sec.     i.  i^. 

9 

4  A  Hue  doggc  is  better  than  a  dead 
Lyon.  3-^^^ 

f  They  which  liuc  ,knowe  they  fliall 
dy e,but  the  dead  knowc  nothing  at 
all.  3.20.24 

6  Both  their  Ioue,hatrcd,and  cnuy,is 
nowe  aboiiflied ,  neither  haue  they 
longer  portion  in  ihc  woildc,  of  all 
that  is  vnder  ihc  funnc.       3.20.24. 

12.7    And  thcfpiiticdothreturncto 

God,which  gaucic.  1.1  J.z.  &:  1 .1  "i-^ 

Tkc 


t 


ctV 


TheTAhlu 


The  fang  ofSaioffUn. 
I.I4    CHcwe  me  thy  countenance, 
•-'fpcak  vnto  mc,for  thy  voice 
will  be  vnto  me  fwcct,  &  thy  coun- 
tenance lonely.  1. 1 1. 14 
5.3  I  hauc  put  off  my  cote.and  howe 
flwil  I  put  it  on  againc  ?  and  I  haue 
wafhed  my  feetc ,  howe  fhall  I  de- 
file them  againe?  1.1^4 
ESAr. 
t.J  T^O  whac  purpofe  fhould  you  be 
-■    fmitcen  any  more?  for  ye  fall 
away  more  and  morc.cuery  head  is 
ficfce,&  euciy  heart  is  hcauy.3.4.33 

10  Hcare  the  word  of  the  Lord  ye  ty- 
rants of  Sodom  and  thou  people  of 
Gomorra  hearc  the  law  of  the  lord. 

4.1.18 

11  Whorcquircthyatyourhands:'3 

I4.if 

13  Brmg  no  more  oblations  in  vaine, 
incenfc  is  an  abhominatio  vnto  me: 
I  can  not  fuffcr  your  new  Moones 
or  Sabaothesj&c.    2.8.34.&3.148 

14  My  foule  hatethyour  new  Moones 
and  appointed  feaftes ,  they  make 
me  weary.  '4.2  lo 

I J  And  when  you  flrctchfoorth  your 
handsjl  wil  hide  my  eies  from  you, 
&  although  you  multiply  your  prai 
cr  I  will  not  hcare ,  for  your  hands 
bcfullofbloud.  3-2'0.7 

T^  Take  away  all  naughtines  .3.3.8 

17   Learne  to  doe  well ,  fcckc  iudgc- 

mcnt,  relceucihcoppreflcdjiudgc 

the  fatherles,  &  defend  the  widow. 

a>8.n.&5.3.S 

r  S    If  your  fins  were  as  crimfon,  they 

(hall  be  made  whiter  thanfnowe: 

and  though  they  were  as  rcddc  as 

fcatlc  tjthey  fliold  be  made  as  vvoll. 

1.4.29 

ip  If  you  confent  and  obey,you  fhall 

cnioy  the  good  things  of  the  earth. 

Z.J. 10 

l0»But  if  you  refufe  and  be  rebellious: 
you  fliall  bee  dcuoiurcd  with  the 


fwordjbecauPc  the  mouth  of y  Lord 
hath  fpokcn  it.  i.5.i3 

X.8  TheirlanJwasflilof  idols,  they 
worfhippcd  the  workes  of  their 
cwne  handes ,  and  chat  which  their 
fifigersmadc.  1.114 

3 .  -I .       Behold  the  goucrnor  y  lord  of 

hoftes  will  take  from  lerufalem  and 

luda  the  valiant  and  mightic:  eueti 

all  the  ftrcngth  of  bread  and  water. 

1.1^.7 

3  And  I  will  mate  children  their 
pi  inces,  &  effeminate  perfons  (hall 
rule  them.  4.10.2  J 

4.1  Only  let  vs  be  called  by  thy  name 
and  take  away  our  reproche.  3 .  20. 

if 

y.8  Woe  be  to  them  y  ioyne  houfc  to 

houfe,and  field  to  field,  continuing 

tillthcrcbenonelcftj&c.i.iS.i.&fc 

44 
i6  And  he  (hall  raifc  vp  a  figne  to  the 
people  that  be  afar  of,and  wil  hifTc 
vnto  them  from  the  cndcsof  the 
earth,&c.  3.19-9 

6.1  I  fa  we  the  Lorde  fit  vpon  a  high 
throne  and  lifted  vp ,  and  his  lower 
partes  did  fill  the,  &c.  1.13.1  i.&i. 

13.2-3 

2    The  Scraphincs  floodc  vpon  it,c- 

uery  one  had  fix  wingcs.  1.11.3.8:  r. 

14.8 

J  Wo  vnto  me,  for  I  am  brought  to  d- 

lence',  becaufe  I  am  a  man  hauing 

polluted  lips.  4.8.J 

6    Thenfluconeof  thcScraphinsto 

me ,  hauing  in  his  hande  a  burning 

coale,taken  from  the  altar  with  the 

tonges  .  1. 1 1. 5 

9  He  fayd5go  and  (ay  vnto  this  peo- 
pL'jin  hearing  ye  (hall  heare  &  not 
vndcrftand,&c.i.i3.ij.&  3.i3.i3.5t 

5.^4.15 

10  Make  the  heart  of  this  people  fat, 
and  make  their  eare.s  dull,  and  fliut 
their  eyes ,  icaft  they  fee  with  their 
cyes,&c,  2. 4.  J 

74  Take 


/ 


rhe  TM. 


E 


7.4.  Tatehcedc.bcftin,  fcarcnot, 
neither  be  faint  harted,  for  the  two 
tailcs  of  ihcfc  fmokingfirebrandcs, 
&c.  1.1 7.1 1. &  5. 1.17 

J4.  Beholdcja  virginc  flialconcciuc 
andbearcaronne,and  thou  (baltc 
call  him  laimanucU.  a.  6.  3.  and  a. 

IX.I 

38.  It /hal  come  t&paffc  in  that  rime 
that  the  Lordc  ftiall  hiflcfor  the 
flics  that  bee  aithcvttermoft  part 
oftheriuer  of  Egypt  ,  and  for  the 
Bee  that  is  in  the  landc  of  the  Ad- 
rians. 2,4-4' 

$ii4.     Hc{hallbcasaranauarie:biJt 

a  ftone  of  offence  and  a  rocke  of 

ruinc  to  the  two  hculcs  of  Ifracl.  i. 

13.115X3 

Itf .  Bindc  vp  the  teftimonie:feale  vp 
the lawc among  my  dircipks.3.ii. 

10 

17.  I  will  looke  for  the  lorde  who 
hath  hid  his  face  from  the  houfc  of 
Jacob,  and  I  wiUlookc  foihim.j.i. 

41 

18.  Bcholdc  ,  r  and  the  children 
whom  the  Lord  hath  giucn  me,&c. 

3.21.10 
p.  6.  A  boy  is  borne  vmo  vs,  a  fonne 
is  giuen  vnto  vs,  whofe  goucrnmet 
is  vppon  his  (boulder  ,  and  his 
name  (hall bee  called  Wonderfull, 
Ccunfelier,God,thc  mightic  lord, 
the  eucrlafting  father,the  prince  of 

peacc.M3.9.&iJ5«i-S^  z.iy.^.&J. 
13.4 
rz.    Buthishandeasyetisftrctchcd 
our.  4.17.15 

jo.i.  Woe  vnto  them  that  decree 
wicked  decrees.  4.10.2^ 

O  the  rod  of  my  furie ,  and  the 
ftafFe  ii^  their  hands  is  my  indig- 
nation. 1.18.1.&4. 
20.2^ 

Iwillfendc  him  to  a  diffcmbling 
nation,and  againft  a  people  y  hath 


(XV 


3- 


4. 


him.that  he  take  the  fpoyle  &  pray 
and  to  trcade  them  vndcr  fcetc like 
thcmireinihcftrecte.  i.^Sj, 

12.     It  will  come  to  pafTc  when  the 

Lordc  will  make  pcrfcd  his  whole 

workc  in  Sion  and  in  lcruIakiT!,8:c. 

J.18.X 

1  J.  Shall  the  axe  boft  himfclfe  againft 
him  that  hcwcih  therewith  ?  or 
fliall  the  fawc  exalt  it  fclfe  againlt 
him  that  moueth  it  ?  as  if  the  roddc 
flioulde  lift  vp  it  fclfe  ogainft  him 
thatcaricth  it, or  the  llaftc  Hiouldc 
exalt  it  felfc  as  though  it  were  no 
wood?  *'4-4 

11.2.  And  the  fpiritc  of  the  Lcvde 
Ihallreft  <^uietly  vppon  him  ,  the 
fpirite  of  wifedomc  and  vnderftan- 
ding.the  fpirit  ofcoiilcl  &  ftrcngth, 
the  (pint  of  knowledge  &  godhncs. 
2.15. 5.3:4.1  $1.12 

5.  Andhcc  fl>allmake  him  prudent 
inthc  feare  of  the  Lord,for  he  flial 
notiudgc  after  the  fight  of  his  eyes, 
neither  rcproouc  by  the  hearing 
cfhis-caies.  2.3.4 

4.     Withthcfpiritofhislips,{liallhc 
'  kil  the  wicked.  1  13-1? 

9.  They  Hiall  not  hurtc  nor  wall 
through  out  all  the  holy  hill,&c.  4. 

20.10 

10.  And  at  that  day  the  rootc  of  Iclic 
Ihallftande  vpfora  fignc  vnto  the 
people ,  the  nations  Ihall  fccke  vn- 
toit.  i-i3'3 

12.1.  1  wil  praife  thee  o  Lord.bccaufc 
thou artangric  with  mc,  thy  wrath 
is  turncdaway.and  thou  corofortcft 
mc.  5 -4 -3* 

14.1.  The  Lorde  dial  hauecompaliio 

on  Iacob,and  wiUyetchofc  Ifracll. 

3.ii.y 

17.  The  Lord  of  hoft  determining  ir, 
who  Ihal  difanul  it?&  when  he  hath 
ftretched  cut  his  handc  .  who  rtiall' 


turncitawav^  1. 17.14 


^ 


ay 


The  TahU. 


Cities  in  the  corttrle  of  Egypt,  fpea- 
king  the  language  of  the  Cananits, 
and  {hall  fwcarc  by  the  Lordcof 
hoftes,&c.  t.8.z3. 

19.  In  that  day^thc  altar  of  the  Lord'; 
/halbein  the  middcft  oi  the  lande 
of  Egypt.  4-1 8.4 

zi,  TheLordeflialbe  knowenofthc 
Egyptians  ,  and  the  Egyptians 
(hall  knowc  the  Lorde  in  that  day 
anddofacraficc  and  oblations,  & 
fhall  vowe  vowes  vnto  the  Lord, 
and  perfornie  them.  4.18.4. 

tj.  Whom  the  Lorde  of  hoft  hath 
blefledj  faying:  bleflcd  be  my  peo- 
ple of  Egypt  and  Affhiir,  the  works 
ofmy  hands.  i.iS.r 

ij.t.  Thou  haft  done  wondcrfuil 
things,accordingtothy  counfcll  of 
olde,  with  a  ftablc  truth .       3.34.4 

8.  He  will  deftroy  death  for  euer,  and 
the  Lord  will  wipe  tears  frorfi  euery 
face,  &c.  3.9.6 

9.  Loe  this  is  our  God,  we  hauc  way- 
ted  for  him, &  he  wil  faucvs.i. 15. 10 

&  1.13.14 
26.1.  WehaucaftrongCitie,faluati- 
on  Oiall  God  fet  for  wallcs  and  bul- 
warkcs .  i  .17.6 

19,  The  dead  (hall  hue  ,  and  asimy 
body  fhall  they  rife  :  awake  ,&  fing 
ye  that  dwell  in  duft,  &C.2.1  o.ii  .& 

ai.  Behold,  the  Lord  commeth  out 
ofhis  place,  to  vi/ite  the  iniquities 
of  the  inhabitauntes  of  the  earth, 
and  the  earth  fliall  flicwe  foorth 
her  blond,  and  fliall  no  more  hide 
hcrfiaine.  3-2^S-3 

28.16.  He  which  belccueth/liaJl  not 
makehaft  .  i-i3-i3 

2p.  13.  Bccaufe  this  people  come 
neere  me  with  their  mouth  ,  and 
doe  honour  me  with  their  lips,  but 
their  hart  is  far  from  me,  and  their 
feare  towardcs  mee  was  taught 
by  y  precepts  of  men,&c.3 .20.7,31, 


&4.lo.T5i,i<^,i;. 

14.  Therefore  beholdc  ,  I  will  alfo 
addc  thereto  that  I  may  workc 
marucloufly  with  this  people,  euen 
raaruel  &  wonder s;that  is,the  wife- 
dome  of  their  wifemen  ftiall  perifh, 
and  the  vnderftanding  of  their  pru- 
dent men  fliall  hide  it  fclfe.   ^.\o.6 

30.1.  Wocvnto  their  rebellious chil- 
dren,faith  y  Lord,vvhic  h  dare  take 
counlellbutnocoi-'me,  &C.3. 20.28. 

If.  In  being  quiet  and  keeping  filence 
{halbe  your  ftrcngth  5'i-37 

33.  Tophetis  prepared  morcouei: 
long  a  gone  :  tliis  is  alfo  prepared 
for  the  king:0  how  deep  and  wide 
he  hath  made  it,  his  inwarde  part 
is  fire  and  much  wodde,  thebrctli 
of  the  Lord  like  a  riucr  of  brimftonc 
doth  kindle  it.  3.15.12 

31,1.  Woe  vnto  them  that  goe  downe 
to  Egypt  for  aide,  and  ftay  on  hor- 
fcs,  and  haue  truft  in  chariots ,  be- 
caufethey  be  many.  3.20.^8 

7.  For  in  that  day  euery  man  H-all 
caft  away  his  images  of  filuer, 
and  his  images  of  gold,  which  your 
wicked  hand  did  make  vnto  you.r. 

11.4 

33.14.  Thefinners  in  Sion  fhalbea- 
fraidcjfeare  fhallpofleflcthc  hipo- 
critesjthey  fhall  fay  ,  which  of  vs 
fiiall  abide  with  the  confuming 
fire  ?  who  amongeft  vs  fhall 
dwell  with  the  cuerlafting  bur- 
ning? 3.i2.r.&.3.i7.6 

2i.  The  Lorde  is  our  iudge,  the  Lorde 
isourlawcgiucr,  the  Lorde  is  our 
kingjhe  fhallaue  vs. 2. 10.8.&  2.1^.5: 

24,  The  people  that  dwell  therein 
fliall  haue  their  iniquitic  forgiuen 
them.  4.1.20 

3  5.8 »     And  there  {halbe  a  path ,  and  - 

a  way  ,  and  it  {halbe  called  the 

holy  way  and  the  polluted  fhall 

not  palTc  thereby      1.6.2.&.4  1.17 

57.4^ 


IheTaUi. 


'av 


37.4.  Thou tVicreforc  (halt  lift  vp thy 
prayer  for  the  rcmnaunt  that  are 
left.  3.10.5 

16.  O  Lorde  of  hoftes,God  of  Ifradl, 
which  dwellcftbctweene  the  Che- 
rubins ,  thou  art  onely  God  ouer 
al  the  kingdom^  ofthce.irth. 2  8.15 

yi.  Becaufc  a  remnant  fhal  goe  forth 
of  Icrufalem ,  and  the  faued  out  of 
mount  Sion.  4.1.4 

3  J.  For  I  will  dcfcndethis  citie.that  I 
may  faue  it  for  mmeowne  fakc,and 
for  my  feruaunc  Dauids  fake.  2, 17. 

% 

3  d.  Whcrfore  the  Angel  of  the  Lord 
went  outjand  fmote  m  the  camp  of 
the  Aflyrians  one  hundrcth  fourc 
fcore  and  fiue  thou  fand.       1.14.6. 

38.1.  Thus  faith  the  Loide,  put  thy 
houfe  in  a  readineffe,for  thou  fhalc 
dicandnotliue,       i,i7.i2.&3.34 

3.  O  my  Lord^rcmenibcr  I  pray  thee 

that  I  walked  before  thee  in  faith,& 

with  an  vprightheartj&  that Ihauc 

done  thofc  things  that  pleafc  thee. 

3.20.10. 

5.  Beholdc,!  doc  adde  vnto  thydaics 
ij.ycares  1.17.11. 

8.    Beholdc,  I  will  bring againe  the 

fhadcwe  the  degrees  whereby  it  is 

gone  downein  the  diall  of  Achaz. 

4. 14.18 

ao.  The  Lordewas  ready  to  faue  mc, 
and  wee  will  celebrate  my  fong  all 
the  daies  of  our  life  in  the  houfe  of 
the  Lorde.  3.20.28. 

39. 6.  Behold, the  daics  come  that  all 
that  is  in  thy  houfe,  and  which  thy 
fathers  haue  laide  vp  in  {lore  vntill 
this  day  {halbe  caried  to  Babylon, 
nothing  flialbc  left  faith  the  Lord. 
1.8.7. 

y.  And  of  thy  fonnes  that  fliall  pin- 
ceedc  out  of  thee  ,  and  which  thou 
{halt  beget ,  fliall  bee  caried  away, 
and  they  fhall  bee  Eunuchcs  in  the 
place  of  the  king  of  Babylon.z.S.j;? 


40.3  The  voice  of  a  crier  in  the  wil- 
demcfle,  prepare  yec  the  way  of 
y  Lorde  make  ftraight  in  the  deferc 
a  path  for  our  God.  3^.1 

6.  A  voice  did  fay,Cry:&l  faid,  what 
fhall  Icrie^&c.         2  9.^.&  1.10.7. 

II.  Hce  fliall  feede  hisflockeas  a 
fticpeheard.  4.19.34. 

II.  Who  hath  meafured  the  waters 
with  his  fift,  and  counted  heauen 
with  hisfpannc  ,  and  comprehen- 
ded the  dufte  of  the  earth  with  his 
three  fingers?  3-i-3i 

13.  Whohathinftrudcdthe  fpiritof 

theLorde?orwhowasofhis  coun- 

fell  andhath  taught  himf'4.i8.i9.& 

4.19.x 

17.  All  people  before  him  bee  as  no- 
thing,and  they  arc  counted  to  him 
Iclfc  than  nothing  and  vanitie.  3.1. 

S  S.  To  whom  therefore  wil  you  make 
Godlike  ?  or  what  image  will  you 
fctvs  like  him?  1.11.2,12. 

ai .  Hath  not  this  bin  /hewed  you  fro 
the  beginning  of  thingcs?h.nue  you 
not  bin  taught  by  the  foundations 
oftheearth.J  1. 11. 4.&  1.14.1 

22.  Who  fittethvppon  the  circle  of  y 
earth, &c.  1.5.5-. 

19    He  giueth  rather  ftrcngth  to  the 

wcjric  ,  and  vnto  him  that  mighc 

failcth ,  hee  doth  incrcafe  power.!. 

x.io 

41.7.  So  the  wurkcman  comforted  v 
founder,  and  hcc  thatfmote  with 
the  hammer  him  y  fmote  bycourfc 
faying,  It  is  re.ndy  for  the  fodcring: 
and  hce  faftcned  this  image  with 
nailesthatit  fliouldnotbe  mooucd 

OUtofhlS  piiCC.  I.II.X 

9,  I  haue  chofcn  thee  and  not  caft 
thee  away.  3.21  5. 

2^  Behold  they  are  al  vainc,  &  their 
works  be  nothing,thcir  images  arc 
wjndc  andcinfiifion.  1,11.?. 

42. 1 .  Behold  my  feruaunt:  I  wiU  fi.iy 
E  e  c  c,  vpon 


^cle^^- 


The 

vponhim,&e.  1.14.1 

8.  I  will  not  giuc  my  glory  to  an  other 
nor  my  prayers  to  earned  images. 

1.13.9 

9.  Beholde,  the  former  things  hauc 
come  to  paflcj&  I  fliew  new  things 
the  which  1  declared  vntoyou  be- 
fore they  happened.  i  ,8.7 

10.  Sing  vnto  the  Lordc  a  new  fong, 
fing  forth  his  praifc  eucn  vnto  the 
outmoft  partes  of  the  earth.  3. 

zo.iS 

15.  The  Lord  Hiall  go  forth  as  a  Gi- 
ant he  fliall  ftirre  vp  his  courage 
like  a  man  of  warre.  4.19.34 

43.1.  Fearenor,forI  haue  redeemed 
thee  :  I  hauc  called  thee  by  thy 
namcjthou  art  mine.  S-^-.?! 

20.  You  arc  my  witncfles^faithy  lord 
&  my  feruan:>  who  I  hauc  chofcn 
therefore  ye  fliallknow&bclceuc 
niee,andye  flialvndcrlfandthat  I 
am;  before  mce  there  was  no  God 
formcd,neithcr  flial  there  be  after 
mc.  1.7.S 

ir.  1,1  fay  I  am  the  Lord,  &bcfides 
methereisnofauiour.  3-f.i5 

xy.   I,'I  my  felf  am  eucn  he  which  do 

s     blot  out  thy  tranfgrcfllonSj&  that 

for  mine  ownc  fake,  and  I  will  not 

bcmindfullofthy/innes.  1.13.11. 

&?.4.iy,i5.&3'^o-4? 

44.3.  I  wil  poursout  waters  vpon  the 
thirftic,  &  fluddes  vpon  the  drie 
groundjthat  is.Iwillpourc  out  my 
Ipirite  vpon  thy  fccde,  &  my  bicf- 
ling  vpon  thy  buddes.  2.2.20.&3.1 
3.&3.2.39 

6.  IamyfirftScIamylnfl-,&bcfides 
me  thcrcisnoGod.       1.13.2^,24 

li.  The  fmith  takcih  ?n  inf^iumet  & 
workcth  in  the  coals,  &  fnftiioncth 
it  with  hammets  ,  and  workcth  it 
with  the  ftrcngthofhis  arme :  but 
he  hungrcth  in  the  mcane  time,  fo 
that  his  ftrcngth  fnileth ,  neither 
drinkctU  he  water,fo  that  he  faicth  - 


Tahlf. 

downe wcarie.  T.ir.4  f 

22.  I  haue  put  away  thy  tranrgrefli* 
onsasmiftes,  andthyfinncsas  a 
cloude,returne  therefore  vnto  me, 
becaufc  1  haue  redeemed  thcc.3. 

4.i? 

45.1.  Thus  faith  the  Lord  God  vnto 
Cyrus  his  annointcd,  whofc  right 
hadlhaucholde.y  Imightfubduc 
nations  before  him:  Therforc  wil  I 
weaken  the  loynes  of  kings,  &  ope ' 
the  doores  before  him,  &  the  gates 
flialnotbefhut.  1,8.7 

7.    Making  light  and  creating  dark- 

nefle,  making  peace  and  creating 

cuihl  the  Lord  do  all  thcfe.  1.17.8. 

&1.18.3 

9.  Wobc  to  him  that ftriucth  with 
his  maker,  the  potfheard  with  the 
potfhards  of  the  earth:  fhajly  clay 
fay  vnto  him  that  fafhioneth  it, 
what  makcft  ihou?or  thy  worke,  ic  • 
hathnohands?  i.ir.2. 

23 .  Euery  knee  fhall  bow  vnto  mcc, 
&cuery  toung  fiiall  fwcareby  my 
name. 1. 13. 1 1. &  1.13. 23  .&  3. 5.8.  & 

3. 2?. 7 

xj.  The  whole  fccde  of  Ifraelftial  be 

iuftified  and  glorified  in  the  Lord; 

1. 1 3. 1.&  3. 14.1 6. 

4^.5".  To  whom  will  you  make  mec 

like  or  cquall  mc,or  compare  mec, 

that  I  fhould  bee  like  vnto  him  f  i* 

11.% 

4J.6.  I  truly  was  angry  with  my  pco- 
pk-jthat  I  didprophane  my  inheri- 
tance. 34vi 

48.10.  Bcholdc.Ihauc fined thee,but 
notasfilucr  :  I  hauc  chofenthcc 
approoucd  in  the  fornace  of  affli- 
dion.  3-4»3i 

16.  TheLordGod&his  fpiritlcnc 
me.  I- '3 -14 

A?  15-   Docth  the  mother  forget  her 

infant,  that  Ihecfhouldc  not  hauc 

compaflion  on  the  fonn&ofhcr 

womber&c.  i.i7.^.:&3.2o,3tf 

23  .hnd 


the  TaHe. 


bj^. 


JJ.  And  Icingcs  (liallbc  rliy  nurfc  fa- 
thcr.andQnccncs  thy  nurfes3&c.4 

^1.6  The  hcaucns  (hall  vanifhe  away 
like  fmokcjand  the  earth  (hall  waxe 
old  like  a  girmcnt,ind  they  y  dwel 
therein  fliall  in  like  mancr  pcnfhc, 
but  my  faluation  fhall  continue  for 
cucr,and  my  rightcoufncs  flial  not 
faile,  2.10.1^ 

%^.l  Arife.-arifcrputonthy  ftrcngth 
O  Sion:put  on  the  garment  of  com 
LnefTe  O  lerufalemjthe  holy  Citie: 
for  henceforth  there  flial  not  come 
into  thee  the  vncircumcifed  &  vn- 
cleanc.  4.1. 17.&  4.5.17 

3  You  were  folde  for  nought,andthcr- 

forc  you  (halbc  redeemed  without 
money.  3  4-^5 

7  O  howe  bcautifull  vpon  the  moun- 
taines  be  the  feete  of  them  that  de- 
clare and  publifh  peace.  4.3 .3 

J3.1  Who  hath  bclceued  our  prea- 
ching? &  the  arme  of  the  Lord  vnto 
whom  hath  it  bcenc  reueiledri.y.y 
&  3.12.10 

4  Where  as  notwithftanding  he  bore 
our  infirmities,  Sccaricdourgriefcs 
butwcefteemed  him  plagued  with 
the  ftriking  of  God,  and  affliftcd.  i 

Ii4.&3.4.i7.&  4-17.17 
J  But  he  was  wounded  for  our  tranC- 
grcffions ,  and  was  broken  for  our 
iniquitieSjthe  paine  of  our  corredli- 
onwas  put  vpponhim,  and  by  his 
woundcs  health  is  vnto  VS.2.12.4.& 
Z.i^.y.anda.i<?.9.&2.i7.4.&  3.4. 

i  All  we  like  fiiecpe  haue  ftraicd,c- 
uery  one  hath  followed  his  owne 
waycs,  and  the  Lorde  hathlayde 
vpon  him  the  iniquitie  of  vs  all.  2. 
I<?.6.3nd3.4.27.&3.i2.5.&3.24.ii 

7  Hewaspunifliedandaffliftcd,  yet 
he  opencned  not  his  mouth,he  was 
led  as  a  flic<;pc  vnto  the  flaughter, 
and  he  was  (tillas  a  Lambc  before 


the  fiiccrcrs,  and  opened  nothis 
mouth.  1.16.^ 

X  Without  delay  and  without  iudgc- 
ment  was  hce  taken ,  and  who fluU 
fhewe  hi-;  generation  ?  for  hce  was 
cut  out  of  the  land  of  theliuing,&c. 

10  Yet  the  Lorde  wouldcbrcake  him 
in  weakening  him ,  that  when  hce 
fhoulde  make  his  foule  an  offering 
for  finnCjhe  might  fee  his  fecde,&c 

2.7.1 

11  For  he  {halbcare  their  iniquities, 

2.15.5.&3.11.8 

12  And  he  was  rcckcned  among  the 
tranfgrefTors,  2.1^.  J 

54.T3  And  all  thy  children  fliall  be 
taught  of  y  Lorde,and  much  peace 
fliaibc  to  thy  children .  i  .7.5 .  &  z,% 

20.&3.20.IO.&3,24.I4 

ff.l     O ,  all  you  that  thirlt ,  come  to 
the  waters ,  and  you  y  haue  no  mo- 
ney come,  bye  meate  and  eate,&c, 
2.2.10.&3.1.3.&3.15.4 

2  Wherefore  do  you  lay  out  your  mo 
ney ,  &  not  for  that  which  is  meate, 
and  your  labour  for  that  that  doth 
notfatisfie?         3. 14.15.&  4.10.15" 

3  Enclineyourearcs  &  come  vnto 
mc,harken  andyour  foule  flial  line, 
and  I  willftrickean  cuerlafting  co- 
uenant  with  you,cucn  the  fure  mer 
ciesofDauid.  1.5.3  .&  3. 2.^ 

4  Beholde,Igaue  himforawitneflc 
to  the  pcoplcjfor  a  prince  &  mafter 
vnto  the  people.      2.<?.3.&2.i5.i 

6  Seekc  the  Lorde  whilcft  he  may  be 
found ,  call  ye  vpon  him  whileft  he 
isncerc.  3'3''*^ 

5^.1  Kccpclugcmentanddoluftice, 

for  my  faluation  is  at  hand  to  come 

andmy  rightcoufncs  to  be  rcueilcd. 

3.3.20 

2  BleflTedis  the  man  that  doeth  this, 

and  thcfonne  of  man  that  layxth 

holde  of  it ,  that  is  to  fay  ,  kccprng 

the  Sabaoth  thathe  .pollute  it  not, 

£  e  e  c  1  &c. 


s, 


04' 


Tie  Tdle. 


7.  Thofc  will  I  bring  to  my  hdy 
mountainc.and  inake  the  loyfutl  in 
my  hoiife  of  prnyer ,  their  facrificc 
and  burnt  otVrings  flial  be  accepta- 
ble on  my  nlt.ir  jbccaufc  my  hoiifc 
flialbccallcd  chchoufcofpraier  for 
all  people.  3  10.29 

JO  Their  watchmen  are  all  blinde, 
they  haue  no  knowledge,  they  bee 
dummedogges,&c.  4.9.3 

jT.i  J  Thus  fauh  the  hie  &  excellent 
he  tliat  inhabiteth  the  eteinjty,ond 
whofe  name  is  holy ,&c.         3.11.6 

J8.5  Isitfucha  faftthati  hauecho- 
fen ,  y  a  man  fhoujd  afflid  his  foule 
for  a  day ,  or  that  he  Ibould  bow  his 
head:-&c.  4I2.-I9 

6  And  doe  not  1  choofc  ratherthis 
faft.to  loofe  the  bander  of  iniquity, 

&c.  3  3-^ 

7  And  hide  not  thy  fclfe  from  thine 
owneflefh.  3.7-<^ 

9  Then  thou  (halt  call ,  and  the  Lord 
fliall  hearc  ■  thou  fJialt  crie,  and  he 
{hall  fay,  here  1  am.  3 .20  14 

13   If  thou  turne  away  tby  footc  from 

the  Sabbath/othat  thou  do  not  thy 

own  will  on  aiy  holy  day,&c.2.8.3 1 

&2.8.J4 

59.1  Beholde.she  Lordes  hand  is  not 
/hortnedjthat  he  can  not  fauc,  nei- 
ther is  his  care  hcauic  y  it  can  not 

hearc.  S-^i-^^ 

a  But  your  iniquities  haue  fcparated 
betwcnc  you  and  your  God,&  your 
finnes  hathhid  his  face  fro  you  that 
he  will  not  hcare  .  z.  1 1. 1 .  &  3 .  i  r. 

21 
7  Their  fecte  doc  runne  to  cui],and 
they  make  hart  to  Oicddeinnoccnt 
bloud:  thethoughtesof  them  are 
vayne  thoughtcs ,  defolation  and 
dcftru«.^ion  is  in  their  pathes  .2.3. 

£ 

j^  AndwhcntheLorded!drcc(and 
tliat  being  abalhcdand  won4rcd) 


that  there  was  none,that  there  was  ^ 
none  !  i  t  v ,  that  vvoulde  offer  him-   * 
felfc,he  m  v^c  his  arm  the  lauegr.rd 
thereof,  and  his  rightcoufncire  did 
(uftcineir.  3.14.^ 

17  He  put  on  righteoufnesfor  a  brcft- 
plate,and  the  helmet  of  faluatio  on 
hishead,&c.  i.ii.ii 

20  And  the  rtdcmptor  {hall  come  to 
Sion^  and  vnto  them  that  turnc 
from  their  wickedncs  in  lacob. 3 .3  ^ 

20,Zt 

21  Myrpiritwhichisvpoirthee,and 
my  wordc  which  I  haue  put  in  thy 
mouth ,  fhall  neuer  departc  out  of 
thy  mouth,  neither  out  of  y  mouth 
of  thyfeedcj&c.i.7.4.&i.9.i.&4.t 

60A  BcholdcjdarkcnefTe  fhall  couer 
the  earth  and  a  mift  the  pcople,buc 
the  Lorde  fhall  rife  vpon  thee ,  and 
his  glory  lliall  appeare  vpon  thee.a 

6  All  they  ofSaba  fhal  come.bringmg^ 

golde  and  incenfc  ,  and  they  fhall 
fhew  forth  /prayfesof  God.4. 5.17 

7  All  the  IhepcofCedcrrtialbegathc 
red  vnto  thee.  4.J.17 

19  The  Sun  Ihallferuc  thee  no  more 
for  day  light,and  thcbrightnelTe  0  f 
the  Moone  Ihall  not  fhewe  to  thee, 
&c.  2.2.10 

6  :  .1  The  fpii  ire  of  the  Lorde  God  is 
vpon  nie.for  becaufe  the  Lorde  ar  o 
nointed  mc,& fent  me  that  I  (hould 
{hew  glad  thingcs  vnto  the  weake, 
&C.2.IJ.2.&3.3.20.5C34.3.&3.IJ, 

7 

3     And  they  (hall  be  called  trees  of 

rightcoiifncire,  and  the  planting  of 

the  lord, that  he  might  be  glorified 

3.14.:^ 

63.10  But  they  did  rcbell  ana  V  .cd 
his  holy  fpirite.  i.i3'iy 

16  For  thou  art  our  father ,  though- 
Abraham  be  ignorant  of  vs,  and  Id 
raell  knowethvs  noc^chou  Lorde 

arc 


TheTdle, 


art  our  father,our  redeemer.  5.20 

7.     O  lorde.wh/  haft  thou  made 

vs  to  crre  from  thy  w.iics?why  haft 

thou  hardened  our  hartfcs  thatwcc 

(houldc not fcare thee?  Z.4.4.&3. 

3.21 

^4.f.  Beholdc  thou  artangriebecaule 
wee  haue  finned.  3.20.8 

^.  We  haue  binal  as  an  vncleane 
thing ,  and  all  our  righteoufncfle  is 
asah]thycloth,andwc  all  do  fade 
like  a  Icafe,  &c.  S-^-iJ 

6<),i.  Ihauc  bine  fought  of  them  that 
asked  not:I  was  founde  of  them 
that  fought  me  not,&  c.        3 .24.2 

1.  Ihaue  ftretchcd  outmy  handcs 
all  the  day  to  a  rebellious  people 
which  go  not  in  a  good  way.   3.24. 

16' 

16.  He  that  will  blefTe  himfelfc  in  the 

earth,  (hall  bleflc  himfelfc  in  the 

true  God.  and  he  that  will  fwcare, 

fliallfwearcby  the  trucGod,&c.2. 

8.23 

44.  It  fhall  come  to  pafTcthat  before 

they  calljT  will  anfwere:  and  as  yet 

they  fpeaking  ,  I  will  heare .  3. 

20.14 

a  J.    They  (hall  no  more  hurt  nor  de- 

ilroy  in  my  holy  mountaine,  &c. 

4. 10.10 

66.1 .    Heaucn  is  my  thronc,and  the 

earth  is  my  footeftoole :  where  is  y 

houfe  therfore  y  you  buyld  for  me? 

&  where  is  tliat  place  of  my  reft?  3. 

20.30.&  4.1 7.24 

a.  Buttowhome  ftial  I  haue  regard, 
but  vnto  him  that  is  humble  &  of  a 
broken  fpiritc,&  who  doeth  trem- 
ble at  my  word?  3.12.6 
S2.  For  as  the  newe  heauen  and  the 
new  earth  that  Iwillmak^ialre- 
maine  before  rac,  faith  the  Lorde, 
fo  fliallyourfccde  &  name  conti- 
nue. 2.10.22, 
13.  And  there  {halbc  continual  newe 


Moofies  and  continuall  Sabaorhs^ 

and  all  flefli  {hall  come  that  it  may 

worftiip  before  me.  2.8.30 

14.    Their  wormcs  {hall  not  die,  and 

their  {ire  {hall  not  be  put  out,  and 

they  fhalbc  lothfomc  vnto  al  fle{h. 

3.15.1* 

lEREMY. 

I.^.  r^  Lord  Godjbehold,  I  cannoc 

^^     fpeake,  for  I  am  a  childe. 

,  4.8.3 

9.  Bcholdji  haue  put  my  wordc  into 
thy  mouth.  4.8.3 

10.  Behold  this  day  haue  I  fct  thee  o- 
uer  the  nations  andouer  kingdos, 
to  plucke  vp  8c  to  rootc  out,  and  to 
dcftroy  &  Icattcr,  that  thou  maift 
build  &  plant.  4.8.3 

1.13 .  For  my  people  haue  commit- 
ted two  cuils,  they  haue  forlakcn 
mee  the  fountain  of  lining  waters, 
to  digge  them  pittes,  euen  broken 
pittes  that  can  holdc  no  waters.  3. 
20.14 

3.1.  They  fay,  ifa  man  put  away  his 
wifc,and  {liec  go  from  him,  &  be- 
come an  other  mans, &c.  2,8.i8.& 

1.  Lift  vp  thy  eyes  vntoy  high  pla- 
ces, &  behold  where  thou  haft  not 
played  the  harlot,&c,  2.8.18 

12.  Go  Sicrie  thefewordes  towards 
the  North,  &  fay:  thou  difobcdict 
Ifrad,  returnc  faith  the  Lorde,&I 
wil  not  let  my  wrath  fall  vpon  you 
forlammercifull.&c.  4.1.1^ 

4.1.  Olfracl,  if  thou  returne,  return 
vnto  me,raith  the  lord;  and  if  thou 
put  away  thine  abhominaiionsout 
of  my  light,  then  {halt  thcu  not  rc- 
moue.  2.5.io.&3.3.(f 

4.  Breake  vp  your  fallow  ground, & 
fowc  not  among  the  thornes :  bee 
circumcifed  to  the  Lorde, and  take 
away  y  foreskinnes  ofyour  hearts, 
ye  men  of  ludah,  and  inhabitantcs 
of Icrufalcmj&c,  2.5 .8.  &  3 .3 .6,7. 
tccc  3  Sc4, 


irsmy 


p.  And  in  tliatoay, faith  yLordjthe 
heart  of  the  king  {hall  pel  ilh  ,  and 
the  hart  of  the  princes,&  the  prieft 
flialbe  aftonillicd  ,  &  the  prophets 
fhal  wonder.  49-^ 

XI.  At  that  time  fhall  it  be  faid  to  this 
peoplc,&  to  lerufalem,  a  drie  wind 
in  the  hie  places  of  the  wildcines, 
comracth  coward  y  daughter  of  my 
people,&c.  1.1^7 

14.  O  Icrufalem.wafh  thine  hart  fr«i 
vvickedncffcj&c.  2^8 

5.3.  O  Lord, are  not  thy  eyes vpon 
the  truethnhou  haft  ftricken  them 
but  they  haue  not  forrowed  :  thou 
haft  confumedt!iem,buc  they  haue 
refufed  to  receiuc  corredion:  they 
haue  made  their  faces  harder  tha 
a  ftone3&  haue  refufed  to  tyrne,  g . 

4.5^&  3.14-8 

7.     How  fliould  I  fparc  thee  for  this? 

thy  children  haue  forfaken  mee,& 

fworneby  them  that  are  no  gods, 

&c.  1.8.13 

14.  Eecaufeyefpakc  fuchwoids,be- 

hold,  I  will  put  my  worde  into  thy 

mouth,  like  a  fire,  and  this  people 

Ihalbe  as  woodjand  it  ftial  deuoure 

them.  3-H-I3 

^.13.  For  fromthcleaftofthemjcuen 

tothegreateftofthem,  cucry  one 

is  giuen  to  couetoufncst&  from  the 

Prophet  cuen  to  y  Prieft,  they  fh  1 

dealcfalfdy.  4  9-3 

7.4.  Truft  not  in  lying  words/aying, 
the  Temple  of  the  Lord.the  Tem- 
ple of  the  Lord:  this  is  the  Tempic 
oftheLord.  4.1.} 

f.  For  ifyou amend  &rcdicflc your 
wayeSj&youiworkcs ,  ifyou  exe- 
cute iudgcracnc  betwecnc  a  man 
andhisneigbbour,&c.  3-I7-I 

13.  Therefore  now,  becaufc  ye  haue 
done  all  thefe  works,  faith  the  lord, 
&  I  rofc  vp  early  &  fpakc  vnto  you. 
but  when  I  fpaix  yen  wouMa  noc 


Ihe'fdk, 

hcaremee,  neither  when  I  caUcd      ' 
would  ye  c.nfwerc.  2.5.1 1 

14.  I  will  do  vnto  this  houfe,  whcrc- 
uppon  my  name  is  called,  &c.  as  I 
haue  done  vnto  Shilo.  2.J.IX 

2Z.  For  I  fpake  not  vnto  your  fathers, 
nor  commaimded  them  ,  when  I 
brought  them  out  of  the  land  of  E- 
gypt,  concerning  burnt  oftrings  & 
lacrifkes.  4.10.1  f 

23.  But  this  thing  commaundcd  I 
them, faying,  obey  my  voice,  fol 
WilbeyourGodj&c.       4.10,15,17 

27.  Therefore  (halt  thou  fpeakc  all 
thefe  wordcs  vnto  them,  but  they 
will  not  hearethec:  thou  (halt  alfo 
crie  vnto  them  ,  but  they  will  not 
anfwerethee.  2. 5. 11 

28.  This  is  a  nation  thatheareth  not 
the  voice  of  thcLord  their  god,nor 
recciueth  difcipline.  i.J.n- 

p. 23.  Letnoty  wife  man  glory  in  his 
wifdome,nor  the  ftrong  man  glory 
in  his  ftrcngth,ncither  the  rich  ma 
glorie  in  his  riches.  3 .13  .\ 

24.  But  let  him  that  gloricth,glory  ia 
thisjthathevnderftandeth  &kno- 
wcch  cnee.fbr  I  am  the  Lord  wh^ch 
{hewethmercie,andiudgcmcnt,& 
righteoufneffe  in  the  earth,  &c.  i. 

10.2 

10.2.    Be  not  afraide  for  the  (ignes  of 

hcauen,  though  the  heathen  be  a.- 

fraidec^fuch.  216.3 

8,     But  altogithcr  they  dote  and  are 

foolilli,  for  the  ftockc  is  a  doftrine 

ofvanitie.  i.ii.f 

1 1 .  The  gods  that  haue  not  made  the 

heauens  and  the  earth,  fhalpcrifh 

from  the  caith,&  from  vnder  thefe 

heauens.  i.^S-'j 

23 .  O  Lcrde,  I  know  that  the  way  of 
man  isnot  inhim  felfe,  neither  is 
it  in  man  to  walk  and  to  dired  his 
ftcps.  %.\6.6 

24.  O  Lordc  corrcft  mce,  but  with 
ludgcmcntjnot  in  chine  anger,  VSi 

thou 


The  Tahle. 


'Z. 


£r£inj. 


thou  bnng  me  to  nothing.    ^4  3  i 

11.7.  For  Ihnuc  protellcd  vnto  your 
fathers,  when  I  brotiglu  them  vp 
outofthe  lande  of  AcgyPL,  vnto 
thisdayc,  riling car]y,  and  prot?- 
fting,raying.obey  my  voice.  \xo.-; 
&4  10  17 

8.  Neiic  rthcl  eflc  ihcy  would  noi:  o- 
bey,  norcnclme  their  care  ,  &c. 
therefore  I  will  bring  vppon  them 
all  the  wordcs  of  this  coucnant, 
which  I  commaundc  thcni  to  doe, 
&c.  3.10.7 

XI.     Beholde ,1  will  bring  a  plague  a- 

mong  chcm  ,  which  they  rti.ill  not 

be  abb  to  efcape,  and  though  they 

crievntomc,!  wilnothearc  them. 

3.20.7 

X<).  Letvs  deftroy  the  tree  with  the 
frute  thereof,  &  cut  him  out  of  the 
landofthe  liuing.&c.         4-i7.if 

12.16.  And  if  they  willlearnc  the 
waycs  of  my  people  ,  to  fweare  by 
ray  namcjthc  Lord  liueth,  as  they 
taught  my  people  to  fweare  by  Ba- 
al,&c.  1.8.23 

14.7.  O  Lord,thoiigh  our  iniquities 
tcftifie  againft  vs,dcale  with  vs  ac- 
cording to  thy  name  :  for  our  re- 
bcUios  are  many: we  finned  againft 
thee.  3 .10.8 

14.  The  Prophets  prophccie  lyes 
in  my  name,!  haue  not  fcnt  them, 
neither  did  1  commaund  ihcm,&c. 

ly.t.  Though  Mofes& Samuel ftood 

before  me,  yet  mine  affedio  could 

not  be  toward  this  people :  caft  the 

out  of  my  fight,&ktthcm  depart. 

3.20.23 

I7.1.  The  finncof  ludah  is  written 
with  a  pen  of  iron,  &  w  the  point  of 
a  Diamond,  &  grauen  vpon  y  table 
of  your  heart ,  &  vpon  the  homes 
of  your  altars.  IA''^9 

f .  Thui  fnith  the  Lord,currcd  be  the 
man  \  truivcth  in  roan ,  &  niakcth 


flc;hhisarme,  &  withdrawethhis . 

h,\r:  from  the  Lord.  2.1.10 

9.    The  hc-!:t  IS  Jcccitful  nn  j  wicked 

aboue  all  dungs ,  who  can  know  it? 

2.3.2 

21.  T.ikchccde  to  your  foules,an(i 
bcarc  no  In, den  on  the  Sabbath 
day,norbiingit  in  by  the-  gates  of 
Icruf.ilcm.  1 8.29 

22.  Neichcr  caiy  forth  burdens  out  of 
your  houf.-s  ony  S-^bbath  day,nci- 
thcr  do  you  any  woikj  but  fandific 
the  Sabbach,&c.  z  8.2^; 

27.  But  if  you  wil  no:  heare  mec  to 
fmclifi:-  th;  Sabbath  day,&  not  to 
bcarc  a  burden,  nor  to  go  through 
the  gates,&c,  z.8.29 

18.8.  But  if  thib  nation,3gainft  whom 
I  haue  pronounccd,tui  nc  fro  t'r.eir 
wickcdncjle  ,  I  will  repent  of  the 
pliguc  that  I  thought  to  bring  vpo 
them.  1.17.11 

18.  Come  &  letvs  imagine  foraede- 
uife  againft  lercmias:  forthclawc 
flial  notperifti  from  the  Pricft.nor 
xounfd  from  the  wife,nor  y  wordc 
from  the  prophet.  4.9.  % 

10.2.  Then  Phaflui  fmotelcremiah 
the  Prophet, &  put  bin  m  y  ftocks 

y  were  in  the  hiegiteof  B.niarrin, 

which  was  by  the  houfe  of  y  Lord. 

4-9  6 

21. li.  Execute  Judgement  in  ymor- 

ning,and  deliucr  the  opprclled  out 

of  thchandoftheoppreilbur,S:c, 

4.209 

22.3.  Executeye  iudgcment&ngh- 
teoulncfle.and  deliuer  y  opprelTcd 
from  the  bande  of  the  opprcflour, 
&C.  4  io.9 

23.1.  Wocbccvntothcpaftorsthac 
deftroy  &  fcattcr  the  Hiccpcof  my 
pafturc,(aith  the  Lord.  4.9.5 

5.  Beholdc,the  daycs  come,faith  the 

Lord, that  1  will  raife  vnto  Dauid  a 

righteous  branche,and  a  king  lb  all 

raignc  andprofpcr,  andflullcxc- 

£cee  4  cute 


-S' 


iri7n.u> 


Ihe  tahle. 


aiteludgctncnc  andiuftlce  in  the 
earth,  i-^-3 

6  And  this  is  the  name  whereby  they 
/hall  call  him,  the  Lord  our  righte- 
oiifnes.  1.13.9.&5.118 

\6  Hcare  not  the  wordes  of  the  pro- 
phctes  that  prophecy  vnto  you  and 
teach  you  vanitie,&c.  4.9.2 

Z4  Do  not  I  fill  heaucn  &  earth,  faith 
the  Lord?  4-i-? 

a8  The  prophet  that  hath  a  drcanic, 
let  him  tel  a  drcamc,&  he  that  hath 
my  wordc,  let  him  fpeake  my  word 
faithfully.  4.8.3 

S4.7.  Andlwil  giuethemanhcartto 
knowe  me,that  I  am  the  Lord, and 
they  fiiall  be  my  people  ,  and  I  will 
be  their  God,for  they  (hall  rcturne 
vnto  me  with  their  whole  heart,  i.i 

20 

»y.ii  And  this  whole  land  Hialbcde- 
folate,and  aftonifhcd,and  thefe  na 
tions  (hall  fcrue  the  king  of  B.ibcU 
feuentyycares.  1.8.7 

la  And  when  the  feuenty  yeares  are 
accomplifhed ,  I  will  vifite  the  king 
of  Babcll,and  that  nation/ay  th  the 
Lord/or  their  ini<juitic,&c.    1.8.7 

r^  For  loe ,  I  beginnc  to  plague  the 
ciry,where  my  name  is  caled  vpon, 
andfhouldyougofree?  &c.  3.4.34 

17.5  I  haue  made  the  earth,  the  man 
and  the  beaft  that  arc  vpon  y  groud 
&c.  _  4.20.17 

6  But  now  T  haue  giuenall  thcfc  lands 
vnto  thehand  of  Nabuchadonozor 
the  king  of  Babylon  my  feruant,&c 

4.10.27,28 

7  And  all  nations  {halferuehim.and 
hisfonne  and  hisfonsfonne  vntill 
the  very  time  of  his  land  come  alfo, 
6fc.  4'iO-27 

-8  And  the  nation  &  kingdom  which 
wilnotferuethefamcNabuchado- 
Bozor  king  of  Babell ,  and  that  will 
not  put  their  necke  vndcry  yoke  of 
tliek:ngofBabell,&c.        4,10.27 


y.Therforc  hcare  not  your  prophets, 
nor  your  fouthfaycrs,  nor  your  drea- 
mers, nor  your  inchaunters,  nor  your 
forccrers  which  fiy  vnto  you  thus  ,  yc 
Ihall  not  fcrue  the  king  of  Babell ,  &c . 

4.9.3 

14.  Therefore  hearc  not  the  wordes 
of  the  prophctes  that  fpake  vnto 
you,  faying,  yee  ftiall  not  ferue  the 
kingofBabell,&c.  4.9.5 

17  Heare  them  not,but  ferue  the  kmg 
of  Babel,  that  ye  may  liuc,&c.4.2o . 

28 

29.7  And  feeke  the  profpcritie  of  the 
Citic,  whether  I  hauecaufcd  you 
to  be  caried  away  captiucs,  &pray 
vnto  the  Lorde  for  it,  for,&c,4.2o. 

28 

31.18  I  haue  heard  Ephraimlaracting 
thus,  thou  haft  eorredcd  me,  and  I 
was  chaftifed  as  an  vntamed  calfer 
conucrt  thou  me  and  I  Hial  be  con- 
ucrted :  for  thou  are  the  Lorde  my 
God.  2.3.5.  and  i.  5. 8 .  and  3 .  24. 

i^.  Surely  after  that  I  conucrtcd,!  re, 
pentcd ,  and  after  that  I  was  inftru- 
dcdjl  fraote  vpon  my  thigh,&c.2.  j 

8 

3 1  BehoIde,the  daiescome,faith  the 
Lorde,  that  I  will  make  a  newe  co- 
uenantwiththehoufeoflfraell,  & 
with  the  houfc  of  Iudah.2.n.7.&  5 

4.i9 
3^  Not  according  to  the  couenaunc 
that  I  made  with  thcirfathers , when 
Itookcthcmby  the  hand,  to  bring 
them  out  of  the  lande  of  Egypt,the 
which  my  couenant  they  brakc,&c 

2.f.9.&2.II.7 

33  After  thofc  daics  faith  the  Lordc,I 
will  put  my  lawc  in  their  inwardc 
partcs,and  write  it  in  theirheartSj& 
will  be  their  God,&they  ihalbe  my 
people.  Z.8.I4.&3.20.45' 

34  For  I  will  forgiuc  their  ini^['itic,& 
wii  remember  their  finncs  no  more 


rheTdte. 


t^LcU^l . 


3  y  Thus  faith  the  Lord,which  giueth 

the  Sunne  for  a  light  to  the  day , and 

the  courfcs  of  theMoonc  and  of  the 

Starrcsjfor  a  light  to  the  night,  &c. 

4.T7.17 

^%.\6  Nowwhcnih.iddeliiicrcdthe 
bookc  of  the  profefllo  vnto  Baiuch, 
thefonncof  Neriahjipraycd  vnto 
the  Lordejfaying.  3.20.1  J 

l8  Thou  fhcweft  mercy  vnto  thou- 
fandes,  andrecompenfcft  theini- 
<juitie  of  the  fathers  into  the  bofom 
of  their  children  after  thcm,&:c.2.8 

13  But  they  obeyed  not  thy  voycc, 
neither  walked  in  ihy  lawe  :  all  that 
thou  commandcft  them  to  do,thcy 
hauc  not  done,  therefore  thou  had 
caufed  this  whole  plague  to  come 
vponthcm,&c.  2.5.1 1 

3^     And  I  will  gjue  them  one  heart 

and  one  way  ,  that  they  may  fcarc 

me  for  cuer,  for  the  wealth  of  theL*, 

and  of  their  children  after  the,  S:c. 

2.3.8 

33 .8  And  I  will  clcnfe  them  from  all 
their iniquitie  .whereby  they  hauc 
(inned  againflme:ye3,I  will  pardon 
all  their  iniquities  ^  whereby  they 
haue finned  againftme,&c.3. 20.45 
&  4.1.^0 

16  Andin  thofcdaycsfliall  ludabec 
fauedjSc  Icrufalcm  fh-ldwcl  fafcly, 
and  he  that  flnl  call  her  is  the  lord 
ourrighteoufncfrej&c.  i-^^  9 

42.2  Heare  oiirpi-ayer  jWccbclccch 
thee,  and  pray  for  vs  vnto  the  lord 
thyGod,&c,  3.20.14 

9  ThusfayththcLordGodoflfracU 
vnto  whome  yce  ff;nt  me  to  prcfcnc 
your  prayers  before  him,  &c.  3  •  20. 

48.10  Curfedbchee  that  doeth  the 
workcof  the  Lorde  negligentIy,Sic. 

4.20.(f 

J0.20  In  thofe  daicspnd  at  that  time. 


fayth  the  Lord,the  Inrqiuty  of  Ifra- 

dljfhalbe  fought  for,&  there  fhalbe 

none:andthefinncsof[uda,&they 

fliallnotbcfoundj&c.  34.29 

23   Howe  is  the  hammer  ofthe  whole 

worldjdcftroycd  &broken>howe  is 

Babcll  become  dclblate  among  the 

nations, &c.  2.44 

25  The  Lord  hath  opened  his  trcafurc 

&  hath  brought  the  weapons  of  his 

wrath,  for  this  is  the  worke  of  the 

Lord  God  of  hoftcSj  in  thelandc  of 

thcChaldeans,&c.  1.18.1 

LAMENTATIONS. 

3.8      A  Lfowhenlcryandllioutjhe 

•^  ^fhutteth  out  my  prayerj&c.j 

io.i(> 

38  Out  ofthe  mouth  ofthe  moft  high 

procecdcth  not  cuU  and  good?  1.17 

S 
4.20    The  breath  of  our  noftrels,  the 
Anointed  ofthe  Lord  was  taken  in 
their  nets,  of  whom  wcfayd.vnder 
his  fhadowe  we  flialbe  prcferucd  a- 
liue  among  the  heathcn,&c.   i.jS.  1 
EZECHIEL. 
i.iO  XT /Hither  tlieirfpititlcd  the 
'' *  they  wcnt.and  thither  did 
the  fpirit  of  y  wheles  lead  thcm,& 
thewhcelcs  were  lifted  vpbcfides 
them,  for  tlie  fpiritcof  thcbcnftes, 
&c.  4  19.22 

2.3    Sonne  of  man,  I  fendc  thee  to  the 
children  of  Ifraell  to  arcbellious  na 
tion  that  hath  rebelled  as;ainfl  met 
for  they  andihcir  fithcrs  hauc  re- 
belled againft  mccuc  vnto  this  ve- 
ry day.  3-M-I3 
4     They  are  impudent  childrcn,and 
ftiffe hatted ;  I  doe  iende  thee  vnto 
them,&c,  3  24.13 
3  J7  Sonne  of  man,  I  hauc  made  thee 
a  watchman  vnto  the  houfe  of  Ifra- 
ell: therefore  heare  the  word  at  my 
mouth,  and  giue  them  warning  fro 
me,&c.  4.8.5 
18    The  fame  wicked  man  fliall  die  in 
Eeccj  kis 


his  Iniqaity :  but  his  bloud  w  ill  I  re- 
quire at  thine  hand,&c4.t.5.&  4.5 . 

6 

7.16  Calamitic  fliallcomc  vppon 
calamicie,and rumour  flialbevpon 
rumorithcn  (hall  they  fcek  a  viiion 
of  the  prophete:  but  the  lawc  fhall 
pcrifli  from  the  prieft,  and  counfcll 
fromtheauncienr,&c.  i.i8.x.&4.9 

6 

104  Then  the  glory  ofthc  Lord  Went 
vp  from  theCherubjSc  ftoode  oucr 
thcdoreofthehoufej&c«        4.Z.3 

J  AndthefoundeoftheChcrubins 
wingcswas  hcardc  into  the  outer 
court,&c.  1.14.8 

fi.19  And  I  wil  giuc  them  one  heart 
and  I  will  put  a  newe  fpiritc  within 
their  bowcls:&  I  will  take  thcftony 
heart  out  of  their  bodies ,  and  will 
giuc  them  an  hcartoffle(he,&c. 
1. 13.10. and  1.3. 8.&  i.f.5.&3.z4. 

I 

10  That  they  maywalkcinmy  fta- 
tutes  and  keepe  my  iudgements,& 
execute  them :  .Tnd  they  fhalbe  my 
peoplc,and  1  will  be  their  God,  &c. 

xx.i  They  arc  a  rebellious  houfe.&c. 
314.13 

13  My  net  alfo  will  I  fprcad  vppon 
him,and  he  (halbe  taken  in  my  net 
and  I  wilbringhim  to  Babel,to  the 
landc  of  die  Chaldcans,yct  flial  he 
not  fee  it  ,thaugh  he  ihail  dy  thcic, 
&c.  z.4.4 

13.9  They  fliallnotbeinthcaflcm- 
bly  of  my  pcople,ncither  fJiall  they 
bee  written  in  the  writmg  of  the 
houfc of  lliacU,  &c.  z. 24.9. and  4, 

14 

14.5?  And  if  the  prophet  be  deceiued 
when  he  hath  fpokcn  a  thing ,  I  the 
Lord  haue  deceiued  that  prophet, 
&c.  i.iS.i 

14  Though  thefc  three  men  Noah, 
DanicUjand  lob,wcrc  among  them 


they  ITiould  dclluer  but  their  owne 
fculcsby  their  righteou.'hcircj&c  ^ 

1^.10  Morcoucr  thou  haft  taken  thy 
fonncs  and  thy  daughters,  whomc 
thou  haft  borne  vnto  me,  and  thefc 
haft  thou  facrificcd  vnto  rhcmto  be 
dcuourcd,&c.        i.2.ii.&4 1^.24 

17,20  Andl  wjllfpreadmynet  vpon 
him,&heflulbctakenin  my  net  & 
I  will  bring  him  to  Babel,  and  will 
enter  into  ludgcmct  with  him,ther- 
fore  his  trefpas  ,  that  he  hath  com- 
mitted againft  mc,&c.  2  4. 4 

18.4  Thefoule  that  finneth  fhall  die, 
&c.  1.8.4.&34.28 

9  Hethathathwalkcdinmyftatutes, 
and  hath  kept  my  iudgemcntcs  to 
deale  truly,  he  is  iuft,  he  ftiall  furely 
Iiuejfayth  the  Lordc  God,&c.  3.17 

20  TJie  fame  foule  which  finneth 
Ihall  dy:  the  fon  Hiall  not  bcare  the 
iniquity  of  the  father,  neither  Ihall 
the  father  bcare  the  iniquitie  of  the 
ronne,&c.2.8.^.&;2.8  19.&  2.8.20.& 

2.8.f9.&3.3.24 

21  But  ifthe  wicked  will  rcturncfrom 
allhis{innes,y  he  hath  committed, 
and  keepe  all  my  Itatutcs  &  do  rhat 
whit  h  is  lawcfull  and  i  ight,  he  fhall 
furely  hue  and  not  die,3. 3. :4.S:3  4 

i8.&3.iMr 

23    Haue  I  snydcfire  that  the  wicked 

fhoulddic.fayth  the  Lordc  Godjor 

ftiall  he  not  hue,  if  he  re  turn  c  (icnx 

hiswjycs?  4.i-if 

14    But  it  the  righteous  returnc  from 

his  righteovifnes,  and  c6mit  iniqui- 

ly.and  do  according  to  al  the  abiio- 

minations  y  the  wicked  man  doctii 

&c.  3.4.29.  &  3. 14. 10 

Againe,whcn  thcwicked  turncth 

away  from  his  wicked neflc  that  he 

hath  comittCG.and  doth"ihat  v.'hich 

is  lawfulland  right,he  ihall  faue  his 

foule  ahue,&c.  3  4  ^-9 

31   Cart 


27 


The 

31.  Caft  away  from  you  all  your  tiaf- 
grdiior.s,  whereby  you  hauc  tranf  • 
grcflcd,&  make  you  a  ncwc  hcarte, 
and  a  ncwe  fpn  it,&c.  3.3 .6 

l^.  Fori  defirc  not  the  death  of  h.m 
that  dicihjfajth  the  Lord  godicaufc 
therefore  one  an  other  to  rerurne, 
andlme  ye.  ~  4.i.i5 

Xj>.!i.  And  tlic  esft  vvindc  dried  vp 
htTfi-uite,Sic.  1. 16.7 

lo.ii.  And  Igaiicthcm  my  ftjtutcs, 
and  declared  n>y  iudgcmcnis  vnto 
them,vv'.-iichifamando,he{li3]iiuc 
inchcnij&c.  3-1 75 

12.  Moreouer  I  gauc  them  alio  my 
fnbbatheSjtobe  afignebetwen  mc 
and  them, that  they  might  knowcy 
I  am  the  Loi  d  that  fandiHeth  them 
&c.  2. 8. 29 

42,  And  yee  {hall  knowc  that  I  am  y 
lorde,  when  I  /hall  bring  you  into 
the  landc  of  Ifracjl,  into  the  lande, 
&c.  3.13.1 

4.3.  And  there  fhall  you  remember 
your  wajes^Sc  al  y  our  works  where- 
in ye  banc  bin  dcfiled,&c.     3. 13. 1 

ii.8.  Thou  hall  defpifed  my  holy 
thingcs,and  haft  polluted  my  Sab- 
bathcs.  2.8.29 

IT.  Thcrcisaconfpiracieofhcr  pro- 
phets  in  the  middcft  thereof  like  a 
roaringlyonjraucning  y  pray;  they 
baue  d-uourcd  foulcs^  &c.  4.9.5 

^6  Her  priclh  haue  broken  ray  law: 
and  haue  defiled  my  holythinges, 
they  hauc  put  no  difference  betwcn 
the  holy  ,and  prophanej&c.     4.9.3 

2.3.;7,  And  haue  alfocaufed  their  Tons, 
whomthcy  bare  vnto  mce,  to  palTc 
by  the  fire  to  bee  their  meatc.4,i<^. 

-4 
38.    They  hauc  defiled  my  fandiiary 
in  the  fame  day,  and  haue  propha- 
ncd  my  fabbathcs.  2.8.29 

38.ro.  Thou  (h^It  die  the  death  of  the 
vncircumcifcd,  by  the  handes  of 
&:angers:forIhaucli)okcnic  laith 


£:tecLl/. 


Tdle, 

the  Lord  God.  2.TO.18 

2^,  4.  But  I  will  puthcokcsinthy 
chawesjand  I  willcaufe  the  fi(he  of 
thy  riucri  to  fticke  vnco  thy  fcalcsj 
&c.  1. 1 7.1 1 

19  .  Beholdc,  I  will  giue  the  land  of" 
Egypt  vnto  Nabuchadnc/ary  king 
of  Babcll^and  he  fhall  take  her  mul- 
titude ,  andlpoylc  her  fpoyle,  and 
take  her  pray,  and  it  flmllbcethc 
wages  ot  his  armie,  4.20.25 

20.     1  hauc  giucn  hitn  the  land  of  E- 
gypc  for  h.ii  lab'or,.that  hce  ferucd.a- ' 
gamflicjbecaufc  they  wrought  for 
me.  4.2o,z6 

31.18.  Thoufhaltflecpeiny  middcft 

of  the  vncircumcifcd,  with  them 

that  be  flainc  by  the  fv/orde :  this  is 

Pharao,  and  all  his  multiiudc,8{c. 

2  .10.18. 

35.8.  HcHialldiefor  hisinicjuiiic.buc 
his  bloodc  wil  I  lequure  at  thy  hand 
&c.  411$ 

II.  I  defirc  not  the  death  of  the  wic- 
kcdjbut  that  the  wicked  turne  from 
hisway  andliuc,&c.  314.1? 

14.    If  he  rcturne  from  his  fin,anJ  do 

that  which  is  lawfuU  and  right,  &c. 

3.17.15 

54.4  But  with  crucltie  and  v/ith  ri- 
gour,haueycrulcdthc,&;c.  4.11.14, 

23.  And  I  will  fee  vp  a  lliL-pherd  ouer 
them, and  he  Dull  feed  them  jCucn 
my  fciuant  Daviid  ,  hec  fliall  fecde 
thcm,and  hce  ihall  be  thejr  Sliecp- 
heard.  1.6.3, 

36.21.  But  Ifauourcd  mine  holy  name 
which  the  hoiiic  of  Ifrf.cll  had  pol- 
luted among  the  heathen  whither 
they  went  &c.  3  4 '3° 

22.  I  doc  not  this  for  your  fakes,  O 
houfe  of  Ilracl,  butfor  myneholy 
names  fake,  which  ycc  polluted  a- 
mong y  hcathen,S:c.  3 . 1 2. 3 .  and  3 . 

2j.     Then  Will  I  pouiccleanc  water 

vppon  you,3nd  ycc  ihal  be  dcanc, 

yea. 


fti.  From  al  your  filthincffe,  &  from 

all  your  idols  will  I  dcaufc  y  ou,&c . 

3.1.3 

26.  AncweheartwilIgiucyou,and 
a  ncwefpiiite  wil  I  put  within  you, 
and  I  will  take  away  the  ftonie  hart 
out  of  your  bodic.and  will  giuc  you 
a  heart  of  flcfh.2,3 .6.&  1.5 .8.&  3.24. 
I. &  3.24,1  f 

17.  And  I  will  put  my  fpirite  with  in 
yours,and  caufe  you  to  walk  in  my 
ftatutcs,&yefliallkeepmy  iudge, 
raentcs  and  doc  them.  1.3  .lo.and  1. 

3.6 

jt.  Bcitknowenvntoyou,  thatldoc 
not  this  for  your  fakes.laithy  lordc 
God:  therefore  Oyee  houfeofl- 
fraell,  bee  afhamed  and  confoun- 
dcd  for  your  ownc  wayes.3 .4.3  .&  3 . 
I2.3.&3.i^i 

37.4.  Againchcfaidevntomccjpro- 
phecic  vppon  thcfc  bones  and  fay 
vncothcm,  Oyedricbones,heare 
thewordeoftheLord.         z. 10,21 

2f.  AndmylcruauntDauidfliall  bee 
their  prince  for  euer.  2.6.3 

zS.  Moreoucr  ,  I  will  make  a  coue- 
nant  of  peace  with  them :  it  flial  be 
an  cucrlafting  couenaunt  with  the, 
&c  2.^.3 

48.11.  Andthercfiducfhallbeforthc 

prince  on  the  one  fide  and  on  the  o- 

therofthe  oblatio  of  thefanftuary 

and  of  the  polTeflfion  of  y  Citie,&c. 

4.2.  J  3 

3  J.  And  the  name  of  the  citie  from 
that  day  ftiall  bee,  The  Lorde  is 
there,  1. 1 3. 4 


x.zi. 


DANIEL. 

HE  taketh  away  kinges :  and 
fettcth  vp  kings ,  &c.4,2o. 
z6 
37.     Thou  art  a  king  of  all  kinges: 
th  e  God  of  heauen  h^th  giucn  thcc 
kingdome,po'iVcr,  and  llrcng'lij 


andglorle.  4.20.2  tf 

44.  And  in  the  daycsofthcfe  kinges 
{hill  the  God  of  heauen  fet  vp  a 
kingdomCjWhich {hall  neuei  be  de- 
ftroyed:  and  this  kingdomc  fhall 
notbc  giucn  to  anothcrpeople.but 
{hallbreakc  and  dcftroycall  thefc 
kingdomes ,  and  it  {liall{land  for  e- 
uer,&c,  i.iy.3 

4,84.   WhcrforCjOkingjIetmy  cou- 
fel  be  acceptable  vnto  theCjSc  break 
ofthyfinncsby  righteoufncfle,  SC" 
thine  iniquities  by  mcrcic  towards 
thcpoorc,&c.      3. 4.3;. &3, 4.36. 

5.18.  Themo{l  high  Godgauc  vnto 
Nebuchadnezar  thy  Father  a  king- 
dome,  and  maieftie,  and  honor,  & 
gloric,&c.  4.10.2^ 

5.22.  And  vnto  thee  O  king.Ihauc 
donenohurt,&c.  4.20.32 

7.4.  The  firfl  was  as  a  Lion,  and  had 

eagles  winges  :I  bchclde,  till  the 

wings  thereof  were  plucked  of,  &c. 

1.8.7 

10.  And  ten  thoufand  thoufands  {lood 

before  him:  the  iudgcment  was  fet 

and  the  bookes  opened.  i.t4.5.&i. 

14.8.&3.2.41 

2f.  And  (hall  fpeakc  vvordcs  again{l 
the  moft  highland  {hall  confume  y 
fainftesofthcmofthigh,  Scthinkc 
that  he  may  chaunge  times ,  and 
Lawes,&c.  4-7.2'f 

9.^.  We  haucfinncd,andhaue com- 
mitted iniquitie,  and  haue  done 
wickedly,  yea  we  haue  rebelled,  & 
haue  departed  from  thy  prcceptes, 
andfiomthy  judgcmentcs.     3.4.9. 

7.  O  Lorde  righteoufncfle  bclongeth 
vnto  thee,  and  vnto  vs  open  /liamc 
&c.  4.20.29 

10.  For  we  haue  notobcyed  the  voice 
of  the  Lord  our  Godjto  walke  in  his 
wayes,  which  hee had laycd  before 
vs,  by  the  minii\ciic  of  his  fcruanrs 
the  Prophets,  2.^.11 

iS.Forwcdonotprcfcntourfiipplica- 

tions 


The  Tahle, 


Uoo 


z.y.  For  their  mother  hath  plaide  the 
harlot ,  fhee  that  concciucd  them, 
hath  done  {hamcfiill  :  for  rtiee  faid 
I  will  go  after  my  loucrs,&c.  2.8.18 

18.  Andin  that  day  1  will  make  a  co- 
uenaunt  for  them, with  the  wildc 
beaftes ,  and  with  the  toulcs  of  the 
hcaucn,andwith  them  that  crcepc 
vpon  the  earth,  Sec.  4.1.20 

19.  Andl  willmarric  thcc  vntomec 
foreucr:yeaI  wilmarrieihce  vnto 
mc  m  righteoufneflc, and  in  iudgc- 
ment,and  m  mercy,and  in  compaP. 
fion.  3.14.6.  & 4.1.10 
.  Andlwillhaue  mercie  vponher, 

^  thatwasnotpiticd.  andl  will  fay  to 
them  which  were  not  my  people, 
thou  art  my  people;  and  they  fliall 
fay ,  thou  art  my  God.  3. '4-^ 


tjons  before  thee  for  our  own  righ- 

teoufnes,  but  for  thy  great  tender 

mercies.  3.io.8.&3  20.14. 

14.   Seuenticweckesare  determined 

vpon  thy  pcoplc,and  vpon  thy  holy 

citie,to  finifh  thy  wickednelfcj  and 

t   fcale  vp  thy  finncs,and  to  recon- 
cile thy  iniquuicj  and  to  bring  in  e- 

uerlaliingrighteouiiicflej&c.i.y.a. 

&i.  1 5.1. &  1.15.6 

tj.   Andhceniallconfiimethecoue- 

nant  with  many  for  one  weckc:  and 

inthcmiddesofthewecke,hc  fhalj 

caufe  the  oblation  and  facnficc  to 

ceafe:  and  for  the  ouer  fprcading  of 

the  abominations,  he  fliall  leauc  it 

dcfolatc.&c.  4.1.11 

10.13 .  But  the  prince  of  the  kingdom 

ofPcrfia  wichfloodeinee,&c.i.i4  7 
io.    But  nowc  I  will  leturne  to  fight    8.5.  Afterwardc  fliall  the  children  of 

with  the  Pnncc  of  Perfia,  &c.  i.         IfracUconuert,  andfcekc  thclordc 
H-7 


li.i.  And  at  that  time  ftiall  Michael! 
ftandevp,  the  great  Prince,  which 
ftandeth  tor  y  children  of  the  peo- 
pkj  &  there  fliall  be  a  time  of  trou- 
bJcj&c.  i.i4.7.and  1.14  S.andz. 
lo.ii 
And  manie  of  them  that  flcepe  in 


%, 


their  God,  and  Dauid  their  king,& 
fliall  teare  the  Lord  &  his  goodnes 
in  the  latter  daycs.  1.^.3.  and  3. 
2.15 
5.TI.  Ephrairais  opprcfTed,  and  bro- 
ken in  ludgcmentj  bccaule  hcc  wil- 
lingly walked  after  the  commaun- 
dement.  4.10  31 

the  duft  of  the  earth,  fhallawake,    i1.  Iwilgoe,andrcturnctomy  place, 
fometocucrlafl;inglife,  and  fomc        till  they  acknowledge  their  fault, 

andfeekeme,&c.  *'S-I3 

6.1 .  Come,and  let  vs  returne  to  y  lord 

for  he  hath  rpoilcd,and  hewil  hcalc 

vs :  he  hath  wounded  vs  andhec 

willbinde  vs  vp.  3 -3 -2. 

teoufnelle,  fhal  (hinc  as  the  ftarres,    7.8.  Ephraim  is  as  a  cake  on  the  harch 

for  eucrandeuer,  3.25.10.        not  turned.  3-4-3f 

8,4.   They  hauefet  vpaking.but  not 

OSEA,  byii-e,&c.  1.18.4 

9.8.Thc  watchman  of  Ephraim, ihold 

3.1 1 .  ^"Hcn  Ihall  the  children  ot  lu-        be  m  with  ray  god:  but  that  prophet 

is  the  Ihare  of  a  touler  in  all  his 

waies ,  and  hatred  inthehoufe  of 

his  God.  4.9*3 

2.6.3    12.J.  YcatheLordcGod  ofboflcs,  y 

Lor  lie 


to  fliamc  and  peipetuall  contempt. 

3-1^7 
And  they  that  bee  wife,  (hallfhinc 
as  thebrightnesofthe  firmament: 
and  they  that  turne  many  to  righ- 


T^Hcn  fliall  the  children  of  lu- 
•*  dahjind  the  children  of  Ilra- 
clbeg.nhcred  together,  &  r.ppoint 
thcm(clucsoi'.ehead,and  che\  fliall 
ccinc  vp  out  the  landc,&c. 


}ni. 


The  Table, 


VoWMt 


(xjrdehlmrclfcii^stnemoriall.  r. 
13.10 

15 .11.  r  gauc  thee  a  king  in  mine  an- 
ger, and  I  tookc  him  away  in  my 
wrach.  i.i8.4.&4.io.iy 

11.  The  iniquitic  of  Ephraimis  bound 
vpjandhisfinneishid.  ?4^9 

14.  I  will  rcdeemc  the  from  y  power 
of  the  graue:  I  will  deliuer  them 
from  death:  O  death,  I  will  bee  thy 
death:  O  graue,  I  will  bee  thyde- 
ftru(5tion,&c.  i.x^.xo 

14.2.  Takeaway  alliniquitic,  andrc- 
cciuc  vs  gratiouflyrfo  wil  we  render 
the  calues  of  our  lippes.  3 .4.3  o.&  3 . 
zo.i8.&4.i8.i7 

J.  Aflhur  (hall  not  fauc  vs ,  neither 
will wcc  ride  vppon  horfcs:  neither 
will  wee  fay  any  more  to  the  workc 
©four  handes,  ye  are  our  Gods;  for 
in  thccjthc  fatherleflc  findeth  mcr- 
cie.  I.I  1 4 

4.  I  will  heale  their  rebellion :  I  will 
loue  them  freely:  for  mine  anger 
is  turned  away  from  them.    3.14.6 

10  EL. 

t.li.T^rnc you vntomcc, with  all 
*•  your  heartc,&  with  fading 
and  with  weeping,  and  with  mour- 
ning. a.5.8.&  3.3.17 

13.  And  rent  your  hart,  and  not  your 
clothes,&c.  3.3.i6,&4.i2,.i9 

Ij.  Blowe  the  trumpet  in  Zion,  fan' 

difie  a  feaftjCal  a  folemne  aflembly 

4.11. 14.8:4.12. 17 

a8.  Andafterwarde,willIpourcout 
my  fpirite  vppon  all  fleHic  and  your 
fonnes,  &  your  daughters  Hialpro- 
phccie:youroldcmen(hnl  drcamc 
drcames,  and  your  young  men  Hial 
fee  vifions.  i.i J.2.and3.i.2.and 4. 
18.4 

jz.  But  whofoeuer  fliill  call  vppon 
the  name  of  the  Lord  ,(halbe  faued: 
for  in  mount  Zion,and  in  krufalcm 


(hallbe  dcHuefance,  &c.  i  ,13. 13 .  & 
1.I3.20.&3.20.2.SC3.XO.I4.&4.I.3. 
&  4.14 
3 .1 7.  Then  fliall  lerufalcm  be  holy, 
and  there  lliall  no  (hangers  goe 
through  her  any  more.         4-i.i7 

AMOS. 
1.2.  T^He  Lord  (hal  roarc  from  Zion,' 
A    and  vttcr  his  voyce  from  Ic- 
rufalenij&c.  z.S.ij 

3 .6,  Or  (hall  there  bee  cuil  in  a  cicie 
and  the  Lord  hatli  not  done  it;i.i 7 

8.&1. 18.3 

4.7.  Andalfolhauewithholdcnthc 
raine  from  you,  when  there  were 
yet  three  raonethcs  to  the  harued, 
and  I  caufed  it  to  raine  vppon  one 
citie,and  haue  not  caufcd  u  to  raine 
vpon  an  other,&c.  3.22.1  o 

^•14.  Sceke  good  and  not  euill,  thac 
ycmayliue,&c.  if.io 

^.i.  Woe  to  them  that  are  at  eafe  in 
Zion.&c,  3.19.9 

4.  They  lie  vppon  beddcs  of  yuoric, 
and  ftretch  themfclues  vppon  their 
beddes,&c.  3.19.? 

8.11.  Bcholde,  the  daycs  come,  faith 
the  Lord  God,  that  I  will  fend  a  fa- 
mine in  the  lande,and  not  a  famine 
of breadjuor  thirfl  for  water,  but  of 
hearing  ofthewordc  of  the  Lordc, 
3.22.10 

9.11.  In  that  day  will  I  raifcvptheta- 
bern.idc  of  Dauid,y  is  fallen  down 
and  clofc  vp  the  breaches  thereof, 
and  I  will  raife  vp  his  ruines,  and  I 
will  builde  it  as  in  the  daies  of  oldc. 
2.S.5 
ABDIAS. 

BVt  vppon  mount  Zion,  (hall  be  de- 
liucrancc,&c.  4«I«iJ 

r  O  N  A  S. 
1.4. 13  Vt  the  Lorde  fcnt  out  a  great 
•^   vvindc  into  the  fca,and  there 
was 


TheTAhle,       <^  J 
was  a  mightie  'tcmpcft  In  the  fca^       caft  all  iheir  finncs  Inro  the  bottom 


&c.  I.I  6.7 

1.9.  Biitlwillfacrifice  vntothce,\vith 
y  voice  of  thankcs  giuing ,  and  wil 
pay  that  I  hauc  vowed :  laluation  is 
of  the  Lord.  3.10.18 

3.4.  Yet  fortiedayes,  and  Niniucth 
fliallbeeoucrthrowen.         laj.iz 

5.  So  the  people  of  Niniucth  bclceued 

God,and  proclaimed  a  faft,and  put 

on  fackcloth ,  from  the  greateft  of 

them,  cucn  to  the  Icaft  of  them.3 .3 

4.&4.12.17 

Jo.  And  God  fawe  their  workes  that 
they  turned  from  their  euill  waycs: 
and  God  repented  of  the  cuill  that 
he  had  faide.that  he  would  doe  vn- 
tothcm,andhcdiditJiot,  1.17.14 

M  I  C  H  E  A  S. 

LIJ,  TTHc  breaker  vp/hal  comcvp 

-*-  before  the:  they  Hi  a  I  break  e 

out  and  pafle  by  the  gate,& 

goc  out  by  it , and  the  Lord  fhall  be 

vpon  their  heads.  ^.6.3 

35.  Therforc night  Hiallbevnto you 
for  a  vifion,  and  darkenelTc  fliall  be 
vntoyoufor  a  diuination,and  the 
funnc  {hall  s;o  dowen  ouer  the  pro- 
phets, and  the  day  {halbc  darke  o- 
uer  them.  4,9.6 

%A.  And  rhou  Bcthcle.Ephratah,artc 
litle  to  be  .'  nr-nng  fo  many  thoulads 
otludah.yetoutof  thee  fnall  hcc 
come  foorth  vnto  me,that  Hiall  bcc 
the  ruler  in  Ifracll :  whofc  goingcs, 
&f.  1.14.7 

13.     Thine  Idollesalfb will  Icutort, 

and  thy  images  out  of  y  middcs  of 

tliec:and  thou  (Iialtnomorc  wor- 

fliippe  the  worke of  thine  handes* 

1.11.4 

7.9.  Iwilbcarcthewrath  of  the  lord, 

becaufel  haue finned  agjmfthim, 

vntiUhccpIcademy  cauic,  &c.  3. 

4.31 

T^.  Hce  willlubduc  our  inic^uKics,  & 


ofthcfca. 


34.1^ 


H  A  B  A  C  V  C. 

1. 1».  A  R  T  not  thou  of  old,  O  Lord 

*•  *     my  God  mine  holy  one? 

we  fhall  not  die.O  Lordj&c.z.io.S 

2.3 .     Though  K  tarrie ,  waitc :  for  it 

fhall  furely  come,  and  ftiall  not  flay.  3 . 

1.41 

4.    But  the  iuft  (hall  liuc  by  his  faith. 

3.14.11.&3.18.5 

18.     what  profitcth  the  images,  for 

the  maker  thereof  hath  made  it  an 

imagef'and  a  teacher  of  bes,though 

hcymadeit,  tiufte  therein  ,\vhen 

hcc  that  makethdumnie  idolcs.  i. 

5.IZ.&I.II.5 

20.    ButyLordis inhisholy Tcmpk: 

\zx.  al  the  earth  kecpc  filence  before 

him.  i.?.i2.&  1. 1 0.3 .& 2.8.1  J 

3.2.     In  wrath  remember  mcrcic,  3. 

3.  God  commcth  from  Tcman,  &c. 
1.13.27 

23.  Thou  vventcft  foorth  for  the  lal- 
tion  of  thy  people, eucn  for  laluati- 
on witii  thine  anoointcd,&c.2.6.3 

SOPHONIAS. 

i.f«  A  NDthemthatworniippethe 

•^  ^   hoart  of  heauen  vppon  the 

hcufc  toppcs,  and  them  that 

worlhip  and  fwcare  by  tlic  lord, and 

byiMalchamj&c.  2.8.23 

3.11.   For  then  I  will  take  away  out  of 

the  middcs  of  thee,  ihcm  y  rcioicc 

ofthypridc,3nd  thou  fhiltnomoic 

be  proud  of  mine  holy  mountainc. 

3. 12. 6 

HAGGEVS. 

2.11.  A  Ske  nowc  the  Prieftcs  con- 

■^  ^     cerning  the  lawe.and  HiVj 

if  one  beaic  holy  Helli  in  ihc  skirt 

othis  garment, &c.  3  M  7 

ZACHA-' 


The  TahU. 


}lol<^tk 


u 


ZACHARIAS. 


I.J.^rVrneyeevnromee,  faith  the 
-*■  Lord  of  hoftcSjand  I  wil  turnc 
vntoyou,&c.  1.^9.  &  3.24.  if 

14.  And  an  other  angcll  went  out  to 
meetc  him,and  faidc  vnto  him,run 
fpcakc  to  this  yong  man,  and  fay, 
Icrufalcm  fhallbcc  inhabited  with- 
out vvalles,  for  the  multitude  of  me 
andcattell  that  are  therein,  i.  13. 

10. 

8.     For  he  that  toucheth  you,  touch- 

Cththc  apple  of  my  eye.  1.15.10.& 

x.i/.tf 

II.  And  many  nations  (hall  bee  ioy- 
ned  to  the  Lorde  in  that  day ,  and 
{hall  be  my  people :  and  I  will  dwel 
in  the  middeft  of  thee,  &  thou  flialc 
know  that  the  lorde  of  hoftes  hath 
fentmec  vnto  thee.  1.13.10 

Ji.   AndthcLordilialinhcriteludah 

his  portion  in  the  holy  landc,  and 

fliall  choofc  Icrufalem  againe.  3. 

21. f 

3 .10.  In  that  day ,  fayeth  the  Lord  of 
hoftes  ,{hall  yee  call  cuery  man  his 
neighbour  vnder the vme,  andvn- 
der  the  figgc  tree.  3 .13 .4 

7.13.  Therefore  it  is  come  to  paife, 
that  as  he  cried  and  they  would  not 
heare/o  they  cricd,and  I  would  not 
hearc/aith  the  Lorde  of  hofts.  3.3. 

24 

9.9.  Reioyce greatly, O daughter Si- 
on :  fhout  for  ioy ,  O  daughter  Icru- 
falcm; bcholde,  thy  king  commeth 
vntothec:heisiufi&faued,  poore 
&c.  i.6.3.&2  T7.<5 

ir.  Thoualfofhaltbefaued,  through 
thcbloodeof  the  couenant  1  hauc 
loofed  thy  prifoncrs,  out  of  the  pic 
wherein  was  no  water.         2.16.9. 

12.4.  In  that  day  I  will fmite,  faith 
the  lordc.cueryhorfe  with  ftonifh- 
nient,  and  his  rider  with  madneffc. 
&c.  -f.p.y 


13.9.  They  fhall  call  on  my  name,  & 
I  willhcarc  thcm:I  willfay,itismy 
peoplc,and  they  fhall  fayjthe  lorde 
is  my  God.  j.zo  13 

14.9.  And  the  Lorde  fli:ill  be  kinc,o- 
ucr  all  the  earth:  in  that  day  fhill 
be  one  lordc,and  his  name  fhall  bee 
one.  i.li.3 

MALACHIAS. 

i»i.'\X7*  A  S  not  Efau  lacobsbro- 

^  V       ther?fayth  the  Lord.&c. 

3.21.6 

3.  Yet  I  loued  lacob ,  and  I  hated 
Efau,  &c.  j.2i.tf 

6.  A  fonnc  honourcth  his  Father,  & 
a  feruaunthis  maiftcr.  If  then  I  bee 
a  father ,where  is  mine  honor,  and 
if  I  be  a  mafter,where  is  my  fcare, 
&c.  2.8.I4.&3.2.Z6.&3  6.3. 

II.  For  from  the  rifing  of  the  Sonne 
vnto  the  going  downe  of  the  fame, 
my  name  is  great  among  the  gen- 
tiles. And  in  euery  place  incenfc 
fliall  be  offered  vnto  my  name :  and 
a  pure  offering  &c.  4.  18.4.  and  4. 

2.4.  And  yee  fliall  know,  that  I  hauc 
fcntthis  commandement  vnto  you 
that  my  cuucnant,  which  I  made 
with  Leuic,mightftande,  faith  the 
Lorde  of  hoaftes.  4.2.3.  and  4.?. 

2. 

f .  My  couenant  was  with  him  of  life 
and  peace,and  I  gaue  him  fcare,  & 
he  feared  me ,  and  was  afraide  be- 
fore my  name.  4.2.5 

6.  The  law  oftruth  was  in  his  mouth; 
and  there  was  no  iniquitie  found  in 
his  lips.  4.1  3.&4.8.ft 

7.  For  the  Pricftes  lips  fliouldkeepc 
knowlcdgc.andthcy  flioulde  feckc 
the  lawe  at  his  mouth^for  hee  is  the 
meflenger  of  the  lord  of  hoftcs.4.S, 

2.&4.''.6.&4.9.t 

8.  But  vce  arc  gone  out  of  the  way: 
y cc  hauc  caufcd  many  to  fal  by  the 

'  lawe: 


.iMjocUyJ' 


fjja 


TheTM, 


jsl(^tthwt 


law:  ye  hsucbroken  ttic  couenanc 
ofLcuJ,&c.  47  30 

3.1.  And  the  Lord  whom ysrcck.Hial 
fpccdily  come  to  his  Tcniplc;  cue 
themeikngerofy  coijcnantwho 
ycdefire,&c.        1. 13.10,8: 1.14.9 

17.     I  willfparcthcm,  nsamanlpa- 

rcth  his  owne  (onne  y  Icrut  th  hiro. 

5.19.? 

^^.\.  For,bcho]dthedaycommct!iy 
fhallburneasanouen:  and  all  the 
ptcude,yea,&al!  that  do  wickedly, 
ihal  be  as  ftubble,  and  the  day  that 
commcthfhallburne  themvp,&c. 

3.14.11 

s.  Butvntoyouthatfearcmvname, 

(hall  the  iunncof  righteoulnefle, 

&c.  2.6.I.&3.Z4.IX 

4.  Remember  the  lawcotMofes  my 

fcruaunt ,  which  I  commaunded 

vnto  him  in  Horeb  tor  all  Ifrael, 

&c.  4.8.6 

f .     Behold,  I  wil  fend  you  Eliah  the 

prophet  before  thccomming  oty 

great  and  fcareful  day  of  the  Lord. 

2.9.f 

6.  Andhe/halturnc  the  heart  of  the 
fathers  to  their  children,  &  y  heart 
of  y  children  to  their  Fathers,  &c. 
4.1.6 
TOBIAS. 
3.1  J.    A  Nd  Raphacll  was  fent  to 
•*^     heale  them  both,&c.  i. 
14.8 
SAPIENTIA. 
X4.1 6. 'T^H'Js  by  proccs  of  time  this 
'■'    wicked  cuftom  preuailcd, 
and  was  kept  as  a  1.1  Wj&  idols  were 
woifliippcii  by  the  commandempt 
oftytuncs.  1.11,8 

ECCLESIASTICVS. 
15.14.  ^^OD  nindc  man  from  ybc- 
^^    pinning,  and  left  him  in 
thehandof  hiscounfell,  andgaue 
him  his  conimaundementsSf  pre- 
cepts. 2.15.18 
X  y .     if  thou  wilt,  thon  Ihalt  obfcruc 


the  commandemenrs,  andtcftlfie 
thy  good  will.  2.1J.18 

16.  He  hath  fct  water  and  fire  before 
thee,  ftretche  out  thy  handc  vnto 
which  thou  wilt.  2.1 5.1 8 

17.  Before  man  is  life  &death:good 
and  euil;what  him  likcth  {halbc  gj- 
uenhim.  2.1  j.8 

i(?.i4.     He  wil  glue  place  to  all  good 
dccdsj&  cuery  one  Hial  find  accor- 
ding to  his  v\orks,&  aftcry  vnder- 
ftanding  of  his  pilgrimage,  3 .1 5.4 
BARVCH. 
2.1S.  ■nVtthefoulcthatisvexedfor 
-L)     thegreatnesof  fin,  &hc 
ygoethcrokcdly.&weak, 
&  the  eyes  thatfailc,&  the  hungry 
foule  will  giuethce  praife  &  righ- 
teoufnes,&c.  3.20.8 

1$.  For  we  do  not  require  mercie  in 
thy  fight.O  Lord  our  God,  for  the 
righteoufnefle  of  our  fathers,  or  of 
our  kings.  3.20.8 

lo.  But  becaufe  thou  haft  fcnt  out  thy 
wrath  and  indignation  vponvs,  as 
thou  baftfpoken  by  thy  feruaunts 
the  Prophets,&c.  3  .zo.8 

I.  MACHABEES. 
I -J?'    A  Nd  the  bookcs  of  the  lawe, 
•*•  ^     which  they  foundejthey 
burnt  in  th:  fire,and  cut  in  pieces. 
1.8.P 
II.  MACHABEES. 
12.43.  A  Nd  hauing  made  a  gathc- 
■^  ^ring  through  the  company 
fcnt  to  lerufalem  about  two  thou- 
fand  drachmes  of  fduer ,  to  offer  .1 
finne  offering,&c.  3.5.8 

15.39.  If  I  haue  don  well,  and  as  the 
ftorie  required,  it  is  the  thing  that 
I  defircd;but  if  I  hauc  fpokcn  flen- 
derly  and  barely, it  is  that  I  could, 

3.5.8 

MATTHEWE. 

1.5.     A  Nd  Salomon  begat  Boozof 

"^^     Rachab,  and Booz begat 

Obcd  of  Ruth,  andObcdbcgatc 

Fftf.  leflc. 


Icffc.  1.13.3 

1^.    And  Tacob  begatc  Tofcph  the 

husband  of  Marie,  ofwhomewas 

borne  lefus  which  is  called  Chrifl:. 

2.13.5 

ai.  And  (bee  dial  bring  forth  a  fonnc, 
and  thou  flult  call  his  name  lefus: 
for  he  Hialfiuc  his  people  fro  their 
finncs.  2.6.1 

jj.  BehoIdc,avirginc  Ibalbecwich 
chilJe,  andfhalbcarc  afonncjand 
they  (hall  call  his  name  Emanuell, 
which  is  by  interpretation,  God 
with  vs.  2.12.1 

i.6.  AndthouBcthleminthcIandof 
Iiida,  art  not  the  leaft  among  the 
Princesofluda:foroutofthcefhal 
come  the  gouernor  thacflialfecde 
my  people  Ifracl.  2.14.7 

J.2.  lohn  faid,Repent:for  the  king- 
dome  of  heauen  is  at  hand.  3.3. i.& 
3.3.r.&  3.3.19 

6.  Andthey  were  baptized  of  him  in 

lordaa,  confefling  their  finnes.3. 

4.6.&4.i5.(?.&  4.i<<.24 

21.  In  decde  I  baptize  you  with  wa- 
ter to  amendment  of  lifcj&c.  4.1  r. 
6.&4.i5.8.&4,i5.zj 

12.  Which  hath  his  fanne  in  his  hand 
and  wil  make  clcane  his  floore,and 

father  his  wheat  into  his  garner, 
utwil!  burnc  vp  the  chaffc  with 
vnquenchablc fire.  3.25. ii.& 4.1. 
13.&4.1.19 

13.  Then  came  Icfus  from  Gallic  to 
Jordan  vnto  lohn ,  to  be  baptized 
of  him.  4.1 5. 6.-& 4.16.27 

15.  Lc:  be  now:  for  thus  it  becometh 
vs  to  fulfill  all  rightcoufnes .  So  he 
fufFrcdhim.  2.16.? 

16.  And  lohn  fsw  the fpiritof  God 
defcending  like  a  douc,  &  lighting 
vponhim.     1.11,3, &4. 17. 21. 8:4. 

19.20 

17*  And  lo,a  voice  came  from  heaiic, 

laying:thi!i  is  iry  beloucd  ronnc,in 

whomel  am  wcllplcafed^  2,16.11 


&3.i.3i.Sf3.8.iA3.24.f 
4.1.     And  when  he  had  failed  fortic 
dayes  &  fortic  nights^c  was  after- 
ward hungric.  4.12.20 

3.  Then  came  to  him  the  tcmpter,S: 
faid ,  if  thou  be  the  forme  of  God, 
commaundethatthefc  ftoncsbce 
made  bread.  3.10.46 

4.  Man  Hiall  not  Hue  by  bread  onely, 
but  bycuery  woorde  thatproccc* 
dethoutof  the  mouth  of  God,  jf. 

20.44 

10.  Then  faide  lefus  vnto  him,  a- 
uoidc  Sathanrfor  it  is  writtcn,thou 
flialtworfliip  tlic  Lordethy  God, 
and  him  oncly  fhalt  thou  ferue.  r, 

la.j 

11.  Then  the  diucl  left  him:  and  be- 
holdc.theangelscamc,  andmint- 
ftrcd  vnto  him.  I.r4.<f 

17.  From  chat  time  lefus  began  to 
preache,  and  to  faye,  Amend  your 
Hues:  for  the  kingdome  of  heauen 
is  athandc,    2.9.2.  &  3.3.2.  S(.$.^, 

19- 

19.  Follow  mcc  and  I  will  make  you 
fiHiersofmcn.  4.16.3.1 

J.  3.  Blelfcdarethepoore  in  fpjrir,for 

theirs  is  the  kingdome  of  heauen. 

3.17.10 

4.  BlcfTed  arc  they  that  mournc,  for 
they  fhalbc  comforted.  3.8. p 

8.  Bleffcdare  the  pure  in  heart:  for 
they  Hiall fee  God.  3'25,5 

10.  BlcfTed  arc  they  which  futfcr 
perfccution  for  rightcoufnes  fake: 
for  theirs  is  the  kingdome  of  hea- 
uen. 3.8.7 

12.  Rcioyccandbeglad,  for  great  is 
yourrcwardc  in  heauen,  &c.    3. 

18.1 

1 ;.    Ye  arc  the  fait  of  the  earth,&c.4 

3.3.&4.fT4,&4.8.4 

14.     ye  arc  the  light  of  theworldc, 

&c.  4.3.3.&4.5.H.&:4-8.4 

ly.     Neither  (io  men  lif^ht a candcH 

and  put  it  vndcr  a  bullieU,  but  ou  a 

can- 


The  Tahle. 


J\J^[^tt\ 


J-lM^i 


.  candlcflickjSnd  it  giueth  light  vn- 
to  r.ll  that  arc  in  tbe  houfe.  1.11.14 

t6  Let  youi"  hght  (o  Ihinc  before  men 
that  ihcy  may  fee  your  good  works 
and  glonfic  your  father  which  is  in 
heaucn.  3'l^-3 

17  Thinkcnotthatlamcomctode- 
ftroy  the  law,or  the  prophets.  I  am 
not  come  to  deftroyc  them ,  but  to 
flilfiU  them.  17-I4 

19  Whofocucr  therefore  {hall  brcakc 
one  of  thcfe  Icaftcommandements 
and  teach  menfo',  he  iJialbe  called 
the  lead  in  the  kingdom  of  hcauen: 
but  whofoeucr  /hall  obfcruc ,  Sec .  z 
8.J9 

II  Ye  haue  hcard,that  it  was  faid  vn- 
to  them  of  the  olde  tiinc,thou  flialt 
not  kill  '■  for  who  fo  cuer  killeth, 
fliallbe  culpable  ofiudgemem4.io 

lO 

4Z  Butlfay  vntoyou,  whofocucr  is 

angry ,with  his  brother  vnaduifedly 

fhalbe  culpable  ofiudgemcnt.&c.i 

8.7  .&  z.8.59 

'z$  Agree  with  thine  aduerfary  quick- 
ly, whiles  thou  art  in  the  way  with 
himleft,&c  3.^7 

t6    Verily  I  fay  vnto  thee ,  thou  flialt 

not  come  out  thence,  till  thou  haft 

payed  the  vttcrraoft  farthing.  3.  J.7 

&3.ij.(? 

a8  Whofocucr  looketh  on  a  woman 
to  luft  after  her ,  hath  comitted  ad- 
ultery with  her  already  in  his  hart. 
2.8.7 

34  Swcaie  not  at  al  neither  by  hcauen 
&c.  2.8.2^,&4.i3.ii 

39  But  I  fay  vnto  you ,  rcfift  not  cuill; 
but  whofoeucr  fliall  fmitc  thee  on 
the  right  chcckc ,  turnc  to  him  the 
other  alfo.  4.io.i9.&  4.20.20 

44  Loueyourcneroics:blefle  the  that 
curfe  you,&c.  z.8,57,&  3 .7.(^.&  4 13 

iz 

4^  f  Tha  t  ye  may  be  the  children  of 
your  father  which  is  in  heaucn:  for 


he  makcto  his  funne toarife  on  the 
cuill,and  on  the  good.8cr.3 .20.1 5& 

3'H-i^.&3-^^9 
4^    For  if  you  loue  them  which  louc 
you ,  what  rewardc  fliall  you  hauc> 
donotypublicaneseuen  the  fame? 
Z.8.5S 
^.z   Therforc  when  thou  giucft  thine 
almcs,  thou  Ihalt  not  make  a  trum- 
pet to  be  blowcn  before  thee,as  the 
hypocrites  do  in  the  lynagogues,& 
in  the  ftrcetSjto  be  prayfcd  of  men. 
Verily  I  fay  vnto  you,  they  haue 
their  re warde.  3.7 .z 

6  But  when  thou  praycft,  enter  into 
tliy  chamber:  and  when  tlmuhaft 
fliutte  the  doorcj  pray  to  thy  father 
which  is  in  fccrete.&c.        3. so. 

7  Alfb  when  you  prayivfc  no  vaine  re- 
petitions as  the  heathen  ,  for  they 
thinke  to  bee  hard ,  for  their  much 
babbling.  S'^0.1^ 

9  After  this  ma  net  therefore  pray  ye. 

Our  father  which  art  in  hcauen,ha- 

lowedby  thy  namc,&c.5.zo.6,&3. 

10.34 

11  Giuevs  this  day  our  daily  bread.  2. 

12  And  forgiuc  vs  our  dets ,  as  we  al- 
fo foreiue  our  dctters  .3.4.38.&4.1 

^3 
zi    For  where  yourtrcafureis , there 
willyour  heart  be  alfo.3 .2.2f.&  3 .1 8 
^.&3.25.i 
»3     But  if  thine  eycbe  wicked ,  then 
all  thy  body  fhalbe  darkc .  Where- 
fore if  the  light  which  is  in  thee  be 
darkcnesjhow  great  isy  darkcncs?} 

2.2J 

7.7  Askc,and  it  /halbe  giuc  yourfcckc, 
and  yc  (hal  find:  knockc,and  it  iTiaU 
be  opened  vnto  you.  3  20.T3 

11     Ifycc  then  which  arcciiilljCan 

giuc  to  your  children  good  gifces, 

howcmuchmorc  fliall  your  father 

whichc  is  in  heauen ,  giuc  good 

Ffffi  thw^QS 


/VUfrirli 


i\i! 


Ihi'TMf. 


things  to  them  that  aske  him  ^^  .io. 

S6 
ij    Therefore  jwhatfoeuer  ye  would 
that  men  fhould  doc  vnto  y  ou,eiicn 
fo  do  ye  to  ihem:For  this  is  the  law 
and  the  prophets.  i-S-H 

I J  Beware  of  falfe  prophctes ,  which 
come  to  you  in  fhecps  clothing.but 
inwardly  they  are  rauening  vvolfes 

49-4 
84  Then  lefus  faid  vnto  him,fce  thou 
tell  no  man:  but  goc,and  Hicwc  thy 
fchc  vnto  the  pricft.  &  offer  the  gift 
that  Mofes  comanded,  for  a  witnes 
to  them.  34  + 

10  And  when  lefus  heard  this ,  hec 
marueiled,andfayd  to  them  which 
followed  him:  vcri.'y  I  fhy  vnto  you 
I  haue  not  found  fo  great  faichcuen 
in  Ifraell.  3-2.-I? 

11  Many  fhal  come  from  the  Eaft  and 
from  the  Weft,  and  Ihall  fit  downe 
with  Abraham, and  ifaac&Iacob, 

in  the  kingdomc  of  hcaucn.z.io  23 
&4.i^.i3 

It  And  the  children  of  the  kingdome 
fhalbe  caft out  into  vttcr  darkenes; 
there  flialbc  weeping  and  gnafhing 
of  teeth.  3. a J.I i 

13  Then  lefus  fayd  vnto  the  Centu- 
rion go  thy  wayes,  and  as  thou  haft 
beleeuedjfo  be  it  vnto  thee.And  his 
feruant  was  healed  the  fame  hourc. 

3. 10.11 

1$  Then  his  difciples  came,  S:  awoke 
him/aying:  majfter,  fauc  vs  we  pc- 
riftj.  3.2.21 

29  lefus  the  fonne  of  God.what  hauc 

we  to  doc  with  thee?  art  thou  come 

hither  to  torment  vs  before  y  tin^e? 

1.14.19 

J.i  And  loe ,  they  brought  to  him  a 
man  fick  of  the  palfie  lying  on  a  bed 
and  Icfus  feeing  their  faith/aide  to 
ihefickeof  the  pal/ie,  fonne,  be  of 
good  comfort:  thy  finncs  are  forgi- 
Mcnthce.j.a  i3.'&3.4. 35.&3.20. 


3  Ccrtsineofthefcribcsraydewith 
in  thefelues,this  man  blafphtmeth. 

1.13.11 

4  But  whe  lefus  faw  tlieir  thouphtcs. 
&<^-  1.13.11 

J  For  whether  is  it  eafier  to  fay  Thy 
fins  are  forgiiien  thee,  or  to  fay,  A- 
rife  and  walke?  419.19 

5  Andth-!t  yemay  knowc  thatthg 
fonne  of  man  hath  authority  to  for- 
giuc  finnes  in  earth,  (rhcn  fhyde  he 
to  the  ficke  of  the  palfie,)  arifc,takc 
vp  thy  bed  and  go  to  thy  houfc.i.i  j 

I£ 

12  Thswholcneedcnotaphificion, 
but  they  that  are  ficke.  1.X1.4 

13  For  I  am  not  come  to  cal  the  righ. 
teoiiSjbutthefinncrs  to  repentance 

3.3.20.&3.T2.7.&7.I4.J 

ly     Can  the  children  of  the  inariagc 

chamber  mourne  ,  as  long  as  the 

bridegrome,  &c.  3.3.i7.and4.i2. 

17 

2^  Then  touched  he  their  cies, faying! 

according  to  your  faith ,  be  it  vnto 

you.3.2.43.&34.aj.&3.2o.ii.&4 

19.18 

34  ButthePharifeesfayd.hecafieth 
outdeuilsjthrough  the  prince  ofdc 
nils.  3-3 -^s 

3f  And  lefus  wentabout  all  cities, 
and  towns, preaching  in  their  fy  na- 
gogues ,  $c  preaching  the  Gofpel  of 
thekingdomc.&c.  29.2, 

10,1.  And  hee  called  his  twciue  difl 
ciplcs  vnto  him ,  and  gaue  them 
power  againft  vnclcane  fpirites  &c. 

4-3-f 

$  Gonotinto  the  way  of  the  gentiles 

and  into  the  cities  of  y  Samaritancs 

enter  ye  not.  2.11.11 

8    Heale  thcficke:  clenle  the  leper?, 

raile  vp  y  dead.caft  out  dcuils,&c.i 

13.15 

18     And  ye  (halbc  brought  to  the  go- 

ucrnours  and  kingcs  for  my  fake.m 

wic- 


7%eTdhl^^ 


'!ti??mcfilng  to  chem  and  &y  Cett- 

tiles.     -    :■  V  ,  j.^4  : 

td.  For  it  is  not  ye  that  fpcake,  but  y 
fpirite  of  your  father  that  fpcakeilh 
.  in  you.  •-  4.19.8 

a8.   And  fear e'y^'  n(Jt  thtm  *vhich  kil 
',  the  bodic,  biit  are  not  cibJc  to  kill  y 
•^foulc.-but  rdther  feare  P)*im  which 
^  is  able  to  dcftrby  both  fouk&bo-'"- 
dyinhell.  i.if.iJSc  j.i'f.j 

t^.  Are  not  two  fparowes  fold  for  a 
■  farthingjand-oheof  chem-fhalliiot 
J  .fall  en  the  grounde  without  your 
."father?     '  \.i6.i;  d^i.i6.'j.^&i  vi. 

50.  Yeaz&alr'hehairesofyourhead 
arenumbred.  '     •.  .    i.rtfii 

jr.  Feare ye  not  thereforc,ycarc'  of 

inorevajuc  than~tnaTjy^  fparrowes. 

1.17.6 

3  3 .  But  whofocuer  fWH  deny  me  bfe- 
fore  men,  him  will  I  alfo  denie^e- 
forc  my  father  which  is  in  hcaiien. 

4.t.25 

i\.\o.    For  this  is  he  ,6f  whomc.it  fs 
'' ' -written:  bcholdc,  I  fendc  my  nief- 
2'  fertgerbcfote  thy  face,  whichf^afl 
^    prepare  thy  way  before  thee.  3  ;j. 19 
%i.     Among  them  vyhich  are  begot- 
ten of  women,  arofe  there  not  a 
greater  than  lohn  Baptift:  notwith 
ftandinghethatisleaft  in  ykihg- 
domc  of  heaucnjis  greaierthan  he 

'   "'     ...  ,     .->  ....  .    --^•?-^ 

.15.  '  For  al  the  T'rophets  &  the  l3wb 

propheciedvniolohn.  z  ir.y.io 
%3'.  Andthou Capc'.n^um,which art 

lifted  vp  vn:o  heauen  ,  fhalt  bee 

■  br'bijght  downe  to  Hel:f6r  ify  gtcat 

^    workcsv/hichhauebin don m thee 

'    had  bin  done  aniang  them  of  So- 

;    dome  they  had  remained  to  chfs 

day.  3.24.1  J 

aj.    At  that  time  Icfus  anfwercd ,  & 

faid;  I  giue  thee  thankes,  O  father, 
"  Lorde  of  hcau^n  and  earth  ,  be- 
•    caufe  thou  haft*  hid'  thefe  thi%es 


'  Jslottk 


tw. 


^om  phe  wife?,  and  men  ofvnder» 
flanding,  and  haft  opened  thtm. 
vnto babes.  .  '■....  3.i.34 
ry.  Neither  knowethany  man  the 
father,  butihefbnnc,  andhecto 
:  wbomie  the  fonna Wiircucile  hinv 

h   -■    .■:^:U,-   .-':ru:\:...:.-    :  4.8.^ 

28;  '  Gome  vnto  mee  all  ye  thacbee 
-'  -■Weavie  and  laden-,  'and  I  will  cafoi 
'  youi3.3  20.&3.4  3.&3.I2.7.&  3. 
.  18.9L 

i^i^  Take  my  yoke  on  you,  &  learnc 

-  of  me  that  I  amraeeke-ond  lowly 
•'ift4itaft8f^y£  ftiali  finde  reft  vnto 
,  ybiirfoUles.-     m   .-   ;       3.i8.9E 

30.  For  ^y  yokciscafic,andmybur- 

-  den  light.  4 •19-3 
12.24.    But  when  the  Pharifcs  heard 

■  itjthey  fjid ,  This  man  caftcth  the 

•  diuelsno  othetwifcoutjbbt  thrdgh 

-  -Beelzebub  the  prince  of  diueU;  3, 

31.  Eucry  finne  ahd  blafphemie  Ih^d 

■  be  forgiuen vnto  mec  but  the  blaf- 
phemie  againft  the  holy  ghoft  (hal 

';  '  hot  be  forgiudn'vntomen;  1.1305. 

:'.U;'pV.;:.,:,:,;:  .)  ;.  .&i^..3;zi;8C5ig.2l 

'fi.  "And  whofoeutf  fhail  Ipeakea 

•  '  Worde  againft  the  fonne  of  man,it 
'■    fhalbc  forgiuen  hirh  :  but  whofoc- 
uer (hall  ipeake  againft  the  holy 

•  ghoftitftjall  not  be  forgiuen  him, 
■  neither  in  this  worlde  ,  nor  in  the 
^    world  to  come.' '  ■; '  3,5.7 

4T.     I'hc  msn  of  Niniwe  ihallrifc  in 
"     iudgemcn!;,  with  this  generation, 
"and  fhalcondcmneit;  for  they  re- 
pcntedat  the  preathing  of  lonas, 
■;   &c.      .       *  3.H-if 

'43     NoWc  when  the  vnclcone  fpi- 
rite is  gone  oiitofthefnanjhe  wal- 

-  kcth throughout  dry  pbccs  ,  fc&- 
king  reft,and  findeth  none.i. 14,14 

&i.r4.r9 

13.4.  And  as  he  fowed/omc  feeder  fcl 

by  the  way  fide,  ?.nd  the  fouls  came 

'    anddeuouredihcmvp.     5.U.10. 

Ffff3  &4 


lvl(^ 


.r^ 


iH/ 


Jht'TM: 


/.  And  fcMWC  fell  vpon  ilonic ground 
where  they  had  not  much  earth,& 
anon  they  fproog  vp,  bccaufe  they  . 
hadnodepthofcarrii.       4'i7'33 
7.    And  Ibmc  fell  among  thprncs..& 
,  ditihornesfprong  vp  ,  8c  choked 
.them.        "^o:..^-      ■:■'.  A^^7-n~ 
y.'    Hec  chat  hath, cdres  to  hcaie,  let 
hin3hcai:c.  .  .         3--3»i3 

U.  Bccaufe  itis  giuenvntoyou,  "to 
L  knowe^hc  fccretes-of  th*  ^n^^'> 
%:offacaitt«,bjuctotli$mit;kndtgi- 

<  ucn.  ■  .!:(:.  'l^7^u^^M^^ 

16.  Dutblcffcd  arc  youreyQS:,fo0  they 
'  .ifcc:&your  e'ares/pi'  they  hcarc,  xi 
r  (^T  •-  9-1 

17.  Forvcrilylfay  vntoyou,thatma-r 

-  nyprophctes  and  righteous  men 
'  hauc  dciired'tofcc  thofe  tbinges 
.  .which  yecjce,  &  h^ue  not  fecnc 
-:thcm,&c.  i-ii-6 
44.  Thekingddnicof  hcaiienrslike 
...vntoarcan  ,  which  lowcth  good 
i  feedeinhisfeelde.  4-i-i3 
:^  r  fiat  he  faidinay:.lcaftwhileyc  go 
£ :  .^jbouttQ  gather  the  carcs,yc  pluck 
/  •^■vpaMbwithtiienitkcf  whcatc.  ^. 
_.■  x2.11. 
31.  Thekingdomeof  heaucn  is  like 
• '  vnto  attain  of  muftardfcedjwhich 
.  a  man  takcth  &fowcth  in  his  fielde 
■  ,  .  \  ^9-H 
'J3.:  An  other  parable  fpakc  he  vnto 
J  ,  themjfaying:lhc  kingdom  of  hca- 
,    uen  is  like  vnto  Icauea, which  a-wc- 

-  mu  takech  &  hidct.h  in  three  pecks 
ofmealc,.tillitbtc  all  lcauened4. 

■39.     Arid  the  cnimic  which  fowcth 

.     them,is  the  duicl,&c.  1. 141 J 

47.  .  Thekingdomcofhcauenislike 

vntoanetjthatwas  caft  intoy  fea, 

and  gathered  of  all  kiiide.   4i-i3« 

&4.l^.3i 

S4.25.     And  in  the  fourth  watch  of 

the  night ,  icfa^.wcnt  vnto  them, 

'-III 


w<alking:ohthc  fe^.  ."4.1/Jt^ 

15.3.  Why  do  ye  alfo  tranTgrcffe  the 

commaundcmenc  of  God  by  your 

tradition?  4.10.10 

4.  For  God  hathcommandedjfaying, 
'.  honor  thy  father  and  mother,  arid : 

hcthac  curfcth  father  &  n.othcr, 

;  let himdie the  death.  2.8.3* 

8,     This  people  drawethneerevnto 

mcc  wit-h  their  mouth, and honou- 

reth  mec  with  their  lippes  ,    but 

2  tlieir  heart  is  farre  off  from  mce. 

Ik  ^  .      •../'■.:.  3.10-5I 

5,  ■  But  ia  vainq  they  worfliip  mec, 
7  teaching  for  doftrincSj  mens  pre- 
cepts. •  '  4,I0.I5.SC4.T0.2J 

jj.Eucry  plant  which  mine  heaucnly 
fothcc  hath  not  planted  ,  flial  bac: 
rotedvp.   x.jjjj&j.i  it.&j.aj.i. 

k-,.:       •     ■ '     ■   &  3.^-4-6 

14!    Let  th^malone:they  be  y  blmdc 

hadcrspf  the  blind,  &  ifrhe  blindc 

lead  the  blind,  both  fhal  fall  in  the 

ditche.  3.iji,ii.&4.s>.ia 

24.     I  am  not  Cent,  but  vnto  the  loli 

flicepcofyhoufcoflfracl.  z.ii.ii 

l6jS..Takc  heedeund  beware  of  cbc 

.    IcauenofthcPharifceSj&Saduces 

ij.Thcnvnderftood  they  that  he  had 
not  faid  that  they  fhould  beware  of 
the  leaucn  of  bread,  butofthc'do- 

.     driu^  of  the  I^Harirces,&  Sadu^es. 

.       .      '    "'      ^     ■  '4.10.2tf 

t^,  ThoaartGhriftthclbnneoftbc 

,  -  liuineGod.  4.6.6 

17..  BlcUcd  art  thou  Simon  the  foni^e 

of  lona  s  jfor  flcfli  &  bloud  hath  not 

reuealcdit  vnto  thee,  but  myfa- 

thcrwhichisinhcauen.   1Z.I9.& 

,ri.4.&5.2.54 

18.  And  I  fay  alfb  vnto  thee  that  tnou 
art  Peter,  &vpon  this  rocke  I  will 
buildmy  church.       /^  6.^.Sc/^.6.$ 

19.  Andlwilgiuc  vntothee  y  kcycs 
of  the  kingdomc  ot  heauen:&  what 
focucrthouflialtbinde  vpocanh, 

flulbe 


TheTdle.^. 


J\laUU, 


iH^ . 


(halbe bound  jnlicaucn  .♦  &  whnt- 
locuer  thou  fhalte  loofc  on  the 
earth  rtialbelcfed  inheaucn.3.4.ia 
&4,i.ii,S:4.i.io.&4>6.4,&4.H.l 
&  4.1 24 

13.    Get  thee'  behinde  mec,  Satan: 

thou  arc  an  offence  vnto  mcc,&c. 

4.7.i8 

44.  If  any  man  will  follow  mee,  Ice 
)iim  forfake  himfelfe  ,  and  takcvp 
his  crotfcjind  foil  owe  mee.    5 .7.1 

vj.    For  the  fonne  of  man  fliall  come 

in  the  glorieof  his  Cather,  with  his 

•ngds:  and  thcnHiallhee  giucto 

cucry  man  according  to  his  <lceds. 

-,  .    3.18.1, 

17.1.    And  was  transfigured  before 

.    them:  and  his  face  did  fliine  as  the 

.    funnc,&his  clothcswcre  as  white 

as  the  light.  4-I7-I7 

y.     VVhileheeyctfpakc,  bcholde,a 

bright  clouie  (ha'lowed  thcm;and 

bcholde,  there  came  a  voycc out 

ofthecloude,  faying:   this  is  my 

wclbelouedfonnc  in  whome  lam 

wcllplcafed.hcarc  him.  2,ij.z.  & 

3.1.31.&5.8.1.&3.20.48.&4.8.I.& 

4.8.7 

x8jo.  Fori  fay  vnto  yoOjihat  in  hea- 

.    uen  their  angels  alwaycs  behoidc 

the  face  of  my  father  which  is  in 

hcauen.  I.l4.7.&i.i4.^ 

St.    For  the  fonne  of  man  is  come  to 

fauc  that  which  was  loft.       2.1 2.4 

I  J.     If  thy  brother  trcfpafle  againft 

thee,  go.and  tell  him  his  fault  be- 

.    tweencthee  andhitn  alone:  if  hec 

hearc  thcc ,  thoit  haft  wonne  thy 

brother.  4.1  *•  3 

17.    And  ifhcewillnotvouchfafeto 

.    hearcthcm,telicYnto  the  church: 

V  andifhe  rcfufc  to  hcareycburch 
-    aifo^lct  him  be  vnto  thee  asanhea 

V  thcnman,andasa  piiblicane«  4.8. 

15.&4.11.2.&4.1Z.3 
J?,  Ycrily  I  lay  vnto  you^whatfocucr 


yc  bind  on  earth,  flialbc  boiinde  ifi 
heauen;  and  whatfocuer  yc  lofe  oti 

-  caccii  ihalbe  lofcd  in  heauen.3 .4.1  & 
•    &3.4.?o.&4.i.22,&4.2.io.&4.8.4. 

■  &4.124.&4.12.9 

19.  Againe,  verily  I  fay  vnto  you,thac 

if  two  of  you  Ihall  agree  in  earth 

vpon  any  thingjwhatfoeuer  they 

(halldcfirc,  itflialbecgiucn  them 

-  ofmy  father  wliich  is  in  hcaucn.3; 

10.  For  where  two  or  three  arc  ga^ 
thcrcd  together  in  my  namcjihere 
am  I  inihemiddes  among  thcm.4. 

i.9.&'4.^.4.&4,<).t 

%x,  I  fay  not  to  thec.vncofeue  times: 

but  vnto  fcucncie  times  fcue  times, 

-._.-...-  .7  ,  ,     A'V,^^ 

2^.  And  his  fellow  thcrfore  fcl  down 

and  befought  him,faying,hauc  pa* 

liencc  with  rac,  and  1  wil  pay  thee 

all.  , 4-i.'2J 

X,S>.6.-  Wherefore  they  arc  no  more 
twaine,  blit  one  flj:fhe;']cF  not  matt 
therefore  put  afunder  that  which 
God  hath  coupled  together.    4, 

IJ.2i 

11.  All  men  cannot  rcceiuc  this  Jpy- 
ing,faue  them  to?  whom  it  is  giuen, 

:  ■    ..'■;    .    },A.84^i&4.i;3fi7 

12.  For  there  are  fbmc  chafl-,  which 
were fo bornof  thcirmofhcrs  bcl- 
ly:and  there  be  fomc  chafte  which 
be  made  chafle  by  men:  and  there 
be  tome  chafte,  whidi  hauc  made 
th.emfeluqschaft  for  the  kingdom 
ofhcauen,&c.:  :       jr.     .    i,P-4a 

13.  -Then  were  brought  vn to  him 
litle  childr<:n,^thaj;  hcc  fhott|dc  pu? 
his  hande  vppon  them,  and  prayc; 
and  the  djfciplesjrqbukcd  them.  4. 

.    •       !■;  .1^.7 

J4.  Suffer  litle  children  tgjcorociyn  to 

.    me,andf(jrbiti;ijhtn3rKikt;forTpffiic^ 

is  th.ekingtloff.^!o^hgaucrn.;;4jii.7 

&4.r^.i7.&:4.i6.2^ 

1^.    And  when  he  had  pui  his  hands 

ffff  *  ©a 


c- 


M(^ttii^_ 


The  TM, 


•  ontlie,hc  departed  thence.  4-3 -i^ 

17.  There  is  non.  good  but  one, 
•  eucn  G  od:bur  if  thou  wilt  cniccr  iii- 

,;  toiitijkcepc  ihecumaondcnicnts. 

18.  Thou  (halt  not  kill:thou  ftis it  not 
,    coinrciradal eerie:  thou Hiilt not 

fte3lc,&c.  1,8  5^^6.37,38,3^,&c. 
-  to  the  ende  of  the  chapter. 
If,     Honor.  ihy>£ithcr  and  thy  mo- 

thcr,&c.  2.8.12,^  f 

51.     Ifthou  wilt  bee  pcrfeftj  go,  fell 

that  thou  haft-j&giueto  the  poore, 
;  &  thou  fhalt  hauc  treafure  in  hea- 

uen,&c.  4.13.13 

15 ,    And  when  his  difciples  heard  ir. 
.   thdy  were  e^ccecdingly  am.ized, 

faying  ,  who  then  can  bee  faucd? 

a 6.    And  lefus  beheld  them  and  faid 

vnto  thcm:with  men  this  is  vnpof- 

.  lible,  butwithGod  allthmges  are 

^  pdflible.         ''  i-7.9 

18.   And  lefus  faid  vnto  them,  verily 

I  fay  to  you :  that  when  the  fonne 

of  man  fhall  fit  in  the  throne  of  his 

maieftie,  ye  which  followed  me  in 

the  regeneration,  (hal  fit  al(b  vpon 

twelue  thrones  ,  and  iudge  the 

\  i^lWelue-tribcs^ofllraell.   2.1^.18, & 

i'ryd\s  <     :■■*:'•   v..-'  '       :   3.1^.10 

59.  '  And  Whofoeuer'fhall  forfake 

houfes,  or  brethren, or fifters,  or 

father,or  mother,  or  wife,  or  chil- 

dren,or  lands,  for  my  names  fake, 

he /haUrectiue  an  hundred  folde 

more,  and  fhallinherite  life  eucr- 

•  lafti'ng.  -      '        jszj.ici 
Jb.i.  tofihekingdofneof heautnis 

■   like  vnto  a  ccrtaine  houfholder, 

•  which  went  out  at  the  dawning  of 
the  day,  to  hicr  labourers  into  his 
vineyard.'  '.       j.iS.-j 

%S.  Ye  knov/e  that  thelordc^of  the 
Gentiles  haue  deirtlinajio oner  the, 
and  they  that  ai^ great,  excrcile 
authwiw«  ©usr  thena»    4.ii.-8. 


16.  Butltfliall  not  be  fo  among  you; 

.but  whofoeuer  will  bee  great  a- 

pa.OAg  you ,  1.  c  him  be  your  feruac. 

4-11.8 

i8.  Euen  as  the  foniie  of  man  came: 
nor  to  be  fcrued^but  to  fcrre ,  and 
to  glue  his  life  for  the  raunfome  of 
roany.  i.i^.J 

21 . 9'  Morcoucr,the  people  thct  wcnc 
before, and  chey  alTo  that  followed 

:  cryed, faying :  Hofanna  the  fonne 
of  Dauid:  blcir:d  be  hcc  that  com-, 
meth  in  the  name  of  die  Lorde, 

&C.  2.(5.4 

22.  Whatfbeuer  yce  rtiall  askc  in 
.  .  prayer:  if  ye  bckue,y  c  llial  receiue 

•  «►  ■  .  ,:■■...  r;:-  .•:;.v  '  :  '3.20.12 
25.    Thebaptifme  of  lohnwhence 

was  it?  &6heauen,orofmen?then 

they  reafoned  among  thcmfelues 

faying,  ifwefhalfay  from  heauen, 

.   he  wil  fay  vntc  vs,-  why  did  ye  not 

.  thenbeeleuchira,    '■  4.19.^ 

31.     Whether  of  them  twaine  did 

the  will  of  the  father  ?   theyfaidc 

vntohim,the  firft.  lefus  faidc  vnto 

themyverily  I  fay  vnto  you,  thaty 

,   Publicans  and  the  harlots  {hall  go 

-    before  you  into  the  kingdome  of 

God.  '..  •         2.8.14.&3.7.2 

22.2.  The  kingdome  ofheauen  is  like 

^    vnto  a  ccrtaine  king,which  maried 

his  fonne.  .  5-M-8 

12.  Frind.how  cameft  thou  in  hither, 
andhaft  nat  on  a  wedding  garmec? 

4'i745^ 

13 .  Bind  him  hand  &  foote,takc  him 

•  away.andcafbhiminioviterddrk- 
neffe.-there  ihalbe  weeping  &  gna- 
fliingoficeth,  5•l^I'' 

14.  For  many  arccalled,but  fewe  arc 
•    chofcn.  :  -        S'^4'^ 

15 .  The  fame  day  the  S^dduces  came 
.  sohim,  which  faychatthcteisno 
;  rcfurrcifticm.  -  •  r  2.10.25 

30.    For  in  the  rcfurrcftion ,  they 
neither 


The  TM. 

heichcrmartywIaes,norvviuesare    14 
bellowed  in  inariage,bur  are  as  the 
Angels  ofGodin  hcauen.  1.14.9.& 
i.ij.3.&i.ia.^.&3.2)Mi.&4. 1. 


1%     I  am  Ciie  God  of  Abraham ,  the 

God  of  IfaaCjand  theGod  of  lacob: 
God  IS  not  the  God  of  y  dead  ,  but 
of  the  lining.  2.io.(<.&4.i<^.3 

37  Thou  fhnk  loue  the  Lord  thy  God 

with  all  thy  heart,with  all  thy  foule 

and  with  all  thy  minde.a.S.i  i.&  2.8 

J1.&3.3.11 

39  And  the  fcconde  is  like  vnto  this, 
thou  ihalt  loue  thy  neighbor  as  thy 
felfc.  2.8.H 

23.4  For  they  bindcheaiiie burdens, 
and  greeuous  to  be  borne,  and  layc 
them  on  mens  /houlders ,  but  they 
thefelucswill  notmouc  them  with 
one  of  their  fingers.  4.  lo.i.  &4  10 

z6 

8  But  be  not  ye  calIed,Rabbi:  for  one 
is)'oiir  doiSor  to  wit,Chrift,  and  all 
ye  are  brethren.  4.8.8 

J  And  call  not  man  your  father  vpon 
the  earth;for  there  is  but  one,  your 
father  which  is  in  heauen.  3.  20. 

43     And  ye  leauc  the  weightier  mat- 
ters ofthelawc,as  judgement,  and 
■     mercy,  and  iidclitie,thefe  ought  ye 
"    haiie  done,  and  not  to  haue left  the 
other.  2.8. jz 

25     Woe  vnto  you  fcribes  and  Phari- 
fees.hypocrites,  for  ye  make  cleanc 
V    the  outer  fide  of  the  cup,and  of  the 
h .  platter ,  but  within  they  arc  full  of 
bribery  and  exceffe,  3«4-3<^ 

27  lerufalcm,lcruralemj which  killcft 
the  prophets,&  ftoneft  them  which 
arcfentto  thee ,  howe  often  vvould 
vC  .i  Jiiauc  gathered  thy  children  toge- 
T  ■"'-iherj&c.  3.24.i(5' 

'24.11  And  many  falfe  Prophets  fh^ll 
^.  '  arifcand  fhalldecciuc  iuanic.4.9. 
,■■■■■'  4 


And  :hls  Gofpel  of  the  kingdom 
fiialbepreched  ihrough  thev/hole 
worlJe.for  a  wirneiTe  vnro  all  nati- 
ons: and  then  /hall  the  cndc  come. 

24  For  there  m.nll  arife  falfe  Chriftes, 
and  tilfe  Prophercsjand  fliallth.-vv 
greatelignes  and  wonders :  fo  that 
if  it  were  poPiibJcj  they  ihoulds  de- 
ceiuethe  vety  cleA.  4-9.4 

30  And  then  ihnll  appearc  thcfigne 
ofthefonnc  ofman  in  heauen,  an  J 
then  fliall  all  thekindredcsof  the 
earth  mournc,nnd  they  fiiallfee  the 
fonneof  man  come  intheclcudcs 
of  heauen  with  power  and  grcate 
glory.  2.i<?i7 

36    But  of  thatday  andhcureknow- 

eth  no  man ,  no  not  the  Angelles 

,  of  heauen,  but  my  father  onely.   i 

45"  Who  then  is  a  faithfull  feruaunr, 
and  wife ,  whomc  his  raaiftcr  hath 
made  ruler  oucr  his  honlhoulde, 
to  giuc  them  nicate  in  fcafon  ?  4. 1 6 

25.3  The  foolifh  tooke their lampes, 
buttooke  nooylc  with  them.  3.  f. 

7 

21  Then  his  maifler  faid  vnto  him,ic 
is  well  done  good  feruaunt  and 
faithfull :  thou  haft  beene  faithfull 
in  litle ,  I  will  make  thee  ruler  ouer 
much:  enter  into  thy  maifl:ers  ioy,?, 
3.11 

23  It  is  well  done  good  ferusunt  and 
faithfulljthou  hail  bene  faithfuJl  in 
htle,&c.  2.3. II 

29  For  vnto  euery  man  that  hath,ic 
{lialbegiuen,3ndhce  ft-.aJlhniica- 
bundance :  and  from  him  that  hath 
notjCuen  that  he  hathjflialbe  taken 
away.  2.3.11.&3.1J.4 

3 1  And  when  the  fonne  ofman  com- 
mcth  in  hiv  glorie,  and  ?.\\  the  holy 
Angels  with  him,  then  fli  ill  he  fittc 
vpon  the  throne  of  his  gloric.2. 1 6 

Ffff  S  W 


J^lp^btll 


ntn; 


The  T4hle. 


17 

31' And  before  him  fliallbe  gathered 
all  nations,  &  he  /hall  feparatc  one 
from  an  other ,  as  a  (hepehcard  fc- 
paiarcch  the  fhcep  from  the  goat's. 

34  Come  ye  bkficd  of  my  father  ,in- 
heritcy  kingdom  prepared  for  you 
fro  the  foundations  of  the  worlds. 

3.i8.i.5(:3.i3.x.&3.i8.3.&3.24- 

i6 

3  J  For  I  was  nn  hiingred,3nd  ye  gaue 

me  meate:  I  thirlkd,  &  yc  gaue  mc 

drinke,&c.  l-ii.i 

40  Verilic  1  fay  vnto  you ,  in  as  much 
as  yehaue  done  it  vnto  one  of  the 
Icaftiof  thcfc  my  brethren,  ye  haue 
doncittome.  3,i8.(? 

41  Depart  from  me  ye  cutfcd ,  into 


^7  Alfohetokethccupjandwhenhc 
had  giuen  thanks  jhe  gaue  it  to  the, 
faying,  drinke  ye  all  ofit.        4  9.14 

38  Then  faidlcfus  vnto  the  my  foulc 
is  very  heauy  eucn  vnto  the  death: 
tary  y  c  here ,  and  watch  v/ith  me.  ^ 

i^.n.&  3.8.9 

39  So  he  went  a  litle  further,  and  fell 
on  hisfacc-,&  pr3ied,rnying:Omy 
Father  ,  if  itbepf  Piiblelctthiscup 
pafle  from  me,neuerthelcs  not  as  I 
wiil,but  as  thou  wilt.  2.i<?,i2. 

J3  Thiukeft  thou  that  I  can  not  now 
pray  to  my  Father,  and  he  will  giuc 
me  more  the  twdue  legions  of  An- 
geh?  1. 14.8 

74  Then  began  hcc  to  curfe  himfeltc 
and  to  fweare,faying ,  I  knowe  not 
the  I 


man.  4i.z^ 

eucrlafting  fire ,  which  is  prepared    7  J  Then  Peterrcmcmbred  the  words 
for  the  deuiland  his  Angels.  1.14. 14        of  Icfus,  which  faide  vnto  him,Be- 

forc  the  cocke  crowc  thou  fhalt  de- 
ny me  thrife  .  So  hee  went  our,and 
wept  bitterly.  3.3.4 

27,4 1  haue  finned  betraying  the  inno- 
cent bloud,  but  they  fayde,  what  is 
that  to  vs.'fec  thou  to  it.  3 .3 .4 

II  And  when  he  was  accufedof  the 
chiefc  Priefts  andEldcrs,he  anfvve- 
red  nothing.  2.1 6.f 

14  But  he  aunfwered  him  not  to  one 
wordjin  fo  much  that  die  gouemoc 
marueiled  greatly.  t.i6.^ 

nient  vpon  my  body ,  llice  did  it  to    23  Then  faid  the  gouernour,but  what 
bury  me.  3  -2.5  8        cuill  hath  he  done  ?  then  they  cried 

2j  And  he  fayd  to  them,  what  will  yc        the  more,  faying,  let  him  be  cruci- 
giue  mce,  and  I  will  deliuer  him        fied.  ^.l6.^ 

vnto  youf  and  they  appointed  vnto    14   WhcnPilatcfawe  that  hcauailed 
himthyrticpcecesof  filuer.  4.18.        nothing,  but  that  more  tumult  was 

made ,  he  tooke  water  and  warticd 

his  handes  before  tlie  multitude. 

laying,!  aminnocentof  the  bloud 

ofthisiuftman:  lookc  you  to  it.  2 

.   iff.f 

4^    And ahout the  ninth  hourclcfits 

'     crycd  with  a  loude  voyce ,  faying, 

tli ,  Eli,  Laraafabadhani  ?  that  is, 

my 


&i.i4.i?.&3iJ-f 

4^  And  thefeflial  go  into  eucrlafting 

painc,and  the  righteous  into  life  e- 

tcrnall.  J.aj.f 

16. 10  Why  trouble  yec  the  woman? 

for  fhe  hath  wrought  a  good  worke 

vpon  me.  3'2'5'8 

XI     For  yec  haue  the  poore  alwayes 

with  you,  but  me  {hall  ye  not  haue 

with  you  alwayes.4.5..i.&4.t7'2^& 

4.17.28 

12  Forinthatftic  powredthis  oynt- 


14 

x6  And  as  they  did  catc ,  lefus  tookc 
the  bread :  and  when  he  had  giuen 
thankes  hee  brake  it,  and  gaue  it  to 
the  difcipics,andfayde, take,  eatc: 
this  is  my  body.4.l4.20.and  4.i<^.30 
and  4, 1 7.1.  and  4. 17.20.  and  4. 19 

*3 


The  fahle. 


•I 


my  God,  my  God,  why  haft  thou 
,   forfakcnmc?  %.i6.il 

50.  Then  lefus  cried  againe  with  a 
■  Ibudc  voice,  andyelded  vp  y  ghoft. 
'4.1923 
ti.  AndtHcgraucsdid  open  them. 
^  feliicsjand  many  bodies  o!")'  fainccs 
'  which flcpc , arofc ,  a.i-o.i^.andj. 

25.7 

yj.     Andcamcoucofthc  graiics  af- 

'  tcrhisrefurrcdion,  and  went  into 

'  the  holy  citie,and  appeared  to  ma- 

^  liic.  2.10.13 

(6.    And  they  wenrarid  made  the  fj- 

^  pulchre  fare  with  the  watch  &  fea- 

^  Icdtheftone.  3.25.3 

aS.y.     But  the  Angellaiinfwcrcd.and 

faide  to  the  women,  fcareyce  not, 

&C.        '  1. 1 4  6 

€.   He  his  nbt  here,for  he  is  rifcn ,  ss 

'   hefaidcj&c:  ^.17.^9 

y.     TelJ  his  difciples,  that  he  is  rilcn 

from  the  dead, &c.  z.i^.6. 

II.  Nowcwhcn  they  were  gone,  bc- 

-  hojdcjfome  of  the  watch  came  in- 
"'  tothecitic,  and  {hewed  vnto  the 

-  hie  prieftes  all  the  things  that  were 
'  done.  3.25.3 
j"2.  And  they  gathered  themfclues  to 

getherwthcElders.andtookeccii- 

fell,  &  gaue  large  monieto  tlic  foul- 

dicrs.  3.15:5 

1:3.  S3ying,Say,hisdifciplescan-icby 

•'  nightandftole  him- away  while  we 

'  -  flcpr.  j.^r.y 

18.  All  power  is  giuen  vnto  m--.c  in 
hcaucnandincarthk  3--5.5 

jp  Go  therefore  and  reach  allnati- 
ons,  baptizing  them  in  the  nameof 
the  Father.and  the  Sonne,  and  the 
holyi;hoft.r.T3.T($.&4.3.6.&4.8  4. 
&4.i4;.iol5c4.ij.^.l8,io,2Z.&4.i6 
Z7.&4.I9.23 

ao.  lam  with  you  ahvaycs.vntill  the 
end  of  the  woiId.i.\6.!4.&4.3.8i& 

-  4.8.1 1.& 4.1 7;  2^. &  4.17^8. and  4. 

17.30 


M  A  R  K  E. 
1  'X'Hc  beginning  oftheGorpd  of  Ic 
-*-      fus  Chrift  the  fonnc  ofGod.?. 

4.  lohn  did  b^ptife  in  the  wilderncs, 
and  preached  thcbapcifmc  of  ame- 
dcment  ofhfc  for  remiflion  of 
finnes.  3.3.19.&4.19.17 

15,  And  faying  the  time  is  lulfilled,& 
the  kingdom  of  God  is  at  handjte- 
pcnt&belecue  the  gof pell.   5.3.19 

3.15.  And  that  they  might  haiie  power 
tohcalcficknclfes,  and  to  caftout 
dcuils.  11513 

28.  Verily,  I  fay  vntoyou,all  fins  fhal 
bee  forgiuen  vnto  the  children  of 
nicn,andbhfphemics ,  wherewith 
they  blafphcme.  J'5-7 

29.  But  he  that  bbfphcmcth  agair.ft 
the  holy  Ghoft/hallncucr  bee  for- 
giuen^ but  is  culpable  ofctcrnall 
damnation.  i.ij.i5.&3.3,2Z 

6,7.  And  gaue  them  power  oier  vn- 
cleanefpiritcs.  i-i3i3 

I  j .  Andthey  caft  out  many  deuels,& 

they  annointcd  many  that  were  fick 

with  oylc,and  healed  them.4.19  18 

&  4.19.21 

7,33.  Then  he  rookc  him  afide  from 
y  multitudc,&put  his  fingers  in  his 
carcs,anddidfpir,  and  touched  his 

s,*,tongue.  4-ii?-23 

8.38,  Forwhofbeuernialbcafhamcd 
ofmcc,;>nd  of  my  wcrdcs  among 
this  adulterous  and  finfull  gcncra- 
tion,of  him  (hall  the  fonne  of  man 

■    beafti3mcdalfo,&c.  4.1^.26 

9.24.  LQrd,Ibelecuc:heIpemyvnbe- 
Icefc.  4-1 4-7 

43 .  To  go  into  hcljinto  the  fire  tirat 
ncuer  Ihall  be  quenched.     3.25.11 

44.  Where  thcirwormcdieth  nor, 
&the  fircneuergoeth  out.3  .15.12, 

J0.9.  Thcrcfoie,v\nat  God  hath  cou- 
pled togcthcfjlctno:  nianfeparatc. 
,t  4^-1 


jO.Butheflialrecciucahundrcdrold 
nowc  a:  this  prcfenir  riToufes  ,  and 
brethren,  and  fiftcrs,  and  mothers,    \.C.  F) 
and  children  ,  and  landes  with  per-         ^ 
fecutionsrand  ia  the  world  to  coir.e 
ctcrnalllifc.  .    3.183;: 

II.14.  Whatrjcucryedcfirc  whenye 
pray  ,  bclccue  that  ye  fhalt  hauc  it 
and  it  Hialbc  done  vnto  yoii.3  .lo.i  i 

12.1 8.  Then  came  the  Saddticcs  vnto 
him(  which  fay^that  there  is  no  re- 
farreftion)  and  they  a^kcd  him, 
faying.  3  2,^J 

13 .3  z.  Butofthatday&houre  know- 
cth  no  man  ,  no,  not  the  Angels 
which  are  in  heauen,  neither  the 
fonne  hinifclfe,  faueonely  the  Fa- 
ther. 1.14.2 

14.21.  And  as  they  did  eatjcfus  toke 
thcbrcadc,and  when  he  had  giucn 
thankes,  hcebrakeitandgaueitto    3 
them,  and  raidc,takc,  cate:  this  my 
body.  4.17.1.&4.17.20 

33.    AndhctookewithhimPetcr.and 


LVKE. 


Ochwcreiuftifiedbcfore  Go4 
and  walked  in  all  the  com- 
maundcmentcjand  ordinan- 
ces of  the  lordc,  without  reproofc, 

.3-i7.r 

15.  Andhec  fli.ill  bee  filled  with  "the 
holy  glioft,cuen  from  his  mothers 
wombe.  4,1^.17 

17.  For  hce  flnll  goe  before  him  in 
the  fpirite  and  powcrof  Ehas:  to 
turrvcthc  hcartesof  the  fathers. to 

.  their  childvcn,aivd  the  difobedien^ 
to  the  wifedome  of  the  iuft  men  ,to 
makereadica  people  prepared  for 
the  Lord.  4.1. 6 

Forloc,  thou  (haltc  conceiue  in' 
thy  wombcjandbeare  a  fonne,  and 
fhalc  call  his  name  Icfus.  2.1^.1 
Hce  (lull  be  great,  and  fliall  bee 
called  the  fonne  of  the  mofthi^ih, 
&  the  Lord  Hiall  giue  vnto  him  the 
throne  of  his  father  Dauid.2.14.4,7 


31 


Iames,andIohn,&hcbegantobce    33.  And  he  fliall  raigneouer  the  hoiifc 


afraide,  and  in  great  hcaumefle.  3 . 

J4.  Andfaidevntothem,my  foule  is 
vcrie  heauicjcuen  vntoy  death-tary 
here  and  watch.  2.1 6. 12 

15.28.  Thus  the  fcripture  was  fulfil- 
led ,  which  faith,  And  he  was  coun- 
ted among  the  wicked.  a.16.5 

16.?.  He  appeared  firft  to  Marie. Mag 
dalsne,  out  of  whome  hce  had  caft 
fcuendeuils.  1. 14.14 

15.     Gocyee  into  all  the  worlde,  and 

-   preach  the  Gofpell  to  eucry  ccca- 

■   ture.4.3.4.&4.3.ii.&4,  i6.27,&4, 

19.28 

td.    He  thatfhalbelecucandbebap 


of  lacob  for  euer  >  and  of  his  king- 
:    dome  fliall  bee  none  ende.  2.14.3.& 

Z.IJ.J 

34.  Then  faide  Marie  vnto  the  An- 
gelljhow  fliall  this  bcjfeeing  I  know 
no  man?  4.17-1? 

3 J,  And  the  Angel  anfwercd,&faidc 
vnto  hcr,the  holy 'Ghoft  fliil  j:ora9 
vpon  thcc,and  the  power  ofy  radit 
high  fliall  oucrfliadow  thee:  there- 
fore alfojthat  holy  thing  which  flial 

•  be  borne  of  thee, fliall  be  called  the 
fonne  of  God.  i.l  4.5 

43.  Andwhencecommcththis tome 

.  that  the  mother  of  my  Lord  fliould 
come  tome?   ,  2-I4.4 


tifcd,  fliallbce  faucd.4.ij.  1.&4.    54.  Hechath  vpholden  IfracIlhisler- 


16,27 

l^.  Soafter  the  Lord  had  fpokcn  vnto 

thenijhe  was  rcceiucd  into  heauen 

•    andlatatchcrighchandofGod.  2. 

I4.3.&4.I7-27 


uaiit,  being  mindful  of  his  mcrcic. 

2.10,4. 

-72.     That  he  would  flicw  mercic  to- 

.     wardcs  our  fathers,  and  remcriibcr 

>    bis  holy  couenant,  2.10.4 

73.  And 


The  Table . 


Ii4s 


73  hnA the oth  which hcc  Iwarc  to 

our  father  Abraham.  i.10.4 

74  That  \vc  bccing  deliucred  out  of 
the  handes  of  our  enemies  >  iTiould 
feruchiin  without  feare.        3.16.1 

77  And  to  guie  knowledge  of  faluati- 
onvnto  his  peop]e,by  the  reinifi'ron 
of  their  finncs.  j.ii.zi 

7P  To  E^iuo  hgbt  to  them  that  fitte  in 
darkenelfe  ,  and  in  the  fhadowe  of 
death ,  and  to  guide  our  feete  into 
the  vv.iy  of  peace.  x.i2.4 

Z.I  I  That  is ,  that  vnro  you  is  borne 
this  day  in  the  CitieofDauidaSa- 
uiour,  which  is  Chrift  the  Lorde.  i 

13  Andftrcightway  there  was  with 
the  AngcU  a  multitude  of  heaucnly 
roldierSjprayfingGod,&c.    1. 14.5' 

37  And  ll^e  was  a  widowc  about 
fourefcorc  and  fowre  yeares ,  and 
went  not  out  of  the  temple,  &fcr- 
ued  God  with  fartings,and  praier  s^, 
night  and  day.  4.11.16 

%%.  And  Icfus  mcrcafedin  wifedome, 
and  {fature.and  in  fauor  with  God 
and  men.  2,14.2, 

3.3.  And  he  came  into  al  the  coaftes 

about  lordan ,  preaching  the  bap- 

tifmc  of  repentance  for  theremif- 

fionoflinnes.  3.3.1^.  &4,i^7.&4. 

i;?.i7. 

8.  Bring  foorth  therefore  fruircs  wor- 
thy amendement  of  life,  and  begin 
nottofay  withyourfelues,  wehaue 
Abraham  to  our  fjthcr  ;  for  I  fay 
vnto  you  ,  that  God  is  able  of  thele 
ftones  to  raife  vp  children  vnto  A- 
braham.  5-3 -J* 

J4  Thefouldiers  Jikcwife  demanded 
of  him/aying ,  and  what  (hall  wee 
doe^and  he  faide  vnto  chcm,  do  vi- 
olece  to  no  man,neither  accufc  any 
faKely ,  and  be  content  with  your 
wages.  ;4.zo  n 

16  lohnaunfwered.andfayd  to  them 
aljin  deed  1  baptize  you  with waccr^ 


but  one  ftrongcr  thcnT,  commcth, 
whofc  fliooes  latchet  lam  not  wor- 
thy to  vnloofe :  he  will  baptizeyou 
with  the  holy  Ghoft ,  and  widi  fire. 
3-i.3,4.&4.i5.<f,7 
11  And  the  holy  Gholt  came  dpwne 
in  a  bodily  ihapehke  a  Done,  vpon 
him  ,  and  tliere  was  a  voyce  from 
heaue,fayi:)g,chou  art  n.y  beloucd 
fonnc :  m  thee  I  am  wellplcafcd.4. 

1721 

23    And  lefus  himfelfe  began  to  be  a- 

bout  thirtic  yeares  of  age,  being  as 

menfuppolcdchefonneof  loleph, 

which  was  the  lonne  ot  Ehe.4.2 s.zj 

i9 

38     Which  was  the  fonnc  of  Enos, 

whiche  was  the  fonne  of  Scth , 

which  was  the  fonnc  of  Adam, 

which  was  the  lonnc  of  God.  2.1 1.7 

&  2.15.3 

4. 17  And.therc  was  deliuered  vnto 
him  the  book  of  the  prophc.  Efaias: 
and  when  he  had  opened  the  booke 
hce  founde  the  place  where  it  was 
written.  4.19.23 

18  The  I'piritcof  the  Lord  is  vpon  me 
becauie  he  hath  annointcd  mc,th:ic 
I  fhould  preach  the  Gofpell  to  the 
poorc-.he  hath  ient  me, that  I  llioltt 
heale  the  brokenin  hearc.2.1 5.2  &3 
3.ao.&3.4  3 

5.13  And  touched  him,  laying,  I  wdl, 
be  thou  clean.  And  immediatly  the 
Icprofie  departed  trom  iiim. 

14  And  he  commanded  him  that  he 
ifiouldetell  it  to  no  man:  bur  goe, 
faith  he  ,  and  Hicwe  thy  {i:^^  to  the 
pric{t,and  ofter  for  thy  clcniing ,  as 
Mofes  hath  commanded, for  a  wit- 
nclle  vnto  them.  5 ,4.4 

34  Can  ye  make  the  children  of  itie 
wedding  chamber  faflc ,  as>  long  as 
thcbndcgromeis  withthcmf'4.12. 

17 

6ai    And  when  it  was  day , he  cr.Iicd 

bis  diloplcs ,  and  of  ihem  he  chofe 


f 


h 


v^Al 


The  TdU, 


Btclue/vvhicHalfohee  called  Apo- 
ftlcs.  4.3  J 

23  Reioycc  ye  in  that  day,and  be  glad: 
for  behold ,  your  reward  is  great  ia 
heauen,&c.  3.18.1 

14  But  woe  be  to  you  that  are  riche, 
for  you  hauc  receiued  your  confbla- 
tion.  3.19-9 

32  Be  ye  mcrcifull  thereforc,as  your 
father  alio  is  mercifull.  5.7. (? 

7.29  Then  all  the  people  that  heard, 
and  the  publicancs  uiftified  God, 
beingbaptifcdwuhthebaptifmcof 
lohn.  3  •11-5 

3  J  But  wifcdome  is  iuftified  of  all  her 
children.  3'^i-3 

3^  And  one  of  the  Pharifees  dcfircd 
him  that  he  woulde  eate  with  him: 
and  hee  went  into  the  Pharifees 
houfe.and  fat  xlowne  at  the  table.  5 . 

437 

47  Wherefore  I  fay  vnto  thee,niany 
finnes  are  forgiucn  her  :  for  rtie  lo- 
ued  much.To  whom  a  lule  is  forgi- 
iien,hcdothlouealitle.        3.4.3I 

8u  And  cei  taine  women, which  were 
healed  of  euill  fpirites,  and  mfirmi- 
ties ,  as  Marie  whiche  was  called 
Magdalene,  out  of  whomewentfe- 
ucndeuils.  1.14-14 

7  And  fome  fell  among  thornes ,  and 
the  thornes  fprungvp  with  it,  and 
choked  it.  3.2.10 

13  But  they  that  are  on  the  ftoncs,ai  e 
they  which  when  they  haue  heard, 
receiue  the  vvord  with  ioy:but  they 
haue  no  rootcs ,  which  for  a  while 
bclieue,butin  thetimeoftentation 
go  away.  3,2.10 

I J  But  that  which  fel  on  good  ground, 

are  thev  which  with  an  honcft.and 

good  hart  heare  the  worde,&  kecpe 

it,&  bring  forth  fruit  with  pacience 

4.14.11 

9.2}  If  any  man  will  come  after  me,let 
him^deny  himfclfc ,  and  take  vp  his 
aolk  daily  and  followc  me . 3 .1 5.8 


t6  Far:  whofbcuer  (hall  be  a{Tia^ecJ 
ofmc.andofmywordsjofhimflul 
thelonneofmanbeaflmnied  whea 
he  fhall  come  in  his  glory,  &  in  the 
glorie  of  the  fatherland  of  the  holy 
Angels.  1.14.^ 

55  But  Icfus  turned  aboiir,and  rebu- 
ked them,and  fayd,  ye  know  not  of 
whatfpiriteyearc.  3.20.1  y 

lo.i  After  thcfe  thingcs  the  Lord  ap- 
pointed other  70.  aFo,S:fcnt  them 
iwoand  twobeforchiraj&c.4,3.4 

j6  And  it  the  fonnc  of  peace  be  there, 

your  peace  fliall  rclt  vpon  him  ;  if 

not,  it  fhall  returnc  to  you  againe  .3 

13.14 

1^  Hethathearcthyoujhcaretlime: 
and  he  thatdefpi.^eth  ycUjdcfpifeth 
me..  4.5.3.5:4.8.4 

18  I  fawe  Sathan.Iike  lightening,  fall 
downcfromhe.nucn.  1. 14.18 

20  Neucrthelcffe  ,  in  this  reioycc 
not,  that  the  fpirites  are  fubducd 
vnto  you:but  rather  rcioice,becau!e 
your  names  ate  written  in  hcauen. 

3  -M-?. 
21.  The  fame  hourereioyccd  lefusin 
thefpirite  and  fayd  ,  I  confcfle  vn- 
to chec  father  ,  Lcrdc  of  heaucn 
and  earth,  that  thou  haft  hid  thefc 
ihingesfrom  the  wife  and  learned, 
and  haft  reuealed  them  to  babcs,e- 
uen  fo,  father,  becaufe  it  fopleafed 
thee.  3.2,34 

22  All  thinges  arc  giuen  me  of  spy  fa- 
ther :  &  no  man  knoweth  who  the 
fonne  isjbut  the  father:neither  who 
the  father  is,faue  the  fonnerand  he 
CO  whom  the  fon  will  reueale  him.  3 

2.1.&4.18  20 

23  Bleflcdarc  thecyes,whichfecthac 
ye  fee.  2.9.1 

24  For  I  tell  you,that  manyprophets 
and  Kings  haue  dcHred  to  fee  ihcfc 
thingcSjwhich  ye  fce,and  haue  not 
fecncthemj&c.        2.9. i.&  2.11.6 

a  J   Maiftcr,v\hat/hallIdo,tocnhc. 

rite 


rheTa^. 


rirceccrnalllire?  4.15.13 

17  Andheanfwercdjandfaidc.thou 
fhak  louc  chy  lord  God,wuli  al  thy 
hcarr,and  with  all  thy  foiile,&  with 
all  chy  ftrcngth ,  and  with  ail  thy 
thought,  and  thy  neighbour  as  rhy 
fclfe.  .      Z.8.H 

30.  Andaccrtainc  man  wentdowne 
from  Icrulaiem  to  lehchoj  and  fel 
among  thecucs.  '•J.ip 

36  Which  nowc  of thefe  three ,  tbin- 
keft  their,  was-  neighbour  to  him  y 
fell  among  the  theeues?         2,.8.^j 

IM.  And  he  faide  vnto  them,  when 
ye  prayjfay.  Our  father  which  arte 
inheauen,  3.10.  <5.&  3.20.34 

J  Our  dayly  brcade  giuc  vs  for  the 
day.  1  5.14 

ai.    When  a  ftrong  man  armed,  Icce- 

pcthhis  place,  the  thmgcs  that-lie 

poireifech  ar£  in  apcace.i.i  4. 13.  & 

1.14.1J 

21.  But  when  a  ftronger  than  he  Co- 
meth vppon  him,  &oucrcommeth 
him,  he  takcth  from  hini,  all  his  ar- 
mour wherein  he  truilcd,and  dcui- 
dethhisfpoiles.  1.14.18 

39.  And-the  lord  faidc  vnto  him,  in 
deed  yc  Phanfces  make  cicane  the 
outiide  of  the  cup  .&of  the  phtter, 
butthe  inv/arde  parte  is  full  of  ra- 
ucning  and  wickcdncfll*.        34.3  6 

lt.\.  Fcare  him  which  afccrhehath 
killed,  hath  power  to  caft  into  bell, 
&c.  1.15.1 

10.  And  whofocuer  fhallfpeakca 
word ;:.ngainft  the  fonneofman,  it 
fliall  be  torgiuen  him:  but  vnto  him 
that  iLal  blafphcaie  the  holy  gbofl, 
jtliiall  n<.ucrbeforgiucn.r.i3.i5.& 
373  .zi,ii.&  5.5.7 

14.  Man,who  mademe  a  iuJgc.cn:  a 
deuidcr  ouer  you?  4.11 .9.SC  4. 1 1 .1 1 

14.11.  Goe  out  quickly  into  thephccs 

.  and  ilrcctes  of  the  Cicic,  and  bang 
in  hither  thepoorc,&  the  maimed, 

.   jmdtlie.haic, and Uv  biiadc.4,^ 6. 


URi. 


31- 

If. 7.  Ifay  vntoyou,thatlike'wifc  ioye- 
fhall  be  in  heauen  for  one  (Inner  y 
conucrteth,  more  than  for  nintic  & 
nine  iuft  men,  which  need  c  no  a- 
mcndementoflife.  1.14.7. 

zo.  And  when  he  was  yet  a  great  way 
ofFjhis  father  (awe  him,and  had  c6- 
pafrion,and  ran  &  fell  en  his  nccke 
andkifledhim.  5.io.37 

\6ji.   And  he  called  him,andfaid  vn- 

tohim,howisitthat  I  hcare  this  of 

.thccPginc  an  accompt  of  thy  fte\v*' 

aidfhip,(orchou  mailf  benolonger 

lUvvard.  3''o.5 

9.  And  I  fay  vnto  you.make  you  freds 

with  the  riches  otiniquitiejy  whert' 

you  {hall  want ,  they  may  receiue 

you  into  cuerlafting  habitations*  3. 

18.6 

I  J.  Yeearc  they  which  iuftifie  your 
(clues  before  men  but  God  know 
cthyourharts,&c.  3.ii.3.&3.T2.a 

i6,  Thelaweandthc  prophets  en- 
dured vntiil  lohn.&fincc  that  time 
the  kingdomeof  God  is  preached^ 
and  cueiy  man  prefl'cth  into  it,!./. 

1^ 

12.     And  it  it  was  fo,  that  the  begger 

dicd,andwascaricdbyth:^  Angels 

into  Abrahams  bDfome,&c.  1. 14.7, 

8:i.is.i.&3.i5.($ 

17.3.  If  thy  brother  trefpaifc  againft 
thce,rcbukc  hiijvr.and  if  hee  repent, 
forgiue  him.  3.7.^ 

4.  And  the  Apoftles  faidc  vnto  ths 
Lorde,incrcafe  our  faith.       4.147 

7.     Who  isitalfoofyou,  thathauing 

a  feruarit  plowing  or  feeding  catte), 

would  fay  vnto  him  by  and  by,  whe 

he  were  corns  fi  om  thc.fielde,&c.3 

34.' J 

i€>.  So  Iikcwifc  yec,  when  yce  haue 
done  all  thcfc  things  which  .:rc  cc"^ 
manded  yoUjfay,  we  are  vnpiohta- 
blc  leruai Its,  wc  haue  done  y  which 
wasqurduc^AV'tPdoc*  j-i^-Hiand 
5.15.. 


■L 


The  7dtK 


14.    Andwhenhcrawrhcm,  hefaid 

vntothem,goc,{h:w  your  fclucsto 

thcPricftes.  Anditc.imeto  paflfc, 

that  astliey  went,  rhey  wcic  clcan- 

.  fed.  5.4.4 

»o.  And  when  hcc  was  dcmaundcd 
of  ihc  PhariGesjwhtn  chekingdom 
ofGod  ihould  come,  he  aunlwered 
them  and  laid:  the  kingdom  of  god 
commeth  not  with  obfcruacion.  2. 

rt.l.  And  hefpakc  alfo  a  parablevn- 
to  th'.m  to thistndc,  y  they  ought 
ahvaycs  to  pray,  and  not  to  vvaxe 
faint.  5.1c  .7 

13  •  Rut  the  publicane  ftanding  a  far 
ofF,would  not  hft  vp  fo  much  as  his 
eyes  to  heauen,but  fmotc  his  breft, 
faying;  O  God,  be  mei  cifijll  to  mec 
afinncr.  34.i8,&3.i2..7 

J4.  ItcllyoUjthisman  departed  to 
his  houfe  iulf  ified,  rather  than  the 
other: for  cueric  man  that  cxaltcth 
himfc'fejrtiall  be  brought  low,&  he 
that  humblcth  himlclfc,  fliall  bcc 
exalted.  3»4-35'-&5.ii'3 

4i.     Andlcfusfaid  vntohini:rccciuc 

thy  fighCjthy  iaich  hath  faued  thee. 

4.1  y. It 

19.17.  Andhec  faide  vntohim,  wel], 
good  fciuantbecaufc  thou  haft  bin 
faithEillina  veryhttlc  thins;,  take 
thou  iuthoritieoucnen  cities.  1.3. 

11.&3.IH 

x6.     Vnto  all  them  that  haue,  it  /hall 

be  giUcn,&  from  hmi  that  hath  not 

cucn  that  he  hath  fliali  be  taken  fi  6 

him.  13. -1 1. 5:3.1?. 4 

»o.i7.     Then  came  to  him  certainc 

ot  thd  Sadduccs,  whkh-dcnie-that 

there  is  any  refun  ection,  &c.  z.  1  o. 

i3.&3.i$.j 

37.  And  that  the  dead  fhall  rif:  again, 

eucn  Mofes  (hewed  it  befides  the 

buftijwhcn  he  fajd,thc  Lordc  is  the 

Gudof  Al>rahiam,an<Ji:hc  Gisdof  1- 


faac,and  the  God  oflatob.    x.to.j 

jS.  For  he  is  not  the  God  of  j^  dead, 
but  of  them  which  liue.  4.16.3 

XI. I  J.  For  I  v/ill  giue  you  a  mouth  & 
wifedome,  vvht;rc  againft,  all  \  our 
aduerfaries  rtial  not  be  able  to  fpeak 
orrefift.  4.3.11 

i8 .  And  when  thefe  ihinges  begin  to 
come  to  paflcjihen  looke  vp,  &  life 
vp  your  heades.ior  your  redempti- 
on drawethneerc.  3-9.f 

11.17.  Andheetookcthecup,&gaue 
thankcs,and  laid,takc  this, and  pate 

,  itamongyou.     4.17.10.5:4.1743.. 
&4.18.8 

ip.  And  he  tookcbrcad^and  when  he 
had  giucn  thankcs.he  brake  it ,  an4 
gaue  to  them.fay  ing.this  is  my  bo- 
die,which  is  giuen  for  you:  doc  this 
in  the  remembrance  of  me.4.3.6.& 
4.ry.zo.&4.i(^.30.&4. 17.  i,  10,37. 

ao.     Likewifc  alio  after  liipper  hec 

tooke  the  cup,  faying,  this  cup  is 

thencwTciiamentin  my  bloodc, 

which  is  fhsd  for  you.  i.ii^.&z, 

i7.4&4.i7.<5,2o 

2j.  The  kings  of  the  Gentiles  rcignc 

oner  them,  &  they  that  bearc  rule 

ouerthe,arc  called  gratious  lords. 

4.1 1. 8,9  .&  4.10.7 

i6.   But  ye  (hall  not  be  fo:  but  let  the 

greateft  amongyoujbc as  the  leaft: 

and  the  chiefeft,  as  he  that  ferueth 

4.1 1.8 

32.  But  1  haue  prayed  for  thee,  that 
thy  faith  failc  not,&c.3 .  24.^ .& ^  .7. 

43.  And  there  appeared  an  Angel  vn- 
to him  from  hcauen,  comtorting 
him.  I.i4.6.&i.i6.ri 

44.  Andhisfweatwas  hke  dioppes 
of  bloodc,  tiickling  downc  to  the 
ground.  2.1 6.ii.&  3.8.9 

61.   Then  the  Lord  turned  backe ,  & 
looked  vpon  Fcier :   and  Peter  1  e- 
■    mcmbred  the  woideofthc  Lord, 
'   howc  heehad  iaidc  vnto  him,  Be- 
fore 


TheTdk. 


^ohn 


fore  tTi?  coc'<2  crowe ,  tl^ou  Hialc 
dcnic  me  chrife.  S'-^Jf 

^1.  And  Peter  went  foorth,  &  wcpc 
bittcrl/.  5.J.4 

»54i.  AndhefaidevntoIefuSjLord 
remember  mce ,  when  chou  com- 
racft  into  thy  kingdorac.  3  24.1.  & 

4i^.U 

<f3.  Then  lefiis  faid  vnto him.verily 
I  fay  vnto  ihee,to  day  rtialt  thou  be 
wuhmceinParadife.  3.i?.<J 

4^.  And  lefus  cried  with  aloud  voice, 

and  faide,  Father.into  thy  hands  I 

commend  my  (pirit,&c.  i.iy.i.Sc 

3,2f  6 

44,^.  They  faid  vmo  them, why  fccke 

yc  him  that  liuethaniog  the  dead:" 

1.14.^ 

6.  Hcisnothcre,butisriren:remcm- 
ber  howe  he  fpake  vnto  you,  when 
he  wasyctinGnlilee.  3i?-3 

II.  But  their  words  fecmedrnco  the 
afained  thing  ,  neither  beleeued 
they  them.  3.1  4 

Z  X,  Then  arofe  Peter,  &  rannc  vnto 
the  fepulchrc,  and  looked  in ,  and 
fawc  the  linen  cJothcs  laid  by  the- 
Iclues:  and  dcpai  ted  wondering  in 
himfelfeat  that  which  was  come 
topaifc.  3.2.4 

X^.  Bur  their  eyes  were  holden,  that 
they  coulde  not  knowe  him.  4.  17 

a^.  Ought  not  Chrifttohauc fufFe- 
red  thcfe  things,&  to  enter  into  his 
glory?     2.17.6  &3.i8.7.&4.i7.3t 

17,  And  he  began  at  Mofes,  and  at 
all  tlie  Prophets,&  interpreted  vn- 
to the  in  all  the  fcripturcs  y  things 
that  were  written  of  him.   i^.j.Sc 

jr.  But  hcc  was  taken  out  of  their 
fight.  4.17.^9 

3^.  Behold  mine  ha  nds&  my  fcctcr: 
for  it  is  my  felfe.handle  me  and  fee: 
for  a  fpirice  harh  not  flefli  &  bones, 
asyclegmehaue.     1.^4. 2.  &  3. a  j 


3.&  4.T7.ip 

44.  All  muft  bee  fiilfilled  which  are 
written  of  me  in  the  law  of  Mofes, 
&  in  the  Prophets, &in  y  Pfalmcs. 

3.?.8 

45".  Then  opened  he  their  vndeiftan- 

dmg,thatthey  might  vnderftandc 

the  Scriptures.  3'M4 

45.  Thus  It  is  written,  &  thus  it  bc- 
houcd  Chiift  to  fuffcr,  and  to  rife 
again  from  the  dead  the  third  day. 

2.12.4.&3.3.19 
47.  Alid  that  repcntance,&  rcmifllon 
offinnes  fliould  be  preached  m  his 
name  among  all  natioas ,  begin- 
ning at  lerulalcm.i.i2,4.&  3.3.1. & 

3-3-I9 
49.    But  tary  ye  in  the  citic  of  Icrufa- 
lem,vntill  yce  be  endued  with  po- 
wer from  on  hie.  4-5 .11 
Ji.     And  it  came  to  pafTc,  that  as  he 
blclTcdthem  ,  hec  departed  from 
them,  and  was  cariedvp  into  hea- 
uen.                                4.17.17 
lOHN. 
I.I.  TN  the  beginning  was  the  word, 
■*■     &  the  word  was  with  God,  & 
that  word  was  God.  1.13.^. &i, 13. 

Il.&I.t3  2i 

3. AH  things  were  made  by  it,&c.i.i3. 

7.&1.13.17 

4.     In  it  was  life,  and  the  hfe  was  the 

lightofmen,  1.13.IJ  &1.1J.4.&2. 

2.i9,&  2.6.1  .&  4.17.8 

f.  And  the  light  fhmethm  the  dark- 

ncs,&  the  darkncs  comprchendcii 

it  nor.  2.2.12 

9.  That  was  the  true  light  which 
lightcneth  cu^ry man  that  con^ctli 
into  the  world.  2.12.4 

10.  Hcc  was  in  theworlde,  and  the 
worldewasmadcby  him,  and  the 
world  kncwc  him  not.  2.11.4 

12.  But  as  many  as  receiuchim,to 
them  he  gauc  power  to  bey  fonnes 
of  God,  cuen  to  them  that  belecue 
inhisname.    ?.6.i.8c3.i.4.Sc3.io 


^(7hn 


The   Tabu, 


^6  &  J.M.IO. 

13.  Wnich  arc  borne  not  of  bloud, 
nor  of  tlicwill  of  the  flv;lli,  nor  ofy 
v»jllofman,bucofGod.     i.i.i^.Sc 

2.13.2. &5  i.i 

14.  And ihc  worde  was  made  flefh, 
and  dwelt  amoagvs,  Scwcfawthc 
gloric  thereof,  as  the  gloricofthc 
only  begotten  fonne  of  the  father, 
fulofgracc&trueth.    113.11.&2. 

12  4.&2. 14. 1.&  1.14.8 

16.  Andofhisfalneffe  haiicallwec 
rccciued  ,  and  grace  for  grjfce.    2. 

i3.t.&i.i5  5.&3.ii.9.&.5.2o.r 

17.  Forthelaw  wasgiucnby  Mofcs, 
but  grace  and  tructh  came  by  le- 
fusChrill.  2.7.1  tf 

18.  No  man  hath  fecne  God  at  any 
time :  the  oncly  begotten  fonnc, 
which  is  in  thebofome  of  the  Fa- 
ther^lie  hath  declared  him. 1 .13.17 

&  2.2.20.&  2.9.1 .  &  4. 1 7.30 
23.  I  am  the  voice  of  him  that  cricth 
in  the  wildernes,make  ftraight  the 
way  of  the  Lorde,  as  faid  the  Pro- 
phet Efaias.  2.9.f 

19.  Behold  the  Iamb  of  God,  which 
taketh  away  the  finnes  ofy  world. 
2.14.3.& 2.i5, 5. & 2.17.4.  &3-4i^ 

&4.^J-7 

3a.  So lohn  bare witncflc, faying,! 
fawe  the  fpirite  come  downc  from 
hcaucn  like  a  doue^and  it  abode  v- 
ponhim.  2.iy.j.&4.i9.20 

53.  Andlknewehimnot.-buthctliat 
Tent  me  to  baptifc  with  watci',  hee 
faid  vnto  mee,  vpon  whomc  thou 
(halt  fee  the  fpiritc  come  downc,& 
tarrjc  ftill  on  him^that  is  he  which 
baptifeth  with  the  holy  Ghoft.   2. 

3^.    Beholdcthc  LambcofGod.  2, 

9''> 

40.  Andrewe,  Simon  Peters  brother, 

was  one  of  the  two  which  had  hard 

«  of  iohn,  and  that  followed  him. 


42.  Andhcc brought  himtolefus, 
&c.  4.6.f 

^l.  Hereafter  fhall ye  fee  heaucno- 
pcn,&  the  angels  of  god  afcending 
and  dcfcending  vponthclonncof 
man.  i.i4.t2.&  2.9.1 

2.2.  And lefus  was  called alfo ,  and 
his  difciples  vnto  the  marriagc.4. 

9.  Nowe  when  the  gouernour  of  the 
fcaft  had  tafted  the  water  that  was 
made  wine, &c.  4-' 3 -5 

15.  ThcnhemadealcDurgcoffm.'ill 
cordes,  anddrauc  them  all  out  of 
the  temple  ,  with  the  (hecpc  and 
oxen,and  poured  out  the  changers 
money ,  andouerthrew  the  tables. 
4.19.13 

ip  lefus  anfwcrcd  and  faide  vnto  the, 

deftroy  this  temple  ,  and  in  three 

day  es  I  will  raife  k  vp  againe.  2.14. 

4.&3.2  5.7 

21.  But  he  fpakcofthe  temple  of  his 
body,  2.144.&3.2J.7 

23.  Nowe  when  hcc  was  at  lerufa- 
1cm ,  at  the  paflcoucr  in  the  feaft, 
manybcleeuedinhis  name, when 
they  fawe  his  miracles  which  hee 
did.  4.2.f 

24.  Butlcfus  did  not  commit  him- 
felfe  vnto  them,  becaufe  he  knewc 
them  all.  3.2.11 

3.3.  VeriIy,vcrily,I  fay  vnto  thee, ex- 
cept a  man  bcborne  .igaine.hc  can 
notfcetlickingdomeofGod.  2.3. 

1.&4.15.17 

y.    Except  that  a  man-  bee  borne  of 

water  and  of  the  fpiritc,  he  cannot 

enter  into  the  kingdomc  of  God. 

4.1^.2? 

6.   That  which  is  borne  of  the  flcHi, 

is  flc{h;and  that  which  is  borne  of 

the  fpiritjis  fpirir.        2.1.6.&  2.3.1 

13,  Forno  manafcendeth  vptohca- 

uen,but  hee  that  hath  dcfcendcd 

fro  heaucn,cucn  the  fonne  of  man 

which  is  in  heauc.  2J4.2.&  4,17.30 

14.    And 


TheTdle. 


M 


'in 


14.     And  as  Mofes  lifted  vp  the  fer- 

pcnt  in  the  wilderncs ,  fo  muft  tlie 

fbnncofnianbchftvp.  z.iz.4.&4. 

18.20 

X  6.  For  God  fo  loiied  the  world,thac 
he  gaue  his  ondy  begotten  fonne, 
thacwhofocuer  bcleeiicih  in  him, 
{houldcnotpcriftie  ,  buthauchfe 
cucrlafting.  1.11.4.  &i.i64.&z. 
17.2.  &  3.I4-17-  &  3-»4-5.  &?. 
24.7 

ij.  And  lohn  alfo  baptifcdinEnow 
bcfides  Salem, &c.  4.1  J. 6 

17.     Mnn can  receiuc  nothing,  ex- 

:   ccptitbegiuen  him  fromheaucn. 

1.2.20 

33.     He  that  hath  rccciued  his  tefti- 

moniCjhath  fealed  that  god  is  true. 

3  2.8 

3  4.  For  hcc  whomc  God  h Jth  lent, 
fpcakcth  the  word  of  God;  for  God 
giiiethhimnotthefpiritc  bymea- 
ftire.  2  ij.i.&z.ij.f 

36.  He  that  belceueth  in  the  fonne, 
hacheucrlaftinglifc  :  and  he  that 
obeycch  not  the  fonne,{hal  not  fee 
hfe,  but  the  wrath  ofGod  abidcth 
on  him.  4-1  ^o  I 

4.1.  Now  when  the  Lord  knew,  that 
the  Pharifees  had  heard  ,  thatle- 
fiis  made  and  baptifed  moc  difci- 
plesthanlohn.  4  ij.tf 

14.  Biitwhofoeticr  drinketh  of  the 
water  that  I  fliall  giue  him,{hal  ne- 
iier  be  more  a  thirft :  but  the  water 
that  I  flial  giue  him,  fhalbe  in  him  a 
well  of  watcr,fpringing  out  into  c- 
uerlaftinghfe.  3.1.3 

21,  Yc  worfhip  that  which  yc  knowc 
not:  wee  worftiip  that  which  wee 
know:for  faluationis  of  the  lewcs. 

I.f  I2.&I.6.4.&2  6x 

13 .  But  the  houre  commeth,&  now 
i^whcn  the  true  worfliippersfhall 
worfliip  the  father  in  fpirit  &  truth, 
&c.  3J.o.30.Si:4.io.i4 

»4.    Godisafpirit,&c.         !•  13-14 


ij.     I  knowe  well  that  Mefllas  (hall 

corae,vvhich  is  called  Chrift:  when 

he  is  come,  he  wdl  tell  vs  all  things 

2. 1  J.I  .&  4.8 .7 

35'.  Behold,  I  fay  vnto  you, lift  vppc 
your  eyes,  and  looke  on  the  regi- 
ons,for  they  are  white  already  vn- 
to harueft.  4-1^.31 

42.  And  they  fa  id  vnto  the  woman, 
now  we  belceuc  not  becaufc  of  thy 
faying:  for  we  hauc  heard  him  our 
felues,&  know  that  this  is  in  dcedc 
thc.Chrift,  that  fauiout  of  v  world. 

3.1.J 

5'3.  Then  the  father  knew  that  it  was 

the  fame  houre  in  the  which  lefus 

had  faide  vnto  him,  thy  fun  liueth. 

And  he  belcucd  Sc  al  his  houfhold. 

3.r.y 

J.8.  lefus  faid  vnto  him, rife:  take  vp 
thy  bedjand  walke.  4.1 9.2^ 

17.    My  father  workeih  hitherto,an<i 

I  worke.l.13.7  &l.r3.i2.&l.i6.4. 

&  2.14.2 

38.  Therefore  the  lewes  fought  the 
more  to  kill  him:  not  only  becaufc 
heehnd broken  the  Sabbath;  buc 
faidaLb  that  God  was  his  father, 
and  made  himfclfc  equal  with  god. 
1.13.1a 

21.  For  like  as  the  father  raifeth  vp 
the  dead,  andquickencththem.fb 
the  fonne  quickencth  vihome  hcc 
will.  2  14.3 

22.  For  the  father  iudgeth  no  man, 
Lut  hath  committed  all  iud^e- 
mcnt  vnto  the  fonne.   i,  14  3  .&  i. 

16.18 
25 .  Becaufe  that  al  men  /houl J  honor 
the  fonne,  as  they  honor y  father; 
he  that  honourcthnot  the  fonne, 
the  fame  honorcth  not  the  father, 
which  hath  font  him.     2.6.1. &:2. 
14.3 
34.  He  that  hearcth  my  worde,&  be- 
lceueth in  him  thatlcntmce,  hath 
cuetlaftinghfe,  and  fhall  not  come 
Gggg  2  into 


'iin- 


The  Tahle. 


Into  condemnation,  but  ha  th  paf- 

fcJ  from  death  tolifc.     29,3.  &3. 

1  r.tf.&  3.24.?  .&  3 . 2  J.I.&  4.i^.a^. 

»f .    The  hourc  fhdll  come,anci  now 

is,  when  the  dead  fliallhcarcthc 

voice  ofthe  Tonne  of  God  ,  &lhey 

that  hcarcit^fhall  hue.    a.y.i^.&z 

l.2.4,&3.l4.f 

j^.  For  as  the  father  hath  hfc  in  him- 

fllfc,  fo hkcwifc hath  hcc  giucn  to 

the  fonnc,  to  haue  life  in  himfclfe. 

4.17.9 

18.  Mcruailc  not  atthis  for  the  houie 

fliall  come  in  the  which  all  that  are 

in  the graues,{halhcare his  voice. 

3.2f4.&3.2f.7 

^^.  And  they  finll  come  forth, that 
haue  done  good  vnto  the  refurrc- 
^io  of  hfc:  but  they  that  haue  don 
eml,  vnto  the  refurrcftion  of  con- 
demnation. 3.18.1 

52.  There  is  an  other  that  bcareih 
wicnelTc  of  mcj&c.  I.i3-i7 

jy.  Hee  was  a  burning  ,  and  a  fhi- 
ningcandcll:  andyewouldefora 
fcafon  haue  rcioyccd  in  hislight.2. 

9.J 

5^.     For  the  workc  which  the  father 

hath  giucn  me  to  finifti  ,  the  fame 

workesthati  doc.beare  witneifc 

of  mecjthat  the  father  fcnt  mce.  i. 

13.13 

44.  Howe  can  you  bclecue, which  re- 
ceiue  honour  one  of  an  other,  and 
fecke  not  the  honor  that  commcth 
of  God  alone?  3.II-9 

46,  ForhadycbeleeuedMofes,  ye 
would  haue  bclccucdmcc;  for  hee 
wrote  of  mc.  1.9.1 

(.xj.  Labornot  for  the  meate  which 
periflicth,  but  for  the  meate  ycn- 
durcth  vnto  cucrlafting  ]ffe,  which 
the  fonne  of  man  fliallgiue  vnto 
you,&c.  5.1  S.I. &  4.14.25 

ap.  This  is  the  workc  of  Godjihat  ye 

b^lccuc  in  him  whom  he  hath  fcnt 

3..19.10 


3  5.1  amthebreadonirc.hcth^tcoir* 
mcth  to  me  fhalJ  not  hunocr,  &  he 
thatbelceucthinmee,  (hallncuer 
thirft.  3.14-5.&4-I7.4 

37.  All  that  the  father  giucth  mec, 
fhall  come  to  me,  and  him  y  com- 
niethtomc,Icaftnotaway.  5.22. 

7. £c  3,24.6 

38.  Forlcamedowne  fromheaucn, 
not  to  doe  mine  owne  will,  but  his 
will  which  fen:  me,  2..l4.i 

39.  And  this  is  the  fathers  will,, 
which  hath  fcnt  mee  ,  that  of  all 
which  he  hath  giucn  mee,  I  fhoulci 
loofe  nothing,  but  fhould  raifeic. 
vpagaineatthelaftday.  5  22.7.3c 
3.21,10.  &3.2^.6.  &3.24  7.  &3. 

40.  And  this  is  the  will  of  him  that 
fentmee,  that  eucry  man  which 
fecththefonne,&belieuethin  him 
{hould  haue  cucrlafting  hfe,  &C.3. 

Z2.IO.&3.24.6 

44.  Nomancancomctomc,cxccpc 
the  father  which  fcnt  mee  drawc 
him&  Iwilraife  himvi)atthela{l 
day.  2.i,io.&2.5.j.&3.2.34.&3. 

22,7 ,&  3.24.1 

45.  It  is  written  in  the  prophets, and 
they  (h.Ube  all  taught  of  God, Eue- 
ry  man  therefore  that  hath heaidi 
and  hath  Icavncd  of  thefather  Co- 
meth vnto  mce.  i.3.io.&2.a.2o& 
2.3.7.  &2,j  J.  &3.2.34.&3.X4.I.& 

3.24,14 

4^,  Not  that  any  man  hath  fcene  the 

father^faue  he  which  is  of  God,  he 

hath  fccnc  the  father.     3 .2.  ?4.&  j 

22.IO.&5.24,X 

47  .He  thatbcleucihin  me,hath  cucr- 
lafting life.  i-i3'i3 

48.  lam  the  breadoflifc,3.i  !.!?,&  4 

17.4.&4.17.8 

49,  Your  fathers  did  cat  Mann* my 
wilderncll"c,and  arc  dead.    x.\o.6 

JO,     This  is  the  bread  which  com- 

meth  downe  from  hcauen,  that  he 

which. 


.  The 

which  catcthofit.fliouW  not  die. 
2.10.6.&4.T7.34 

fi.  I  am  the  lining  breade,  which 
came  downc  from  hcauen  :  if  any 
man  cac  of  this  bread,  hec  ftial  line 
foreuer  :  and  the  bread  thin  I  will 
giucismyBefh  ,  which  I  will  giuc 
for  the  life  of  the  world.  3 .1 1 .8.  & 
4.17. f.&4  17.14 

53. Then  Tcfiis  laid  vu.-n  thcm,veri]y, 
verily  I  fay  vnto  you  ,  except  yc 
catethe  flcfh  ofthcforincofman, 
&  dnnke  his  bloud,  y  e  hauc  no  life 
in  you.  3.11.9.&4.17.6 

f  4.  Whofccuercateth  my  fl-fh  and 
drinkcth  my  bloud,  hath  cternall 
life,andlwihaifc  hira  vp  acyhfl 
day.  3.11.9  &4. 17.34 

5:5.   For  my  flefh  is  meat  m  dccdc',& 

my  bloud  is  dnnke  in  deed.   S.17.J 

8^4.17.8 

^6.  Hethatcatcthmy  flc(Ti,&drm- 
keth  my  bloud, dvvellethmmce,& 
I  in  him.  4^753 

y7.  As  the  lining  frther  hath  lent 
mce,  fo  hue  1  by  the  father,  and  he 
thateatrihmee,  cucnhefliallhiic 
by  me.  ^•'^l-'i 

tfy.    Thercforefaidl  vntoyou,  that 

no  man  can  come  vnto  me  except 

it  be  giucn  vnto  him  of  my  father. 

3.23.1J 

70.  Haue  not  I  chofcn  you  twclue,& 

one  of  you  is  a  diuel?     3 .11.7.  &  3 

14.9 

7.1  ^.  My  doftrine  is  not  minc.but  his 
thatfencrnc.  i.8.i6.&  4.8.4 

37.     Nowe  in  the  laft  and  great  day 

ofthcfcafV,  lelus  ftoode  &  cryed, 

faying:  ifany  manthirft,  let  him 

come  vnto  me  &  drink.  2.1  ^.i4.&  3 

i.2.&3.i.3.&4.i9.^ 

39.  For  the  holy  Ghofl:  was  not  yet 
giucn,  becaufe  that  leius  was  not 
yet  glorified.  4.17.22 

8.12.  Then  fpakelefusagaine  vnto 
thcro,laying,  I  am  ihe  light  of  the 


^..^        johi.     ' 

worldrhe  that  followcth  mee.ihaB 

notwalkeindaikncs  bucflialhaue 

the  light  of  life.  2.143.&3.2.1.& 

3.1 1.12.&  4.19. 2J 

16.  Forlamnotaloncbutlandthc 
fathcr,&c.  i-iS-i/ 

29.   Buthc  thatff:mme,istrcwe;ancl 

ihcthingcs  that  1  haue  heard  of 

him,thorcrpeakel  to  the  worlde.x 

S.z6 

30.,  As  he fpakcthefe  things, many 
belceuedmhim.  3.2.^ 

31.  Then  Isidelefus  to  the  lewes 
which  belccued in him.-ifye  conti- 
nue in  my  worde,yc  are  verily  my 
difciples.  3.2.1Z. 

34.  Vciily,  vcriIy,T  fay  vnto you,thac 
whofoeucrcommitieth  finne,  isy 
feruantoffinne.  2.2.27 

44.  Ycarcofyour  father  the  diuci, 
&C.1. 14.1  j.he  hath  bin  a  murthe- 
rer  from  the  beginning,and  abode 
notinthccrueth,  becaufe  there  is 
no  truth  in  him:  when  he  fpeaketh 
alic,thcn  fpeaketh  he  of  his  own: 
for  he  is  a  liar, 8f  the  father  therof» 
i.i4.i^.&  I. I4.i?.8f  1.14.1? 

47.  HcthatisofGod,  hearcihgods 
words:ye  thcrfore  hcare  them  noc 
becaufe  ye  arc  not  of  God.    4  2.4 

JO.  Andlfeekenot  mine  own  praifc 
but  there  is  one  that  fecketh  it,& 
iudgeth.  2.14.1 

ffl.  Your  father  Abraham  reioyced  to 
fcemydayiandhefaw  it,  and  was 
gladde.  2.9.1.  &  2.10.4 

$S.'  Icfus {aid  vnto  thernjverily,vcri- 
lylfay  vntoyou,  before  Abraham 
was. I  am.  1.14.* 

9.3.  Neither  hath  this  man  finned, 
nor  his  parents.-^but  that  the  v.orks 
of  God  flioulde  be  fliewcd  on  him, 

I-I7-I. 

y.     Aslongaslam  in  the  worlde,[ 

am  the  light  of  the  world  e.     2, 

14  5 

6,   Asfooneashchadthusfpokcjhc 


ohti. 


•  The  TM. 


Ip«  on  the  ground, ancJ  made  clay 

ofthefpitcle,  and  annoyntcd  the 

eyes  of  the  blinde  with  the  clay .  4. 

1918 

7o.  Andfaidvntohim,  gowalhthec 
in  the  pcole  of  Siloam(which  is  by 
interprctationjent)  hce  wenchis 
way  thcrefore,and  wa/hed,&came 
againe  feeing.  4-19.19 

X4.  And faid  vmo him:giuc glory  vn- 
toGod,&c.  1.8.14 

31.  Noweweknowethat  Godhea- 
rcth  not  finncrs:  but  if  ary  man  be 
a  worfhippcr  of  God,  and  doth  his 
will,hiiiihearethhe 

10.3.  To  him  the  porter  opencth,and 
the  fliecpe  heare  his  voice,  and  he 
callcth  his  owne  fticepe  by  name, 
andleadcth  them  out.  3.24-6 

4.  And  when  he  hath  fcnt  foorth  his 
owne  Ihecpc ,  hce  goeth  before 
them  and  the  fhecpe  followehim 


bring,&<r.  3.14.^. 

17.  Therefore  doeth  my  father  louc 
me.becaufe  I  lay  downc  my  life,  y  I 
might  take  it  againe.  2.114. 

18.  Nomantakethitfrommcjbuti 
lay  it  downt  of  my  felfcr  1  haue  po- 
wer to  lay  it  downe,  and  I  haue  po- 
wer to  take  it  againe;  thiscoman- 
dementhaue  I  receiued  of  my  fa- 
ther. 2.12.4.&2.l6.f 

atf.  Butyebelceuenotrforyearcnot 
of  my  flieepc,&c.  3.x2.io 

17.  My  ftieepc  heare  my  Yoice,and  I 
know  them, &c.  3.24.6 

3.20.7. &3.    28.  Andlgiuevntothemetcrnallifc 
20.10        and  they  fhall  neuer  perifh  ,  nei- 
ther fhalJ  any  plucke  them  out  of 
my  hand,  3Jj.y.&3.2r.x,&3.22.7 
&  j.24.6 
29.  My  father  which  gaucthem  me  is 
greater  than  all ,  and  none  is  able 
to  take  them  out  of  my  fathers 
hand.  5.22.10 

for  they  knowe  his  voice.  3.22.10.   30. 1  and  my  father  are  one.     2.8.2^ 
&4.2  4    34.     Is  it  not  written  in  your  lawe,  I 
And  they  will  not  follow  a  ihan-        faid,ye  are  Gods?  4.26.31 

ger  but  they  flee  from  him. for  they    35;     Ifhce  called  them  Gods,  vnto 
knowe  not  the  voice  of  ftrangers.        whome  the  worde  of  God  was 
J.22.10        giuen,and  the  Scripture  cannot  be 
Then  faidc  lefus  vnto  them  a-        broken.  4.20.4 

gainc,verily,  verily  I  fay  vnto  you,    37.  Ifl  do  not  the  works  of  my  father 
lam  the  doorc  of  the  fticep.-.  4.        belccuemenor.  J.^313 

19.23    1 1 .2^ .   I  am  the  refurrcAion,  and  the 
life  :  hec  chat  beieeucth  in  mee, 
though  he  were  dead,  yet  fhall  hee 
hue.    I.i3.i3,&2.i24.&3.2j.9,&: 
4-i<^-i7 


5.1  amthcdore:bymeifanymanen 
ierm,hcihalbc  fr.ued.andfhalgoc 
inandgoeout,  andfindcpafture. 
2.14.J 


XI.     lamthegoodniccpcheard,  the    41..  F.ither,! thank theCjbccaufe  thou 
■  gooc^fhepchcardgiucthhislrfefor        haft  heard  me.  ^'^3-^3 


hisfticcpe.  2.14.3.  &4  19.14 

14.  I  am  the  good  fhcpehearde,  and 

knowcmine.&c.  4-'-4« 

tj.    As  the  father knoweth  mec,  lb 

know  I  the  father ,  and  1  lay  downc 

my  lif<^  for  "ly  ^Kcpe.  2.1 6.j. 
Z£  Other  fti-cp  I  haue  alfo.which  are 

aoc  of  chii  foid  cj  ihcm  al&  muii  I 


43.  As  hehad  fpoke thcfe things-,  '.e 
crycdwith  aloude  voice:  Lozaras 
come  foorth.  4. 19.29 

44.  Thcnhe  that  wasdeade,  came 
forth  boundc    hand  arni  footc  w 
bandcs,  and     his  (ace  was  bcu 
witha  napkin.  Jcluslaidc vmo 
lool«himjSclcc  him  go. 

.         47.    T 


47  Tlien  gathered  tlic  We  prlcftsjand 
the  pharifecs  a  counccll,  and  (ayd: 
whatrn3]lwedo?&c.  4.9.7 

It.i7  Father,  faue  mc  fro  this  hourc: 

but  thcrfoiccamc  I  vnto  this  hour 

a.i2.4.&i.i^.ii 

iS  Father.glorific  thy  namc,&c.  i  12. 

4 

31     Noweis  the  iudgcmcnt  of  this 

worldc  now  /hall  the  prince  of  this 

worldfbccaftoiit,  1. 14.13 

31   And  J  J  if  I  were  lift  vp  from  the 

carthj  Will  drawe  all  mine  vnto  me. 

39  Therefore  could  they  notbelccuc 
bccaufe  thatEfaias  faith  again.j. 14 

41  Thcfe  ihingcsfaydcEfaiaSjWhen 

he  fawe  his  gloric  and  fpakc  of  him 

1.13.11. &1.13.23 

43  For  they  loued  the  praife  of  men, 
more  than  the  prayfeof  God.3.ti 

9 

49  For  I  bauc  not  fpokcn  of  my  felfe. 

&  4-8.13 

134  He  rifeth  from fuppcr,snd  laieth 

afidc  his  vppcr  garments  ,  and  toke 

a  towcll ,  andgirdchimlelfe.4. 19. 

^3 

If    For  I  hauegiucn  you  an  example 

that  ye  flioulddoc,euenasI  haue 

done  to  you.  ^.i6.z 

18     I  fpeake  not  of  you  all :  I  knowe 

whom  I  haue  chofcnj&c.3.22.7.&  3 

14.9 

34     Anewccommaundementgiuel 

vnto  you, thai  ye  loueone  an  other 

as  1  haue  loued  you,thatcuen  fo  ye 

loue  one  an  other.  3.i<?.a 

J4.1  YcebclecucinGod.belecuealfo 

in  nice.  I.i3.i3.&i.<^4 

J  Thomas  faid  vnto  him :  Lordewcc 

knowe  not  whither  thiou  goeilrho 

can  we  thenknowc  thcway  ^4.  i7« 

^3 
€  lamthcway  ,andthctnieth,aryd 

dicUfc,&cj.i3.i7.&a.6.i.&3.iojii 


8  And  Philip  fayd  vnto  him ;  Lorc'r, 
fliewevs  the  father,  and  it  fufilfeth 
vs.  4- 1 7- 2? 

10  Belieucftthou not,thatT^mintbe 
father,  and  the  father  in  nice  ?  the 
wordes  which  1  fpake  vnto  you,  I 
fpake  not  of  my  feifi;;  but  the  father 
that  dwelleth  in  mee,  he  docth  the 
workcs.  .a.i4.2.&4.8.ij 

1 1  Bclccuc  me,  that  I  am  in  the  father 
and  the  father  in  mc;  at  Jthc  leaft  be 
lecuc  rat,  lor  the  very  works  fake.  I 

13-1* 

13     And  whatfocuer  yee  aske  in  my 

name, that  wil  I  do,thatthc  father 

may  be  glorified in.thc  fonnc.  3 .20. 


IT 

16  And  I  will  pray  the  father,  and  he 
fhallgmc  you  an  other  comforter, 
&c.  I.I3.I7.&4.8.U 

17  Euenthcfpiriteoftruethjwhomc 
the  world  can  not  recciuc,  bccaufe 
it  fcethhim  not,  neither knoweth 
him:  but  yc  know  him, for  he  dwel- 
leth with  yoUj-andlhalbe  in  you.i.i 

4.&  3.2.35k 
z6  But  tnc  comforter,  which  is  the 
holy  Ghoftwhomc  the  father  will 
fcndc  in  my  name  ,hcc  fliall  teacH 
you  al  thinges,and  bring  all  things 
to  your  rcmebrancc , which  I  haue 
told  you.2.2.i  .&  3 . 1 .4.&  4.8 .8  &  4.$ 

a8    For  my  father  is  greater  than  I.  r 

30  Hereafter  will  I  not  fpeake  many 
thinges  vnto  you :  for  the  prince  of 
this  woilde  commcth,  and  he  hath 
nought  in  mc.  1. 14.1 8. 

if.r  I  am  the  true  vinc,and  try  (.ithcr 
is  an  husbandman-  cueriebranchc 
t|iat  bearcth  not  fruitc  in  mee ,  hee 
t'pkcth  away :  end  cucry  one  that 
beareth  fruite.hcpurgethit,that  it 
may  bring  forth  mQre.2.3 .9.  &  x.  14 
3.&  4.19.34 
<5ggS4       3  Nowc 


J.f. 


Ui- 


The  TM, 


}    Nowe  are  ycecleane  through  the   14  Hithcrtohaueyce  a  steed  nothing 
Wordjwhich  I  haucfpokcn  vnto}  ou        in  my  name  :  askc  and  yet  Hiallre 


3A3 

J  I  am  the  vine,yc  arc  the  branches: 
he  that  abideth  in  ine.and  I  in  him, 
the  fame  bringeth  forth  much  fruit: 


cciuc,  ihatyourioy  may  be  full  5. 
20.17 
i6     In  that  day  fhall  ycc  aske  in  my 
name,&c.  3.20.18 


for  without  mc,&C.|2.z.S.&  2.3 .9.  &  28  I  amcomcoutfrommyfathcr.and 

2.f  4.&  419.34  came  into  the  world:  again,  1  leauc 

to  Ifyc  fhall  kccpe  my  commaundc-  the  worlde.andgoctomyfather^^ 

ments  y  e  {hall  abide  in  my  louc,  c-  17.16 

ucn  asl  haue  kept  my  fathers  com-  17.3  And  this  is  life  eternal.that  they 

mandemcnts  and  abide  in  his  loue.  knowe  thee  to  bee  the  onely  veric 


God,  and  whome  thouhaftfentc 
lefusChrift.  1.13.26.&2.6.1.&3.1. 

3 

And  nowe  glorifie  mce,thoo  fathec 
with  thine owue  felfc,  with  the  glo- 
ry which  I  had  with  thee, before 
the  world  was.i.i3.8.&  J.13.12.  &  i 
^  14.2. 

choofcn  you  out  of  the  woilde,    6  I  haue  declared  thy  name  vnto  the 
therefore  the  worJdehatcth  you.?.        men  which  thou  gaucft  me  out  of 
21.7        theworldc  :  then  they  were,  and 
^6   Eucn the fpiritc of  trueth,  which        thou  gaueftthcnime  3.24.I.&3.24 
pLOceedcthofthcfather,&c.i.  13.  6 

17    ^  Ipray  for  them. "I  pray  nor  for  the 


3.1^.1 

\6  But  I  haue  chofen  you, and  ordci- 

ned  yoUjihat  ye  go  and  bring  forth 

frutc,&  that  your  frutc  remainc,&c 

3. 22.3  .&  3. 22.8. &  4. 1. 6 

l^  If  ye  were  of  the  world,  the  world 

would  louc  his  owne :  but  becaufc 

yc  arenotoftheworldc,butlhaue 


X6.z  They  (hal  excommunicate  you, 
&c.  4.2.^ 

7     It  is  expedient  for  you,  that  I  goe 

away,&c.i.r3.2^.&2.K'.i4.  &3.2? 

3  &4.17  2^ 

XI  Ofiudgemcnt,bccaure  the  prince 
of  the  world  is  iudgcd.         3 .14.13 

12  I  haue  yet  many  thingestolay 
vnto  yoUjbutyc  cannot  bearc  thein 
away.  3.2i.2.&4.8,r4 

J3  When  hee  is  come  which  is  the 
fpirit  of  truth  ,  he  will  lead  you  into 
all  trueth:  for  he  fhall  not  fpcake  of 

'    himfclfc,  butwhatfocuerhcc  fhall 

hc3re,that  fhal  he  fpeakc,&c.  i  .9 .1 . 

&3.2.34.&4-8.8.&4.8.I3 

ao  Verily,  verily,  I  fay  vnto  you,  that 


worlde  but  for  them  which  thou 
hall  giuen  me,  for  they  ai  c  thine.  3 

21.7 

1 1  While  I  was  with  them  in  the 
worlde,  I  kept  them  in  thy  name: 
thofe  that  thou  gaucft  mce,  1  kept, 
and  none  of  them  is  loftc,  but  the 
child  of  perdition  ,  that  y  Scripture 
inigi.cbefulhlled.,3.i2.7.&3.24.<?,7, 

9 

15  J  pray  not  tha  r  thou  fhouldeft  take 
them  out  of  the  worlde :  but  y  thou 
kcepechcnifromcuill.  2.J.11 

19  And  for  their  fakes  fandifie  I  my 
fclfe.that  they  alfo  may  be  fan(ftifi- 

,   cd  through  thy  truth.2.i3  .i4,&  r.\^ 


yec  fhall  wcepc  and  lament,  and  21  That  they  all  m.iy  be  one, as  thou 
ihc  worlde  fhall  reicy  cc :  and  yce  father  art  in  iTie,3nd  I  in  thec,cuen 
^all  forrowcjbut  your  forrow  fhall  that  they  may  be  alfo  onein  vsrthat 
be  ttuncd  to  ioye,  3.8 .^        the  world  may  bckcuc ,  that  thou 

baft 


JA'VS 


liaft  fcrtiree.        ^  J-i-M* 

X8.4  Then Icfu^jknowlng  all  thingcs 
that  fhould  come  vnto  him:  went 
forth, and faidevmo them:  whom 
fcekcyce?  2.16.5 

3^  kf-is  anfyvcrcd  :  my  kingdomc  is 
not  of  this  worlde;  if  my  kingdomc 
were  of  this  worlde  ,  my  fcruauntes 
would  fur elyfightjth at  I  fhouldnot 
be  deliuercd  10  the  lewcs :  but  now 
is  ray  kingdomc  not  from  hence,  z. 

37  Eucric  one  that  is  of  truth ,  hea- 
reth  my  voyce.  4.1.4 

38  Pilate  faid  vnto  him,what  is  truth? 
and  when  hec  had  fayde  that,  hec 
went  out  againe  vnto  the  Iewes,& 
faide  vnto  them,  I  findinhimno 
caiifeatall*  z.i6.5 

19.50.  Now  when  Icfiishad  recciued 
of  the  viniger,hc  Ta  id,  it  is  finifhed, 
&c.  4. 1 8. 3, 1  J. 

54.  Butone  of  the  foiildicrs,  with  a 
fpearcjpearccd  his  fide,  and  forth- 
with came  there  out  bloud  and  wa- 


l%e  Tahle, 

foeucrs  finnes  yet  rttaine,thcy  arc 

retained.  34.1  o.&  4.1. 22.  &  4.1,10. 

&4.6,3.&4.6.4.&4.8.4.&4.  li.i. 

&  4. 1 2.4 

28.    Thou  art  my  Lord,and  my  god. 

31.  But  thcfc  things  arc  written,  that 
ye  might  bcleeuc,  ylcfusisChrifta 
the  fonne  of  God ,  and  that  in  bc- 
lecuing,  yee  might  haue  life,&c.  3. 

2.6 

2T.Tf.  Simon  foruie  of loanna,  loucft 
thou  mec  more  than  thcle?  he  faide 
vnto  him, yea  lord,  thouknoweft  y 
I  loue  the:  he  faide  vnto  him,  feede 
mylambes.  4.6.3.&4.11.1.&4.19 

28. 

8.     When  thou  waft  yong,  thou  gir- 


10  r. 


4.14.22. 


16  Not  a  bone  ofhimflialbc  broken. 

1.16.9 

ao.8  Then  went  in  alfo  the  other  dif- 

ciple,  which  came  firftto  yftpul- 

cre.  and  he  fawe  it,and  beleeued. 

3.2.4 

17.  Tuchmenot:forlaranotyctaf- 

cendedtomy  father,  &C.2.1 2.2.  &  4 

17.29 

15  Th^  fame  day  then  at  night 
which  was  y  firft  day  of  the  wcekc, 
and  when  the  doorcsweerc  (hutte 
where  the  difciples  were  aflcmblcd 
forfcarcotihelewcs.camc  Icfiis& 
ftoodein  thcmiddcs,&c.     4.r7.2«> 

12    And  when  he  had  fay d  that,  he^ 

breathed  on  them,  and  fayde  vnto 

them:  rcceiucthe  holyGhoft.  4. 

19.7,29 

23  Whcfocucrsfinncsyc remit, they 
arc  rvii  iitcd  vnto  them ;  and  who- 


dedftthyfclf.and  walkedft  whither 
thou  wouldeft:  but  when  thou  fhali 
beold^&c.  3.8.10 

A  C  T  E  S. 

l.3.'T'0  whomc  alfo  hec  prefented 
*  himlelfe  aliue  after  that  he 
hadfuftredbymany  infallible  to- 
kens being  fecnc  of  them  by  y  fpace 
of  fortie  dayes,  &  fpeaking  of  ihofe 
things  which  appertained  to  the 
kingdomc  of  God. 2.1 6,14.  &3.2^3 . 
&  4.17.17 

y.  For  John  in  dcede  bapcifcd  with 
watcr,butye  fli.il  bee baptifcd  with 
the  holyGhoft,  within  thefe  fcwe 
diyes.  4.15.18 

g.  But  yc  fhall  rcceiue  power  of  the 
holy  Ghoft,  when  he  fhall  come  on 
you  :  and  yc  fh'.ll  be  witnefl'cs  vnto 
me  both  in  Ici  iifalcm,  and  in  al  lu- 
dea,and  in  Samaiia,  and  vnto  the 
Yttcrmoft  partofthecartb.4.3.12. 
&4.19.1S 

9.     And  when  hec  had  fpokcn  thcfc 

thinges  while  they  bchcldc,  he  was 

takc;nvp,for  acloudtookc  him  out 

of  their  fighc.2.i  6.14.&  3. 25. 1.&4, 

tJggg  J  17- 


J^'. 


The  Ta^te. 


I7.r7.&:4.i7.i7. 

io.  Behold  two  men  ftoodc  by  them 
in  white  apparel.  1.14.6. 

ir.  This  Icfus  which  is  taken  vp  from 

you  into  heauen,fh  \\\  fo  come,as  yc 

hauc  fcene  him  go  into  hcaucn.  i .14 

<?&i.i^.t7.&4.r7  24,2.7. 

I  J.  Andinthofe  dayes  Pcccr  ftoode 
vp  in  the  middcs  of  the  difciples,  & 
faid(no\v  the  number  ofnames  that 
wcereinone  place,  weerc  about  aa 
hundreth  and  twenty)  4.3.1  f. 

13.  And  they  prcfentcd  two,  lofcph 
called  BarfabaSjwhofe  furname  was 
luflus,  and  Matthias. 4.3.13. &4.J. 

14. 

z6.  Then  they  gaue  forth  theirlottes: 
and^he lot  felon  Matthias,  and  he 
was  by  a  common  confent  counted 
with  the  eleucnApoftlcs.      4.3. ij 

1.3,  And  there  appeared  vnto  them 
clouen  tongues, like  fire,  and  it  fat 
vponcchofthcm.  4.1^8. 

4.  And  they  wecre  all  filled  with  the 
holy  Ghoft,  and  bcgannc  to  fpeakc 
with  their  tongues.  4.19.8. 

ar.    .Who  fo  cuer  (hall  call  on  the 

namcofthcLordc,  (halbe  faucd.i 

13.ro. 

ij .  Him,  I  fay,  hauc  yee  taken  by  the 
handcsofthe  wicked,  being  dcii- 
ucredbythe  determinate  counfell 
and  foreknowledge  of  God,  &  haue 
crucified  and  flaine:  i.i8  I.&3.12. 

6. 

X4.  WhomCodhathraifed  vp,&lo- 
fcd  the  forrowcsof  death,bicaufe  ic 
was  vnpofliblejthat  he  (houlde  bee 
holdenofir.  i.i6.ii.8ci.i6.ii. 

3  J.  Since  then  that  hce  by  the  right 
hand  ofGod  hath  bene  exalted,  & 
hatli  receiued  of  his  f.»ther  the  pro- 
tnifcofthcholy  Ghofte,  heehath 
fi^cd  foorth  this  which  yec  nowc  fee 
andhcare.  2.1^.1  ^. 

37.  Men,  and  brethren,  what  fhailwc 

doc?  3.J.4.&4.I5.X3 


3  8.  Amende  your  IJuesjftnd  be b^pri- 
fed  eucrie  one  of  you  in  the  name 
of  kTus  Cbrift,for  the  rcmiiTion  of 
finnesiandycihall  receiuc  the  gift 
of  the  holy  Ghol>4.i5.7,&4.i  6.23 , 
39.  For xhc  promifc  is  made  vnto  yoUj 
and  your  children, and  to  all  y  arc 
a  far  off.  euc  n  as  many  as  the  lords 
our  God  (liall  call.  4.i<^.if 

41.     Then  they  y  gladly  receiued  his 
worde,  were  baptifcdiand  the  fame 
day.therc  were  add  jd  to  y  Church 
about  three  thoufandefoulcs  4,  if. 
7.&  4.17.6 
41.  And  they  continued  in  the  Apo- 
ftlesdodrine,  and  fellovvfhip ,  and 
breaking  of  bread.and  praiers.4.17 
J.&  4.17.3  S.&  4. 17.44 
3  .<?.  Then  faide  Peter :  Siluer  &  Gold 
haue  I  none,butfuch  as  I  haue.that 
giue  I  thct':in  y  name  of  IcfusChrift 
of  Nazarethjnfe  vp  and  walkc.1,13 
13.  &  4. 1 9. 1 8 
If.  And  yee  killed  the  Lordeofhfe, 
whomeGod  hath  raifcdfrom  the 
dcadc,  whereof  we  are  witntfles,  i, 

17-1 

18.  But  thofe  things  which  God  be- 
fore had  (hewed  by  f  he  mouth  of  al 
his  prophas,thatChri(t  (hould  fuf- 
fer,&c.  I.18.I 

19  Amendeyourliuesthcrcfore,and 
turne,that  your  finnes  may  bee  puc 
away.&c  3'3-*<> 

ai.  Whome  the  hcauen  muft  con- 
tainc  ▼ntill  the  time  that  all  things 
be  refiored, which  Gud  hath  fpokc 
by  the  mouth  of  all  his  Prophetes, 
fincc  the  worldc  bcgan.s.i  6.x  j.&  4 
17.19 

If.  Yec  arc  the  children  of  the  pro- 
phcts,andofthecouenant,  which 
God  hath  made  vnto  our  fathers, 
&c.  2.10.13  .&  4.  i<?.if 

zS,     Fir(t,vn:oyou  God  hath  railed 

vp  his  funnc  lefus  ,  and  him  hcc 

hathfcntto  blcflc  )ou,  in  turning 

cuery 


The  TahU] 


J^^.  > 


euery  one  of  you  from  y  our  iniqui- 
ties. J-S-io 

4.1 1.    Neither  is  ihcrc  faluation  in  a- 

ny  other:  for  among  men  there  is 

giuen  none  other  name  vndcr  hca- 

ucir,  whereby  wee  niuft  be  faued.  z. 

U.\ 

x%.  To  doc  whatfocuer  thine  hand 
and  thy  counfell  had  determined 
before  to  bee  done,  i.i 8.1. &  1.18. 

3- 
31.    And  the  multitude  of  them  that 

beleeued,wcrcofonehart&ofone 
foule:&c.  4.1.3 

5'.4.  Thou  haft  not  lyed  vnto  men, 
butvntoGod.  I-IS-IJ 

\6.  There  came alfo  a  multitude  out 
of  the  cities  rounde  about  vnto  le- 
rufalem, bringing  fickefolkes,  and 
them  which  were  vexed  with  vn- 
clcanc  f|)irites,who  were  all  healed 
4.1;?. 18 

X9>  Wee  ought  rather  toobey  God 
than  men.  3-3'i9 

31  Hjm  hath  God  lift  vppe  with  liis 
right  handCjto  be  a  prince  and  a  fa- 
uiour,  to  giue  repentance  to  Ifracl, 
and  forgiiienefle  of finncs.    3.3. 19 

41 .  So  they  departed  from  the  coun- 
ccljrao)  cingthat  they  were  coun- 
ted worthie  to  fufter  rebuke  for 
"hisnanie.  3.8,7 

6.1,  And  in  thofe  daycs,3S  thcnuni- 
bcrof  the  Difciples  grewc,  there  a- 
rofeanuirmunng  of  the  Grecians 
lownrdes  the  Hebrcwcs,  becaufe 
that  their  widowcs  were  ncglcded 
inthedaiLc  miniftring.         3.1.^ 

%»  Then  the  twclue  called  the  mul- 
titude of  the  Difciples  together,  & 
Hiidv:  Itisnotmectctbatwe  fhold 
leauc  the  word  of  God  to  feructhc 
tables.      3.2.d.and4.3.i5.and4. 

3.  Wherefore  brcthren,lookc you  out 
aniong  you  fcacn  me  cf  honeft  re- 
poit,&cl.  4.3  .p 


6.  And  they  prayed,  and  laldethchr 
hands  on  them.  4.3.1^ 

7.  And  the  worde  of  God  incrcafcd 
and  the  number  of  the  difciplcswas 
multiplied  in  Icrufalcm  greatly ,&c 

3.i.tf 

10.  But  they  were  nos  able  to  rtlift 
the  wifcdom,  and  thefpirite  by  the 
whichhefpakc.  3'3«2A 

7.5.  And  he  gaue  him  none  inheri- 
tance in  ir,no,  not  the  breadth  of  a 
footc.'&c.  2.10.1^ 

z?.  Wilt  thou  kill  race,  as  thou  did- 
dcft  the  Egyptian  yeftcrday  ?  4. 20 

10 

44.  Our  fathers  had  the  tabernack 
of  witncfTe  in  the  wilderneflc ,  as 
he  had  appointed ,  fpeaking  vnto 
MofcSj  that  hee  fhould  make  it  ac- 
cording to  the  faihion  thathc  had 
feene.  2.7. 1 

48  The  moft  high  dwclleth  not  in 

temples  madcwiihhands,&c  3.20, 

30&4.1.5 

53.  Which  hauerccciued  the  law  by 
the  ordinaunccofangcls,andhauc 
not  kept  it.  i.i4S> 

5f.  But  he  being  ful  of  the  holy  ghoft 

looked  ftedfaftly  into  heaucn,  and 

faw  the  glorie  of God,&  lefus  ftan- 

dingat  tbcrighthandeof  God.  3.. 

af.3.&.4,i 7. S7.&  4.17.29 

J^;     Andfaid;behoId,lfccyheauens 

open, &  the  fonnc  of  man  ftandmg 

at  the  right  hand  of  God.z.i  6.1 5.& 

4.17.29 

59  And  they  ftoned  Steuen,who  cal- 
led on  God,andlajd£,  Lorde  Iclhs 
receiuc,  &c,i.i3.i5.  &i.i5.2.&3. 

8.13.  Then  Simon  himfelfc  belee- 
ued  alfo,  and  was  br.ptifed,  and  c6- 
tinued  with  Philip, and  woundercd 
when  hee  fawc  the  fignes,&c.  3  2. 

10 

14.    They  fcnt  vnto  them  Peter  and 

lohii.  4.6.7.'iC4.!$.S 

25.  Which 


J-^-  The  Tahtf. 

if.    Which  when  they  were  come 

48^'^'^^«P''3>'cJ  for  them,  that  chcy 

mighc  recciuc  the  holy  Ghoft.  4. 

19.6 

S^.  For  as  yet  he  was  come  downc  on 
none  ottliem,  but  they  were  bap- 
tifedonelyinthcnameofthc  Lord 
Icfus.  4.1  J. 6,&  4.19.8 

17 .  Then  laid  they  their  handeson 
them,  and  they  recciued  the  holic 
Ghoft.  4.if.8.&4.i9.3i 

x8.  And  when  Simon  faw  ,  y  through 
laying  on  of  the  Apoftleshand-ijtiis 
holy  Ghoft  was  giuen,  hec  otfeted 
them  monie.  3.1.10 

^:,  Repent  therefore  of  this  thy  wic- 
kednefle,  and  pray  God,that  if  it  be 
pofllble.thc  thought  of  thine  harte 
tnaybeforgiuenthec.  4.1. i5 

2.7.  Andheearofe,and  wenton:and 
behold,  a  certain?  Eunuch  of  Ethi, 
opia,Candafcs  Q^cene  of  theE- 
ihiopians  chcifc  gouernor.whohad 
the  rule  of  all  her  trealure,  &  came 
to  Icrufalem  to  woi  fliip,        3.2.3 1 

31.  Andhciaidc  howecanI,cxceptI 


hadaguidc?&c. 


3- 


37.  And  Philip  faid  vnto  him,  if  thou 
beleeucft  with  all  thy  hearte,  thou 
maift,&c.  4.14.8.&  4.16.13 

38.  A.od  they  went  downc  both  of 
them  into  the  water,  both  Philip 
andthcEunuchc.and  heebaptifed 
him.  4.16,12, &4.I6.3I 

9.1.  And  Saul  yet  breathing  out  threat 
nmgcs  and  flaughtcr  againft  the 
difciplcsoftheLordej&c.      3.2.5 

3.  Nowas  he  iourneyedjitcam.eto 
pafTcjthatashec  w.is  come  neerc 
to  Damafcus,  fuddcnhc  their  ihi- 
ned  rounde  about  him  a  light  from 
heauen.  4.17. 17. 

4.  And  he  feltothc  earth,  and  beard 
A  voicCjfay  ing  vnto  him:  Saul,  Saul, 
why  perfecutcft  thou  meer3.2f.3.& 

'^.    Arifc  and  goe  into  the  citic ,  &Jt 


(hallbc  tolde  thcc  what  thou  flislte 
doc.  43.3 

10.  And  there  v/,-..;  a  certain  difci;-lc 
aiDamafcus  named  AnamaSv.nd 
tohimfaide  the  Lorde  in  a  virion, 
Ananias,and  he  faidjbc/iCide,!  am 
hcre,Lord.  3.2.6 

1^.    Lord,  f  hauc  heardc  by  many  of 

this  man,  howe  much  c  jill  he  hath 

done  to  thy  faintes  at  leru.falem. 

i.ij.rj 

14.  Moreouerhcrehehithauthontie 
of  the  high  pricftes,  to  bind  ail  that 
c.il!  on  thy  name.  i.i^.i'^ 

I  jr.  Hcisachofcnveflllvntome,&c. 

4-3  r 

17.  ThenAnaniaswenthfs  way,  & 
entered  into  the  hcure,andpuc  his 
handesonhim,  andfaide,  brother 
Saul,  the  Lordehath  lent  me  (euen 
Icfusthat  appeared  vnto  thee  in  y 
way  as  thou  canicft)y  thou  migli- 
teft  rcceiuc  thy  fight  ,  &c.  4.  19, 

10 
19.     SowasSaulccrtainc  dayes  with 
the  Difciplcs  which  were  at  Dama. 
feus.  5.2.6 

2f.  Then  the  difciples  took  him  by 
nightj&puthmuhrou^h  the  wall, 
andlethimdownein  a  basket. 3. 2. 

6 
16    Thercwasalfoat  loppa,  a  cer- 
rayne  woman  a  Difciple  named 
Tabicha, which  by  mterpretjtion 
is  called  D-)rcas;ftie  was  ful  of  gcod 
workcs  and  almes  which  fticc  did. 
3.2.^ 
38.     Nowe  forafmuch  as  Lidda  was 
ncere  to  loppa,  &  the  difciplcs  had 
heard  that  Peter  was  thjre  ,  they 
fent  vnto  him  two  men,  &c.   3.2.6 
40.   But  Peter  putthemaltborth, and 
kneeled  downe,  and  prayed  ,  &c. 
,  4-1  ^-l 
lo.r.    A  dcuout  man,  &  one  that  fea- 
red God  with  all  his  houfeholdc 
which  gauc  nmch  alms  to  the  peo- 
ple. 


rJie  TM. 


J6hi 


3  He  faw  in  a  viGon  euidcntly  (about 
the  ninth  houre  of  the  dr.y)  an  An- 
gel of  God  comming  in  to  him,&c 

Ij  And  It  came  to  palie  as  Peter  came 
in,  that  Cornchus  mette  hini,&  fell 
downc  at  his fcete,and  woifliippcd 
him.  1.11.3 

31  And  fayd,  Cornelius  thy  prayer  is 
heard,  &  thine  almcs  are  had  in  re- 
membrance in  the  fight  of  God.5 .% 

34    Of  a  truth  I  pcrcciue,  that  God  is 

no  accepter  of  pcrfons.3.17.4.  &  3 

23.10 

41  And  he  commanded  vs  to  preach 
vnto  thepeop]c,and  toteftific,that 
it  is  hec  that  is  ordcincd  of  God  a 
iudgeof  cjuickc  and  dead,  z  1^.17 

43  To  him  alfogiucall  the  prophets 
witncflc,  that  through  his  name  all 
thatbeleeuein  him  flialrecciuc  re- 
miflionof  finncs.      3.4.25.&  3.5.1 

44  While  Peter  yet  fpak  thefe  words, 
y  holy  Ghoft  fell  on  al  them  which 
heard  the  worde.  4.1 6.3 1 

48  Soheecommaunded  themtobc 
baptiled  in  the  name  of  the  Lordc 
&c.  4.1  J.I  J 

XI.3    Thouwcnteftintomenvncir- 

cumcifcd ,  &  haft  eaten  with  them. 

4.^.7 

4  Then  Peter  bcgan,&expouded  the 
thing  in  order  to  them.  4.6.7 

16  Then  I  remembrcd  the  woi  dc  of 
the  Lord,how  he  faid  lohnbaptifed 
with  water,  butyoufhalbe  bapcifcd 
with  the  holy  Ghoft.  4.1J.18 

18  When  they  hearde  thefe  thinges, 
they  held  their  peace,  and  glorified 
God,faying:Then  hathGod  alfo  to 
the  Gentiles,  grauntcd  repentance 
vnto  life.  3o'^i 

%6  Infom'uch,  that  the  difciples  were 

firft  calledChnftiansin  Antiochia, 

3.i.6.&4,i^.3i 


2^  Then  the  dlfclples  cucry  man  ac- 
cording to  his  abilitic,  purpofcd  to 
fcndc  ruccour,&c.  3.2.^ 

1 2.1  J  Then  fayd  they,  it  is  his  Angela 

1.147 

13.2  Separate  me Barnabas,andSau]j 
for  the  workc  whcrcunto  I  hauc 
called  them.  4-3  •^4« 

3  Then  faftcd  they,  and  prayed,  and 
bid  their  hands  on  thcm,&  let  the 
go.        4.3.ij.&4.i2.i4.&4.i2.itf 

36  Howbeit,  Daiiid  after  he  had  fer- 
ued  histimc,by  the  coilfellofGod 
hee  flepr,  and  v/a  s  lay d  with  his  fa- 
thcr,andfav/< corruption.  3.10.23 

38  Be  It  knowcn  vnto  you  therefore, 
men  and  brethren  ,  that  through 
this  man  is  preached  vnto  you  the 
forgiucnes  of  finnes  .3 .1 1 .3 . & 3 .ix 

.     22 

39  And  from  all  thinges,  from  which 
yc  could  not  be  iultified  by  the  law 
of  Mofes,  byhimeueric  one  that 
belceucth,isiuftified.2.i7.5,&3.ir 

43  Which fpakc  to  them,andexhor- 
tcd  them  to  continue  in  the  grace 
ofGod.  M-8 

48  And  when  the  Gentiles  hearde  ir, 
they  were  cladb,  and  glorified  the 
word  of  the  Lordc:  and  as  many  as 
were  ordained  vnto  eternal  life,be  - 
lecued..  3.2.1 1.&  3.^4.2,13 

J2  And  the  difciplcs  were  filled  with 
ioy,and  with  the  holy  Ghoft.  3 . 2. 6,- 

14.16  Who  in  times  paftfuffcredall 
the  Gentiles  to  vvalke  in  their  ov.'n 
wayes.  I.5'.l5.&  2.11.11. 

20  Howbcir,  as  the  dilciplesftoodc 
roundc  about  him,hc  arofe  vp.and 
came  into  the  citicj&c.  3.2.6 

22  We  muft  through  many  afHiillions 

enter  into  the  kingdom  oi  God.  3 .8 

1.&3.1S.7  S:;  Z.8 

25     And  when  they  haddcortiasacd 

them  Elders  by  cktiion  in  tutnc 

Church,and  prayed,  &  faftcd:  ih.cy 

<;;oni'- 


commended  them  to  the  Lordc,  in  iheyhauccaftvsinto  prifonrSmow 

whom  they  beleeuc(1.4.3.7,iZji5.&  would  they  put  vs  out  priuily?  nay 

4.1  i.  iS  venly:but  let  them  come  and  bring 

If. 7    And  when  thcic  hadde  bccne  vsout.                               4.10,19 

great  difpucatioDjPctcr  rofe  vp.and  17.17   That  they  Hiould  fcckc  y  Lord, 

laid  vnto  them:  Yc  me  and  brcihre,  if  fo  be  they  might  hauc  groped  af. 

ye  knowc  that  a  good  while  ago,  a-  ter  him,&  found  bim,thoughdout- 

mong  vs,God  chofc  out  me,&c.  ^.<^  Icflc  he  be  not  farre  tromcucry  one 

7  ofvs.                              I  y.3,8,13 

^   And  he  put  not  difference  between  zS-  For  inhimwcliuc,andmouc,nnd 

vs  and  them  a  fccr  that  by  faith  he  haue  our  being,  as  alio  ccrtame  of 


had  purged, &c.       5. 14.8.&  4.14.4 

10     Novvc  therefore  why  tempt  ycc 

God  ,  and  lay  a  )'okc  on  the  difci- 

plesneckesr&c.      .  j.i.6 

I  r  But  wc  belceucjthrough  the  grace 

of  the  lord  lelus  Chnft,tobe  faued, 

cuen  as  they  do.  3.5:.4 

20    But  that  we  write  vnto  them,  that 

they  abfteinc  themfekes  from  fil- 

thmcfle  of  idols ,  and  fornication, 

andihatihatisftrangled,5cc.4. 10 

I7,zi 


yourownc  poets  haue  faydc,for  wc 
are  alio  his  generation.  1  1 5.5.  &  r. 
i(?.i;4 

19  Forafmuch  then  as  wc  arc  the  gc- 
neratio  of  god,we  ought  not  think, 
that  the  Godhead  is  like  vnto  gold , 
or  filiier,or  ftonc,grauen  by  arc  and 
theinucntionof  man.  t.xj.z 

30  And  the  time  of  this  ignorauncc 
God  regarded  notjbut  nowe  he  ad- 
moniflieth  all  men  euery  where  to 
repent.  3.3.7 


19  That  is,that  ye  abftcinefxo  things    31  Ncwcwhcnthcyhcird  of  there 


otfied  to  idols,&c.  4. 10. 17 

l^.i  ThencamehetoDcrbcnand  to 
Lyftra:  and  behold,  a  certain  dilci- 
ple  was  therc,named  TmiothcuSja 
womans  fon  ,  which  wasa  lewcfle, 
andbclccued,&c.  3.1.^ 

3  Therefore  Paulc  would  that  hoc 
ftiould  goe  foorth  with  him,  and  he 
toke  and  circumcifed  him  ,  becaufc 
of  the  lewcs  which  were  in  thofc 
<jU3rters,&c.  3. 19. 12 

14  And  a  certain  wom.an  named  Ly- 
dia,a  feller  of  purple,  of  the  city  of 
theThyatirjanSjWhich  worfiiippcd 
God,S:c.  5-M'i3 

15  And  when  fhee  was  baptifed,  and 
her  houlholdc.&c.  4.1^^.8 

33  And  was  baptifed  with  all  that  be- 
longed vnto  him  ftraight  way.  4.1 6 


iiirrc6iiu  from  the  dead/ome  moc- 

kcd,&c.  3.^^.7 

1818     After  that  hcc  had  fliornc  his 

head  in  Cechrta:  for  he  had  a  vow. 

A.        4.1 9.1$ 

23     Strcngtheningallthe  difciples.3 

2.6 

19. 1  And  found  ccrtaine  difciplcs.and 

fayd  vnto  thcm,&:c.  i.i.6 

3  Vnto  what  were  ye  baptifed  ?  and 
they  fayd  vnto  Iohnsbaptifme.4.1  y 

8.18 

4  lohn  verily  baptifed  with  the  bap- 
tifm  of  repentance,  faying  \  nto  the 
people,  that  they  fhouldbclecuein 
him  which  fliould  come  after  hira, 
&c.  4.15.7 

5  So  wlicn  they  hcardc  it,  they  were 
baptifed  in  the  name  of  the  Lord  Ic 


fus.  4.ij.<^,03i8 

37  ThcnfaydePaulvntothcm,  cfccr    6  And  Paul  laid hishandcsvpon  the, 

rhatthev  hauebe.ucn  vs  openly  vn        &the  holy  ghoft  came  vpon  them, 

condemned,  which  are  Romaics,        and  they  ^^akc  with  tongues ,  and 

prophecicd. 


The  TahU. 


cJd^A 


propliccicd.  4.3'iJ 

II.  So  th-t  fro  his  body  were  brought 
vnro  the  fick  kcrchifes  or  handkcr- 
chifcs,&  tbcdifcafes  departed  fro 
them,and  the  cuill  fpirites  went  out 
oftheiT).  4.19. i8 

13.  Thcncertainc  of  the  vagabonde 
lewesjcxorciftes,  tookc  in  hande  to 
name  oucr  thcmwhich  had  euilfpi- 
rits , the  name  of  the  Lord  lefusjfay- 
ing:  wc  adiure  you  by  Icfus,  whom 
Paulpreachcth,  4.19.14 

»o.T.  Nowc  after  the  tumult  v/asccaf- 
fedj  Paul  called  the  difciplcs  vnto 
him,  and  imbraccd  them,  &c.  3. 

1.6 

lo.  But  Paul  went  do\vne,and]ayde 
himfcltfe  vppon  him, and  embraced 
hinijfayingitrouWc  not  your  felues, 
for  his  life  is  in  him.  4-19.19 

17.  Wherefore  from  Miletum  he  fcnr 
to  Ephefusjand  called  the  Elders  of 
the  Church.  4.3.8 

I?.  Yc  know  fi'om  the  firft  day  that 
I  came  to  Afia,  after  what  manner 
I  hauc  beene  with  you  at  si  fcafons. 

4-3 -7 

»o.     And  howc  I  kept  backc  nothing 

that  was  profitable,  but  hauc  flicw- 

cdyou,8ctatigbt  you  openly  ,  and 

throughout  cucry  houfe,4.i..Z2(.&  4 

3.^&4.ir.z 

ai .  Witnefllngboth  to  the  Icwcs  and 

to  the  Grecians ,  the  lepentauncc 

towardc  God ,  &  faith  towards  our 

Lordc  lelus  Chrjft.  3.11.  &3. 5. 

^6.  Wherefore  I  take  you  to  rccorde 
this  day,  that  1  am  pure  from  the 
blood  of  all  men.        4.4.5.&4.ra.i 

aS.  Take  hcede  therefore  vnto  your 
fclues,and  to  all  the  fiocke,  where- 
of the  holyGhort  hath  made  you  o- 
ucrfeerSjto  feed  the  Church  of  god 
which  he  hath  piirchafcd  with  his 
owne  blood.  2. 1 4. 2.&  3  .^i.  5: 3 .1  r . 
8^5.i3..II.&4.3.8.&4.^.8. 


2^.  For  T  knowe  this,  that  after  my 
departing,  (hall  grccuous  wolucs 
enter  in  amog  you,  not  fparing  the 
flockc.  4-9  4 

50.  Moreoucr  of  your  ownc  Iclucs 
{hall  men  anfe,  ipcaking  pcruerfc 
thinges,to  draw  difciples  after  the 

4.9-4 

31.  Therefore  watch,  and  remember 
thatby  thcfpace  of  three  yearcs  I 
ceafcd  not  to  warnc  cucry  one 
night  and  day  with  teares.      4.3 .6 

56^  And  when  he  had  thus  fpokcn, 
he  kneeled  down,3nd  prayed  with 
them  all.  4.'9'* 

21.4.     And  when  wee  had  founde  di(^ 

ciples,  we  taricd  there  fcuen  daycs. 

3.1.^ 

22. r.  Yec  men, brethren, &  fathers, 
hcarc  my  defence  nowe  towaidcs 
you.  3.20.19 

ifi.  Arifjandbebaptifed,  andwafhc 
away  thy  finnes,  in  calhng  on  the 
name  of  the  Lord.  4.' 5  if 

18.  And  I  fawe  him  faying  vnto  inecr 
make  haft  and  gette  thee  quickelf 
out  of  Icrufalem,  for  they  will  not 
receiuc  thy  witnellc  concerning 
me.  4. 17.17. aj^ 

25.  And  as  they  bound  him  wirh 
thongcs,  Faulfaide  vnto  the  Gen^ 
turion  thar  flood  by,  is  it  lawful  fo^ 
you  to  fcourge  one  y  is  a  Rcmane, 
and  not  condemned?  4.1015) 

23.1.  And  Paul  bchcldccarneftly  the 
counccl,  and  faid:  Men  &brcihrt', 
I  hauc  in  .il  good  confcicncc  fcrued 
God  vntil]  this  day.  3.17.H 

8.     For  the  Sadduccs  faid,  that  there 

isnorefurreftion,  neither  Angel), 

nor  fpiriiCjitc.  1.14.9.  &  i  .1  S-2<.&  2- 

io.23.&3.i5f.y 

12.  And  when  the  day  was  corar, 
certaine  of  thelcwes  madean  afle- 
blie,,  and  bound  them  fekies  with  an 
othjlaying.that  thtywould  neither 
cat  nor  diinkc  ,iill  tliey  had  killed 
Paul. 


The  TM. 


'     Paul.  4.13-3 

24,11.  And  they  neither  found  rtic  in 
the  tf.mpledifputing  with  any  man 
neither  making  vpcore  among  the 
pcople.neither  in  the  fynagogucs, 
nor  in  the  citic.  4.20.1^ 

If.  And  hauc hope  towardes  God,y 
the  rcfurrection  of  the  dead  which 
they  themfclues  lookc  for  alfOjftiall 
bcbothofiiiflandvniuft.      3.1^.9 

16  And  hcrem  I  endcuour  my  feltc 

tohaucahvny  a  cleare  confciencc 

cowardes  God,  and  towardes  men. 

3. T^.i^.Sc  4.10.4 

if.to.  ThenfaidPauMftandatCe- 
fars  iudgement  feat,  where  I  ought 
tobciudged:TothcIewes  I  hauc 
done  no  wrong,  as  thouyeric  well 
knoweft.  4.10.19 

X  I.  For  if  I  haue  done  wrong,or  com- 
mitted any  thing  worthy  of  death, I 
refufe  not  to  dyrbutif  therebe  none 
of  thcfc  thmgs  wherof  they  accufc 
mc,  nomancandeliuer  mee  vnto 
them:I  appealcvntoCer3r.4.io.i9. 

i6.i7.  Dcliueringthcefrom  thepco- 
p!ej&  from  the  Gentiles,  vnto  who 
now  1  fcndc  thee.  3.1.  i 

18.  Toopcntheircyes,y  they  may 
turn:  firom  darkcnenb  to  ii^ht,  and 
from  the  power  of  Satan  vntoGod, 
that  they  may  recciue  forgiueneflc 
cffinnes,andinheritauncc  among 
them,  which  are  fanditicd  by  faith 
inmc.  3  Z.I 

so.  But  nuw-dfirft  vnto  them  of  Da- 
mafcuSjandatIertjfalem,&throuph 
oucallthecoaftof  ludca,  and  then 
to  the  Gentile?,  that  they  fhoiildc 
rcpent,andtuineto  God, and  doc 
works  worthieamcndementoflifc 

3-3.T 

iS.rf .     And  from  thence ,  when  the 

brethren  hcarde  of  vs  they  came  to 

mcctevs.  4.^.I7 

\6.     So  when  we  came  to  Rome, the 

Ccntui  ion  dcliuercd  the  pcifoncrs 


to  the  general  Cflptalne,8fc.  4.^.1  f 

ij.    Well  fpiikc  the  holy  Gholt  by 

Efaiasthc  Ptophctc,  vnto  our  fa, 

thers.  i.i3-iy 

ROMANES. 

I.i.pAiilaferuauntof  lefus  Chrift, 

•*■     called  to  bee  an  Apoftle,  put 

apart  to  preach  the  Gofpclof  God. 

2.1 4.6.&  4.3.10 

i.     Which  hee had  promifed  before 

by  his  Prophetes  in  the  holy  fcrip- 

tures.  2.10,5 

3.  Concerning  his  fonne  lefusChrill 
ourLordwhichwasmadeofy  feed 
of  Dauid,accordmg  to  the  fle(he  .2. 

I3.i,j.&  2.14.6 

4.  And  declared  mightily  to  bee  the 
fonnc  of  God, touching  the  fpirit  of 
faiitlification  by  the  refurreftioa 
from  the  dcade.     2,i^.l3.&4.i9. 

22. 

f.  By  whom  we  hauc  rccciued  grace 

and  A poftle(hip,y  obedience  might 

be  giucn  vnto  the  fairh  m  bis  name 

among  all  the  Gentils.3,2.<^,&  5 .2.8 

&  3.1.29. 

7.  Graccbe  with  you.  and  peace  fro 
God  our  fathctjand  from  the  Lord 
IcfusChrift.  1. 13. 15 

p.  For  God  IS  my  witnefll*,  whomc  I 
feme  in  my  fpirite  in  the  Gofpell  of 
his  fonnc,  that  without  ceafllng  I 
make  mention  of  you.  2.8.27 

16.  Forlamnotalhamedof  y  gofpd 
of  Chrift,for  it  is  the  power  of  God 
vnto faluation  to  euery  one  that  be- 
leucth,to  the  Icwc  firfl ,  and  alfo  to 
the  Grecian.  1.9^  &  2.10. 3, &  j.i. 

29.&4.i.f 

17.  For  by  It  the  righreoufncffc  of 
God  is  rcucalcd,from  faith  to  faith: 
as  it  written,  theiuft  fliall  hue  by 
faith.  3.2.i^.:;2.&3.ii.i9 

19.  Forafmuch  as  that,  which  may  be 
knowcn  to  God,is  manifeft  in  the: 

lor 


The  Tahli, 


"Jhm^^-. 


forGod  hath  fliewcd  itvmothe. 

tr.     Bccaufc  rhat  when  they  kncwe 

Godjthey  glorified  him  not  as  god 

neither  were  thankfiil,but  became 

vainein  ihcir  imaginations ,  &c. 

i.y.ia 

XI.  When  they  profcfi'cd  chemfelucs 
tobecwife,  they  became  fooles.i. 

4-1 

?8.Foras  they  regarded  not  to  know 
God,  euen  fo  God  dcliuercd  them 
vp  vnto  a  reprobate  mindc,  to  doc 
thofc  things  which  are  not  conuc- 
nient.  i.iS.x 

t.5.    Who  will  rcwardc  cucry  man 

according  to  his  workes.  3.1 6. 3. & 

3.18.1 

II  Forthereisnorefpedof  pcrfons 
withGod.  3.23.10 

II.  For  as  many  as  hauc  finned 
without  the  lawe,  fhall  perifhalfo 
without  the  law,&  as  many  as  hauc 
finned  in  the  law,  ftialbc  iudgtd  by 
thclawc.  2.1.11 

13.  Forthe  hearers  of  the  law  are  noc 
righteous  bcforeGod,  but  the  do- 
ers of  the  law  flialbeiuftified.  3.11. 

if.&3, 17.13 

14.  Forwheny  Gcntileswhich  hauc 
notthelaw,  do  by  nature y  things 
contained  in  the  law,  they  hauing 
notthelavvc,&c.  1.1.11 

15.  Which  (hew  the  cfFcft  of  the  law 
written  in  their  harts,  their  confci- 
cnce  alfo  bearing  them  witnefle, 
andthoughtes  accufing  oneano- 

.     ther,&c,  3.19  IJ.&4.10.3 

aj.  Ifthoubc  atranfgrcflburofthe 
law,  thycircumcifionismadc  vn- 
circumcifion.  4-I4.H 

34.  Yea,IetGodbctrue,&euerym3 
3lier,&c.  4-i?-i7 

y.  What  thenrare  we  more  excellent? 
no.in  no  wife,for  we  haue  alreadic 
proucdjthat  al,both  lewcs  &  Gen- 
tiles arc  vnder  finnc.  3  4.6 


10.  As  It  Is  written :  there  is  none 
righteous,no  not  one.  i.i.<;.&2.3. 

1.8CZ.J.3 

11.  There  is  none  that  doth  goodjno 
not  one,  23.3 

If.  Their  fccte  are  fwift  to  fhed 
b]oud,&c.  1.3.3 

19.  Now  we  know,  that  whatfoeuer 
the  lav.'  faith ,  it  laieth  it  to  them  y 
be  vnder  the  law:that  euery  moutn 
mr.y  be  rtoppedj&  all  the  world  be 
culpable  before  God.  1.7. 8.&  2.10. 
3.&3.4.<f 

zo.   Therefore  by  the  workes  of  the 

law,  fhall  no  flc{h  be  iuftificd  in  his 

fight:For  by  the  lawcommeih  the 

knowledge  of  finne.  i.f.6.  &1.7.7. 

&3.TI.I9 

21.   Butnowisthc  righteoufneire of 

God  made  manifeft  without  the 

lawjhauing  witnefle  of  the  lawe,  & 

of  the  Prophets.  2.9.4.&2.10.3.&3 

11.18,1^ 

24.  And  arc  iuftified  frely  by  his  grace 

through  the  redemptionthatisin 

Chrift  Icfus.2.y.3.&  1.16.5.&  z.17 

5.&3.4.3o.&3.n.4,i9.&3.ij.5.& 

3.10.4? 

tf.  Whom  God  hath  fet  forth  to  be 
a  reconciliation  through  faith  in 
his  bloud,  to  declare  his  righte- 
oufnes,  by  the  for^iuencflc  of  the 
finncs  that  arc  paffcd  through  the 
pacience  of  God.  4  15-3 

id.  To  fhcw  at  this  time  his  righte- 

oufnesjthathe  mighf.  beiuft,  and 

a  iuftifier  of  him  which  is  ofy  faith 

ofIefus.3.u.ii.&.3.i3,i.&3.i3.2. 

£x'3.i4.i7 

X7.Whercisthciuhy  reioycing?Itis 

excludcd.By  what  law?  of  workes? 

nay :but  by  the  law  of  faith. 3 .11.13 

&3.13.2 

4.1.  For  if  Abraham  were  iuftified  by 

wockes,  hee  hath  wherein  to  re- 

ioyce,but  not  with  God.  3.1 1  .T3.& 

j.ir.18 

Hhhh,  3    Abra- 


y. 


8. 


|I  AbfaliambclccuedGod.&itwas 

counted  to  him  for  rightcoufncfic. 

3.17.8,10 

4.  Now  to  hinuhatworkcthjthc  wa- 
ges is  not  counted  by  fauour  ,but 
by  dec  3.1 1. 10 

f .  But  to  him  that  workcth  not,  but 
bclccucth  in  him  that  iuftjficth  y 
vngodly  ,  his  faith  is  counted  for 
righteoulncffc.  j.ti  3,6 

6.  EuenasDauiddcdareihthebkl^ 
fedncffe  of  the  man ,  vnto  whomc 
God  imputcth  rightcoufnes  with- 
outworkcs,faying:2.i7.5.&3.ii4, 

ZOjZl 

7^  BlcITcd  arc  they  whofc  iniquities 
arc  forgiucn,  and  whofc  finncs  arc 
couered.  3.11.11 

10.  Howwasitihcnimputed?whcn 
hcwascircumcifcd,  or  vncircum- 
cifcd'&c.  4.i!i?.3 

ri.  After  he  recciucd  the  figne  of  cir- 
cumcifion,  as  the  fcale  of  the  righ- 
tcoufnes of  y  faith  which  he  had, 
when  he  was  vncircumcilcdj&c.4 
14.^,2  i,23.&4,i5.zo 

13..  And  the  father  of  cucumcifion, 
not  vnto  them  only  which  arc  ofy 
circumcifion,&c.  4.16.12 

XJ.  Forthcpromifeyheftiouldbce 
the  heire ofy  world.was  not  giucn 
to  Abraham,or  to  his  feed,;hrough 
thclawe  ,  butthrough  the  rightc- 
oufnes of  faith.  3.14.11 

X4.     For  if  they  which  are  ofylawc, 

bchcires,  faith  is  made  voidc,  and 

the  promifiiis  made  of  none  eft'cft. 

3.11.11.&3.13.3 

%^.  For  the  lawccaufeth  wrath :  for 
where  no  Jawe  iSj.there  is  no  tranf- 
grtfllon..  i,7.7.&3  "'19 

17.  As  it  is  written;  J  hauemadc 
ihec  a  father  of  many  nations ,  c- 
iien  before  God  whomc  hcbelee- 
iicd,who  quickeneth  the  dead,  and 
calleth  thofe  thmgcs  which  be  not 
3H..though  they  were.  2.10.11.&J, 


II.  And  being  full  certified  that  what 
he  had  promifcd  he  was  ablealfo 
topcrformc.  3'2-3i 

aj.  Who  was  dtliuercd  to  death  for 
our  finncs  ,  andisrifenagainefor 
our iuftification.   2.i5.j.&2.i5.ij 

&2.17.f 

J.I.  Thcnbeing  iuftified  by  faith, wc 
haue  peace  towardc  God  through 
ourLordclefusChrift.    3.2.16.SC 

3.  Knowing  that  tribulation  bringeth 
forth  pacience,&c.  3.8.3 

And  hope  maketh  not  afhamcd, 
becaufc  the  loue  of  God  is  {hed  a* 
broad  in  our  heartcs  by  the  holy 
Ghoft, which  is  giucn  vnto  vs.3  .i.i 
&3.2.121 
ButGodfettcthout  his  loue  to- 
ward vs,  feeing  that  while  wc  were 
yet  finn£rs,Chnft  died  for  vs.  2.12. 
4.&2.i6;.4.&3.4,2f 
p..     Much  more  thcn>bcmgnovve  iu- 
ftified by  his  bloud,  wee  fhalbc  fa- 
ucdfrom  wrath  through  him.  2. 
16.S 
10.    For  if  when  wee  were  enemies, 
wc  were  reconciled  to  God  by  the 
death  of  hisfonne,much  more  be? 
ing  reconciled,  wefhalbcfaurdby 
his  life.2.i  6.2,4,5.&  2.17.3,(5.  &  3 .1 1 
21.&  3.14.5 
12.   Asbyonemanfinncentrcdinto 
the  world,and  death  by  finne,  and 
fo  death  went  oucr  all  men,  foraf- 
muchas  al men  haue finncd.z .1 . 6, 
8.&2.13.4 
1$.  But  yet  the  gift  is  not  fo,as  is  the 
oftcncc:for  if  through  the  offence 
ofoncmanybe  dead,  much  more 
the  grace  of  God  ,  and  the  gift  by 
grace ,  which  by  one  man  Icfus 
Chrift,&c.  3.^,4 

Neither  is  the  gift  fo,as  y  which 


16. 


entred  in  by  one  that  finned  :  for 
tlic  fault  came  of  one  offence  vmo 
con- 


7%e  Ta^li, 


:k 


omam\<>^^ 


condcmnatio,  but  the  giftis'of  ma- 
ny offences  to  iuftification.  z.  17.5 
39  For  as  by  one  mans  difbbedicncc 
many  were  made  finners,  fo  by  the 
obedience  ofonclliall  many  alfo  be 
made  righteous,  ».i.4.&  a.i^.j.Sc  2, 
1 7. 3. and  5. 1 14,9,123 13. and 4. 1 4. 

ii 
lo  Morcouer,  the  ?awe  cntrcd  tbcrc- 
vp6,  that  y  offence  fliould  abound: 
neucrthelefie  where  finne  aboun 
dcd,  there  grace  abounded  muchc 
more.  a.f  .<?.&  2.7.7 

€.1  Knoweyenot.thatallwewhich 
haue  ben  baptifcd  into  lefus  Chrift, 
haucbenc  baptifedmto  his  death? 

4  Wee  arc  buried  then  with  him  in 
baptifmc  into  his  death,that  hkc  as 
Chrift  was  raifed  vp  from  the  dead 
by  the  glory  of  the  father  .fo  we  alfo 
fhould  walke  in  newnefle  of  life.  2.8 
3 1.&2.i5.7,i3.&5.3.j.&  4.1^.1^,21 
&4.IP.8 

6  Knowing  this ,  that  our  olde  man 
is  crucified  with  himjthat  the  body 
of  finne  might  be  deftroycd,that 
hence  forth  we  fliould  not  fcruc  fin. 

3-3'!?>n 
\x  Let  not  finne  therefore  reigne  in 
your  mortall  bodic ,  that  ye  fliould 
obeyitintheluftesthereof.3.3.  13 
14  For  finne  fliall  not  haue  dominion 
oucryou:  foryearenotvnderthc 
lawe,butvndergracc.3.i9.6,&4.ijr. 

12 

18  Being  then  made  free  fro  finne,ye 
are  made  the  feruants  of  r  ighteouf- 
neflc.  3.(?.3.&3.i^.2 

19  Ifpeakc  after  the  manner  of  men, 
becaufe  ofy  infirraitieof  your  fle/h 
for  as  yc  haue  giuen  your  members 
feruantcs  to  vncleancflc,and  to  ini- 
<juitie,to  commit  iniquicje,&c.3 .24 

1 0.&  5.25.8 

^3     For  tHc  wages  of  finne  is  death: 

hue  the  gift  of  God  is  cccrnaUlife 


through  Icfus  Chrift  our  lord.  i.  8 
58,T?.&3.4.28.&3.i4.ii 

7.1     Knowc  yec  not  brethren^  for  I 

fpeake  to  rhem   that  knowc  the 

lawe,  that  the  lawe  hath  dominion 

ouer  a  man  as  long  as  he  liueth?  4, 

ij.ii 

7  What  Iball  wc  fay  then?  is  the  law 
finne?  God  forbid.  Nay  I  know  not 
finne  but  by  the  lawe:  &c.  z.%jS,  &  2, 

7.^ 

1 2  Wherefore  the  lawe  is  holy ,  and 
the  c5mandementishcly,andiufl, 
and  good.  1.9.4 

14  Forweknowethatthclawisfpi- 
rituall,&c.  %%S 

I  5  For  I  allowe  not  th  at  which  I  do: 
for  what  I  would  that  do  I  not  ,buc 
what  1  hate  that  do  1.  2.2.27 

18  For  I  knowe,  that  in  me,  that  is, 
in  my  flefli,dweleth  no  good  thing: 
for  to  will  IS  prcfent  with  me,&c.  2. 

1.9 

19  For  I  do  not  the  good  thing,whicfi 
I  woulde,  but  the  euill,  whiche  I 
wouldnot,  that  doe  1 . 2.a.27.&  3.3. 

n 

20  Noweifldoethatlwouldnotjic 
is  no  more  I  that  doc  it ,  but  the^n 
that  dwelleth  in  me.  2.2.27 

23  But  I  fee  an  other  lawe  in  my  mc- 
bcrs,  rebelling  againfl  the  lawe  of 
my  rainde,  and  leading  me  captiue 
into  the  law  of  finne,which  is  in  my 
members.  3-5.J4 

24  O  wretched  m.in  that  I  am,  who 
fhal  deliuer  me  fro  the  body  of  this 
death?       3.94.  &3.11.  u.  &  4. 

S.  I     Nowe  then  there  is  no  condem- 
nation to  them  that  are  in  Chrifl 
lefus ,  which  walke  not  after  the 
flefli,  but  after  the  fpirit.  34.i8.&4 
1J.12. 
3     For  that  that  was  knpofTiblc  to 
the  law,  in  as  much  as  it  was  wca'<c 
bccaufc  of  the  f^cfhe ,  God  fend.n' 
Hhhhi  his 


y^rrirO^m 


The  TdU. 


Ills  owne  fonne,'m  the  fimilitude  of 
finfull  flefh,  andfor  finne,condem- 
nedfinnc  in  the  flcfii.2,7.f.&  2.1x4 
&a.is.i,4.&2.i6.6.&3.2.32.&34 
27.&3.11.23 

€  For  the  wifedome  of  the  flclhc  is 
death:but  the  wifedome  of  the  fpi- 
rite  is  life  and  peace.  2.5.1 

y  Becaufe  the  wifedome  of  the  flefh 
is  enmitie  againft  God:  for  it  is  not 
fiibieft  to  thclawe  of  God, neither 
indeed  can bc.2.i.9.&3.3.8.8f '3.20 

i4 
f  Nowe  ycc  arc  not  in  the  flcHie  but 
in  the  fpirite ,  becaufe  the  fpirite  of 
God  dwelleth  in  you:  but  if  any  ma 
hath  not  y  fpirit  of  Chrift,  the  fame 
is  not  his.  3. i.z  and3.2.39.&4.i7 

II 

20  AndifChriftbcinyoUjthebodie 

is  dead  becaufe  of  finnc:  but  the  fpi- 

ritishfeforrighteoufneslakc.t.i.6 

&5.i.3.&3.2.24.&3.2j.3.&4-i7-ii 
II  Bu:  if  the  fpirite  of  him  that  raifed 
vppc  I  efus  from  the  dead,  dwell  in 
yoUjhe  that  raifed  vpChnft  fro  the 
deadjfhal  alfo  quicken  your  mortal 
bodics.bccaufe  that  his  fpirit  dwel- 
leth in  you.l.i3 .1 8.&  3 .1.2.&  3 .2.3  9 
S:3.2j.3,8.&4.i7.ii 
14  For  as  many  as  are  Jed  by  the  fpi- 
rite of  God,  they  are  the  lonnes  of 

God.  3-*-39 

35  For  yec  hauc  not  rccciued  the  fpi- 
rite of  bondage,to  feare  againe:buc 
ye  haue  rcceiued  the  fpirit  of  adop- 
tion,&c.2.ii.9.&i-i4-5.&3-i-3-&3' 
a.ii.&3.T3.5.&3-JO.i.&3-i4-i-&4 

.1^.22, 

26.  The  fame  fpirite bearcth  wirncfle 
with  our  fpirite,  that  wee  are  the 
children  of  God.  3-^-35'- 

J7.  If  wee  bee  children,  wee  are  alfo 
hcircs,c-ucn  the  heires  of  God,and 
hcircs  annexed  with  Chrifl ,  &c.  2. 

12.2. 

r^  Forthcfcruentdcnrc  of  the  crea- 


ture j  wiiitcihwhen  the  fonnejof 
God  flialbee  reucilcd.3.p.5.&  3.  z$. 

2. 

20   Becaufe  the  creature  is  fubieft  to 

vanitic,  not  of  it  owne  wj11,&c.  2.1 , 

22  For  weknow  that  cuery  creature 
gtoncth  with  vs  alfo  ,  &  traucilcth 
in  painc  together  vnto  this  prefenc 

2.!.y.&3.25.2 

23  And  notonely  the  creature ,  but 
wc  alfo  which  haue  the  firft  fruitcs 
of  the  fpirite  ,  ciien  wee  doe  fighin 
our  felues,w3iting  for  the  adoptio, 
eucn  the  redemption  of  our  body. 

3.18.3.&3.2J.U 

24  Forweare faued by  hope:buthopc 
thatisfeene,isnohope,&c.     2.^« 

5 

2^   Butifwehopeforthatwefcenot, 

wc  do  with  patience  abide  for  it.  3 

24I,42A3•i^^ 

7.6  Likewifcthe  fpirKcalfohclpeth 
our  infirmities;  for  wee  knowe  not 
what  to  pray  as  wc  ought,  &c.  3 .  20 

27   Butheihatfcarcheththcheartes- 
knowcth  what  is  the  meaning  of 
the  fpiritjfor  he  maketh  rcqueft  for 
the  fainftesj&c.  3.10.^,34- 

29-  For thofc  which  hceknewe  be- 
forejhealfoprcdeflinat  to  be  made 
lilce  to  the  image  of  his  fonnc ,  that  ■ 
he  might  be  the  firfl  borne  among 
many  brethren.  1.13 .2.&  3.1.1,3 .  & 
3.8.i'.and3.i5.8.&3,i8.7.&3.i4. 

z 

3  o  Moreouer,  whom  he  did  prcdefti- 

nate.thcm  alfo  he  called:  And  who 

hecallcdjthemalfoheiuftifiedrAnd 

whom  he  iuftificd,&c.  2.5.1.  &  3 .14. 

2i.&3.i84.&3.24.^ 

31     Who  fparcdnothis  owne  fonnc, 

but  gauc  him  for  vs  all  to  death 

how  fliall  he  notwithhimgiue  vs 

all  thingcs  allb?2.i4.7.&  1.17.6.^  j 

24.  J 

33   Who 


TheTdlf. 


Vo^rf^vrU: 


3  J.    Who  {h'all  lay  any  thing  to  the 
-  charge  of  Gods  chofcn?  it  is  God 
that  luftifiech.  5.11.3,6,11 

34.  WhofiuJcondcmnePitisChrift 
that  is  dead, yea  or  rather  which  is 
rifen  againc ,  who  is  alfo  at  y  right 
band  of  God,&c.i. i5,T3  .&  2.16. 1 6 

&Z.l6.l8,.&3.20.ZO 

5  J,  Whofhallfcparate  vs  from  the 
loue  of Chrift?  fliall  tribulatioHjor 
anguirtijOrperfeciJtionj or  famine, 
or  naked  nelfe,  or  pcriljjor  fwordc? 

3  6.  For  thy  fake  are  wc  kiljed  all  the 
day  long:  we  are  counted  as  /hecpe 
for  the  (laughter.  3 .9.6.&  3 .2  j.3  .& 

3.14  19 

58.  For  I  am  perfuadedjthat  neither 
death,  nor  life  ,  nor  Angels, nor 
principalities  ,  nor  powers ,  nor 
things  prcfentjnor  things  to  come 
3.2.16.  &  3.1.40.  &  3.1J.8.  &3. 
24.6 

39.  Norheighth,nordepth,nor  any 

other  creature  (halbe  able  tofepa- 

rate  vs  from  the  loue  of  god, which 

is  in  Chrift  lelus  our  Lord .  3 .2.1 6, 

28,40 

9.3.  For  I  would  wi{h  my  felfe  to  be 
fcpcrated  from  Chrift,  for  my  bre- 
thren that  are  ray  kinfraen  accor- 
ding to  the  flcHi.  3 .20.3  f 

5.  Ofwhomcare  the  fathers, and  of 
whom  concerning  the  flcfli, Chrift 
came,  whoisGodoucr  allblelTed 
for euer,Amen.  x.i3.ii.&2.i3.i,3. 

&2.I4,^ 

^.For  al  they  arc  not  irraelites,which 
areoflfrael.  3.22.4.&4.2.3 

7,  Neither  are  they  all  children,  be- 
caufc  they  are  the  fecde  of  Abra- 
hamrBut  in  Ifaac  fliall  thy  fcede  be 
called.  3.ii.7.&4.i<^.i4 

8.  Thacis,  they  which  are  the  chil- 
dren of  the  flcfti,  are  notthe  chil- 
dren of  God,  but  the  children  of 
the  proraile  arc  accounted  for  the 


fecde.  ■  5.2r.r 

11.  For  ere  the  children  were  born.?, 
&  whethey  had  done  neither  good 
nor  euill,  that  the  purpofc  of  God 
might  remaine  according  to  cle- 
ftion,not  by  works,but  by  him  that 
callcth :  3.22.4 

12. 1 1  was faid  vnto  hcr,the  elder  fhal 
fcrue  the  younger.  3-2.25' 

13.  As  it  is  written,!  haueloued  la- 
cob,and haue hated. Elau.   3.*i.7. 

&3. 21,11 

14.  What  fhal  we  fay  then  ?  is  there 
vnrighteoufneiTc with  God?  God 
forbid.  3.22,8 

If.  I  will  haue  mcrcie  on  him  to  who 
I  wil  fhew  mercie:  &  I  wjI  haue  c6- 
paflion  on  him  to  whom  I  wil  haue 
compalfion.  3.22.^ 

1 6'  So  then  it  is  not  in  him  that  wil- 

leth,  nor  in  him  that  runneth,  but 

in  God  that  fheweth  mercie. 2.5.4, 

17.&  3.24.1 

17.  For  this  fame  purpofc  haue  i  ftir- 
rcd thee  vp,that I  night fliewe my 
power  in  chce,&c.  3.24.14 

iS.Thercfore  he  hath  mercie  on  who 
he  wil,  &whomhe  willheharde- 
neth.  r.i8.2  &  3.22.11 

10.     Bur,  Oman,  who  art  thou  that 

plcadcft  againft  God?&c.    3.23.1, 

4,&3  24.KJ 

21.  Hath  not  the  potter  power  of  the 
clay  to  make  of  the  fame  lump,&c. 

22.  What  and  if  God  woulde  ,  to 
(hewchis  wrath,  and  to  make  his 
power knowen.futfer  with  long  pa- 
cience  thevcflels  ofwr.Tih?  &c.r. 

I4i8.6x:5.23.l 

24.  Euen  vSjwhora  he  hath  c.".llcd,noc 

ofthclewes  oncly,  but  alio  of  die 

Gentiles.  3."  4.1 6 

32.  For  they  haue  ftumbledaiy  Iluu- 
blingftone.  i.ivi3 

33.  Behold,  llay  inSionaftu.T:bi' ic; 
ftonc,andarockofopijncw.i.r "  11 

Hhhh  3  And 


% 


(jw/^m  ■ 


rhctdu. 


And  whofocucr  bclecucth  on  him, 
(hsl  not  be  confounded.      i-ij.ij 

X0.5.  For  they  being  ignorant  of  the 
rightcoufncfle  of  God ,  and  going 
about  to  eftabliih  their  owne  righ- 
teoufnencj&c.  S-"'^? 

4,  ForChriftisthecndof  thelawc, 

forrightcoufnefle  vnto  euery  one 

that  belecuerh.i  .<;^.i.&  Z.6.4.&  2.7. 

x.&3.2.(5.&4-8.i5 

y.  That  the  ma  that  doth  thefe  things 

/hill  liac  thereby.       3.ii.I4,T7.& 

3-17.3 

€.  But  the  righteoufnefle  of  faith 
Ipeaketh  on  this  wife  :  Say  not  in 
thy  heart  ,  who  /hall  afcend  into 
heauen?&c.  1.17.2 

'7.  Or,  who  (hall  defcende  into  the 
deep?that  is,  to  bring  Chrift  again 
from  the  dead.  1.17.1 

8.     This  is  the  worde  of  faith  which 

wc  preach.    2.5.r2.&3.2.29,30.& 

4.14.14 

f.  For  if  thou  (halt  confclTe  with  thy 
mouth  the  Lorde  lefus,  and  /halt 

•    bclccucin,&c.  J.11.T4 

10.  Forwith  the  hart  manbelecucth 
vntorighteoufneifc  ,  and  with  the 

"  mouth  man  coafcireth  tolaluatio. 
3.2.2.8 

11 .  Whofocucr  bclecucth  in  him,/hal 
notbea/hamcd.  i-^S-^S 

14.  But  how  fhal  they  call  on  him, 
in  whom  they  haue  not  bclceucd? 

Si£'  3.20.1^11 

27.    Then  faith  is  by  hearing,&  hea- 
ring,&c.3.2o  27.&4.i.5r,&4.  ^.31. 
&4.8.9.&4.itf.i9 
2 1.2.  God  hath  not  caft  away  his  peo- 
ple which  hee  kncwc  before,  &c. 
3.22.6 

4.  But  what  faith  the  aunfwere  of 
God  to  him?  Ihaucreferucdvnto 
my  felf  fcucn  thoufand  men,which 
haue  not  bowed  the  knee  to  Baal. 

4.1.2 

5.  Eucnrocheaatchis  prcfcnttioie, 


i$  there  a  remnant,  through  y  clc- 
dion  of  grace.  3.11  j 

6.  And  if  It  be  of  grace , it  is  no  mort 
of  workes :  or  clfe  were  grace  na 
more  gracc,&c.  3.14.? 

16.  For  if  the  firft  fruits  be  holy  ,fo  if 
the  whole  lumpe  :  and  if  the  rootc 
be  holy,  fo  arc  the  branches.  4.16. 

IS 

17;  And  though  fomc  of  the  branches 
be  broken  of,  &  thou  being  a  wrldc 
O'iuc  tree,  waft  graft  in  for  them, 
and  made  partaker  of  the  roote,  & 
fatncfTcoftheOliuetrce.       3.1;^ 

20.  Well.through  vnbelccfc  they  arc 

broken  off,  &  thou  ftadeft  by  faith, 

be  not  hie  mindcd,butfeare.2.3.22 

&  3. 24.6 

i6.    And  fo  all  Ifracl  /halbe  faucd,  as 

it  is  written  :   The  deliuercr  (hall 

comeoutofSion,  and  /lullturnc 

away  the  vngodlincilc  from  Jacob 

3.3=21 

29.    For  the  giftcs  and  calling  of 

God  arc  without  repentance.  4, 

16.14 

j2.    For  God  hath  /hut  vp  all  in  vn- 

belcefe ,  that  hec  might  haue  raer- 

cieonall.     2.7.8.  &3.23.1J.&J4 

24.16 

33 .  O  the  dcepcncfTc  of  y  riches  both 
of  the  wifedome  and  knowledge  of 
God ;  howc  vnfearchable  are  his 
iudgemcntes,  and  his  wayespafl 
findingout?  I.i7.2.&3.23.y 

34.  For  who  hath  knowcn  the  mindc 
of  the  LordePorwho  was  his  coun- 
feller;'&c.   3.2.34.  &  4,18.1^.  3: 

4.19.2 

3^  Or  who  hath  giucn  vnto  him  tirft 

and  he  flialbe  rccompcnccd?  3.14. 

5.&5.12.3.&  3.23.11 

36.     For  of  him. &  through  him.and 

forhim,arcallthings,&c.    z.S.r^ 

I2.I .  I  befccch  you  thcrfore  brcthre, 

by  thy  mercies  ofGod,y  ye  giuc 

vp  your  bodies. a  liuing  facri/ice, 

holy, 


The  Td/c.      J'J{o  m/zn^ 


holy  &  ,i;  eptable  vntoGod  which 

is  youricifonablc  feruingof  God. 

5.7.l.&3.i^.3.&4.i3.i6 

X     And  fafliion  noc  your  fdues like 

vnto  this  world  , but  be  ye  changed 

by  the  renuing  of  your  minde,  that 

yee  may  prooue  what  is  the  will  of 

God,  good,  &  acceptable,  and  pcr- 

fed-.  2.1 . 9  .&  4.16.4 

5   AsGodhathdelttocuerymanthe 

meafurc  of  faith,  4.13-3  .&4.i6.4«& 

4.17-32' 

4   F')r  as  we  haue  many  members  in 

cntbody.and  al  members  baue  not 

one«fiice.  3.i6.i 

Whc4ierwehauc  prophccie,letvs 

prophc-ie  according  to  the  propoc 

tionofoirfayth.  4. 16. 4.  and  4. 17 

3» 

7   Of  an  offici,  let  vs  vvaitc  on  the  of- 

^"cc,  or  he  y  t«achcth,  on  teaching. 

4.3-8 
B  Orhe  that  exhoueih  on  exhortati- 
on: he  that  di(trib«teth,let  him  doc 
it  with  fimplicitie :  nc  y  ruleth,with 
diligence  :  he  that^htwcth  mcrcic, 
with  cherefiUntfle.4^,8,9.&  4,1  I.I 
&  4.104 
10  Be  afFedioncd  to  loue  one  an  other 
with  brotherly  loue  :  In  giuingho- 
jiour,goc  one  before  an  other.  3. 7 

4 

I4   BleCTe  them  that  petftcute  you; 

bJefle,  I  fay,  and  curfe  not  t-  4. 2.0. 

10 

19  Dcrely  bcloucd ,  auenge  noc  your 

fclues ,  but  giue  pliace  vnto  wrath; 

forit  is  wnttenrVcngeance  is  mmc 

I  will  repay,  fay th  the  Lorde.  4. 20 

-      19 

H  Benotqucrcomeofeuil.bucouer- 

come  euili  with  goodnefle.  4.20. 

20 

13  J   Let  cucry  foulc  be  fubiefte  vnto 

the  higher  pov/crs:  for  there  is  no 

power  but  of  God  r  and  the  powers 

thatbc,are  ordcined  of  God.  3.1^. 


if.&  4.10.3,  ^&  4.10.4,7,25 
\  For  he  is  the  minifter  of  God  for 
thy  wealth :  but  if  thou  doc  cuillj 
fearc:  for  he  bcareth  not  the  fword 
for  nought,foc  he  is  the  minifter  of 
Godjto  take  vegeance  on  him  tbac 
doth  cuil4.20.io.&  4.20.I7.&  4.20. 

19 

J   wherefore  ye  muft  be  fubieft ,  noc 

becaufe  of  wrath  onely,  but  alfo  for 

confciencc  fake.j  .19.1 5.&  4.10.3.8c 

4.20,12 

6  For,  for  this  caiife  yc  payc  alfo  tri- 
bute:for  they  arc  Gods  minifters, 
applying  themfelues  for  the  fame 
thing.  4.20.13 

8  Owe  nothing  to  any  man ,  but  to 
Joue  one  an  other ;  for  hee  y  loueth 
an  othcijhach  fulfilled  thelawe.  2.8 

.■■'/:  :-'y:    '        V.5J 

^  For  this ,  thou  fhalt  not  committc 
adulterie  ,  thoufhalt  not  kill,  thou 
(halt  not  fteal,  thou  {halt  not  beare 
falfe  witncfle,  thou  (halt  not  couet: 
and  if  there  be  any  other  commpn- 
dcmctUjit  is  breefl)  comprehended 
in  this  faying,  namely  "•  Thou  (hale 
loue  thy  neighbour  as  thy  felfe.  2.8 

14  But  put  yc  on  the  lord  lefusChrift, 
and  take  no  thought  fortheflellijto 
fulfill  the  lu0cs,of  it.  3.1.1.^1.10 

"-.:-;■  \'w\y\:.\i 

14.1     Hjin  that  it  weakc  in  the  faith, 

rccciue  vnto  you ,  but  not  for  con- 

trouerfics  of  difpu  tations.  ^3.  i^ 

ir 

5  This  man  cflcemeth  oncday  aboue 

an  other  day^Sc  an  other  man  coun 

tcth  cueryjday  alike :  let  cuerymaa 

be  fully  perfuaded  in  his  mind.  2.8. 

r33 

10  For  we  fliall  all  appcarcbcforc  the 

iudgcroent  fcatc  of  Chrift.  1. 13  ,1 1 

&3.^8 

IX  For  it  is  written  I  liuc,ifaycth  the 

LordciAnd.eucry  knee  fliall  bow  to 

lihhha  me. 


Jicmmf 


7hcfahle, 


i-  Covintfi. 


me,8c  all  tongues  fliall  contciTc  vnto 
God.  I.i3.iiji3.&3.2',.7. 

15.  Lci  vs  not  therefore  iudge  one  an 
other  any  morc:biit  vfc  your  iudge- 
menc  rather  in  this,  that  no  man 
piit  an  occafion  tofal.or  a  ftumbling 
blockc  before  his  brother.  ^.19. 

II. 

14.1  know,and  am  perfwade  J  through 
thcLordelcfus,  that  there  is  no- 
thing vncleane  of  it  felfcrbut  vnto 
himthat  iudgcth  any  thingtobec 
vrjcleanj  to  him  it  is  vncleanc.3.19 

8. 

X7.  For  the  kingdomc  ofGodisnot 
meate  and  dnnke: b-.it  righteoufnes 
and  peace ,  and  ioye  in  the  holy 
Ghoft.  i-iy^ 

ai.  Haft  thou  faith  .'haucitwiththy 
fclfe  before  God:blcfled  is  hcc  that 
condcmncth  not  hirafelfc  ia  that 
thing  which  he  alloweth.      3.19.8 

53.  For  he  that  doubteth  Is  condem- 
ned ifhe  eatc ,  bccaufe  hee  catcth 
notoffayth:a:nd  vvhatfoeucr  is  not 
of  faith  is  finnc.3.f  .10.&  3 .1  <;  .6.&  4. 
13. 17.&  415.21. 

IJ.I.  Wc  which  arc  ftrong,  ought  to 
beareihe  infitmitics  of  the  wcake 
and  not  to  pleafe  our  ielucs    .3.19. 

ir. 

J.  Now  the  God  of  patience  and  con- 
folation  ,  graunt  that  you  bee  like 

•  minded  one  towardcs  an  othcn-id- 
cordirig  toChriftlefus.         4.1.5. 

€,     That  ye  with  one-  mind  and  with 

'  one  mouth  may  praifc  God ,  euen 

the  father  of  our  Lord  lefus  Chrift. 

3.20.29,31. 

8.     Nowlfayjthat  rcflasChnftwasa 

minifrer  <>f  the  circumcinon.forthe 

truchc  of  God,  to  confirme  the  pro- 

mifcs  made  vnto  the  fathers.  3.2. 

3i.&4.i<?.i5. 

Ii.  Thercfhallbea  rooteoflcfre.Sc 
he  that  ftiall  rife  to  t-cignc'bUcf  the 
Gentile  3,  in  him  fliallithc  Gentiles, 


truft.  ^^'^ 

19.  So  that  from  Tcrufalcm,  and  rcud 
bout' vnto  lUyricum.I  haue  cau- 
fcd  to  abound  the  Gofpel  of  Chrift 

43.4. 

20.  Yea  ,  fo  I  enforced  my  felte  to 

preach  y  Gofpel ,  not  where  Chrifi 

wasnan-.ed,&c.  4.3^ 

25.  Butnowgoltolcrufalem.tomi- 

mfter  vnto  the  Saintes.        4.^i4. 

30.  Alfo  brethren,  I  be feeche  you  for 
our  Lorde  lefiis  Chrjftes  fake,  and 
fortheloueofthe  fpirite  that  ycc 
wouldcftriuewith  mcebyprayers 
toGodfcrrae.  3.10.20 

l(?.  3.  Grecte  Prifcilk and Aquila  my 

fellowc  helpers  in  Ch'ift  lefus  4. 

^.14. 

7;  Salute  Andronicus  S/Iunia  my  cou- 
fins  and  fellow priOners  which  are 
notable  among  tbc  Apoftles  ,  ard 
werein  Chrift  tefore  me.       4.?  .7 

20.  The  God  ofpeace  fhal  tread  Sa- 

tanvndcryrurfectefliortly.  1.14. 

18.&3.I5.? 

&  $.  By  the  reuelation  of  die  myftene, 
which  was  kept  fecrete  fince  the 
worlde  began.  2.9-4. 

i^.  But  nowe  is  opened,  &publifhed 
among  al  nations  by  the  fcriptures 

"    oftheProphets,&c.  i-^.-* 

I.  CORINTHIANS. 

l.l.  OAulcallcdtobean  Apoftle  of 

•  i-^     IcfusChriftjthroughthewil 

God,  and  our  brother  Softe- 

nes.  4-3.10^ 

3,  Grace  be  with  you  and  peace  firom 
God  our  father,  and  from  the  Lord 
Icfus  Chrift.  1. 13. 13, 

^.  God  is  faithful!  by  whomcyee  arc 
called  vnto  the  fellowihippe  of  his 

-    lonncIc(usChrift,&c.  3.5. f 

II.  For  it  hath  bin  declared  vnto  me, 
my  brethren ,  of  you  by  them  y  arc 
of  the  houfc  of  Cloe  ,  that  there 
arc  contentions  among  you.  4.1. 

•v;  14. 

li,  Nowc 


rheT^hte.         ^-    L'^2^///^:/ 


Ti  Nowethislfay  jthatcueryoneof 
you  faycth ,  I  am  PauJes ,  &c.  4.1 3 . 

13  Is  Chriftdcuided?  was  Paul  cruci- 
fied for  you  f  either  were  yc  baptifcd 
into  the  name  of  Paulrj  .J.i.&  4.15' 

10  Where  is  the  wife  ?  where  is  the 
fcribe?  where  is  the  difputer  of  this 
worlde?&c.  2.1.10 

ai  For  feeing  the  world  by  wilcdome 
kncwenotGodin  the  wifcdonie  of 
God,  it  pleafed  God  by  the  foolifli- 
nes  of  preaching  to  faue  them  that 
beleeue.  2.^.1 

23  But  wee  preach  Chrift  crucified; 
vntorhe  Icwcs,  euena  ftoinbhng 
bIocke,and  vnto  the  Grecians.foo- 
lifhnefic.  5.14,14 

2^  For  brethren,you  fee  your  calling 
how  that  not  many  wife  men  after 
the  fle{h,not  many  mighty, not  ma- 
ny noble  are  called.  3 .23  .ro 

30  But  yec  arc  ofhim  in  Chrift  lefus 
who  of  God  is  made  vnto  vs ,  wife- 
dom  and  rightcourncs,and  fanftifi. 
cation,&c.2.i5.2.&2.i(?.i9.&3.3.i9 
&3,4.30.&3.u.^,u.&3.i4.27.&3 
ij.y.&3.i(?.i 

a.2  For  I  efteemcd  not  to  knowe  any 

thing  among  you/auc  lefus  Chrift, 

andhim  crucificd.i.i3.i3.&2.i24, 

51.&2.1J.Z.&3.2.1 

4  Neither  ftoodc  my  worde  and  my 
preaching  in  the  entiiiiig  fpeech  of 
mans  wiledomc  j  but  in  plainc  eui- 
dcnceofthcfpirue.i.8.i.&4.i.<?.& 

4.1 4.1 1 

5  That  your  fay  th  lliould  not  l)c  in 
the  wiiedome  of  jusn ,  but  m  the 
power  of  God.  3'i-35^ 

S  Wb-ichnoacof the  prin-e>.uf  this 
world.  tiJtli  Vnowea ,  f^^r  hrd  they 
knowcn:&c.i.f.i2.£<.2,.r4,r-.&4.i7 

10  But  God  hath  rcueileci  them  vnto 
vs  by  the  i^iritc;  for  the  ^iric  fear  ~ 


cheth  all  thingSjyca  y  dcepe  things 
ofGod.  1.13.14.&3.2.34 

II  For  what  man  knoweth  the  things 
of  a  man,  faue  the  (pirite  of  a  man 
which  is  in  hinv  euen  fo  the  things 
of  God  knoweth  no  man  ,  but  the 
fpiriteofGod.  3-2'.34 

12.  Nowcweehauc  receiuednotihe 
fpiiire  of  the  worlde.but  the  fpiriic 
which  is  of  God,  that  wee  might 
know  the  thingcs  that  are  giuen  to 
vsofGcd,  3.2.39.  &  4.8.1 1 

13  Comparing  thinges  fpirituall  with 
fpirituall  thinges.  4.ii?.3i 

14  But  the  natural  man  percciucth 
not  the  things  ofthefpirit  of  God: 
for  they  are  foolifhnclfe  vnto  him: 
neither  can  he  know  them.becaufe 
they  arc  fpiritually  dilcerncd.2.2.20 

&  3.2.34 

1^  For  who  hath  knowcn  the  mindc 

of  the  Lorde,that  he  might  inftruft 

himfbutwe  hauc  y  mind  of  Chrift. 

1.13.14.&  3.13.4 

3.2     I  giue  you  milke  to  dnnkc ,  and 

not  meate :  for  ye  were  not  able  to 

bcarc  itrneither  yet  now  are  ye  able 

3.t;?.i5 

}     For  where  .IS  there  is  among  yoii 

enuying,and  ftrifcj  &  diuifions,  are 

y  e  not  carnal,  and  walke  as  menPz. 

5:.4.&  4.1.14 

4  For  when  one  fayeth,  lam  Paules, 

another, lam  Appollos,Qreyenot 

carna'l?  4.4.?..&4.i3.J4 

6  I  haue  planted,  Appollo  watered, 
butGodgauetheenereale.    4.14. 

JJ 

7  So  then  neither  is  he  that  planteth 
anything,ncitherhethatwarereth 
but  God  y  giueth  the  encreafe.2.5.4 

3.23.i4.&4.t.^ 

8  Andcuery  man  fliall  leceiuchis 
wages  according  to  his  Lbour.3 . 1 6 

3.&3.18.J 

<^  For  wc  together  are  godb  labourers 

ye  are  £,ods husbandry, nn J  Gods- 

Hb-hh  5  biuldmg 


t  C<>y^i- 


n^h : 


ThetM. 


building.  i.5.i7.&4.i.<? 

II  For  other  foundation  can  no  man 
lay,  than  chat  which  is  laidc,which 
is Icfus Chrift.         3.15.5.  &4.f.^ 

\z  And  ifany  man  build  on  this  foun- 
dation, goldc,  filuei'jor  precious 
ftones,ttmber,hay,or  ftubble.3.5.9 

13  Euery  nians  worke  fliall  be  made 
manifelhfor  the  day  fliall  declare  it 
becaufe  it  (halbcreueilcdby  the  fire 

&c.  3-5-9 

14  If  any  mans  workc  that  he  hath 
built  vpon,  abide,  hce  ftiall  iccciue 
wages.  3-T-9 

15  Ifany  mans  werkeburne,he  fliall 
lofe,but  he  ftialbc  fafe  himfclfc:  ne- 
ueriheleHc  yet  as  it  were  by  the  fire 

3-f-9 
1 5  Knoweyc  not  that  yc  are  y  Tem- 
ple of  God  ,  &  that  the  fpirt  of  God 
dwcllcthinyou?i.3.i5.&3.6.3.&3. 

i(?.z.&5.z57.&  4.3-1 

19  For  the  wifcdome  of  this  woi  Idc  is 
fohOincfie  with  God:  for  it  is  writtc 
He  catcheth  the  wife  in  their  owne 
craftineffc.  1.5.7.&  2.2.10 

zi  Therefore  let  no  man  rcioyce  in 
men :  for  all  thinges  arc  yours  4.19 

I 

4.1  Let  a  man  foihinke  of  vs.as  of  the 
miniikr  s  of  Chrift ,  and  difpofers 
ofthcfccretesofGod.4.3.6.&  4.8. 

I 

4  For  1  know  nothing  by  my  felfe,  yet 
am  I  not  thereby  luftified :  but  he  y 
iudgeth  me^sihe  Lord.3.i2.2..&3. 

17.14- 
J  Therefore  iudge  nothing  before 
the  time.vntill  the  Lord  come.who 
Will  lighten  thinge  s  that  are  hid  in 
darkncire,andDiake  the  counfels  of 
the  heart  manifeft:  &c.  3 .2.4 

7  For  who  feparateth  thee?  and  what 
haft  thou,  that  thou  haft  not  recea- 
ucd?if  thou  haft  rccciued  !t,why  re- 
ioyceft  choUjas  though  thou  hadcft 
nocrcceiuedit:-2.5.i&3.74.5c3.24. 


II 

1.5  For  in  Chrift  leflislhaucbcgotte 
you  through  the  Gofpell.       4.1.^ 

5.1  It  is  heard  certaincly  that  there  is 
fornication  among  you,&  fuch  for- 
nication as  is  not  once  named  a- 
mongtheGencilcs,&c.         4.1.14 

X  And  ye  are  puffed  vp  and  hauenoc 
rather  forrowcd  ,  that  hce  whichc 
hath  done  this  deede^  might  be  puc 
from  among  you.  4.I.IS 

4.  When  yee  are  gathered  together, 
andmyfpiritc.in  the  name  of  our 
Lorde  Icfus  Chriftjthat.fuch  a  one 
I  fay,by  the  power  of  our  Lord  lefus 
Chrift.  4.l!.5.&4.Ti.4 

5  Be  dcliuered  vnto  Sat3n,for  the  de- 
ftrudion  of  the  flefli.that  the  fpirit 
may  be  faucd  in  the  day  of  the  Lord 
Icfus.  4.j2.5,tf 

6  know  ye  not  that  a  litlc  lcaucn,lea- 
ueneth  the  whole  lumpe?      4.12.5 

7  For  Chrift  our  palfeouer  is  faciifi- 
ccdforvs.  4.12.13. &4.18.3 

11  Ifany  that  iscalledabrother,bc 
a  fornicator,or  couetousjor  an  ido- 
Iater,or  a  railer,or  a  drunkard.or  an 
extortioner,  with  fuch  a  one  eatc 
not.  4.i.iy.&4.i2.5 

1 2  For  what  liauc  I  to  doc ,  to  ludgc 
them  alfo,  which  are  without  ?  doc 
ye  not  iudge  them  that  are  within? 

4.li.f 

6.6  But  a  brother  gocth  to  lawe  with  a 
brother,  &  that  vnder  the  infidels, 

4.io.ii 

7     Nowe  therefore  there  isvtterlya 

fault  among  you ,  becaufc  ye  go  to 

lawe,onc  with  an  other.        4.M4 

9  Knowe  ye  not  that  the  vnrighteous 
ftiall  notinheritc  thekingdome  of 
God.'&c.  34 II  .&  3. 24,10 

10  Be  no  decciued ,  neither  fornica- 
tor s,  nor  idolaters  ,  nor  adulterers 
nor  wantons,  nor  buggerers  ,  nor 
thecues,  norcouctous,nor  drun- 
kardes,nor  railcrs  nor  extortioners 

fliall 


rheTahle. 


^  ■  C'(^T^^^^ 


ftall  inhcritc  the  kingdom  of  God.  5. 

4.11, 

II.  Butycareiuftifiedinthcnamcof 

the  Lord  Icfus,and  by  the  fpiritc  of 

our  God.  1. 13  ,i4.&5.i.i.&3.^.5.&: 

3.r4.6.&3. 24.10. 

13 .  M  -ars  are  ordcined  for  the  belly, 

&  the  belly  for  the  mcares:but  God 

(hall  dcftroy  both  it,  and  them,&  c. 

S.IJ.8.&4.I3-9-&4I97. 
sy  Know  ye  notjthat  your  bodies  are 
mcmbcrsofChriftj&c.jifJ.j.&j.iy 
8.&4.17.P. 
19  Knoweyec  not,  that  your  body  is 
the  temple  of  the  holy  Ghoft  wliirh 
is  in  you,  whom  you  haueofGod? 
&c.    1.IJ.1.5.&  3.3.9.&3.l^7.&3. 
a5.8.&4.3.i. 
10.  For  yee  arc  bought  for  a  price: 
therefore  glorifieGodin  your  bo- 
dy, and  in  your  fpirite :  for  they  arc 
Gods.  2.I7.).&  3.2^.7. 

7.  X.  Neuerthelcfle,  to  auoyde  forni- 
cation,lct  eucry  man  haue  his  wife, 
and  let  cuery  woman  hauc  hir  own 
husband.  i-SJ+J. 

3.  Let  the  husband  giue  vnto  the  wife 
due  bencuolence,  and  hkewife  aJlo 
the  wife  vnto  the  husband.     4,12, 

15. 

jr.  Defraud  not  one  an  other.except 
it  be  with  confent  for  a  time.that  yc 
may  giue  your  fclues  to  faftjng,3nd 
praier  :  and  againc  come  together 
that  Satan  tempt  you  not  for  your 
incontincncic.  4.1 2. 16, 

7.  I  would  that  all  men  were  euenas 

I  my  felfe  am  :  but  euery  man  hath 

his  proper  giftof  god.one after  this 

oiancr,  and  an  other  after  that.  i. 

8.42. 

^  But  if  they  can  not  abftaine.  Jet 
them  niarry;for  It  is  betterto  marry 
thantoburne.      2.8.43.&4.15.17. 

J4.  For  the  vnbelcuing  husband  is 
faniSified  by  the  wifcjand  the  vnbe- 
iecuing  wife  is  fan(^ihcdby  the  hul^ 


bandc,  clfe  were  your  children  vn- 

cicane:  butnowc  arc  they  holy.a.i. 

7.&4.x^.(?.&4.i6.i  J.&  4.1^.3 1 

19'    Circumcifion  is  nothing.and  vn- 

circumcifion  is  nothing:  but  the 

keeping  of  the  commaundcmcntes 

of  God.  4-i4>24 

21 ,  Art  thou  called  being  a  fcruaunt  ? 
care  not  for  it:  but  if  yet  thou  maift 
be  frecjvfc  it  rather.  4.20.1 

13.  Ye  are  bought  with  a  pricerbe  not 
fcruants  of  men.  4i20.3* 

31.     Andtheythatvfcthis  world,  as 

though  they  vfed  it  not :  for  the  fa- 

{hion  of  this  worlde  goeth  away.  3 . 

10.1,4.  &  4.19.7 

34.  Thcvnmarriedwomucareth  for 
the  things  of  the  Lorde,that  fhcc 
may  be  holy  both  in  body  &  in  Ipi- 
nte,&c.  3.io.i,4.&4.i5>.7 

3^.  And  this  I  {peake  for  yourownc 
commodities,  not  to  tangle  you  in 
afaare.  4.10.2 

8.1.  And  as  touching  thinges  facri- 
ficed  vnto  idols  ,we  knowCjthat  we 
haue  knowledge. &c.  4.10.22. 

4.  For  though  there  bee  that  are  caU 
led  Gods,  whether  in  heauen,  or  in 
carth,&c;  1.13.11 

6.    Yetvntovs  there  is  but  one  God, 

which  is  the  father,  of  whomc  are 

all  thinges,  and  wc  in  him:  and  one 

Lorde  Icfus  Chrift.&c.i .  1 3 . 1 1  .&  2. 

?.<^;&2.I4. 3.&2.1J.J 

9.-  But  take  heed  Icaftby  any  meancs 

this  power  of  yours  beanoccafion 

of  falling  to  them  that  are  weake.j* 

i^.l  I. &  4.10.22 

^.i.     Am  I  not  an  Apoftle  ?  am  1  not 

free?  haue  I  not  feene  lefus  Chrift 

our  Lorde?  arc  yc  notmyworkein 

the  Lordi  ?  3 .14.1 5.&4.1.14.&  4.1 7 

I7.&4.I7.2J). 

a.  Foryearethefcaleofroy  Apoftle- 
(hipin  theLordc.  4.1.6- 

J.  Or  hauc  we  not  power  to  leadc  a.. 
bouca  wife  being^a  iificc  ,as  well . 

33;- 


t-^Cormtk : 


The  7dU, 


as  the  reft  of  the  Apoftlcs ,  and  as 
the  brethren  of  the  Lorde,  and  Ce  - 
phas?  4.11-J 

li.  NeucrthdcflejWce  hauenotvfed 
this  power  but  lutter  all  things, chat 
wcfhouldnoc  hinder  the  golpcllof 
Chrift.  3-H-JtT- 

16.  Andwoeisvnto  mec.iflprcach 
not  the  gofpell.  4-i  -^ 

19.  For  though  I  be  free  frnm  all  men 
ycthauc  I  made  my  fclfc  feruaunt 
vnto  all  men,  that  1  might  winne 
the  more.  JiP-i* 

20.  And  vnto  the  lewcs  I  become  as 
a  lewe,  that  I  might  winne  y  Icwes. 
&c.  4.l5>.2^ 

22.  Tothewcakelbecomeasweakc, 

that  1  may  winnc  the  wcakc  :  lam 

made  all  chmgestoall  men,  that  I 

might  by  all  meanes  faue  fomc.  3. 

19.11 

lo.i.  Moreouer,brethrenIwouldnot 
that  ye  fliould  be  ignorant,  that  all 
our  fathers  were  vnder  the  cloude, 
and  all  palTed  through  the  fea.  2.1  o. 

y. 

2.  And  were  all  baptifed  vnto  Mofes 
in  the  cloude,  and  in  the  fea.  4.1^. 

9. 

3.  And  did  all  cate  the  fame  fpirituall 
meat.  4.j4.z3.&4.i8.2o 

4.  And  did  all  drinkc  the  lame  fpiri- 
tuall drinkc,  for  they  dranke  of  the 
fpiritual  rocke  that  followed  them: 

andtherockewasChrift.i.  13.10. 
&a  9.i.&4.i4.2.o,&4.i7.i5,2i,  22 

5.  But  with  many  of  them  God  was 
not  pleafcd :  for  they  were  ouer- 
throweninthe  wilderneflc.  4.  14. 

24 
ir.     And  alJ  thefe  chingcs  came  vnto 
them  for  enfamplcs^and  were  writ- 
ten to  adn-.onUh  vs.vpon  whom  the 
cndes  of  the  worlde  are  come.2.  i  o. 
5.&  3.1.22. 
12.  Wherefore  let  him  that  thinketh 
he  ftandcth,  take  heed  leaft  he  falJ. 


3.2.40.^3  z^.g 

13.     There  hath  no  tcntation  taken 

you  but  fuch  as  appeareth  10  man. 

8;c.5.io.4  6 

16.  The  cuppe  ofblc/fing  which  we 
bleffcjis  it  not  the  communion  of 
the  bloode  of  Chrift  >  the  breade 
which  we  bre.^kc,is  it  no:  the  com- 
munion ofche  bodic  of  Cbhftr4.t7 
IO.&4.I7. 15.&  4.17.12.  S:4.i7. 38. 

&41S.8 

17.  For  wcc  that  are  many,  arc  one 
breade  and  one  bodic,  bcciufcwcc 
al  are  partakers  of  one  bread  4.  17. 

14. 

23.  All  thinges  are  law  full  for  mc,buc 
all  thingcs  are  not  expedient:  al 
thinges  are  lawfull  for  mec,but  all 
thingcs edific  not.  3.1^12 

25^.  Whatfocuer  islouldin  the  (ham- 
bles,eatcyc,  and  askc  no  queftion 
for  confcience  fake.  3'i9.H 

28.  Butifany  man  fay  vnto  you,  this 
is  facrificed  vnto idoles,  eate  it  not 
becaufeofhimthat  ftiewedit,  and 
forthy  conIcience,&c,  3.19.^.&4. 

104 

29.  And  the  cofcience  I  fay,  nor  thine 
but  of  that  other,  &c  .3.19.11.  &4, 

10.4 

31.  Whether  therefore  yec  cate  or 
or  drink  ,or  whatfoeuerye  do,do  a! 
to  the  glory  of  God.  3.2044 

32.  Giucnoneoffencc,neithertothc 
Icwes  nor  to  the  Grecians,  nor  to 
the  Church  of  God.  3.19.11 

114.  Eucry  man  praying  or  prophc- 
cying hauing  any  thing  onliis  head 
dilhonoureth  his  head.        4.19.16 

f.  But  euerie  woman  that  praycth  or 
prophecieth  bareheaded,  difliono- 
reth  her  head.  4.1 0.29 

7.  For  a  man  ought  not  to  couerhis 
head:forr.fmuch  as  he  is  the  image 
and  glorie  of  God :  but  the  woman 
is  theglorjecftheman.         i.iy.4 

i6.  But  if  any  man  lull  to  bcc  conten- 
tious, 


TheTAhle, 


I-  CGrTnth: 


dous  ,  wee  haue  no  fuch  cuftome, 
neither  the  Churches  of  God.4.10 

to.  When  y  cc  come  together  there- 
fore into  one  place,  this  is  not  to 
catethclordcsfupper.  4.18.11 
Xt.  Haue  y  cc  not  houfes  to  eatc  and 
drinkc  in?  defpifc  ye  the  Church  of 
God>&c.  4.I0.2P 

j,3 .  For  I  haue  rcceiued  of  the  Lord 
that  which  !  aifo  dehuered  vnto 
you.&c.  •     4.i7'3?,?o 

1,4,  Andwhcnhchadgiucn  thankcs 
lie  brake  ir,and  faide,Take,cat;this 

,  is  my  body,vvhich  is  broke  for  you: 
this  doe  you  in  rcmembrauncc  of 
me.  4.17.1.&  4.17.10 

2.J.  After  the  fame  nvineralfo  he  took 
the  cupjwhen  he  had  rupped,raying 

.  this  is  the  newe  Teftament  in  my 
blood,&c.  4.17.10 

2^.  For  as  often  as  yee  fliall  eate  this 

bread  and  drinke  this  cup,  ye  /hew 

theLordes  death  vntill  he  comc.4. 

1^.3®.  & 4.17.57 

aS.    Let  3 man  thcrfore  examine  him 

felf,and  fo  let  him  eat  of  this  bread, 

anddrinkeofthiscup4.i.i5  &4.i6 

30.&4.1740 

»9.   Forhcthateatcth  and  dnnkcch 

vnworthily,eatcth  and  drinkeih  his 

owne  damnation,  bccaulehecdif- 

ccrnethnotthc  Lords  body  .4.1. 15. 

&4.i^.3o.&  4.17.35,34.40 

ai.  For  ifwe  would  iudge  our  lelues 
wefhouldnotbciudged.       3.3-18 

M.  But  when  wee  are  iudged,  we  arc 
chaftened  of  the  Lorde,becaure  we 
ftiould  not  be  condemned  with  the 
worlde.  3.4.33,&5.8.^ 

31,3.  Wherefore,  I  declare  vnto  you, 
that  no  manfpsakingby  the  fpirite 
of  God  calleth  Icfus  execrable,  &c. 

2.1.ZO 

jfe  And  there  are  diuerfities  ofopera- 
tionSjbutGodisth&famCj  which 
worketballinall,  2.'3«^j? 


8,  For  to  one  Is  glucn  by  the  fplrite,y 
worde of wifdomc,  and  to  another 
the  word  of  knowlcdgCjby  the  fame 
fpirite.  4.3.  n 

10.  And  to  an  other  diucrfitiesof 
tongues,and  to  another  the  inter- 
pretation oftongucs.i. 15. I4.&'3,1.9 

11.  And  all  thefc  thinges  workcth 
cuen  the  fclfe  fame  fpirit,  diftribu- 
ting  to  euery  ma  feucrally  as  he  wil. 

1.13.14.&4.13.5 
For  as  the  body  is  one ,  and  hath 
'many  members,an  J  all  the  mebers- 
of  the  body  which  is  one,  thoughc 
they  be  many.yetarcbut  one  body: 
euen  fo  is  Chrift.  i .  13 . 1 6.  &  .3 .7.5. 
&3.i(J.i.&4.i7.i* 
13  •  For  by  one  fpirit  arc  wee  all  bapti- 
zed into  one  body,  whether  wee  arc 
IcwesorGrccians,&c.4,24.7.&4. 
iy.i5.&4.i6.ii 
» ')'     Leaft  there  fhould  be  any  diuifi* 
oninthebodie.-butthat  the  mem- 
bers (hould  haue  the  fame  care  one 
for  an  other.  3.20.10 

2-8.    AndGodhathordeinedfomein 
the  Church,as  firft  Apoftlcs,fec6d- 
ly  prophets,  thirdly  teachers,  then 
thcrn  that  doe  miracles:  after  y  the 
giftes  of  healing,he!pers,&c.  4.3.8. 
&  4.1 1. 1.  &  4.20.4 
3 1 .   But  defire  you  the  beft  giftes ,  & 
Iwillyetfticwe  you  a  more  excel- 
lent way.  3.2.^ 
13. 1.  Though  I  fpeakc  with y  tonges 
of  men  and  Angels,  and  haue  not 
louc  ,  I  am  as  founding  brafle ,  or 
atinclingCymball.  2.5.4 

2.  If  1  had  all  faith ,  fo  that  I  couldc 
rcmoue  mountaincs,  and  had  not 
louc,I  were  nothing.  3 .1 8.8 

3.  And  though  I  feed  the  poore  with 
all  my  goods,and  though  I  giue  my 
body  that  I  be  burned.and  liauc  not 
loucjit  profiteth  mc  nothmg.  4.13. 

15. 

4.  LouefufFcrcthlong:  itisbounti- 

fuU- 


Cormfh  : 


The  TAhle. 


/uIl:lQuecnuiethiiot:  louc  doth  not 
boaftkfclfc.-icisnotpufifcd  vp.3.7. 

9'  Forwcknowcinparc,andwcpro- 
phccicinpart.  5.i.io 

10.  But  when  that  which  is  pcrfcAjis 
come,  then  that  which  is  in  parte, 
fliall  be  abohllied.  3-ii? 

IZ.  For  now  wc  fee  through  a  glaflc 
darkely:  but  then  (hall  we  fee  face 
toface,&c.  5.z2,ii&4.i8.ao 

13.  And  now  abideth faith;  hope  and 
Joucjcucn  thefethrccbut  the  chic- 
feft  of  thefc  is  louc.  5.18.8 

X4.lf.  Whatis  it  then  ?  Iwillprayc 
with  the  fpiritc.but  I  will  pray  with 
thcvndcrftandingalfo,&c.3  20.  f. 
&  3.10,5* 
itf.  Elfe,  when  thou  bleflcft  with  the 
Ipirit,  howc  fhall  he  that  occupieth 
the  roomc  of  the  vnlearned ,  fay  A- 
men  at  thy  giuing  of  thankcs,&c.5 . 

ZQ.5} 

ip.     Let  thc.Prophets  fpcake  two  or 
three,  and  let  the  other  iudge.4.8.^ 

&4.9.15 
30.  And  if  any  thing  be  reueilcd  to  an 
other  that  fittcth  by,  let  the  firft 
holde  his  peace.  4.1.11 

54.  Let  your  women  kcepe  filence  in 
the  Churches,  for  it  is  not  permit- 
ted vnto  them  to  fpeake,&C4.io.t9 
40.   Letallthmgesbcdone  honeftly 
andbyordcr.i.8.52.&5.  zo.29.&4. 
5.10.&4  10.17,30 
l,y.<f.    After  that,  he  was  leencofmo 
than  fiuc  hundrcth  brcthre  at  once 

10.  But  I  labored  more  aboundantly 
than  they  al,yet  not  I,but  tbcgracc 
of  God  which  is  in  mec»z.3.ix.&4. 

\.6 

li.  Now  if  it  be  preached,  that  Chrift 

is  rifcn  from  the  dcad,how  fay  fomc 

among  you,  that  there  is  no  rcfur- 

rcftionofthe  dcadc?    3.zy.7.&4. 


I. J  4, 


15.  For  if  there  be  no  rcfurrcilionof^ 
dead,  the  is  Chrift  not  rifen.5.if.5, 

14.  And  ifChnft  be  not  rifcn,  then  is 
our  preaching  in  vaine,&  your  faith 
is  alio  in  vaine.  3.2f.« 

x6.  For  if  the  dead  be  notraifed,  then 
is  Chrift  not  raifed.  2.15.2. 

17.  And  if  Chrift  bee  not  raifed,  your 
faith i$  vainc,&c.    2.i3.2.&z.i(?.i5. 

19.  Ifinthishfe  onely  wehauc  hope 
in  Chrift,  we  are  of  all  men  the  moft 
miferablc.  3.9^.&  3.18.4. 

zo.  But  nowe  is  Chrift  rifen  from  the 
dead,  and  was  made  the  firft  frutes 
of  them  that  flept.  z.i^.ij, 

VI.  For  fecth  by  man  came  death,  by- 
man  came  alTo  the  rcfurredion  of 
the  dead.  j.i,<y. 

z».  For,  as  in  Ada  all  men  dy  euen  fo 
in  Chrift  ihall  all  bee  raadcaliue^. 

,  1^.17. 

zf,  Forhemuftrcignetillhehathpuc 

all  his  cncjiiies  vndcr  his  fcctc.z-  \  6, 

\6 

z8.  And  when  all  thingcs  fli.ill  be  fub- 

dued  vnto  him,  then  ftiall  the  fonnc 

alfo  himldfe  bee  fiioicd  vnto  him. 

&c.i.i3,z6.&z,8.3o.&z.i4,3.&z.ij 

y.&3-io.42.&  3.25.11 

3^.  Thoufoolc.that  which  thou  fow- 

cft  is  not  quickncd,  except  it  dye.  j 

39  AUflcfh,  isnotthcfamcflcfhjbuc 
thcreisoneflefhofmen,&c.  5.2{.8 
4'.  There  is  an  other  glory  of  the 
Sunne,an  other  glory  of  y  Moone, 
an  other  glory  of  the  ftars  :  for  one 
ftarre  differcth  from  an  other  ftarrc 
in  glory  4.19.3^ 

45.  The  firft  man  Adam  was  made 
a  huing  fuulc ;  &  the  laft  Adam  was 
made  a  quickmng  fpirite.  i.i  5.4.8: 
3.1.* 
4^.  Howbcit  that  was  not  firft  made 
which  is  fpirituall,  but  that  which  is 
natura'l,  and  afterward  that  which 
isfpiiituall.  4.1 6.31 

47.    The 


TtocTAhle. 


7..C0-f?ntfi 


47.Thc  firft  man  Is  o^thc  carth.canh- 

Jy:  thcfecondmanistheLordcfro 

heauen.  2.i2.7.&2.i3.2.&z.i^.4.& 

4.i7.iy 

yo.  Flefh  and  Woode  cannot  inheritc 
thckin^domeofGod,&c.   4.,1<?.17 

51.      Beholde,  Hhewcyoua  fccrcie 

thing,  wc  (hall  not  all  flcepe,buc  wc 

(hall  all  be  chaunged.   Z.16.17.&3. 

15.8 

jilnamomcntjinytwinckling  of  an 
eye,  at  the  laft  trumpet :  for  the 
trurapct  fhall  blowc,  and  the  dcadc 
fhallberaifed  vp  incorruptible,  and 
wefliallbcchaungcd.  2.16.17 

%  I  For  this  corruption  mufl:  put  on 
incorruption^&c.  3'i5-7 

54.  So  when  this  corruptible  hath 
put  on  incorruptiblc,andthis  mor- 
tal], hath  put  on  immortalitie,  &c. 
3.25.10 

1^.2.  Eucricfirftdayoftheweakcjlct 
cueric  one  of  you  put  afide  by  him- 
fclfe,  and  lay  vp  as  God  hath  prof^ 
percdhim,&c.  i>8.33 

7^  For.  I,w  ill  not  fee  you  nowc  in  my 
paffagerburltruftto  abide  a  while 
With  you,  if  iheLordepcrmit.1.17. 

II 

2T.  CORINTHIANS. 

la./^'Racc  be  with  you,  and  peace 

^-^     from  God  our  father,  and 

from  the  Lordc  lelus  Chrift. 

1. 13 .13 

3^    The  father  ofmercie,  and  y  God 

of  all  comfort.  3.-0.37 

6^    Andwhctherwebcafflidedjitis 

for  your  confolation  and  faluation 

which  is  wroiioht  in  the  induring  of 

the  fame  fufFerings,  which  wee  alfo 

fufter:or  whether  we  be  comforted, 

ic  is  your  confolation  and  faluation 

12.  Forour  reioycingis  this,the  telli- 
moiuc  of  our  confcience,  that  in 


fimplicttleanclgodlicpurencfle,  St 
not  in  flcfhlic  wifcdomc,&c.  3 .2.41, 

&?.t7.i4 

19.  Forthe  fonnc  of  God  lefus  Chrift 
who  was  preached  among  you  by 
vs.&c.  417-50 

20.  For  al  the  promifcs  of  God  m  him 
arc  yea,  and  are  in  him  Amen.  &c, 
2.?.a.  & 3, 2.31;.  & 3.20.17.  &4.14. 

20= 

22.     Who  hath  alfo  fcalcd  vs,  and 

hath  giuen  the  carneft  of  the  fpiritc 

inourheartes.i,74,&5,i.3.&3.2. 

35.&3.24.I' 

23    No  we,  I  call  God  for  a  record  vn- 

to  my  foule,  that  to  fpareyou^  \ 

camenotasycttoCorinthus.  a, 8 

a4.&  2.?^7 

24.  Not  that  wchauc  dominion  ouer 

your  faith ,  but  y  wee  arc  helper* 

ofyourioy,&c.  4.8.^ 

2.^.   1 1  is  fufficient  vnto  the  fame  ma 

that  he  was  rebuked  of  many «  3 .4' 

'^ 

7.  So  that  nowccontranwifc,  yce 

ought  rather  to  forgiue  him,  and 
comfort  him, leaft  the  famcfliould 
bee  fwallowcdvp  with  ouer  much 
hcauincs.  4.1.29  &4.J2.8 

8.  Wherefore,  I  pray  you,  that  you 
would  confirme  your  loue  towards  - 
liim.  412..^ 

\6.  Totheonewcearethefauour  of 
deatb,vntodeath:and  to  the  other 
the  fauour  of  life,  vnto  life  &c,2. 

3.3.  Inthatyearcmanifcft,tobe,thc 
cpiftle  of  Chrift,  miniftre  d  by  vs,  & 
written  not  with  ynkc  ,  &c  2.  8. 

57 

f .    Not  that  wee  arc  fufficient  of  our 

felues,to  thinkeany  thmg.as  of  our 

felueS,&C.  2.2.25,27.&2.3.^ 

6.     Who  alfo  hath  made  vs  able  mi- 

nifters  of  the  newc  Tcftamcnt,  not 

of  the  letter  ,  but  of  the  fpirite :  for 

tlie  letter  kilicth  ,  but  the  fpiritc 

giueih 


\ 


2-Cor7nirk 


The  T^hie, 


giucch  life.T.p.3.Sct.7.x.&  3  .t>4.&  4 
I^.&4.i4.ii 

7.  Ifthcn  the  miniftration  of  death 
written  with  letters  and  ingraiicn 
in  ftoncSjWas  glorious,  fo  that  the 
children  of  Ifrael  could  no:  behold 
the  face  &c.  2.7-7 

8.  Howe  {hall  not  the  miniftration  of 
the  fpirit  be  more  glorious?     i.>>.j 

9.  For ifthcminifterieof condemna- 
tion was  glorious,much  more  doth 
the  miniftration  of  rightcoufncHc 
cxcccdcinglorie..  43.} 

14.  Therefore  their  mindes  are  har  - 
dened:forvntilthi9  dayremaineth 
the  fame  couering  vntaken  away  in 
the  reading  of  the  old  Tcftanenr, 
which  vailein  Chrift  is  put  away.a. 
10. ij 

ry.  But  euen  vnto  this  day,  when 
Mofes  is  read,  the  vaile  is  laid  ouer 
their  hearts.  i.xozj 

17.  Nowe  the  Lorde  is  the  fpirit,and 
where  the  fpirit  of  the  lord  is,  there 
ishbertie.  i-i.8 

18.  But  we  all  behold  as  in  a  mirror, 
tlieglorieofthc  Lorde,  with  open 
facc,and are chaunged  into  y  lame 
Image,&c.i  .1 5  4.&  i  .1 5.5.&  3  .i.»o 

44.  In  whom  c  the  God  of  this  worJd 
hach  blinded  the  mindcSjthat  is,  of 
the  infidels  ,  that  the  light  of  the 
glorious  Gofpel  of  Chrift,  which  is 
the  image  of  God,  &c.i  14.T3.&1. 
I4.18.&I.18.1.&X4.I 

6.    For  God  that  commaunded  the 

lighttoflVincoutofthc  darkenefTc 

is  hee  which  hath  (hined  in  our 

heattes,&c.2.9.1.&5.z  I.&4-I5-& 

4.3-5; 

7.Burwehaucthistrearure  incarthc 
veflclsjthat  the  exccUcncie  of  that 
power  might  be  of  God,  and  not  of 
vs.  4.1. 5.&  4.3.1 

8.  Wee  arc  aflrliftedon  eucriefide, 
yet  arc  wee  norin  diftrefle :  in  po- 


ueriie,buc  not  ouercome  of  pouer^ 
tic.  3.8.9.&  3.15.8 

9 .  Wee  are  perfecutcd  ,but  not  for- 
fakcn:  caft  downe,  but  weeperifhc 
not.  3.1  J.8 

xo.  Eucric  where  we  bearc  about  in 
ourbody.thc  dying ofthc  Lord  le- 
fiiSithatthclifcofiefu'.  alfo  might 
bee  mide  mnaifeft  in  our  mortall 
fi'-lh.3.ij.f.& 3.15.8.  &3.I8.7.&J. 
25.3.&3.2J.7 

13.  Andbecaufcwcehaue  the  Inmc 
fpiritc  of  fairh ,  according  as  it  is 
written,  lb"leeued,and  therefore 
haue  I  fpoken,&c  3  •*  5  ? 

f.t.  For  we  kno\v,that  if  our  earihljr 
houfeof  this  tabernacle  be  dcftroy- 
edjWe  hauc  a  building  giuen  of  god 
&c.  3  z<^.6 

%.  For  therefore  wee  figh,dcfinngto 
bee  clothed  with  our  houfe,  which 
isfromhenuen.  3.9  y 

4.  Bcc^ufe  wee  would  not  be  vnclo- 
thcdjbutwouldc  be  clothed  vpun, 
thatimniorralitic  might  bee  fwal- 
lowed  vp  of  life,  i.lf.z&3.<?.5 

y.  Who  alfo  hath  giuen  vnto  vs  the 
cameftofthefpirite.   2.9.J.&3.Z. 

36 
6.     Therefore  wee  are  alwaycsbold, 

though  we  knowe  that  whiles  wee 

are  at  home  in  thisbodie,  wee  arc 

abfent  from  ihc  Lord.i.  1 5. 2.S:  3 .2, 

I4.&3.9.4.&3.25.i.&5.2j.'5 

7  Forweewalkebyfaith,andnotby 
fight.  3.2.14 

g.     Neucrtheles,  wee  are  boldc,  and 

loue  rather  to  remooue  outof  the 

bodic,  and  to  dwell  with  the  Lord. 

t.iy.i 

10.  For  we  muft  all  appenrc  before 
the  iudgemcntfeatc  of  Chrift,  &c, 

I.IJ.IT.&I.If.2.&3.l8.I.&3.25.7 

18.  And  alithtnges  are  of  God,  which 
hath  reconciled  vs  vnto  himfclfc  by 
lefus  Chrift,&c.3.i.i^  &5.f  .J.&  j. 

ii4.&4<5-3 
r^.For 


TheTahte, 


^■Cor-wt 


-i^ 


\f.  For  God  was  In  Chrift ,  and  re- 
conciled the  world  to  himfcJfCjnoc 
imputing  their  finnes  vnto  them, 

&C.   2.I24.&2.I7.Z.&3.2.32.  &5. 

4.2J.  &3.11.22.&3.14. 11.&4. 1. 

Z2. 

ao.   Nowe  then  arc  wee  anibaflTadors 

forChnftras  though  God  did  bc- 

fecchc  you  through  vs,&c.  3 .4.27. 

&4.1.22.&4.5.1. 

%\.  For  he  hath  made  him  to  be  finne 
for  vSjwhich  knewc  no  finne ,  that 
we  (hould  bee  made  the  righteouf- 
neflc  of  God  in  him  .  2.1 6.J.&  2.16 
6.&2  17.2.&3.5.2.&3.11.11.&3.H 

2t.&3.11.23 

6.%.  By  honour,  and  di(Tionour,bye- 
uill  report  and  good  reportc ,  &C.3. 

8.8 

l^.  For  yeearc  tlie  Temple  of  the  li- 

uingGod,&c.  i.i3.i5.&3.<?.3.&3. 

16.2 

7.  I.  Seeing  then  that  we  haue  ihcfe 
promifes  ,  dearely  beloued  let  vs 
cleanfe  oi'.r  fclues  from  all  filthincs 
of  the'flefh  and  the  fpirite,  &c.i  .1 5 . 

i.&2.J.II.&2i>.3.  &3.l6.2.&3,2J. 

7. 

10  For  godly  forrowe  caufeth  repen. 
tauncevntofiliiation  ,  not  to  be  re- 
pented of:  but  the  worldly  forrowe 
caufeth  death.  3.3.7.&3.4.2 

W  .  For  behold  jthis  thing  thatyee 

haue beenc godly forie, what  great 

care  it  hath  wrought  in  you,  &c. 

8. II.  Now  therefore  performe  to  do 
it  alfo,  that  as  there  was  a  readines 
to  wiljCuen  lo  ye  may  performe  ic 
of  that  which  ye  haue.  2,5.8 

id.  And  thankcs  be  vnto  God, which 
hath  put  in  the  heart  of  Titus  the 
fame  care  for  you.  1.5.8 

17.  Bccaufc  we  accepted  the  exhorta- 
tion.&c.  2.5.8 

5.6.  That  he  which  foweth  fparingly 
flisilrcape  alfolparingly ,  and  bee 


that  foweth  liberally,  fhal  reap  alfo 
liberally.  3.18.6 

7.  Ascuerymanwifhethinhishearr, 
fo  let  him  giue,  not  grudgingly,  or 
ofnecelTitieiforgodloueth  achere 
fullgiuer.  3-1 '^•3 

12.  For  the  miniftration  of  this  fer- 
uiccjnot  oncly  fupplieth  the  neccf- 
ficie  of  the  fainfts,&c.  3 .7.^ 

104.  For  the  weapons  of  our  warfare 

are  not  carnal.but  mighty  through 

God,tocaft,&:c.  4.8.9.&4,ii.5.& 

4.11.10 

6.  And  hauing  ready  the  vengeance 
againft  all  difobcdience,  wheyour 
obedience  is  fulfilled.  4.^.J 

8.  For  though  I  fhould  boaftfomc- 
what  more  of  our  authoritie,which 
the  Lord  hath  giucnvs  for  edifica- 
tion,&c.  '  4.8.1 

11  .i4.And  no  marueile:for  Satan  him 
fclfe  is  transformed  into  an  Angell 
oflight.  1.9.2  &4  12.12 

12.2.  I  knowe  a  man  in  Chrift  abouc 
fourteeneycarcsagone  (whether 
bee  were  in  the  body,  I  cannot  tel, 
God  knoweth)  which  was  taken  vp 
into  the  ihirde  heaucn.  1.9.1. &  r 
14.4.&.4.3.3 

4.  Howe  that  hce  was  taken  vp  into 
Paradife ,  &  heard  wordes  which 
cannotbefpoken  ,  which  arenot 
pofllbleformantovtter.       1.14.4 

7.  And  left  1  {hould  be  exalted  out 
ofmeafure  ,  through  the  aboun- 
dance  of  reuelations,  there  was  gi- 
uen  vnto  mee  a  pricke  in  the  flefli, 
the  meifenger  of  Satanj&c.i  .14,18 

&  3.3 .14.&  4.17.3  4 

8.  For  this  thing,  I  befought  the  lord 
thrife,  that  it  might  departc  from 
me.  1.13.20 

p.     And  he  faid  vnto  me.my  grace  is 
fufficicnt  forthee:&c.  that  the  po- 
wer of  Chrift  may  dwel  in  me.  1.3. 
13.&1.13.20.&3.3.14 
M.  I  fcarc Icaft  when  1  come  againe, 
liii,  roy 


^-Co-rpif 


h 


lU'taJfU, 


"inv  God  debafc  mc  among  you.  & 

Ifl^allbcwailemany,8cc.  33.18.& 

4- '.2.7 

134.  For  though  hcc  was  crucified 
concernint;  his  infirtnitic,  yctli- 
ucth  he  through  the  power  of  god. 
And  wc  no  dout.arc  wcakc  in  him, 
&c.  zi^.i.&z  I4.^.&?.i6-i3 

J.  Pf ouc  your  fcIiies  whether  yc  arc  in 
the  faith:  examin  your  fclucsrVnow 
yc  not  your  own  fducs ,  howe  that 
lelus  Chrift  is  in  y  ou,cxcept  ye  be 
reprobates?  3-^'39 

JO.  According  to  the  power  which 
the  lord  hath  giucn  me,  to  edifica- 
tion,5c  not  to  dertruftion.       4.8.1 

X3.     The  grace  ofourLordc  lefus 

Chrift.  andthcloucofGod,  &thc 

communion  of  the  holy  Ghofte, 

&c.  31.2 

GALATIANS. 

X.r.    pAilanx\poftleofmcn,  nci- 

•'■       thcr  by  man.butofkfus 

Chrift,&c.  4.3.13. &4.3.r4 

i.  And  all  the  brethren  thatarewich 

mCjViKO  the  Churches  of  Galaria. 

41.14 

3.  Grace  be  with  you,&  peace  from 
God  the  fathcr,and  fi  om  the  Lord 
Icfus  Chrift.  '^'^l-^l 

6.  I  marueile  that  ye  arc  fo  foone  re- 
nioucd  away  vnto  another  gofpcj, 
from  him  that  hath  called  you  in 
the  grace  of  Chrift.  4-i-i7 

8.  But  though  that  we,or  an  Angcll 
from  hcaucn,  prcjch  vntoyoa  o- 
therwifcthen  th.'t  which  w-hauc 
preached  vnco you,  Icthimbcac- 
curfed.  4  9-1 2, 

\€).  ToreucalchisforKicinmejthac  I 
/hould  preach  hitn  among y  Gen- 
tilcs.&c.  3.21.7 

38.  Then  after  three  yeares  I  came 

againc  to  lerufalcm  to  viiltc  Peter, 

and  abode  with  hira  fiftcenc  dayes. 

4.^.7.&4.<i.i4 

aj,    Thcnfouitccne  yeares  aftcr>I 


wcntvpagaine  to  Tcrufalcra  with 
Barnabas,  and  tookc  with  mc  Ti- 
tus alfo.  4-^.14 
J.  Butneithcryet  Titus  which  was 
with  me,  though  he  were  a  Grccia, 
was  compelled  to  bccircumcifcd. 
3.I9II 

6.  God  accepteth  no  mans  pcrfon, 
&c.    •  3*3-io 

7.  when  they  faw  the  gofpclofthc 
vncircumcifio  was  committed  vn- 
to me.as  the  gofpel  of  the  circum- 
cifion  was  vnto  Peter.  4-<^.7 

8.  For  he  that  was  rrighcy  by  Peter 
in  the  Apoftlefhipouer  thcciroim 
cifion,was  alfo  mightieby  mce  to- 
wards thcGcntdei.    4.  !.<!.&  4.6.7- 

9.  And  when  lames, and  Cepha$,& 
lohn  kncwc  of  y  grace  that  was  gi- 
uen  vntome.&c.  4.^.iJ^ 

14.     But  when  1  faw,  that  they  went 

'  not  the  right  way  to  the  trueth  of 
the  gofpel,  1  faid  vnto  Peter  before 
al  incn,if  thou.&c.  4 H-? 

itf.  Knowe  thata  manis  notiuftificd 
by  the  works  of  the  law,butbyche 
fauhofle'UsChrift,&c.       3.r7.i 

i^.  For  I  through  the  law  am  dead  to 
the  lawc  ,  &  that  I  mightliuc  vnro 
God,&c.  1.16.7 

zo.  Thus  I  liuc  yet.not  1  nowe,  but 
Chrift  Jiucth  in  me5&:c.      4.19-3? 

3.1.0  fooliiliGahtianSjwho  harh  be- 
witched you,  thatyc  fhoulJ  not  o- 
bcy  the  trueth, Sec.  1.11.7.&.4.1.17 
&  4.1 8,11 

z,  Recciucdyethe  fpiritbyy  wurkes 
of  the  LwjOr  by  the  hearingof  the 
faith  prcached.5        3.i.33.&4.i.6 

6.  Yea  rather  as  Abraham  Lclcciicd 
God,and  it  was  imputed  to  him  for 
righteoufncs.  3.17-8 

8.  Jor  the  Scnpturcs  forefecing,chnc 

God  wouldc  iuftifie  the  Gentiles 

through  faith  ,  preichcd  bcfoie 

the  Gofpcll'  vnto  Abraham  ,  &c, 

3.JI.3 

10.    For 


The  Td/e. 


20   For  as  many  as  are  of  the  woikcs 

.    of ihe  lawc,  arc  vnder  the  curfcifor 

itis  written,  curfcd  is  cuerie  man 

thatcontinueth  notinallrhingcs, 

&c.  z.7.j.&z.7.i7.&2.i6,i.&3.ii. 

ti  And  the  lawc  is  not  of  f.:ith  :  but 
the  man  that  fhall  doe  thole  things 
/hall  hue  in  them.  3.11.18.  &3.n. 

19 

13  Chrjft  hath  redeemed  v$  from  the 

curfc  for  vs ,  &c.  i.y.ij.&z.g.yy.  & 

i.i5.z.&2.i(?.6.&  1.1(^.19^  Z.I74& 

3.4.27.&  3.  il.ia,&  3.19.3.  &4.13. 

SI 

16  Now  to  Abraham,and  to  his  fccde 
wercy  promifcs  made,&c.2.6?.i.&  z 

13. J.&  4.14.21 

17  And  this  I  fay,  that  the  law  which 
was  foure  hundreth  and  thyrtic 
yearcs  after,  can  not  difanull  the 
couenant  that  was  confirmed  afore 
of  God  m  refpeft  of  Chrift,thatic 
(hould  make  the  ptomifes  of  no  ef- 
fe<5t.  3.11.20 

18  Forifthcinhcritapccbeofthelaw, 
it  is  no  more  by  the  promife,  but 
God  gauc  it  vnto  Abraham  by  pro- 
mifc.  3. II. 17 

ip.  Wherefore  then  ferueth  the 
Jawe  ?  it  was  added  bccaufeof  the 
tranfgrefTionj&c.i  .14.9.&  2.y.^.&  2. 

Xi   Is  the  lawc  then  againft  the  pro- 

mifcs  of  Godf  God  forbid, &C.3 .1  r. 

19.&  5.4.6; 

i2  But  the  Scripture  hath  concluded 
all  vnder  finne,that  the  promife  by 
the  faith  of  lefus  Chrift  flioulde  be 
giuen  to  them  that  bclceue.     34.tf 

24  Wherefore  the  lawe  was  fchoole- 
maftcr  tobring  vs  to  Chrift.that  wc 
mightbe  made  righteous  by  faith. 

2.7.2,  &  2.7.1 1  &  2.11  .J 

tj  For  all  ye  that  are  baptifed  into 
Chriftjhauc  put  on  Chrift.  2.1 .3.8^13 


19.8 

28  There  Is  neither  Tew  nor  Grecian? 
ther  is  neither  bond  nor  frcc:thcrc 
is  neither  male  nor  female  r  for  yec 
arc  al  one  in  Chrift  Ic(us.2.i  r  .1  i.Sc 

4-20.I 

4.T.  Then  this  I  fay,  that  the  hcire  as 
long  as  he  is  a  childe,difFereth  no- 
thing from  a  fcruant,  though  he  be 
Lor  de  of  all.  a. 1 1. 1  &  2.1  J.  j,&  2.  II. 

z  But  is  vnder  tutors  &  gouernours, 
vntill  the  time  appointed  of  the  fa- 
ther. 4.10. 14 

3  Eucnfo  wee,  when  wee  were  chil- 
dre,werc  inbondage  vnder'the  lU- 
dinientes  of  the  world.       4. 10. 14 

4  But  when  the  fulnelfe  of  time  was 
come,God  fent  forth  his  fon,bornc 
of  a  woman,&c,  z.\6.^.&i  2.7.1  j.Sc  a 
11.11.&1.12.7.&2.13.1.&2.13.3.&6 

I7.j,&4.  201J 

f  That  he  might  rcdceme  the  which 

were  vnder  the  law,  y  we  might  rc- 

cciuc  the  adoption,  &c.  2.7.1  j.&  3. 

19. & 

6  AndbecaufeycarethefonneSjGod 

hath  lent  forth  the  fpirite  of  his  fon 

into  your  heartes,wbichcricih,Ab- 

ba,thatis/ather.t.i4,y.8f3,i.3.&  J 

2.1I.&3.I3.5.&3.10.J7. 

8  But  eucn  then, when  ye  kniwcnoc 

God,  ye  didfcruicc  vnto  the  which 

by  nature  arc  not  Gods.  14.3.  &r, 

8  But  nowe ,  feeing  ye  !•  nowc  God, 

yc  are  rather  knowcn  of  God,&c.4. 

1.27. &  4.10, 10. &4.19.7 

10  Ye  obfcruc  daics.Sc  moncthcs,and 
times, and  ycares.  ^^-33 

,11  I  am  in  fcareof  you,IeafHhauc 
bcftowcd  on  you  labotir  in  vaine.  2. 

22  For  it  is  written  that  Abraham  had 
two  fonncs,  one  by  a  feruant ,  .xn  o- 
thcr  by  afrce  woman.     2.ii.^.&4 

2.J 

liii  z         24  By 


The  tahU. 


i^'ldi 


(^m 


»4    BythewWch  tVmgcs,  an  other 

thing  is  mcnt:for  thefc  mothcrs,arc 

'    thetwoTcftamcnics,&c.     i.ii-9 

IJ    For  Agar  or  Sina  is  a  mountain  in 

Arabia,  and  it  anfwercih  to  Icruni- 

lemthatnovvciSj&c.  3.2-6 

16  But  Iciufakm ,  which  is  abouc  ,  is 
free :  and  is  the  mother  of  vs  all.  4. 

■•  I.I 

it  We  are  after  the  manner  of  Ifaac, 

children  of  the  prcmes.       4.1 6.1 2 

3  o  Put  out  the  fcruant  and  her  fonnc, 

&c.  3-i8'^ 

5.1  Stande  faft  in  the  libertie  therforc 

wherwith  Chrift  hath  made  vs  free 

&C.3.19.S.&3.19.14.&4.10  8.  &4. 

10.9.&4.20.1 

4  Who  (b  eucr  arc  iuftjficd  by  the 
Iawe,yc  are  fallen  from  gracc.3 .19. 

14 

5  For  we  through  the  fpirite.wayte 
for  y  hope  of  righteoufnesthrough 

'    faith.  3'2-43 

€  In  Chrift  lefus  neither  circumcifio 

auailcth  any  thing,  nor  vncircuci- 

fion.&c  3.II.ZO 

13  For brethrcnjchauebcene  called 
vntolibcrt):only  vfe  nor  your  libcr- 

;    ty,&c.  1-^9 -n 

X4   For  all  the  lawe  is  fulfilled  in  one 

"   -wordjwhichis,  Thou  flialtloue  thy 

neighbour  as  thy  felfc.  2.8-?3 

17  For  the  flc/he  luftcth  againft  the 
■    fpirit^nd  tlie  fpirit  again'.l  theflt  (h 

&c.  2.7.5.&1.Z.J7 

jp  Moreouer  the  workes  of  the  flcfti 
are  manifeft,which  are  adultery  for- 
nication, vncleaneflejWantonncile, 
a.i.8  &3.i4.i.&4.:5.io 
^.10  While  wee  haue  therefore  time, 
let  vs  do  good  vnto  all  menj&c.  3 .7 
^.&3.aD.38 

14  EutGod  forbid, thati  fhould  rc- 
ioyccjbut  in  the  Crcflc  of  our  Lord 
Icllis  Chrift,  whereby  the  worlde  is 
crucified  vnto  mee,  and  I  vnto  the 
Wo^ldc.  1.16  7 


15  For  in  Chrift  Tcfus,  neither  drcu- 
cifio  auaileth  any  thing  ,nor  vncir- 
cumcifion,&c.  4-14.14 

17  From  henceforth  let  no  man  put 
mce  to  bufinelfe :  for  Ibcarein  my 
body  themarkcs,&c.3.iS,7.&3.zj, 

S 

EPHESIANS. 

1.2  /^R.ace  be  with  you,  and  peace 

^^  from  God  our  Father,  &  from 

the  Lord  lefus  Chrift.  i.J3-iJ 

3  Which  hath  blefted  vs  wi  th  all  fpi- 
ricuall  blcfllng  in  heauenly  thingcs 
in  Chrift.  3.22.10 

4  As  he  hath  chofcnvs  in  him  before 
the  foundation  of  the  worlde ,  that 
we  ftiould  be  holy,  &c.  2. 3.8.  and  % 
8.53.and2.i2.j.and  2.i6.4.and5. 
ly.  5.  and  3.i7.iy.and  3.19.2. and 3 
22.r.and  3.23  .ii.and  3 .24.3 .  &  3.24. 

y   Who  hath  predeftinate  vs  to  be  a- 

dopced  through  lefus  Chrift  vnto 

him(elfe,&c.2.i2.5.  and 3. 1 1.4 & 3 

i8.i 

6  To  the  praifc  of  the  glorie  of  his 
grace, wherewith  he  hath  madevs 
accepted  in  his  bcloued.2,17. 2.&  3 

2.52.&  3,11.4 

7  By  whomc  wee  haue  redemption 
through  his  bloud,&c.  3  4.3  o 

9  And  hath  opened  vnto  vs  the  my- 
ftcrie  of  his  wdl,  according  to  his 
good  pleafure  ,&c.  4.14.2.  and  4.19, 

16 

10  That  in  the  difpcnfation  of  the 
fulncffeofthc  times, he  mightga- 
ther  together  in  one  al  things,both 
which  are  in  heauen5and  which  .ire 
in  carth^euen  in  Chrift.  2.i2.f.&  3 

13  In  whomc  alfb  ye  haue  tniftcd,  af- 
ter that  ye  heard  the  vvord  of  truth,, 
cuen  y  golpcl  of  our  faluation,  &c.r . 
7.4.&2.5).3.8f2.io.3.&3.i.4.&:3.2.3^ 

&3.24.I.&3.24.8 

14  WWchc  is  the  earned  of  our  in- 

heritance 


TheTdle. 


^J' 


d 


li^  J^za^rvJ 


hcritaunce,  vntlll  the  redemption, 
&c.  3  .Z4.8 

17.  That  the  God  of  our  Lorde  Icfus 
Chriftj  the  father  of  glorie,  might 

giue  vnto  you  the  f^'irite  of  wife- 
domej&c.  a.i.ii 

18.  Thatycmay  know,  what  y  hope 
of  his  ca]hng,&  what  the  riches  of 
his  glorious  inheritance  is  in  the 
fainftes.  3.i.i6.&4.8.n 

»o.  Which  hce  wrought  in  Chrill, 
when  he  raifed  him  from  the  dead, 
&c.  2.1 6.1  J 

ai.  Far  aboue  all  principalitie,&  po- 

wer,ahd  might,&  doniination,and 

euery  name  that  is  namcd,&c.i  .14 

5.&z.ij.5:.&2.i6,i5' 

12,  And  he  hath  appointed  him  oucr 
all  thinges  to  bee  the  heade  to  the 
Church.  2.ij,y.&4.6.? 

13.  Which  is  his body,cuen  the  ful- 
nefTe  of  him  that  filleth  all  in  all 
things.  Z.I5.5.&3.20.38.&4.I.IO. 

&4.17.9 

2.T.    That  were  dead  intrefpaflcs,& 

finncsj&c.  3.24.10 

».     Wherein,in  time  paft  ye  walked, 

according  to  the  courfe  of  this 

world,&  after  the  Prince  thatru- 

lethin  the  ayer,&c.r.i4.i3.&  1.14 

18.&  2.4.1  .&  3.24.10 

3.  Among  whom  we  alfo  had  our  c6- 
ucrfation  in  time  paft,  in  the  lufles 
of  our  flefhjin  fulfilling  the  wil  of  y 
flefh,&of  the  mind,&c.  2.1.6.&  2.1 

1 1. &  4.1(^.1 7 

4.  But  God  which  isriche  inloue, 
through  his  great  loue  wherewith 
heloucdvs.  3-i4-y 

y.Euen  when  wcwerc  dead  by  finnes 
he  quickened  vs,&c.  2-.J.19 

6.   And  hath  raifed  vs  vp  togithcr,& 

made  vs  to  fit  togither  in  y  heaue- 

ly  places  in  Chnft  Icfus.    2.16.1^. 

&3.iy.6.&3.2S;.x 

8,-  Forby  grace  arc  ye  faucd  through 
faith,&  that  not  of  your  fclucs:it  is 


thcgiftofCod.    3.I3.1.&3.I4.H 

9.  Not  of  workes,  leafl  anyman 
fhould  boafl  himfelfe.  3.l3.i 

10.  For  we  are  his  workmanfhip  cre- 
ated in  Chrifl  Icfus  vnto  good 
works,&c.  2.3.6.&3.3.2I.&3.14.J 

&3.l^7.&3.23.I3 

1 1 .  Wherefore  remember  that  yc  be- 
ing in  time  pafl  Gentiles  in  y  flefh, 
&  called  vncircumcifion,&c.  4-14. 

I2.&4.i^.iy 

12.  Thatycwere,Ifay,atthattimc 
without  Chrifl,  &werc  alienates 
from  the  common  wealth  of  If- 
rael,&c.  1.4.3.&1.5.12.&2.6.1.& 
3.24.10.  & 4. 14.12.  & 4.16.3.  & 4. 

16.24 

14.     For  he  is  our  peace,  which  hath 

made  of  both  one,&c.    2.7.17.  &  2. 

1I.II.&3.Z.Z8.&3.2.32.&3.I3.4.& 

416.13 

1 6.  And  that  he  m ight  reconcile  both 
vnto  God  in  one  body  by  y  crofTc, 
&c.  2.17.2 

19.  Nowetherefore,yearenomorc 
flrangers  &  foreners:but  Citizens, 
&c.  3.iy.i 

zo.   And  are  built  vpon  y  foundation 

oftheApoflles&  Prophets, &c.  i, 

7.2.&4.2.i.&4.2.4.&4.6,f 

zi.  In  whome  all  the  building  cou- 
pled togither,groweth  vnto  an  ho- 
ly Temple  in  the  Lorde.  3.1  J.  J.  & 
3.16.2 

3.Z.  Ifyehaue  heard  of  the  difpenfa- 
tion  of  the  grace  of  God ,  which  is 
giuenmetoyouward.  4.r4.z 

7«  Whcreoflammadcaminiflerby 

the  gift  of  the  grace  of,God,  &C.3. 

22.7 

10.  To  the  intent ,  that  nowe  vnto 
principalities ,  and  powers  in  hca- 
uenlyplaeesj&c.  i.i8.3,Sc2.ir.i2. 

&3.24.lff 

12.   By  whom  wee  haue  boldnes  and 

entrance  by  confidence,  &C.3.2.1  j 

&3.13.J.&3.20.12 

Jiii  5  Z4  For 


f  4»    For  this  caufe  I  bowe  my  knees 


7hi  TMe\ 

14.  Thatwcbe  no  more  henceforth 


vntothefatheiofour  Lordclefus 
Chnlh  3-s.if 

Ij.  Ofwhome  is  named  the  whole 
familyinheriucn&inearth.z.i4.7 

1 6. That  he  might- graunt  you  accor- 
ding to  the  riches  of  his  glorie, 
that  ye  maybe  ftrcngthcned,  &c. 

17.  That  Chrift  may  dwell  in  your 
hcartcsby  faich,&c.  z.^.j.&z.u.J 

&4.i7-f. 

18.  That  ye  being  rooted  and  groun- 
ded in  louc,  may  bee  able  to  com- 
prehend with  alfainds.&c.  2.11. f. 

8f5.^.I4.&:3.I4.IP 

tp.     And  to  know  the  loue  of  Chrill, 

which  pafleth  knowledge,  &c.  i. 

12.) 

42.    With  longfufferingfupporting 

one  another  through  loue.  4.1 4. 11 

&4.22  13 

5.     Indcuouring  tokeepe  the  vnitie 

ofchcfpirite  mthe  bond  of  peace. 

412.11.&4.12.15 

4.  There  is  one  body,  &  one  fpirite, 
&c.  4.1 .3  .&  4.3. 1.&  4.6.10 

5.  There  is  one  Lord,one  faith,8c  one 
baptifme.  1.13.1 6,  &4.2.f 

7.  Butvntocueryoneofvsisgiuen 
grace,&c.     2.1J.  5.  &3.1.2.   &4. 

6,io 

8.  Whenhcafcendcdvponhic,he 
Ieddecaptiuitiecaptiuc3&c.i.i3.ii 

&2.1<<.l6 

30,  Hey  defcended.iseuen  the  fame 
that  afcended  far  aboue  .nlheaucs, 
&c.  2.i(i.i4.&4.3.i.&4.6.io 

H.  Hoc  therefore gauc  ibme  to  bee 
Apo{lles,3nd  fomc  to  be  prophets, 

&c.     4.i.l,5.&4-3'4'&4.<^-i"-&4. 
8.12 

la.  For  the  gathering  togithcr  of  the 
SainfteSjthat  for  the  workes  of  the 
miniflcij'i,&c.  4.1.  J 

33.  Till  we  all  meete  togither,  in  the 
VJoicic  of  faiih,&c.  4-i4'8 


children,  waucring  &caricdaway 
with  eucry  windc  of  do(Srine,  &c, 

4.31 
I  J.    Butkt  vs  followe  the  tnieihin 
loue,and  in  all  things  growcvp  in- 
to him,&c.  2.16.TJ.&3.I.I.&3.I.3 
&4.3.2.&4.6.9.&4.17.9 

1 6.  By  whom  all  the  body  being  cou- 
pled and  knittc  togithcr  bycucry 
ioynt.&c.  213.1.5:4.6.9 

17.  This  Ifaythercfore,&teftificin 
the  Lord,  that  ye  henceforth  walk 
notjSfc.  2.3  J 

iS.Hauingtheir  cogitation  darkened, 
and  being ftrangcrs,&c.         23.1 

20.  But  you  hauc  not  fo  learned 
Chrift.  3.2.6.&3  6;4 

22.That  is,that  yc  caft  of,concerning 
the  conucrfation  in  time  paft,  the 
old  man, &c.  3.3.8.&3.6^. 

23.  And  be  renewed  in  the  fpirite  of 
yourminde.   2.1  j.Sc 2.3.1. & 3.3. S 

&:37.i 

14,    And  put  on  the  new  man,  which 

after  God  is  created,&c.       1.1J.4 

23 .   Neither  giue  place  to  the  diucla . 

14.18 

18.  Let  him  that  ftole.ftcale  no  more, 
but  let  him  rather  labour,  &c.  3. 

24.10 
30.  Andgrieucnotthe  holy  fpiritof 

God  by  whom,&c.  2,5.8 

y.i.  Beyetherfurs  followers  of  God, 

as  deere  children.  3.63 

2,   Andwal'ucinloue,  cuenasChriil 

hath  loued  YS,and  hath  giucn  him- 

rclfe,&c.  2.i7.5.&4.r9.23 

6/     Let  no  man  dccciuc  you  wi:h 

vaine  v/ordes,for  luch  thinges^  &c. 

8.     Foryev/creonccdarkeneflcjbiic 

are  now  light  in  the  Lord ,&c.3.i<<. 

2.&3.14.IO 

14.  Awake  thou  that  flecpeft,&  l^and 

vp  from  the  dead,  andChiift  (hpH 

giuc thccl^ghu  ..  .  2.J.1? 

23,    Fcr 


The 

2J.  For  tlic  husbandc  is  thcwiues 
hcadjeuen  as  Chrift  is  the  head  of 
theChurcb,&c.         3.6.5. &  4.^.9 

rf.And  gauc  himfclfc  for  ir.  4.1.17.& 
4,8.11 

x6.     TV  acHec  might  fanftifieit,  and 

clcnfe,&c.  3.3 . 1 1. &  3. 6.3.  &  4.1. 1 3 

&  4.1  j.t.&  4.1 6.21 

17.  That  he  might  make  icvntohim- 
felfc  a  glorious  church,  notha- 
uing,&c.  3.3 . 1 1. &  4.1. 10 

i8.  So  ought  men  to  loue  their  wiucs 
as  their  owne  bodies,  &c.     4.IP, 

3f 
19.    For  no  man  eiicr  yet  hated  his 
owneflertijbut  nouriflicth,  &chc- 
riflicth  ir,  eucn  as  the  Lorde  doeih 
the  Church,  4.I9.3J 

30.  For  we  are  members  of  his  body, 
of  his  fleffi,  &C.2.I2.Z.&  1.I2.7.&  3 

1. 3. &  4-1 7-9 
32.  This  is  a  great  m^'ftery,but  1  fpcak 
concerning  Chnft  ,  and  concer- 
ning the  Church,  412.24 
6.1.   Children  obey  your  parentes  in 
theLord:&:c.    j.8,36.&2.8.38.&4 
20.29 
4.   And  ycfathers,  proiioke  not  your 
children  to  wraih,&c.        4.20.29 

9.  Neither  is  there  refpeft  of  perfons 
with  him.  3.23  10 

10.  Finally  my  brethren  be  ftrongin 
ilicLord.&c.  i.5.8 

12.  Forwewreftlc  notagainftflcfti 
andbloudj&c.       1.14.15.&1.J7.8 

13 .  For  this  caufc,take  vnto  you  the 
whole  armour  of  Godj&c.  1.14,13 

16.  Aboue  all  take  the  Hiield  of  faith, 

wherewith  ye  may  quench  all,  &c. 

3.1.21. &3.20.12 

S  8.    And  pray  alway  with  all  maner 

of  prayer  and  fupplication  in  the 

lpii'ite,&c.    3.20, 5'.&3,io.7.&3. 

20.12 

19'  And  for  mee,that  vtterance  may 

be  giuen  vnto  me;  that  I  may  open 


my  mouth  boldly  &<r,        3 .  to.io 

PHILIPPIANS. 

i.i.  pAul&Timothcthcnrruaunts 

■■■       ofIcfusChrirt,&c.     4.3.7. 

&4.3.8 

4.    Alwaycs  in  all  my  prayers  for  all 

you,&c.  z.i.ij 

6. 1  am  pcrfwaded  of  this  fame  thing, 

that  he  that  hath  begon  this  fame 

good  woikcin  you,&c.2.3.6.&3.i8 

I.&3.24.tf 

10.    As  I  hartily  looke  for,  and  hope 

that  in  nothing  I  fiialbeafliamcd, 

but  that  with  ail  confidcnce,&c.  5. 

Z.43 

2.3.  For  I  am  greatly  in  dout  on  both 
fides, dcfiring  to  be  loofed  &  to  bee 
withChrift,&c.  3.9.4 

29.For  vnto  you  it  is  giuen  for  Chrift, 
that  not  only  ye  /hould  bclceue  in 
him,&c.  1.17.J 

2.1.  Fulfillmyioy,  thatyc  belike 
mindedjhaning  the  lame  loue,  &c. 

4.1.J 

3 .  That  nothing  be  don  through  co- 

tention,or  vaine  gloric;  but  that  in 

meekencfle,&c.  3-74 

J.    Let  the  fame  mind  be  in  you,  that 

was  cuen in  Chrift  lefus.        4.2.^ 

()^  Whobceingin  the  forme  of  God, 

thought  it  no  robbery  .&C.  1.13.11 

&1.13.Z4 

7.  But  he  made  himfelfe  of  no  rcpu- 
tation,&  toke  on  him  the  forme  of 
aferuant,  &  was  made  like  vnto 
men,&c.i.i3.i4.&2.i3.2.&2.i<f,j' 

&4i7.2^ 

8.  He  humbled  hiinrclfe,and  became 
obedient  vnto  the  death,  &c  .  2, 
13.2.  and2.i4.3.  and  3.15.8.  and 

4.1 4. ii 

<?.   Wherefore  God  hath  alfo  highly 

exalted  him,  Scgiuenhim  anaa:?, 

&C4r.U,U.&2.I3.2.&2.I5.5:.  iJ:2. 

I.6.I5.&  2.17.6 
Iiii4  zo.  Thac 


i6.  That  at  the  name  of  Icfus  fhould 

eucry  knee  bow,&c.  i  .13 .24.&  2.1 1 

I2,.&  2.14,3  .&3.J.8 

12.     Wherefore  my  beloucd,  as  you 

hauc  alwayes  obcycdjOoc  as  in  ray 

prcfcnccj&c.    2.5.11.  & 3.2.23.  & 

3.18 


C'dUi 


r  • 


&  4. 17.2  J 

21.  Who  fhal  change  our  viJe  body, 

&c.        3.2y4.&  3.2$.8,&4.i7.2p 

4.3 .  Yca,and  I  bcfecch  thce,faithful 

yokefcUoWjhclp  thofc  women  that 

laboured  with  mec  in  thcgofpell, 

&c.  3.24.9 

15.  ForitisGodihatworkcthinyou    ^.  Be  nothing  careful,but  in  al  things 


both  the  will,and  the  deede,&c.  2 
1.27.&  2.3 .6.&  2.3 .1 1  .&  2. 5 .1 1 .  &  3 . 
2.23.&3.11.11 

15.  Thatyemay  bcblamclefle.and 
pure,and  thefonncs  of  God  with- 
out rebuke,&c.  3  17.1  J 

17.   Yea  and  though  I  be  offrcd  vp  v 


let  your  requeftes  bee  ftiewcd  to 

God  in  prayer  &  fupphcation,  &c. 

3. 20.28.&  3.20.40 

12.    AndIcanbcabafcd;3ndJcana- 

boundeeuery  where  in  all  thinges 

I  am inftruftcd,&c.      3.10.J.&3. 

19.^ 

ponthefacrifice.andferuiceofour    18.     I  was  eucn  filled  ,  after  that  I 

faithjl  am  glad  &  rcioyce  with  you        had  recciucd  of  Epiphroditus,  &c. 

all.  3.2.5  4.  iS.itf 

10.   For  I  hauc  no  man  like  minded,  COLOSSIANS. 

who  will  faithfully  care  for  your    1.4  Cince  wee  hearde  of  your*  faith 

.(S.I  5  ^-'mChrift  lefus  ,  and  of  your 

loue  toward  all  fainftes.   2.io,3.& 

3.18.5 

f .   For  the  hopes  fakejwhich  is  layed 

vp  for  you  m  heauen,&c.     3.18.5 

&3.iM 

J-.     For  this  caufe  wee  alfo,  fince  the 

day  wee  heard  of  it,  ccafe  not  to 

pray  for  you, &c.  2.2.2^ 

20.  Andincreafingin  the  knowledge 

ofGod.  ^.^.^<; 

12.  Giuing  thanks  vnto  the  father 
which  hath  made  vs,&c.       3 .22.1 

13.  Who  hath  deliueredvs  from  the 
power  of  darkencs,&c.         3.1  T. 6 

14.  In  whome  we  hauc  redemption 
through  hisbloudj&c.2.i7.5.&  3.4 

30.&3.1J.5 

If.  Whoistheimageofthcinuifiblc 

God,  the  firft  borne  of  cuery  crea- 

ture.2. 2.20.&  2.^.4.  &  2J2.4.  &  2, 

12.7.&2.14.2.&2.14.f 

16.  For  by  him  were  all  things  crea- 
ted, which  are  in  heauen,  &  which 
are  in  earth,  things  vifible&mui- 
fiblc,&c.  1.14.10.&  2.12.7 

18,  And  he  is  the  head  of  the  body  of 

tJif 


matters. 

21 .  For  all  feekc  their  own,&  not  that 
which  is  lefus  Chriftes.       4.6.1  J 

3.5.  AnEbrcweoftheEbrewes,  by 
the  lawe  a  Pharifee.  3 .24.10 

^.Concerning  zeale,!  perfecuted  the 
Church, &c  3.24.10 

8.  Yea,doutlefle  I  thinke  all  thmgs 
but  lofle  ,  for  the  excellent  know- 
ledge fakeofCbrift  Icfus  my  Lord 

iiC.  3.II.IJ.&3.25'.2 

JO.  That  I  may  know  him,&  the  ver- 

tue  of  his  rcfurreftion,&c.  2.16.13. 

&3.8.Z.&3.I5.8.&3.25.1 

32.  Not  as  though  I  had  alrcadie  at- 
tained to  it,  either  were  alreadie 
pcrfeft.but.&c.  4-8  n 

33.  But  one  thing  I  do:  I  forget  that 
which  is behind,&c.     3.14.IJ.&3 

3.25.1 

55.     Let  vs  therefore  as  many  as  be 

perfcft.be  thus  minded  :  and  if  ye 

beothcrwifcmindcd;&c.  3.2.4. & 

4.1.IZ 

%o.     But  our  conucrlation  is  in  hea- 

uen,from  whence  alfo  we  look  for 

she fauiourj&c.  3.25.2.&4.17.27. 


The  7ahle, 


LO 


Ik 


vojn^ 


theChuchjftc.        2.11.7  .&  4.6.9 

10  And  by  him  to  reconcile  all  things 

vnto  him  felfcj&c.  I.I  4.10.  &i.i7.» 

&3.4.Z7.&3.15-? 

z  I  And  you  which  were  in  times  paft 
ftrangers  &  enemies,  becaiife  your 
nnindesj&c.  1.16.1.8^^.1^.6 

tx  Hath  he  nowe  alfo  reconc  ilcdjin 
ihcbody  of  hisflefh.&c.       i.i6.z, 

24  Now  rcioice  I  m  my  fuffcrings  for 
you,&c.        3.5:.z.&3.^4.&4.iz.f 

i6    Which  is  the  myfteriehid  fince 

the  world  beganrand  from  all  ages, 

but  now  is  mademanifcft  vntohis 

fainds.2.7.i7.&  z.ii  .11.  &3 . 2 .14.& 

4.X4.a 

l.z  That  their  hearts  might  be  com- 
fprted,&  they  knit  together  inloqe 
&c.  3.1.14 

5    In  whoriic  are  hid  all  the  treafurcs 

-    ofwircdomc3ndknowledge.2.iz.4 

&7..IJ.I.  &3.i.i3.&i.ii.^&3.ii 

\li.&4.8.7.&4.io.8.&  4.18.20 

8  Beware  left  there  be  any  man  that 
fpoyle  you  through  Philofophy,&c 

4.10,8.  &4. 10.24 

9  For  in  him  dwelleth  all  the  fulnes 
ofthc  Godhead  bodily,i.i3.i3.&  3. 

xo  Andyearcc6pleateinhim,which 
is  the  head  of  all  principahtie,  and 
power.  1.I4.5.&4.6.9 

It  In  whomalfoycarecircumcifed 
with  circumcifion  made  without 
handes,&c.         4.14.24. &  4.16. 11 

X2  In  that  ye  are  buried  with  him  in 
baptirme,&c.3 .15.8.&  4.1  f  .j.&  4 1 6 

21 

J3  And  yee  whiche  were  dead  .in 
finnes,  &in  the  vncircumcifion  of 
yourficlhj&c.  i'7.i7 

14  And  putting  out  the  hande  wri- 
ting of  ordinances  that  was  againft 
vs :  &c. 2.7. 17. and 2.  i7.j.and3.4. 

I^  And  hath  fpoyled  the  pcincipali- 
cjcs  and  powers ,  and  hath  made  a 


fhcwe  of  them  openly  ,&c.    i.i^.^ 

1 6  Let  no  man  therefore  condemnc 
you  ofmeate&  drinke  or  in  rcfpcft 
of  an  holy  day,&c.  2,.8.33 

17  which  are  but  a  ni.Tdow  ofthings 
to  come  :  but  thcbodie  is  in  Chrift. 
2.7.i6.and  2.8.3  i.&4'.i4.22,&4.i4, 

2^ 

19  And  holdeth  not  the  head,  where 
of  all  the  bodie  is  furniflicd  &  knit 
together  by  ioynteSj&c.        2.1  j.x 

20  Wherefore  if  you  be  dead  with 
Chriftfrcm  the ordinaunces ofthc 
worlde,  &c,4.io.^.&  4.10.13 .  and  4 

21  Touchnot,  nor  taflnot,&c.  4  10 

...  13 

13-  \  Which  thinges  hquc  indee^ca 

fliew  of  wifedome,  in  voluntary  re- 

ligi6n',&c.  4.10,1 1.&  4 . 1 0.24,  aod  4 

73.1 

3 .1     If  then  yee  be  rifen  with  Chrift, 

fecke  thofe  things  which  are  aboue 

&c.  3.<;.3.&4i7.3^ 

I  Settc  your  afFcdions  on  thinges 
whiche  are  aboue  and  not  on 
thinges  which  arc  on  the  earth.  4. 

17-3^ 

3  For  ye  are  dead,and  your  life  is  hid 

with  Chrift  in  God.  2.1 6.7.8c  ?-.i  6.13 

&3.2^i 

5  Mortific  therefore  your  members 
which  are  on  the  earth,fornication 
vncircumcifion,&c.         2.16.1,3,^ 

6  For  the  which  thinges  fake  y  wrath 
of  God  commeth  on  the  children 
ofdifcbcdicnce.  J.^.^T 

9  Lienotone  to  an  other  feeing  that 
ye  haue  put  of  the  olde  man,&c.  3. 

3.8 

10  And  haue  put  on  the  new,  which 
is  renewcdj&c.i.i5.4.&  2.1Z  9.&3. 

S-9 

II  Where  is  neither  Grecian  nor  lew 
circumcifion  nor  vncircumcifion, 
Barbarian,&c.  4.20.1 

.  14     And  aboue  all  thefe  thinger,  put 
liii  S  on 


nijj(di}n 


The  tAhlt. 


onloue,^c.a.8.f3.&3.i8.8.&4.i5. 

:   •:-••'    ■■  '         •.    '    13 

t^  iTcacKiBg.and  admonifliingyour 
'  -OwnerelueSjinpralinSjand hymncs 
'    &c.  '  3.10.37, 

zo   ChiWren,obcyyourparcntcs,&c 

z.8,3^ 

24  Knowing  that  of  the  Loide ,  ycc 
{hall  recciuc  the  rcwardc  of  the  in- 
heiicance,&c.  3.18.1 

25  Neither  is  there  no  refpeft  of  per- 
'  fons.  3.23.10 
4.3  Praying  alfo for  vSjthat  God  may 

open  vnto  vs  the  dorc  of  vtterance 
8;c.  3.^o.2o 

17  And  fay  to  Archippus,  take  heedc 
to  the  nriiniftcrie,ihat  thou  haft  re  - 
cciucdj&c.  4.3.7 


1 

t.i8 


I? 


THESSALONIANS. 

THercfore  wee  vvouldchaiie 
come  vnto  you(I  Paul)&:c.i 
17.11 
For  what  is  our  hope,  or  ioyc,or 
crowneofreioycing?  3.15.10 

3.5  Euen  for  this  caufc,  when  I  could 
no  longcrforbcare,!  Tent  him  that  I 
might  knowc  of  your  faithj&c.3 .20 
46.  &  4.1.^ 
II  AndtheLordeincreafcyou,  and 
make  you  aboundc  in  louc  one  to- 
warde  an  other  j&c.  1.5.6 

13    To  make  your  heartcsftable,nnd 


with  the  voycc  of  the  Archangcl,& 

with  the  trompct  of  God  :  and  the 

dead  in  Chrift  fhall  firft  rjfc.  i  .14.8 

&  Z.I6.I7 

17  Then  fliall  wee  which  liue  and  rc- 
maincjbe  caught  vp  with  them  alfo 
in  the  doudesj'to  mcctc  the  Lord  in 
the  ayrc:  &  fo  (hall  we  be  eucr  with 
theLordc.  2. 16.17. 

5.1  For  you  your  feiues  know  perfcdr 
]y ,  that  the  day  of  the  Lorde  lliall 
comCjCUcn  as  a  thecf  in  the  night.4 

19.34. 

9  For  God  hath  not  appointed  vs  vnto 

wrath  ,  but  to  obtaine  fjluation  by 

the  means  of  our  Lord  Icfus  Chrift 

3.16.4 

1 7    Pray  continually .  3 .20.7.  &  3 .20. 

28 

1  i  In  all  things,  giue  thankes,  for  this 

is  the  wil  of  God  in  Chrift  lefus  to- 

w.irdeyou,&c.  3.20.28 

19  Quench  not  the  fpiritc.i. 9.3.  &»• 

20  Defpifenotprophccying.     1.9.3 
.23  Nowe  the  very  God  of  peace  fan- 

dific  you  througliout:&  1  pray  God 
that  your  whole  fpirit  and  foule  and 
bodie,  may  be  kept  blamcles  vnto 
the  comming  of  our  Lorde  lefus 
Chrjft.       3.6.3.&3.i7.ry.&3.2j.7 

ir.  THESSALONIANS.  - 


vnblamablcinholines  before  God,    14  CO  that  we  our  feiues  reioyce  of 


&c.  3-I7-I5' 

4.3    For  this  is  the  will  of  God  ,eucn 

yourfanflificationj&c,  3.16.2 

7    For  God  hath  not  called  vs  vnto 

vncleanes.but  vnto  holmes.  3.16.2 
&:3.i9.2,&3.23.i3 

15  For  this  fay  we  vnto  you  by  the 
word  of  the  Lorde,  that  we  vvhich 
Iiuc,and  are  remaimngin  the  com- 
ming of  the  Lordejflial  not  prcuent 
ihnfe  which  fleepe.  3.^5.8 

16  For  the  Lordehim  lelfe  flmlidef- 
ccnd  from  hcaucn  with  a  ftiout,;^nd 


you  ill  thcChurchcs  of  God  bc- 

caufe  of  your  patience  &  faith  in  all 

your  petfecutions  and  tribulations 

thatycfuffcr.  3.2.H 

f  Which  is  a  token  of  the  righteous 

iudgement  of  God,  that  ye  may  be 

counted  worthy  of  the  kingdomc 

ofGod,  for  the  which  yealfofufFer. 

3.2.1 1.&3.18.7 

6     For  it  is  a  righteous  thing  with 

God,torecoirpcnfc  tribulation  to 

thecn  that  trouble  you.3 .9 .6.  &  3.18 

7.&3.2f.4 

7  And 


7  And  to  you  which  are  troubled, 
reft  with  vs  when  rhc  Lordc  lefiis 
(hall  fticwe  him  felfc  from  hcaucn 
with  his  mightie  Angels.  3.187 
f.  Which  ihall  bcc  pimiflicd  with  e- 
ucrlaftingpcrditioHj  from  the  prc- 
fcnce  of  the  Lord,and  from  y  glory 
of  his  power.  5.25'. 11 

JO.  Whenhe  fhallcome  to  be  glorifi- 
ed in  hisfaintes,  and  to  bee  made 
meruciloiisirvalchem  thatbclccLie 
(bccaufc  our  rcftimcnie  towarde 
you  was  bekeucd)  in  that  day.3  .z?. 

10 

jr.  wherefore,  wealfo.pray  alwayes 
for  you,  y  our  God  may  make  you 
worthie  of  his  calling.and  fulfill  all 
the  good  plealure  of  his  goodneSj& 
the  workc  ©f  faich  with  power.  1.5. 
8.&J.13? 

t.j.  Lernoman  dccciue  youby  any 
meanes:for  that  day  fhal  nor  come  . 
except  there  cornea  departing  firft, 
and  that  that  man  of  finne  bee  dif- 
clofiidjcuenthefonncof  perdition. 
4.9.7 

4'.  Andcxslrethhimfclfe  agaihU  all 
thatis  called  God,  or th.it  is  wor- 
fhippcd  fo  that  he  doeth  fie  as  God 
in  the  temple  of  God,&c.  4,i.ii.& 

4.7.a5.&4.7-i9.&4-9.4 
p.     Euenhim  whofe  commingis  by 
the  working  of  Satan  with  ,al:powcr. 
and  fignes,and  lying  wondjfrs.-  i. 

•  H-i?  . 
II,  And  thcrrfnre  God  {hall  fend  the 
ftrongdelufion,  that  they  (liouldc 
belceuc  lyes,  i  .14.  ly.&i.iij.z.  &, 
2.4.7. 


The  Table, 

tofaluation,  through  fandification 
of  the  fpirit,  &  bclcefc  of  the  truth. 

3.1.1, 

14.  Whereunto  he  called  you  by  our 
Gofpell,  to  the obcayning of y  glo- 
ry of  our  Lord  Icfu  Cbvift.     z.io.j 

3.^.  W.ecdoe  commaunde  youbre- 
thren,in  thcnamcofourLordkfus 
Chrift  that  ye  withdraw  your  felues 
frocucry  brother  that  walkcth  in- 
ordinately,&c.  4  I.i5 

10.  Forcuenwhcnwe  were  with,  you 
this  wc  warned  you  of,  thatiftherp 
were  any  that  wouldenot  worke, 
thathefhouldnot  eate.       4.16.2^ 

12.  Thofc  thatbefuchmanerofper- 
fons,  wecomrnaundc.and  befcech 
for  our  Lord  IcfusChrifl, that  they 
worke  w  ith  quietner^^nd  eace  their 
ownebrcadc,- '       ;  S-'^-}^ 

14,.  And  if  the  re  bee  any  that  foUowo 
notour  counfel,  note  by  a  letter, & 
hauenocompanie  withhim,  that 
he  may  beafliamed.  4.12.5' 

15.  .Yet  count  him  not  as  an  cnemic, 
-bu^ad^rvpni/]lhi,rna^a  brother.  4. 

:  U.10 


r.  nT'lMOTHE. 

1.5.  'T'He  end  of  the  Law,  Is  loue  out" 

,*    ofa  pure■hcarr,a^dgoodc6- 
i'  ,  ,fc;ience,and  offaith  vnfa:n^d.2.5.<?. 
& 2.8. 51.  &3.2.  i2.&3..ij?.i6.&  4. 

-         ■       .  ■  ^        ."■  .J°-4 

p.   Knowing  that  the  lawc  is  not  put 
for  luft  men,but  for  the  lawles  and 
difobcdient,  and  for  thofe  that  will 
V   ..uot  be  ruledjfor  the  wickcdj&c.  2. 
12.   Thatall  they  might  be  damned,  v;;.;.j.[.,, [3  .,.  •       •       -  7.10 

which  belecus  not  the  truetb,  but  '■  ■  i^^.  -Ij.Lfay  whichwas  firft  a  iblafphe- 
had  pleallirc  in  vnrightcoulrielle.i. .     r.  mcrjand  a  perlccucer,and  a  doer  of 
1 8.2.S62.4.f         wrong :  but  hce  had  mcrcic  of  me, 
3,3.   But  wee  ought  alwayes  to  gkie        forldiditigiiorantlyjUotbelcuing. 
thankes  to  God  for  you,  brethren];   .,  3-3-^2^ 

bt  lulled  of  the  Lordc,  bccaufe  hce.  xjij.  •  Jghjriftlqfus  caipeinto  the  world 
hatiixkoiuOi)"eti>i;opii/begin^Hi^; ,  ■  10 f^uf  finnersj  of  the  whi'ch  I  am 

diecfcft.. 


yrrno'ljut- 


ThtTdlc. 


'     cheifcff.         "''  1.12.  J 

17.  T©  the  king  eternal,immorca},in- 
uifiblc ,  the  oncly  wife  God,  be  ho- 
nour and  glory,  &c.  1.15.11,14 
l^,  Hauing  faith  &  a  good  confciecc 
the  which  being  put  avvy  ,  fome 
hauc  made  Hiipwrackof  faith.  3.2. 

II 

i.I  lexhort  therefore,  that  firft  of  all 

prayers,  fupplicationSyinterceflios 

&giuingofchankesbemade  for  all 

men.  3.2o.i9,&4.io,23 

ft.  For  kings  and  for  all  that  are  in  au- 

thoriticjthar  we  may  lead  a  quiet  & 

peaceable  life  inalholineflc  &ho- 

neftie .  4.20.^,27. 

4.    Who  wouldehaue  all  men  tobe 

faucd,  &  come  to  the  knowledge  of 

thctruech.         -  '•"    -^         S-^^-iS" 

y.    One  God  and  one  Mediator  be- 

'*"  "  twecn  God  &  man,  the  man  ChrJft 

Iefus.2.i2.r.&2.i7.j.&  3.10. 17,20. 

&4  11.25 

6.  Who  gauchlmfclfe  araunfomfor 

all  men, I  fay  Chrift  thatteftimoriy  . 

ordeined  in  due  time.  2.17.5 .&  3 . 4. 

30  . 

g.  I  will  therefore  thatthe  men  pray  ■ 

eucry  where  liftirjg  vp  pure  handcs 

without  wrath  or  doubting.3 .10.29. 

&3.25.7.&4.I9.Z 

j.i.ABifhopought  to  be  vnblamea- 

ble,thc  husband  of  one  wife,watch- 

full,(ober,fetled,  harborous,3ptto 

tcach.4.3.i2.5c.4.4.7jio.&4.5.z.&. 

4.223,24 

p.  Holding  the  myfterie  of  the  faith 

with  a  pure  confcience  .3 .2.13  .&4. 

19.36. 

I  J.  Which  15  the  Church  of  the  Iiuing 

God,  thepillcrandgtoundeofall 

tructh.     4.1.10.&4.  2.1, 10.&4. 8.  • 

ai.  ■■ 

\S.   And  without  controuerfie  great 

is  the  myfterie  of  godlineflc,  God' 

was  made  nianifcft  in  ficHie.  i;i3- 

•    -,    -i.  -ii.&,4.i4.2;. 


ii.ii. 


4-1  The  fpirlt'e  fpeakcth  cuidcntly, 
that  in  the  latter  times  fome  (hall 
depart  from  the  faith,and  shal  giuc 
hecdeto  fpiritesoferrour,  and  to 
dodrme  of  dcuils.  4'i9-4 

2.  Teaching  lies  through  hipocrifie, 
whofc  confcience  is  marked  with  a 
hoteiron.  4.9. 14 

3.  Forbidding  mariage, and  comaun- 
dingtoabftainefrom  meats  which 
God  hath  created  to  be  receiucd 
with  thankcs  f.iuing  of  the  faithful! 
and  of  them  that  hauekno  wen  the 
truth.  4.9.14, &. 4  12.23. 

4.  For  whatfoeuer  God  hath  created 
is  goodjttor  nothingisto  be  refufed 
ifitbc  taken  with  thankes  geuing. 

3.19.8 

J.    For  it  is  fandified  by  the  worde  of 

God  and  prayer.   3.ro.8.&3.2o.28 

6.    Being  nouriflied  vp  m  the  wordcs 

of  faith,  &  in  good  doftiine ,  which 

thou  haft  continually  followed.    3, 

g.  Butgodltnefleis  profitable  which 
hath  promife  of  this  life,  &  of  the 
life  to  come.2.9.3  .&3 . 1,2  8.&  3 .  20. 

44 

10.  Therfore  we  labour  and  are  re- 
proched ,  bycaufe  we  hope  in  the 
Jiumg  God.which  is  the  fiuiour  of 
all  men ,  b  ut  moft  chccfly  of  the 
faithfull.  3.8.8 

13 .  Attend  vnto  reading.cxhortation, 
and  doclrine  vnitlllcome  .      1.9.1 

I  4  .Ncgleft  not  the  gift  that  is  in  thee 
which  was  geuen  thee  to  prophecy 
with  laying  on  of  the  hands  of  the 
Elders.  4.3  16.&4. 19.28 

5.9.  Let  not  a  widow  be  taken  mto 
the  number  y  is  younger  than  60. 
yearcsoldc,that  hath  bin  the  wife 
of  one  husband.  4.3.9 

11.  Therfore  to  be  con dened.bycaufc 
they  hauc  forfaken  their  firft  faith. 

4.13.18 
17  The  Elders  that  rule  wcU,are  wor- 
thy 


7he  Tahle, 


2 


l~rmoihK . 


thy  double  honor,  but  moft  chiefly 
;    ihofe  that  do  labour  in  the  wordes 
anddoftrine.  2.8.3  y-Si  4.1  i.i 

ao  Thofe  that  offend,  reproue  opely, 
that  the  reft  may  feare.         4.12.3 
ax  I  charge  thee  before  God  and  our 
Lorde  Icfus  Chrift,  &  the  eled  An- 
gels, that  thou  kecpc  thcfe  thinges 
without  preferring  one  before  an 
other,  &  do  nothing  parcially .1.14 
9,id;.&3.i3.4 
»i  Lay  handes  fodcnly  vpon  no  man, 
neither  be^-partaker  of  o'ther  mens 
finnes.  4.3.ii,i5 

¥,4  Heis puffed  vp and  knowcth  no- 
thing J  but  doteth  about  queftions 
and  firife  of  worde  s , of  which  there 
rifeth  enuie,ftrifejrai]ings,  and  euil 
furmifing.  .        1.^3.3 

■10  For  the  rootc  of  all  euill  is  the  loue 
of  money  J  the  which  whilefl  Tome 
luftcd  aftcr,thcy  haue  erred  fio  the 
faithj&pearcedthefekics  through 
with  many  forrowes.  3'^'i3 

1^  who  cnely  hath  immortalitie 
dwelling  in  the  light  that  none  can 
attaine  vnto^whom  ncuer  man  favv 
neither  yet  can  fcejvntowhome  be 
honor  &  power  euerlafting.  Amen. 
1.6.3.&1.18.3.&3.2.1 
17  Charge  thofe  that  be  rich  in  this 
world.ytheybe  not  highmmded, 
&  that  they  put  not  trull:  in  vncer- 
taine  riches,  but  in  the  liuing  God, 
whogiueth  all  thinges  abound  an  t- 
ly  toenioy.  3.i3,^ 

ao  OTimothejkeepe  that  that  IS  c6- 
rr.icted  vnto  thee,&  auoide  profane 
and  vain  bablings,  and  oppofitions 
of  fciencefalfely  fo  called,   i.i6.% 
.  .■  -   II.  TIMOTHE.      ■  • 
•:i.l  pAuly  Apoftle  of  lefus  Chrift, 
*•    by  the  will  of  God,  according 
to  the  proraife  of  life  which  is  in 
Chriftlefus.  2.9.5 

6  Idoputthccinretnenrabrahccthac 
diou  ftirr e  vp  die  gi  ft  of  God  whic  h 


isin  thee ,  by  the  Jaying  on  of  ray 
hands  4.3.115 

9  Who  hath  faucd  you  and  hath  cal- 
led you  with  an  holy  calling,not  ac- 
cording to  our  workes,  but  accor- 
ding to  his  owne  purpofe  &  grace, 

•   &c.2.iz.5.&3,i4.5.&3.2z.3.&4.i 

i6 

10  Butnow  ismademanifeftby  the 
appearing  of  our  Lord  lefusChrill-, 
who  hath  aboliflicd  death,and  hath 
brought  life  &  immortality  to  light 
through  the  gofpcl.  2.9.2.  & 3.7.5.1 

12  For  the  which  caulealfol  fuffer 
theferhingSjneitheramlal'hamed: 
I  know  whom  1  haue  belceued,  &  I 
am  perfuaded ,  hee  is  able  to  kcepc 
that  I  haue  committed  vnto  him  a»- 
gainftthatday.     ^  3.2.31.&3.25.4 

14  That  worthy  thing  that  was  coni- 
niiK:ted\<nlo  thee,  keepc through  y 

-  holyGhoftwhichisin  vs.-  3.2.33 
•18  The  Lord  grant  him,ihat  he  may 

finde  mercy  with  the  Lordein  that 

day.  3.2J.10 

2.10  Therefore  I  fuffer  all  things  for 

-  the  elcd  fake ,  that  they  might  alfb 
obtaine  theialuation  y  is  in  Chrrfte 

'■    IcfUjWuhecernall  glory.     .    3.5.4 

12    If  we  bedead  wirh  hiiTi,wee/hafl 

alfo  hue  with  him  ;  and  if  we  fuffer, 

-  wefhallalfo  reigne  withhim.j.ij, 
-■•--,•;,■  ..  '...—  ■..  8 
-13    If  we  btflecuenot  •,  yecabiderhhfe 

faithful:  he  can  notdcny  liimfelfcr 

."    '■    .'    ;    i    4.2.&3.20.3tf 

16  Stay  profane  bab] in g  about  vainfe 
thinges,  for  they  will  proceede  to 
more  vngodlincs.  3'^-^3 

19  -  The  foundation  of  God  ftandeth 

•'  ■  furejhauing  this  fcale ,  TheLordc 

knoweth  who  be  his^Scc.  3 .22.<?.&  4 

1.2,8 

io  In  a  great  houfe  there  be  not  onc- 
ly  golden  and  filuer  vcfl'els,  but  alfo 
of  woodandofearthjandfomeof 

■•  -  th€mb€Cohonor,,andloiiietodif- 
honor^ 


^^-■/^ 


U6 


The  r Me. 


honoar.  3.1  y. 8 

»j   Inflruiflrhemwithmeckcncsthac 

arc  contrary  minded  ,  if  y  God  will 

giucthcmat  any  time  repentance 

that  they  may  know  the  truth. 1. 14 

18.&3.5.ZI.&3.14.I5 

atf   And  that  they  which  be  taken  :n 

the  fnarc  of  the  deujll,  in  the  which 

they  bchcldcapt!uc,may,&c.  1.14 

18.&3.3.21 

3.7  Eucrlcarningjbutthcy  canneucr 

come  tocheknowlcdgofthetruch. 

3.2.5 

8  And  as  lanncs  and  lambrcs  witlv 
ftoode  Mofesjfo  they  withftand  the 
truth,  men  corrupt  in  mindc,&  re- 
probate touching  the  faith.  3.2.13 

t6  The  whole  Scripture  is  giuen  by 
infpirationofGod,and  is  profitable 
to  teach,to  rcproue,and  to  correA, 
&c.  1.9.1.&2..7.14 

17  ThatthemanofGodmaybc  pcr- 
fedjbcing  perfectly  inftruded  to  c- 
uerygoodworke.  1.9.1 

4.1  I  charge  thee  therefore  before 
God,&  before  the  lord  IcfusChnft, 

'  vvho  fhall  iudgc  thej  quicke  and  the 
dead  at  his  gloriouscomniing  in  his 
kingdome.  2.1^.17 

8  It  rcmaincthjthat  there  is  a  crown 
laid  vp  for  mc.which  the  Lord  that 
righteous  iudgc  {hall  giue  vnto  me 
inthacday.  3.1 8.5.&  3.25.4 

16  At  my  firft  anfwcring  no  man  ailt- 
ftedmejbutallforfookcnw.  4.6.15 
TIT  VS. 

I.I  pAuIaferuantofGodjandanA- 
*  poftle  of lefusChrift  according 
tothe  faith  oftheeledof God, and 
knowledge  of  the  tructh ,  which  is 
according  to  holiircs.  3 .2. 1 2  .&  3 .  2t 

10 

J"  For  this  caufe  I  left  thee  in  Greta, 
that  thou  fhouldeft  go  forwards  to 
amend  thofe  things  that  renuine, 
and  y  thou  fhculdert  appoint  cucry 
where  Elders, as lhauccoiiiandc4 


thee.  4.5.7,8,rf 

6  Ifanybc  blamelclTcIctitbethG 
husbande  of  one  wife,  hauing  chiL 
dicnthatbcfaithfull,&c.4.3.i2.&4 

12.25 

7  A  Biflioppcmuftbeblamclcfre  ,3S 
the  leeward  ofGod,&c.  not  greedy 
of  filthy  lukcr.  4.519 

9  A  holder  of  that  faithful)  wot dc 
which  fcructh  to  teach, thathc  may 
exhort  by  lound  dodrine,and  con- 
fute them  thatfpcakc  there  againft 

13  This  witncs  is  true:  wherefore  1  e- 
proue  thf  carneftly,that  they  may 
be  found  in  faith.  3  2.13 

15  All  thingcs  is  pure  to  the  pure:buc 
to  the  defiled  and  faithles, nothing 
is  pure,  &c.  3.19.9.&4.13.9.&4.17. 

40 

2.2  That  oldc  men  be  fobcr ,  fliewing 
thcmfelues  worthy  tobeereucren- 
ccd,and  temperate,  found  in  faith, 
louc,2ndpaciencc.  S-^-iJ 

1 1  For  the  grace  of  God  that  bnng- 
cth  faluationto  all  men  hath  ap- 
peared. 21 2.4.&  3.73. &  3. i6.2.&  4 
1.26 

.12  Tcachingvs,diatwickcdnes  be- 
ing forlakcn  and  worldly  luflcs  ,  wc 
(hould  hue  fobcrly,rightcoufly,and 
hohly,inihisprerentlife.3.i6.2.&5 
•      25.1 

13  Looking  for  that  blcfredhope,and 
for  that  glorious  coramingof  the 
glory  of  that  great  God  &  Sauiour 
euenChriftlcfus.     3.^.5.&3.26«t 

3.1  Put  them  in  mindc  that  they  be 
fubicd  to  principalities,  and  obey 
powers,  that  they  be  prepared  to  c- 
uery  good  worke.  •  4.20.23 

4  But  when  thebountifulncsandlouc 
otGod  our  Sauiour  towardes  man 
appeared.     2.5.i7.&3.i4.5.&4.r. 

l6 

5  Not  by  the  workes  of  righteoufncs 
that  wc  had  done,  but  according  to 

his 


his  mercichccfaucdvs.by  thcwa-  xi.  For  he  that  fan Aifietli,  and  thofc 

filing  of  regeneration,  &c. 1.13. 14.  that  are  fanditied ,  arcailofone: 

&  1.J.T7.&54.1J.&4.1 5.ij5.  &  4.1^-  wherefore  he  is  not  afhamcd  to  cal 

20.  &  4.171a  ihcm  brethren.                      z.lj.i 

.    That  being  iuflificd  by  his  grace,  14.    That  he  might  deftroy  through 

we  fhold  be  made  heires  according  death,  him  that  hsd  the  empire  &  ■ 

to  the  hopeof  cternaJl  hfc.     3.15.^  power  of  death,  that  is  the  deuiJl, 

.   Butftayfoohfliqueftions&genca-  &c,  1. 14. 18. and i.  13.  1,1. and 5, 

Iogics,&  contcncions>&  brawlinges  ii.ii 

about  the  law/or  they  arc  vnprofi-  i  J.  And  tliat  he  might  dcliuer  al  the, 

2.11.  J  which  for  fearc  ot  death  were  all , 

their  hfc  time  fubied  to  bondage.2. 

16;7 

16.  For  in  no  wife  hce  tooke  the  An- 
gelsjbut  hec  tooke  the  feedc  of  A- 
braham.  l.i4.9.&z.i?,i,2 

17,  In  a]|  things  it  became  him  to 
bee  made  hkc  to  his  brethren,  that 
he  might  be  merciful],  and  a  faith- 
full  high  pricftin  thinges  concern 
ningGod. 


table  and  vaine 

HEBREWES. 
X.l,/^OJ  many  times  and  diucifly 
^^  fpaketothcfathersby  y  pro- 
phets. 2.9.1. &1.1  J. r.&  4  8.7 
a.  In  thcfe  bcter  dayes  he  (pake  to  vs 
by  his  fonne .  1. 13 . 7.  &  4.  8.7.  & 4. 
;8.2o 
3.   Who  being  the  brightncfle  of  bis 
glorie,  and  the  ingraued  forme  of 

his  pcrfon.andbearethvp  a]  things        ningCiod.  2. 15J.&  2.1 6.2,19 

.  by  hismightieword,  hath  by  him    3-t4- We  be  made  partakers  of  Chrifl", 

fclfe purged  our  finnes,&c.  1.13.1,        jfweekecpefurcvnto the  end  that 

beginning  wherewith  wee  are  vp- 

holdcn.  3.2.1  tf 

4.9.  There  remaineth  therfbre  a  reft 

tothepcopleofGod.  2.8.29 


1 2.&  I  .i^.4.&  2.2,20,  &  2.14.3 

4.  Being  made  To  much  more  excel- 
lent then  Angelsjby  howe  much  he 
hath  obtained  a  more  excellent 
name.  i.i4-5> 

6.  Let  all  the  Angels  of  God  worfhip 
him.  1.13.11,23 

10.  And  thou  O  Lorde,tnthebcgin- 
ninghaftlaid  the  foundations  of  v 
earth:and  ths  hcau\,ns  bt  y  workes 
of  thy  handcs.  i.i3.i»,23,i6 

14.    Be  they  notallminiftnngfpintcs 

feiit  foorth  to  m  nJfter  for  their 

fakes  that  flialbe  hciresuf  Hiluatio? 

u  4.9^^3.20.23 

l.f.  Hehathnot  puti.i  lubiedionto 
theA^ngcJSjtiic  vvoiljc  to  ccmc,  of 
which  wcjpc.ikc.  I-I4'a 

$.  But  wee  fee  Icdis  crowned  with 
glorie  and  honor,  which  was  made 
a  h[le  while  infcnour  to  Angels,  by 
rcr.fon  of  futlcnng  death  ,  that  by 
Gods  grace  he  might  tiil!:  of  death 
foi-allmcn.  i.\i.i6.^i.i$.y 


14.   Hauing  therefore  a  great  highe 

prieftjthat  hath  entrcd  into  hcaue, 

cucn  IcfUscbefonneofGodjletvs 

holde  this  profefllon  2.7.  2.  &  4, 

Z4.AI 

If.  Wehauenotahiepricftthatcan 
not  be  touched  with  theinfiimitie 
ofourflcllie,but  was  in  all  thinges 
tempted  in  like  forte,  yet  without 
fin.;i.i2.i,7.Sc2.i3.i.&2.i5.ii.&4. 

16.     Let  vsapproch  therefore  with 

boldnes  vnto  the  throne  of  gracc,y 

we  may  rcceiuc  mercy  ,  and  findc 

grace  to  helpe  at  time  cf  nccdci, 

3.20.12,17 

5.1.  Eucryhicprkftis  taken  fiom  a- 

raongcrt  meuj'k  is  ordained  for  me 

in  chirgs  pertaining  to  God,  y  hec 

may.  oiler  both  gitU  &  lacnficc  for 

iloiics 


_p4 


'^^Wi'^ 


rhciiAhu 


4iNcKhdr  doth  any  man  take  this  ho - 

;  nor  to  htmfelfc ,  but  he  that  is  cal- 

-lcdofGod,aswas  Aaron.4.3.10  &<; 

iy.ii.&4.i8.9ji4 

5.  And  fo  Chrift  tookc  not  to  bimfclf 
this  honour ,  to  be  made  hie  prieft, 

.  &c.-   -      •  ■     -      4.r4.il.& 4.18.1 

6.  Thou  art  a  prieft  for  eucr,aftcr  the 
order  of  Melchifcdec.         4.19.18 

7.  Which  in  the  daycs  of  his  ficfh  did 
.  otter  vp  praicrs  and  fiipphcations 

wjth  ftrong  ci  ymg  and  tearcs  vnto 

•  him ,  that  was  able  to  fauc  him 

from  death.and  was  alibhearde  in 

that  which  he  feared.  x.i(5.li 

5.  Although  he  were  thefonne,  not- 
withftanding  he  learned  obediecc 
by  ihofe  things  that  he  fuffrcd.5 .8.1 

la.  And  called  of  God  an  hie  prieft, 

,  aftery  orderof  Mclchiredcc.4.18.2 

^.4.  For  it  cannot  be  that  thofe  which 

were  once  lightened,  and  haue  taf- 

tcd  of  the  heaucnly  giftes,and  were 

made  partakers  of  the  holy  Ghoft. 

3.i.ir.&5.^2ija3 

6.  Ifthey  fall,  that  they  ihouldbere- 
nucdagaincby  repentance,  &C.3. 

16.  For  God  is  not  vniuft,  that  he 
-   ftiould  forget  your  vvorkesand  la- 
;  bourofloiic  ,  which  ye  Ihcwcd  to- 
wards his  name,&c.  3.18.7 
jj    For  when  God  made  the  promilc 
toAbrahajWhcnashecould  (were 
by  none  greater  ,  he  Iwore  by  him- 
fclfe.                                   2.8.15. 
16.  For  men  verily  fwerebyhimthat 
t   is  greater  then  thcmfelues,  Scan 
f  oth  for  confirmation  is  an  cnde  of 
. '  ftnfe  amongcft  them.  1.8.17 
7.3.  Witliout  tathcr,without  mother, 
witho.it  kindred  ,  and  hauing nei- 
ther beginning  of  his  dayes  ,  nor 
end  of  his  life,  but  is  hkcned  to  the 
fonnc  of  God  ,  and  coniinucih  a 
prieft  for  ciia.  .                4,1^.18 


7.r.But'vvithoiK'aIl  ccrrrou^rflc,  that 
whicbi'.  thclcaft  is  ckiied  of  him 
that  i^  greater.  4.1 '^.i. 

II.  Iftucrchadben  a  full  pcrfcdion 
by  the  Lcucticall  pricfthoodc,&cr 
2.11.4. 

11.  The  Piicfthoode  therefore  being 
chaungcd ,  it  niuft  needes  be ,  that  ^ 
there  be  a  change  of  the  law  .5.4.4 
&4.<S.i 

17.  Thou  art  a  prieft  foreuer  after 
the  order  of  Melchifcdec.      4.18.1 

i^.  The hwe fanditied  nothing,  buc 
the  bringing  in  of  a  better  hope  did 
it  by  the  which  we  come  neerc  to 
God.  1.7.17- &  i .11 --f 

II.  But  this,  he  is  made  with  an  othc 

by  him  that  faid  vnto  him  ,  The 

Lord  hath  fworne  and  will  not  re-» 

pent,  thou  art  a  prieft  foreuer,  &c. 

4.18.2. 

22.  lefus  is  made  fo  much  greater 
furety  of  a  better  Teftamtnt  4.18  i 

14.  And  he,  bccaufe  he  abide th  for  e- 

|ter,hdth  an  euerlafting  priefthod* 

2.1 5.<?. 

ij.  Whereby  he  is  able  to  fauc  thofe 
which  come  vnto  god  by  him,i.i  6.1  tf 

S.i.Butthisis  the  lum  of  that  which 
wc  haue  fpokcn:  that  we  haue  fuch 
anhigh  prieft,  that  fitteth  on  the 
right  hand  of  the  throne  of  maiefty 
in  heaucn.  i.i^.ij 

y.  Sce.quoth  he  ,y  thou  make  al  things 
according  to  the  paterne  that  was 
fhcwed  thee  in  the  mountainc.2.7.i 

6.  But  now  our  hie  prieft  hath  obtai- 
ned a  more  excellent  office  ,  in  as 
much  as  he  is  y  mediator  of  a  bet- 
ter Teftamcnt.&c.  2.1^.11 

9.1.  The fuft  Tcft.iment  hadalfoor- 
dinaunces  of  religion,  and  a  world- 
ly fanduanc  4.i4-ii 

7.  But  into  the  fccondc  went  the 
hie  nricft  alone  once  cucry  yearc 
not  wont  blood  which  he  ofrered 
for  himfclfe  and  for  the  pcoplc.i.  7. 


rheTdU, 


^^brSW^S 


8.  Wlicrby  the  holy  Ghoft  this  figni- 

ficd,  that  the  way  into  the  holicft 
of  alJ.wasnotyet  opened,  whilcft 
as  ycc  the  fiift  tabernacle  was  ftan- 
ding.  i.7.i7.&  x.if -6 

9.  Wherein  were  offred  gifts  and  fa- 
crifices  that  could  not  make  holy, 
concerning  the  confcience  of  him 
that  did  fcruicc.  z.7.i7.&i.u.4'& 

4.14.1? 

.II.  But  Chrift  being  come  a  hie  prieft 

ofgood  things  to  come,&c.  i.i6. 

16.&  4.14,21. &  4.18.1 

IX.  Neither  by  the  bloud  of  goatesgc 

calues,  but  by  hisowne  bloud  cn- 

trcd  he  once  into  the  holy  placet. 

17.4.&4.18.3 

13.  For  if  the  bloud  of  builes  &  goats, 
and  the  a(hcj  of  an  heifer  fprin- 
kling  them  that  arc  vncleanc,  lan- 
difieth  as  touching  the  purificatio 
of  the  flefli:  *  *-l7-4 

14.  How  muj^  more  fliall  the  bloud 
ofChrift,\\1iich  through  the  eter- 
nal! fpirite  offered  himfclf  without 
fpottoGod,&c.  a.i6.6.&3.i<?.i.& 

4.14.11 

Xf,  And  for  this  caufe  he  is  the  me- 
diator of  a  newe  Teftamcnt,  that 
through  death,&c.a.7. 17.&4.174 

r^.  For  where  a  tcftamcnt  IS,  there 
mud  be  y  death  of  him  that  made 
the  tcftamcnt,  4-i8.j 

11,  And  all  things  almoft  according 
tothelaw^  was  purified  by  bloud,  ^ 
&  without  fticadmg  of  bloud  there 
wasnoremiflion.    a.iy.6.&  1.174 

a6.  But  now  once  in  the  endc  of  the 
worlde  hath  he  appeared  to  put  a- 
way  finne  by  the  facrifice  of  him- 
felfe.  4 18.3 

J7.     And  as  it  is  ordained  for  men 

that  they  fhall  once  die,  and  after 

thatcommeth  the  judgement,  r. 

1 6.17.&  3.15.8 

t8.  So  Chriit  was  once  Q£&cd.co  cake 


away  the  finncs  ormany,and  vnto 
the  that lookc  forhim,{halhcajv 
peare  the  fecondc  time  without  lin 
vnto  faluation.  3.2'T'i 

lo.i.  For  the  law  hauing  the  (hadow 
ofgoodthingstocome,  &notthc  »>, 
verieimageof  thethingeSjCan  ne- 
uer  w  thofe  facrificcs  which  they 
offer  yearcly  ,  fanftifie  the  com- 
nicrs  thcrto.2.7.1 6,1 7.&  Z.I  1 4.&  4 

14.2? 

I.  For  would  they  not  then  hauc  ceaP 
fed  to  haue  becnc  offered  becaufc 
thaty  offerers  once  purged,  (hould 
hauc  had  no  more  conlcienccof 
finne.  3.i9,if.& 4.10.3. &4.i4ij 

4.  For  the  bloud  of  bulles  and  goates 
cannot  take  away  finne.      4.14.25' 

7.  Then  I  faid,lo,Icomc(in  the  be- 
ginning of  the  booke  it  is  written 
of  me)  that  1  fhould  doe,  O  God, 
thywil.  i.ii.f 

5.  Aboue,whcn  he  faid,  facrifice.and 
offcnngs,&  burnt  ofFeringSjSc  finne 
ofl^nngs,  thou  wouldeft  not  haue, 
neither  haft  thou  pleafure  thereih 
which  are  offred  by  the  lawe,  &c. 

2.16.5 

10.    By  the  which  will  we  arc  fanfti- 

fied,  euen  by  the  offering  of  the 

bodieofChrift  once  made.  3.63. 

&4.18.J 

14.     For  with  once  offering  he  harh 

confecrated  for  cucr,thofe  that  arc 

fanftified.  3.5.2.&4.i8.r 

19.  Wherefore  brethren,  feeing  vec 
hau2  libertic  to  enter  the  '^oly 
phce  through  the  bloud  o^'Icfus. 

3.20.20 

20.  By  the  new  &  liuins  way  which 
he  hath  prepared  frr  vsthioughy 
vaile,thatis,hisfl(fh.  3.20.18 

26.  If  we  finne  wili'inely  after  that  wc 
hauc  receiucd  the  knowledge  of 
the  trueth  ,  there  remaineth  no 
n;orc  facrifice  for  finne.  3.3.21,15. 

&41''.? 
Kkkk.  27-  But 


JfZ: 


tp^s. 


The  TM, 


Vj  Butafcarcfulllokingforofiudgc- 
nient ,  and  violent  fire  which  fliall 
dcuourc  thcaducifarics.     j.tj.ii 

ij  Ofhoweniiich  morcforcr  punifh- 
ment  thinkc  yc,(hal  he  be  worthy, 
wlnr h  trcadcth  vndcr  footc  the  Ton 
of  God ,  and  counccth  the  bould  of 
die  tcftamcnt  asanvnholy  thing, 
vhcrcwithhee  was(on»^ificd,and 
doth  dclpifc  the  fpirit  of  grace.  3.3. 

£1 

^6  Yc  hauc  needc  of  patience ,  that 
after  yc  hauc  done  the  will  of  God, 
ye  might  rccciue  the  promifcs  .3.2. 

57 

ir.i     Nowc  faith  is  the  groundc  of 

thinges  that  are  hoped  for,  and  the 

cuidece  of  things  thacarc  notfecne 

3.Z4i.&3.2f,l 

3    By  faith  wc  vndcrftandc ,  thai  the 

worldc  was  made  by  thewordc  of 

God,  in  fuch  forte,  that  the  thinges 

that  we  fecjwere  not  made  of  things 

thatdid  appcai:e.i.5.i3.  &  i.^.i.&  i 

16.1 

#    Without  faith  it  is.  vnpoflablc  to 

plcafe  hmi,  for  he  that  commeth  to 

,  God  rauft  bclceuc  that  Go  J  is,  and 

■     that  he  doth  rewarde  the  that  fcckc 

him.  3.ir.iS.8c3.i4.>5c3.io. 

f  By  faith  we  being  war  ned  of  God 

.  ofthc  things  which  were  as  yet  not 
fecne,Scc.  l-^-iO 

j*By  faith  he  abode  in  the  land  of  pro- 
»Mfcasaftrangcr,&c.         1,10.13 

J7  Bvfaith  Abraham  offered  vp  Ifaac 
whc^  he  was  trled,and  he  that  had 
rcceau^d  the  pi  oniifes ,  oftcred  his 
onclybccpttcn  lonnc.    '       3-19.^ 

M  He  worfh^fped  God  leaning  vpon 

\hisftafFe.  I.I  I.I  J 

\  .5  Confider him \hcrfore  that indu- 

Wdfuchfpeakingagainftoffinncrs 

Icaftyelhouldbewcaucdandfainc 

^yourmindcs,,  3,3.  xf 


J  And  you  hauc  forgotten  the  exhor- 
tation, which  fpeaketh  vnto  you  as 
vnto  children:  My  fonne.dilpife  not 
the  chaftcning  of  the  Lord,  neither 
feint  in  thy  mindc  when  thou  art 
reproued  ofhim.  54-3* 

S  For  if  you  b  c  without  corrcdioa, 
whereof  allarc  partakers ,  then  arc 
yc  baftardes  and  not  fonnes.  3.8.^ 

9  Morcoucr,wehauehad  the  fathers 
of  our  bodies,  which  corrcftcdvs, 
and  wc  gauc  them  reucrcncc,{hoM 
v/c  not  much  rather  be  in  fubicdion 
vnto  the  father  of  fpirites,  that  wee 
mightliuc?  1.15.1 

1 7  for  ye  know  how  that  afterward 
when  he  would  haue  inlierited  the 
blcflingjhe  was  reicfted,forhe  foud 
no  place  to  rcpentc ,  aJthoughl>cc 
fought  tliebkPangwthtcarcst  3.  3. 

18  For  ye  came  not  to  the  niount  that 
might  be  touched*,  nor  vnto  bur- 
ning fire,  nor  to  l^ackncfle,  and 
datkcnefre,&c.      I  111.9 

^l  But  ye  earns  to  the  mount  Sion, 
and  to  the  Ciiic  of  the  liuing  God, 
the  celcftiall  lerufalcm ,  and  to  the 
company  of  innuaicrablc  Angcis.  i 

*  14^9 

25  To  the  congregation  of  the  firft 
borne  which  arc  writjen  in  heaucn, 
and  to  God  the  iudge  of  all.  ^.25.^ 
l34.Mariage  is  honorable amongcft 
all  men,  and  the  bed  vndcfiled :  but 
whoremongers  and  aoukereisGod 
willmdgc.  4.9.  I4.8r4«ii-ij'&4« 

8    IcTusChriftthefamcyeftcrday,ac 

tod3y,andairoforcuer.       2.104 

15  By  him  therefore  letvs  daily  offer 

vp  to  God  the  facnficc  of  praife, 

thatisjthefruitcof  the  lips,  which 

confelfe  his  name.  3.io.28.&4-i8. 

1^,17 

j<f  To  do  good,and  to  diftribuce  for» 

3« 


'"}%. 


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